FOR IMMEDIATE RELEASE

In Grief and Defiance: Remembering Obbo Buunkarii Badhaasoo Muunessaa, Victim of a 2026 State Execution

(Date: February 3, 2026) – With a heart shattered by a grief that time has not healed, we share the devastating news of the political assassination of our father, Obbo Buunkarii Badhaasoo Muunessaa. On Monday, February 3, 2026, he was executed by the state, a victim of the brutal and relentless campaign of terror waged against the Oromo people for daring to dream of freedom and self-determination.

He was not killed in battle. He was not a casualty of war. He was a son of Oromia, arrested, detained, and then executed in cold blood. The official pretext was as flimsy as it was cruel: accused of being a “Shane,” a label weaponized to justify the extermination of Oromo political consciousness. When the mighty fear the words of the just, they reach for the gun. Our father, a man of peace, was murdered for a thought, for a hope, for his identity.

This is not an obituary from 2026; it is a scream of anguish that echoes into 2026. It is a testament to the open wound that will not close, the justice that has been relentlessly denied, and the truth that refuses to be silenced. We release this statement today because the calendar may change, but the tyranny continues. The system that murdered him then persists now, and our mourning is inextricably linked to our ongoing resistance.

Obbo Buunkarii was more than a name on a casualty list. He was Abbaa Keenya—our father. He was a pillar of his family, a member of his community, and a man whose life was stolen to instill fear. His execution was a message to all Oromos: dissent is death, aspiration is a crime, and your lives are forfeit to the preservation of a repressive order.

We, his broken family, extend our deepest, most sorrowful condolences to every Oromo family that has borne this same unimaginable pain. Our private grief is a public testament. We mourn with the Hirmii Tufaas, the dheedaa cinaachii (the extended family), and every clan and community that has lost a son, a daughter, a father, or a mother to this machinery of death. Your loss is our loss. Our shared tears water the roots of our collective struggle.

To the world, we say: See this. See the Oromo people not as a statistic of conflict, but as a nation mourning in perpetuity. See the specific, individual lives—like that of our father, Buunkarii—extinguished for believing in the “Mootummaa Oromoo,” the governance and dignity of his own people.

We have no power to bring him back. We have no court to grant us justice. All we have is our voice and the unshakable conviction that Rabbi argi—God is watching. The cries of the Oromo people, scattered like leaves in a storm, are heard by a higher power. The blood spilled on the land of Oromia bears witness.

We say to you, Father: Nagaan Boqodhu. Rest in Peace. Your sacrifice is seared into our memory, and your dream is the fire that fuels our resolve. We will mourn you today, tomorrow, and every day until the day of accountability dawns.

The struggle for justice for Buunkarii Badhaasoo Muunessaa, and for all Oromo martyrs, continues.

Academic Giant and Guardian of African Democratic Heritage, Professor Asmarom Legesse, Passes Away (1931-2026)

4 February 2026 – It is with profound sorrow and a deep sense of loss that we announce the passing of Professor Asmarom Legesse, a visionary scholar, anthropologist, and the preeminent global authority on the Oromo Gadaa system. His death is an irreplaceable loss to the world of academia, to the preservation of indigenous knowledge, and to the Oromo people, whose history and democratic heritage he so meticulously illuminated for the world.

Born in 1931 in Asmara, Professor Legesse was a scholar of immense intellectual breadth. He earned a degree in political science from the University of Wisconsin and a doctorate in anthropology from Harvard University, where he later served as a professor. His pioneering, decades-long research transcended mere academic study; it was an act of cultural reclamation and global education.

Through his groundbreaking work, he meticulously documented and analyzed the Gadaa system, revealing to an international audience the sophisticated architecture of an African democratic tradition. He proved definitively that principles of equality, rotational leadership, checks and balances, and the rule of law were not foreign imports to the continent, but were deeply embedded, living traditions practiced for centuries by the Oromo people. His scholarship stood as a powerful testament to Africa’s intrinsic contributions to democratic thought.

