Karrayyu Community’s Sacred Ritual for Power Transition
Karrayyu Gadaa Council Prepares Historic “Buttaa Qaluun” Rite for Leadership Transition
TARREE KEEDII, OROMIA — In accordance with the sacred eight-year cycles of the Oromo Gadaa system, the Karrayyu community is undertaking profound preparations for the Buttaa Qaluu ceremony—a pivotal ritual that facilitates the peaceful and systematic transfer of power from one Gadaa grade to the next.
Central to this process is the revered Baallii Gadoomaa (the scepter of Gadaa). Per Oromo law, the scepter is transferred every eight years. For the Karrayyu, the incumbent Gadaa council, having held the scepter and led the people for its designated eight-year term, is now charged with preparing the successor grade to assume power.
“The current Gadaa grade, having taken the Baallii Gadoomaa and governed for eight years, must now create the space—the Goobaa or Irreessa—for the next Gadaa set to rise,” explained a senior cultural analyst familiar with the rites. “This act of ‘giving space’ is a core constitutional principle of Gadaa, ensuring balanced, rotational, and non-hereditary leadership.”
The elaborate Buttaa Qaluu ceremony, now being organized at the sacred site of Tarree Keedii, is the formal mechanism for this transition. The term Goobaa itself encompasses the acts of vacating, clearing the path, mentoring, and imparting wisdom to the incoming leaders.
“The Karrayyu use Gadaa’s peaceful and consensual transfer of power as a model for national governance,” the analyst added. “The Goobaa demonstrates how leadership can be relinquished gracefully to ensure continuity and stability.”
Current Council Prepares the Ground
All eyes are now on the Gadaa Michillee council, the current custodians of power. Their critical preparatory duty is to receive the final blessings (Eebbaa) from the Abbaa Bokkuu (the presiding father) at their designated ritual ground (Ardaa).
Following this, they will proceed to the assembly site at Tarree Leedii to take their positions and oversee the meticulous execution of the Goobaa rituals. Their role is to ensure every sacred protocol is followed to legitimize and empower the incoming grade.
This meticulous process underscores the Gadaa system’s enduring sophistication as a indigenous system of democracy, conflict resolution, and constitutional governance. The Buttaa Qaluun ceremony is not merely a cultural event but a living enactment of a social contract that has guided the Oromo people for centuries.
The upcoming rites are expected to draw elders, scholars, and community members from across the region to witness this foundational practice of Oromo democracy in action.
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About the Gadaa System:
Gadaa is the traditional, holistic social system of the Oromo people that governs political, economic, social, and religious life. It is based on an eight-year cyclical timeline, with power rotating democratically among five generational grades. In 2016, UNESCO inscribed the Gadaa system on the Representative List of the Intangible Cultural Heritage of Humanity.
Historic Launch of Borana Student Association in Ethiopia
Kenya and Ethiopia Leaders Unite for Historic Launch of Cross-Border Borana Student Association
KOKET, ETHIOPIA — In a landmark event symbolizing cross-border cooperation, political, academic, and community leaders from Kenya and Ethiopia joined university students in Koket, Ethiopia, for the official inauguration of the Borana Ethiopia University Students Association (BESA).
Held under the unifying theme “Education, Empowerment, and Unity,” the launch ceremony brought together a diverse assembly of students, elders, and government officials. The forum served as a platform for critical discussions on leadership, the preservation of cultural identity, and the pivotal role of education in fostering peace and sustainable development within the Borana community and across the region.
The high-profile event underscored the initiative’s significant political and social backing, with notable attendees including:
- H.E. Abagada Guyyo Boru Guyyo (Ethiopia)
- PS Kello Harsama, Principal Secretary, The State Department for Livestock (Kenya)
- Hon. Prof. Guyo Jaldesa, Member of Parliament, Moyale Constituency (Kenya)
- Hon. Col. (Rtd) Dido Ali Rasso, Member of Parliament, Saku Constituency (Kenya)
- Sen. Mohamed Chute, Senator, Marsabit County (Kenya)
They were joined by other distinguished guests and elders from both nations, highlighting a shared commitment to the association’s goals.
