New Year, New Hope: Oromo Youth Demand Freedom
Feature News: A New Year’s Covenant – Oromo Youth Pledge Action to Fulfill “The Price of Freedom”
As the Oromo community worldwide celebrated the dawn of a new year, a powerful and solemn pledge emerged from its youth vanguard, framing the occasion not just as a celebration, but as a moment of collective accounting and renewed commitment.
In a statement reflecting the spirit of the season, representatives of the Oromo youth movement affirmed their core aspirations: “Our hope is for the freedom, dignity, peace, and security of our people.” This declaration, however, was immediately coupled with a stark acknowledgment of responsibility. They stated they stand firmly “under the vanguard of the Qeerroo Bilisummaa Oromoo (QBO), which is led by the OLF,” ready to shoulder the burden required to make that hope a reality.
The most striking element of their message was the concept of a debt to be paid. “To fulfill that hope… we have paid and will continue to pay the necessary price,” the statement read. This “price” is understood as the immense sacrifices—lives lost, freedoms curtailed, and years of struggle—endured by the Oromo people throughout generations of what they term “the darkness of subjugation.”
The message transforms New Year’s optimism into a blueprint for action. It positions the coming year not as a passive waiting period, but as an active campaign to “lead our people from the darkness of subjugation into the light of freedom.” This imagery powerfully defines their political struggle as a journey toward enlightenment and liberation.
The closing acclamations—“Long live the OLF! Victory is for our people!”—root this forward-looking energy in the existing political structure and collective identity. It confirms the QBO’s alignment with the Oromo Liberation Front’s historical mission while placing the agency for the final push squarely on the shoulders of the mobilized youth.
Analysts see this statement as a significant articulation of the movement’s current phase. It moves beyond protest and resistance toward a language of fulfillment and debt settlement. The youth are not just asking for freedom; they are announcing their intention to actively “pay for it” through continued struggle and sacrifice, seeing themselves as the executors of a long-held national promise.
The feature of this news is its encapsulation of a pivotal mindset: the Oromo New Year has become a time to audit the balance sheet of the struggle. The hopes are the credit; the sacrifices are the debit. The message from the youth is clear—they are committed to closing the ledger, whatever the cost, until the account of freedom is settled. The journey from darkness to light, they assert, is a bill they are prepared to pay in full.
Celebrating Oromo Strength: Lessons from D.C. Gathering
Feature Commentary: The Covenant Renewed – How a Washington D.C. Celebration Forged a Blueprint for Continuity
On the surface, the gathering by the Washington D.C. chapter of the Oromo Liberation Front (OLF-Konyaa) was a familiar ritual: the commemoration of Oromo Liberation Army (WBO) Day and the celebration of Amajjii, the Oromo New Year. Yet, within the traditional prayers (eebba), speeches, and shared resolve, a powerful and sophisticated blueprint for the struggle’s future was being articulated—one that skillfully wove together gratitude, clear-eyed assessment, intergenerational blessing, and a philosophy of endurance.
The ceremony, opened by the spiritual invocation of veteran leader Jaal Qaxalee Waaqjiraa, immediately grounded the political in the spiritual. His thanksgiving prayer, “We thank God who, after years of wandering, has brought us here,” was profoundly layered. It acknowledged a journey—a long, arduous “wandering” of exile, displacement, and conflict—while celebrating the “here”: a community intact, organized, and capable of gathering in defiance of that very displacement. It framed the present not as an endpoint, but as a providentially granted platform, creating a sense of both debt and opportunity.
This spiritual framing set the stage for a starkly realistic assessment from chapter chairperson Jaal Bilisummaa Tasgara. By openly detailing “the current situation of the struggle,” he performed a crucial act of transparency. There was no empty triumphalism. Instead, there was a communal acknowledgment of the “complex and difficult” (ulfaataa) reality. This honesty is the bedrock of trust and mature mobilization. It prevents disillusionment and transforms collective understanding from a source of despair into a foundation for strategic perseverance. As he noted, the day was both a “day of mourning and celebration,” a duality that honestly captures the Oromo condition—grieving the fallen while celebrating the unbroken spirit.
From this realistic ground sprang the core directive: “Our people must become stronger and more resilient.” This was not a vague wish but a clear, operational imperative. The call for jabeenya (strength) and ijaarsa (building/construction) shifts the focus from merely reacting to oppression to proactively building communal, institutional, and personal fortitude. It answers the “how” of continuing in a difficult phase.