Beyond political structure, his work preserved the holistic wisdom of the Oromo worldview. His studies of the Oromo calendar safeguarded far more than a system of timekeeping; they protected a complex philosophy interlinking human life, ecological cycles, and cosmic harmony. He was a guardian of knowledge at risk of being lost, returning dignity and global recognition to a history that had been long marginalized.

Professor Legesse’s seminal work, Oromo Democracy: An Indigenous African Political System, remains the definitive text on the subject, a testament to his rigorous methodology and profound respect for his subject matter. He was more than an observer; he was a bridge between worlds, transforming the Gadaa system from a subject of local practice into a globally recognized model of indigenous governance.

Tributes are pouring in from scholars, cultural leaders, and institutions worldwide. His passing leaves a monumental legacy: a vast archive of understanding, a restored sense of pride for millions, and an intellectual framework that will inform studies of democracy, anthropology, and African history for generations.

He rests now, but his light endures. Our deepest condolences are with his family, his colleagues, and all who were touched by his wisdom.

Rest in Power, Professor. Your legacy is immortal.

About Professor Asmarom Legesse:
Professor Asmarom Legesse was a renowned Eritrean anthropologist best known for his authoritative research on the Oromo Gadaa system. His work provided a critical scholarly foundation for understanding indigenous African democratic governance and philosophy, earning him global recognition and respect.

From Cairo to the Heart of Oromia: The Maccaa-Tuulamaa Association’s Enduring Flame

Cairo, Egypt – In a vibrant hall far from the verdant highlands of Oromia, the air was thick not with desert dust, but with the palpable weight of memory and the steady pulse of resilience. Last week, the Oromo community in Egypt gathered not for a simple social event, but for a profound act of collective remembrance: the 7th anniversary celebration of the founding of their chapter of the Maccaa-Tuulamaa Association (MTA).

This was more than a milestone marked on a calendar. It was a deliberate and powerful reaffirmation of an identity that refuses to be fragmented by geography. The speeches given were not mere formalities; they were carefully woven threads in the ongoing tapestry of Oromo history, reminding all present that the story of the Maccaa-Tuulamaa Association is inextricable from the modern narrative of the Oromo struggle itself.

For the uninitiated, the significance of such a gathering in a place like Cairo might be lost. But to understand the MTA is to understand a cornerstone of 20th-century Oromo political consciousness. Founded in 1963, the association emerged not as a militant front, but as a critical socio-cultural and intellectual awakening. At a time when the very fabric of Oromo identity was under systemic pressure, the MTA provided a legitimate, organized platform. It championed education, preserved language and history, and most importantly, fostered a sense of unified nationhood (sabboonummaa) among the Oromo people. It was the seed from which more overt political movements would later grow, making its founders not just community organizers, but architects of a modern political identity.

Therefore, the anniversary in Cairo transcends a chapter meeting. It represents a vital dialectic of diaspora existence: the act of building a future in one land while being steadfast custodians of a past from another. The community in Egypt, like Oromo diasporas worldwide, lives this duality. They build careers, raise families, and navigate life in Egypt, all while tending a flame ignited generations ago in the heart of Oromia. The detailed recounting of the MTA’s history at the event was a sacred ritual of passing this torch, ensuring that younger generations born on the Nile understand their roots in the Gibe River valley.

The calls for unity (tokkummaa) issued from the podium in Cairo resonate with a particular urgency today. They speak to challenges both internal and external. The diaspora, while a source of immense strength and resources, is not immune to the political and social fissures that affect any global community. The anniversary serves as an annual calibration—a reminder that the foundational principles of the MTA were unity, self-reliance, and the uplifting of the Oromo people as a whole. It is a call to look beyond differences and focus on the foundational hundee (root) that connects them all.

Furthermore, this gathering is a subtle but clear statement of unbroken continuity. It signals that the spirit of the MTA, the spirit of organized, dignified, and persistent advocacy for Oromo rights and identity, is not confined by borders or diminished by time. Whether in Cairo, Minneapolis, or Melbourne, the association’s legacy provides a framework for community cohesion and purpose. It answers the poignant question of how to remain meaningfully connected to a homeland many cannot safely return to. The answer lies in being living archives, active advocates, and unwavering supporters.

