Subtitle: A Hero’s Funeral at Bole International Airport Honors a Life of Service, From Shashamanne to Seattle.

SEATTLE, USA – Under solemn skies, the global Oromo community gathered at Bole International Airport to perform the final rites of honor (Sirna Simannaa) for a true giant of the Oromo struggle and a foundational pillar of the diaspora: Obbo Maammaa Argoo.

His passing marks not just a personal loss, but the closing of a chapter in modern Oromo history. Obbo Maammaa Argoo was a man who never left the side of his people, fighting for Oromumma until his final breath, as his life story powerfully attests.

The dignified funeral service was attended by elders, prominent figures, political leaders, and countless community members, a testament to the vast and profound impact of his decades of unwavering service.

A Life of Action, From the Heart of Oromia to the Heart of the Diaspora:
Born in 1946 in Shashamanne, West Arsi, Obbo Maammaa Argoo’s commitment to his people ignited early. In the 1960s, he and his peers launched literacy campaigns in their local area, establishing schools and teaching in remote villages—a foundational act of empowerment.

After immigrating to the United States in 1989, settling first in Washington D.C. and then moving to Seattle in 1992, he immediately began serving the Oromo community with visionary leadership. He helped build the Seattle Oromo community from the ground up, serving in various leadership capacities.

His legacy is etched in the preservation of identity. For over 27 years, he tirelessly organized weekly programs to teach Oromo children their language, culture, history, and sense of self—ensuring the flame of Oromumma burned bright in a new land.

He was also a key architect of unity and institution-building. His instrumental role in founding the Oromo Soccer Federation and Sports Association in North America (OSFNA) stands as a monumental achievement, creating a lasting platform for community cohesion, pride, and networking across the continent.

A Man of Family and Principle:
Beyond his public life, Obbo Maammaa Argoo was a devoted family man, a loving husband, and a father to five children. He was widely known as a steadfast advocate for human rights and actively participated in numerous charitable and social service initiatives in Seattle.

Today, as we lay him to rest at Bole International Airport, we do not say goodbye to his spirit. We commit to carrying forward the institutions he built, the language he taught, and the unwavering love for Oromia he embodied. His name will forever be synonymous with dedication, resilience, and the boundless potential of community service.

Rest in perfect peace, Obbo Maammaa Argoo. Your work is done, but your light will forever guide our path.

#MaammaaArgoo #OromoHero #SeattleOromo #OSFNA #OromoDiaspora #RestInPower #Simannaa

A Look at the Psychological, Democratic, and Social Benefits of Dialogue

Across our world, diverse societies are navigating complex conflicts and seeking their own solutions, evolving with the times. While African communities have long-held methods for resolving disputes, there is one universal, key action that binds them all: choosing to sit down and talk.

The act of sitting down to negotiate is a cornerstone of national dialogue, conflict resolution, and peacebuilding processes. What positive contributions does it make? The following points explain:

👉 Psychological Benefits:
Studies in this field show that when conflicting parties willingly sit down to talk, numerous psychological advantages emerge. When people sit down to dialogue, they enter a state of mental calm. By exercising self-control and utilizing their capacity for reason, their stable personality is actualized. This creates a favorable condition for discussion and debate, moving away from raw emotion and toward reasoned exchange.

👉 Democratic Benefits:
The act of sitting down to negotiate is, in itself, a demonstration of achieved equality. When all parties sit for discussion, it is a visible sign that none are inherently superior to the others. Furthermore, in forums like national dialogues, people gathering in a circular formation helps balance power dynamics, symbolizing that all voices hold space and that no single position dominates.

👉 Benefits Based on Social Trust:
In a national dialogue process, the preparation and willingness of all stakeholder groups to sit together and talk in unity builds mutual trust. It moves parties away from thinking, “The other side wants to destroy us,” and instead permits them to express their opposition, concerns, and desires, and to listen to the other’s. This fosters and deepens trust, which is the essential foundation for any lasting agreement.