The most poignant moment of strategic continuity was the virtual participation of legendary elder Jaal Dhugaasaa Bakakkoo. His Zoom presence was a powerful technological bridge across time. By thanking him for his “guidance and perseverance,” the assembly did more than honor a hero; it ritually drew a line of legitimacy and tactical wisdom from the founding generation directly into the present. It signaled that the current path is not a divergence but an inheritance, blessed by those who laid the first stones.
This synthesis of elements reveals a sophisticated political culture. The event masterfully connected:
- Spiritual Legitimacy (Eebba) with Political Analysis.
- Honest Acknowledgment of Hardship with a Call for Proactive Strength.
- Reverence for the Past with a Practical Roadmap for the Future.
The closing reflection, “Our struggle is alive and will continue to be remembered as one with a clear direction and sustainable objective,” is thus not a hopeful slogan but a conclusion drawn from the evening’s architecture. They have defined “alive” not as mere existence, but as the state of being guided, united, building strength, and connected to one’s source.
The Washington D.C. celebration, therefore, was a masterclass in sustaining a liberation movement in the long haul. It moved beyond mere remembrance into the realm of active stewardship. It showed that the covenant of struggle is renewed not by ignoring the present cost, but by confronting it with faith, honesty, unity, and an unwavering commitment to building the resilience needed to see the journey through. The message was clear: the wandering has brought us to this point of clarity. Now, we build, we endure, and we march, strengthened by the very weight of the journey itself.
Revival of Sirna Goobaa: A New Dawn for Oromo Governance
Feature News: Dawn Reclamation – Oromo Gadaa Assembly Ushers in New Era at Historic Tarree Leedii Site
FANTAALLEE, SHAWA BAHAA, OROMIA – In a powerful act of cultural restoration and communal resolve, the Oromo Gadaa system of the Karrayyuu region has formally reinstated its traditional assembly, the Sirna Goobaa, at the sacred grounds of Ardaa Jilaa, Tarree Leedii. This landmark gathering, conducted at dawn on Saturday according to sacred custom, marks not just a meeting, but the revival of an ancient democratic and spiritual heartbeat in Eastern Shawa.
The ceremony, led by Abbaa Gadaas, elders, and community representatives, began in the pre-dawn hours, adhering strictly to the profound rituals and aesthetics of Oromo tradition. Participants gathered under the ancient trees of Ardaa Jilaa, a site long held as a seat of ancestral wisdom and collective decision-making, to reignite the principles of the Sirna Goobaa—the assembly of law, justice, and social order.
“This is not a symbolic gesture; it is a homecoming,” declared one senior elder, his voice echoing in the crisp morning air. “We are reclaiming our space, our process, and our responsibility to govern ourselves according to the laws of our forefathers and the balance of nature. The Goobaa is where our society heals, deliberates, and progresses.”
The choice of location and time is deeply significant. Tarree Leedii is historically a cornerstone of socio-political life for the Karrayyuu. By convening at dawn (ganamaa), the assembly honors the Oromo cosmological view that links the freshness of the morning with clarity, purity, and the blessing of Waaqaa (the Supreme Creator). The meticulous observance of rituals involving sacred items, chants (weeduu), and the pouring of libations underscores a commitment to authenticity and spiritual sanction.
Community members, young and old, observed in reverent silence as the protocols unfolded. For many youth, it was a first-time witnessing of the full, unbroken ceremony. “To see our governance system in action, here on this land, is transformative,” said a young university student in attendance. “It connects the history we read about directly to our future. It shows our systems are alive.”
The reinstatement of the Sirna Goobaa at Ardaa Jilaa sends a resonant message beyond the borders of Fantuallee District. It represents a grassroots-driven renaissance of indigenous Oromo governance, asserting its relevance and authority in contemporary community life. It serves as a forum to address local disputes, environmental concerns, and social cohesion through the framework of Gadaa principles—Mooraa (council), Raqaa (law), and Seera (covenant).
Analysts view this move as part of a broader movement across Oromia where communities are actively revitalizing Gadaa and Waaqeffannaa institutions as pillars of cultural identity and self-determination. The successful convening at Tarree Leedii demonstrates local agency and the enduring power of these systems to mobilize and inspire.
