Gadaa Assembly of Sikkoo Mandoo: Leadership Restoration in Baalee Bahaa
News Alert: The Gadaa Assembly of Sikkoo Mandoo Convenes in Baalee Bahaa
LAGA HIDHAA DHAADDACHA HEEROO, BAALEE BAHAA, OROMIA – A significant Gadaa assembly is currently underway in the historic lands of Dhaddacha Heeroo, Laga Hidhaa district. The gathering marks a pivotal moment for the Arsii Sikkoo Mandoo Gadaa generation as it implements a major decision to restore its core leadership council.
This assembly, known as the Yaa’a Gadaa, follows a prior meeting where a decisive resolution was passed: twenty (20) Dhaddachas (Gadaa class leaders) of the Sikkoo Mandoo are to return to their positions. The current assembly is tasked with the practical execution of this decision, specifically focusing on the reinstatement of the senior leadership council, the Dhaddacha Heeroo.
“The current Gadaa assembly is also where Gadaa elders and knowledgeable scholars have declared that the reinstatement of the five senior Luba Gadaa to the Dhaddacha Heeroo council signifies the restoration of the foundational, morning-generation covenant,” a source close to the proceedings explained. This statement underscores the profound cultural and spiritual significance of the event, framing it not as a simple meeting but as the revival of a sacred social contract that guides the community.
The gathering at Dhaddacha Heeroo—a site laden with historical and ritual importance—highlights the ongoing vitality of the Gadaa system as a living framework for governance, justice, and cultural continuity. The reinstatement of the Dhaddacha Heeroo is seen as a crucial step in strengthening the institutional integrity of the Sikkoo Mandoo Gadaa administration for its remaining term.
The community and observers await the formal conclusion of the assembly, which will reaffirm the leadership structure and the enduring principles of Oromo democracy in action.
Reclaiming Oromummaa: The Journey of Oromo Studies
Bringing ‘Oromummaa’ into Focus: Four Decades of Reclaiming an Indigenous Legacy
JANUARY 9, 2026 – As the Oromo Studies Association (OSA) approaches its 40th anniversary, it has released a landmark statement that is part historical reflection, part scholarly triumph, and part urgent defense. The statement, authored by OSA President Dr. Ibrahim Amae Elemo, chronicles a transformative journey: from the systemic erasure of Oromo history to the global recognition of its indigenous democratic systems, and now, to a new wave of attacks targeting the scholars who brought this legacy to light.
Central to this four-decade effort is the concept of Oromummaa—a term embodying the collective values, institutions, and worldview of the Oromo people, the largest ethnic group in Ethiopia. Once dismissed, Oromummaa has been meticulously restored by OSA scholars through research that has redrawn the map of Horn of Africa studies.
From Erasure to Reclamation
The OSA’s founding in the 1980s was a direct response to a void. Prior to its establishment, Oromo heritage was not merely absent from academia and state narratives; it was actively suppressed. As the statement details, a state ideology of “Ethiopianism” promoted Orthodox Christianity, the Amharic language, and Abyssinian culture as the sole legitimate national identity. The Oromo language, Afaan Oromoo, was banned in schools and public life until 1992, and students were punished for speaking it or using Oromo names.
“The national project,” the statement asserts, “was to ‘Ethiopianize’ the peoples of the south and center through enforced cultural unification.” In this process, the Oromo—despite constituting about half of Ethiopia’s population—were portrayed as backward and ahistorical.
OSA’s intervention was revolutionary. Its scholars, many of whom were part of that first generation of students reclaiming their language, engaged in rigorous research that recovered suppressed histories. Through conferences, journals, and collaborative work, they produced a substantial body of knowledge that countered centuries of denigration and “restored collective dignity.”
Reshaping History and Highlighting Indigenous Democracy
A cornerstone of OSA scholarship has been re-examining Ethiopian state formation. Drawing on archives and oral histories, researchers have framed the expansion of the Abyssinian empire in the late 19th century as a colonial project, supported by European powers and marked by violent conquest, dispossession, and the enslavement of independent societies like the Oromo.
More celebratory research has focused on Oromummaa as an indigenous democratic worldview, anchored in three core institutions:
- The Gadaa System: A complex socio-political system featuring an eight-year leadership cycle, checks and balances, and principles of accountability and rule of law. Its global significance was recognized by UNESCO’s inscription on its Intangible Cultural Heritage list.
- Siinqee (Siiqee): A women’s institution that ensures gender balance and social justice.
- The Qaallu: The spiritual authority maintaining harmony between society, nature, and the spiritual realm.
Together, these institutions embody values of democracy, peace (nagaa), and ecological stewardship that OSA argues offer lessons of “global relevance.”
