FILE MANDARA (QANYA) (1873-1954): The Oromo Patriot Who Chose Death Over Surrender
A warrior’s bloodline, a fighter’s courage, and a martyr’s final stand against colonial occupation.
A Feature Story – Oromo History, Resistance, and Heroism
PROLOGUE: A NAME CARVED IN HISTORY
There are names that echo through generations – not because they were written in royal chronicles, but because they were carved into the memory of a people by the edge of a sword and the weight of sacrifice.
File Mandara, known also as Qanyaa, is one such name.
Born into an Oromo society that valued courage above comfort and loyalty above life, File Mandara grew from a boy learning the ways of his people into a warrior who would face the Italian colonial army – and refuse to bow.
This is his story. It is a story of family, of tradition, of love, of war, and of a final, defiant stand at the banks of the Dannabaa River.
PART ONE: BIRTH AND BLOODLINE
The Time and Place
File Mandara (Qanyaa) was born in 1873 in what is today the Horro Guduru Wallagga region, specifically in the Guduru district, near the banks of the Miixaa River.
At the time of his birth, the Oromo people of Wallagga still governed themselves according to the ancient Gadaa system. The Italian colonial invasion – the second wave – had not yet reached his homeland. But it was coming.
His Parents
| Parent | Name |
|---|---|
| Father | Mandara Guddaa |
| Mother | Yaadatee Aliimaa |
From his father, File learned the arts of war, the responsibilities of land ownership (he was an abbaa lafaa – a landholder), and the duty of protecting the community. From his mother, he learned the stories, the customs, and the moral code of the Oromo people.
Growing Up
Like every Oromo boy of his era, File grew up following his father – learning by watching, by listening, by doing. He studied the history of his people, the strategies of defense, the value of livestock, and the sacred duty of resisting anyone who threatened their way of life.
He was not raised to be a conqueror. He was raised to be a protector.
PART TWO: FAMILY AND LOVE
First Marriage
When File reached the age of marriage – according to Oromo custom – he took Warqituu Lamuu as his first wife. Together, they had three children: two sons and one daughter.
Second Marriage
As an abbaa lafaa (landholder), File also took a second wife – Lataa – according to the traditions of his society. From this union, he had two more children: one son and one daughter.
In total, File Mandara was father to five children – a legacy that would carry his name forward even after his death.
PART THREE: THE CALL TO WAR – RESISTING ITALIAN COLONIALISM
The Second Italo-Ethiopian War
By the late 1920s and early 1930s (Ethiopian calendar years 1928/29 A.L.I.), the Italian colonial forces under Fascist leader Benito Mussolini were preparing for a second invasion of Ethiopia. The first invasion (1895-96) had ended in Italian defeat at Adwa. The second would be far more brutal – using poison gas, aerial bombardment, and scorched-earth tactics.
File Mandara answered the call. He became a warrior leader (abbaa duulaa) and joined the resistance.
The Battlefield
File fought across multiple fronts:
| Location | Role |
|---|---|
| Guduru | Resistance fighter |
| Amuru | Resistance fighter |
| Jaartee | Resistance fighter |
| Jaardagaa | Resistance fighter |
| Giddaa | Resistance fighter |
He did not fight alone. He fought alongside his fellow Oromo patriots, men who shared his conviction that no foreign power had the right to occupy their land.
“He made himself a thorn in the side of Haile Selassie and his bandits.”
Capturing Weapons
One of File’s key contributions to the resistance was his ability to capture Italian weapons and ammunition. When the resistance fighters defeated colonial troops, they did not simply kill or drive them away. They took their rifles, their machine guns, their mortars, and their supplies – turning the enemy’s own arsenal against them.
PART FOUR: THE BATTLE OF DANNABAA RIVER – A STAND FOR THE AGES
The Setting
One of the fiercest battles took place near the Dannabaa River in the Jimma Raaree and Guduru areas. File fought alongside his comrade and brother-in-arms, Lammaa Heenii.
The Italian forces – backed by colonial auxiliaries loyal to Emperor Haile Selassie’s local allies – launched a massive assault. They had air support. They had artillery. They had machine guns.
The Oromo resistance had courage.
The Battle
According to oral historians who know the story of this hero, the battle on that day was more intense than any they had faced before. The enemy surrounded them.
File and Lammaa realized the situation was desperate. They had run out of ammunition. The enemy was closing in.
The Choice
A colonial soldier – armed with a bayonet and a mortar – rushed toward File, intending to capture him alive. The soldier wanted the glory of taking a prominent resistance leader as a prisoner.
File Mandara faced a choice: surrender or die.
He chose death.
Before the soldier could reach him, File’s comrade Lammaa Heenii took his last remaining bullet and fired it into the mortar – engulfing the colonial soldier in smoke and flames.
The Escape
File seized the opportunity. He captured the colonial soldier’s weapons – the mortar, the bayonet, and ammunition – and turned them against the enemy. He and his surviving fighters cut down many of the colonial troops and broke through the encirclement.
“He captured the enemy who had come to capture him – and then used his own weapons to destroy his men.”
PART FIVE: THE FINAL MOMENTS
The battle at Dannabaa River was not easily won. File’s fighters were scattered. The enemy regrouped. The Mosoloon (perhaps a reference to colonial militias or local collaborators) burned the area.
But File’s courage that day became legendary.
After the battle, the surviving fighters praised his bravery. They said:
“He stood like a lion. He refused to bow. He chose death over dishonor.”
File Mandara did not survive the war. But he did not die as a prisoner. He did not die on his knees. He died fighting – a warrior’s death, an Oromo patriot’s death.
PART SIX: THE FUNERAL – HONORING A HERO
File Mandara died in battle on or around the 5th of Qaammee (Ethiopian calendar), 1954? The precise dating is complex, but what is clear is that his funeral ceremony was held on Fulbaana 1, 1955 (Ethiopian calendar), at a location chosen by his family and relatives.
The ceremony was conducted in a manner worthy of a hero – with all the rites and traditions that an Oromo patriot deserved.
His body was laid to rest among his own people, in the land for which he had fought, in the soil that had been watered by his sweat and his blood.
PART SEVEN: LEGACY – WHAT FILE MANDARA REPRESENTS
A Warrior of the Oromo People
File Mandara was not fighting for an emperor. He was not fighting for a political party. He was fighting for his land, his people, and his way of life. The enemy was not just Italy – it was any foreign power that sought to impose its will on Oromo soil.
