Advocacy for Oromia

For Our Comrade:A Commentary on Triumph Through the Storm

By Dhabessa Wakjira

Sometimes, the most profound stories of triumph are not told on public stages or captured in headlines. They are whispered in quiet prayers of gratitude, wrapped in the simple, seismic words: “You made it.”

A recent, poignant social media tribute captured this essence perfectly. Dedicated to a brother named Masfin Ittaanaa on his child birthday, it read: “Haadhoo koo, Masfin Ittaanaa, baga Waaqayyo guyyaa kanaan si gahe; rakkoo fi dararaa san keessa dabartee guyyaa gammachuu kana gahuu keetti hedduun gammade. Waaqayyo haa galatoomu!”

Translated, it is a powerful ode: “My brother, Masfin Ittaanaa, thank God you have reached this day; having passed through that hardship and pain to arrive at this day of joy, I am so happy. Thank God!”

This is more than a birthday wish. It is a testimony. It is a eulogy for struggles endured and a celebration of survival won. In its brevity, it lays bare a universal truth about the lives of countless brothers and sisters, particularly those who have navigated the turbulent waters of displacement, conflict, or profound personal sacrifice.

The message does not name the “rakkoo fi dararaa” – the hardship and pain. It doesn’t need to. Their shadow is present in the brilliant light of the joy that followed. This intentional silence is respectful; it acknowledges that some battles are too sacred, too deeply carved into a person’s soul, to be itemized for public consumption. What matters is the outcome: he passed through. The imagery is not of avoiding the storm, but of walking directly through its core and emerging, scarred but standing, on the other side.

This reframes the celebration. The joy of the day is not merely the marking of another year, but the honoring of a journey. The birthday becomes a monument to resilience. Every laugh shared, every bite of cake, every gathered family member is a victory flag planted on the hard-won ground of survival.

And at the heart of it all is the child, witnessing. “Hedduun gammade” – “I am so happy.” This happiness is layered with relief, awe, and a depth of love that only comes from having seen the cost. It is the happiness of a witness who understands the price paid for the peace they now enjoy.

Finally, the closing prayer, “Waaqayyo haa galatoomu!” – “Thank God!” – roots this personal triumph in a larger frame of grace and faith. It speaks to a worldview where survival is not solely an individual’s toughness but also a manifestation of divine favor or ancestral strength, a shared burden and a shared deliverance.

In our culture of highlighting only the polished, perfect outcomes—the success without the struggle—this tribute is a necessary correction. It honors the process as much as the result. It reminds us that the most deserving celebrations are often for those who have weathered silent storms.

So, to all the Masfin’s, the brother and father who have dabarte—passed through—we offer more than birthday greetings. We offer our deepest recognition. Your joy is not a simple emotion; it is a testament. Your survival is our inheritance. And your arrival at this day, against all odds, is perhaps one of the most powerful definitions of victory we will ever know.

Galatoomaa. Waaqayyo haa galatoomu.

Finding Warmth in the Cold: A Commentary on Resilience, Home, and Defiant Joy

By Maatii Sabaa

In a world saturated with curated perfection, a birthday post from Minnesota activist and community figure Najat-Sakayyee Hamza offered something more substantive: a masterclass in nuanced resilience. Her message, shared on her birthday, was not a simple scroll-past celebration. It was a layered reflection on holding personal joy and communal concern in each hand, and finding the unique strength of home in a seemingly inhospitable climate.

The opening – “Another year around the sun, alhamdulillah” – grounds the moment in gratitude, a spiritual acknowledgement of life’s journey. The tease of “exciting news” regarding personal growth is the kind of forward-looking energy that fuels us. But Hamza immediately pivots, refusing to let her personal milestone exist in a vacuum. She names the elephant in the room: “the current situation in our country and state,” a veiled but clear reference to the political tensions and divisions that grip both Minnesota and the nation. In doing so, she elevates her message from the personal to the communal.

