Seenaan Oromoo Gullallee akkuma seenaa Oromoota kaanii nama gaddisiisa, nama boochisa, haaridhaan ilkaan nama ciniinnachiisee, xiiqii garaa nama kaayee, booree baafachuuf, jechuun biyya ofii deebisanii harkatti galfachuuf nama kakkaasa. Kanaafuu, nama boochisas nama boonsisasi!
Raasaa kana (jidduu kana) namoonni keenya tokko tokko waayee dhuma kanaa irratti yaada ciccimaa fi barreeffama (material) kana irratti argatan nuu dabarsaniiti jiru. Keessumaayyuu barreeffamni karaa Dr. Makuraa Bulchaa argame gammachiisaa dha. Waraqata isaa kana otoo namoonni yeroo qaban gara afaan Oromootti hiikanii, akkuma inni jedhe karaa beektaniin warra biyyaatii ergamee hedduu gaarii dha. Har’a ijoolleen Oromoo kan miliyoonaan lakkaawamantu dheebuu barreeffatoota afaan keenyaan bayanii qabu.
Gabaasa Seenaa
Amma ennaa warraaqaa jiran kana immoo kan akkanaa, kan namni oggaa warri Minilik biyya keenya gubu, nama keenya gorra’u, dachee barbadeessee loonillee gadoochuu wajjin deemee, argee barreesse kana argata! niitoo dubbisan baay’ee isaan gargaara.
Waan hundaafuu, akkuma obboleessi keenya kun jedhe, nuti “lamenting” guddifnee jirraa, mee kana dhiifnee karaa biyyaas karaa alaas warraaqnee, uummata keenya isa itti duulamaa jiru maddii ijaajjineetoo, haa sochoonu! Nuti hunduu akka kanaan duraatti qabsoo bilisummaa saba keenyaa adeemsisuu akka hin dandeenye, daran beekuu qabna.
Addunyaa geeddaramte tana keessatti nutis geeddaramuu qabna. Akkuma Dr. Asaffaa Jaalataa sirriitti kaaye, “the politics of common sense”-n bilisummaa keenya gonfachuu hin dandeenyu. Dammaqiinsa sabaa, Oromummaa, kan ammaa caala gabbifnee, tokkummaa ijaarsota keenya isa bu’ureeffame (ULFO) sirriitti cimsineetoo, qabsoo sirriitti ijaaramee qindeeffame adeemsisuun dirqama. Dirqama kana tahu waan karaan biraa hin jirreefi.
Hunduu akkanumatti harqoota koloneeffattootaa caccabsee of irraa darbate. Nutis harqoota kononeeffattoota Abas haa akkanumtti hurreessinee darbachuu qabna. Yoo akka kanaa olitti ibsame goone qofa, jara meeshaa waraanaa isa ammayyaa hidhatee nuttu duule, hammas ittuma fufee nutti duulaa jiru kana, kan of irraa faccisuu dandeenyu.
Shaggar-Finfinnee fi Oromoon Naannoo Isaa
Seenaan Shaggar-Finfinnee seenaa Oromoota isa marsanii jiran, keessumaayyuu seenaa Oromoo Gullallee wajjin walqabata. Oromoonni Shaggar marsanii jiran: Gullallee, Eekkaa, Galaan, Sulutaa fi Meettaa Aabbuu ti. Kana keessa Gullallee fi Eekkaan Shaggar keessas jiraatuyyu, jechuun akka biyya lammiin tokko irra jiruutti. Hammas isaan lafa irraa duguuganee fuxuun, koloneeffattoota keenyyaa hin taane, akka gurmee fi namtokkeettis Shaggar keessa ni jiraatu.
Dabaleesoo, kan buqqa’us kan bakka isaa buqqa’ee qubatus uummatuma tokko. Keenya garuu, kan buqqa’u ganda Oromoo ti; kan dhufee achi qubatu warra Abashaa ti. Gandi Oromoo tokko oggaa buqqa’u, aadaa fi seenaa Oromootu wajjin buqqa’a.
Silaa Shaggar dalgamalee, ol hin ijaaramu, manni dhoqqee Buraayyuu irraa kaasee Aqaaqii Basaqaa gayee jira. Kun immoo baatii baatiin Oromoo naannoo kanaa irratti raawwatamaa jira. Gullalleen fi Eekkaan buqqifama durattii irraa hafee, kunoo amma ijuma keenya duratti buqqifamaa jira. Kanas Oromoonni kun tole jedhanii hin fudhanne. Gara waggaa torbaatii kaasee ofi irraa faccisaati jiru. Ammoo kan isaan dhagawu, kan isanii birmatu, kan waayee kanaa illee addunyaa dhageessiseef hin jiru.
Uummanni kun waldaa gandaatiin ijaaramee, yaa’ii ofii irratti murtii dabarsee, mana marii Shaggar dura dhaabatee jira. Garuu, manni marii Shaggar kunis foolisii itti duulchisee isaan buqqiseeti jira. Kuni Oromoota Naannoo Buraayyuu (Gullallee), naannoo Garjii (Eekkaa), naannoo Boolee fi Laaftoo (Gullallee!) fa irratti raawwatamee jira. Ammallee ittima fufeetoo jira.
Kun cufti yommuu tahu, warri OPDO isaan hin gargaarre. Ilaa gandeen kun kan turan gariin hammas kan jiran “Bulchiinsa Shaggar” jala otoo hin tayin, Oromiyaa jala. Oromiyaan warra OPDO immoo, Oromiyaa uummata ofiitii dhaabattu otoo hin taane, Oromiyaa kophee koloneeffattootaa fi maxxantoota isaanii jala jirtuu ti.
Warri Amaaraa Shaggar yeroo duraa karaa mara hammaa kiilomeetira 50-tti babaldhisuuf, kan karoora baafatan jabana Darguu ti. Karaa hundaa kiilomeetira 50 jechuun: karaa Salaalee magaalaa Caancoo fi Sulultaa dabree hamma laga Dubar-itti, karaa Amboo hamma Ijeree (“Addis Alam”)-tti, karaa Walisoo hamma Tajiitti, karaa Sooddooo hamma Malkaa Qunxureetti, karaa Adaamaa hamma Bishooftuutti, karaa Abbichuu hamma Bakeetti.
Kuni sagantaa isanii isa duraati malee, booda babaldhisani “mootummaa naannoo Addis Ababa” jedhaniitoo, Shaggar-Finfinnee biyya Amaaraa isa Manjee (Manz) wajjin walqabsiisuufi. Ammaa egaa, oftuultonni Amaaraa isa bara Darguu galmee keessaa baasanii Wayyaaneetti kennaa jiru. Mallasis warra Amaaraa ofitti harkisuuf, dabalees fedhii warra isaatii eeguuf, kana haaromsee itti ka’e.
Ka’iisa Oromoo Gullallee Bara 1878
Oromoon Gullallee bara dheeraa waraanaa mootummaa Abashaa of irraa faccisaa ture. Isa xixxiqaa yoo dhiifne yeroo lama, waraana isatti duule of irraa deebisee jira. Ammoo dubbiin meeshaa waraanaa isa ammayyaa irratti kan hundaaye, waan tayeef, waraana isa sadaffaa irratti moyame.
Sana dura Goobana Daccee Minilik wajjin dhaabatee, erga Oromoo Abbichuu, Jirruu fi Galaan faa cabse, Oromoota Tuulamaa fi Maccaatti jaarsa ergee, akka Minilik dura hin dhaabanne gochuuf yaale. Kan inni jedhus: nuti fi warri Sidaamaa bara dheeraa wallollee, wal-madeessinee jirra. Isaan amma qawwee argatanii nuti garuu, homaa of harkaa hin qabnu. Nutumtuu gosa gosaan wallolaa jirra.
Kanaa mannaa koottaa nuti tokkummaa Oromoo dhaabaneeti, isaan wajjinis nagaan fi walqixxummaan jiraannaa! Ammoo durreewwan Oromoo baay’een tokkummaa Oromoo inni kaase, yoo jaalatan illee isa Amaara wajjin taana jedhu hin jaalanne. Isas amanuu hin dandeenye. Booda Oromoonni “yoo tokkummaa Oromoo feete kophaa kee koottu! Diina harkiftee nutti hin dhufini. Yoo isaan wajjin dhuftee, isaan jala nu galchuu barbaadde, nuti si dura dhaabanna.”, jedhaniini.
Innis gorsa isaanii hin dhageenye; isaanis dhaamsa isaa hin fudhanne. Warri Minilik in dhufu, Oromoon immoo of irraa deebisa. Kuni waggaa baay’ee fudhate. Minilik inni Oromoo Abbichuu bara 1868 keessa qabate, Oromiyaa guutuu qabachuuf waggaa 31 irraa fudhate. Kunis inni dhumaa Oromoo Booranaa isa bara 1899 qabatame.
Waraanni Minilik inni yeroo lama Oromoo Gullalleetin moyame, isa sadaffaa irratti akkaan hidhatee itti dhufe. Gullalleen waraanaa dhufaa jiru dhageyee, yaa’ii waame. Yaa’iin kun waltajjii Shaggar bakka yaa’iin isaanii durattumaa itti tahu, Tulluu Daalattii irratti. Bakki kun iddoo booda Minilik masaraa itti ijaarratee, “masaraa guddicha” jedhen, bakka amma Mallas Zenaa jiraatu. Yaa’iin seena-qabeessi kun guyyaa guutuu walmariyachaa oolee, booda sagalee tokkoon waraarana Minilik dura dhaabachuuf murtee dabarse. Murtee yaa’ii kanaa E. Cerulli: The folk-Literature of the Galla of Southern Abssinia: Cambridge, 1922, keessatti barreeffamee jira.
A Crisis of Violence, Displacement, and Broken Peace Efforts
By Our Senior Correspondent
The Oromia region, Ethiopia’s most populous state and the heartland of the Oromo people, continues to be ravaged by a protracted and brutal conflict between the federal government and the Oromo Liberation Army (OLA). Since the group split from the Oromo Liberation Front (OLF) in 2018 and took up arms, the region has been mired in a cycle of violence that shows no signs of abating .
What began as an insurgency has evolved into a complex security crisis characterized by widespread human rights abuses, mass displacement, and failed peace initiatives. As the conflict grinds on, civilians are bearing the heaviest burden, caught between government forces and an increasingly emboldened rebel army.
The Human Cost: Atrocities on Both Sides
The conflict in Oromia has been marked by shocking violence against civilians. According to a 2026 Amnesty International report, both the OLA and government forces have been implicated in grave human rights violations . The report documented multiple instances of conflict-related sexual violence (CRSV), including gang rape and sexual slavery, perpetrated against women and girls in Oromia .
In one documented case, a 12-year-old survivor described being raped twice daily for an extended period . Another survivor recounted being subjected to sexual abuse for three weeks alongside her child . The report highlighted that women with family members in government forces were explicitly targeted as reprisals by OLA fighters, with attacks lasting days or even weeks carried out by armed actors in rotation .
Amnesty International concluded that these “repeated abuses are not only horrific but may amount to war crimes” .
The Casualty Count: A Toll on Civilians
The violence has also resulted in significant civilian casualties. In June 2026, attacks in the Arsi Zone, specifically in the Aseko area, left dozens of civilians dead . A medical worker reported counting 56 dead and 50 wounded from attacks on multiple localities between May 31 and June 3 . Witnesses described OLA militants “using their rifles to hunt and kill residents” .
The Ethiopian Human Rights Commission (EHRC) linked the OLA to deadly attacks in East Arsi Zone, which resulted in civilian deaths, large-scale displacement, and widespread destruction of property, including the burning of a church and damage to a mosque . However, the OLA has consistently denied involvement, accusing authorities of orchestrating communal tensions and attempting to shift responsibility for the violence .
Failed Peace Efforts
Despite multiple attempts to resolve the conflict through dialogue, peace remains elusive. In April 2026, talks between the government and the OLA in Dar es Salaam ended without agreement . Prime Minister Abiy Ahmed’s national security adviser attributed the failure to “the obstructive approach and unrealistic demands of the other party” . The OLA, in turn, accused the government of being “only interested in co-optation of the leadership of the OLA rather than beginning to address the fundamental problems” underlying Ethiopia’s security and political challenges .
The breakdown of talks has perpetuated the cycle of violence, with both sides accusing each other of bad faith. The OLA had expressed its determination to achieve a “peaceful political settlement,” but the gap between the two parties has proven unbridgeable .
The Fragmented Peace: Surrenders and Splits
The government has pursued a dual-track approach: encouraging fighters to lay down arms while continuing military operations against those who reject peace calls . In December 2024, the Oromia regional government signed a peace agreement with a faction that split from the OLA, led by former central zone commander Yadessa Negassa . More than 800 fighters reportedly surrendered, and several former OLA figures were appointed to senior government positions .
However, the main OLA faction, led by Kumsa Diriba (also known as Jaal Maroo), dismissed the signatories as individuals who had been expelled months earlier over disciplinary issues . The OLA has continued to attack those who surrendered, with the Oromia Peace and Security Bureau alleging that the group targets former fighters who have returned to civilian life .
Expanding Conflict: Coordination with Other Armed Groups
The security situation in Oromia has been further complicated by reports of coordination between the OLA and other armed groups. In June 2026, the Ethiopian National Defense Force (ENDF) claimed that the OLA and Fano fighters coordinated an attempted attack in East Wollega Zone . While the ENDF said the “operation was completely foiled,” the claim suggests a growing convergence of anti-government forces .
The OLA’s strength, estimated at a few thousand in 2018, has grown significantly in recent years, though observers believe it remains insufficiently organized to pose a serious threat to the federal government . Nevertheless, the group has carried out multiple deadly attacks, contributing to widespread insecurity and instability .