A Symbol of Resistance
His refusal to surrender – even when surrounded, even when out of ammunition – became a model for future generations. He demonstrated that death is preferable to life under a conqueror’s boot.
A Family Man
Despite his life as a warrior, File was also a husband and a father. He left behind two wives and five children. His descendants carry his name and his legacy.
A Figure of Oromo Oral Tradition
The story of File Mandara (Qanyaa) is preserved not in government archives (which often ignore or suppress Oromo heroes) but in the oral histories of the Oromo people. It is passed from elders to youth, from parents to children, ensuring that his name is never forgotten.
PART EIGHT: THE PHOTOGRAPH – A FACE FOR THE NAME
The original bio mentions a photograph – an image of this hero. Photographs from the late 19th and early 20th centuries are rare, especially of Oromo resistance fighters. If such an image exists, it is a priceless artifact.
It would show not just a man, but an era – a time when Oromo warriors stood against colonial armies with rifles and courage, before the age of modern weapons and mass armies.
That face – File Mandara’s face – would be a testament to the Oromo struggle that began long before the 20th century and continues today.
CONCLUSION: A HERO FOR ALL SEASONS
File Mandara (Qanyaa) was born in 1873, when Oromia was still largely independent. He fought in the 1920s and 1930s, when the colonial wolves were at the door. He died on the battlefield, refusing to be taken alive.
His story is not merely history. It is instruction.
| Lesson | Meaning |
|---|---|
| Know your land | File knew the rivers, the forests, the hills of Wallagga |
| Know your enemy | He studied the Italians and their local collaborators |
| Fight with what you have | He captured enemy weapons and used them |
| Stand with your comrades | He fought alongside Lammaa Heenii and others |
| Never surrender | He chose death over captivity |
In an age when some Oromos debate the merits of armed struggle versus political negotiation, File Mandara’s life offers a clear answer from history: When your land is invaded and your people are threatened, the only honorable response is resistance.
He did not win the war. The Italians were eventually driven out by a combination of Allied forces and Ethiopian resistance – but not before they had killed hundreds of thousands and left deep scars.
But File Mandara won something else: the memory of a people.
And that memory, unlike colonial regimes, does not die.
FINAL TRIBUTE
To File Mandara (Qanyaa) – abbaa lafaa, abbaa duulaa, goota Oromoo:
You were born free. You lived as a protector. You died as a warrior. You refused to bow to any foreign flag. You chose death over chains. May the land for which you fought remember your name. May the people for whom you died honor your sacrifice. And may every Oromo who hears your story find in it the courage to stand – as you stood – for Oromia.
Waaqni goota kana haa rahmate.
May God have mercy on this hero.
Seenaan isaa haa jiraatu.
May his story live forever.
Qabsoon Oromoo galmaan haa gahu.
May the Oromo struggle reach its goal.
“He was surrounded. He was out of bullets. The enemy wanted to take him alive. He chose death. That is what makes a hero.”
© 2026 – A Feature on Oromo Patriot File Mandara (Qanyaa)
‘We Are Eagles, Not Vultures’: PM Abiy Defends His Government’s Vision
In a striking analogy at the Haro Dendi Lodge inauguration, the Prime Minister contrasts soaring ambition with lowly scavenging.
By Staff Writer | Published: April 2026
FINFINNE (ADDIS ABABA) – April 11, 2018 (E.C.) – Prime Minister Dr. Abiy Ahmed has invoked a powerful ornithological analogy to describe his government’s philosophy, declaring: “We are eagles, not vultures. We leave crying and weeping to the vulture.”
Speaking at the inauguration of the Haro Dendi Lodge construction project in Oromia, the Prime Minister used the contrasting characteristics of two birds to frame his administration’s approach to governance and national development.
The Eagle: A Symbol of Greatness
According to the Prime Minister, the eagle (Risaa) is a bird known for its extraordinary vision and its ability to soar far above all other birds.
“The eagle flies at the highest altitude. It is a symbol of heroism and great capability.”
The eagle’s ability to see from a distance and rise above challenges represents the kind of leadership the Prime Minister says his government embodies – forward-looking, ambitious, and unwilling to be dragged into petty disputes.
The Vulture: A Bird of Scavenging
In contrast, the vulture (Quuroo) was described as a bird that inhabits filthy places, lingers around garbage, and is known for its loud, unpleasant crying.
“Vultures cannot fly at high altitudes. They dwell in filth. We leave crying and weeping to the vulture.”
The Prime Minister’s contrast was clear: while vultures scavenge and lament, eagles rise and achieve.
A Rejection of Victimhood
The analogy carries a clear political message. By declaring “We are eagles, not vultures,” the Prime Minister is rejecting what he characterizes as a culture of complaint and victimhood.
The phrase “iyyaafi boo’icha Quuroof dhiifna” – “we leave crying and weeping to the vulture” – suggests that his government will not be distracted by constant criticism or drawn into cycles of lamentation.
Instead, the Prime Minister signaled that his administration will focus on soaring higher – pushing forward with development projects, infrastructure initiatives, and national progress regardless of the noise from below.
The Occasion: Haro Dendi Lodge
The Prime Minister’s remarks were delivered during the inauguration ceremony of the Haro Dendi Lodge, a tourism development project in Oromia.
The choice of venue was significant. The lodge represents the kind of development that the Prime Minister says defines the “eagle” approach – building, creating, and lifting the nation upward.
The Prime Minister used the occasion to reaffirm that development projects across the country will continue despite challenges.
Context: A Nation at a Crossroads
The Prime Minister’s “eagle vs. vulture” analogy did not emerge in a vacuum. It comes at a time when Ethiopia faces multiple challenges:
| Challenge | Description |
|---|---|
| Political instability | Ongoing conflicts in various regions |
| Economic pressure | Inflation, debt, and foreign currency shortages |
| International criticism | Concerns over human rights and democratic space |
| Internal dissent | Opposition from various political factions |
The Prime Minister’s message appeared aimed at both domestic and international audiences: We will not be pulled down by criticism. We will continue to build.
Mixed Reactions
As with many of the Prime Minister’s rhetorical flourishes, the analogy has drawn both praise and criticism.