As the sun rose over the assembly, illuminating the faces of the gathered, the event concluded with a collective affirmation for peace, justice, and unity. The revival of the Sirna Goobaa at this historic site is a dawn in every sense—a new beginning for community-led governance, a reconnection with ancestral wisdom, and a bold statement that the Gadaa of the Karrayyuu is once again in session, ready to guide its people forward.
Oromo Diaspora’s Commitment: Honoring the Liberation Struggle
In Cairo, a Distant Diaspora Keeps the Flame Alive: Commemorating the Oromo Liberation Struggle
CAIRO – In a gathering marked by solemn reflection and resilient spirit, the Oromo community in Cairo recently commemorated Oromo Liberation Army (OLA) Day on January 1, 2026. The event was more than a calendar observance; it was a powerful act of collective memory, a reaffirmation of identity, and a declaration of unwavering commitment to a cause that spans decades and continents.
The atmosphere was charged with the weight of history. As noted by Mr. Nasralla Abdu, Chairman of the Association, the day serves a dual purpose: to honor the souls of fallen freedom fighters and to fortify the resolve of those who continue the struggle. This is not mere ritual; it is the lifeblood of a diaspora movement, a vital mechanism to ensure that distance does not dilute purpose nor time erode sacrifice.
The historical anchor of the commemoration, as recounted, is crucial. The reference to the OLA’s reconstitution in 1980, following the severe challenges of the late 1970s, transforms April 1st from a simple date into a symbol of regeneration and stubborn endurance. It marks a moment when the struggle, against formidable odds, chose to persist. Celebrating this anniversary yearly, as the chairman explained, is to ritually reaffirm that same choice to persist, generation after generation.
The testimonies from attendees cut to the heart of the matter. For them, this was an “anniversary of covenant”—a renewal of the sacred promise to the struggle—and a moment of remembrance for those who paid the “ultimate price.” This language transcends politics; it enters the realm of collective oath and sacred duty. Furthermore, their powerful statement linking the ongoing sacrifice of Oromo people inside the homeland—for their identity, culture, history, and land—to the diaspora’s obligation to “stand in solidarity and fight for our people’s rights” creates a potent bridge. It connects the internal resistance with external advocacy, framing a unified struggle on two fronts.
This event in Cairo is a microcosm of a global phenomenon. It demonstrates how diasporas function as custodians of history and amplifiers of voice when direct expression at home is constrained. The careful observance in Egypt underscores that the Oromo quest for recognition, justice, and self-determination is not confined by geography. It is nurtured in community halls abroad as much as it is in the hearts of people within Oromia.
Ultimately, the commemoration was a tapestry woven with threads of grief, pride, and ironclad resolution. It acknowledged a painful past of loss and “severe circumstances,” celebrated the resilience that emerged from it, and boldly projected that spirit into an uncertain future. As long as such gatherings occur—where names are remembered, covenants renewed, and solidarity declared—the narrative of the Oromo struggle remains alive, authored not just by fighters on the ground but by communities in exile holding vigil for the dawn they believe must come.
Oromo New Year Birboo: Tradition and Unity in Waaqeffannaa Faith
Feature News: Celebrating Heritage and Harmony – Waaqeffannaa Faithful Usher in Oromo New Year 6420 at Walisoo Liiban Temple
WALISOO LIIBAN, OROMIA – In a profound celebration of cultural rebirth and spiritual unity, the Waaqeffannaa faithful gathered at the sacred Galma Amantaa (House of Worship) here on Thursday to solemnly and joyfully observe the Oromo New Year, Birboo, marking the dawn of the year 6420.
The ceremony was far more than a ritual; it was a powerful reaffirmation of an ancient identity, a prayer for peace, and a community’s declaration of continuity. Under the sacred Ficus tree (Odaa) that stands as a central pillar of the Galma, elders, families, and youth came together in a vibrant display of thanksgiving (Galata) to Waaqaa (the Supreme Creator) and reverence for nature and ancestry.
The air was thick with the fragrance of burning incense (qumbii) and the sound of traditional hymns (weeduu) as the Qalluu (spiritual leader) guided the congregation through prayers for blessing, prosperity, and, above all, peace for the coming year. The central message of the celebration, as echoed by the organizers, was a heartfelt benediction for the entire Oromo nation: “May this New Year bring you peace, love, and unity!” (Barri kun kan nagaa, jaalalaafi tokkummaa isiniif haa ta’u!).
