Developing a common narrative for the Oromo Liberation Front (OLF) is indeed a profoundly complex and sensitive task—perhaps one of the most critical undertakings the movement can pursue at this juncture. It requires navigating a rich but painful history, a diverse and global diaspora, internal political differences, and the ongoing realities inside Oromia and Ethiopia.

The framework outlined below builds upon the strategic approach detailed in your prompt, offering a comprehensive vision for how the OLF can develop a narrative that unifies, guides, and inspires action toward commonly held goals.

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Introduction: Why Narrative Matters Now

The Oromo people stand at a crossroads. Decades of struggle have yielded both gains and setbacks. The global attention on Oromia has never been greater, yet the path forward remains contested and unclear. In this moment, a common narrative is not a luxury—it is a necessity.

A shared story serves multiple essential functions:

• It unifies diverse constituencies around a common understanding of who they are and what they seek
• It guides strategic decision-making by providing a framework for evaluating choices
• It inspires continued sacrifice and commitment by connecting daily struggle to a larger purpose
• It communicates to the world the justice of the Oromo cause in terms that resonate across cultures
• It heals the wounds of internal division by acknowledging complexity while affirming shared destiny

The process of developing this narrative is as important as the product. A narrative imposed from above will fail. One co-created through genuine listening and dialogue can transform the movement.

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Phase 1: The Foundation — A Deep and Inclusive Listening Tour

The goal here is not to confirm a single party line, but to understand the full, lived experience of the Oromo people and the OLF’s place within that story.

1. Acknowledge the Complexity and Create Safe Spaces

The Challenge: The OLF’s narrative is intertwined with decades of armed struggle, political exile, diaspora life, internal divisions, and a peace process that has generated both hope and disappointment. Trust is fractured—both within the organization and between the organization and the broader Oromo community. Different generations carry different memories. Different regions hold different perspectives. Different political tendencies offer different analyses.

The Approach: The process must be led by or heavily facilitated by individuals or a team that is seen as credible, empathetic, and as neutral as possible regarding current internal factions. This could be a council of respected elders (Jaarsolii), a committee of trusted academics, or a dedicated narrative project team with representation from various constituencies but independence from current leadership structures.

The absolute priority is creating psychological safety—spaces where people can speak honestly about their experiences, including disagreements with OLF policy, disappointments with the movement, and critiques of leadership, without fear of reprisal or marginalization. This requires explicit ground rules, skilled facilitation, and a commitment to confidentiality where requested.

2. Map and Engage All Constituencies

A common narrative for the OLF cannot be written in Addis Ababa, Washington D.C., Minneapolis, or Melbourne alone. It must actively seek out the voices of every segment of the Oromo world:

Current Leadership and Cadres:

• Military commanders operating inside Oromia
• Political leadership in various international offices
• Mid-level organizers and frontline fighters
• Those engaged in clandestine work inside Ethiopia

Former Fighters and Veterans:

• Those who served in the armed struggle from the 1970s through the present
• Veterans who remain with the OLF and those who have since demobilized
• Fighters who joined other organizations or went independent
• Wounded veterans and families of fallen fighters

The Diaspora:

• Major hubs: United States (Minneapolis, Seattle, Washington D.C.), Europe (Germany, UK, Norway, Sweden), Australia (Melbourne), Middle East (UAE, Qatar)
• Different generational cohorts: those who fled the Derg, those who left during the EPRDF years, those born in the diaspora
• Professional associations, student groups, women’s organizations, cultural associations
• Wealthy contributors and grassroots donors

Civilians and Civil Society Inside Oromia:

• Farmers and agricultural workers across different regions
• Urban professionals in Finfinne/Addis Ababa and regional cities
• Teachers, healthcare workers, and civil servants
• Business owners and market vendors
• Religious leaders from all faith communities
• Artists, musicians, poets, and cultural practitioners
• Journalists and human rights defenders

Women and Youth:

• The Qarree movement and young women activists
• The Qeerroo generation that led the 2014-2018 protests
• Elders of the Siinqee tradition
• Women who have experienced gender-based violence in the conflict
• Young professionals navigating identity in urban Ethiopia
• Diaspora youth negotiating dual identities

Regional Diversity:

• Wallaga (with its distinctive history and culture)
• Hararghe (eastern Oromia, with its Islamic traditions)
• Shewa (central Oromia, closest to the seat of power)
• Bale (with its revolutionary history)
• Borana (with its pastoralist traditions and border dynamics)
• Guji, Arsi, Jimma, Illubabor, and all other zones

3. Methods for Gathering the Story

The listening process must employ diverse methods appropriate to different constituencies:

Oral History Projects:
Conduct structured, long-form interviews with elders and veterans to capture the history of the struggle as lived experience. These should be video-recorded where possible, transcribed, and archived for future generations. The goal is not only information gathering but honoring those who carried the struggle.

Diaspora Town Halls:
Host facilitated meetings in major diaspora hubs with a focus on listening, not presenting. Create formats that allow both public sharing and small-group intimacy. Ensure translation where needed. Document themes without attributing individual comments.

Anonymous Digital Portals:
Create secure, encrypted, anonymous ways for people inside Oromia to share their stories, hopes, and fears without risking their safety. This could include voice messaging, written submissions, or secure apps. Publicize these through trusted channels.

Art and Cultural Gatherings:
Sponsor events where poetry (geerarsa, we’llu), music, and visual art are used to express the current mood and collective memory. This taps into the deep cultural roots of Oromo expression and reaches people who may not engage with formal political processes.

Focus Groups by Sector:
Convene small, facilitated discussions with specific groups: women farmers, diaspora youth, former prisoners, internally displaced persons, etc. The homogeneity of these groups allows for deeper sharing on specific experiences.

Written Submissions:
Invite essays, memoirs, and reflections from intellectuals, writers, and ordinary people willing to put their thoughts on paper. Create prompts that guide but do not constrain.