Supportive Voices
“We need this kind of leadership. Constant complaining gets us nowhere. Let’s focus on building.”
— Addis Ababa resident
“The eagle analogy is powerful. It’s time to soar.”
— Government supporter
Critical Voices
“Calling legitimate criticism ‘vulture crying’ is a way to dismiss dissent. Democracy requires listening, not just soaring.”
— Political analyst (anonymous)
“Eagles can also be blind to what’s on the ground. The government should not ignore real problems.”
— Civil society observer
A Pattern of Analogies
Prime Minister Abiy Ahmed is known for using vivid analogies to communicate his political message.
| Year | Analogy | Meaning |
|---|---|---|
| 2018 | “The hyena and the crocodile” | Warning against ethnic conflict |
| 2019 | “The rose and the thorn” | Acknowledging progress amid challenges |
| 2020 | “The river and the bridge” | Unity and connection |
| 2024 | “The eagle and the vulture” | Soaring above criticism |
Each analogy has sparked debate, reflecting the Prime Minister’s ability to shape public discourse through accessible imagery.
Development Continues
Beyond the analogy, the Prime Minister used the Haro Dendi ceremony to reiterate that infrastructure and development projects across Ethiopia will continue.
“Development projects being built across the country will continue,” he affirmed.
The Haro Dendi Lodge itself is part of a broader push to expand tourism and hospitality infrastructure in Oromia and beyond.
What the Analogy Reveals
Political observers note that the “eagle vs. vulture” analogy reveals several aspects of the Prime Minister’s worldview:
- Optimism over criticism – He prioritizes forward momentum over responding to detractors.
- Development as proof – He believes that visible projects (roads, lodges, dams) are the best response to critics.
- Rejection of victimhood – He discourages what he sees as a culture of complaint, whether from political opponents or international observers.
- National pride – The eagle, a majestic bird found in Ethiopian highlands, serves as a fitting national symbol.
Conclusion: Soaring or Ignoring?
The Prime Minister’s message is clear: Ethiopia under his leadership is an eagle, not a vulture.
For supporters, this represents a much-needed shift toward optimism, action, and national pride.
For critics, it risks dismissing legitimate grievances as mere “crying and weeping.”
What is not in dispute is the Prime Minister’s continued ability to capture attention with vivid imagery. Whether the nation soars like an eagle or remains grounded by its challenges will be determined not by analogies, but by results.
As the Prime Minister himself might say: The eagle does not explain itself to the vulture. It simply flies higher.
At a glance:
| Bird | Characteristics | Government’s Claim |
|---|---|---|
| Eagle (Risaa) | Soars high, sharp vision, heroic | “We are eagles” |
| Vulture (Quuroo) | Scavenges, dwells in filth, cries loudly | “We leave crying to vultures” |
“We are eagles, not vultures. We leave crying and weeping to the vulture.”
— PM Abiy Ahmed (PhD)
Source: Prime Minister Abiy Ahmed’s remarks at Haro Dendi Lodge inauguration, April 11, 2018 (E.C.)
© 2026 – Ethiopia News | Finfinne
Oromo Martyrs and Heroes Day Marked at ABO Headquarters in Gullalle
Hundreds gather to honor fallen heroes, raise banned flag, and renew calls for justice and peace on Ebla 15
By Daandii Ragabaa
GULLALLE, FINFINNE – April 15, 2026 (Ebla 15)
GULLALLE – Hundreds of Oromo men, women, and youth gathered today at the Head Office of the ABO (Arsi, Bale, Oromo organization) in the Gullalle district of Addis Ababa to observe Guyyaa Gootota Wareegamtoota Oromoo (Oromo Martyrs and Heroes Day), an annual commemoration held on Ebla 15 (April 15).
The event, which lasted from 9:00 AM to 3:00 PM, included a minute of silence for the fallen, the reading of hundreds of names of martyrs, cultural performances, and the raising of the Oromo flag – a symbol repeatedly banned in public spaces over the years. No violence or security incidents were reported.
The gathering was peaceful but emotionally charged. Attendees included elderly community members, mothers with young children, and large numbers of Qeerroo and Qarree (Oromo youth activists). Organizers described the event as a “people’s holiday” – not sanctioned by any government but observed annually by Oromo communities both inside Ethiopia and in the diaspora.
A banner at the venue read:
“Guyyaa Gootota Wareegamtoota Oromoo – Ebla 15, 2026 – Hin Irraanfatnu. Hin Lolti Dhaabnu.”
(Translation: “Oromo Martyrs and Heroes Day – We will not forget. We will not stop struggling.”)
One of the most powerful moments came when a list of martyrs’ names was read aloud. The names included individuals killed in protests between 2014 and 2026, as well as historical figures from the 19th century. After each name, the crowd responded in unison: “Nu jirra. Hin irraanfatne.” (“We are here. We have not forgotten.”)
An elderly woman, who identified herself only as the mother of a son killed in 2018, held up a faded photograph and told the crowd: “I did not come to speak. I came to show you his face. Do not let his memory die.”
At exactly 12:00 noon, two young women raised the Oromo flag at the ABO compound. The flag – which has been banned at various times in modern Ethiopian history – flew for approximately three hours before being lowered and stored in a wooden box.
Witnesses described an elderly man falling to his knees as the flag rose, weeping and saying: “Forgive us. We are still fighting. We have not given up.”
A senior ABO official, who spoke on condition of anonymity for security reasons, delivered the keynote address. He outlined five core values that he said Oromo martyrs died for:
- Nageenya (Justice / Peace / Well-being)
- Misooma (Development)
- Badhaadhina (Progress)
- Dimokiraasii (Democracy)
- Nagaa (True Peace / Safety)
“These five words are not decorations,” the speaker said. “They are debts. Our heroes paid with their lives. We must pay with our actions.”
The newspaper spoke with several attendees:
Bontu, 23, university student:
“I was not born when many of these heroes died. But I carry their names in my phone. I read them every morning.”
Jirenya, 58, farmer (traveled three hours by bus):
“My brother was killed in 2015. No one was arrested. No one apologized. Today, I am his memory.”
Marga, 19, high school student:
“The next heroes are not dead yet. They are standing right here.”
Hundessa, 72, retired teacher:
“Each year, there are new names. That breaks my heart. But each year, there are also new young faces. That gives me hope.”