This public and dignified observance of Birboo carries deep significance in the contemporary context of Oromia. As Ethiopia’s largest ethnic group navigates complex social and political landscapes, the celebration at Walisoo Liiban served as a potent symbol of cultural resilience.
“Observing Birboo at our Galma is not just about marking a calendar,” explained an elder attending the ceremony. “It is about remembering who we are. It is about connecting our past to our future, grounding ourselves in the values of balance, respect for all creation, and community that Waaqeffannaa teaches. In praying for peace, we are actively willing it into being for our people.”
The sight of children learning the rituals and youths actively participating underscored a vital theme: the intergenerational transmission of indigenous knowledge and spirituality. The celebration was a living classroom, ensuring that the philosophy of Safuu (moral and ethical order) and the connection to the Oromo calendar, based on sophisticated astronomical observation, are not relegated to history books but remain a vibrant part of community life.
The event concluded with a communal meal, sharing of blessings, and a collective sense of renewal. As the sun set on the first day of 6420, the message from the Galma Amantaa at Walisoo Liiban was clear and resonant. It was a declaration that the Oromo spirit, guided by its ancient covenant with Waaqaa and nature, remains unbroken, steadfastly hoping for and working towards a year—and a future—defined by nagaa (peace), jaalala (love), and tokkummaa (unity).
The Legacy of Oromo Founders: Unfinished Business
Feature Commentary: The Unclaimed Inheritance – On the Unfinished Debt to Oromoo’s Founders
In the sacred narrative of the Oromo struggle, certain names are whispered with reverence, not merely as historical footnotes, but as living accusations against the present. The story of Hotel Jibaat and Maccaa, and the founding father Ob. Beellamaa Futtaasaa, is one such story. It is not a eulogy for the departed; it is a mirror held up to the community, revealing an unsettling and unresolved question of legacy, debt, and collective conscience.
The tale is stark in its simplicity. When the modern Oromo political struggle was ignited in Ambo, it was men like Ob. Beellamaa Futtaasaa—owners of the Hotel Jibaat and Maccaa—who provided the crucial, tangible infrastructure. Their support was not passive sympathy; it was the active, risky bedrock upon which early organizing was built. Their hotel was not just a business; it was a sanctuary, a meeting hall, a nerve center for the nascent Oromo Liberation Front (OLF). They were, as the text states, “hundeessitoota”—foundational pillars—who stood with the architects of the political dream.
The piercing tragedy, however, lies in the chilling coda to this foundation story: “Today… their descendants are in want.”
This single line unravels a profound moral and social contradiction. The children and grandchildren of those who provided the deeggarsa qabsoo hidhannoo—the support that sustained the struggle in its most fragile, clandestine phase—are now left struggling. Their material inheritance has seemingly evaporated, and the immense social capital of their forefathers’ sacrifice has not translated into security or dignity. The comparison drawn is as painful as it is deliberate: while the children of other heroes (like Ob. Daraaraa) are seen to have flourished, the lineage of Beellamaa Futtaasaa faces neglect.
This is more than a family’s hardship. It is a fracture in the very covenant of the struggle. A movement built on principles of justice, self-determination, and collective upliftment now stands accused of failing its most immediate creditors—the families of its earliest benefactors. The hotel that once housed the dream now symbolically stands empty for its heirs.
The commentary this situation demands is multifaceted:
First, on the Nature of Sacrifice: The story forces a reckoning with what we value in our history. We glorify the martyr on the battlefield and the political theorist, but often forget the enabler—the one who risked property, livelihood, and safety to create the space for the movement to breathe. Their contribution, though less cinematic, was equally vital. By forgetting them, we create a hierarchy of sacrifice that is both unjust and historically myopic.
Second, on the Ethics of Legacy: Every revolutionary movement eventually grapples with the transition from struggle to governance, from resistance to responsibility. A core part of that responsibility is social and historical accountability. Have the structures built by the struggle—whether formal institutions or community networks—developed a mechanism to honor and support the living legacies of its founders? The plight of the Fitaaxaa family suggests a failing grade. It raises the uncomfortable question: does the movement consume its own, leaving the children of its hosts to face the bill?