4. Identifying Core Themes and Tensions

After gathering this material, the facilitation team engages in systematic analysis to identify patterns, themes, and tensions. For the OLF, these might include:

Recurring Themes:

• The quest for self-determination (birmadumma) as the organizing principle of the struggle
• The pain of exile and displacement (godaanis)
• The pride of Oromo identity and the importance of Safuu (moral code)
• The memory of specific atrocities and martyrs
• The hope for a just and peaceful future
• The centrality of land (lafa) to Oromo identity
• The importance of language (Afaan Oromoo) as carrier of culture

Central Tensions:

• Armed Struggle vs. Political Negotiation: What is the most effective path to liberation? This is a core, persistent debate that divides generations and regions.
• Unity vs. Political Pluralism: How do you maintain a united front while accommodating different political opinions within the movement? Can there be unity without uniformity?
• The Diaspora vs. The “Homeland”: The experience and priorities of the diaspora—shaped by relative freedom, distance, and different stakes—can feel very different from those living under government inside Ethiopia.
• Tradition vs. Modernity: How does the struggle incorporate modern political ideas while remaining rooted in Oromo culture, the Gadaa system, and traditional values?
• The Role of the OLF: Is it a vanguard party, a broad national front, or a future governing body? The organization’s own identity is a key part of the narrative.
• Regional Differences: How do the experiences and priorities of Oromos from different regions get represented without one dominating?
• Religious Diversity: How does the narrative honor Oromos of all faiths—Muslim, Christian, and followers of Waaqeffannaa—without privileging any?
• Gender: How are women’s experiences, contributions, and aspirations fully integrated, not added as an afterthought?

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Phase 2: The Crafting — Building a Story of Struggle and Hope

5. Finding the Guiding Arc

A powerful narrative for the OLF must hold its history and its internal tensions in a way that points toward a shared future. A triumphalist story—a simple “rise and triumph” arc—will feel inauthentic to those who have experienced defeat, disappointment, and internal conflict. More appropriate arcs might include:

The Long Journey (Safuu):
This arc frames the narrative as a centuries-long struggle to maintain Oromo identity, culture, and self-rule. The OLF is a key chapter in this much longer story—neither the beginning nor the end, but a crucial vessel carrying the aspirations of ancestors toward the hopes of descendants. This honors the deep history and positions the current struggle as part of an ongoing, righteous journey that precedes and will outlast any particular organization or leader.

The Phoenix Rising from the Ashes:
This arc acknowledges the devastating defeats, the periods of exile and near-extinction, and the internal fracturing that has marked the movement. The story is one of repeated resilience—of rebuilding from near destruction, drawing strength from the enduring Oromo spirit. This allows for honest discussion of failure and pain while affirming that the struggle itself is the constant.

The Tapestry of the Oromo Nation:
This arc explicitly celebrates the diversity within Oromia and the Oromo movement. It frames the different regions, political views, generations, and experiences (exile, urban life, rural life, armed struggle, civil society) as different threads that, when woven together, create a stronger, more beautiful whole. This is a direct way to address and reframe internal diversity as a strength, not a weakness.

The Unfinished Symphony:
This arc presents the Oromo struggle as a work in progress—a symphony to which each generation adds its movement. The themes are constant—freedom, dignity, self-determination—but the orchestration evolves. This honors the past while explicitly inviting the next generation to contribute their own composition.

6. Drafting the Core Narrative (A Starting Point)

Based on the listening and the chosen arc (or a combination of arcs), a drafting team creates a first version. It must be a story, not a political manifesto. It must speak to the heart as well as the head. Here is an illustrative draft:

Title: The Story We Carry: The Oromo Journey Toward Freedom

Beginning (The Source):
“Before there was an OLF, before there was an Ethiopia, there was Oromia—the land of the Oromo people. For generations beyond counting, our ancestors nurtured Gadaa, the democratic tradition that governed our lives. They lived by Safuu, the moral code that taught respect for creation, for one another, and for the dignity of every person.

This is our inheritance. This is who we are.

But our right to live freely on our own land—to speak our language, to govern ourselves, to develop our resources for our own benefit—has been a constant struggle. We have faced conquest, assimilation, and denial of our very existence as a people. Yet we have never surrendered our identity. We have never stopped being Oromo.”

Middle (The Struggle and Its Crossroads):
“In the 20th century, this ancient struggle took new forms. The Oromo Liberation Front emerged in 1973 as an expression of our collective will to resist—a vessel for the hopes of a people determined to be free.

The path since has been marked by both great sacrifice and profound hope. We have known the heroism of fighters like General Tadesse Birru, executed in 1975, whose final words affirmed his Oromo identity. We have known the pain of exile, as thousands fled to neighboring countries and distant continents. We have known the heat of battle, the long years in the forest, the clandestine work in cities.

We have also known internal division—moments when our unity fractured, when disagreements over strategy became wounds, when the movement struggled to hold together. These are not secrets to be hidden but truths to be acknowledged. A family that has known conflict can still come together. A movement that has known division can still unite.

There have been moments of profound unity as well—the mass protests of 2014-2018, when the Qeerroo and Qarree movements showed the world the power of a new generation; the gatherings of diaspora communities in every corner of the globe; the quiet solidarity of farmers and workers who sustained the struggle through decades of repression.

We have debated—and continue to debate—the best path forward: armed resistance or political negotiation, engagement with the state or refusal to recognize its legitimacy, prioritization of unity or accommodation of diversity. These debates are not signs of weakness but evidence of life. A living movement wrestles with hard questions.”

End (The Unwritten Future – The Call):
“Today, the journey continues. We stand at a new crossroads, carrying the weight of our history and the hopes of our children.

The story of the Oromo people is not yet complete. The next chapter—a chapter of peace, justice, and genuine self-determination—will be written by all of us. It is a call to every Oromo, wherever they may be, to add their voice, their strength, and their vision to this unfinished story.

Our unity is not in agreeing on every point. It is in our shared commitment to a future where the Oromo people are finally free to tell their own story, on their own land, in their own language, according to their own values.

This is the story we carry. This is the future we build. Together.”

7. The Crucial Co-Creation Loop

This draft is not the final product but a starting point for dialogue. It must then be taken back to all the constituencies through a structured, multi-stage feedback process:

Stage 1: Facilitated Small Group Discussions
Share the draft with small, facilitated groups representing different constituencies. Create structured feedback forms that ask specific questions: What resonates? What feels missing? What feels wrong? What would you add or change?