The Ethiopian National Dialogue Commission embodies this critical philosophy. By creating the literal and figurative table around which Ethiopians can sit, it seeks to harness these very benefits—psychological calm, democratic equality, and social trust—to navigate the nation’s complex challenges. The simple, profound act of taking a seat is the first step in moving from confrontation to conversation, and from conflict to shared understanding.

#Dialogue #Peacebuilding #NationalDialogue #ConflictResolution #Africa #Ethiopia #SocialCohesion

Former Ethiopian Foreign Minister Challenges PM Abiy’s War Narrative in Explosive Open Letter

ADDIS ABABA – 5 FEBRUARY 2026 – In a remarkable and unprecedented public rebuke, Gedu Andargachew, a former high-ranking Ethiopian official, has published a detailed open letter directly contradicting Prime Minister Abiy Ahmed’s account of Eritrea’s role in the Tigray war and alleging the PM displayed open contempt for the Tigrayan people.

The letter, addressed to “His Excellency Prime Minister Abiy Ahmed,” is a point-by-point rebuttal of statements Abiy made in Parliament on February 3, 2026, where the Prime Minister cited Gedu as a witness regarding Ethiopia-Eritrea relations.

Direct Challenge on Eritrea’s Role

Gedu’s most significant claim fundamentally alters the official narrative of the 2020-2022 war. He asserts that the Eritrean army was a consistent, integrated ally of the Ethiopian National Defense Force (ENDF) from the very beginning.

“From the outset of the war in Tigray until it was halted by the Pretoria Agreement, there was hardly a moment when the Eritrean army was not fighting alongside the Ethiopian National Defense Forces,” Gedu writes. He provides a specific military detail, alleging that when Tigrayan forces advanced into the Amhara region in mid-2021, “the Eritrean army operated as far as the vicinity of Debre Tabor.”

He states the two armies functioned as “a single force” and only ceased joint operations after the Pretoria ceasefire was announced, directly challenging narratives that sought to minimize or obscure the extent of Eritrean involvement.

Allegations of Moral Failure and Deflection

The letter accuses PM Abiy of avoiding responsibility for the war’s catastrophic human toll. “After such widespread destruction, I expected that you would seek forgiveness from both the people of Tigray and the people of Ethiopia,” Gedu states. Instead, he claims the Prime Minister engages in “distorted” storytelling to “deflect responsibility.”

Gedu links the Tigray conflict to ongoing crises in Amhara, Oromia, Benishangul, and Gambella, arguing they are “primarily the result of your weak governance and the mistaken belief that political survival requires perpetual conflict.”

Explosive Claim of Abiy’s Contempt for Tigrayans

The letter’s most incendiary passage recounts a private meeting Gedu says occurred after the capture of Mekelle in late 2020. After Gedu advised establishing civilian rule to avoid fueling resentment, he claims Abiy summoned him and expressed a radically different view.

Gedu quotes the Prime Minister as allegedly saying:
“Gedu, do not think the Tigrayans can recover from this defeat and rise again. We have crushed them so they will not rise… Who are the people of Tigray above? We have broken them so they will not rise again. We will break them even further. The Tigray we once knew will never return.”

Gedu presents this as evidence of Abiy’s “true attitude toward the people of Tigray.”

Denying a Secret Humanitarian Mission

Gedu forcefully denies Abiy’s parliamentary claim that he was sent to Eritrea as a special envoy concerning atrocities in Tigray. He clarifies he resigned as Foreign Minister “within days of the outbreak of the war.”

He confirms a single trip to Asmara in early January 2021 but describes a mission with three military-focused objectives: congratulating President Isaias Afwerki on joint operations, thanking Eritrea for hosting the shattered Northern Command, and coordinating a response to mounting international “human rights violations” allegations.

Critically, Gedu claims that when he suggested asking Eritrea to withdraw its forces—as the international community demanded—Abiy explicitly forbade it. “You explicitly instructed me not to raise this issue under any circumstances,” he writes. He states unequivocally that “no message whatsoever concerning the suffering of the people of Tigray was conveyed.”