As the celebrations concluded, the message was clear: the Maccaa-Tuulamaa Association is far more than a historical relic. It is a living institution, its meaning continually renewed by diasporas like the one in Egypt. Their anniversary was a declaration that the seeds planted by the founders in the 1960s have borne fruit that now grows in global soil. It affirmed that the duty of the present generation is not just to remember the past, but to nurture this resilient tree, ensuring its branches—spread across the world—remain strong, interconnected, and forever reaching toward the light of justice and self-determination for Oromia.

Feature Commentary: On History, Fear, and the Unfinished Work of Liberation

By Maatii Sabaa
February 1, 2026

A specter haunts the discourse around the Oromo struggle for self-determination: the fear of history. Not the fear of making history, but the fear of speaking its full, unvarnished truth. A persistent notion suggests that to revisit the complex, often painful narrative of the Oromo Liberation Front (OLF) is to court chaos, to sow discord, and ultimately, to abandon the ongoing struggle. This perspective, often implied if not directly stated, holds that dwelling on the past is counterproductive.

This is a profound and dangerous miscalculation.

To argue that examining our history—with all its sacrifices, schisms, and strategic crossroads—has no place in the current struggle is to build our future on a foundation of amnesia. It is to disrespect the very martyrs in whose name we claim to act. The journey of the OLF, from its intellectual germination in the early 1970s, its formal establishment in 1973, and the articulation of its political program in 1976, is not a relic to be shelved. It is the origin story of a modern political consciousness. The subsequent decades of immense sacrifice—of targeted killings, imprisonment, and exile of its intellectuals and heroes—were the bloody ink with which chapters of resistance were written. The bittersweet victory of 1991, which broke the back of the Derg but saw the dream of Oromo liberation deferred, is a pivot point every contemporary analysis must contend with.

The internal fractures, the political alliances within the four-party coalition of 1991, the subsequent marginalization, and the difficult choices faced in the 1990s are not scandalous secrets. They are critical data points. They explain why the OLF found itself back in the bushes, in a “no-choice” scenario, fighting to keep a promise made to its fallen. To ignore this is to ignore the root causes of the very cycles of conflict and resistance that have characterized the past thirty years.

The claim that today’s generation, which has demonstrated formidable political maturity through movements like the #OromoProtests (Finfinnee DFS/Gadaa system is not the correct term here, replaced with the widely recognized hashtag) and the Qeerroo mobilization, would be destabilized by an honest reckoning with history is an insult to their intelligence. It is a paternalistic logic that assumes they cannot handle the complexity that shaped their present. We see remnants of old guard mentalities attempting to replay 30-year-old scripts, causing needless friction, and we are told to look away for the sake of unity. But unity forged in silence is fragile; unity built on a shared, honest understanding is unbreakable.

Therefore, speaking our history—the full history of a people’s resistance against successive repressive systems—is not separate from the struggle. It is an essential organ of it. Our history is our primary weapon against systemic alienation. When we surrender its narrative out of fear, we disarm ourselves intellectually and spiritually.

The central question for every individual invested in this cause today must not be, “How do I avoid offending powerful sensibilities?” It must be: “What is my role in ensuring the ultimate sacrifice of our heroes was not in vain?” For those who mistake gossip, character assassination, and sowing despair among the ranks as revolutionary action, a reckoning is due. True revolutionary duty lies in disciplined organization, in studying and adapting the strategic frameworks of our forebears to today’s realities, and in building upon—not abandoning—their foundational goals.

My recounting of history is not a wish to return to yesterday. It is an act of gathering all the pieces of our story so we can understand the puzzle of our present. Yes, we must celebrate every hard-won gain at the national level. But we must also be clear-eyed: without a deliberate, collective, and honest effort to address the core, unresolved question of Oromo national self-determination, those gains will remain incomplete and vulnerable.

The final struggle is not just against a visible enemy; it is against the forgetting, the fear, and the fragmentation of our own story. To remember completely, to analyze courageously, and to speak truthfully is, itself, a revolutionary act.

The Final Struggle is to End Subjugation!
Victory for the Oromo People!