Stage 2: Regional and Diaspora Forums
Hold larger gatherings (physical where possible, virtual where necessary) to present the draft and gather feedback. Use professional facilitation to ensure all voices are heard and to manage disagreements constructively.

Stage 3: Digital Feedback Platforms
Create secure online platforms where individuals can provide feedback anonymously or with attribution. Publish the draft widely and invite written responses.

Stage 4: Synthesis and Revision
The facilitation team analyzes all feedback, identifying areas of consensus, persistent concerns, and suggestions for revision. They produce a revised draft with an accompanying document explaining how feedback was incorporated.

Stage 5: Leadership Endorsement and Community Launch
Present the revised draft to OLF leadership for formal endorsement, then launch the final narrative through a series of community events, publications, and digital campaigns.

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Phase 3: The Living Narrative — Uniting Action and Identity

8. Weaving the Narrative into the Fabric of the Movement

A narrative that sits on a shelf serves no purpose. The final phase is about making the narrative live—embedding it in every aspect of the movement’s life.

Internal Education:
The narrative becomes the core of political education for all members and new recruits. It is taught in training sessions, discussed in study groups, and referenced in internal communications. Every member should be able to tell the story in their own words.

External Communication:
The narrative informs all public messaging—press releases, social media, speeches, interviews. It provides a consistent and authentic voice that helps external audiences understand the Oromo cause. Spokespersons are trained to communicate from within the narrative, not just deliver talking points.

Decision-Making Guide:
When faced with strategic choices—entering a peace negotiation, forming an alliance, launching a campaign—leaders can ask: “Which choice is most faithful to our common story and moves us toward our shared future?” The narrative becomes a compass, not a cage.

Cultural Production:
Encourage artists, musicians, poets, and writers to engage with and reinterpret the narrative. Commission works that explore different aspects of the story. Support cultural events that bring the narrative to life through performance and art. The narrative should sing, not just speak.

Healing and Reconciliation:
Use the narrative as a tool for healing internal divisions. Acknowledge past conflicts openly while affirming shared commitment to the future. Create spaces where former adversaries within the movement can tell their stories and find common ground.

9. Allowing the Narrative to Evolve

The story is not static. As the political situation changes, as new generations come of age, and as new chapters are written—a peace agreement, an election, a shift in strategy—the narrative must be updated.

Regular “State of the Story” Gatherings:
Hold periodic gatherings (annually or biennially) to ask: “What have we learned? What new stories need to be told? Does our narrative still guide us well? What needs to evolve?”

Generational Handoff:
Create explicit mechanisms for younger generations to shape the narrative. The story must not become the property of elders alone. Youth councils, student groups, and young professional associations should have formal roles in narrative maintenance.

Crisis Response Protocol:
When unexpected events occur—a massacre, a leadership change, a major political shift—the narrative team should convene to ask: “How does this event fit into our story? Does our narrative help people understand what just happened? Do we need to adjust our framing?”

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Conclusion: Narrative as Revolutionary Act

For the OLF, developing a common narrative is not just a communications exercise. It is a fundamental act of political and social healing. It is an opportunity to move beyond a fragmented history and build a shared foundation for the future—one that is strong enough to hold the diverse experiences of the Oromo people and clear enough to guide them toward their collective aspirations.

A successful narrative will:

• Acknowledge complexity without becoming paralyzed by it
• Honor sacrifice without glorifying suffering
• Embrace diversity without losing coherence
• Guide action without rigidly prescribing it
• Inspire hope without promising easy victory
• Build unity without demanding uniformity

The work will not be easy. It will require patience, humility, and genuine commitment to listening across differences. It will require leaders who are willing to be questioned, factions willing to find common ground, and communities willing to trust the process.

But the alternative—continued fragmentation, competing narratives that divide rather than unite, a movement that cannot tell its own story coherently—is not acceptable. The Oromo people deserve better. The struggle deserves better. The future deserves better.

As the Oromo saying goes: “Dubbiin tokko, garaa tokko, yaadni tokko” — “One voice, one heart, one mind.” This is the aspiration. A common narrative is the path.

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The journey of a thousand miles begins with a single step. For the OLF, that step is the commitment to listen—deeply, humbly, and courageously—to the full story of the Oromo people. From that listening, a narrative can emerge that is worthy of the struggle and capable of guiding it to its just conclusion.

“A generation as strong as iron” — The Oromo community gathers to mark the weekly Tulluu Cuqqee Irreecha celebration with joy, devotion, and unshakeable unity.

As the sun rises over the sacred highlands, the Oromo people come together once again to observe Irreecha Afraasaa Tulluu Cuqqee—a cherished tradition of giving thanks to Waaqayyo (God) for the blessings of creation and the gift of life.

This week’s celebration, marked by the faithful gathered at Tulluu Cuqqee, carries special significance. It is a moment of collective gratitude, of cultural affirmation, and of the unbreakable bonds that tie the Oromo people to their land, their Creator, and one another.

“A Generation as Strong as Iron”

The prayer rises from the hearts of the faithful: “Dhaloota Akka Hadiidaa jabaatu” — “A generation as strong as iron.”

This is not merely a wish but a declaration. It speaks to the resilience that has carried the Oromo people through centuries of challenge, through displacement and oppression, through attempts to erase their identity and silence their voice. The generation that gathers at Tulluu Cuqqee declares: we are iron. We do not break. We endure.

Reaching the Week of Tulluu Cuqqaalaa Irreecha

The greeting echoes across the gathering: “Baga Torbee Irreecha Tulluu Cuqqaalaa geechan” — “Congratulations on reaching the week of Tulluu Cuqqee Irreecha.”

There is profound meaning in this simple greeting. To reach this sacred time is to have been granted life, health, and the opportunity to give thanks. It is to have survived another cycle of seasons, another year’s challenges, another journey through the uncertainties that life presents. Every person gathered at Tulluu Cuqqee is living proof of Waaqayyo’s mercy and protection.