A Call for Historical Truth

Presented as a necessary act of conscience, Gedu’s letter concludes, “This is the truth as I know it.” It stands as a direct challenge from within the former political establishment to the Prime Minister’s version of history, demanding a reckoning with the war’s conduct and moral consequences that, the author implies, has yet to occur.

The Prime Minister’s office has not issued an immediate public response to the allegations.

For more detail see the official Amharic letter of Gedu Andargachew

For more information see the English copy of the letter of Gedu Andargachew

Borana University Mourns a Beacon of Indigenous Knowledge: Professor Asmarom Legesse

(Yabelo, Oromia – February 5, 2026) Borana University, an institution deeply embedded in the cultural landscape it studies, today announced its profound sorrow at the passing of Professor Asmarom Legesse, the preeminent anthropologist whose lifelong scholarship fundamentally defined and defended the indigenous democratic traditions of the Oromo people. The University’s tribute honors the scholar not only as an academic giant but as a “goota” (hero) for the Oromo people and for Africa.

In an official statement, the University highlighted Professor Legesse’s “lifelong dedication to understanding the complexities of Ethiopian society—especially the Gadaa system,” crediting him with leaving “an indelible mark on both the academic and cultural landscapes.” This acknowledgment carries special weight from an institution situated in the heart of the Borana community, whose traditions formed the bedrock of the professor’s most celebrated work.

The tribute detailed the pillars of his academic journey: a Harvard education, esteemed faculty positions at Boston University, Northwestern University, and Swarthmore College, and the groundbreaking field research that led to his seminal texts. His 1973 work, “Gada: Three Approaches to the Study of African Society,” was cited as revolutionary for revealing “the innovative solutions indigenous societies developed to tackle the challenges of governance.”

It was his 2000 magnum opus, however, that solidified his legacy as the definitive voice on the subject. In “Oromo Democracy: An Indigenous African Political System,” Professor Legesse meticulously documented a system characterized by eight-year term limits for all leaders, a sophisticated separation of powers, and the Gumi assembly for public review—a structure that presented a centuries-old model of participatory democracy. “His insights challenged prevalent misconceptions about African governance,” the University noted, “showcasing the rich traditions and political innovations of the Oromo community.”

For his unparalleled contributions, he was awarded an honorary Doctor of Letters from Addis Ababa University in 2018.

Perhaps the most powerful element of the University’s statement was its framing of his legacy beyond academia. By “intertwining the mechanics of the Gadaa system with the broader narrative of Oromo history and cosmology,” Professor Legesse was credited with fostering “a profound understanding of Oromo cultural identity.” It is for this work of preservation, interpretation, and transmission that he is declared “a hero—a goota—to the Oromo people and to Africa as a whole.”

Looking forward, Borana University management has called upon its students and faculty to honor his memory through “ongoing research and discourse on indigenous governance systems,” ensuring his foundational work continues to inspire new generations of scholars.

The entire university community extended its deepest condolences to Professor Legesse’s family, friends, and loved ones, mourning the loss of a true champion of Oromo culture and a guiding light in the study of African democracy.

About Borana University:
Located in Yabelo, Borana Zone, Oromia, Borana University is a public university committed to academic excellence, research, and community service, with a focus on promoting and preserving the rich cultural and environmental heritage of the region and beyond.

A World Mourns an Intellectual Giant: Tributes Pour In for Professor Asmerom Legesse, Scholar of Oromo Democracy

[Global] – February 2026 – The passing of Professor Asmerom Legesse has triggered a profound wave of mourning across academic, cultural, and political spheres, uniting voices from the Oromo diaspora to global institutions in tribute to the man who single-handedly brought the sophisticated Oromo Gadaa system to the world’s attention. Recognized as the preeminent global authority on the subject, his death at the age of 89 is being hailed as an irreplaceable loss to indigenous knowledge and the study of African democracy.