Feature Commentary: Haramaya’s Return – From Symbol of Loss to Engine of Growth

For years, the name Haramaya evoked a profound sense of loss and environmental grief in Ethiopia. The haunting image of a vast, cracked lakebed where a major body of water once thrived became a national symbol of ecological mismanagement and the devastating consequences of environmental neglect. The primary culprit, as experts consistently pointed out, was siltation and pollution—a slow-motion disaster unfolding over 17 years.

However, a remarkable story of restoration and reimagining is now being written. As of late 2025/2026, Haramaya is not just back; it is being strategically positioned as a cornerstone for economic development and a premier tourist destination. This isn’t merely a recovery; it’s a metamorphosis.

The catalyst for this shift is a multi-faceted, concerted effort spearheaded by the Oromia Regional State. As highlighted by officials like Culture and Tourism Bureau Head Jamiila Simbiruu and Mayor of Mays City Dr. Ifraha Wazir, the mission has moved far beyond refilling the lake. The goal is to systematically develop and promote Haramaya’s immense historical and natural potential. Having already achieved regional recognition, the focus is now on elevating it to a site of national significance.

The restoration itself is a testament to community-powered environmentalism. The lake’s return is credited to intensive rehabilitation works, including silt clearance and watershed management, combined with the transformative “Asheara Magarisaa” (Green Legacy) initiative. This involved the active participation of communities from 14 surrounding villages, turning a top-down directive into a grassroots movement for revival.

But the vision extends far beyond the shoreline. Authorities report that the lake’s volume and fish stocks are increasing year on year. Crucially, the perimeter is being secured, cleaned, and developed to unlock its full economic potential. An initial access road has already been completed, and a larger recreational project is underway along the banks, signaling a commitment to creating sustainable infrastructure for both visitors and the ecosystem.

Perhaps the most significant shift in strategy is the move from purely government-led action to a model seeking robust public-private partnership (PPP). Dr. Ifraha explicitly noted that unlocking Haramaya’s full potential requires significant investment from the private sector. This is already materializing, with 19 tourism-focused investment projects approved, nine of which are set to be built directly on the lakefront.

The ambition is grand. As the largest lake in Eastern Ethiopia, Haramaya is poised to serve not just Mays City but a wide region. It is envisioned as a major revenue generator and a source of employment, particularly for the youth. Its influence is rippling outward, with the production of lakeside ornamental plants now supplying major cities like Dire Dawa and Jigjiga.

In summary, the narrative around Haramaya has been fundamentally rewritten. It has transformed from a cautionary tale into a beacon of ecological recovery and smart economic planning. From being a place Ethiopians mourned, it is now a site they can visit and enjoy. With intensified efforts to enhance tourist services and attract more domestic and international visitors, Haramaya stands as a powerful testament to what can be achieved when environmental restoration is seamlessly integrated with community engagement and visionary economic development. The lake that was lost has been found again, and it is now working for its people.

Feature Commentary: The “Domestic Tourism” Drive – More Than Just A Sightseeing Trip

The successful conclusion of the domestic tourism promotion event in the city of Maya, East Hararghe, represents a significant and multifaceted stride for the Oromia Region. On the surface, it was a program where a delegation visited historical, cultural, and tourist sites. But to see it merely as a familiarization tour is to miss its profound cultural, economic, and social implications.

This initiative is a cornerstone of the Oromia Regional Government’s broader Cultural Renaissance policy. That term, “renaissance,” is crucial. It signifies not a static preservation under glass, but a dynamic revival—a reawakening. The goal is not simply to catalog old artifacts, but to actively safeguard, teach, and celebrate the rich and noble elements of Oromo culture. As the commentary notes, this ensures that “the younger generation knows its identity in the morning.” This metaphor is powerful: cultural knowledge is the dawn that illuminates who we are, providing direction and purpose from the very start of life’s journey.