The primary mission of BESA is to strengthen unity, academic collaboration, and cultural cohesion among Borana university students in Ethiopia. Organizers envision the association as a catalyst for empowering youth to become proactive leaders and change-makers, equipped to contribute to their communities’ socio-economic progress.
“This is more than a student club; it is a bridge,” said one of the founding student members. “A bridge between generations, between our campuses, and between our nations. Through BESA, we are investing in a unified future rooted in knowledge and shared purpose.”
The launch of BESA marks a proactive step in harnessing the potential of the region’s youth, emphasizing that education and collaborative spirit are fundamental pillars for lasting peace and shared prosperity in the Horn of Africa.
About BESA:
The Borana Ethiopia University Students Association (BESA) is a newly formed organization dedicated to uniting Borana university students across Ethiopia. Its core objectives include promoting academic excellence, cultural exchange, leadership development, and community service, with a vision to nurture a generation of empowered and socially responsible leaders.
5 Pillars of Catalytic Leadership: A Human-Centered Approach
The Spark, Not The Sun: Reimagining Leadership as a Catalyst
We have inherited a myth of leadership. It’s the image of the lone visionary on the stage, the charismatic figure with all the answers, the unshakeable confidence that commands a room. This model is seductive. It’s also outdated, exhausting, and ultimately, a limitation.
True leadership is not about being the most luminous object in the solar system. It is, instead, about understanding physics: how to create the conditions for fusion. Real leadership is not about radiating light, but about becoming a catalyst—an element that accelerates transformation in others without being consumed by the process itself.
This catalytic model requires a fundamental shift from self-centered authority to human-centered architecture. It moves away from the question “How do I look?” and toward the question “How do I make this space work?”
The Catalytic Capacity: Five Pillars of a New Model
A catalyst doesn’t participate in the final product; it enables the reaction. Similarly, catalytic leadership is defined by a specific, others-focused capacity:
- The Recognition of Potential: It begins with a generous eye—the ability to see the latent skill, the quiet insight, or the unspoken courage in someone else, often before they see it in themselves. This is not about finding clones, but about appreciating diverse forms of brilliance.
- The Creation of Safe Conditions: Potential is fragile. It wilts under the glare of judgment and micromanagement. The catalytic leader’s primary work is to engineer an environment of psychological safety—where risk-taking is protected, where “I don’t know” is a permitted phrase, and where failure is treated as data, not disgrace.
- The Art of Guiding Without Overshadowing: This is the delicate balance of providing direction without imposing a shadow. It’s offering a compass, not drawing the entire map. It’s asking “What path do you see?” more often than declaring “Here is the path.”
- The Discipline of Supporting Without Controlling: Support empowers; control infantilizes. The catalytic leader provides resources, removes roadblocks, and offers a steady hand, but resists the impulse to take the wheel. Their goal is to build the other person’s agency, not their own dependency.
- Holding the Emotional Space: Perhaps the most profound role is that of an emotional container. Growth is emotionally turbulent. Catalytic leaders hold steady, absorbing uncertainty and anxiety to create a stable space where others can process fear, frustration, and exhilaration without being overwhelmed.
The Shift: When Leaders Stop Performing and Start Facilitating
When a leader makes this transition—from striving to be the light to committing to spark it—a tangible energy shift occurs. The atmosphere of a team or organization transforms.
- Courage Replaces Caution: When safety is assured, people stop editing their ideas and start championing them. They debate vigorously, not because they are defensive, but because they are invested.
- Culture Gains Stability: A culture built on one person’s charisma is brittle. A culture built on widespread ownership and mutual respect is resilient. It survives market shifts and leadership transitions because it is woven into the fabric of the collective.