A New Era of Attacks and a Call to Action
This hard-won scholarly recognition is now under threat. The OSA statement warns of “renewed attacks on Oromo scholars and scholarship” from actors seeking to “restore inequitable power relations.”
These attacks have evolved from formal complaints accusing scholars of “hate speech” to coordinated social media campaigns that vilify Oromummaa itself as a dangerous ideology. Internationally respected figures like Professor Asafa Jalata, a pioneering sociologist, have been targeted.
“These attacks do not represent scholarly debate grounded in evidence,” the statement declares. “Rather, they reflect a politicized rejection of any scholarship that challenges centralized authoritarian narratives.” It draws a stark warning: “History demonstrates that vilification of a people’s identity is often a precursor to mass violence.”
In conclusion, the OSA issues a powerful call to the global academic community and the public. It urges the defense of academic freedom and support for Oromo scholarship, framing it not as a niche field but as vital to understanding one of the continent’s oldest continuous democratic traditions. The Oromo legacy, the statement concludes, is a contribution not only of “agricultural and animal bounty” but of a resilient, indigenous democratic way of life whose study is now more critical than ever.
#Oromummaa #OromoStudies #Gadaa #AcademicFreedom #OSA40
Dr. Gammachuu Magarsaa: A Scholar’s Struggle in Oromia
A Scholar in Exile: The Plight of Dr. Gammachuu Magarsaa and a Community’s Anguish
A quiet crisis is unfolding in the heart of Oromia, one that speaks volumes about the precarious state of its intellectuals. Dr. Gammachuu Magarsaa, a revered Oromo scholar, author, and elder, is reportedly in a dire situation, having lost his home and been forced to return to his birthplace in Qeellem Wallagga under difficult circumstances.
The news of Dr. Gammachuu’s troubles first circulated months ago but, as sources lament, “became a topic of discussion and then, while the Oromo community failed to find a solution, it was forgotten and left behind.” The issue was recently brought back to public attention through a poignant interview on Mo’aa Media, where the scholar himself confirmed the severity of his plight.
In the interview, Dr. Gammachuu shared a stark reality. After losing his house—reportedly sold to fund the publication of his scholarly work on Oromo history—he has returned to his ancestral land. “We have returned to our birthplace and are living there, farming our family’s land,” he stated, describing this turn as a significant hardship in his life. He revealed a history of being targeted, mentioning a prior expulsion from Addis Ababa University under the Derg regime.
His current predicament stems from a sacrifice for knowledge: “They sold their house to publish a book about the Oromo people,” he explained of the decision. He expressed frustration that people who know him seem unwilling to acknowledge his struggle, stating, “For the first time, I don’t know how this problem caught up with me, but I also don’t know how to be humiliated by a problem.”
The revelation has sparked profound concern and indignation within the Oromo community, both in Ethiopia and across the diaspora. The case of such an esteemed figure—a PhD holder who has contributed greatly to the preservation of Oromo history and culture—living without a stable home has become a powerful and troubling symbol.
The public reaction is crystallizing around urgent, critical questions directed at the Oromia Regional State government:
- Where is Oromo Wealth? Community members are asking, “The wealthy Oromos, where are they?” The question highlights a perceived disconnect between the region’s economic elite and the welfare of its most valuable intellectual assets.
- What is the Government’s Role? A more direct challenge is posed to the regional leadership: “The government that calls itself the government of the Oromo people spends money on festivals and various things. How is it that Dr. Gammachuu Magarsaa, who has served the country with great distinction, has fallen through the cracks and is not provided a house?”
The situation of Dr. Gammachuu Magarsaa is no longer seen as a personal misfortune but as a test case. It tests the community’s commitment to honoring its elders and scholars, and it tests the regional government’s stated mission to uplift and protect the Oromo nation. His empty study is a silent indictment, and his return to the soil he has spent a lifetime documenting is a powerful, somber metaphor. The Oromo public now watches and waits to see if a solution will be found for one of its own, or if his struggle will remain an unanswered question in the ongoing narrative of Oromo self-determination.
The Crisis of Dr. Gammachuu Magarsaa in Oromia
A Scholar in Exile: The Plight of Dr. Gammachuu Magarsaa and a Community’s Anguish
A quiet crisis is unfolding in the heart of Oromia, one that speaks volumes about the precarious state of its intellectuals. Dr. Gammachuu Magarsaa, a revered Oromo scholar, author, and elder, is reportedly in a dire situation, having lost his home and been forced to return to his birthplace in Qeellem Wallagga under difficult circumstances.