Conclusion: A Region in Crisis
The conflict between the Ethiopian government and the OLA has exacted a devastating toll on the people of Oromia. Civilians have been subjected to sexual violence, summary killings, torture, and mass displacement . The conflict has also exacerbated ethnic tensions, particularly between Oromos and Amharas, with retaliatory attacks leading to further bloodshed .
Efforts to bring the conflict to an end through peace talks have failed, and the government’s strategy of co-opting splinter factions has done little to weaken the main OLA insurgency. As the violence continues, the humanitarian crisis in Oromia deepens, with millions of children out of school and health facilities damaged or destroyed .
The international community has largely remained silent, but as Amnesty International has noted, “when sexual violence amid conflict is not acknowledged or prosecuted, it enables more violence and abuse” . Without a genuine commitment to addressing the root causes of the conflict—marginalization, political exclusion, and historical grievances—the cycle of violence in Oromia is likely to continue.
This feature article is dedicated to the people of Oromia who continue to suffer the consequences of this devastating conflict.
Residents Report Compulsory Recruitment in Sheger, East Hararghe, and East Bale Zones
By Oromia News Agency
(ONA, Finfinne, 14 August 2026)-As Ethiopia grapples with escalating security tensions across multiple regions, reports have emerged of a resurgence of forced military conscription in various parts of Oromia. Residents from the Sheger City area surrounding Finfinne (Addis Ababa), as well as the East Hararghe and East Bale zones, have described a renewed campaign of compulsory recruitment that is instilling fear and uncertainty in communities already strained by conflict.
According to eyewitness accounts, young men are being taken against their will by security forces, while in some cases, families have been ordered to pay money for their sons’ release from forced military service.
The Recruitment Campaign
Residents from the Sheger City area, which encircles the capital, have reported that military recruiters have been conducting door-to-door operations, rounding up young men without prior notice or consent. In many instances, those taken are not given the opportunity to object or appeal.
“Youths are being loaded onto trucks and taken away without any explanation,” one resident told Oromia News Agency, speaking on condition of anonymity. “They do not ask whether you are willing to serve. They just come and take you.”
In some areas, families have allegedly been given a choice: pay a “release fee” to have their sons returned, or accept that they will be conscripted into military service. The exact amounts being demanded remain unclear, but residents have expressed outrage at the practice, which they describe as extortion.
East Hararghe and East Bale: Expanding Operations
The forced recruitment is not confined to the capital’s periphery. Reports from East Hararghe Zone and East Bale Zone indicate that conscription operations are also underway in these areas. Witnesses have described a similar pattern: security forces arriving in villages, taking young men, and transporting them to undisclosed military training camps.
“The government says it needs soldiers to protect the country,” a local elder from East Hararghe said. “But why are they taking our children by force? Why not give them a choice? We are already suffering from the conflict. This only makes things worse.”
The renewed conscription comes at a time when Ethiopia’s security situation has become increasingly fragile, with multiple regions experiencing violence and instability.
A Nation in Crisis
The resurgence of forced military recruitment is unfolding against a backdrop of deepening security challenges across the country. The crisis is multi-faceted, with several distinct conflicts and tensions converging:
1. Renewed Tensions Between the Federal Government and Tigray (TPLF)
After years of devastating war and a fragile peace agreement, relations between the federal government and the Tigray People’s Liberation Front (TPLF) have once again soured. The two sides have exchanged accusations of violations, and tensions in the northern region are rising. The prospect of renewed conflict has forced the federal government to bolster its military capacity, contributing to the demand for fresh recruits.
2. Ongoing Conflict in the Amhara Region
The Amhara region remains engulfed in an armed confrontation between federal forces and the Fano militia. The conflict, rooted in disputes over territorial control, political representation, and the federal structure, has led to widespread displacement and human rights concerns. The continued fighting has drained military resources, further driving the need for personnel.
3. Instability in the Benishangul-Gumuz Region
The Benishangul-Gumuz region continues to experience instability, with armed groups and ethnic tensions threatening the safety of local populations. The region’s proximity to the Ethiopian-Sudanese border and its strategic importance have made it a focal point of military operations.
4. The Unrelenting OLA Conflict
The conflict between the federal government and the Oromo Liberation Army (OLA) continues unabated. In June 2026, attacks in the Arsi Zone, specifically in the Aseko area, left dozens of civilians dead. The Ethiopian Human Rights Commission (EHRC) linked the OLA to the attacks, reporting civilian deaths, displacement, the burning of a church, and damage to a mosque. The OLA has consistently denied involvement, accusing authorities of orchestrating communal tensions and attempting to shift responsibility for the violence
Experts Warn of Long-Term Consequences
Analysts and security experts who spoke to Oromia News Agency have expressed deep concern over the resurgence of forced conscription. They argue that compelling young people to fight, especially against their will, is not only a violation of fundamental human rights but also a strategy that is unlikely to succeed.
“Forcing young people into war is a sign of desperation, not strength,” said one analyst. “When soldiers are unwilling, they are less effective, less disciplined, and more likely to desert. This approach will not resolve Ethiopia’s security challenges—it will only deepen the trauma and resentment felt by communities.”
Experts also warn that forced conscription in Oromia could exacerbate the already tense relationship between the federal government and the Oromo people. Many Oromos view the Ethiopian state with suspicion, seeing its military operations as instruments of oppression rather than protection. Compulsory recruitment is likely to reinforce that perception and fuel further resistance.
A Call for Alternatives
While acknowledging the need for national defense, civil society groups and human rights advocates have called for a more transparent and voluntary approach to military recruitment. They argue that the state should invest in professionalizing the military, improving pay and conditions, and offering incentives for voluntary service.
“Force is not the answer,” said a human rights advocate. “The government should engage communities, build trust, and create opportunities for young people to serve their country voluntarily. Forcing them into uniform only creates more enemies than it creates soldiers.”
The Human Cost
Behind the political and strategic calculations are real human stories. Families across Oromia are living in fear—fear of losing their sons to a war they do not understand, fear of being forced to pay bribes to secure their children’s release, and fear of the long-term consequences of being associated with the military.
One mother from the Sheger area described her anguish: “My son is 19 years old. He was taken last week. We have not heard from him since. We do not know where he is or if he is alive. They told us to pay money, but we do not have it. What are we supposed to do?”
Conclusion: A Dangerous Path
The resurgence of forced military conscription in Oromia is a troubling development that reflects the deepening crisis facing Ethiopia. As the country navigates a complex web of conflicts, the temptation to resort to coercive measures is understandable but dangerous.
For Ethiopia’s young people—and for the nation’s future—the path of forced recruitment is a dead end. It undermines the legitimacy of the state, deepens communal grievances, and fails to build the cohesive and motivated military force needed to secure the country’s long-term peace.
The government must listen to the voices of the affected communities and pursue alternatives that respect human dignity and build trust. Without such a shift, the cycle of conflict and suffering is likely to continue.
How Active, Adaptive, and Agenda-Setting Engagement Is Reshaping Ethiopia’s Global Standing
By Oromia News Agency
In a world of rapid geopolitical shifts and emerging multipolar dynamics, Ethiopia is charting a bold and distinctive foreign policy course. Prime Minister Abiy Ahmed (PhD) has outlined a clear vision for the nation’s international engagement, anchored in what can be described as four fundamental pillars of Medemer diplomacy—a philosophy of synergy, collaboration, and proactive engagement .
As Africa’s second most populous nation and host of the African Union headquarters, Ethiopia is leveraging its strategic position to move from being a passive observer of global events to an active agenda-setter on the world stage . The four principles guiding this transformation are Active Diplomacy, Alternative Partnership Networks, Adaptive Diplomacy, and Agenda-Setting Diplomacy.
1. Active Diplomacy: Engagement Over Isolation
The first principle, Active Diplomacy, reflects Ethiopia’s commitment to being a proactive participant in global affairs rather than a bystander. Prime Minister Abiy has emphasized that in an era of rapid international change, Ethiopia cannot afford to remain passive . The nation must instead be an engaged, dynamic, and agenda-setting actor on the world stage.
This active approach draws from the broader “Medemer” philosophy—a concept of synergy and collaboration that has already yielded tangible results, including the Green Legacy Initiative, the Summer Wheat Program, and the expansion of Ethiopian Airlines as a continental connector . By actively participating in international forums and shaping narratives rather than simply responding to them, Ethiopia is positioning itself to defend its interests with clarity and conviction.
2. Alternative Partnership Networks: Diversifying Alliances
The second pillar, Alternative Partnership Networks, represents a strategic shift from over-reliance on traditional partners to building a broader, more resilient web of international relationships. Rather than depending on a limited number of countries, Ethiopia is expanding its diplomatic footprint across diverse regions .
This approach is particularly significant in the context of Ethiopia’s contested neighbourhood. Strained relations with Eritrea, ongoing rivalry with Egypt over the Nile and the Grand Ethiopian Renaissance Dam (GERD), and Ethiopia’s pursuit of Red Sea access have all intensified in recent years . The competing regional interests of the UAE, Israel, Saudi Arabia, and Türkiye, combined with a more transactional United States and China’s subtle but persistent influence, have reshaped the environment in which Ethiopia must operate .
By cultivating a diverse network of reliable partners, Ethiopia aims to build friendships that endure through challenges, tensions, and celebrations alike—ensuring it has allies who stand by it in both difficult and prosperous times.
3. Adaptive Diplomacy: Flexibility in a Changing World
The third principle, Adaptive Diplomacy, acknowledges the fluid and ever-evolving nature of international politics. As global power balances shift, new powers emerge, and the rules of engagement evolve, Ethiopia’s foreign policy must remain flexible and responsive .
This adaptive approach rejects rigid adherence to predetermined positions in favour of a pragmatic, context-sensitive engagement that prioritises Ethiopia’s national interests . It reflects a recognition that in a multipolar world, states must constantly adapt their strategies to navigate between competing great-power interests . By remaining flexible, Ethiopia can seize opportunities and mitigate risks as they arise, ensuring its foreign policy remains relevant and effective.
4. Agenda-Setting Diplomacy: From Follower to Leader
The fourth and perhaps most ambitious pillar, Agenda-Setting Diplomacy, positions Ethiopia as a proactive force capable of bringing critical African and global issues to the international table. Instead of merely accepting and executing agendas set by others, Ethiopia aims to shape the conversations that matter to it and to the continent .
This principle was recently articulated by Prime Minister Abiy when he proposed a “4-pillar bricks of unity” for the Africa-Caribbean (AFRICA-CARICOM) relationship—a framework built on agriculture and innovation, collaboration, culture and leadership, and knowledge and health . By putting forward such frameworks, Ethiopia is demonstrating its capacity to lead and its commitment to advancing not only its own interests but also those of the broader African continent.
This shift from agenda-receiver to agenda-creator is arguably the defining feature of Ethiopia’s evolving foreign policy. It represents a confident, assertive nation ready to take its rightful place as a leading voice on the African and global stage.
Conclusion: A New Chapter in Ethiopian Diplomacy
Ethiopia’s foreign policy, guided by the four pillars of Active, Alternative, Adaptive, and Agenda-Setting Diplomacy, reflects a nation in transformation. It is a policy that embraces the complexities of a contested neighbourhood, leverages Ethiopia’s unique position as a regional anchor state, and seeks to build a prosperous future through strategic international engagement .
As Prime Minister Abiy Ahmed’s Prosperity Party prepares for a new governmental term, the commitment to these principles—rooted in the broader philosophy of Medemer—will likely continue to shape Ethiopia’s international relations . In a world of shifting alliances and emerging challenges, Ethiopia is making clear that it intends to be not just a participant in global affairs, but a shaper of them.
Ethiopia Prevails!
Medemer haa jabaattu!
This feature article is dedicated to all those committed to building a prosperous, engaged, and respected Ethiopia on the global stage.
The Unwavering Spirit of General Garasuu Dhukii and the Eternal Struggle for Oromo Liberation
By Daandii Ragabaa
In the annals of Oromo history, few figures embody the spirit of sacrifice and unwavering dedication to the cause of freedom as profoundly as General Garasuu Dhukii. A man forged in the crucible of war, he stood as a pillar of resistance against colonial subjugation, his life intertwined with the struggle for Oromo self-determination.
His story, however, is not merely one of military might, but of a man whose deepest pain was not for his own fate, but for the future of his people and their ancestral capital. His dying wish echoes through the ages, a stark reminder of the burden carried by those who fight for justice.
The Weight of a General’s Resolve
General Garasuu Dhukii was a symbol of Oromo resistance during the fierce battles against the Italian colonial forces. On the frontlines, where the fighting was most brutal, the general found himself trapped in a harrowing situation. He had done all he could, given his all for the cause. As he later confided, the heaviest burden was not the fear of death in battle, but the thought of dying while his homeland remained unfree.
In his final moments, he is remembered for a profound reflection, etched into the memory of those who knew him. He declared, “I have done all that I should do. If I die, it is not my time that grieves me. But what truly grieves me is the thought that Finfinne, the land of my people, will remain unfree.” These were not the words of a coward, but the lament of a leader for whom victory was measured not in personal glory, but in the liberation of his people’s heartland.
This sentiment captures the essence of the Oromo struggle: the fight for Finfinne is not a matter of political maneuvering but a fight for identity, dignity, and historical justice.
Finfinne: The Eternal Heart of the Struggle
Finfinne is not just a city of political and economic power. It is the “eye” of the Oromo people, the axis around which their history and destiny revolve. From the legendary heroes of the past, like General Garasuu Dhukii, to the modern-day Qeerroo youth, Finfinne stands as an unyielding symbol.
The general’s reflections echo a truth that has been carried through the generations: “The eye does not tolerate an obstruction.”
For the Oromo people, Finfinne is that eye, and the struggles of the past have made it clear that its people will never accept a future where they are not masters of their own land. The recent history of resistance in Finfinne is a testament to this unwavering spirit, proving that the fight for liberation is a continuous legacy passed down through generations.