- Contribution Becomes Confident: People no longer contribute to please an authority figure or to avoid blame. They contribute from a place of genuine stakeholdership, knowing their unique spark is both seen and needed.
- Leadership Becomes a Shared Energy: Leadership detaches from title and becomes a behavior, a mode of operating that anyone can adopt. It circulates. The person with the formal title may be the primary catalyst, but soon, team members begin to catalyze growth in each other. Leadership becomes renewable energy.
The Human-Centered Future
The grandstanding, all-knowing leader is a relic of a top-down, industrial age. The complex, interconnected challenges of our time—in business, community, and society—cannot be solved by a single brain, no matter how brilliant. They require the collective intelligence, creativity, and commitment of many.
The future of leadership is therefore not self-centered. It is human-centered. It is measured not by the leader’s personal output, but by the growth and output they unlock in others. It is a practice of humility, service, and profound belief in human potential.
It asks a leader to be confident enough to be quiet, secure enough to be unseen in the moment of someone else’s triumph, and wise enough to know that the true legacy is not a list of their own accomplishments, but a thriving ecosystem of leaders they helped ignite.
The ultimate success of a catalyst is revealed in the vibrant, self-sustaining reaction that continues long after it has left the chamber. The ultimate success of a leader is a team, a community, or an organization that shines brightly on its own, knowing how to generate its own light.
Gadaa Michillee Clan of Karrayyu Commences Historic “Cidha Buttaa” Ceremony
Muddee 26, 2025 — The esteemed Gadaa council of the Michillee clan within the Karrayyu Oromo nation has officially inaugurated the grand Cidha Buttaa ritual at Tarree Leedii, marking the beginning of a profound 12-day cultural and spiritual observance. The ceremony, which began on the 26th of Muddee (December), is set to conclude with major rites on the 26th and 27th.
The Cidha Buttaa is a complex sequence of traditional rites performed in a strict, consecutive order over its duration. The opening days have seen powerful foundational ceremonies:
Day 1 (Muddee 26):
- The Gadaa council members formally took their designated seats (Tarree Leedii).
- The sacred fire at the Abbaa Bokkuu’s (leader’s) hut was ignited.
- Blessing rituals (Eebbaa) were performed.
- A ritual of communion and sharing of ceremonial drink (Qubsuma) was held.
- Camels (Geejjiba) were paraded in a display of honor and strength.
- At Tulluu Huffeenna, a Kataarii tree was erected and burned, with prayers for abundance (Korbeessa Huffeenaa).
- The Raabaa officials conducted rituals involving a ceremonial staff (Dhaddacha) and the planting of a ritual stake (Ardaaga).
Day 2 (Muddee 27):
- A mature bull (Dullacha) was sacrificed at the entrance of the leader’s hut.
- Vigil was kept over the sacred fire and the Ardaaga stake.
From the third to the fifth day (Muddee 28-30), the focus shifted to construction: building the main ritual lodge (Galma), installing the central ritual object (Daasa Keessummaa), and constructing enclosures for cattle and camels.
The period from the fifth to the ninth day (Muddee 30-Amajjii 3) involves spiritual and communal deliberations:
- Pilgrimages to sacred sites like Uman, hills, and valleys.
- Prayers for peace to Waaqa (the Creator).
- A series of assemblies to discuss the preservation and transmission of Gadaa laws, customs, and clan identities.
- Deliberations on environmental stewardship and land protection.
All these preparatory rituals will lead to the climactic ceremonies on the tenth day.
Day 10 (Amajjii 6):
- At dawn, the final preparations (Hiiddii) will be made.
- A special shelter (Bitimaa) will be erected behind the cattle enclosure.
- In the afternoon, the Abbaa Galmaa (ceremony head) will stand before the shelter to formally authorize the appointed ritual actors (Gumaachitoota).
The Cidha Buttaa will then enter its final, most sacred phase on the night of the 6th of January, continuing into the 7th of January.