Ebla 15 (which corresponds to April 15 in the Gregorian calendar) has become a significant date in Oromo collective memory. While not recognized as an official public holiday by the Ethiopian government, it is widely observed by Oromo communities as a day to honor both historical figures (including 19th-century horseback warriors who fought colonialism) and contemporary martyrs killed in protests and political violence.
The ABO (Arsi, Bale, Oromo – a prominent Oromo civil society and cultural organization) has organized commemorative events on Ebla 15 for several years, though the scale and location have varied due to security constraints.
A visible but low-key security presence was observed in areas surrounding Gullalle throughout the day. No arrests or confrontations were reported. The event ended peacefully at approximately 3:00 PM, after a collective vow in which attendees raised their right hands and recited a pledge to continue the struggle for justice, democracy, and peace.
Organizers declined to provide an official estimate of crowd size, but eyewitnesses placed attendance between 300 and 500 people.
As of press time, the Ethiopian government had not issued an official statement regarding the commemoration.
The ceremony concluded with the Oromo anthem sung by the entire crowd, followed by a slow dispersal. Many attendees lingered to take photographs with the flag and exchange contact information for future organizing.
A young Qeerroo shouted as the crowd began to leave: “Ebla 15 next year – where will we be?”
The crowd responded: “Stronger! More! Free!”
“Paartiyyoon Morkattuu kaadhimamtoota Mootummaa Egeree Ti,” Nebiha Muhammad, Hoogganaa Komiyuunikeeshinii Na’Ephaa
Finfinnee – Paartiyyoon morkitootaa akka kaadhimamtoota mootummaa filatamaa biyyaa bulchuuf dirqama qabanitti bakka bu’aniitti, haala biyyaa bulchuuf guutummaatti mijeesseen socho’uu qabu jedhanii dhaabbata Walabummaa fi Walqixxummaa (Na’Ephaa) hoogganaa komiyuunikeeshinii dubartii Nebiha Muhammad ibsan.
Hoogganaan kun gaaffii fi deebii Gazeta Plus wajjin godhan keessatti, filannoo biyyaaleessaa 7ffaa kan biyya keenya keessatti gaggeeffamuuf jiruuf waayee dubbachaa turaniin, paartiyyoon morkitootaa itti gaafatamummaa biyyaaleessaa qaban irraa ka’uun, Na’Ephaan imaammataa fi karoora adda addaa qopheeffatee biyya bulchuuf qophii bal’aa godhate jira jedhan.
Qophii Bulchaa Mijeessuu
Nebiha akka jedhanitti, paartichi biyya cimaa fi mootumma cimaa ijaaruuf hojiin manaatti dalagamuutti jiraachaa jira. “Paartiyyoon morkituu kaadhimamtoota mootummaa filatamaa biyya bulchuuf qooda fudhachuu barbaadanii dha. Kanaafuu, haala biyya bulchuuf guutummaatti mijeesseen socho’uu qabu,” jedhaniin ibsan.
Na’Ephaan, akka jedhanitti, paartiin isaanii imaammataa fi karoora adda addaa qopheeffachuun biyya bulchuuf qophii bal’aa godhateera. Paartichi hojiin isaa akka paartii morkituutti mormii qofa utuu hin taane, akka paartii biyya bulchuu barbaadduutti of qopheessuu fi akka kaadhimamaa mootummaa egeree bakka bu’uu isaa mirkaneessuun jira jedhan.
Kaayyoo Filannoo 7ffaa
Hoogganaan komiyuunikeeshinii Na’Ephaa akka ibsanitti, paartichi filannoo biyyaaleessaa 7ffaa keessatti akkaataa seeraatimaa:
- Mana Marumaa Biyyaa (Paarlaama) keessatti Sagalee 100 ol
- Mana Marumaa Naannoo keessatti Sagalee 200 ol
argachuuf kaayyoo qabaatee hojiirra jira. Kunis, akka isaan ibsanitti, humni paartichaa fi amantii uummanni itti qabu mul’isa.
Tumsa Sirna Mootummaa Daldala Paartii
Hoogganaan kun akka ibsanitti, Na’Ephaan filannoo kana keessatti sagalee paarlaamaa hunda mo’achuu ni barbaadu. Kunis, akka isaan ibsanitti, fedhii cimaa sirni mootummaa daldala paartii biyya keessatti haa jiraatu jedhanii qaban irraa kan ka’e.
“Paarlaamaan bakki sagalee tokkoo utuu hin taane, bakka fedhaa fi sagaleen addaddaa itti mariyatan kan dimokraasii ta’uu qaba,” jedhaniin ibsan.
Akkasumas, paarlaamaan bakka sagaleen addaddaa itti dhaga’aman, murtoonni itti fudhataman fi dimokraasiin biyya keessatti itti cimsu ta’uu qaba jedhan.
Ijaarsi Bu’uuraalee Dimokraasii fi Hiikkaa Guddinaa
Nebiha akka ibsanitti, ijaarsi bu’uuraalee dimokraasii fi bal’ina naannoo siyaasaa biyya tokkoo guddina isheef bu’uura guddaa dha. Paartiyyoon morkitootaa hojiilee siyaasaa isaanii yeroo hojjatan, kuni guddina biyyaaf gumaacha guddaa ta’a jedhaniin ibsan.
“Bu’uuraalee dimokraasii ijaaruun fi bal’inni naannoo siyaasaa guddina biyyaaf murteessaadha. Paartiyyoon mormii hojiilee siyaasaa isaanii yeroo hojjatan, kaayyoo kanaaf gumaacha guddaa qaba,” jedhaniin ibsan.
Mul’ata Egeree
Na’Ephaan filannoo biyyaaleessaa 7ffaa kanatti akka paartii morkituutti mormii qofatti utuu hin taane, akka kaadhimamaa mootummaa egereetti of qopheessuun yeroo kana keessa jirti. Paartichi imaammataa fi karoora adda addaa qopheeffachuun, kaayyoo filannoo qabaachuun fi sirni mootummaa daldala paartii biyya keessatti jiraachuu qaba jechuun tumsuun, iddoo isaa siyaasa biyyaa keessatti cimisuu barbaadu.
Hoogganaan komiyuunikeeshinii Na’Ephaa akka ibsanitti, “Paartiyyoon morkitootaa mormii itti gaafatamummaa biyyaaleessaa qabu. Hojiilee siyaasaa isaanii yeroo hojjatan, guddina biyyaaf gumaacha guddaa qaba” jedhan.