This is where her insight deepens. “We cannot allow them to steal our joy & happiness,” she declares. This is not naïve optimism; it is a strategic, defiant act. In an age where anxiety is a default setting, choosing joy becomes a radical form of resistance. Her definition of resilience is poetic and powerful: “standing still in face of the storm and coming out of it better.” It’s not about avoiding the storm, nor being blindly battered by it. It’s about a rooted, unwavering presence that allows for transformation.

Then, she turns to her love letter to Minnesota. It’s a rebuttal to the perennial question posed to those in the Upper Midwest: “Why would you stay in such a cold place?” Her answer transcends climate. “There is a warmth to Minnesota only we know & experience,” she writes, “not even harsh winters can defeat.” This “warmth” is the secret ingredient. It’s not the temperature; it’s the tangible sense of community, the shared grit, the unspoken understanding between neighbors who shovel each other’s driveways and show up for each other in crises. It’s the #MinnesotaStrong ethos—a toughness forged in blizzards that translates into civic solidarity.

Hamza’s final note, “We know, this too shall pass & we will overcome it,” applies as much to a personal struggle, a political winter, or an actual February freeze. It’s the quiet, collective faith of a people accustomed to long winters but utterly confident in the eventual spring.

Najat-Sakayyee Hamza’s birthday reflection is more than a personal update. It’s a micro-manifesto for our times. It argues that true strength lies in the ability to acknowledge darkness while kindling a personal light, to feel the bite of the cold while cherishing the profound warmth of community. In celebrating her own journey, she inadvertently charted a map for communal perseverance: find your anchor in gratitude, defend your joy as an act of will, and draw your warmth from the people around you. That’s a wisdom worth celebrating, in any season.

Headline: “Ayyaana!”: Oromia Celebrates a Grand Wedding, Reaffirming Identity, Culture, and the Gadaa Spirit

Sub-headline: A vibrant ceremony blends ancient wisdom, modern success, and a powerful message to the youth to carry the torch forward.

[Finfinne/Oromia, Ethiopia] – In a resplendent celebration that echoed the profound wisdom of Oromo tradition, a recent grand wedding ceremony became more than a union of two individuals; it was a vibrant declaration of cultural identity, generational continuity, and communal strength. Underpinning the festivities was the timeless Oromo proverb, “Ilmi gahee haafuudhu, intalli geesse haa heerumtu” (Let the son who brings the inheritance flourish, let the daughter who carries forward the lineage be married), a core tenet of the Gadaa system.

The ceremony honored this wisdom twofold. The bride, celebrated for safeguarding and embodying Oromo customs and heritage, was heralded for bringing the “Ayyaana”—the blessing, fortune, and sacred celebration—to her family and community. “Our daughter held fast to our culture and presented us with this ‘Ayyaana.’ We are grateful,” expressed family elders, their words reflecting deep cultural pride.

Similarly, the groom was praised not only for his personal achievements but for embracing the “Heera ayyoo”—the laws and wisdom of the fathers—and winning the heart of the community. He stood as an example of one who has honored his own family and now enriches the family of his bride.

The event was a masterful tapestry of Oromo Aadaa (culture) and Duudhaa (tradition). Guests adorned in traditional attire, the rhythmic beat of keerroo (drums), and the melodic flow of geerarsa (praise songs) transformed the venue into a living canvas of Oromo heritage. The message to the younger generation was clear and powerful: “Strengthen this beautiful and beloved system. Carry it forward together,” a call for unity in preserving their unique way of life.

The celebration extended heartfelt gratitude to all attendees—family, friends, respected community members, and leaders—whose presence amplified the joy. A special acknowledgment was made to those who supported from afar, with wishes for their blessings in the future.

The joyous atmosphere was captured in a closing benediction: “Waaqni Uumaa Uumamaa haa galatoomu!” (May the Creator of all creation be thanked!). The sentiment of shared happiness was encapsulated in the words, “Martinuu akkuma keenya gammadaa” (Let the bride and groom rejoice as we do).

The ceremony was officiated and blessed by Abbaa Sabboontuu Brs. Inkoosaa Namoo alongside harmee Sabboontuu Barsistu. Geexee Fiixaa, signifying a blessing rooted in both spiritual and communal authority.