Condolence statements from major Oromo organizations, scholars, and advocates paint a consistent portrait of Professor Legesse: not merely an academic, but a bridge-builder, a truth-teller, and a steadfast guardian of a cultural heritage long marginalized. His life’s work is credited with fundamentally reshaping global understanding of the Oromo people and providing the intellectual foundation for their cultural and political identity.

Scholars and Intellectuals Honor a Pioneer
Prominent Oromo scholar Prof. Asfaw Beyene remembered him as a “sincere friend of the Oromo people,” whose life was “defined by wisdom, integrity, and an unwavering commitment to revealing truths long ignored by entrenched systems.” This sentiment was echoed by commentator Habtamu Tesfaye Gemechu, who stated Legesse was the scholar who “shattered the conspiracy” of Ethiopian rulers and intellectuals to obscure Oromo history, “revealing the naked truth of the Oromo to the world.”

Jawar Mohammed emphasized the practical depth of Legesse’s scholarship, noting his “decades of dedicated field research” and “deep engagement with Borana-Oromo communities” which helped “bridge the transmission of Gadaa knowledge from our ancestors to the present generation.”

Institutional Tributes Highlight Global Impact
Major Oromo institutions have issued formal statements underscoring the monumental scale of his contribution. The Oromo Studies Association (OSA), which honored him with a Lifetime Achievement Award, stated his “groundbreaking work fundamentally reshaped the global understanding of African democracy,” providing the academic backbone for UNESCO’s 2016 recognition of Gadaa as an Intangible Cultural Heritage of Humanity.

Advocacy for Oromia hailed him as a “preeminent global ambassador” for Gadaa, whose work performed a “vital act of cultural reclamation and global education.” Similarly, The Oromia Culture and Tourism Bureau praised his “indispensable role in safeguarding the philosophical foundations and moral values that define Oromo identity.”

A Legacy of Pride and Empowerment
For the broader Oromo community, his passing is deeply personal. Activist Bilisummaa A. Qubee captured this sentiment, stating, “Prof. Asmarom Legesse has a great legacy of making Oromo identity known at a global level for us! His history lives with the Oromo!” This reflects the prevailing view that his rigorous scholarship—epitomized by definitive texts like Gada: Three Approaches to the Study of African Society and Oromo Democracy: An Indigenous African Political System—did more than analyze; it restored dignity and provided a source of immense pride.

As tributes continue to pour in, the consensus is clear: while Professor Asmerom Legesse’s voice is silent, his foundational work ensures that the Gadaa system—a complex indigenous framework of democracy, justice, and social order—will remain a lasting part of humanity’s intellectual heritage, inspiring generations to come.

FOR IMMEDIATE RELEASE

Advocacy for Oromia Condemns Bondi Attack, Stands with Jewish Community

MELBOURNE, VIC – 15 December 2025 – Advocacy for Oromia has issued a strong statement condemning yesterday’s horrific attack at Bondi Beach and expressing unwavering solidarity with the Australian Jewish community. The organisation denounced the violence as an attack on shared Australian values and a profound violation of human dignity.

In the statement, Advocacy for Oromia expressed “profound sorrow” for the victims, their families, and all those affected, calling the act an “affront to our common humanity” that inflicts “unimaginable trauma and grief.” The group highlighted the particular cruelty of the timing, noting the attack occurred on the first day of Hanukkah—a celebration of “light, faith, and joy”—thereby framing it as “an especially disturbing act of hatred, antisemitism, and terrorism.”

“Such violence strikes not only at one community, but at the very heart of Australia’s shared values: compassion, respect, and peaceful coexistence,” the statement read.

The advocacy group emphasised that terrorism and hate have no place in Australia, warning of the deep and lasting scars such events leave on the entire national fabric, creating fear and heartbreak far beyond the immediate victims.

A Call for National Unity and Compassion

In response to the tragedy, Advocacy for Oromia issued a call for unity, urging Australians to draw strength from the nation’s diversity. “Our strength has always resided in our diversity—in people of all faiths and cultures, from over 236 backgrounds, standing side by side in empathy and mutual respect,” the statement affirmed.