A Legacy That Lives On
The sacrifice of General Garasuu Dhukii is a poignant testament to the resilience of the Oromo nation. He, like countless others, understood that his personal survival was secondary to the collective destiny of his people. His grief, recorded for history, is not just a memory but a call to action, a reminder that the battle for Finfinne’s soul is a long and arduous one that requires the commitment of all.
His death serves as a powerful message to the world and to the Oromo people themselves: that the spirit of resistance, kindled in the hearts of heroes like him, remains alight. The realization that a hero’s greatest regret was not his own mortal end, but the continued subjugation of his homeland, continues to fuel the struggle for Oromo liberation.
Conclusion: A Grief That Inspires
General Garasuu Dhukii gave his life for a cause he believed in, but his legacy lives on in the countless Oromos who continue to demand justice and freedom. His dying words are a profound reflection of the Oromo struggle: a fight not for land alone, but for the very soul of a nation.
The battle for Finfinne continues. But the general’s grief will never be in vain as long as the Oromo people remember his sacrifice and carry the torch of resistance forward.
Eyewitnesses Describe Brutal Assault on Andode Dicho Village
By Oromia News Agency
(ONA, Finfinne, 12 August 2026)-Reports coming from Gida Ayana District in the East Wollega Zone indicate that armed Fano forces have carried out a devastating attack, resulting in the deaths of more than 30 innocent civilians. Eyewitnesses have told Oromia News Agency that the assault, which took place in the village of Andode Dicho, was deliberately targeted at unarmed residents.
The Attack: Eyewitness Accounts
According to eyewitnesses who spoke with Oromia News Agency, the armed group launched a coordinated assault on multiple villages in the area. Witnesses described a scene of chaos and terror as fighters swept through the community, opening fire on civilians.
“We saw them coming and there was nothing we could do,” one eyewitness recounted. “They were shooting at anyone in sight—men, women, children. It was not a battle; it was a slaughter.”
The attack has left over 30 people dead and many others wounded. Survivors are struggling to come to terms with the scale of the violence.
A Pattern of Violence
This incident is part of a disturbing pattern of violence targeting civilian populations in the region. Local residents have expressed fear and frustration over the lack of security and the continued presence of armed groups.
“They attacked without warning,” another survivor said. “We are farmers, we are families—we have nothing to do with their politics. We just want to live in peace.”
Eyewitnesses also reported that the attackers looted property and burned homes before fleeing the area, adding to the suffering of the already traumatized community.
Victims Include Women and Children
The victims of the attack included men, women, and children. Families have been torn apart, and the community is in mourning. Emergency responders and local authorities are struggling to provide medical care and support to the wounded, many of whom are in critical condition.
Local officials have condemned the attack and called for an immediate investigation to bring those responsible to justice. However, eyewitnesses expressed doubt about the ability of authorities to protect them in the future.
Fano Group and the Conflict in Oromia
The Fano militia has been active in various parts of Ethiopia, particularly in the Amhara region, but has increasingly been involved in cross-regional violence. In Oromia, Fano forces have been accused of targeting civilians in areas with mixed populations, exacerbating ethnic tensions and causing widespread displacement.
Previous attacks in the region have led to mass displacement, economic devastation, and loss of life. The international community has raised concerns over the growing instability and the humanitarian crisis unfolding in parts of Oromia.
Eyewitness Testimonies
One survivor told Oromia News Agency:
“They came to Andode Dicho, shooting at everyone they saw. They didn’t care who it was—whether old or young, man or woman. My neighbor was killed in front of her children. We are afraid to go back to our homes. We don’t know if they will return.”
Another witness added:
“The government has failed to protect us. We are being killed and nothing is being done. We want the world to know what is happening here.”
Call for Investigation and Accountability
Human rights groups and local leaders are calling for an immediate and thorough investigation into the massacre. They demand that those responsible for the attack be held accountable and that measures be taken to ensure the safety of civilians in the region.
“We have buried our loved ones. We have cried enough,” one community elder said. “We need justice, but more than that, we need peace.”
Government Response
As of now, the Fano group has not issued any official statement regarding the incident. Meanwhile, local authorities have pledged to investigate the attack and bring perpetrators to justice. However, community members remain skeptical, citing previous incidents where perpetrators were not held accountable.
Humanitarian Concerns
The violence in East Wollega has left many families displaced and in urgent need of humanitarian assistance. Medical facilities are overwhelmed, and there are reports of shortages of essential supplies. The United Nations and other humanitarian organizations have expressed concern over the growing insecurity in the region and its impact on civilians.
Conclusion: A Call for Peace and Justice
The massacre in Andode Dicho is another tragic chapter in the ongoing conflict that continues to devastate communities across Oromia. As the death toll rises and families mourn, the international community, human rights organizations, and Ethiopian authorities must take urgent action to stop the violence and protect innocent civilians.
The people of Gida Ayana have suffered enough. They deserve peace, security, and justice.
This feature news is dedicated to the victims of the Andode Dicho attack and all civilians who have suffered in the ongoing conflict.
(Finfinne-12 August 2026)-Building a strong economy is not a task for the government alone. Economic progress requires financial institutions that actively drive production, investment, and innovation. In the effort to empower the Oromo people economically, institutions that mobilize capital and involve the broader community play a central role. Siinqee Bank, in recent years, has taken significant steps to move this vision from theory to reality.
For a long time, Ethiopia’s financial system has been largely inaccessible to low-income earners, farmers, pastoralists, youth, and small-scale entrepreneurs. Breaking this barrier and bringing finance to the wider community is where Siinqee Bank has distinguished itself. To date, the Bank has disbursed over 127.1 Billion Birr in cumulative loans, reaching more than 855,000 people. Through its digital service “Wabii” alone, it has provided over 8.3 Billion Birr in loans, serving more than 1.6 million people. These numbers reflect not just the breadth of the Bank’s operations but a shift from financial exclusion to active participation in the economy.
When finance reaches farmers, it creates more than just loans—it builds productive capacity. When a young entrepreneur or a smallholder gains access to capital, their ideas can turn into enterprises, and their skills into production. Small enterprises, when supported, create jobs and generate income. Therefore, the role of Siinqee Bank should be measured not just by the number of customers or volume of loans, but by its success in turning financial access into productive capacity and improved livelihoods.
The Bank’s growth is also built on a solid financial foundation. In the past fiscal year alone, it recorded a pre-tax profit of 10.7 billion Birr. Customer deposits reached 178.1 billion Birr, total assets grew to 216.2 billion Birr, and total capital stood at 23.1 billion Birr. This evidence shows more than just institutional growth; it demonstrates the Bank is building the human and financial capacity to achieve its mission.
However, the ultimate success of Siinqee Bank is not measured solely by financial returns or asset growth. The real measure is how that financial growth translates into productive power, how productive power becomes investment, how investment creates jobs and income, and how that income leads to tangible improvements in community life. True success lies in breaking financial barriers, bringing low-income communities into the economic mainstream, helping farmers become investors, enabling youth and women to turn their ideas into businesses, and ultimately transforming finance into prosperity.
Therefore, the next step must focus not just on the Bank’s asset growth but on the quality of capital allocation. On one hand, the Bank’s capital should be systematically directed toward high-productivity sectors: from agriculture and agro-processing to industry, services, technology, and youth-led enterprises. On the other hand, there is a need to expand digital financial infrastructure, making services faster, more accessible, and more affordable. As Siinqee Bank continues to grow, its growth must increasingly serve as a catalyst for grassroots economic empowerment.
The Oromia Sovereign Fund and a Vision for the Future
In this regard, the reforms undertaken through the Oromia Sovereign Fund are a strategic step forward. By strengthening the capital capacity of public enterprises and creating interconnected financial institutions, the Fund is laying the groundwork for a more integrated and robust financial system. Under the Siinqee Group, the establishment of Siinqee Bank, Siinqee Leasing, Siinqee Insurance, and Siinqee Investment Bank—by combining capital mobilization, lending, investment, insurance, and leasing—creates a powerful opportunity to build a comprehensive and inclusive financial system.
The key question moving forward is: “How do we turn this structure into real economic power that reaches our communities?”
For the outstanding performance of the past fiscal year, the leadership, board, and staff of Siinqee Bank deserve recognition on behalf of the Oromo people. The Oromia Regional Government remains committed to providing the necessary support for Siinqee Bank to continue growing in line with its core mission and to fulfill its role in driving economic empowerment.
A Celebration of Partnership, Innovation, and Community in Finfinne
By Dhabessa Wakjira
(Finfinne — Saturday, August 8, 2026) In a spectacular display of progress and collaboration, the grand opening ceremony of Godo Housing and Smart Real Estate took place in Finfinne, marking a significant milestone in the region’s development. The event, held on August 8, 2026, brought together distinguished guests, government officials, and community leaders to celebrate the successful launch of the groundbreaking project.
The ceremony was a testament to the power of partnership and shared vision, featuring the presence of Oromia’s highest leadership and key figures behind this transformative initiative.
A Gathering of Leaders
The opening ceremony was graced by a host of esteemed dignitaries, reflecting the project’s importance to the region.
His Excellency Obbo Hasan Ali, the President of the Oromia Regional Government, was in attendance, underscoring the administration’s commitment to development and economic growth.
Representing the “Public-Private Partnership” (70/30) project was Honorable Dr. Abdii Fufaa, who spoke on the collaborative model that combines public sector support with private sector efficiency.
The Founder and CEO of the African Holding Group, Obbo Darajjee Maammuyyee, was also present, highlighting his company’s vision and execution of this ambitious project.
The event also welcomed numerous invited guests, all of whom contributed to the celebratory atmosphere and the exchange of ideas for the future.
Voices of Support and Vision
The program featured insightful speeches that focused on strengthening and expanding the project’s impact. Attendees praised the initiative’s potential to reshape the real estate landscape and boost the local economy. The collaborative spirit of the 70/30 model was a central theme, emphasizing how government and private entities can work together to achieve sustainable development.
Godo Housing: A Symbol of Progress
The inauguration of Godo Housing and Smart Real Estate represents a significant achievement in Oromia’s development journey. As a key project under the public-private partnership framework, it is expected to:
Provide modern and accessible housing solutions.
Create employment opportunities for the local population.
Boost investment and economic activity in the region.
Showcase a model of sustainable and collaborative urban development.
A Bright Future Ahead
The successful ceremony marks the beginning of a new chapter for urban development in Finfinne. The project stands as a beacon of what can be achieved when vision, innovation, and collaboration come together.
Injifannoon Ummata Oromoo!
Godo Housing and Smart Real Estate haa jabaattu!
This feature article is dedicated to all those who have worked tirelessly to bring this vision to life.
Young Women’s Shinooyyee Ritual Marks the Transition from Winter to Spring with Blessings, Song, and Community Unity
By Maatii Sabaa
Across the vast landscapes of Oromia, the changing of seasons has always been marked by rich cultural traditions that connect the Oromo people to their land, their heritage, and their community. As the harsh winter months give way to the renewal of spring (Birraa), the Oromo people celebrate this transition through a series of sacred rituals and ceremonies.
Among these, the Qunnii Buqqifannaa ceremony holds a special place—a tradition performed by young unmarried women (Shamarran) as part of the larger Shinooyyee celebration. This beautiful ritual marks the end of winter and the joyful arrival of spring, symbolizing renewal, hope, and the continuity of Oromo culture.
Understanding Shinooyyee: The Celebration of Spring
Shinooyyee is one of the most vibrant and significant cultural celebrations in Oromo tradition. It marks the transition from the rainy, cold season of Ganna (winter) to the warmer, blooming season of Birraa (spring). This transition is not merely a change in weather—it is a spiritual and cultural moment of renewal.
During Shinooyyee, young unmarried women (Shaammarranii/Shamarran) gather in groups and go from house to house, singing traditional songs, expressing their joy, and receiving blessings and gifts from elders and community members. The celebration is a time of happiness, community bonding, and cultural pride.
The Shinooyyee tradition embodies several important cultural values:
Community Unity: The celebration brings together families, neighbours, and entire communities in shared joy and purpose.
Respect for Elders: The young women seek the blessings of elders, reinforcing the importance of intergenerational relationships.
Cultural Continuity: Through songs, rituals, and traditions, the younger generations learn about their heritage and their responsibilities to their community.
Gratitude and Hope: The celebration expresses gratitude for the past season and hope for the abundance of the coming spring.
The Qunnii Buqqifannaa Ceremony: A Sacred Ritual
Within the larger Shinooyyee celebration, the Qunnii Buqqifannaa ceremony is one of the most important and sacred rituals. Qunnii refers to a special type of grass or plant (marga jiidhaa) that grows during the rainy season and has cultural and practical significance.
The Qunnii Buqqifannaa ceremony involves the following elements:
Preparation and Gathering
As the end of winter approaches, young unmarried women begin preparing for the ceremony. They gather in groups, often organized by their neighbourhood or community, and coordinate the activities for the celebration.
The Breaking and Preparation of Qunnii
The central ritual of the ceremony is the Buqqisaa—the breaking or preparation of the Qunnii plant. The women collect the Qunnii, which grows abundantly during the rainy season, and prepare it for use in the ceremony.
The Qunnii plant is significant for several reasons:
It represents the abundance of the rainy season
It has a pleasant fragrance that is pleasing to the senses
It has practical uses, including as a natural perfume
It symbolizes the renewal and growth associated with spring
Songs, Dance, and Community Procession
The women, carrying the prepared Qunnii, go from house to house in their community, singing traditional songs and dancing. The songs, known as Faaruu Shinooyyee or Abaabilee, celebrate the arrival of spring and express joy and gratitude.
Receiving Blessings and Gifts
At each household, the women are received warmly by the elders and community members. They receive blessings, prayers, and sometimes small gifts or food. The elders offer prayers for the young women’s well-being, prosperity, and future.
Passing the Qunnii Forward
The Qunnii that has been prepared is passed from house to house, symbolizing the sharing of blessings and the continuity of community bonds.