This wedding stands as a powerful testament to the resilience and dynamism of Oromo culture. It demonstrates that far from being a relic of the past, the wisdom of the Gadaa system provides a living framework for celebrating life, fostering strong communities, and guiding future generations with pride.

Headline: OLF Leadership in Capital Region Holds Urgent Summit to Assess “Current Conditions”

Sub-headline: Closed-door meeting in Gullalle evaluates domestic turmoil, Oromo national issues, and volatile Horn of Africa politics.

Finfinne, Oromia – [AMAJJII 26, 2026] The Political and Organizational Wing of the Oromo Liberation Front (OLF) has convened a critical summit for its leadership cadres operating within the Addis Ababa (Finfinnee) and Sheger City administration. The meeting, framed as an assessment under “current conditions,” was called to deliberate on a pressing array of national and regional challenges.

The high-level gathering took place on AMAJJII 24, 2026, at the OLF’s Gullalle Branch Office. It brought together OLF officials who hold organizational duties in the capital region, a key political and symbolic center for Oromo political activity.

According to sources close to the proceedings, the closed-door deliberations focused on three interconnected crisis points:

1. The Prevailing Political and Security Situation in Ethiopia: Leaders analyzed the nation’s deepening instability and its implications for political strategy.
2. The Condition of the Oromo People and Oromia: A central, urgent topic was the assessment of the socio-political and security circumstances facing the Oromo population within Oromia regional state, a longstanding core issue for the OLF.
3. The Current Political Climate in the Horn of Africa: Discussions also covered the rapidly shifting regional geopolitics and its impact on the Ethiopian and Oromo political landscape.

The meeting was chaired by senior figures from the OLF’s Central Committee and its political wing, identified as Jaal Amaan Filee and Jaal Gammachiis Tolasaa. These officials presented detailed briefings on the summit’s core agenda items, framing the discussions for attending members.

Participants actively engaged, presenting analyses and raising strategic questions, leading the organizers to declare the summit “successful and productive.” The convening of such a focused meeting highlights the OLF’s attempt to consolidate its internal position and refine its response to a period of intense national uncertainty.

The holding of this summit in the capital is particularly significant, indicating an effort by the party’s leadership core to coordinate strategy from a central locus of power and information. While no public statement or resolution has been issued following the meeting, political observers note that such consultations often precede major strategic decisions or public declarations by the party.

Headline: A Mother’s Name, A Nation’s Future: “Mootuu Ayyaanoo” School Inaugurated as a Beacon of Educational Transformation

Sub-headline: Built with 60 million Birr in Holonkomii, West Shewa, the state-of-the-art school honors Professor Gebisa Ejeta’s mother and embodies a government push for world-class education.

By Maatii Sabaa, Olonkomii, West Shewa, Oromia – In a powerful fusion of personal legacy and national development, the Mootuu Ayyaanoo Secondary School was officially inaugurated today in Holonkomii town. The school, a modern facility constructed with a 60 million Birr government investment, is named in honor of Mootuu Ayyaanoo, the mother of renowned Ethiopian scientist and World Food Prize laureate, Professor Gebisa Ejeta.

The inauguration ceremony was attended by community elders, educators, and senior officials, including the Head of the Oromia Education Bureau, Dr. Tolaa Bariisoo. In his address, Dr. Tolaa framed the school as a critical piece in a larger, transformative strategy.

“The government’s focus on constructing schools of international standard and providing quality education is directly aimed at producing a competent generation in large numbers,” stated Dr. Tolaa. “This work is now bearing significant fruit.”

His words underscore a pivotal shift in educational policy: moving beyond mere access to prioritizing excellence and global competitiveness from the ground up.

The Mootuu Ayyaanoo School stands as a physical testament to this ambition. The two-story complex houses five blocks containing well-equipped classrooms, a standard library, laboratories, and various other sections designed to facilitate comprehensive, 21st-century learning. It is envisioned as a hub where talented youth from the region can be nurtured.