This elaborate ceremony reaffirms the vitality of the Gadaa system, serving as a critical mechanism for cultural renewal, social cohesion, spiritual blessing, and the intergenerational transfer of authority and knowledge among the Karrayyu Oromo.
The Calculated Return: Rebranding Hassan Ali and the Politics of Historical Amnesia
By Koste Abdiisaa (Political Commentary)
Since last week, a familiar yet troubling political theatre has unfolded on our social media feeds. The return of former Oromia president Mr. Hassan Ali has been met not with sober reflection, but with a coordinated campaign of glorification. The volume and tenor of this noise are not organic; they are a political product. And they demand a critical question: Why the aggressive, sudden need to rewrite a man’s past?
Let us be clear: the return of any individual is, in itself, a neutral event. What is not neutral is the systematic attempt to whitewash a deeply problematic political record against the backdrop of profound, ongoing suffering. Mr. Hassan Ali, like millions of Oromos, was once a vocal critic of the very system he later led. Yet, his presidency under the OPDO—the regional arm of the then-ruling EPRDF—was not a period of liberation. It was a chapter in the same grim story of state-sanctioned violence against the Oromo people.
Historical memory cannot be deleted by a hashtag. It was under the governance structure he led that figures like Nadhii Gammadaa, Dararaa Kafanii, and Jireenyaa Adunyaa were executed or forcibly disappeared. It was a system that normalized imprisonment, exile, and death for countless innocent Oromos. To launch a social media campaign that glosses over this reality is not just revisionism; it is an insult to the victims and their families who still seek justice.
Therefore, the fixation on whether he is being praised misses the point. The urgent questions are strategic and forward-looking:
- Why now? Why has the Prosperity Party (PP) and the Shimelis Abdisa administration chosen this precise moment to facilitate and amplify his return? Is it coincidental that this occurs amid escalating political and security crises in Oromia and other regions?
- What is the political calculus? The PP is not a charitable organization. Its every move is tactical. Is Hassan Ali’s return intended as a distraction, a shiny object to divert public attention from state failures? Is it an attempt to create a semblance of “reconciliation” with a discredited faction to split opposition sentiment? Or, more cynically, is it the first move in grooming him as a “reformed” candidate for a future managed election, providing a veneer of Oromo leadership while serving PP’s centralist agenda?
- Who benefits from the noise? The sheer volume of orchestrated praise serves to drown out these very questions. It aims to replace critical analysis with emotional reception, shifting the narrative from accountability to celebrity.
History offers a clear lesson: the political machinery Hassan Ali once served has never acted without cold, strategic intent. Invitations back into the fold are extended not as acts of grace, but as moves on a chessboard.
My apprehension is not personal. It is political. At this stage of his life, one hopes Mr. Hassan Ali would seek a legacy of truth, not convenience. To become a pawn in a strategy designed to legitimize a system that continues to oppress his own people would be to stand, once more, on the wrong side of history.
Ultimately, the Oromo struggle for justice, self-determination, and dignity is larger than any individual. It will not be derailed by a rebranding campaign or short-term political maneuvering by the PP. The people’s quest for accountability is relentless.
However, for the individual, history offers a space for reflection and correction. The most consequential mistakes are often those we repeat. The real test is whether this return is a step toward genuine atonement and independent voice, or whether it is a political trap—for him, and a painkiller for a government under pressure. Only time will reveal the true diagnosis, but we must not let the noise of the moment silence our critical inquiry. The past is prologue, and ignoring its lessons is a luxury the Oromo nation can no longer afford.
Remembering Aayyoo Asinaa Abduramaan: A Legacy of Strength
A Pillar of the Struggle Departs: Mourning the Passing of Aayyoo Asinaa Abduramaan, Mother of Jaal Hundee Daraaraa
The Oromo global community is in mourning following the passing of Aayyoo Asinaa Abduramaan, a revered matriarch and steadfast symbol of resilience, who died today after a prolonged illness. Her departure marks not just a personal loss for her family, but a profound moment of collective grief for a nation that saw in her the unbreakable spirit of Oromo motherhood.