The Role of Young Men in the Celebration
While the Qunnii Buqqifannaa ceremony is primarily focused on young women, young unmarried men also participate in the broader Shinooyyee celebration. They accompany the women in their processions, participating in the songs and dances while respecting the cultural protocols of the ceremony.
The participation of young men reflects the collective nature of Oromo culture, where celebrations and rituals are shared by the entire community. It also provides opportunities for young men and women to interact in culturally appropriate ways, strengthening social bonds and community cohesion.
Cultural Significance and Meaning
The Qunnii Buqqifannaa ceremony carries deep cultural and spiritual meaning for the Oromo people:
1. Renewal and Rebirth
The transition from winter to spring represents renewal and rebirth. The Qunnii, which grows during the rainy season, symbolizes this renewal and the promise of abundance.
2. Gratitude and Thanksgiving
The ceremony is an act of thanksgiving—giving thanks for the rains, the harvest, and the continuity of life.
3. Community and Unity
The tradition of going from house to house reinforces community bonds and collective responsibility. It reminds the Oromo people that they are part of a larger community, connected by shared traditions and values.
4. Respect for Elders
By seeking the blessings of elders, the young women demonstrate respect for those who came before them. This reinforces the importance of intergenerational relationships and the passing down of cultural knowledge.
5. Identity and Pride
The celebration of Shinooyyee and the Qunnii Buqqifannaa ceremony is an expression of Oromo identity and cultural pride. In a world where many indigenous traditions are at risk of being lost, these celebrations are vital for preserving Oromo culture for future generations.
The Role of Cultural Institutions
The revival and preservation of traditions like Shinooyyee and Qunnii Buqqifannaa have received increasing attention in recent years. Cultural institutions, community organizations, and government bodies have recognized the importance of preserving and promoting Oromo cultural heritage.
The Oromo people’s cultural heritage is increasingly being recognized and celebrated through festivals, cultural events, and educational programs. These efforts help to reconnect the younger generation with their roots and ensure that these beautiful traditions are not lost to time.
As the statement from the community emphasizes: “Mootummaan jijjiiramaa hojiilee Misooma Aadaatiif xiyyeeffannaa kenneen Aadaan keenya bakka isaatti deebi’ee Haaromaa kan jiruufi duudhaa ganamaatti deebisuu keessatti injifannoowwan argamaniiru.” —The government, through its renewed focus on cultural development activities, has achieved successes in restoring and revitalizing our traditions.
Conclusion: Honouring Tradition, Building the Future
The Qunnii Buqqifannaa ceremony and the broader Shinooyyee celebration are more than just cultural events—they are expressions of Oromo identity, resilience, and continuity. They connect the present generation to their ancestors, reinforce community bonds, and provide a foundation for the future.
As the Oromo people continue to navigate the challenges of the modern world, these traditions serve as anchors—reminders of who they are, where they come from, and the values that unite them as a people.
Sirni Qunnii Buqqifannaa haa jabaattu!
Ayyaanni Birraa nuun haa jegu!
Shinooyyee haa jabaattu!
This feature article is dedicated to all the young Oromo women who carry the spirit of Shinooyyee in their hearts, and to the communities who are working to preserve and revitalize this beautiful tradition for future generations.
Community and government join hands to inaugurate 23 development projects worth over 278 million birr in a district shaped by heroism and resilience
DIRREE INCINNII, OROMIYA — There are places in the world where history and hope meet—where the struggles of the past become the foundation for the dreams of the future. Dirree Incinnii, a district in West Shewa Zone, is one such place. Rich in natural resources and agricultural abundance, it is also a land steeped in the memory of heroism, anti-slavery struggles, and the enduring legacy of Oromo resistance.
On Adoolessa 16, 2018, this proud community came together to celebrate a new chapter in its journey. In a ceremony filled with gratitude and pride, 23 community development projects—valued at over 278.7 million birr—were officially inaugurated. These projects, built through a combination of community participation and government budget, represent not just physical infrastructure but the collective will of a people determined to build a better future.
The people of Dirree Incinnii were greeted with a message of celebration: “Happy Inauguration Day of the Projects built with government budget and your participation—where you have shown your unity and demonstrated the fruits of your sacrifice with your own hands.”
The ceremony was a testament to the power of collective effort. The projects were not handed down from above; they were built from the ground up, with the active participation of the community. From the planning stages to the final construction, the people of Dirree Incinnii contributed their labour, their resources, and their unwavering commitment to the development of their district.
A total of 23 projects have been completed, including:
Urban greenery initiatives: Beautifying and greening the district
A clinic: Improving access to healthcare for the community
A special needs school: Built with community participation, ensuring inclusive education
Additional classrooms: Expanding access to quality education
A digital library: Bringing technology and knowledge to the district
These projects, valued at over 278.7 million birr, represent a comprehensive investment in the future of Dirree Incinnii. They address the core needs of the community—health, education, and environmental sustainability—while laying the foundation for long-term growth and prosperity.
The success of these projects is a direct result of the active participation of the community. The people of Dirree Incinnii, along with supporters from various places, prepared a joint plan, established a committee, and worked tirelessly to ensure the success of the projects. Their collective effort demonstrates the power of unity and the importance of community ownership in development.
The projects were not imposed from outside—they were built by the community, for the community.
A District of Historical Significance
“Aanaan Dirree Incinnii badhaadhina uumamaa fi omisha qonnaatiin qofa osoo hin taane, seenaa gootummaa, falmaa diddaa garbummaa fi gootota seenaa Oromoo keessatti iddoo guddaa qabdi.”
Dirree Incinnii is not merely a land of natural wealth and agricultural production—it is a place steeped in the history of heroism, anti-slavery struggles, and the legacy of Oromo heroes. The district’s rich history of resistance and resilience serves as an inspiration for its current development efforts.
The spirit of the ancestors who fought against oppression lives on in the determination of the current generation to build a better future.
A Vision for Transformation
The inauguration of these projects marks a significant milestone in the transformation of Dirree Incinnii. It reflects the broader vision of the current leadership to address socio-economic challenges, improve education, and foster community participation.
As the community celebrates these achievements, it does so with a deep appreciation for its history and a hopeful vision for a prosperous future. The district’s journey from a history of struggle to a present of progress is a testament to the resilience and determination of the Oromo people.
Conclusion
The inauguration of 23 community development projects in Dirree Incinnii is more than a celebration of infrastructure—it is a celebration of unity, resilience, and hope. It is a testament to what can be achieved when a community comes together, when government and people work hand in hand, and when the spirit of sacrifice is matched by the vision of transformation.
As the people of Dirree Incinnii look to the future, they carry with them the legacy of their ancestors—the heroes who fought for freedom, the resisters who refused to be enslaved, and the visionaries who dreamed of a better tomorrow. In the classrooms, the clinics, and the green spaces that now grace their district, that dream is becoming a reality.
In an age of ecological crisis, political division, and spiritual searching, the indigenous Oromo faith offers profound lessons in balance, justice, and harmony with creation
In the highlands and lowlands of the Horn of Africa, long before the arrival of Christianity and Islam, the Oromo people developed a sophisticated spiritual worldview centred on one supreme Creator: Waaqa . This ancient faith, known as Waaqeffannaa, is not merely a relic of the past but a living tradition whose core principles speak directly to the most pressing challenges of our time.
From the climate crisis to the erosion of democratic values, from social fragmentation to the loss of meaning, the wisdom of Waaqeffannaa offers a coherent and ethical framework for navigating a complex world. It reminds us that we are not separate from nature, that balance is the foundation of all well-being, and that truth is sacred.
The Core Principles
Waaqa: The One God
At the heart of Waaqeffannaa lies a steadfast belief in Waaqa Tokkicha—the One God. The Oromo have historically been monotheistic, never substituting other gods or carved statues for their Waaqa . This supreme being is understood through attributes that, in their simplicity, speak to a profound understanding of the divine:
Uumaa: The creator of everything in the world
Hunda Beekaa: The all-knowing (omniscient)
Hunda Danda’aa: The all-powerful (omnipotent)
Hundaa Tola’a: The all-good (omnibenevolent)
Qulqulluu: Pure
Gonkumaa Kan Hin Duune: Immortal, eternal
Waaqa is also the “source and lover of dhugaa (truth)” . This emphasis on truth is not merely theological—it is an ethical call to live with integrity, honesty, and justice.
Safuu: The Moral Order
One of the most powerful concepts in Waaqeffannaa is Safuu—the moral and spiritual balance that Waaqa offered to human beings . Safuu governs relationships between humans, the community, the divine, and nature. It is not merely a list of rules but a cosmic order that must be maintained for Nagaa (peace, well-being, and balance) to prevail.
When Safuu is broken—through lying, stealing, harming nature, or breaking sacred oaths—it is a sin (cubbuu) that disrupts the harmony of the universe . Unlike in some other traditions, however, the consequences of sin are experienced during earthly life, not in an afterlife. There is no concept of eternal punishment in hell . This places responsibility squarely on human beings to create a just and balanced world here and now.
Ayyaana: Divine Manifestations
The power of Waaqa is manifested through Ayyaana, a divine spirit that serves as an intermediary between God and the world . The Ayyaana are “both that causes something to come into being and to become that which it has caused” . They are not additional gods but manifestations of the divine essence of Waaqa.
All creatures (Uuma) are believed to be assigned an Ayyaana by Waaqa for guidance and protection . This belief has profound ethical implications: all life is sacred, all beings are guided, and all existence is interconnected.
Uumaa: Creation as Sacred
The Oromo concept of Uumaa includes the sky, water (laga), trees (muka), and mountains (tullu) as sacred elements . The most sacred of these is the Odaa tree (sycamore), considered a symbol of justice and often used as a site for prayer, community gatherings, and conflict resolution .
The Oromo believe that “they suck the breast of the Earth as the baby sucks its mother’s breast. All things originate from the Earth and depend on the resources of the Earth for their survival” . This profound connection to nature makes environmental stewardship a religious duty, not a political option.
The Institutional Pillars
The Gadaa System
Waaqeffannaa is closely linked with the Gadaa system, the indigenous democratic governance structure of the Oromo people . The Gadaa system is recognized by UNESCO as an Intangible Cultural Heritage of Humanity. It is a sophisticated republican model of governance marked by “codified separation of powers, democratic deliberation, and jurisprudential sophistication” .
According to the Oromo worldview, knowledge is classified into two types:
Beekumsa addaa: Cultural and customary knowledge
Beekumsa seeraa: Knowledge of laws, subdivided into:
Seera Waaqaa: The law of God—immutable
Seera Namaa: The laws of human beings—changeable through consensus and democratic means
The Gadaa system embodies principles of equality, participatory democracy, and the peaceful transfer of power, principles that predate Enlightenment republicanism by centuries . American anthropologist Bonnie Holcomb noted that Gadaa “organized the Oromo people in an all-encompassing democratic republic even before the few European pilgrims arrived from England on the shores of North America and only later built a democracy” .
The Qaalluu Institution
The Qaalluu (male priest) and Qaallitti (female priestess) serve as spiritual intermediaries and guardians of the laws of Waaqa . The term Qaalluu derives from the Oromiffa word qull, meaning “pure, holy, sacred, blameless, black” .
The Qaalluu and Qaallitti are expected to remain politically neutral, condemn tyranny, and support the democratic Gadaa system . They have the power to give or withhold blessings to the Gadaa leadership as they see fit, serving as a powerful check on political power.
The Abbaa Muudaa, regarded as the highest Qaalluu and a prophet, receives pilgrims seeking blessings and anointment . Those who make the pilgrimage must pass the highest moral standards of society and are given the title Jila (saintly people), qualifying them to perform rituals and sermons in their clans and villages .
Women’s Institutions
Waaqeffannaa recognizes women’s spiritual authority and rights through specific institutions. The Siinqee is a ritual stick given to married women, symbolizing their dignity and protection against violence and injustice . If a woman’s rights are violated, she can raise the Iyya Siinqee (Siinqee scream), which mobilizes all women in the community to support her cause .
The Maaram is the divinity of women, considered “another creation of Waaqa” and the mother of the ocean. Maaram was believed to help barren women conceive and help pregnant women give birth without complications . The Qaalluu pray for Maaram biweekly for fertility and children .
The Rituals of Connection
The Irreechaa Festival
Irreechaa is the most prominent Oromo festival—the thanksgiving celebration at sacred lakesides held twice a year . It is a time to thank Waaqa for rain, harvest, and the gift of life .
“Irreecha is a celebration of fertility, love, and peace. We pray for peace not only for Ethiopia but for all of Africa and the world” . The festival draws millions of participants from across the Oromo community, dressed in traditional white attire to express their gratitude .
Irreechaa represents the deep spiritual connection between the Oromo people and the natural world. The ritual of putting wet grass (cogorsa) on riverbanks and sacred sites expresses thanks and respect for God, acknowledging the hope for the continuation of life .
The Ekeraa
The Waaqeffataa believe that when a person dies, they will be reunited with former loved ones in Iddoo Dhugaa (the Place of Truth) . They honour the spirits of the deceased and observe Ekeraa (the spirit of the deceased person) . Every year in December, they celebrate the Ekeraa with bread, cheese with butter, beer, and honey .
Lessons for the Modern World
Lesson 1: Environmental Stewardship as a Sacred Duty
The Oromo concept of interconnectedness with nature—expressed through Waaqa, Safuu, Ayyaana, and the Gadaa system—offers a powerful framework for ecological ethics . In a world facing climate crisis, biodiversity loss, and environmental degradation, the Oromo belief that “they suck the breast of the Earth as the baby sucks its mother’s breast” is a profound call to stewardship. When trees, water, and mountains are understood as sacred, they cannot simply be exploited for profit. Environmental protection becomes a religious obligation.