The Call of Cuqqee

The celebration’s spirit is captured in the joyful cry: “Hoo…… cuqqiyoo kootu na mararee jedha dhiichifni achirratti dhiichifamu qabadhu.”

This expression, rich in the poetry of the Oromo language, speaks to the deep emotional connection between the people and their sacred site. Cuqqee—the beloved highland—wraps itself around the hearts of those who gather there. It is not merely a location but a living presence, a witness to generations of prayer, a container of collective memory, and a symbol of the enduring bond between the Oromo people and the land that Waaqayyo gave them.

The Significance of Irreecha

Irreecha is far more than a religious observance. It is the Oromo people’s annual thanksgiving festival, marking the end of the rainy season and the beginning of the new year. Celebrated at bodies of water—lakes, rivers, and springs—Irreecha symbolizes the purification of the heart and the renewal of the bond between the Creator and creation.

During Irreecha, the Oromo people offer thanks to Waaqayyo for the blessings of the past year and pray for peace, prosperity, and unity in the year ahead. It is a time when social distinctions fade, when rich and poor, young and old, stand together as equals before their Creator, adorned in traditional attire, carrying green grasses and flowers as symbols of peace and prosperity.

At Tulluu Cuqqee, these traditions take on particular significance. The highland setting, closer to the heavens, provides a fitting backdrop for prayers that rise toward Waaqayyo. The cool breeze carries the voices of the faithful, mingling with the rustle of grass and the songs of birds—all of creation joining in the thanksgiving.

Unity Across Boundaries

Irreecha has always been more than a religious festival—it is a powerful expression of Oromo unity. In a history marked by division and displacement, Irreecha brings the Oromo people together regardless of clan, class, or political affiliation. It reminds them that beneath all differences lies a shared identity, a shared history, and a shared hope.

At Tulluu Cuqqee this week, that unity is on full display. Families have traveled from near and far. Elders sit with youth, sharing wisdom and stories. Women in traditional attire lead songs that have been sung for generations. Children run among the crowds, learning the traditions they will one day pass to their own children.

A Prayer for the Future

As the celebration continues, the prayers of the faithful rise toward Waaqayyo:

For the generation: that it may be as strong as iron, able to bear the weight of struggle and emerge unbroken.

For the people: that they may continue to reach the sacred times, year after year, generation after generation.

For the land: that it may remain a place where Oromo identity can flourish, where children can learn their mother tongue, where traditions can be passed without fear.

For peace: that the conflicts that have brought so much suffering may end, and that the Oromo people may know the blessing of true peace in their homeland.

The Celebration Continues

The Irreecha Afraasaa Tulluu Cuqqee celebration marks not an end but a continuation. The prayers offered this week will sustain the community through the seasons ahead. The bonds renewed at the sacred site will hold through challenges yet unknown. The identity affirmed in the gathering will be carried back to homes and communities across Oromia and the diaspora.

As the faithful depart from Tulluu Cuqqee, they carry with them more than memories. They carry the blessing of the sacred space, the strength of the community, and the assurance that Waaqayyo hears their prayers. They carry, too, the knowledge that they are part of something larger than themselves—a people with a history stretching back centuries and a future reaching toward horizons they may not live to see.

Conclusion

“Dhaloota Akka Hadiidaa jabaatu” — “A generation as strong as iron.”

This is the prayer for the Oromo people. This is the hope that fills Tulluu Cuqqee this week. This is the promise that the faithful make to one another and to the generations yet unborn: we will be iron. We will not break. We will continue to gather, to give thanks, to celebrate our identity, until the day when all Oromos can celebrate freely in a homeland at peace.

Baga Torbee Irreecha Tulluu Cuqqaalaa geechan!

Congratulations on reaching the week of Tulluu Cuqqee Irreecha!

Hoo…… cuqqiyoo kootu na mararee jedha dhiichifni achirratti dhiichifamu qabadhu.

May the beloved highland wrap itself around your heart, and may you receive the blessings poured out upon this sacred place.

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Irreecha #TulluuCuqqee #Oromo #Thanksgiving #Culture #Tradition #Unity #Prayer #Resilience

In the rugged highlands of eastern Oromia, a flat-topped mountain harbors one of Africa’s most remarkable treasures—the last remaining feral horse population on the continent.

GURSUM DISTRICT, OROMIA — Rising nearly 3,000 meters above the plains of eastern Ethiopia, the Kundudo mountain range stands as a silent sentinel over a landscape rich in history, culture, and natural wonder. Known locally as the “W” mountain for its distinctive shape, this amba—a flat-topped mountain characteristic of the Ethiopian highlands—holds within its embrace a living legacy that has captured the imagination of scientists, conservationists, and travelers alike .

The Mountain Sanctuary

Located in Gursum District, a short distance from the town of Funyan Bira, Kundudo is part of a 13-kilometer range that includes other notable peaks such as Goba and Stinico . Its summit, a flat grassland of approximately 13 hectares, sits at an elevation of nearly 3,000 meters, accessible only by navigating steep cliffs and rugged terrain .

The mountain’s significance extends far beyond its geological features. Beneath its surface lie vast limestone caves, including one discovered in 2009 by Italian and French speleologists that ranks among the five most important caves on the African continent . At the southern end, the Stinico mountain holds ancient rock engravings in small open caves, unknown to the outside world until 2008 .

The Kundudo Horses: A Living Legacy

But Kundudo’s most celebrated inhabitants are its wild horses—the only remaining feral horse population in East Africa and one of only two on the entire continent . These magnificent creatures, known simply as the Kundudo horses, have roamed these highlands for centuries, their origins shrouded in mystery and legend.

Origins Shrouded in History

How did horses come to inhabit this remote mountain plateau? The question has sparked considerable scientific curiosity and local lore.

Oral traditions collected from the oldest local inhabitants suggest these horses have been known for over 200 years . One compelling hypothesis traces their ancestry to military mounts left behind during the Ethiopian-Adal War and subsequent Ottoman-Ethiopian conflicts of the 16th century (1528-1560) . According to this theory, a small group of 10 to 15 Abyssinian horses—perhaps separated from their riders during the chaos of battle—found refuge on the mountain’s summit and survived for decades despite the presence of predators like lions and cheetahs .