Gabaasti kun gaaffii fi deebii Gazeta Plus Ad Nebiha Muhammad, hoogganaa komiyuunikeeshinii Na’Ephaa wajjin godhe irraa kan qopheeffamedha.
“ተፎካካሪ ፓርቲዎች ዕጩ መንግሥት ናቸው” የነእፓ ኮሙኒኬሽን ኃላፊ ነቢሃ መሀመድ አስታወቁ
አዲስ አበባ – ተፎካካሪ ፓርቲዎች ሀገሪቱን ለመምራት የተሰለፉ ዕጩ መንግሥታት በመሆናቸው፣ በሁሉም የአመራር ዘርፍ ሀገርን ለማስተዳደር በሚያስችል ቁመና ላይ ሆነው መንቀሳቀስ እንደሚገባቸው የነጻነትና እኩልነት ፓርቲ (ነእፓ) የኮሙኒኬሽን ኃላፊ ወይዘሮ ነቢሃ መሀመድ ገለጹ።
ኃላፊዋ ለሚቀጥለው 7ኛው ጠቅላላ ሀገራዊ ምርጫ ምክንያት በማድረግ ከጋዜጣ ፕላስ ጋር ባደረጉት ቆይታ፣ ተፎካካሪ ፓርቲዎች በሀገራዊ ኃላፊነት መሠረት ነእፓ የተለያዩ ፖሊሲዎችና ስትራቴጂዎችን በመቅረጽ ሀገርን ለማስተዳደር የሚያስችል ሰፊ ዝግጅት ማድረጉን ጠቁመዋል።
ዕጩ መንግሥት መሆን ያስጠይቀው ዝግጅት
ወይዘሮ ነቢሃ እንዳሉት፣ ተፎካካሪ ፓርቲዎች የሀገሪቱን መሪነት ለመረከብ የሚወዳደሩ ዕጩ መንግሥታት ናቸው። ስለዚህም በማንኛውም የአገር ጉዳይ ላይ ሀገርን መምራት በሚያስችላቸው የብቃት ደረጃ ላይ ቆመው መስራት ይጠበቅባቸዋል።
“ፓርቲዎች ከምርጫ ቀን በፊት ራሳቸውን እንደ ዕጩ መንግሥት ማዘጋጀት አለባቸው” ያሉት ኃላፊዋ፣ ነእፓ ይህን ግንዛቤ በመያዝ ረጅም ጊዜ ሲሰራ እንደቆየ ገልጸዋል።
ፓርቲው ጠንካራ ሀገርና ጽኑ መንግሥት ለመገንባት የሚያስችሉ የቤት ሥራዎችን እያከናወነ መቆየቱን ጠቅሰው፣ ይህም ከዘመቻ ባሻገር ከሥልጣን ተሸካሚነት ጋር የተያያዙ መሠረታዊ ጉዳዮችን ያካተተ ነው ብለዋል።
በምርጫው ላይ የተቀመጠ ግብ
የነእፓ ኮሙኒኬሽን ኃላፊ እንዳስታወቁት፣ ፓርቲው በሚቀጥለው 7ኛው ሀገር አቀፍ ምርጫ ላይ ከፍተኛ ግቦችን አስቀምጧል። ፓርቲው በፌዴራል ፓርላማ ከ100 በላይ፣ በክልል ምክር ቤቶች ደግሞ ከ200 በላይ ወንበሮችን ለማግኘት ግብ አስቀምጦ እየሰራ ነው።
ኃላፊዋ እንዳሉት፣ እነዚህ ግቦች የሚያንፀባርቁት የፓርቲውን ድርጅታዊ አቅም እድገትና የሕዝብ ድጋፍ ላይ ያለውን እምነት ነው።
የመድብለ ፓርቲ ሥርዓት ግንባታ
ወይዘሮ ነቢሃ አንድ ጉልህ ነጥብ አንስተዋል። ፓርቲው በምርጫው ሁሉንም የፓርላማ ወንበሮች ለማሸነፍ እንደማይፈልግ ገልጸዋል። ይህ አቋም፣ በሀገሪቱ የመድብለ ፓርቲ ሥርዓት እንዲጠናከር ካለው ጽኑ ፍላጎት የተነሳ ነው ብለዋል።
“ፓርላማ የአንድ ወጥ ድምፅ ማስተጋቢያ ሳይሆን የብዙኃን ሐሳቦችና ድምፆች የሚንሸራሸሩበት የዲሞክራሲ መድረክ መሆን አለበት” ሲሉ አብራርተዋል።
የፓርቲው አቋም ለረጅም ጊዜ የሀገሪቱን ዲሞክራሲ ማጠናከር እንጂ የአጭር ጊዜ የምርጫ ድል ብቻ ላይ ያተኮረ እንዳልሆነ ጠቁመዋል።
የዲሞክራሲ ተቋማት ግንባታ ለሀገር ዕድገት
ኃላፊዋ በቀጣይነትም፣ የዲሞክራሲ ተቋማት ግንባታና ሰፊ የፖለቲካ ምኅዳር ለአንድ ሀገር ዕድገት ወሳኝ መሆናቸውን አስረድተዋል።
“ተፎካካሪ ፓርቲዎች በየጊዜው የሚያከናውኗቸው የፖለቲካ ተግባራት ለዚህ ግብ መሳካት ከፍተኛ ሚና አላቸው” ሲሉ አስረድተዋል።
የፓርቲዎች እንቅስቃሴ፣ የፖሊሲ ቅረጽ፣ ሕዝብን የማሳተፍ ሥራዎች ዲሞክራሲን ከማጠናከር አንፃር የራሳቸው ፋይዳ እንዳላቸው ገልጸዋል።
ወደፊት ትኩረት
ነእፓ ለሚቀጥለው ሀገራዊ ምርጫ ያላት ዝግጅት ከዘመቻ በላይ መሆኑን አመላካች ነው። ፓርቲው ራሱን እንደ ዕጩ መንግሥት በማዘጋጀት፣ ከምርጫ በኋላ ያለውን የአመራር ኃላፊነት ለመወጣት የሚያስችል የቤት ሥራ እየሰራ ነው።
ወይዘሮ ነቢሃ በማጠቃለያው፣ “ተፎካካሪ ፓርቲዎች የሚያከናውኗቸው የፖለቲካ ተግባራት ለሀገር ዕድገት መሠረታዊ ናቸው” በማለት አጠንቅቀው ተናግረዋል።
ይህ ዘገባ የነጻነትና እኩልነት ፓርቲ (ነእፓ) የኮሙኒኬሽን ኃላፊ ወይዘሮ ነቢሃ መሀመድ ከጋዜጣ ፕላስ ጋር ባደረጉት ቆይታ ላይ ተመስርቶ የቀረበ ነው።
ፎቶ፦ ልጅዓለም ፍቅሬ
Jireenya Qabsoo fi Tajaajilaa: Kitaabni Obbo Yonaattaan Dhibbisaa Seedaan Qophaa’e Dubbisamuuf Jira
Finfinnee – Kitaabni jireenya fi imala siyaasaa obbo Yonaattaan Dhibbisaa Seedaa, miseensa hundeessaa fi hogganaa koree giddu galeessaa duraanii Dhaabbata Dimokiraatawaa Ummatoota Oromoo (OPDO) ta’an, guyyaa Ebla 4, 2026 gaaraa Hoteela Giyoon irratti sa’aatii 7:00 Waaree booda calaqqisiifama.