Lesson 2: Democracy Rooted in Indigenous Wisdom
The Gadaa system demonstrates that democratic governance is not a Western invention but has deep roots in African political thought . Its principles of separation of powers, participatory deliberation, and peaceful transfer of power offer a model of governance that predates and parallels European democratic traditions. The dual failure—by Abyssinia to transform internally and by Europe to learn externally—represents a profound historical loss for the global democratic evolution . Rediscovering Gadaa’s democratic wisdom is essential for reimagining governance in Africa and beyond.
Lesson 3: Balance and Harmony as Moral Principles
Safuu, the Oromo concept of moral and spiritual balance, is a powerful corrective to the extremism that characterises much of modern life. The breach of Safuu disrupts the harmony of the universe; the restoration of Safuu is essential for peace and well-being . This principle applies equally to politics, economics, social relations, and our relationship with nature.
Lesson 4: Religious Tolerance and Coexistence
Waaqeffannaa has demonstrated a remarkable degree of tolerance in its historical interaction with Christianity and Islam. Scholars note “the historical symbiotic relationship between Waaqeffana and the major religions reflecting a significant degree of tolerance on the part of the former” . Whether the Oromo have become Christians or Muslims, “a true belief in one God (Waaqeffanna dhugaa) remains the basic tenet of Oromo identity” . This model of religious coexistence offers a valuable lesson for societies divided by religious conflict.
Lesson 5: The Power of Oral Tradition and Living Wisdom
Waaqeffannaa has no written scriptures . Its wisdom is transmitted through oral tradition, ritual, and lived experience. This is not a weakness but a strength. It ensures that knowledge remains relevant, adaptable, and embedded in community practice. The Waaqeffataa believe that Waaqa gave human beings their minds to distinguish right from wrong, and the natural order as a guide to living well . This is a profound challenge to the modern tendency to rely on external authority rather than internal wisdom.
Conclusion
The wisdom of Waaqeffannaa is not a relic of the past but a living tradition with profound relevance for the present. Its core principles—the unity of God, the importance of truth and justice, the sacredness of nature, the value of democratic governance, and the necessity of balance and harmony—speak directly to the challenges of the modern world.
As the Oromo continue to revive and celebrate their faith, they offer a gift to the wider world: a vision of life that is spiritually rich, ecologically sustainable, socially just, and deeply human. In an age of fragmentation and crisis, the wisdom of Waaqeffannaa is a light worth following.
“Whether the Oromo are Christians or Muslims, a true belief in one God remains the basic tenet of Oromo identity. This common denominator could be an important asset for democratization, creating harmony, understanding and better integration among the population” .
This feature draws on scholarly research, oral traditions, and the lived experience of the Oromo community, synthesising insights from Ethiopia’s largest ethnic group.
A symbol of resilience and progress, the district honours its history of resistance while embracing a future of transformation and growth
DIRREE INCINNII, OROMIYA — The district of Dirree Incinnii in West Shewa Zone is not merely a land of natural wealth and agricultural abundance—it is a place steeped in the history of Oromo resistance, a site where the struggle against oppression has left an indelible mark on the identity of its people. On Adoolessa 16, 2018, this proud community came together to celebrate the inauguration of a series of community development projects, marking a significant milestone in the district’s journey toward progress and prosperity.
The projects, which have been implemented through a combination of community participation and government budget, were officially inaugurated in a ceremony that underscored the transformative vision of the current leadership.
A Vision for Transformation
“Jijjiiramni amma addunyaan dinqisiifachaa jirtu kun tarsiimoo hoggansi jijjiiramaa ittiin hoggananiin mul’achuu danda’e.”
Speaking at the ceremony, the Administrator of West Shewa Zone, Ababa Camada, highlighted that the current transformation is a testament to the vision of the reformist leadership under the Abbaa Gadaa-led government. He noted that while economic resources existed in the past, there was a deliberate effort to weaken the Oromo people economically. However, today, under the new leadership, the era of instability has ended, and the focus has shifted to development.
The People’s Representative Council Representative, Kab. Gen. Hayiluu Gonfaa, called on the community to celebrate the achievement of emerging from past security challenges to inaugurate major projects that address socio-economic problems. He urged the people to remain vigilant against those who seek to destabilise the region, advising them not to be swayed by misleading voices.
The representative of the Oromia Education Bureau, Galaatuu Tukee, spoke about the critical state of education under previous regimes, where a collapse in education, technology, and quality was evident. He emphasised that significant work is now being done to address these challenges by building on the existing foundations. Efforts are underway to construct educational projects that align with cultural values.
The Administrator of Dirree Incinnii District, Araarsaa Hirphaa, announced that a total of 23 projects have been completed, including urban greenery initiatives, a clinic, a special needs school constructed with community participation, additional classrooms, a digital library, and other facilities. These projects, valued at over 278.7 million birr, have been completed and are now ready for official inauguration.
He expressed his gratitude to the community of Dirree Incinnii and the supporters from various places who prepared a joint plan and established a committee to ensure the success of the projects.
A District of Historical Significance
Dirree Incinnii is not only a district blessed with natural resources and agricultural production but also a place of great historical importance for the Oromo people. It is a site of heroism, anti-slavery struggles, and a legacy of Oromo heroes who have shaped the history of the nation. The district’s rich history of resistance and resilience serves as an inspiration for its current development efforts.
Conclusion
The inauguration of the 23 community development projects in Dirree Incinnii represents a significant step forward in the district’s transformation. The ceremony highlighted the commitment of the current leadership to address socio-economic challenges, improve education, and foster community participation.
As the people of Dirree Incinnii celebrate these achievements, they do so with a deep appreciation for their history and a hopeful vision for a prosperous future. The district’s journey from a history of struggle to a present of progress is a testament to the resilience and determination of the Oromo people.
Transformation is not only possible—it is already becoming real in Dirree Incinnii.
The 2023 theme was more than a commemoration; it was a clarion call to witness the indomitable spirit of a nation that refuses to be erased.
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The year 2023 did not simply pass through the calendars of the Oromo people; it carved itself into the bedrock of their collective memory. As the Oromo Liberation Front (OLF) unveiled its theme—”50 Years of Freedom Struggle”—it invited not just a celebration, but a profound reckoning. It asked us to pause. To look back at the winding, thorn-filled path of the past half-century. To measure the weight of sacrifices made. And most importantly, to draw strength from the wisdom of our ancestors while fueling the fire of our future.
For five decades, the Oromo people have stood as a pillar of resilience in the Horn of Africa. Despite facing systems historically aligned against their identity, rights, and aspirations, they have not only survived—they have thrived in their cultural essence. The 2023 theme served as a mirror, reflecting the “strength, wisdom, and resilience of Oromo people, past and present.”
The Voices That Guide Us
Throughout the anniversary year, we have heard from the Oromo people themselves—the backbone of this enduring movement. Their voices are not just echoes from the past; they are the vibrant, unwavering chords of the present. These are the voices of mothers who taught their children the Gadaa principles of justice, fathers who instilled the importance of self-reliance, and young activists who amplify the call for dignity on global stages.
“We walk alongside the many children of the Oromo nation in our community,” they reminded us. This journey is not a solitary march. It is a collective pilgrimage. As a community, the goal remains singular and sacred: to ensure that every Oromo individual experiences the fundamental human gifts of being safe, connected, and thriving. The celebration of fifty years is, therefore, a testament to the unbreakable bonds that hold the nation together, even under the crushing weight of adversity.
Anchoring the Legacy, Charting the Future
As the curtains slowly draw on the official festivities of the 50-year commemoration, we find ourselves at a powerful crossroads. The stories of our founding ancestors—the brave visionaries who lit the torch of liberation—serve as our guiding constellations. Their legacy is not merely historical; it is a living testament to the enduring sovereignty of the Oromo nation.
Yet, looking backward is only half the journey. The true measure of our success lies in our foresight. In reflecting on the journey, a profound realization has echoed through the gatherings:
“The last fifty years showed what Oromo people can achieve despite many systems being against us. The next fifty years depend on building a stronger foundation and investing in our leadership and solutions.”
These are not just words; they are a strategic manifesto. They acknowledge that while survival in the face of opposition was the triumph of the past, sustainability and prosperity are the mandates of the future. This means doubling down on Oromo-led solutions. It means cultivating a new generation of leaders—educated, principled, and deeply rooted in the cultural ethos of Jaarsummaa (elder wisdom) and Gumaa (justice). It means shifting from merely resisting external systems to constructing robust, indigenous frameworks for governance, economy, and social wellbeing.
A Shared Commitment to Self-Determination
We extend our deepest gratitude to the generations who have led the way—the freedom fighters who laid down their youth, the activists who spoke when speaking was dangerous, and the families who kept the language and culture alive in the quiet sanctity of their homes. Their courage is the soil from which our current momentum grows.
As we move forward, we reaffirm our unshakable commitment to supporting the leadership, strength, and self-determination of those who are currently shaping the future. The torch is passed, but the flame grows brighter. The Oromo nation is not waiting for permission to exist; it is actively defining its destiny.
The Future We Build, Together
The story of the Oromo freedom struggle is far from over—in fact, a new and exciting chapter is only just beginning. The next fifty years will be written by the hands of the youth, the intellect of the scholars, and the unity of the diaspora.
Today, we invite you to be a part of this historical narrative. Share this post. Celebrate the remarkable contributions of the Oromo people. Let the world see a nation that honors its past with dignity, navigates its present with courage, and builds its future with unwavering hope.
We have walked fifty years in the valley of the shadow. Now, we climb together toward the dawn.
Wanti kun fedhii fi hawwii waloo hin qabu. Namni hunduu waan fedhu fi barbaadu ofii isaatiif qofa. Wal gargaarsa, wal kabaju, wal jaallachu hin jiru.
“Hunduu quba wal hinqabu waan ta’eef…”
Sababni hunduu wal hin qabnee fi wal hin simnee, gidduu isaanitti walitti bu’insa fi waldhabdeetu jira. Namni tokko fedhii ofii isaatiif qofa hawwata. Namni biraan maal barbaada, maal fedha, maal rakkoo qaba hin yaadu. Kunis haala wal hin beekne, wal hin kabajne, wal hin gargaarne uuma.
Dhugeeffannaa Ummataa Keessaa Ba’uu
“Kan quufee buluuf namni hunduu quufee waan jiru se’a; kan beelaan dararamaa jiru immoo isa qofatu akkas ta’e itti fakkaata…”
Yeroo sirni hin jirree, namni quufee bulu hunduu akka quufee jiru se’a. Namni beelaan dararamaa jiru immoo isa qofatu akkas ta’uu, namoota biroo hundaatu quufee akka jiran se’a. Fakkaattin kana jireenya keessatti yeroo hedduu mul’ata. Namoonni rakkoo hin qabne warra rakkoo qaban hin argu; warri rakkoo qaban immoo akka nama hunduu isaan wajjin rakkoo keessa jiran se’u.
“Qormaata isaan mudatee fi keessa darban kan akka tasaa ykn beekaa nu harka gale baafnee ittiin isaan salphisuu fi xiqqeessuuf yaaluun akka naamusa hojiittis akka safuu hojiittis fudhatama hin qabu.”
In a world hungry for fame, the ABO reminds us that true recognition comes not through seeking attention, but through dedication to a cause greater than oneself
The measure of a person is not found in the number of followers they accumulate or the volume of their voice in crowded digital spaces. True recognition—the kind that endures beyond fleeting trends—is earned through sacrifice, commitment, and unwavering dedication to a cause that transcends individual ambition.
This is the foundational philosophy behind the ABO movement, an organization that has captured the attention of many who seek meaning in an increasingly superficial world. The ABO does not promise easy paths or instant gratification. Instead, it offers something far more valuable: the opportunity to earn genuine recognition through meaningful contribution.
The Path Begins with Commitment
“Namni kamuu yoo beekamuu fedhu ABO keessatti akka hirmaannaa fi qabsoo hadhawaa godhaa turetti of dhaadhessuu irraa jalqaba.”
These words carry a profound truth: Anyone who wishes to be recognized within the ABO must begin by dedicating themselves to participation and persistent struggle. This is not a casual undertaking. It is a call to action that demands nothing less than one’s full commitment.
In an era where many seek shortcuts to fame, the ABO stands as a countercultural force. It reminds us that meaningful recognition cannot be purchased, manufactured, or manipulated. It must be earned through demonstrated dedication over time.
Those who enter the struggle must understand that there are many benefits to be gained—but these rewards are not guaranteed. They are the product of perseverance, resilience, and an unwavering commitment to the cause. The ABO does not promise comfort; it promises purpose.
The struggle is not for the faint of heart. It requires participants to confront challenges, overcome obstacles, and push beyond their perceived limits. But for those who persist, the rewards are transformative—not just in terms of external recognition, but in the development of character, resilience, and a profound sense of purpose.
This is perhaps the most sobering and essential truth the ABO offers: The struggle is not a playground or a casual pastime. It is not a place for those who seek entertainment or momentary excitement. The struggle demands everything—it requires nothing less than a commitment that touches the very depths of one’s being.
The field of battle is not a football pitch where one can simply kick a ball and walk away at the end of the day. The struggle penetrates to the core of human existence. It asks for dedication that endures through hardship, perseverance through disappointment, and courage in the face of adversity.
The ABO’s Vision
The ABO movement represents more than just an organization—it embodies a philosophy of meaningful existence. In a world increasingly defined by superficial metrics of success, the ABO calls people back to what truly matters: genuine contribution, authentic community, and lasting impact.
Those who join the ABO are not seeking fame in the conventional sense. They are seeking significance—the knowledge that their lives have meaning, that their efforts contribute to something greater than themselves, and that their legacy will endure beyond their years.
The Challenge to Modern Society
The ABO’s message resonates deeply in a contemporary context where young people are increasingly seeking validation through digital platforms. The movement challenges us to reconsider our definitions of success and recognition.
True recognition, the ABO teaches, comes not from being seen, but from being worthy of being seen. It comes not from seeking attention, but from deserving attention through demonstrated commitment to noble causes.