The organisation declared its firm solidarity with Jewish Australians, reaffirming a “shared commitment to peace, dignity, and our common humanity.” It advocated for a collective response rooted in compassion and unity rather than fear and division.

“Let us respond not with fear, but with compassion; not with division, but with unity,” the statement concluded. “May we support one another, honour those who have been impacted, and continue building an Australia where every person feels safe, valued, and supported—in both body and mind.”

About Advocacy for Oromia: Advocacy for Oromia is an organisation dedicated to promoting human rights, justice, and the welfare of the Oromo people, while engaging in broader humanitarian and solidarity efforts within the Australian and global community.

The full statement from Advocacy for Oromia is available for review.

On Friday, December 12, 2025, members of the Oromo community gathered at the home of Mr. Hayile Qeerransoo to honor him and offer their companionship.

Mr. Hayile, an elder who has withdrawn from public life in recent years and whose wife passed away few years ago, was visited by community members who expressed their affection and gratitude.

Mr. Hayile, in turn, thanked those who organized and attended the gathering.

Such visits reflect the Oromo cultural tradition of honoring and supporting elders who have dedicated their lives to the community.

Honoring Oromo community leaders is a deep-rooted cultural tradition, exemplified by specific ceremonies that recognize the vital role of elders and pioneers in preserving culture, providing guidance, and advocating for justice

Dr. Tesgara Hirpo: A Lifetime of Advocacy for Faith and Oromo Rights

Dr. Tesgara Hirpo is a man of dual callings: a dedicated priest in the Christian faith and a steadfast advocate for the rights of the Oromo people.

Too often, the narrative of Oromo history is dominated by political figures, party leaders, and government officials. In this narrative, the profound contributions of intellectuals, peaceful activists, and those who champion our social and human rights are often sidelined. However, many have served the Oromo cause not through political parties, but through their professional expertise and unwavering cultural identity. One such towering figure is Dr. Tesgara Hirpo.

A Life of Service and Struggle

Dr. Tesgara is not merely a religious leader; he is a man who understands that faith freedom is deeply intertwined with the right to one’s own language and culture. His lifelong mission has been to ensure that these rights are respected. His key contributions include:

1. Championing the Oromo Language in Faith: From his youth, he chose to practice Christianity in Afaan Oromoo. For over 70 years, he has fought for the Oromo people to be served in their own language, arguing that no foreign language should be imposed on them in the name of faith. Today, he is 90 years old.
2. Building a Global Oromo Church: He was instrumental in ensuring Oromos in Europe and other countries could receive Christian services in their own language. Today, the establishment of Oromo evangelical churches worldwide bears his direct or indirect influence.
3. Founding the Oromo Bible Society: He was among the foremost campaigners for the creation of the Oromo Bible Society.
4. Pioneering the Bible in Qubee Script: He played a lion’s share role in translating the Gospel into the modern Qubee script for Afaan Oromoo.
5. Embracing Modern Technology: He was a key figure in adapting the Qubee-script Bible for modern technology, supporting its development for reading on smartphones.
6. Creating Educational Resources: He has authored and published essential Afaan Oromoo books tailored for adults, youth, and children.

Recently, to mark his 90th birthday, he published a book titled “My Life with the Oromo Bible in Ethiopia and Beyond.”

A Personal Reflection on His Work

Upon seeing the title, I initially assumed the book would be solely about divine wisdom and pastoral service. This was a profound misjudgment. I purchased the book and began reading, quickly realizing that my attempt to fit his immense struggle into a narrow framework was not just an error, but a weakness in understanding his true contribution.

In this book, Dr. Tesgara illuminates the long road the Oromo people have traveled to secure modern education for their children, to serve in their own language, and to establish a free church, independent of external pressure. He also provides a crucial analysis of the historical influences of religion that have been deeply etched into our people’s foundations.