For Professor Gebisa Ejeta, who was born and raised in Holonkomii, the inauguration was an emotionally charged moment. He expressed profound gratitude that a school bearing his mother’s name would now serve his community. He recounted the extraordinary sacrifices made by his mother, whose unwavering belief in education—often fueled by selling firewood—propelled him from these very fields to global scientific acclaim.

“This school answers her deepest prayers,” Professor Ejeta remarked. “The commitment of various stakeholders to equip it with modern learning materials ensures that the students here will have the tools to reach their full potential.”

The sentiment of answered prayers echoed throughout the Holonkomii community. Residents, who had long advocated for a quality secondary school, described a palpable sense of joy and relief. “The construction of this school fulfills a long-standing demand,” said one local elder. “The happiness we feel today is immense.”

The Mootuu Ayyaanoo Secondary School, therefore, represents more than just bricks and mortar. It is a symbol of intergenerational hope: a mother’s sacrifice immortalized in a institution dedicated to empowering future generations. It signals a government’s commitment to turning rural towns into launchpads for excellence, ensuring that the path from Olonkomii to the world stage becomes well-trodden by the capable, confident students of tomorrow.

“Tajoo Roobaa”: The Arsii Oromo’s Sacred Invocation for Rain, Peace, and Prosperity

Sub-headline: At Hara Dambal in Malka Utaa Waayyuu, ancient rituals connect community to Waaqa (God) and mark a new year under the Amajjii moon.

By Maatii Sabaa, Hara Dambal, Arsi Zone, Oromia – Under the bright Amajjii moon, the rolling hills of Hara Dambal echoed this week not just with the wind, but with the collective prayers of thousands. The Arsii Oromo people of Sikkoo Mando, Utaa Waayyuu, gathered to celebrate the profound and spiritually charged festival of Irreecha Tajoo Roobaa—a sacred ceremony dedicated to invoking rain, giving thanks to the creator, and ushering in a new year.

More than a cultural event, Tajoo Roobaa is a deep-rooted indigenous system of supplication to Waaqa (God) for rain. The ceremony, observed specifically during the Amajjii lunar month, serves a dual purpose: as a thanksgiving to the divine (Hinikkaa) and as the celebration of the Oromo New Year.

The rituals follow a powerful annual cycle. Days before the main gathering, the community embarked on a spiritual journey, traveling from their homes to the sacred site of Araddaa Jilaa near the Haroo Booramoo (Lake Booramoo). There, initial prayers for rain were offered. This preparatory pilgrimage culminated in the major congregation at Hara Dambal, where the main Ayyaana Tajoo Roobaa was enacted with diverse and symbolic rituals.

Chants filled the air, carrying the community’s unified hopes skyward. The core of their invocation is a timeless appeal to the divine for balance and blessing: “Bona nuuf gabaabsi” (Shorten the dry season for us), “Badheessa nuu deebisi” (Bring us abundance), “Ganna nuuf dheereessii” (Prolong the rainy season for us), and “Nagaa nuuf buusi” (Bestow peace upon us).

Elders, clad in traditional dress and holding freshly cut grass and flowers—symbols of fertility and peace—led the prayers. The gathering was a vibrant tapestry of song, dance, and solemn prayer, embodying the Arsii Oromo’s intimate connection with their environment, their cyclical calendar, and their spiritual heritage.

“This is not just a festival; it is our covenant with nature and Waaqa,” explained one elder, who chose to be identified simply as Abbaa Gadaa. “When we stand here at Hara Dambal, we are speaking to our creator with one voice, asking for the sustenance of life—rain—and for peace to govern our lives. Celebrating it in Amajjii marks our new beginning.”

The Irreecha Tajoo Roobaa at Hara Dambal stands as a powerful testament to the resilience of indigenous Oromo spiritual practices. It is a living tradition where cosmology, environmental stewardship, and social cohesion intertwine, ensuring that the sacred plea for a fruitful and peaceful year continues to resonate from generation to generation.