Obbo Yonaattaan Dhibbisaa namoota siyaasaa Oromoo keessatti beekamoo fi ulfina qabaniin tokko yoo ta’u, kitaabni kun imala isaanii waggaa 17 ol tajaajila biyyaa, qabsoo bilisummaa, fi hooggansa mootummaa keessatti qaban ifa godha.
Qabsoo Bilisummaa keessatti Hooggansaa
Obbo Yonaattaan Dhibbisaa utuu siyaasicha hin seenin dura, Waraana Bilisummaa Oromoo (WBO) keessatti hogganaa ta’anii waggaa 17 ol tajaajilanii jiru. Imala siyaasaa isaanii keessatti, gara Eriteraa hanga Egypt deemuun hooggansa waraanaa keessatti qooda fudhataniiru.
Bara Gumuz, Godina Wallagga Bahaa keessatti Aanaalee Gidda fi Kiiramuu seenuun uummata Oromoo duguugaa turte qaamaan lolee lolchiisuun seenaa yoomillee hin dagatamne katabaniiru. Yeroo sanatti hooggansi isaanii fi dhiibeenna qaamaa isaanii akka jiraataa jireenya uummataa eeguuf godhan kun, amma illee kan hin dagatamne seenaa keessatti jira.
Hooggansa Siyaasaa fi Tajaajila Mootumma
Obbo Yonaattaan Dhibbisaa miseensa hundeessaa fi hogganaa koree giddu galeessaa OPDO ta’anii tajaajilanii, booddees mootummaa naannoo Oromiyaa keessatti iddoo itti gaafatamaa adda addaa qabaniiru. Isaan keessaa:
- Ajajaa Hunma Dafee Qaqqabaa Oromiyaa
- Ministeera Ministeera Haqaa Oromiyaa
ta’uun tajaajilaniiru. Tajaajilli isaanii kun jijjiirrama siyaasaa Oromiyaa keessatti iddoo guddaa qaba.
Jireenya Dhuunfaa fi Guyyaa Eebbicha
Boodarra wayyaanen aangoo gadi dhiisuu hordofee gara biyyaa galuun, obbo Yonaattaan amma jireenya dhuunfaa isaanii irratti xiyyeeffatanii jiraachaa jiru. Kitaabni kun, kan qophaa’e yeroo kana keessatti, hubannoo cimaa imala siyaasaa isaanii, muuxannoo dhuunfaa isaanii fi mul’ata egeree isaanii irraa akka qooddatamuuf.
Warra gaggeessummaa, qabsoo, fi jijjiirrama hawaasaa irratti fedhii qabaniif kitaabni kun gatii guddaa qaba. Seenaa isaanii keessatti barumsi jiru, dhaloota haaraa siyaasa Oromoo keessatti hordofuu barbaadanis ni gargaara.
“Yoo Namni Seenaa Dagate, Seenaan Nama Hin Dagatu”
Dhaamsi sirni eebbichaa ni jedha:
“Yoo namni seenaa dagate, seenaan nama hin dagatu.”
Kunis faayidaa kitaaba kanaa fi haala kitaabni kun jireenya tokkoo keessaa barumsi, cimina fi ofittoo itti fudhachuun jireenya biyyaa keessatti qabu mul’isa.
Eebbi Kitaabichaa
- Guyyaa: Ebla 4, 2026
- Bakka: Hoteela Giyoon, Finfinnee
- Sa’aatii: 7:00 Waaree booda
- Afuura: Namni hundi kabajamaan affeerama.
Dhaamsa kana namoota hundaaf qoodaa!