The focus on domestic tourism is a masterstroke in this renaissance. It serves three interconnected purposes:

1. Economic Activation: By extensively promoting Oromia’s tourism wealth, the program seeks to stimulate local economies. It encourages spending within the region, supports local guides, hospitality services, and artisans, and fosters community-based tourism. Strengthening domestic tourism builds a resilient internal market before even looking outward.
2. Civic Participation: The program aims to “increase the involvement of relevant bodies.” This is about building a coalition for cultural stewardship—engaging local administrations, community elders, youth associations, and entrepreneurs. When communities see their heritage valued and visited, they become its most passionate curators and beneficiaries.
3. Social Cohesion and Unity: Perhaps the most profound impact lies here. Visiting different areas within Oromia and Ethiopia breaks down internal barriers. It fosters a deeper understanding of the nation’s diverse tapestry from within. Shared experiences at historical sites and cultural ceremonies build a stronger sense of national unity and social solidarity. As stated, it “plays a high role in fostering the country’s socio-economic development and strengthening national unity.”

The choice of Maya and East Hararghe is itself symbolic. It directs the spotlight to the unique cultural and historical landscapes beyond the usual hubs, ensuring a more equitable and comprehensive celebration of Oromia’s heritage.

In essence, this domestic tourism drive is far more than a promotional trip. It is:

• A classroom for cultural identity.
• An engine for localized economic growth.
• A workshop for building social cohesion.
• A practical manifestation of the Cultural Renaissance in action.

The “milkaa’ina” (success) of the Maya event, therefore, is not just in its logistical execution, but in its powerful reaffirmation that understanding and exploring one’s own backyard is the first and most vital step toward sustainable development, cultural pride, and national unity. It sets a compelling precedent for other regions to follow, turning the nation into a classroom of mutual discovery for its own people.

A Feature Commentary: The Passing of Aadde Beernaadiit

The news of the passing of Aadde Beernaadiit, the widow of the renowned Oromo artist Dr. Hayilee Fidaa, marks the closing of a profound chapter in Ethiopian cultural and personal history. The memorial service planned in her honour is not merely a funeral; it is a testament to a life of resilience, deep love, and quiet strength that withstood the tremors of national tragedy.

Her story with Dr. Hayilee Fidaa is the stuff of a poignant romance. They met as young students in 1964 at a student event on Boulevard Jordan in Paris, a meeting of minds and hearts far from home. Their bond, formalized in marriage in 1966 in the U.S., flourished with the blessing of two daughters, Saraa and Yodit. This was the beginning of a family life built on intellectual companionship and shared dreams.

Then came the seismic event that would define the rest of her life: the assassination of Dr. Hayilee Fidaa in 1970. The commentary notes a harrowing detail: she learned of her husband’s murder while still in France, the country of the perpetrator. Yet, what did she do? She did not retreat. She embarked on a “great effort” to return to Ethiopia, to the very place where her husband’s blood was spilled. This act alone speaks volumes about her character—a determination to confront grief at its source, to be present in the land he loved, and to raise their daughters connected to his roots.

Her subsequent interviews, like one with Azeeb Warquu on Radio Fana, reveal a woman who, though devastated, framed her loss through the lens of the immense love they shared and her faith. She carried not just grief, but the weight of his legacy. Her dedication to Dr. Hayilee’s family—visiting his birthplace in East Welega, supporting his siblings and mother, educating his nieces and nephews—shows she became the living bridge between his past and their future. She didn’t just mourn an artist; she nurtured the ecosystem from which he sprang.

Her life in Addis Ababa thereafter was a powerful statement. Choosing to live in Finfinnee (Addis Ababa), the capital of her husband’s homeland, over France, demonstrated where her heart and loyalty lay. She channeled her experience into compassion, founding the “Okay” Charity to support orphans and women in distress. This was her enduring response to tragedy: not bitterness, but organized kindness.

The later years brought a familiar diaspora narrative—a daughter abroad, and the quiet life of an elder. Passing at 84, she witnessed epochs change, but her core identity remained: the guardian of a memory, a philanthropist, and a matriarch.

Therefore, this memorial service, this Yaadannoo fi Dungoo, is for so much more than a bereaved widow. It is for:

• A pillar of resilience who stood firm after an unimaginable blow.
• A keeper of the flame who diligently preserved and honored her husband’s legacy and family.
• A compassionate builder who translated personal pain into public good.
• A symbol of transnational love and loyalty, tethered between two worlds but choosing to plant her heart in Ethiopian soil.