Aayyoo Asinaa was more than a mother; she was an expert in life and a mother of freedom fighters. She lived a life defined by immense sacrifice and unwavering dedication to the cause of Oromo liberation. While her own children dedicated their lives to the struggle, she bore the heaviest of burdens, suffering the ultimate loss and enduring hardship without complaint.
She was the mother of Jaal Hundee Daraaraa (MGS_ABO), a freedom fighter of the Oromo Liberation Front (OLF). In the pursuit of Oromia’s freedom, she gave her sons, experiencing both the pain of their loss and the suffering of those who returned bearing the scars of battle. She endured these trials with a heart that remained a source of strength for others, even as her own body and spirit carried wounds that never fully healed.
A Personal Testament to Her Strength
A community member who witnessed her fortitude firsthand shared a poignant memory: “I saw Aayyoo Asinaa for the first time in 2018 when OLF leadership returned to the country. During a public event in Ghindhir town, as leaders addressed the crowd in the South-East region, she saw Jaal Hundee Daraaraa. Remembering her son, lost in the struggle for so many years, she collapsed in tears. It was a heartbreaking scene. She was a consoler of others, a mother of fighters, and a heroine who displayed exceptional grace for Oromia. Her passing leaves a deep ache in our hearts.”
Her life story embodies the quiet, often overlooked, heroism of mothers in liberation movements—those who send their children to the front lines and must find a way to live with the consequences, becoming pillars for their communities while nursing private grief.
A Legacy of Sacrifice and Strength
Aayyoo Asinaa Abduramaan’s legacy is one of profound sacrifice and unyielding dignity. She navigated a path of personal tragedy without allowing bitterness to overshadow her love for her people and their cause. Her life was a testament to the Oromo proverb that true strength is often found in silent endurance.
The community now rallies around her remaining family, offering prayers for strength and unity. “May God grant her mercy,” the statement concluded. “May He provide patience, solace, and resilience to Jaal Hundee and the rest of the family.”
As news of her passing spreads under the hashtag #AayyooAsinaaAbduramaan, social media is filling with tributes, honoring a woman whose name will be remembered alongside the freedom fighters she raised and supported—a true Aayyoo (revered mother) of the nation.
Rest in Power, Aayyoo Asinaa. Your struggle is now your eternal peace.
Bokkuu and Qaalluu: The Sacred Pillars of Oromo Democracy
OROMIA — At the heart of the Oromo Gadaa system, an indigenous democratic governance structure recognized by UNESCO as an Intangible Cultural Heritage of Humanity, lies a refined balance of power and spirituality, embodied in two sacred pillars: the Bokkuu and the Qaalluu.
This dual authority forms the cornerstone of a system that has guided Oromo social, political, and spiritual life for centuries. Among the Karrayyuu Oromo, custodians of deeply traditional Gadaa practices, the Holder of the Bokkuu (Abbaa Bokkuu) leads the active Raaba Gadaa council, symbolizing lawful political authority, unity, and temporal governance.
The authority of the Bokkuu is absolute in ceremonial life. No Gadaa ritual—from a temporary ceremonial visit (jila) to a full-scale relocation of the assembly—can commence without its sacred blessing. The scepter is not merely a symbol; it is the source of legitimacy for all communal undertakings.
While the Abbaa Bokkuu governs the political, economic, and social spheres, spiritual authority rests with the Qaalluu. This sacred office is responsible for blessings, prayers for rain and fertility, and invoking peace (nagaa) for the land and people. This clear separation and interdependence of spiritual (Qaalluu) and temporal (Bokkuu) powers ensure a holistic system of checks and balances, preventing the concentration of power and aligning leadership with moral and divine will.