Third, on Collective Amnesia and Power: There is a dangerous tendency in evolving political movements to become forward-obsessed, to distance themselves from the “old stories” in a rush to claim new ground. But this amnesia is a form of power. It allows new elites to consolidate status while disengaging from the foundational debts that morally bind them. Remembering Beellamaa Fitaaxaa is not nostalgia; it is an act of political hygiene, a check against the corrupting notion that the present leadership owes nothing to the past.
Finally, on the Meaning of Victory: If the ultimate goal of the Qabsoo is nagaa fi bilisummaa—peace and freedom—what does that freedom mean? Surely, it must encompass a community where the descendants of those who poured the foundation are not left destitute. A struggle that cannot care for the children of its first guardians risks winning a hollow prize, a state or a recognition that has lost its moral compass.
The story of Hotel Jibaat and Maccaa is, therefore, an urgent parable. It is a call for the Oromo nation—its leadership, its diaspora, its institutions—to conduct an audit not just of its political strategies, but of its conscience. It is a demand to reclaim that inheritance of collective responsibility.
The physical hotel may be gone, but the debt it represents remains outstanding. Until it is addressed, the struggle’s claim to justice will carry this quiet, haunting contradiction. True victory will not be complete until the heirs of those who housed the revolution are themselves brought in from the cold. The seeds they watered must bear fruit for their own garden as well.
Beyond Celebration: Edmonton’s Amajjii as a Covenant of Continuity
A photo of the gathered community, with a focus on Jaal Dhugaasaa Bakakkoo addressing the crowd or a group shot with the Oromo flag.
In Edmonton, the Oromo New Year (Amajjii 1) and World Brotherhood Day (WBO) were marked by more than tradition—they were a powerful statement of institutional endurance and collective will.
The OLF Edmonton Konya’s celebration was graced by the presence of a foundational leader, Jaal Dhugaasaa Bakakkoo, a former WBO executive and senior OLF figure. His attendance symbolized a vital bridge between the struggle’s history and its living, active diaspora heartbeat.
The core of the gathering was a shared focus on “jabeenya jaarmiyaa”—the strength of the institution. Attendees engaged in constructive dialogue (yaada ijaaraa waliif qooduu), understanding that the organization itself is the bedrock of the long journey to freedom.
Crucially, the event’s organizers were honored for a specific, vital duty: ensuring that “support and sustenance for the freedom struggle continues to receive continuity.” This reframes diaspora community work as a direct, indispensable lifeline.
As one attendee powerfully stated, the act of organizing such a program is itself a declaration: “By organizing this, saying ‘we are here!’ (ni jirra!) is a duty and a task that must continue.”
From the Canadian prairies, the message is clear: Our presence is our promise. Our organization is our strength. The struggle continues, fueled by unity and unwavering resolve.
Baga guyyaa Amajjii 1 geessan! ✊
#Amajjii #WBO #OromoNewYear #OLF #Edmonton #OromoDiaspora #NiJirra #InstitutionalStrength #Bilisummaa #Oromia
Ilfinash Qannoo: A Symbol of Oromo Resilience
News Feature: The Unbroken Flame – Ilfinash Qannoo Embodies a Lifetime of Struggle and Steadfastness
GULLALLE, OROMIA – In the bustling activity of the Oromo Liberation Front (OLF) headquarters this Amajji 1 celebration, one figure sits with a quiet, palpable gravity. Ilfinash Qannoo, her body bearing the weight of years and the toll of relentless struggle, is a living archive of the Oromo quest for freedom. Too weak to stand, too ill to move independently, she is carried to gatherings, not as an invalid, but as a revered ember of the movement’s enduring fire.
Her presence is a testament, not to frailty, but to an indomitable will. It is the final, physical testament of a life offered completely—uleetti rarraatee—stretched across the altar of the Oromo struggle. Her commitment, born of a profound and unwavering love for the cause, saw her pour her energy into every space she could reach, for as long as she could manage, until her very body could no longer sustain the pace of the fight.
Today, on Oromo World Brotherhood Day (WBO), surrounded by a new generation of activists and leaders at the OLF Gullalle office, Ilfinash Qannoo’s role has transformed from frontline mobilizer to living monument and moral compass. Her journey is a bridge connecting the sacrifices of the past to the responsibilities of the present.