Lessons for All
While the ABO speaks specifically to its members, its philosophy holds universal truths:
Commitment Precedes Recognition: Before one can be recognized, one must first commit. This applies to every field of human endeavor—from art to science, from business to community service.
Struggle Builds Character: The challenges we face are not obstacles to our growth; they are the very means through which we grow. The struggle shapes us, strengthens us, and prepares us for greater responsibilities.
True Reward is Internal: While external recognition is meaningful, the greatest reward of commitment is the transformation that occurs within. Character, resilience, and purpose are the true prizes.
A Call to Reflection
As we consider the ABO’s message, we are invited to examine our own lives. Are we seeking recognition without commitment? Are we looking for rewards without struggle? Are we hoping for significance without sacrifice?
The ABO reminds us that the most meaningful achievements in life—the ones that bring true fulfillment—are earned through dedication that costs us something. The struggle is not easy, but it is worthwhile. The path is not simple, but it leads to genuine recognition.
Looking Forward
The ABO movement continues to grow, attracting those who are weary of superficial success and hungry for genuine meaning. As it does, it offers a powerful counter-narrative to the dominant culture of instant gratification and fleeting fame.
The message is clear: If you want to be recognized, be willing to commit. If you want to succeed, be willing to struggle. If you want significance, be willing to sacrifice. The ABO does not offer shortcuts—it offers the path to something far more valuable: a life of genuine purpose and lasting impact.
“Qabsoon dirree kubbaa miilaa miti. Qabsoon wareegama haga lubbuu gaafata.” — The struggle is not a playground. It demands everything.
In these words lies a timeless truth that speaks to every generation, every culture, and every individual seeking to make their life count for something that truly matters.
An Oromo Australian mother of four from Melbourne has shown the world that humanity knows no language barrier—and that a single act of kindness can echo far beyond one hospital room.
The Call That Changed Everything
It was the end of a long shift. Muhuba, a cleaner at the Women’s Hospital in Melbourne, was heading home after another day of ensuring that rooms were sanitised and environments were safe for patients, families, and staff. She was tired. She was ready to return to her family.
Then her phone rang.
On the other end was a voice from the hospital, asking if she could help. A labouring patient had arrived alone. She was scared. She couldn’t speak English. And staff had just discovered that Muhuba spoke her language.
Muhuba didn’t hesitate. She turned around and came straight back.
“I just wanted to help,” she said.
Those few words—simple, unassuming—speak volumes about the kind of person she is.
Five Hours of Compassion
Muhuba was quickly given scrubs and rushed into the operating theatre. For the next five hours, she stayed by the patient’s side. She held her hand. She spoke to her in her own language. She calmed her fears.
She was not a midwife, a nurse, or a doctor. She was a cleaner—a “placemaker,” in the language of her employer, ISS. But in that moment, she was the only person who could truly communicate with a terrified mother about to bring a new life into the world.
The woman gave birth safely, comforted by the presence of someone who spoke her words, understood her heart, and gave her the dignity of being heard.
For that mother, Muhuba was more than a translator. She was comfort. She was courage. She was a familiar voice in a frightening moment. She became like family when the woman needed someone the most.
A Legacy of Kindness
Muhuba’s colleagues say she has always been known for her caring heart. For many years, she has helped people at her workplace, especially those who struggle with language barriers or need someone to stand with them during difficult moments. Her act was not a one-time gesture—it is a reflection of who she is.
As an Oromo Australian woman, Muhuba has made her family, her community, and her people proud. She has shown the world the beauty of kindness, respect, generosity, and humanity. She has demonstrated that compassion does not require a clinical degree—it requires a human heart.
Global Recognition
Last year, Muhuba’s extraordinary kindness was recognised with a state-wide award from ISS, the global facility services company that employs her. Her act of going above and beyond stood out as an example of the power of compassion in healthcare.
This year, her story has reached an even greater level. She has been named one of four international finalists in a global awards program. In May, ISS will fly her to Denmark for the awards ceremony, where she will represent Australia—and the Oromo community—on the international stage.
This is a proud moment for Muhuba, for her family, for the Oromo community in Australia, and for everyone who believes in the power of helping others.
A Message to Us All
Muhuba did not help because she wanted praise. She helped because her heart told her to help. That is what makes her story so powerful.
A mother of four, a hardworking Oromo Australian woman, and a symbol of compassion, Muhuba reminds us that one act of kindness can touch lives far beyond one hospital room. Her story is not only about an award. It is about kindness. It is about humanity. It is about standing beside someone when they are scared, alone, and in need of support.
“Aayyoo Muhuba, thank you for showing us the true meaning of humanity. Thank you for representing your family, your community, and your people with dignity. May Allah bless you, raise you higher, and give you a long life.”
Shabo Media proudly celebrates Muhuba—a beautiful example of kindness, compassion, and humanity. Muhuba’s family and the Oromo people are proudly celebrating her achievements.
A proposal by the central committee of a major political party is calling for sweeping changes to Ethiopia’s federal structure, raising fundamental questions about the future of the nation’s governance.
The proposal, reportedly originating from a party’s central committee meeting in Adama, has sent shockwaves through Ethiopia’s political landscape. It outlines a series of far-reaching constitutional amendments that would fundamentally alter the nature of the federation, including proposals to:
The Four Pillars of Change
1. Redefining Regional Boundaries
The proposal calls for the scrapping of the current federal arrangement, suggesting that regions be reorganised based on geographic location and economic ties rather than ethnic identity. This would involve amending Article 39 of the constitution, which currently grants nations, nationalities, and peoples the right to self-determination up to and including secession.
2. Establishing New Regional Administrations
The plan proposes to establish “Dirre Dhawaa” (the area around Addis Ababa) and Finfinne (Addis Ababa) as separate regions with their own administrations. This would require amendments to Article 49, which currently designates Addis Ababa as the capital city and the seat of the federal government.
3. Rethinking Land Ownership
The proposal suggests that lands currently designated as belonging to “the state and the people” would be transferred to private ownership. This would require amending Article 40, which defines the land tenure system in Ethiopia.
4. Transitioning to a Semi-Presidential System
Perhaps the most significant change is the proposed shift from a parliamentary to a semi-presidential system. In this model, the Prime Minister would be replaced by a President elected by parliament, with the current role of the Prime Minister being abolished. The position of Prime Minister would be replaced by a President elected by parliament, marking a dramatic shift in the balance of executive power.
How the Changes Would Be Implemented
Perhaps the most alarming aspect of the proposal is the mechanism for its implementation. The proposal suggests that the creation of new regions or the restructuring of existing ones would be decided not through a referendum, but through parliamentary vote and presidential approval. This bypasses the constitutional requirement for public consultation and presents a clear break from the principles of democratic decision-making.
This is not the first time such proposals have emerged. Discussions within the party regarding federalism and administrative restructuring have been ongoing, with some arguing that the current system has failed to deliver on its promises of equitable development and political representation. As one party member noted, “the foundation of federalism is not problematic, but the lack of proper implementation has led to significant shortcomings.”
The Broader Context: A History of Tension
The proposal emerges against a backdrop of simmering tensions over federalism in Ethiopia. Since the adoption of the 1995 constitution, ethnic federalism has been a contentious issue. Critics argue that it has fostered division and ethnic nationalism, while supporters maintain that it is essential for preserving the rights of Ethiopia’s diverse communities.
Some analysts have argued that the federal system “exists in name only,” and that a lack of genuine power-sharing has led to political instability. The current proposal, with its dramatic restructuring of the regional landscape, appears to be a response to these persistent tensions.
What’s at Stake: A Crossroads for Democracy
The proposal raises profound questions about the future of Ethiopia’s political system. Critics argue that the proposed changes would centralise power in the hands of the executive, undermine the rights of regions, and erode the constitutional safeguards that protect minority communities. The proposal to abolish the current federal structure and replace it with a semi-presidential system, in particular, has drawn sharp criticism from opposition groups, who see it as a power grab.
The proposal also comes at a time of heightened political instability. Several regions are embroiled in conflict, and the country is grappling with a severe humanitarian crisis. In this context, the proposal to implement such sweeping changes without a broader national consensus raises serious questions about the future of peace and democracy in Ethiopia.
The Way Forward
The debate over federalism is likely to intensify in the coming weeks and months. The proposal has already sparked debate among political elites and civil society, and it is expected to be a central issue in the upcoming national elections.
The question now is whether a national consensus can be reached on the path forward. Some have called for a national dialogue to address the underlying issues that have led to political instability, including the question of federalism itself. Others have argued that any changes to the constitution must be made through a democratic and transparent process, with the full participation of all stakeholders.
The future of Ethiopia’s federal structure is at a crossroads. The decisions made in the coming months will shape the nation for generations to come.
Nestled in 36.7 hectares of pristine forest in Southwest Ethiopia, Dembi Eco Lodge is more than a destination—it is a testament to a nation’s commitment to unlocking its hidden treasures.
Addis Ababa, June 24, 2018 (FMC) — Ethiopia stands among the world’s foremost nations, blessed with a wealth of both tangible and intangible heritage. Yet for too long, these natural and man-made resources—capable of becoming tourism powerhouses—remained hidden, their beauty obscured by decades of neglect and a fundamental misunderstanding of their value .
That era is coming to an end.
Through the Homegrown Economic Reform Agenda, the Ethiopian government identified tourism as one of five key pillars for national transformation. Under the leadership of Prime Minister Abiy Ahmed (PhD), a series of ambitious projects have breathed new life into the country’s tourism landscape .
The results are visible across the nation—from the rejuvenation of Addis Ababa’s green spaces under the “Dine for Sheger” initiative, to the development of heritage destinations under “Dine for the Nation.” The “Dine for a Generation” project continues this momentum, transforming previously undiscovered locations into world-class destinations. Among these, Dembi Eco Lodge stands as a striking example of what can be achieved when vision meets action.
Where Nature Meets Architecture
Located in the Bench Sheko Zone of the South West Ethiopia Peoples’ Region, near the town of Mizan Aman, Dembi Eco Lodge represents a new chapter in Ethiopian tourism . Opened in January 2018, it is the first of the “Dine for a Generation” projects to be completed and inaugurated.
The lodge is perched on a dramatic 36.7-hectare site of dense forest, where architectural design harmonises with the natural splendour of the landscape. Here, visitors don’t simply observe nature—they become part of it. The lodge’s construction combines modern and traditional craftsmanship, using local materials and relying on Ethiopian expertise, in a unique public-private partnership.
Dembi Eco Lodge integrates world-class accommodation with a design that merges contemporary and traditional aesthetics. The restaurant spaces are architectural marvels—blending heritage and innovation—while celebrating the culture and music of the local community. With its doors open to both domestic and international guests, the lodge serves as a cultural ambassador, introducing visitors to the richness of the region’s traditions.
A Model of Sustainability and Community Engagement
Dembi Eco Lodge is powered entirely by renewable energy, reflecting Ethiopia’s strong commitment to environmental conservation . This is not merely an aesthetic choice; it is a statement—a declaration that tourism and ecological responsibility can go hand in hand.
The lodge’s impact extends far beyond its boundaries. The project is a model of collaboration between government and private sector, built with the highest quality standards by Midroc Ethiopia using local materials and Ethiopian professionals. It is also one of the first tourism destinations in Ethiopia to adopt a shared ownership model, ensuring that the local community has a stake in the benefits tourism brings.
A Symbol of Ethiopia’s Tourism Transformation
Dembi Eco Lodge stands as a permanent witness to what Ethiopia can achieve when its immense natural and man-made resources are developed and transformed into a solid economic asset . It demonstrates how the country’s tourism sector can become competitive and preferred on the global stage—while also increasing the sector’s contribution to national prosperity.
The story of Dembi Eco Lodge is not just about a beautiful lodge in a forest. It is about a nation awakening to its potential. It is about turning hidden wealth into visible value. It is about the transformation of Ethiopia—one destination, one visitor, one story at a time.
Ethiopia’s hidden wealth is no longer hidden. The world is invited to come and see—and the world has not seen enough.
Prime Minister Abiy Ahmed has issued a national call to replace “sternness” with “smiles and respect,” positioning hospitality as the key to unlocking Ethiopia’s vast tourism potential.
Ethiopia is a land of ancient wonders—the rock-hewn churches of Lalibela, the obelisks of Axum, the castles of Gondar, and the breathtaking landscapes of the Simien Mountains. Yet for decades, the country’s immense tourism potential remained largely untapped. Infrastructure was inadequate, destinations were limited, and visitors often left after a brief tour of a few well-known sites .
That narrative is now changing. Through a comprehensive Homegrown Economic Reform Agenda, the Ethiopian government has identified tourism as one of the five key pillars of national economic transformation . But according to Prime Minister Abiy Ahmed (PhD), the success of this vision depends not just on infrastructure—but on a fundamental shift in national mindset.
“One visa, a world within!”
This is the vision the Prime Minister has articulated for Ethiopia’s tourism future. And at its heart lies a simple but powerful call: replace “sternness” with “smiles and respect.”
The Five Pillars: Tourism as an Economic Engine
Ethiopia’s economic reform agenda is a comprehensive, multi-sector strategy designed to develop agriculture, manufacturing, mining, tourism, and the digital economy simultaneously . Tourism was selected for profound reasons: the sector possesses a unique capacity to generate extensive employment, secure foreign currency, and portray the true image of the country on the global stage .
The results are already visible. In the first nine months of the recent budget year alone, Ethiopia attracted 1.2 million foreign tourists, generating over $2.6 billion in revenue . The capital, Addis Ababa, hosted approximately 150 international and continental events in just six months—a 50% increase compared to the previous year—injecting 155 billion Birr into the economy .
But these numbers represent more than statistics. They reflect a deliberate, strategic effort to transform Ethiopia’s tourism landscape.