Landmark Book Launch Sheds Light on Western Oromo History

Finfinnee, January 24, 2026 – A significant contribution to Ethiopian historiography was celebrated this week with the official launch of the book “The Western Oromo and The Ethiopian State to 1941.” The work, authored by renowned historian and scholar Professor Tesema Ta’a, was launched at a formal ceremony held at Wollega University.

The book, published in English by Wollega University Press, offers a comprehensive and detailed examination of the political and social history of the Western Oromo people within the context of the Ethiopian state, tracing pivotal developments up to the year 1941. This period marks a critical juncture in modern Ethiopian history, and Professor Tesema’s research provides an essential perspective from the Oromo community’s experience.

The launch event was attended by a distinguished gathering of historians and scholars from various Ethiopian universities, underscoring the academic importance of this publication. The ceremony featured remarks that highlighted the book’s role in enriching the understanding of Ethiopia’s complex and multifaceted historical narrative.

A Deeper Scholarly Contribution

Professor Tesema Ta’a’s work is heralded as a meticulous academic study that draws on extensive research. It moves beyond broad national narratives to focus specifically on the institutions, interactions, and experiences of the Western Oromo. Scholars present at the event noted that such focused studies are crucial for building a more complete and inclusive historical record.

Significance and Impact

The launch of “The Western Oromo and The Ethiopian State to 1941” represents more than just the publication of a new academic text. It signifies a growing emphasis within Ethiopian academia on exploring and documenting the diverse regional and ethnic histories that comprise the nation’s past. By bringing this research to the forefront, Wollega University and Professor Tesema have provided an invaluable resource for students, researchers, and anyone seeking a deeper understanding of Oromo history and state-society relations in Ethiopia.

The book is now available through Wollega University Press.

About the Author: Professor Tesema Ta’a is a respected figure in the field of Ethiopian history, known for his dedicated research and scholarly contributions focused on Oromo history and the broader Horn of Africa region.

Media Contact: Dhaba Fiqadu

A Mother’s Name, A Nation’s Future: World-Renowned Oromo Scientist Inaugurates School in Oolankomii

OOLANKOMII, Shaggar Lixaa – In a powerful gesture of giving back, world-renowned Oromo scientist Professor Gabbisaa Ejjetaa today inaugurated a secondary school he personally funded and built in his hometown of Oolankomii. The school was officially opened for service on Amajjii 25, 2026.

Named in honor of his late mother, Mootuu Ayyaanoo, the “Mootuu Ayyaanoo Secondary School” stands as a permanent tribute to the values of nurture, wisdom, and foundational support—embodied by mothers in Oromo culture. Professor Ejjetaa stated that naming the institution after his mother was a way to immortalize her sacrifices and to inspire future generations to honor their roots while reaching for the stars.

The inauguration ceremony was a moment of immense pride and celebration for the community of Oolankom. Local elders, educators, students, and residents gathered to witness the ribbon-cutting, marking the culmination of Professor Ejjetaa’s vision to provide a modern, quality educational facility for the town’s youth.

Professor Gabbisaa Ejjetaa, a distinguished plant geneticist known for his groundbreaking work in developing drought-resistant sorghum, is a source of immense pride for the Oromo people globally. The establishment of this school underscores his deep commitment to translating global scientific acclaim into tangible local development. It represents a different kind of freedom fight—the liberation of young minds through education.

The Mootuu Ayyaanoo Secondary School is equipped to serve hundreds of students, offering a conducive learning environment designed to foster academic excellence and critical thinking. Community leaders hailed the project as transformative. “This is not just a building; it is a beacon of hope,” said one elder present. “Our son excelled abroad, but his heart remained here. Today, he plants the seed of knowledge for our children. Ulfaadhaa—may it bear abundant fruit.”

The school’s opening is seen as a significant milestone for educational access in the region, promising to empower a new generation of Oromo youth by combining rigorous academics with a strong grounding in their cultural identity and values.