“A Seed That Moves Does Not Rot; The Dead Do Not Rise, So Do Not Fear Them.”
This powerful Oromo proverb, evoked by those who know her story, encapsulates her legacy. Ilfinash Qannoo was never static. She was a “seed” that moved—organizing, advocating, supporting—ensuring the ideas of liberation never stagnated or “rotted” in passivity. Her life’s work was to keep the movement in motion.
Now, her physical stillness speaks volumes. It forces a confrontation with the cost of the struggle and the solemn duty of those who remain. “Do not fear the dead,” the proverb advises, urging the living to act with the courage of those who can no longer stand. In her silent, observant presence, she embodies this charge, a silent reminder that the true threat is not the fallen, but the inaction of those who inherit their dreams.
Her life has been one of radical interdependence—naamaan deeggaramtee—leaning on and being leaned upon by the community she helped build. From providing shelter and intelligence in perilous times to offering counsel and moral support, her strength was always relational, woven into the fabric of the collective struggle.
As officials and well-wishers approach her chair on this day of celebration, they do not offer pity. They offer kabaja—deep respect. They bend to whisper words of gratitude, to seek a silent blessing from her weary eyes. The whispers that surround her are not about illness, but about endurance; not about an ending, but about a transcendent persistence.
“Ulfaadhu, umurii dheeradhu jenna!” – “Be strong, may you have long life!” is the fervent wish expressed for her. It is a wish for the longevity of the spirit she represents: the spirit of self-sacrifice, unconditional love for the cause, and an resilience that refuses to be extinguished.
Ilfinash Qannoo, in her dignified fragility, is more than an individual. She is a symbol. She represents every parent who lost a child, every activist who endured prison, every anonymous supporter who carried the movement forward in shadows. On this Amajji 1, as the Oromo people worldwide celebrate their brotherhood and identity, the image of Ilfinash Qannoo, carried to the heart of the movement’s headquarters, serves as the most profound reminder: that the journey is long, the cost is high, and the flame, once lit by love, must be tended by every generation.
Her silent message echoes in the hall: The seed must keep moving. Do not let it rot. And do not fear—build the future with the courage her life has demanded.
Dhaamsa ABOn Bara 2026: Tokkummaa fi Qabsoo Jabeessuu
Guyyaa Mudde 31, 2025 — Addi Bilisummaa Oromoo (ABO) dhaamsa bara haaraa 2026 isaa dabarsuun, waggaa darbe sirna fi hidhannoo hamaa keessa darbee, qabsoo bilisummaa Oromoo itti fufsiisuuf, tokkummaa fi cimina ummataa waamicha guddaa taasiseera.
Dhaamsi kun, miseensota, hogganoota, deeggartoota ABO fi ummata Oromoo maraaf baga bara haaraa dabarsuun jalqabame, barri haaraas “bara nagaa, milkii, haqaa fi dhugaa” ummataaf akka ta’u abdii guddaa isa keessa qaba.
Hanga ta’us, ABOn hubachiise akka barri 2025 kanatti dhiibbaan siyaasaa fi hidhaa mootummaa Wayyaanee irra gahaa ture, gufuulee hedduu dhaaba fi miseensota isaa irratti geggeeffame. Haala kana keessatti, ABOn akka ibsutti, “sodaa fi bir’annaa tokko malee” hojii siyaasaa geggeessuun itti fufeera. Kunis, waajjira muummee Gullalleen ABO, leenjii haaromsaa miseensotaaf kennuu, fi gumiin sabaa ABO walga’ii dhaabbataa 3ffaa geggeeffachuun hojiilee dandamachaa hojjeteera.
Haala rakkoo kana keessa, dhaabichaan ibsa ulfaataa ummata Oromoo irratti roorroon itti fufuun geggeeffamaa jiru mirkaneessee, akkaataan ajjeechaan maqaan adda addaa, hidhamuun, saamamuun, fi buqqaachisni lammiilee kumootaa Oromiyaa keessatti itti fufuun “ummatni wabii jireenyaa dhabe” jedhee dubbateera.
Dhaabichaan, furmaata kanaaf, “humna Oromoon qabu inni guddaan tokkummaa isaati” jedhee waamicha jabeessaa ummataaf godheera. ABOn waamicha ummatatiin, “sab-boonummaa Oromummaa” jabeessuu, fi “ololoota farrummaa” kan ABO fi qabsoo irratti geggeeffaman irraa of eeguu qofa irratti akka xiyyeeffatan dhaammateera.