Genetic studies support this narrative, revealing that Kundudo horses are most closely related to domesticated Abyssinian horses, suggesting they represent a sub-population that returned to the wild in the relatively recent past. Their genetic distance from other Ethiopian horse breeds, combined with low genetic diversity, indicates a long period of isolation and a phenomenon of genetic drift due to the small number of founder individuals.

A Royal Connection

The horses’ historical significance received royal recognition when Emperor Haile Selassie I obtained his first mount from the Kundudo pack over a century ago . According to tradition, the future emperor, then just 10 years old, captured one of these horses with the assistance of his uncle . This connection lends the Kundudo herd the distinction of being the oldest known feral horse population in Africa .

Unique Characteristics and Adaptation

The Kundudo horses have evolved remarkable adaptations to their harsh environment. Their morphology reflects centuries of isolation and natural selection in a challenging habitat.

Physical Appearance

Described by some researchers as having “faulty” morphology with irregular shapes, short backs, plunging toplines, and paunchy bellies, these horses might not conform to idealized breed standards . However, these characteristics represent successful adaptations to their environment. They are generally medium-sized, with males slightly larger than females, displaying a range of coat colors predominantly in shades of brown, gray, and black, with thick, often disheveled manes that add to their wild appearance .

Behavior and Social Structure

Living in bands typically consisting of a dominant stallion, several mares, and their foals, Kundudo horses exhibit complex social behaviors . They are highly territorial, marking their ranges with scent and vocalizations. Their daily routines revolve around grazing on the summit’s 13-hectare grassland, seeking water from a perennial waterhole that never dries even during the hot season, and maintaining constant vigilance against predators such as hyenas, leopards, and jackals .

Perhaps their most striking characteristic is exceptional endurance and agility. These horses navigate steep cliffs and rugged terrain with remarkable ease—a skill honed by generations of evading predators and accessing scarce resources . This agility makes them valuable genetic reservoirs for equine conservation and potential breeding programs.

Conservation: A Story of Struggle and Hope

The survival of the Kundudo horses has been a precarious journey, marked by dramatic population fluctuations and determined conservation efforts.

Rediscovery and Initial Alarm

Rediscovered at the beginning of the 21st century, the horses became the focus of international attention when a team led by Ethiopian researcher Effa Delesa Kefena explored the ecozones of Ethiopian horses . On January 3, 2008, researchers found a single mare, approximately 11 years old, with hooves that had never been groomed and showing no signs of domestication. They nicknamed her “Basra” and took a DNA sample .

The situation was dire. By October 2010, researchers counted only 18 horses in the mountain area . By 2013, a survey by the Ethiopian Biodiversity Institute found just 11 horses remaining, leading to a classification of “critically endangered” . Some sources even suggested the breed was “potentially extinct,” with the 2013 population considered too low to ensure sustainability .

Threats to Survival

The horses face numerous threats, including:

• Habitat degradation due to overgrazing, agricultural expansion, and deforestation
• Climate change altering rainfall patterns and water availability
• Capture and domestication by local farmers, who occasionally tame and sell the docile colts
• Limited genetic diversity due to the small population and consanguinity
• Lack of formal protection and limited awareness about their ecological value

Conservation Efforts

Recognizing the urgency, various organizations and government agencies have initiated conservation programs. Since 2008, six Italian and Italo-British ecological missions have worked to save the herd and offer local communities economic alternatives to activities that damage the area.

The Ethiopian Environment Protection Agency, the Oromia Tourism Commissioner, and the Addis Ababa office of the UNEP have all been involved in monitoring and supporting these efforts. Local interest groups like the Addis Ababa-based GAG have worked to preserve the Kundudo range and promote the Gursum area.

The Ethiopian Biodiversity Institute has implemented conservation procedures, including the freezing of stallion semen to preserve genetic material for future breeding possibilities.

Signs of Recovery

These efforts appear to be bearing fruit. According to recent data from the Oromia Culture and Tourism Bureau, the population of wild horses living in the forest and slopes of Kundudo has now reached approximately 50 individuals . The Wikipedia article on Kundudo horses also reports that by 2022, due to improved awareness, the horses prospered, with a total of 30 feral horses protected by guards on the mountain’s top . The number is expected to continue rising if protection measures are maintained.

Beyond the Horses: Ecological and Cultural Riches

Kundudo’s significance extends beyond its equine inhabitants. The mountain and its surrounding forests harbor a unique wealth of wildlife, including birds of prey, other bird species, mongooses, and monkeys . This biodiversity makes the mountain one of the significant attraction areas in the zone.

The region also holds deep cultural importance. Ancient rock paintings discovered in caves during the 2008 expeditions raise hopes for future tourism development . A shrine and a uniquely designed mosque named after Sheikh Adem Goba stand near the mountain, adding to its cultural tapestry .

A Vision for the Future

Plans are underway to transform the area into an Oromia State Park, recognizing its unique natural and cultural heritage . Conservationists envision developing the site as the endpoint of a tourist route named “the Extended East Route,” linking Harar, the Awash National Park, the Kuni-Muktar Mountain Nyala Sanctuary, and other destinations of cultural, nature, and historic interest in eastern Ethiopia .

Eco-tourism presents a promising avenue for sustainable conservation, allowing local communities to benefit economically while safeguarding their environment. When communities see tangible benefits from preserving these horses, they become active participants in protecting this natural heritage.

Conclusion

The Kundudo mountains and their wild horses represent an extraordinary chapter in Ethiopia’s natural and cultural history. These resilient creatures, descendants of horses that may have carried warriors into battle five centuries ago, continue to roam the high plateau, adapting, surviving, and inspiring all who learn of their story.

Their journey from near-extinction to gradual recovery mirrors the broader challenges of conservation in a rapidly changing world. As guardians of Hararge’s ecological integrity, these horses deserve recognition and protection. By valuing and conserving the Kundudo wild horses, Ethiopia can preserve an extraordinary piece of its natural heritage, ensuring that generations to come will continue to marvel at these majestic creatures roaming freely in the rugged landscapes of Kundudo.