Aadde Beernaadiit’s life reminds us that behind every great, lost figure, there are often unsung heroes of remembrance. Her strength ensured that Dr. Hayilee Fidaa’s legacy was not just a public treasure, but a lovingly tended private garden. In mourning her, we also honour the quiet, formidable power of the love that outlasts even death. May she find the peace she so steadfastly cultivated for others. #AaddeBeernaadiit #HayileeFidaa

Dr. Trevor Trueman (Galatoo): The Quiet Ally and the Unyielding Echo

Some names are woven so deeply into the narrative of a people’s struggle that they become inseparable from it, transcending geography, ethnicity, and origin. Dr. Trevor Trueman—affectionately known as Galatoo, “Thank You”—is one such name. His story is a powerful commentary on the nature of true solidarity, the enduring power of bearing witness, and the quiet, strategic work that sustains a freedom movement far from the headlines.

Dr. Trueman’s journey with the Oromo people began not in the halls of advocacy, but in the gritty, desperate reality of survival. In the late 1980s, as a family health physician, he was in Sudan, training Oromo health workers in refugee camps. When the Derg fell in 1991, he moved into Wallagga, shifting his focus to training community health workers. This foundation is crucial. His alliance was not born of abstract political theory, but of humanitarian connection—of seeing, firsthand, the people behind the cause. He didn’t arrive as an activist; he became one through service.

It was from this ground-level view that his pivotal role emerged. Starting in 1992, he began the critical, dangerous work of documenting and internationalizing the Ethiopian government’s systematic human rights violations against the Oromo people. While the OLF and others fought on the political and military fronts, Dr. Trueman opened a vital front in the global arena of information. He understood that a tyranny thrives in silence and that the world’s conscience must be awakened with evidence. His reports became the credible, external voice that the diaspora and activists within could amplify, forcing the “Oromo question” onto agendas where it was being ignored.

His strategic genius is perhaps best embodied in the Oromia Support Group (OSG), which he co-founded in 1994. The OSG was not a protest group but a clearinghouse for truth. It methodically gathered testimony, verified atrocities, and funneled this information to UN bodies, foreign governments, NGOs, and media outlets. For decades, when the Ethiopian state dismissed accusations as rebel propaganda, the OSG’s meticulously documented reports stood as unassailable counter-evidence. Dr. Trueman became a bridge of credibility, translating the suffering of a distant people into a language the international system was compelled, at least, to acknowledge.

This commentary highlights several profound truths:

1. The Outsider as Essential Insider: Dr. Trueman’s identity as a “foreign national” was not a barrier but a unique asset. It lent his documentation an perceived objectivity that was desperately needed to break through global apathy. He wielded his privilege as a tool for the voiceless.
2. Advocacy as a Marathon, Not a Sprint: His commitment, spanning from 1988 to the present day, defines “umurii dheeradhaa”—a long life of dedication. While political fortunes and rebel movements evolved, his channel of advocacy remained constant, providing a thread of continuity through decades of struggle.
3. The Strategic “Taphat” (Preparation): The tribute rightly notes he will be remembered for his “shoora taphataniif”—his strategic preparations. His work was the essential groundwork. By ensuring the world could not plead ignorance, he created the political space and pressure that empowered all other facets of the Oromo struggle.

Dr. Trevor Trueman’s legacy is a masterclass in effective international solidarity. He did not seek to lead the Oromo struggle; he sought to amplify it. He did not fight with weapons, but with words, facts, and an unwavering moral compass. In the grand symphony of the Oromo quest for freedom, if some voices are the roaring melodies and others the steady rhythm, Dr. Trueman’s has been the crucial, clear note of the witness—persistent, truthful, and cutting through the noise to make the world listen.

For this, the name Galatoo is not merely a token of thanks, but a title of honor, earned over a lifetime. His work ensures that the crimes committed in darkness are recorded in light, and that the struggle of the Oromo people has, indeed, been given an echo the world cannot un-hear.