A New Face for Ethiopian Tourism
The transformation has been driven by landmark initiatives: Dine for Sheger, Dine for the Nation, and Dine for a Generation. These projects have fundamentally reshaped the nation’s tourism map .
Dine for Sheger transformed the heart of Addis Ababa through the development of Unity Park, Sheger Park, and Entoto Park—creating green spaces and recreational hubs where none existed before. The Addis Ababa Riverbank Development Project, spanning 50 kilometers and encompassing eight rivers, has converted polluted, hazardous areas into lush recreational spaces .
Dine for the Nation developed destinations like Halala Kela, Chebera Churchura, and Wenchi, blending natural beauty with historical footprints. Dine for the Generation continued this momentum with modern destinations such as Gorgora, Dembi, Shebelle, and Lake Logo .
Beyond new destinations, the government has focused on restoring Ethiopia’s historical heritage. The Castle of Fasilides in Gondar, which had suffered neglect for a century, has undergone sophisticated restoration that will preserve it for the next 50 to 60 years . The rock-hewn churches of Lalibela are undergoing delicate restoration guided by international experts. The Sof Omar Cave, previously inaccessible due to infrastructure deficits, has been transformed to ensure a seamless tourist experience .
The message from the Prime Minister is clear: “We are restorers and protectors of heritages, not destroyers” .
The Call for Service Excellence
Yet infrastructure alone is not enough. As the Prime Minister has emphasized, natural and historical assets must be matched by service excellence . This is where the call for “smiles and respect” becomes crucial.
For years, a culture of “sternness”—what some have called kostaranet—has been a significant barrier to tourism growth. Visitors arriving at airports, using taxis, or checking into hotels have sometimes encountered indifference or even hostility. This cultural disconnect has undermined the hospitality that Ethiopia is historically known for.
The Prime Minister has called for a national shift, urging citizens to greet visitors with warmth and professionalism starting from the moment they arrive at the airport . This is not merely about being polite—it is about economic necessity.
The Role of Transport Workers
One of the first interactions visitors have with Ethiopia is with transport workers—taxi drivers, bus operators, and airport transfers. The Prime Minister has stressed that these individuals are, in effect, “national ambassadors.” They have the power to shape a visitor’s entire perception of the country .
Drivers are expected to:
Reflect Ethiopia’s great tradition of hospitality in practice
Charge fair prices
Serve with integrity and honesty
Recognize their role as ambassadors for the nation
Hospitality and Accommodation
The Prime Minister has also called upon hotels and tourism service providers to deliver quality, internationally competitive service to guests . Beyond welcoming guests, hotels are expected to promote local products and strengthen economic linkages by showcasing Ethiopian goods to visitors.
Tour industry professionals have noted that the greatest success lies in completing the service chain. While beautiful sites existed in the past, they were often bypassed due to a lack of suitable accommodations. Now, international-standard lodges and resorts allow tourists to stay longer and enjoy their visit without haste .
The Diaspora: Ambassadors of a New Ethiopia
The diaspora community has a special role to play. The Prime Minister has called on Ethiopians abroad to take the lead in presenting the true and beautiful Ethiopia to the world—rather than allowing negative narratives to dominate .
Previously, diaspora members returning home often worried about finding quality destinations to take their families. The Prime Minister has declared that this concern is now fully resolved. Attractive destinations are being built across the country, and the diaspora is expected to use its resources and knowledge for national image building .
The government has actively encouraged this engagement. Ethiopian Airlines has offered 15-20% discounts on airfare and hotel accommodation for second-generation Ethiopians returning to their homeland, along with free one-day tours of Addis Ababa for the first 100 participants . The “Leave Your Legacy” program has brought numerous diaspora members to Ethiopia for Green Legacy initiatives, renovation projects, and educational programs .
Every Citizen’s Responsibility
The Prime Minister has emphasized that tourism success is not solely the responsibility of government or service providers—it belongs to every citizen. All Ethiopians have a role to play in :
Protecting natural treasures
Maintaining national parks and green spaces
Strengthening peace and unity
Presenting a welcoming face to the world
Ethiopia’s Growing International Recognition
The results of these efforts are being noticed internationally. The President of the Pan-African Tourism Board (PATB), Mariam Lesian, has recognized Ethiopia as a leading model for tourism development in Africa, citing rapid growth, rich cultural heritage, and expanding infrastructure as key drivers of continental influence .
Lesian highlighted Ethiopia’s unique attractions—from its globally renowned coffee heritage to its landscapes, museums, parks, and lakes—as strong draws for visitors .
“When you come to Ethiopia, you get that appetite to come again because there are so many things to see,” she said. “It’s peaceful, it’s clean and the people are very friendly” .
She also credited Ethiopian Airlines as a strategic pillar in Ethiopia’s tourism expansion, describing the carrier as a major force in positioning the country as a gateway to Africa .
A Message of Unity and Hope
The Prime Minister’s call for “smiles and respect” is also a broader message about national identity. Drawing on a cultural comparison, he described Ethiopia as being like the people of Wollo—immensely hospitable when approached with love, yet invincible when faced with aggression .
“Ethiopia has a deep-rooted culture of extending its hand in a smile and welcoming others with honor,” he said. “Conflict hinders development and prosperity; it prolongs our journey” .
This message resonates beyond tourism. It speaks to the kind of nation Ethiopia aspires to be: open, welcoming, and united. As the Prime Minister has said, “Let’s show them why Ethiopia is known for its unmatched hospitality. Let’s make them feel at home, greet them with respect, and embrace them with love” .
The Path Forward
The transformation of Ethiopia’s tourism sector is well underway. From the restoration of ancient heritage sites to the creation of world-class modern destinations, the physical infrastructure is being built . But the final ingredient is the one that only the Ethiopian people can provide: a culture of service, warmth, and genuine hospitality.
The Prime Minister’s message is clear: tourism growth can only continue sustainably when every citizen—not just the government—fulfils their national responsibility. Transport workers, hotel staff, tour operators, diaspora members, and ordinary citizens all have a role to play.
“Together, let’s work to further increase the contribution of the tourism industry to national growth.”
This is the message—a call for a national movement to position Ethiopia as Africa’s premier destination through professional and competent hospitality . It is a vision where ancient history meets modern service, where the warmth of the Ethiopian people becomes as legendary as their heritage.
And it all begins with a smile.
The era of limited destinations is over. Ethiopia now offers a wealth of experiences—historical wonders, natural beauty, modern comfort, and most importantly, a people ready to welcome the world with open arms.
“Dabeessi afaan goota, yoo diina arge hoota.” (A coward speaks like a hero, but flees at the sight of the enemy.)
In the period of transformation, a desire emerged among some activists from the Oromo Liberation Front (ABO) and the Oromo Federalist Congress (KFO) to meet and exchange views. This led to an unusual gathering at the residence of Jawar Mohammed—a meeting that would later become a source of profound reflection for those who attended.
The story of that day, and the subsequent events, reveals a complex narrative about leadership, media representation, and the ownership of a people’s struggle.
The Summons and the Scrutiny
Darajjee Margaa, who at the time had a role in the KFO concerning youth affairs, acted as an intermediary. He was contacted by Jawar Mohammed, who expressed a desire to discuss important matters with several youth from the ABO. Darajjee then extended the invitation to a group of us.
On the appointed day, about 15 of us assembled and went to Jawar’s residence in Bole. The atmosphere was laden with suspicion. Before we entered, we were subjected to a thorough security check. We were disarmed—our phones and even our pens were taken from us. The justification given was the fear that if we recorded the conversation, it could be weaponized against them.
This act of stripping us of our basic belongings set the tone for a meeting that was meant to be a dialogue but felt more like an interrogation. It was the first time most of us had seen Jawar in person. He appeared to us not as the figure we saw on television, but as someone seated in a posture we found peculiar—sitting low like a Somali woman selling jima (khat) at a market.
The Core of the Conversation
Once the formalities were over, Jawar laid out his intentions. He stated that the struggle had moved past the phase of confrontation, and now it was time to work for the people. He urged the youth, whom he acknowledged had paid a heavy price in the struggle, to join him in this new endeavor. He raised a crucial question for debate: Should he found a new political party? Or should he join the existing ABO or KFO? Or should he continue as an activist?
This was the moment for us to speak. I took the opportunity to respond with two critical points:
The Silence on Atrocities: I questioned Jawar’s moral standing, pointing out that while he spoke of struggle, he remained silent on the fate of Oromo prisoners and massacres. I asked him why he had not raised his voice against the suffering of Oromos. “Why are you silent when Oromos are being imprisoned and killed?”
The Redundancy of a New Party: I argued that the Oromo people do not need a new party. The existing structures—the ABO and KFO—are sufficient vehicles for the struggle. If he wished to serve the people, he should join one of these existing organizations. “The Oromo people do not need a new party. The ABO and KFO are enough for us.”
The meeting was charged with emotion. Fellow youth, particularly those from Guji, were visibly angry and spoke with deep frustration.
The Interview with Tom Gardner and the “Father of Qeerroo”
Following the meeting, a documentary filmmaker named Tom Gardner from the UK began researching the Oromo youth movement. He interviewed many figures, including Jawar Mohammed, and then approached me for an interview at the Hyatt Regency in Finfinne.
During the interview, Tom asked a series of pivotal questions regarding the emergence of the Qeerroo (Oromo Youth) movement. He wanted to know when I joined and how the movement was organized.
In my response, I clarified that while the youth movement had existed since 2005, it was formalized as the “Qeerroo Bilisummaa Oromoo” (QBO) in 2011. I explained that this structure was established under the umbrella of the ABO, with its leaders reporting to ABO officials. I emphasized that Jawar Mohammed had no role in founding the QBO; his influence came much later, around 2014, and was limited to social media activism.
When Tom Gardner indicated that Jawar had claimed to be the leader of the Qeerroo, I felt it was necessary to correct the record. I urged Tom to interview more youth who had been actively involved in the struggle from 2014 to 2018, assuring him they would confirm that the leadership and direction came from the ABO, not from Jawar.
The Fight for Truth
Later, I learned that Jawar was attempting to claim ownership of the Qeerroo movement. He aimed to position himself as the “Father of Qeerroo” to legitimize his political ambitions and draw youth away from the ABO and KFO. This was a betrayal of the trust of the youth who had sacrificed so much.
The narrative that Jawar was the architect of the Qeerroo movement is a distortion. The QBO was established in 2011 by the ABO, and its legitimacy is rooted in its connection to the Oromo people’s long struggle for freedom, not in the media campaigns of an individual.
A Final Reflection
Jawar Mohammed has used his platform for personal gain. He has surrounded himself with people who flatter him, failing to build a genuine relationship with the courageous youth who have endured imprisonment and the frontlines. In my view, he is like a dog that barks endlessly, but in the end, it is the bite that reveals true intent.
The Oromo struggle is bigger than any single individual. The history of our freedom is written by those who have sacrificed, not by those who seek to rewrite it for their own benefit.
It is my duty to tell this story so that the Oromo people may know the truth about those who seek to lead them.
In a sweeping declaration, the Oromo Liberation Front (ABO) has charted a course that transcends electoral politics, positioning itself as a champion of comprehensive national dialogue rather than a mere participant in Ethiopia’s upcoming 7th round of elections.
“Rakkoon Biyya keenya qabatee jiru, Filannoo qofaan kan furamu osoo hin taane, Marii hunda galeessa barbaada” — “The problems gripping our country cannot be solved by elections alone; we need inclusive dialogue.”
This powerful assertion forms the cornerstone of the ABO’s latest communiqué, issued from Finfinnee on June 22, 2026, as the party reflects on its participation in the electoral process while maintaining its commitment to peaceful struggle and national reconciliation.
A Dual Path Forward
The ABO’s statement reveals a nuanced position: while the party has engaged in the electoral mechanisms established by the electoral board, it maintains that genuine solutions to Ethiopia’s multifaceted crises require far more than ballot box outcomes. The party emphasizes that genuine, transparent dialogue involving all stakeholders must be conducted without undue time constraints.
“We have participated in Ethiopia’s 7th election, fulfilling our obligations and addressing gaps through our communications to the public,” the statement reads. “We have achieved this; there is no doubt.”
Yet beneath this measured tone lies a persistent critique of the electoral process itself. The ABO has raised concerns about irregularities and submitted complaints to the Electoral Board — though they express skepticism about whether these grievances have been properly investigated with the depth and fairness the situation demands.
The Cost of Participation
In a particularly striking passage, the ABO acknowledges the sacrifices made by its members and supporters throughout the campaign period. Despite challenging circumstances, the party has maintained its presence in various election-related forums, demonstrating resilience in the face of obstacles.
“ABO members, the public, and security forces who endured difficulties during the ‘choose me’ campaign are thanked for their support,” the statement declares.
This recognition of grassroots sacrifice underscores the party’s broader narrative: that meaningful political participation often comes at great personal cost, yet remains essential for those committed to democratic transformation.
A Warning to Political Rivals
Perhaps most significantly, the ABO’s statement delivers a pointed warning to both victorious parties and perceived adversaries. The party cautions that electoral victory alone cannot resolve Ethiopia’s fundamental challenges, suggesting that those who believe otherwise risk perpetuating cycles of conflict and instability.
“Those who have won through elections must not believe that winning and gaining power alone can solve the country’s problems,” the statement warns. “They must demonstrate genuine commitment, determination, and resolve to resolve the crises through justice and truth, so that Oromia may find peace.”
The ABO particularly singles out the “Tsimdoo” forces, described as political and military groups operating from the North against Oromia and the Oromo people. “What are they coming to bring to the Oromo people?” the statement asks, urging clear-eyed reflection on the consequences of continued conflict.
Unity and Peace as Paramount Goals
Throughout the communiqué, the ABO returns to themes of unity and peace as essential prerequisites for meaningful progress. The party calls for strengthened unity among Oromo political parties through dialogue, suggesting that a unified Oromo front represents the best defense against external threats.