In his address, Professor Ejjetaa emphasized that true development begins with education. He expressed his hope that the school would become a cradle for future scientists, leaders, and compassionate citizens who would contribute to their community and the world.

The inauguration of the Mootuu Ayyaanoo Secondary School is more than a local event; it is a resonant story of global success circling back to its source, of a scientist honoring his first teacher—his mother—and of a community’s future being brightly rewritten.

Ulfaadhaa jennaan. (We say, may it bear fruit.)

Feature Commentary: The Voice That Sowed a Revolution – Daagim Mokonnin and the Soundtrack of Oromo Awakening

The story of Daagim Mokonnin is not merely a biography of an artist; it is a chronicle of a people’s reawakening, told through melody, struggle, and an unbreakable spirit. Known affectionately by his stage name “Kiilolee” (The Melody), Daagim’s journey from a child chastised for his language to a foundational pillar of modern Oromo music encapsulates the political and cultural resurgence of the Oromo nation in the late 20th century.

His art was never just entertainment. In an era where speaking Afaan Oromoo in the capital, Finfinnee (Addis Ababa), was an act of defiance met with scorn or worse, Daagim’s music became a vessel for identity. “When we sang, it wasn’t just for money,” he recalls. “It was about contributing to the growth of the Oromo language and making the Oromo proud of their tongue.” His first hit, “Agadaa Birraa”, was more than a love song; it was a cultural declaration. Using the metaphor of the Oromo agadaa (a traditional stool) and the spring season of Birraa, it wove romance with deep cultural pride, instantly resonating with a generation hungry for such representation.

His path was forged in adversity. Arriving in Finfinnee as a boy from Wallagga, he was thrust into an educational system designed to erase his identity. “I didn’t know a word of Amharic, only Oromiffa,” he says. The punishment was isolation and ridicule—a “qophaa” (nickname) of shame that marked him as an outsider. Yet, this very oppression became the fuel for his mission. He and a small band of pioneering artists, operating under the banner of the Oromo Liberation Front’s cultural wing, became architects of resistance. They staged Oromo-language radio dramas, walked miles to recording spots, and produced music with rudimentary instruments, all under the watchful eye of a hostile state.

The collective he was part of—artists like Eebbisaa Addunyaa, Jireenyaa Ayyaanaa, and Usmaayyoo Muusaa—did not just sing; they curated a movement. Their style, from Daagim’s iconic headscarf and afro to their distinct aesthetic, was a deliberate, fashionable rejection of assimilation. “There was no borrowed ‘style’,” he insists. “Wearing a scarf is Oromo. If you go to rural Tulama, everyone wears it.” They were building a modern Oromo aesthetic from the ground up.

This courage came at a terrible cost. The 1990s, a period of cautious hope after the fall of the Derg, turned into a nightmare under the new regime. His comrades were hunted. His own brother was killed, and Daagim himself narrowly escaped assassination, an event that inspired one of his most poignant, unpublished poems of grief. Forced into exile in the United States for his safety, he continued his work, but the vibrant, collective creative ecosystem of Finfinnee was lost, replaced by the fragmented life of a diaspora artist.

Today, Daagim Mokonnin has stepped away from the secular music world, finding solace in Christianity. Yet, to view this as a retreat from his life’s work is to misunderstand the man. His legacy is cemented. He was present at the creation, one of the first to plant the seed of contemporary Oromo music—a seed that has now grown into a forest.

When he sings today, it is in praise of his faith. But the thousands who still play “Agadaa Birraa”, the artists who now fill stadiums singing in Afaan Oromoo, and the very fact that the language flourishes in the media, stand as living testimony to his earlier battle. Daagim and his generation were the bridge. They took the immense risk, endured the kutannoo (persecution), and used their art to make it normal, beautiful, and powerful to be Oromo in spaces designed to deny that reality.

His story is a powerful reminder that cultural work is not ancillary to political struggle; it is its bedrock. Before protests could rally millions, songs had to rally hearts. Before a language could be official, it had to be heard as worthy of a love song. Daagim Mokonnin, Kiilolee, provided that crucial, beautiful sound. He didn’t just sing melodies; he helped an entire generation find its voice.