የትግልና የአገልግሎት መንገድ፦ የአቶ ዮናታን ድብሳ ሴዳ የሕይወት ታሪክ በመጽሐፍ ቅንብር ሊነበብ ነው
አዲስ አበባ – በኦሮሚያ ክልል ፖለቲካ መስክ ጉልህ ሚና የተጫወቱት፣ የኦሮሞ ሕዝቦች ዴሞክራሲያዊ ድርጅት (ኦሕዴድ) መሥረታ አባል እና የማዕከላዊ ኮሚቴ አመራር የነበሩት አቶ ዮናታን ድብሳ ሴዳ የሕይወት ጉዞ በመጽሐፍ ቀርቧል።
“የሕይወት ተሞክሮና ራዕይ” በሚል መጠሪያ የተዘጋጀው ይኸው መጽሐፍ በሚቀጥለው ሚያዝያ 4 ቀን 2026 በአዲስ አበባ ግዮን ሆቴል ከምሽቱ ፯ ሰዓት ላይ በሚካሄድ ልዩ ዝግጅት ለንባብ ይበቃል።
መጽሐፉ በሕዝብ አገልግሎት፣ በትጥቅ ትግል እንዲሁም በከፍተኛ የአመራር ሃላፊነት ያሳለፉትን ዓመታት የሚዳስስ ሲሆን ለታሪክ አፍቃሪዎች፣ ለወጣት ትውልድ እንዲሁም ለማኅበራዊ ለውጥ ፍላጎት ላላቸው ሁሉ ጠቃሚ መረጃዎችን ይዟል።
ከትጥቅ ትግል እስከ ከፍተኛ አመራር
አቶ ዮናታን ድብሳ በፖለቲካ መስክ ከመሳተፋቸው ቀደም ብለው ለረጅም ዓመታት በኦሮሞ ነጻነት ሠራዊት (ኦነሠ) ውስጥ አመራር ሆነው አገልግለዋል። ከኤርትራ እስከ ግብጽ ባለው ሰፊ ግዛት ውስጥ በመንቀሳቀስ ከ፲፯ ዓመታት በላይ በትጥቅ ትግሉ ውስጥ ቆይተዋል።
በቤንሻንጉል ጉሙዝ ክልል በምሥራቅ ወለጋ ዞን ጊዳ እና ኪራሙ ወረዳዎች ኦሮሞ ሕዝብ ከከፋ ጥቃት ሲደርስበት በነበረበት ወቅት በአካል ተገኝተው የሕዝቡን መከላከያ በማደራጀት ከፍተኛ ሚና ተጫውተዋል። ይህ የሕይወታቸው ምዕራፍ በትግሉ ታሪክ ውስጥ ዘላቂ አሻራ አሳርፏል።
ከኦሕዴድ መሥረት እስከ ሚኒስቴር ማዕረግ
የኦሮሞ ሕዝቦች ዴሞክራሲያዊ ድርጅት (ኦሕዴድ) መመሥረት ላይ በቀጥታ ከተሳተፉት መካከል አንዱ የሆኑት አቶ ዮናታን፣ በድርጅቱ ውስጥ የማዕከላዊ ኮሚቴ አባል እና አመራር ሆነው ሰርተዋል።
በኦሮሚያ ክልል መንግሥት ውስጥም ከከፍተኛ የደህንነት ሃላፊነት ጀምሮ እስከ ፍትሕ ሚኒስቴር ሚኒስትርነት ድረስ በተለያዩ የኃላፊነት ደረጃዎች አገልግለዋል።
ከሥልጣን በኋላ
ከረጅም ዓመታት የሕዝብ አገልግሎት በኋላ፣ አቶ ዮናታን ሥልጣንን በፈቃደኝነት ለቀው ወደ ግል ሕይወት ተመልሰዋል። በዚህ ወቅት ደግሞ የራሳቸውን የሕይወት ተሞክሮ፣ የፖለቲካ እንቅስቃሴ ግንዛቤ እና የወደፊቱን ራዕይ በመጽሐፍ መልክ ለትውልድ ማስተላለፍ ላይ ትኩረት ሰጥተው ቆይተዋል።
ለምን ይህ መጽሐፍ?
የዝግጅቱ አዘጋጆች እንደሚሉት፣ ይህ መጽሐፍ ለወጣቶች እና ለመጪው ትውልድ ከትግል፣ ከቁርጠኝነት እና ከአገልግሎት ጋር ተያይዘው ሊጠና የሚገቡ ትምህርቶችን ይዟል።
“የሕዝብ ታሪክ ካልተዘከረ፣ ታሪክ ሕዝቡን አይረሳውም” በሚል ሀሳብ የተዘጋጀው ይህ መጽሐፍ ትውልዱን ከራሱ ታሪክ ጋር ለማገናኘት ያለመ ነው።
የመጽሐፉ የምርቃት ሥነ ሥርዓት ለሕዝብ ክፍት የሚሆን ሲሆን፣ አዘጋጆቹ መጽሐፉን ማንበብ ለሚፈልጉ፣ የአመራርና የታሪክ አፍቃሪ ለሆኑ ሁሉ ይህን ጥሪ አስተላልፈዋል።
የዝግጅቱ ዝርዝር መረጃ፦
- ዝግጅት፦ የአቶ ዮናታን ድብሳ ዳ መጽሐፍ ምርቃት
- ቀን፦ ሚያዝያ 4 ቀን 2026
- ሰዓት፦ ከምሽቱ 7 ሰዓት (ከምሽቱ ፩ ሰዓት)
- ቦታ፦ ግዮን ሆቴል፣ አዲስ አበባ
- መግቢያ፦ ለሁሉም ክፍት
Manneen Murtii Aadaa: Bu’uura Nageenyaafi Tokkummaa Hawaasaa Cimsuu Keessatti Gahee Ol’aanaa Qabu
Ummanni Oromoo seenaa dheeraa keessa sirna haqaa aadaa isaaniitti bu’uureffate kan jaarrolii fi hayyoonni aadaa geggeessan qabu. Manneen Murtii Aadaa kunis gahee guddaa taphachuun nageenya hawaasaa eeguufi waldhabdee hawaasaa hiikuu keessatti hirmaatu.
OROMIYA — Manneen Murtii Aadaa Oromoo sirna haqaa hawaasaa keessatti aadaa fi duudhaa irratti hundaa’ee rakkoo ummataa hiikuun nageenya hawaasaa tiksuu keessatti gahee guddaa qabu. Rakkoolee akka walitti bu’iinsa maatii, walitti bu’iinsa ollaa fi hawaasa gidduutti uumaman karaa araaraa fi marii irratti hundaa’een furmaata kennu.
Sirni kun akka adda addummaatti yeroo fi baasii guddaa osoo hin gaafatin dhimmoota ykn waldhabdee hiikuun hariiroo hawaasaa akka hin diigamne godha. Kunis hawaasni nagaa fi tasgabbiin jiraachuu danda’u.
Bu’uurri Isaa Aadaa fi Duudhaa
Manneen Murtii Aadaa sirna haqaa kan aadaa fi duudhaa Oromoo irratti hundaa’een hojjetu yoo ta’u, kaayyoon isaa ijoon waldhabdee furuun nagaa fi tokkummaa hawaasaa eeguudha. Sirni kun hariiroo hawaasaa cimsuufi walitti bu’iinsa garaagaraa furuuf karaa salphaa fi hawaasatti dhihoo ta’e uuma.
Jaarsoliin biyyaa fi hayyoonni aadaa kanneen beekumsaafi muuxannoo dhaloota darbe irraa argatan fayyadamuun dhimmoota hawaasaa hiikuun duudhaa sana dhaloota darbee gara fulduraatti dabarsuuf gargaaru.