The statement also demands the release of political prisoners and detainees held without proper legal proceedings, framing this as a fundamental matter of justice and human rights.
“Security and unity in Oromia are serious matters that cannot be ignored,” the ABO insists, calling on Gadaa leaders and religious institutions to continue their crucial work toward peace and unity in the region.
Looking Forward
Despite its criticisms, the ABO maintains that it harbors no regrets about participating in the electoral process. The party reaffirms its commitment to the path of peaceful struggle and ideological competition, promising to strengthen and expand the space for political engagement.
“The door for ideological competition has been opened small and must be strengthened and widened,” the statement concludes. “Others must work to achieve this.”
As Ethiopia approaches this pivotal election, the ABO’s message serves as both a call to action and a cautionary tale: that democracy requires more than elections, peace requires more than power, and the nation’s future demands participation from all its diverse voices.
FINFINNE, OROMIA– The Oromo Federalist Congress (OFC) has issued an urgent and deeply alarming statement condemning the escalating wave of mass killings, civilian displacement, and identity-based violence that has gripped the Oromia region of Ethiopia. The party, which has long been a voice for federalism and the rights of the Oromo people, expressed profound grief and anger over what it describes as a systematic campaign of violence that is spreading to new areas with unprecedented ferocity.
In a detailed press release, the OFC highlighted that the conflict, once confined to certain areas, has now expanded into central and eastern parts of the region. Specifically, the party points to the districts of Arsi, East Shewa, and West Hararghe as the latest theaters of brutal violence. The statement describes a “coordinated attack” in the Asako district of East Arsi, where civilians were reportedly targeted regardless of their ethnicity or religion, with both Amhara and Oromo, Christians and Muslims, falling victim to the bloodshed.
A Crisis of Displacement and Suffering
The humanitarian situation detailed by the OFC paints a picture of a population in despair. The party reports that in the Seru district, a systematic burning campaign has destroyed entire villages, displacing an estimated 17,000 households. Tens of thousands of vulnerable citizens have been forced to flee to remote and inhospitable areas, including dense forests and deserts. The press release described harrowing accounts of mothers giving birth alone in the wilderness, and children dying from cold, hunger, and lack of basic medical care .
The OFC’s statement squarely blames the violence on a complex and chaotic mix of actors. “The peaceful people of Oromia are currently being subjected to horrific massacres in the war between the government and armed groups,” the statement reads. It further expresses deep concern over the proliferation of splinter groups, opportunistic bandits, and counterfeit armed factions operating under various names.
The Weaponization of Identity
A key element of the OFC’s alarm is the deliberate strategy of using identity as a weapon of war. The party vehemently condemns what it calls the “cynical and dangerous” tactic of orchestrating violence to pit communities against one another—killing Christians to blame Muslims, and vice versa, or igniting conflict between Amhara and Oromo civilians. The press release warns that this strategy is a calculated attempt to dismantle the social fabric of the region for narrow political gain. “In this atmosphere of chaos, fueled by finger-pointing and mutual suspicion, truth is obscured and accountability has vanished entirely,” the statement declared .
A Call for an End to the Military-Only Approach
After eight years of military campaigns, the OFC argues that the government’s reliance on a purely military solution has proven to be a catastrophic failure, only multiplying the number and types of armed groups and leading to more civilian casualties. The party asserts that the primary, constitutional, and moral duty to protect its citizens lies with the government. “A government that has failed to protect its most vulnerable citizens has failed in its most fundamental duty,” the statement proclaims.
Urgent Demands from the OFC
To stop the bloodshed and prevent further catastrophe, the OFC has issued four urgent demands :
An Immediate Cessation of Attacks on Civilians: The party calls on all parties to the conflict—including the Ethiopian National Defense Force, regional forces, all government-affiliated militias, and the Oromo Liberation Army (OLA)—to strictly adhere to international humanitarian law and immediately cease all attacks on non-combatants.
Unrestricted Humanitarian Access: The OFC demands that federal and regional governments, as well as armed opposition groups, immediately open pathways for unrestricted humanitarian aid to reach the affected populations. It stresses the need for emergency food, shelter, and medical supplies for the displaced in severely affected districts like Seru, Asako, Merti, and Heben Arsi.
An Independent International Investigation: Given the complexity and the conflicting narratives surrounding the violence, the OFC is calling for an urgent, independent, and transparent international investigation. The party argues that domestic institutions alone cannot ensure impartiality and accountability. It proposes an investigation involving the UN Human Rights Council and independent domestic human rights bodies to identify the true perpetrators of these horrific acts .
An Inclusive Political Solution: The OFC reiterates its firm stance that the root cause of the conflict is political and cannot be resolved through force of arms. The party calls for the immediate commencement of urgent, inclusive, and unconditional political dialogue and negotiation to achieve a lasting, negotiated solution.
The Oromo Federalist Congress concluded its statement with a stark warning: “The people of Oromia must not continue to be used as pawns in a political gamble. The bloodshed must end, the rule of law must be respected, and genuine political dialogue must begin immediately.”
Akka seenaatti, sagaleen kun “jajjaboo callisuu hin dandeenye” ta’ee tajaajile. Mootummaan yeroo baayyee sagalee kana cufuu yaalu, carraaqqii balleessuuf godhu. Garuu hin milkaa’ine. Sagaleen kun ammallee jira. Ammallee ni dhaga’ama.
– **Faarfannaa fi walaloo Oromoo tamsaasu:** Yeroo namni Oromoo faarfannaa isaa dhaga’u, onneen isaa ni ‘socho’a. Yeroo walaloo dhaga’u, fedhiin isaa ni ka’a.
– **Eenyummaa Oromoo mirkaneessu:** Ati Oromoo. Ani Oromoo. Nuti Oromoo. Waan kana sagaleen kun iyyuu fi haasa’uu isaatiin, ummanni Oromoo ofii isaa beekuu jalqaba.
Akka fakkeenyaatti, sagaleen kun wallee Oromoo, sirboota aadaa Oromoo, fi oduu durii Oromoo tamsaasa. Kuni Oromoota dargaggoota magaalaa fi alaatti jiran waliin hidha. Isaanis “ani Oromoo” jechuun itti waamama.
Yeroo ummanni Oromoo dammaqu, inni ofii isaa beeka. Yeroo of beeku, mirga isaaf dhaabbachuu danda’a. Yeroo mirga isaatiif dhaabbachuu danda’e, bilisummaan isaa ni dhufa.
Jechoonni kun kan dubbataman yeroo ayyaana eebba kitaabaa keessatti, kan jedhaman nama waggoota 50 ol qabsoo Oromoo keessa tureeti. Obbo Leencoo Lataa, nama seenaan qabsoo Oromoo keessatti kan beekamu, hayyuu siyaasaa kan jaarraa walakkaa ol Oromoofi Oromiyaaf qabsaa’ee, kan ABO fi Gaazexaa Bariisaa hundeessan keessaa tokko.
Kitaabni seenaafi imala qabsoo jaarraa walakkaa isaati, “Leencoo Lataa: Jireenya Qabsoo” jedhu, kan barreessituu Zufaan Urgaatiin Afaan Oromoofi Amaariffaan qophaa’e, Dilbata darbe Finfinneetti eebbifame. Kutaalee sadii, boqonnaawwan 11, fi fuulawwan 447 kan qabu, kitaabichi qarshii 1,200n gabaarra oole.
Huriyaan abbaa ishee “gabaaba” jette. Roobaan “obsa” fi “kutannoo” dhaha. Goliin “walbaruu, walobsii, waldeeggarsa, walsirreessuu, fi walgorsuu” maatii isaanii adda isaan ta’uu dubbatti. Pirofesar Kuween “qabsaa’aan dhugaa ofiisaatiif jiraatee saba isaa hin miidhu” jetti.
Hooggantoonni, hayyuunni, Gadaan, Siinqeen, artistoonni, ambaasaaddaroonni, fi ummatni walitti qabamanii kitaabicha eebbisan. Garuu eebbi kun kan galmaan ga’uu isa dhugaa eebbisa. Eebbi kun gaaffii: “Ati, karaa kana irraa, maal fudhata?” jedhu gaafata.
“Uummata safuu fi safeeffannaa qabu.” A people with dignity and a sense of honor.
These words open a reflection that is at once a meditation and a summons. They speak of a community that has walked alongside the plains of Dirree Incinnii—a place heavy with history, where the Oromo people have gathered to assert their identity, to mourn their wounds, and to chart their collective future.
Hailu Gonfa, whose original post sparked this reflection, writes not as a distant observer but as one who stands within the circle. And Daandii Ragabaa, as commentator, amplifies that voice—calling attention to what has been done, what remains undone, and what must yet be dared.
The Work That Was Begun
The reflection turns first to the recent electoral process. It acknowledges that work was begun. But it does not shy away from naming the shortcomings—the gaps, the failures, the moments when the promise of democratic participation was not fully realized.
Peace. Development. Unity.
These are the pillars upon which the Oromo people have built their aspirations. Yet the reflection insists that these cannot be achieved through mere declarations. They require labor. They require patience. And they require something that cannot be legislated: the warmth of tradition and the binding force of mutual respect.
“Simannaa ho’aa aadaa fi safuu qabun,” the post reads. With the warm embrace of culture and dignity.
It is a striking phrase. The image is not one of cold legalism or bureaucratic procedure. It is an embrace—a welcome, a recognition that the leaders and representatives of the people are not distant functionaries but kin, bound by the same history and the same hopes.
We thank you, the reflection says, for what you have done for us.
The Wisdom of the Eldest Sons
There is a particular quality attributed to the people of Dirree Incinnii and the eldest sons of the Warra Ammayyaa. They know. They know when. They know what. They know where. They know how.
This is not the arrogance of knowledge without experience. It is the earned wisdom of a people who have learned, through generations of struggle and survival, that action without timing is wasted, that strategy without place is lost, that effort without method is scattered.
The reflection captures this in a cascade of questions that are really affirmations:
These are not the questions of the confused. They are the questions of the prepared—of a people who have learned to ask everything before they act, because the cost of acting without knowing has been paid too many times already.
The Gathering of the Community
The heart of the reflection lies in a series of verbs that describe the work of community:
Nyaaraa fi qalbiin wal hubannee — We understood one another with patience and heart. Afaaniin walitti dubbannee — We spoke to one another directly, mouth to mouth. Dhaamsa wal bira keewwanne — We conveyed messages to one another, side by side.
There is no translation in these lines. There is only the texture of a people who have refused to allow distance to become division. They have talked. They have listened. They have passed the word from hand to hand, from house to house, from heart to heart.
This is democracy before the ballot box. This is the Gadaa assembly on the grass. This is the chaffe under the tree. It is the ancient Oromo way of making decisions—not through the silence of isolated individuals but through the noise of collective deliberation.
Choosing Wealth or Choosing Peace
The reflection then arrives at a stark choice:
“Badhaadhina filachuun, nagaa, kan jalqabame xumurree waantota aaraa jalqabuu fi tokkummaa sabaa fi biyyaa tiksuun biyya ijaaruudha.”
Choosing wealth, peace, completing what has been begun, beginning things that heal, and protecting the unity of the nation and the country—this is how we build the nation.
The phrasing is deliberate. Wealth is named first—not because it is the highest good, but because it cannot be separated from the other goods. A people without material foundation cannot sustain peace. A people without peace cannot accumulate wealth. A people without unity cannot defend either.
The reflection insists that building a nation is not the work of slogans. It is the work of finishing what was started. It is the work of starting things that do not injure but heal. It is the work of protecting unity—not the false unity of silence, but the hard-won unity of a people who have disagreed and still chosen to stand together.
The Final Affirmation
The post closes with a line that lands like a stone dropped into still water—the ripples spreading outward, unstoppable:
We build a country by helping one another. We do not have a country that we destroy by helping one another.
It is a sentence that turns logic on its head. The usual expectation is that helping one another builds a country, while turning against one another destroys it. But the reflection says something more radical: there is no country that we destroy by helping one another. Because the moment we help one another, we are already building. And the moment we turn against one another, we are no longer in possession of a country—we are only occupying the ruins of one.
The Unspoken Challenge
What makes this reflection powerful is what it does not say directly. It does not name the enemies of unity. It does not catalogue the betrayals. It does not rehearse the litany of wounds.
Instead, it assumes that the people of Dirree Incinnii already know. They know when. They know what. They know where. They know how.
The challenge, then, is not to inform them. It is to remind them. To call them back to the warmth of tradition, to the embrace of dignity, to the work of finishing what was begun.
A People Who Remember
Dirree Incinnii is not just a place. It is a memory. It is the field where the Oromo have gathered in times of celebration and times of mourning. It is the ground that has absorbed the footsteps of ancestors and the tears of the dispossessed. It is the stage upon which the drama of Oromo political life has been performed again and again.
To say that a people walks alongside Dirree Incinnii is to say that they carry that memory with them. They are not lost. They are not scattered. They are not forgetful.
They know.
Conclusion: The Work Continues
Hailu Gonfa’s post, as reflected upon by Daandii Ragabaa, is not a victory lap. It is not a eulogy. It is a work report—a sober assessment of what has been achieved, what has been neglected, and what remains to be done.
The electoral process had shortcomings. Peace is fragile. Development is uneven. Unity is tested daily.
But the people of Dirree Incinnii have not despaired. They have gathered. They have spoken. They have understood one another with patience and heart.
And now, they build.
They build by helping one another. Not by destroying one another. Not by allowing the enemy to divide them. Not by forgetting that the warmth of culture and the dignity of honor are the only foundations upon which a nation can stand.
*Author’s Note on Attribution: The feature story is based on a social media post written by Hailu Gonfa. Daandii Ragabaa engaged with that post as a commentator, and the present reflection draws substantially from the ideas, themes, and framing originally articulated by Hailu Gonfa. This feature story is offered as a synthesis and expansion of that shared conversation, with full acknowledgment of the original source.
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