Revealing a Pioneering Educational Legacy

On pages 38-39, he reveals a remarkable piece of history: the first modern school in the area was opened in Cheliya Eka (East Welega), just 5 km from his birthplace in Korme Kebele, by the local governor, Balambaras Gameda Urgesa. Dr. Tesgara himself began his education at this school, which was established over 80 years ago.

What made this school revolutionary?

• Gender Inclusion: Unlike traditional church schools, which only sent boys to become deacons or priests, this new school was open to both young boys and girls.
• Free Supplies: It provided students with notebooks and pencils for free—something unthinkable in the church schools.
• A Modern Curriculum: Beyond the Orthodox religious teachings, Governor Balambaras mandated that this school teach History, Geography, Mathematics, and Language.
• Mandatory Attendance: The governor made it compulsory for every person in his district to send their children to school.
• Free Tuition: The school was entirely free, unlike the church schools where the community bore the teachers’ salaries.
• The Governor as Director: In a striking detail, Dr. Tesgara notes that the director of this school was none other than Governor Balambaras Gameda Urgesa himself.

Confronting Nationalist Narratives through Scholarship

Dr. Tesgara’s academic work also challenged dominant narratives. For his Master’s degree in Germany in the 1970s, he wrote his thesis on the “Orthodox Practice of Baptizing People in Ethiopia.” On page 66, he explains his choice of topic:

“…I myself was baptized in the Orthodox faith, as was my family… I decided to write about the ritual of baptism because when a person is baptized, they did not understand the meaning of the sacrament and were given no teaching. The point I wanted my thesis to focus on was that baptism in Ethiopia was used to promote the principle of ‘One Nation, One King, One Culture, One Flag, One Language.’ The one being baptized was expected to conform to this.”

A Theological Fight for Linguistic Rights

Dr. Tesgara powerfully argues for the use of the Oromo language in religious service. On pages 89-90, he recounts a pivotal historical moment:

“When the German missionaries came to found the Lutheran Church among the Oromos, they came to Irreecha. Upon their arrival, missionaries like D. Wassmann and other Europeans made a concerted effort to learn Afaan Oromoo. The first person to teach them the language was Qees Daffa Jammo. Ironically, Qees Daffa Jammo also learned their language with astonishing speed.
The Ethiopiangovernment’s policy in the 1940s decreed that education in all schools and religious institutions must be in Amharic.”

This policy, championed by the then-Minister of Education, Sahle Tsedalu, had immediate consequences, which Dr. Tesgara describes:

“…Except for the Germans in Irreecha, even in the main Bible school, the teachers and students were Oromos, yet teaching was in Amharic and had to be translated into Afaan Oromoo. When I started my work as President of the Western Synod (1971), I decided, ‘This must be changed!’ For this goal, I was greatly assisted by Qees Manfered Zach, who had many years of experience in gospel work and was the finance officer, and Abo Theophilus Qanqaa, who had exceptional skill in gospel teaching and the Afaan Oromoo language.”

Conclusion: A Legacy for Generations

It is with deep admiration that I express my respect for Dr. Tesgara Hirpo for documenting his life’s work in this book and preserving it for future generations. His is a story of profound dedication, intellectual courage, and an unwavering commitment to his people’s spiritual and cultural liberation.

Construction of the “Me’ee Bokkoo” Historical Project Launched in Guji Zone

Finfinnee, Oromia – In a significant move to preserve and promote Oromo cultural heritage, the Oromia Regional Government has initiated the construction of the “Me’ee Bokkoo” Historical Project in the Guji Zone. This landmark decision addresses a long-standing public demand for a dedicated cultural center.

The project, with an allocated first-year budget of approximately One Billion Birr, was officially launched yesterday in a ceremony attended by leadership from the Oromia Culture and Tourism Bureau, the Guji Zone administration, Gadaa elders, and community members.

Project Overview and Management

The design and construction of the Me’ee Bokkoo Cultural Center will be managed by the Oromiya Engineering Corporation. The comprehensive project will feature several key structures, including:

• Three Central Halls: Dedicated to the Abbaa Gadaa, Raabaa, and Doorii.
• A General Assembly Hall (Gumii Galma)
• A Grand Amphitheater (Ardaa Foora)
• A Multi-Purpose Complex: This main building will house a museum, administrative offices, a cafeteria, and additional assembly spaces.