The system also has a built-in mechanism for continuity. In the absence of the Abbaa Bokkuu, leadership is seamlessly entrusted to the Abbaa Sabbataa, who acts as deputy to ensure governance never falters.
Furthermore, Oromo tradition dictates that for any Gadaa ceremony to be valid and declared complete, three indispensable elements must be present: men, women, and cattle. This triad represents the foundational pillars of Oromo society—humanity in its complementary duality, and the cattle that symbolize sustenance, wealth, and the covenant between the people and their environment.
This intricate structure highlights the Gadaa system’s sophistication, where democracy is not a secular political exercise but a sacred covenant involving the entire community, the natural world, and the divine. As modern governance seeks sustainable and inclusive models, the ancient balance of the Bokkuu and Qaalluu offers a timeless lesson in integrated leadership.
Beyond Protest: The AU’s Somaliland Stance and the Chasm Between Principle and Practice
In the intricate chessboard of international diplomacy, the African Union (AU) has made its latest move: a firm rejection of Israel’s recent recognition of Somaliland as a sovereign state. This position is predictable, anchored in the bedrock principle of territorial integrity and the sacrosanctity of colonial borders—a cornerstone of the AU’s founding charter designed to maintain continental stability.
But the announcement lands with a thud of hollow irony across a continent long accustomed to the gulf between declared principle and lived reality. It prompts a weary, yet urgent, question: What, in practice, has the African Union actually implemented that holds real power to shape events on the ground?
The AU’s rejection of Somaliland’s recognition is rooted in a familiar doctrine. It echoes the organization’s long-standing stance that the union of Somalia and Somaliland is inviolable. Yet, this position exists in a parallel universe to the factual, on-the-ground existence of Somaliland for over three decades. Hargeisa has its own government, currency, police force, and democratic elections—all while maintaining a stability that eludes Mogadishu. The AU’s protest, therefore, feels less like a governing policy and more like a ritualistic incantation of a map that ceased to reflect political realities a generation ago.
This dissonance is symptomatic of a deeper institutional paralysis. The AU repeatedly and correctly states that “it is impossible to uphold a government changed by force.” This principle condemns military coups and unconstitutional changes of government. Yet, the practice has not stopped in Africa. From the Sahel to Central Africa, putsches and military takeovers have continued with alarming frequency. The AU’s response—typically suspension from the bloc and stern rhetoric—has proven to be a temporary slap on the wrist, not a deterrent. Coup leaders often eventually negotiate their way to legitimacy or remain in power with minimal long-term consequence from the continental body. The principle is clear; the enforceable mechanism to uphold it is conspicuously absent.
Thus, when the AU protests Israel’s recognition of Somaliland, its voice carries limited weight. The protest is, as critics argue, “worthless except for itself.” It serves to reinforce the AU’s own internal dogma and satisfy diplomatic formalities but does little to alter the evolving situation. It does not help Somalia regain control over its northern territories, nor does it force Somaliland to abandon its quest for recognition. It simply registers a diplomatic complaint that major powers and regional actors may increasingly choose to ignore, as they engage with Somaliland on practical issues of security, trade, and development.
The danger here is not just ineffectiveness, but irrelevance. As global powers and regional neighbors begin to engage Somaliland based on de facto realities rather than de jure fictions, the AU risks becoming a spectator to its own continental affairs. Its protests, unsupported by credible political or economic leverage, become background noise.
The lesson from this episode is stark: the African Union’s authority cannot rest on proclamation alone. It must be built on a capacity for proactive engagement, conflict resolution, and the creation of pathways that address legitimate political aspirations within a framework of continental peace. Endlessly defending a status quo that has already fractured, while being unable to uphold its own rules against power grabs, erodes its credibility.
Until the AU bridges the chasm between its noble principles and its tangible power to enact them, its rejections and condemnations will remain just that—words on paper, echoing in halls far removed from the dynamic, complex, and often defiant realities of the African continent. The challenge is not merely to protest a change on the map, but to develop a credible response to the forces that are redrawing it.