The news of Dr. Gammachuu’s troubles first circulated months ago but, as sources lament, “became a topic of discussion and then, while the Oromo community failed to find a solution, it was forgotten and left behind.” The issue was recently brought back to public attention through a poignant interview on Mo’aa Media, where the scholar himself confirmed the severity of his plight.
In the interview, Dr. Gammachuu shared a stark reality. After losing his house—reportedly sold to fund the publication of his scholarly work on Oromo history—he has returned to his ancestral land. “We have returned to our birthplace and are living there, farming our family’s land,” he stated, describing this turn as a significant hardship in his life. He revealed a history of being targeted, mentioning a prior expulsion from Addis Ababa University under the Derg regime.
His current predicament stems from a sacrifice for knowledge: “They sold their house to publish a book about the Oromo people,” he explained of the decision. He expressed frustration that people who know him seem unwilling to acknowledge his struggle, stating, “For the first time, I don’t know how this problem caught up with me, but I also don’t know how to be humiliated by a problem.”
The revelation has sparked profound concern and indignation within the Oromo community, both in Ethiopia and across the diaspora. The case of such an esteemed figure—a PhD holder who has contributed greatly to the preservation of Oromo history and culture—living without a stable home has become a powerful and troubling symbol.
The public reaction is crystallizing around urgent, critical questions directed at the Oromia Regional State government:
- Where is Oromo Wealth? Community members are asking, “The wealthy Oromos, where are they?” The question highlights a perceived disconnect between the region’s economic elite and the welfare of its most valuable intellectual assets.
- What is the Government’s Role? A more direct challenge is posed to the regional leadership: “The government that calls itself the government of the Oromo people spends money on festivals and various things. How is it that Dr. Gammachuu Magarsaa, who has served the country with great distinction, has fallen through the cracks and is not provided a house?”
The situation of Dr. Gammachuu Magarsaa is no longer seen as a personal misfortune but as a test case. It tests the community’s commitment to honoring its elders and scholars, and it tests the regional government’s stated mission to uplift and protect the Oromo nation. His empty study is a silent indictment, and his return to the soil he has spent a lifetime documenting is a powerful, somber metaphor. The Oromo public now watches and waits to see if a solution will be found for one of its own, or if his struggle will remain an unanswered question in the ongoing narrative of Oromo self-determination.
Lessons from Oromo Liberation: The Pitfalls of Factionalism
A Commentary on Factionalism and Fidelity: Lessons from the Oromo Liberation Struggle
The history of any protracted liberation movement is often marked not only by external conflict but by the internal tremors of factionalism and dissent. The Oromo Liberation Front (OLF), as the vanguard of the Oromo national struggle for self-determination, has been no stranger to these internal fractures. A recurring narrative emerges across decades: groups breaking away in protest, creating a moment of internal chaos and heightened rhetoric, only to ultimately seek refuge or alignment with the very forces the movement was founded to oppose.
This pattern is worth examining. In 1998, a faction rebelled, sowing what is described as “chaos” within the struggle’s camp. Soon after, figures like the Biqilcha Sanyii group gathered and surrendered to the TPLF camp—the ruling party in Ethiopia that the OLF was fundamentally contesting. A decade later, in 2008, a group styling itself “Change” staged another revolt, creating a similar atmosphere of internal terror before fragmenting and, like the earlier Lichoo Bukuraa group, entering the TPLF fold.
These episodes, and the more recent schisms post-2018—such as the faction led by Jireenyaa Guddataa—follow a disturbingly familiar script. The dissidents frame all the struggles’ challenges and failures as creations of the OLF leadership itself. They present their rebellion as a necessary corrective, a purifying force. Yet, their trajectory often leads not to the renewal of the struggle, but to its weakening and, paradoxically, to the camp of the adversary.
This recurring fate points to a fundamental, painful lesson for liberation movements: The problem of struggle is not solved by rebellion against one’s own political home.
The immediate allure of schism is clear. It offers a clean break from perceived stagnation, a platform for new voices, and a dramatic claim to moral or strategic superiority. It channels frustration into action, even if that action is turned inward. However, when such rebellions are rooted primarily in opposition—in defining oneself against the parent organization rather than for a coherent, sustainable alternative—they often become politically orphaned. Lacking a deep, independent base and a clear path to victory, they become vulnerable to co-option or absorption by external powers eager to exploit divisions within their opposition.
The commentary concludes with a powerful, counterintuitive axiom: “The problem of struggle is solved by submission to one’s own values and principles, patience and determination to overcome it.”