Gama siyaasaa biyyattii ilaalchisee, ABOn mormiin isaa sirna PP fi’ila isaa irratti fooyyeessuun, rakkoon siyaasaa fi dinagdee biyyattii “karaa siyaasaa, dinagdee fi hawaasummaan dabalaa jiru” jedhee dubbateera. Kanaaf, ABOn, “qulqullummaan gadi taa’ee qaamota dhimmi ilaalu waliin marii nagaa” geggeeffamuun furmaata argamsiisu irratti yaamicha deebise.
Xumurri dhaamsaa kanaatiin, ABOn ummata Oromoo fi qabsaawoota isaa “irbuu keenya yoom illee haarawaa, abdiin keenyaas guddaa” ta’uu wal irratti abdanna jechuun, qabsoo jabeessuun daandii filannoo biraa hin qabne ta’uu mirkaneessee, barri 2026 bara “ajjeechaa, roorroo fi gidiraan irraa dhaabbatu” akka ta’u abdii guddaa dabarseera.
Dhaamsi ABO kana, fiixaa fi kaka’umsi qabsoo Oromoo itti aanuuf bu’uura cimaa fi waamicha tokkummaa ummataa ta’uun, rakkoo fi dhibee waggaa 2025 keessa mudate irraa ka’uun, qabsoo itti fufuuf yaada gama hundaan qaba.
Oromo Diaspora Celebrates 46th OLA Anniversary Online
Oromo Diaspora Marks 46th OLA Anniversary and New Year with Virtual Gathering, Honors Foundational Victory
January 2, 2026-In a significant online assembly bridging continents, the global Oromo community gathered on January 2, 2026, for a dual commemoration: the 46th anniversary of the Oromo Liberation Army (OLA/WBO) and the celebration of Ayyaana Amajjii 1, the Oromo New Year. The virtual event, held via Zoom, served as a space for reflection, strategic review, and a powerful reaffirmation of commitment to the liberation struggle.
The gathering provided a platform to assess the achievements and persistent challenges of the Oromo quest for self-determination. Speakers connected the modern struggle directly to its historical roots, with participant Jaal Dhugaasaa Bakakkoo detailing the harsh founding conditions of the OLA. He highlighted a pivotal foundational moment: the first official day of the OLA was celebrated on January 1, 1980, to mark a victory over a major campaign by the then-ruling Darg (Derg) regime. This historical note underscored that the movement was born not in abstraction, but in the crucible of direct combat and early triumph.
The intertwining of the cultural New Year (Ayyaana Amajjii) with the military anniversary was emphasized as a core feature of Oromo resistance, symbolizing the inseparable link between cultural identity and political struggle. Organizers stated that these dates are perennially observed wherever Oromo patriots, members of the Oromo Liberation Front (OLF/ABO), and supporters of the cause are found.
A central and poignant message was directed at the Oromo youth. In his keynote address, Dr. Daggafaa Abdiisaa framed the continuation of the struggle as a sacred duty inherited from past sacrifices, declaring, “The duty to pursue the goal and objective of the OLF rests upon you, the beloved children of the fallen heroes.”
The event concluded with a sense of solemn purpose, honoring the legacy of the last 46 years—from the first victory commemorated in March 1980 to the present-day resistance—while charting a determined course for the future. It reinforced the global diaspora’s role as a pillar of solidarity and historical memory for the ongoing movement in Oromia.
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Background Notes:
- The Oromo Liberation Army (OLA/WBO) is the armed wing associated with the Oromo Liberation Front (OLF/ABO).
- On January 1, 1980, the Oromo Liberation Army (OLA) celebrated its first formal day to commemorate a hard-fought victory over the Darg regime’s campaigns.
- This day stands as a testament to the early courage and sacrifice that laid the foundation for the ongoing struggle. We remember, honor, and draw strength from the resilience shown from the very beginning.
- Ayyaana Amajjii 1 marks the Oromo New Year based on the traditional Gadaa calendar.
- The OLA’s first commemorative day was March 1, 1980, following a military victory against the Derg (Darg) government.
- The Oromo have been engaged in a long-standing struggle for self-determination within Ethiopia.
Oromedia 