Karrayyu Gadaa Announces Historic Ceremony: Call to Witness Buttaa Qaluu and Passing of the Goobaa Scepter
OROMIA, ETHIOPIA – In a profound continuation of a centuries-old tradition, the Karrayyu Gadaa system has officially entered the preparatory phase for one of its most sacred rites: the Buttaa Qaluu ceremony and the formal transfer of the Goobaa, the leadership scepter. This pivotal event, scheduled to take place one week from today, marks a critical juncture in the eight-year Gadaa cycle, where power is peacefully passed to the next generation.
The Gadaa system, a UNESCO-recognized indigenous democratic and socio-political institution of the Oromo people, operates on a strict eight-year rotational leadership schedule. For the Karrayyu, this process involves a meticulous two-year preparatory period. The current Gadaa assembly is now finalizing preparations to hand over the Goobaa to the incoming class, ensuring the unbroken chain of governance, law, and cultural continuity.
“Karrayyu Gadaa continues its journey. The existing Gadaa, after two years of preparatory work, has begun the process of transferring leadership to the next group by presenting the Goobaa,” stated the official announcement.
The upcoming week will culminate in the Cidha Buttaa Qaluu, a specific and elaborate ritual that formalizes this transfer. The ceremony is not merely administrative but a deeply spiritual and communal reaffirmation of identity, law, and social order.
In a move that underscores the communal and intergenerational nature of Gadaa, the Karrayyu elders have extended a formal and respectful invitation to members of the community to witness this historic passage.
“In this regard, an invitation has been extended to you to participate as part of this history, to be present as the historical Cidha Buttaa Qaluu and the passing of the Goobaa are conducted next week,” the announcement declared.
The Goobaa is far more than a symbolic object; it is the embodiment of authority, justice, and the collective will of the people under Gadaa law. Its transfer is a carefully orchestrated event that educates the incoming leaders and binds them to their responsibilities.
The call concludes with a powerful affirmation of cultural purpose: “Guides of generations, let us manifest our culture together!”
The ceremony is expected to draw participants and observers from across the community, serving as a living testament to the resilience of the Gadaa system and its enduring role in guiding the social, political, and spiritual life of the Karrayyu Oromo.
World Leaders Extend Congratulations as Somaliland Gains International Recognition
HARGEISA, Somaliland – Following the landmark announcement by Israel recognizing the Republic of Somaliland as a sovereign state, a wave of congratulatory messages has begun to flow in from global supporters and diaspora communities.
In a statement reflecting the sentiments of many long-time advocates, one prominent congratulatory message read: “Congratulations to the People of the Republic of Somaliland! It’s truly heartwarming to see the world is finally listening to your questions!”
This sentiment captures the profound moment for a nation that has functioned as a stable, democratic entity for over three decades since declaring independence from Somalia in 1991, yet has remained in diplomatic limbo without widespread international recognition.
The message underscores a years-long, persistent quest by Somaliland to have its right to self-determination acknowledged on the global stage. Supporters highlight its distinct historical borders as a former British protectorate, its record of peaceful transfers of power, and its role as a bastion of stability in a volatile region.
“This isn’t just about a political decision; it’s a validation of a people’s resilience and their unwavering call for a seat at the table of nations,” said a analyst familiar with Somaliland’s diplomatic efforts. “For years, they have asked, ‘Why not us?’ Today, a significant voice has finally answered.”
While formal recognition from a UN member state like Israel is a monumental breakthrough, observers note the path ahead remains complex. The move is expected to face fierce opposition from the Federal Government of Somalia and requires careful navigation of regional and international diplomacy.
Nevertheless, for the people of Somaliland, this moment is being celebrated as a historic turning point—a sign that their three-decade-long question is finally being heard, and that the door to the international community may be opening.
Oromedia 