This is not a call for blind obedience, but for a deeper, more difficult fidelity. It suggests that the solution to internal crisis lies not in fragmentation but in rigorous recommitment to the core values and principles that birthed the movement: self-determination, democratic practice, justice, and the primacy of the Oromo people’s cause. It calls for the patience to engage in internal reform, dialogue, and criticism without the poison of treachery. It demands the determination to endure hardship, strategic setbacks, and internal debate as part of the long march toward liberation.
The historical pattern within the OLF suggests that splits which are reactions, not revolutions—that are born of frustration without a foundational vision—ultimately serve to validate the resilience of the original struggle’s framework, even as they wound it. They become cautionary tales, reminding current and future generations that the most perilous terrain for a liberation movement is often not the battlefield ahead, but the divisive ground under its own feet. True strength, the narrative implies, is found not in the ease of walking away, but in the hard labor of staying, rebuilding, and holding fast to the principles that make the walk meaningful.
Unfinished Liberation: The Oromo People at a Crossroads of Struggle and Resurgence
A PRESENT OF PROTEST, A FUTURE OF POSSIBILITY**
The story of the Oromo people, the largest ethnic group in Ethiopia, has long been narrated as a history of resistance against centuries of marginalization. But history is not a closed book. As the community moves through the 21st century, its narrative is one of a profound and tense present—a reality where deep-rooted political challenges coexist with an unprecedented cultural revival, and where the struggle for self-determination is being redefined by a new generation.
This sixth chapter of Oromo history is not about the past; it is a living document, written daily in protests, in songs, in displacement camps, and in the global halls of advocacy.
The Persistent Political Paradox
Demography has not translated into democracy for the Oromo. Constituting an estimated 35-40% of Ethiopia’s population, they remain in a paradoxical position: a numerical majority without commensurate political power. Critical decisions concerning land, security, and resources are still centralized, leaving many Oromos feeling politically sidelined in their own homeland. This structural marginalization is the bedrock of ongoing discontent and the primary catalyst for the powerful protest movements that have shaken the nation over the past decade.
A Landscape of Insecurity and Displacement
The political tension has a human cost. In recent years, several Oromia regions have been plagued by instability. Reports from human rights organizations and media detail cycles of violence involving armed groups and state security forces, leading to civilian casualties, widespread internal displacement, and persistent allegations of rights abuses. Families have been uprooted, farms abandoned, and a pervasive climate of fear has disrupted the social fabric, casting a long shadow over daily life and economic stability.
The Unbreakable Spirit: Cultural Renaissance
Against this challenging backdrop, a powerful counter-narrative flourishes: a cultural renaissance. The Oromo language, *Afaan Oromo*, once suppressed, is now a working language of the Oromia region and is thriving in media, education, and digital spaces. Oromo music, art, and literature are experiencing a golden age, with artists like the late Hachalu Hundessa becoming national icons of resistance and identity. This cultural reawakening is not a retreat but a reclamation—a tool of resilience and a defiant affirmation of existence. Young people, in particular, wear their Oromo identity with a pride that is both personal and political.
The New Architects: Qeerroo and Qarree
The engines of this new chapter are the youth (*Qeerroo*) and women (*Qarree*). The *Qeerroo* movement, a leaderless network of young Oromos, demonstrated its formidable power in the 2014-2018 protests that helped usher in a political transition. Simultaneously, *Qarree*—Oromo women—are moving powerfully from the background to the forefront, organizing, advocating, and demanding a seat at every table, challenging both external oppression and internal patriarchy. Their grassroots activism represents the most dynamic force in contemporary Oromo society.
A Global Struggle with a Peaceful Heart
Oromo activism has consistently emphasized peaceful resistance, even in the face of violence. This principled stance, coupled with the strategic work of a large and mobilized global diaspora, has successfully internationalized the Oromo question. From parliaments in Washington and Brussels to universities worldwide, the call for Oromo rights and self-determination is now part of the global discourse on human rights and federalism in Ethiopia.
Hope Anchored in Unity and Knowledge
The path forward is fraught but illuminated by a clear vision. Community leaders and intellectuals stress that the future hinges on internal unity, a deep understanding of their own history, and an unwavering commitment to peaceful struggle and dialogue. The goal is not just political change but the building of a society where Oromo identity is the foundation for dignity, justice, and shared prosperity.
Conclusion: A Story Still Being Told
This Oromo history confirms that their story is still unfolding. It is a present-tense narrative of simultaneous pain and power, of loss and limitless cultural vitality. The struggle for a truly equitable place within Ethiopia continues, but it is now carried by a generation armed with history, mobilized by technology, and inspired by an unbroken spirit. The Oromo history, as it is written today, remains—above all—a enduring story of survival, resistance, and an undimmed hope for a future of their own making.
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.
Oromedia 