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The Kundudo horses stand as living symbols of resilience, adaptation, and the profound connection between culture, history, and nature in the Oromia region. Their survival depends on continued conservation efforts, community engagement, and recognition of their unique value to Ethiopia’s natural heritage.

A historic celebration unfolds as Oromo women gather in their cultural attire to honor International Women’s Day, marking a moment that will be recorded in the annals of the struggle.

GULLALLEE, OROMIA — In a powerful display of cultural pride and unwavering determination, Oromo women gathered at the ABO Main Headquarters in Gullallee to celebrate International Women’s Day, adorning themselves in traditional attire that spoke to both their heritage and their resilience.

The celebration was not merely a commemoration—it was a declaration. Dressed in the vibrant colors and intricate patterns of Oromo cultural clothing, the women who gathered represented the heart of the Oromo liberation struggle. Their beauty, both external and internal, reflected the dignity of a people who have refused to be erased.

Beauty as Resistance

In the context of Oromo history, the act of gathering in cultural dress carries profound meaning. For generations, Oromo identity was suppressed, their language marginalized, their traditions denigrated. To stand today, openly and proudly wearing the clothing of their ancestors, is itself an act of resistance.

The women who filled the ABO headquarters in Gullallee demonstrated that the struggle for Oromo liberation is not only fought in the forest or through political organizing—it is also fought through the preservation and celebration of culture. Every traditional garment worn, every Oromo song sung, every dance performed strengthens the cultural foundation upon which the political struggle rests.

A Celebration Rooted in Tradition

The International Women’s Day celebration at the ABO headquarters was distinctively Oromo. While the world marks March 8 as a day to recognize women’s achievements and advocate for gender equality, the women of Gullallee infused the global observance with their own cultural particularity.

They came carrying not only the aspirations of women everywhere but the specific hopes of Oromo women—hopes for a liberated Oromia where their children can grow up speaking Afaan Oromo without shame, where their daughters can wear traditional clothing without fear, where their voices will be heard in the councils of the nation they are building.

A Day Recorded in History

According to organizers, this celebration at the ABO Main Headquarters in Gullallee has been recorded as a unique chapter in the history of the struggle. It will be remembered not only as an International Women’s Day event but as a moment when Oromo women collectively demonstrated their centrality to the liberation movement.

The gathering sent a clear message: the struggle for Oromia’s freedom cannot succeed without the full participation of its women, and those women are ready, willing, and determined to play their part.

Women at the Heart of the Struggle

The celebration in Gullallee reflects a broader recognition within the Oromo liberation movement of women’s indispensable role. From the ancient Siinqee institution—a traditional women’s system of mutual protection and conflict resolution—to the Qarree movement of young women activists today, Oromo women have always been at the forefront of resistance.

Yet their contributions have too often been overlooked in historical accounts. Events like this International Women’s Day celebration serve as correctives—public acknowledgments that the struggle could not continue without the women who fight, organize, endure, and sacrifice alongside their male counterparts.

Looking Forward

As the women of Gullallee dispersed after their celebration, they carried with them more than memories of a pleasant gathering. They carried renewed commitment to the cause, strengthened bonds with one another, and the knowledge that their participation is not merely welcomed but essential.

The celebration at the ABO headquarters will indeed be recorded in history—not as an isolated event but as part of a continuum of Oromo women’s resistance that stretches back generations and will continue until Oromia is free.

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The Oromo women who gathered at ABO Main Headquarters in Gullallee on International Women’s Day 2026 have added their names to the long roll of heroines who have sustained the Oromo struggle. Their beauty, their strength, and their determination will not be forgotten.

The power of art in times of struggle is immeasurable. It sustains the weary, emboldens the fearful, and etches the faces of heroes into the collective memory of a people. Artist Ilfinash Qannoo embodies this truth.

Just as her voice has supported the national struggle for decades, this image of her now reveals something profound: she has become a lasting legacy and a source of inspiration for today’s generation. She is a symbol of resilience and a heroic figure of unwavering determination.

The Voice That Never Weakened

For years, Ilfinash Qannoo’s voice has been inseparable from the Oromo struggle. Through periods of intense repression, through moments of hope and despair, through the long, grinding years when liberation seemed impossibly distant—her songs have been there.

Her music has not been mere entertainment. It has been sustenance for fighters in the forest, comfort for mothers who lost sons, encouragement for students risking imprisonment, and a thread connecting the diaspora to the homeland. When words failed, when hope flickered, when the cause seemed lost, her voice reminded Oromos why they fight and what they fight for.

This is the power of the artist in a liberation struggle: to articulate what cannot be said in political statements, to reach what cannot be touched by organizational structures, to heal what weapons cannot protect.

The Face That Speaks to Youth

In this photograph, something additional is visible. On the faces of the young people surrounding Ilfinash Qannoo, one reads a clear and undiminished determination. These are not casual admirers posing with a celebrity. These are youth who have learned from the history of those who came before and dedicated themselves to the hope of tomorrow.

Their expressions carry a vision—one that is clear, focused, and unshakeable. They represent a generation that refuses to accept the limitations imposed by oppression. They are the living proof that the struggle did not die with previous generations but was passed like a torch to hands ready to carry it forward.

The Symbol of Endurance

Ilfinash Qannoo has become more than an individual artist. She is now a symbol—a representation of what it means to endure, to persist, to remain faithful to a cause across decades. Her very presence in this photograph, surrounded by young people whose parents may not have been born when her career began, speaks to the continuity of the Oromo struggle.

She has witnessed phases of the movement that today’s youth only read about. She has sung through regimes that came and went, through victories and setbacks, through hope deferred and hope renewed. And still she sings. Still she stands. Still she inspires.

The Legacy Multiplies

What makes this image particularly powerful is the multiplication of legacy it captures. Ilfinash Qannoo’s voice and presence have inspired these young people. But they, in turn, will inspire others. The legacy does not end with her—it branches, grows, and reaches into futures she may never see.