Source:BBC Afaan Oromoo (https://www.bbc.com/afaanoromoo/articles/clymd75r2exo?at_bbc_team=editorial&at_campaign_type=owned&utm_sf_post_ref=658930442&at_link_type=web_link&utm_sf_cserv_ref=654070648098812&at_link_origin=BBC_News_Afaan_Oromoo&at_ptr_name=facebook_page&at_format=link&at_medium=social&at_link_id=5BEBA5A6-F9B2-11F0-9FD7-F8F7A41755EB&at_campaign=Social_Flow&fbclid=IwY2xjawPirDpleHRuA2FlbQIxMQBzcnRjBmFwcF9pZBAyMjIwMzkxNzg4MjAwODkyAAEeJpftbm9UhqoXK6loFJ-xTtobMTub1kLzRVNfTGznTyu-0nThcLF0nOqCiXE_aem_luw9cJwDmkuQ6rA-lnY-nA)

WORLD NEWS: U.S. Announces Withdrawal from World Health Organization; WHO Expresses “Regret,” Defends Pandemic Record

GENEVA, January 24, 2026 – In a move that marks a seismic shift in the global health landscape, the World Health Organization (WHO) has confirmed receipt of a formal notification from the United States of America to withdraw from the UN health agency. The announcement, made public in a detailed statement from WHO headquarters today, has triggered widespread concern about the future of international cooperation against pandemics and other health threats.

The WHO statement began by acknowledging the United States’ historic role as a founding member, crediting its contributions to landmark achievements like the eradication of smallpox and the fight against HIV, polio, and Ebola. However, the tone swiftly turned to one of profound disappointment and warning.

“WHO therefore regrets the United States’ notification of withdrawal from WHO – a decision that makes both the United States and the world less safe,” the agency stated unequivocally.

The U.S. decision, which will be formally deliberated by the WHO Executive Board in February and the World Health Assembly in May 2026, was reportedly accompanied by sharp criticism from Washington. WHO noted U.S. claims that the agency had “trashed and tarnished” it, compromised its independence, and pursued a “politicized, bureaucratic agenda driven by nations hostile to American interests.” WHO rejected these assertions, stating, “The reverse is true,” and affirmed its commitment to engaging all member states with respect for their sovereignty.

Pandemic Response at the Heart of the Dispute

A central pillar of the U.S. justification, according to the WHO, was cited “failures during the COVID-19 pandemic,” including alleged obstruction of information sharing. In an extensive point-by-point rebuttal, the WHO defended its early pandemic actions, providing a detailed timeline:

• Dec. 31, 2019: WHO activated its emergency system upon first reports from Wuhan.
• Jan. 11, 2020: Before China reported its first death, WHO had already issued global alerts and guidance.
• Jan. 30, 2020: WHO declared a Public Health Emergency of International Concern (PHEIC)—its highest alarm—when there were fewer than 100 cases and no deaths reported outside China.

The statement emphasized that while WHO recommended protective measures like masks and vaccines, it “at no stage recommended mask mandates, vaccine mandates or lockdowns,” asserting that final decisions rested with sovereign governments.

A Future Without U.S. Membership

The withdrawal comes at a critical juncture. WHO highlighted that its 194 member states last year adopted a landmark WHO Pandemic Agreement, designed to strengthen global defenses against future outbreaks. Nations are currently negotiating a complementary Pathogen Access and Benefit Sharing system to ensure equitable access to vaccines and treatments.

The U.S. exit casts a long shadow over these initiatives and the operational capacity of WHO, which has long relied on American financial and technical support. The agency, however, expressed hope for a future return.

“We hope that in the future, the United States will return to active participation in WHO,” the statement concluded, reaffirming its commitment to its constitutional mandate of pursuing “the highest attainable standard of health as a fundamental right for all people.”

The formal departure process is now underway, setting the stage for intense diplomatic discussions in the coming months over the architecture of global health security in an era of renewed great-power fragmentation.