A Center for Community and Justice

A distinctive feature of the project is a large “Galma Qurbiinsaa” (Public Preaching Hall). This facility is designed to be a cornerstone of community life, serving as a venue for disseminating laws and decisions to the public.

After deliberating under various shades (gaaddisa) and assemblies (gumii), legislative councils (mariin tumaa) will use this hall to announce their rulings. Crucially, every segment of society will have the right to participate in gatherings here without any barriers.

According to experts from the Oromia Culture and Tourism Bureau, this main hall will have a capacity to accommodate over 200,000 people, making it one of the largest public forums of its kind.

This project represents a major investment in the cultural infrastructure of Oromia, aiming to create a permanent home for the preservation and practice of Oromo traditions, governance, and community life for generations to come.

[SBO-Sadaasa 9, 2025] FDG Memorial Event Concludes with Solemn Tributes and Resolve

The 20th-anniversary commemoration of the Fincila Diddaa Gabrummaa (FDG) took place on Sadaasa 8, 2025, bringing together leaders, officials, members, and the families of freedom fighters.

The solemn program, which emphasized both reflection and steadfast resolve, featured several key speakers:

• Jaal Gammachiis Tolosaa, a member of the GS-ABO, opened the memorial ceremony.
• Jaal Yaasoo Kabbabaa, an OLF organizer, led the main program, honoring the sacrifices of Oromo sons and daughters in the struggle for freedom. The event followed Oromo tradition, concluding with prayers and blessings from elders.
• Jaal Girmaa Nagaasaa, one of the Qeerroo movement organizers, underscored the day’s significance, stating, “Commemorating Sadaasa 9 is not only about remembering the past, but also about continuing to work towards achieving its goals.”

Reflections on the FDG Movement’s Journey

The ceremony featured a presentation tracing the origins and evolution of the FDG movement.

• Jaal Lammii Beenyaa, an OLF leader, presented a paper outlining the role of the OLF and the Oromo youth in the struggles from the inception of the FDG up to the political changes of 2018. He stated, “The FDG was the foundation of the Oromo youth struggle; the OLF provided leadership, and the youth continued their fight.”

Acknowledging the Role of Oromo Women

• Jaal Biyyaa Ashabbir, a member of the GS-ABO in charge of the Women’s and Children’s Affairs branch (DDD), highlighted the multifaceted contributions of Oromo women. She noted that they were not only fighters on the battlefield but also mobilized the public through poetry and song, provided medical care, and played a crucial role in organizing the FDG movement from its inception.

A Look Back and a Look Forward

Jaal Yaasoo Kabbabaa, a political leader of the OLF and a surviving organizer of the FDG, provided historical context. He recalled that the Oromo people have faced similar challenges for the past 168 years, but the FDG was unique because it was channeled through the organizational structure of the OLF.

Addressing the relationship between the people and the front, Jaal Yaasoo stated, “The OLF has shown you the enemy; it is up to you to fight. The OLF alone cannot win its freedom without the people.” He also pushed back against critics of the OLF, asserting that the organization has grown from zero to achieving over 80% of its objectives.

Attendees, including families of martyrs, those injured in the movement, and many who lost loved ones, also shared their testimonies, highlighting the profound personal costs of the struggle.

A Call for Self-Determination

In a concluding speech, Jaal Amaan Filee, a member of the GS-ABO, declared, “The Oromo people are the owners of Oromia!” He emphasized that the Oromo people must be prepared to decide their own destiny, and that any delay is due only to the patience of the Oromo people themselves. He stressed that the immense sacrifices made must be validated by concretely securing and openly affirming Oromo identity and sovereignty.

The 20th-anniversary commemoration of the Sadaasa 9 FDG concluded with prayers for unity, messages of reconciliation, and the triumphant raising of the Oromo flag, symbolizing hope and continued resolve.