This is the nature of true impact. Not to create followers but to create leaders. Not to build a monument but to plant seeds. Not to be remembered but to ensure that remembering becomes a living practice passed from generation to generation.

The Heroic Determination

Ilfinash Qannoo embodies a particular kind of heroism—not the heroism of the battlefield, though equally essential. Hers is the heroism of remaining creatively alive in conditions designed to crush the spirit. The heroism of continuing to produce beauty when ugliness surrounds. The heroism of giving voice to a people determined to be silenced.

This is gootittii jadbumma—heroic determination. It is the quality that refuses to accept defeat, that finds ways to express when expression is dangerous, that keeps creating even when creation seems futile. It is the quality that liberation movements cannot survive without.

A Vision for Tomorrow

On the faces of the young people in this photograph, we see the future of Oromia. They carry in their eyes the vision of a free homeland. They carry in their hearts the lessons taught by artists like Ilfinash Qannoo. They carry in their hands the responsibility to complete what previous generations began.

The struggle continues. The voice still sings. The faces still shine with determination. And in this image, captured in a single moment, the entire story of the Oromo people’s resilience is told: the elder who never gave up, the youth who will never surrender, and the unbreakable bond between them that ensures the struggle will outlast any oppression.

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Ilfinash Qannoo’s legacy is not only in the songs she has sung but in the generations she has inspired. May her voice continue to sustain the struggle, and may the faces of today’s youth one day look back on this moment as the time they received the torch and carried it forward.

A thoughtful examination of the question at the heart of the Oromo struggle—and why it reveals more about the asker than the answer.

The question arrives with predictable regularity, often from those who have never troubled themselves to understand Oromo history, never read a book on Ethiopian politics, never listened to an Oromo voice speak of their own experience. It is posed as a challenge, sometimes as a trap, occasionally as genuine curiosity wrapped in skepticism:

“Our name is ‘Oromo Liberation Front.’ Freedom from whom?”

The question deserves an answer—not because the asker is entitled to one, but because the answer reveals the fundamental injustice that has shaped Oromo existence for over a century.

The Historical Record

Freedom from whom? Let us consult the historical record.

Freedom from the Abyssinian empire that began incorporating Oromo lands through conquest in the late 19th century, imposing Amharic language, Orthodox Christian religion, and a feudal system that reduced Oromo farmers to tenants on their own ancestral lands.

Freedom from the Haile Selassie regime that systematized land alienation, that declared Oromo language and culture backward, that sent Oromo students to prison for speaking their mother tongue, that told an entire people their identity was a shame to be shed.

Freedom from the Derg that massacred thousands of Oromo civilians, that executed General Tadesse Birru—the father of Oromo nationalism—on March 19, 1975, that tortured Oromo intellectuals in Maikelawi prison, that waged war on Oromo peasants who dared to demand recognition.

Freedom from the EPRDF regime that continued the same project under new rhetoric, that created ethnic federalism as a cage rather than a liberation, that responded to peaceful Oromo protests with bullets and mass arrests, that killed hundreds of Oromo youth in the 2016-2018 uprising.

Freedom from the current Prosperity Party government that has overseen the deaths of over 7,500 Oromo civilians according to documented counts, that runs clandestine death squads called Koree Nageenyaa, that arms “counterfeit OLA” forces to commit atrocities that can be blamed on the liberation movement.

The Structural Reality

Freedom from a political system designed explicitly to subordinate Oromo interests to those of a ruling elite that has never, in over a century, permitted an Oromo to lead the country except as a figurehead serving non-Oromo masters.

Freedom from an economic order that extracts Oromo resources—coffee, gold, agricultural wealth—while leaving Oromo communities in poverty.

Freedom from a cultural hierarchy that continues to treat Oromo identity as provincial, Oromo language as less-than, Oromo traditions as primitive survivals to be replaced by “national” culture.

Freedom from a security apparatus that arrests Oromo activists without charge, that tortures Oromo prisoners with impunity, that shoots Oromo protesters as though their lives cost nothing.

The Personal Dimension

Freedom from the specific, intimate violence that Oromos have endured generation after generation:

The father taken away and never seen again. The daughter raped by soldiers. The son shot during a peaceful protest. The grandmother whose land was “redistributed” to settlers. The child forbidden to speak Afaan Oromo at school. The student imprisoned for organizing a cultural event. The journalist tortured for writing the truth. The singer assassinated for giving voice to a people’s pain.

What Liberation Means

So yes: Oromo Liberation Front. Freedom from all of this. Freedom from the political, economic, cultural, and military domination that has defined Oromo existence for over a century.

But the question also carries an implicit assumption worth examining: that the struggle for Oromo liberation is somehow exceptional, somehow unreasonable, somehow suspect. The asker rarely poses similar questions to other movements:

“South African freedom from whom?” From apartheid.
“Palestinian liberation from whom?” From occupation.
“Kurdish freedom from whom?” From denial of nationhood.
“Tibetan independence from whom?” From Chinese domination.

Only when Oromos seek freedom does the question become, in the mouths of some, an accusation.

The Counter-Question

So let us turn the question around: Why does the struggle of 40 million people—Ethiopia’s largest ethnic group—for self-determination strike some as inherently illegitimate?

Why is it that when Oromos demand the right to speak their language, govern their affairs, develop their resources, and live in dignity, they are met with suspicion rather than solidarity?

Why is the Oromo Liberation Front named as it is, while liberation movements everywhere else are understood as natural responses to oppression?

The Answer We Deserve

Perhaps the questioner genuinely does not know. Perhaps they have only ever encountered the official narrative—the one that presents Ethiopia as an eternal, harmonious nation where all peoples live in equal dignity, and any challenge to that narrative is by definition “divisionist” or “terrorist.”

To such a questioner, we offer an invitation: Learn. Read the history written by Oromo scholars, not only by Abyssinian chroniclers. Listen to Oromo voices, not only to government pronouncements. Visit Oromia and speak with farmers, students, mothers. Understand what it means to be a people whose entire existence has been shaped by the denial of the very thing the question assumes they already have: freedom.

The Simple Truth

The Oromo Liberation Front exists because Oromos are not free.

Not free in the fundamental sense that every people deserves: to live on their land without fear, to speak their language without shame, to govern their affairs without external domination, to develop their resources for their own benefit, to pass their identity to their children without apology.

Freedom from whom? From every system, structure, and force that denies Oromos these freedom rights.

The question is not “freedom from whom?” but rather: After all this history, after all this suffering, after all this resistance—how could there not be an Oromo Liberation Front?

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The struggle for Oromo liberation continues. And one day, when Oromia is free, the question “freedom from whom?” will have an answer so obvious that no one will need to ask it.

International Women’s Day is not merely a celebration of motherhood or sisterhood—it is a profound testament to human excellence, resilience, and the power to create change. Across centuries and continents, women have shattered every limitation imposed upon them, rising from the confines of domesticity to become leaders of nations, explorers of space, and architects of economies.

Once told that “their place was only in the home,” women today stand as presidents, astronauts, scientists, and visionaries reshaping the world. Their journey is one of triumph against impossible odds, and their stories illuminate the path for generations to come.

Oprah Winfrey: From Rural Poverty to Global Influence

In the rural Mississippi of the 1950s, a girl named Oprah was born into poverty and endured unspeakable abuse. The statistics said she would become another casualty of circumstance. Instead, Oprah Winfrey transformed her fractures into a bridge to success.

Without changing who she was—without denying her Blackness or her womanhood—she wielded her identity as her greatest weapon. She built a media empire that would make her one of the most influential figures on the planet. Her journey from a victim of horrific violence to a billionaire philanthropist and cultural icon stands as one of history’s most powerful testaments to resilience.

Oprah did not succeed despite her identity; she succeeded because she embraced it fully, proving that the very things society uses to marginalize women can become the foundation of unstoppable power.

Ethiopia’s Heroines: Legacy of Leadership and Courage

Turning to our own history, Ethiopia has produced women whose strength, intelligence, and vision shaped the nation’s destiny.

Empress Taytu Bitul: Diplomat and Strategist

Empress Taytu Bitul was not merely the wife of Emperor Menelik II—she was a leader in her own right, a brilliant diplomat, and a military strategist whose contributions to Ethiopia’s survival cannot be overstated.

At the Battle of Adwa in 1896, where Ethiopian forces defeated Italian colonialism, Taytu’s role was decisive. She commanded her own cavalry unit, fought alongside her husband, and outmaneuvered European diplomats at the negotiating table. When Italian representatives attempted to trick Menelik into signing away Ethiopian sovereignty through linguistic manipulation, it was Taytu who saw through the deception and exposed it.

Her political acumen, her courage on the battlefield, and her unwavering commitment to Ethiopian independence make her one of the most remarkable women in African history. She proved that women’s intelligence and strategic thinking are essential to national survival.

Emahoy Abebech Gobena: Africa’s Mother Teresa

Known as “Africa’s Mother Teresa,” Emahoy Abebech Gobena dedicated her entire life to humanitarian service. Born in 1935, she founded the Abebech Gobena Children’s Care and Development Organization, which has provided shelter, education, and hope to thousands of orphaned children.

Her life was a living sermon on compassion. She did not seek fame or fortune—she sought only to serve. In a world that often measures success by accumulation, Emahoy Abebech measured hers by the lives she touched, the children she saved, and the love she gave freely.

Her legacy reminds us that women’s power is not only expressed in boardrooms or parliaments but in the quiet, relentless work of caring for the most vulnerable. She transformed grief into grace and turned her life into a gift for generations.

Keketch Worede Woldetensae: A 19th Century Revolutionary

In the mid-19th century, long before women’s rights were a global conversation, a woman named Keketch Worede Woldetensae rose to challenge the injustices of her time.

Keketch fought for women’s access to justice and equality in an era when such concepts were barely whispered. She was a revolutionary who refused to accept that women should be silent, that their grievances should be ignored, that their voices should be suppressed.

Her struggle in the 1800s laid groundwork that would take generations to build upon. She may not appear in many history books, but her spirit lives in every woman today who demands to be heard, who insists on justice, who refuses to accept “because you are a woman” as a reason for limitation.

From Earth to the Cosmos

The journey of women from the confines of domestic spaces to the vast expanse of space itself represents the arc of progress. Today, women are astronauts who have walked in space, scientists who have unlocked the mysteries of the universe, and engineers who design the technologies that will take humanity to Mars.

This trajectory—from being told “your place is in the home” to claiming a place among the stars—captures the essence of women’s struggle and triumph. It is not merely about individual achievement but about the collective assertion that women’s minds, ambitions, and contributions belong everywhere that humanity reaches.

The Unfinished Journey

For all the progress celebrated on International Women’s Day, the journey is far from complete. Around the world, women still face violence, discrimination, and barriers to participation. In conflict zones like Oromia and across Ethiopia’s regions, women bear the heaviest burdens of war while receiving the least recognition for their resilience.

The women of Oromia, in particular, continue to fight on multiple fronts: against the violence of armed conflict, against cultural barriers that limit their participation, against a world that often overlooks their sacrifices. From the Siinqee tradition of mutual protection to the Qarree movement of young activists, Oromo women demonstrate daily that resilience is not passive endurance but active resistance.

A Call to Remember and Act

As International Women’s Day 2026 is observed around the world, we are called to do more than celebrate—we are called to remember and to act.

Remember the women who came before: Empress Taytu, who fought at Adwa; Emahoy Abebech, who gave her life to orphans; Keketch, who demanded justice in the 1800s; Oprah, who turned trauma into triumph; and the millions of unnamed women whose quiet courage built the foundation for every achievement.

And act: to ensure that the women of today—in Oromia, in Ethiopia, across Africa and the world—receive the recognition, support, and opportunities they deserve. For when women rise, humanity rises. When women lead, nations prosper. When women are free, the world is transformed.

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On this International Women’s Day, we honor the resilience, excellence, and transformative power of women everywhere—from the battlefields of Adwa to the cosmos beyond, from the villages of Oromia to the boardrooms of global corporations. Their journey is our journey. Their triumph is our hope.