Gahee Jaarsolii fi Hayyoota Aadaa
Manneen Murtii Aadaa keessatti gaheen jaarsolii biyyaa fi hayyoota aadaa baay’ee murteessaadha. Isaan kunneen beekumsa isaanii fi muuxannoo jireenyaa fayyadamuun waldhabdee furuuf qofa osoo hin taane, hawaasa keessatti nagaa fi tokkummaa cimsuuf hojjetu.
Jaarsoliin kunneen aadaa, duudhaa fi seera Oromoo beekanii rakkoo hawaasaa hiikuun dhaloota darbee fi kan fulduraa gidduutti walitti hidhaa uumu. Akkasumas, isaan dhaloota dargaggootaaf fakkeenya ta’uun amala gaarii fi kabaja hawaasaa barsiisu.
Furmaata Araaraa fi Marii Irratti Hundaa’e
Manneen Murtii Aadaa adabbii irratti utuu hin hundoofne, araara fi marii irratti hundaa’ee waldhabdee furuuf yaala. Kun immoo ossoo walitti bu’iinsa cimsuu fi diiguu utuu hin taane, walitti araarsee nageenya hawaasaa eeguuf gargaara.
Sirni kun hawaasa keessatti hariiroo gaarii uumuufi walitti dhufeenya cimsuuf gumaacha guddaa qaba. Waldhabdee yeroo kana furmaata argatu, namoonni walitti bu’an walitti araaramuun akka turan taasisa.
Aadaa Dhaloota Darbee Bulchuufi Kan Fulduraa Ijaaru
Manneen Murtii Aadaa sirna haqaa aadaa Oromoo kan dhaloota darbee irraa dhaalan yoo ta’u, kunis dhaloota har’aafi kan fulduraatiif bu’uura guddaa ta’a. Sirni kun duudhaa Oromoo jiraachisuun akka inni hin dagatamneefi dhaloota itti aanuuf akka dabarfamu godha.
Dhaloonni dargaggoon Manneen Murtii Aadaa keessatti hirmaachuun aadaa fi duudhaa isaanii baratu. Kunis eenyummaa Oromoo cimsuufi seenaa isaanii akka hin daganne gochuuf gumaacha guddaa qaba.
Nageenya, Waliigaltee fi Tokkummaa Hawaasaa Cimsuu
Manneen Murtii Aadaa nageenya, waliigaltee fi tokkummaa hawaasaa cimsuun sirna haqaa hawaasaaf dhihoo ta’e ijaaruufi duudhaa Oromoo ganamaatti deebi’uu keessatti shoora olaanaa qabu. Sirni kun hawaasa keessatti nagaa fi tasgabbiin akka jiraatu gochuun bu’uura guddaa ta’a.
Hawaasni nagaa fi tokkummaan jiraatu, guddinaa fi misooma argachuuf carraa qaba. Manneen Murtii Aadaa kunis bu’uura kana cimsuuf hojjetu.
Guddina Sirna Murtii Aadaa Oromoo
Manneen Murtii Aadaa Oromoo akka qaama sirna haqaa hawaasaa Oromootti fudhatama argachuufi cimsuuf hojiin itti fufaa jira. Sirni kun akka aadaa Oromootti eegamuufi dhaloota itti aanuuf dabarfamuuf yaaliiwwan garaagaraa godhaa jira.
Dabalataan, sirni kun sirna haqaa kan ammayyaa wajjin walitti hidhamee hojjechuu danda’a. Kunis hawaasni haqa aadaa fi haqa ammayyaa walitti maksee argachuu danda’a.
Gabaabaatti
Manneen Murtii Aadaa Oromoo bu’uura nageenyaa fi tokkummaa hawaasaa cimsuu keessatti gahee ol’aanaa qabu. Sirni kun aadaa fi duudhaa Oromoo eeguun dhaloota darbee kan fulduraatiif dabarsuun nagaa fi tasgabbiin hawaasaa akka jiraatu godha.
Kanaafuu, Manneen Murtii Aadaa kunis sirna haqaa hawaasaa keessatti bakka murteessaa qabaachuu isaa hubachuun, isaan cimsuufi eeguun dirqama keenya. Jaarsolii biyyaa fi hayyoonni aadaa hirmaachisanii hojjechuun isaanii hawaasa keenyaaf bu’uura guddaa ta’a.
Hub: Suurawwan gubbaatti mul’atan suuraa muraasa manneen Murtii Aadaa Oromiyaa keessatti argaman keessaa muraasatu fudhatame. Isaanis Manneen Murtii Aadaa jiranii fi hojiirra jiran agarsiisu. 🤝
Oromiyaa #MurtiiAadaa #NageenyaHawaasaa #Tokkummaa #JaarsoliiBiyyaa #AadaaOromoo #DuudhaaOromoo #AraaraFiMarii
Abbabach Gobena:The Woman Who Became a Mother to Millions Orphanage and beyond.
From the pain of famine to a lifetime of compassion — the remarkable journey of the Ethiopian woman known as Africa’s Mother Teresa, who gave hope, dignity, and a future to more than a million orphaned children.
Abbabach Gobena – The Mother Teresa of Africa lost her father during the period of the Italian occupation of Abyssinia/ Ethiopia/. At the age of ten, she was forced into marriage. Refusing to accept a life decided for her, she fled and made her way to Finfine /Addis Ababa/. In the city she struggled to rebuild her life, pursued her education with determination, and eventually secured a stable job.
Abbabach was a woman of deep faith. Her spiritual life guided her actions and shaped her character. She loved God deeply and placed great trust in her faith. During the Derg era, around 1980, she undertook a spiritual pilgrimage to Gishen Mariam, one of Ethiopia’s most sacred religious sites.
After completing the pilgrimage and beginning her journey back to Addis Ababa, she passed through Wollo, which at the time was suffering from a devastating famine. What she witnessed there changed the direction of her life forever.
She saw people dying from hunger. Families had been destroyed by starvation, and countless children had been left without parents. Among the heartbreaking scenes she encountered was a small child trying to breastfeed from his mother who had already died from hunger. The child, unaware of death, was still desperately searching for milk from a lifeless body of his mother.
When Abbabach saw this scene, she was deeply shaken. She could not walk away. Overcome with compassion, she picked up the child and took him with her. At that moment, the only thing she possessed was a small bottle of holy water she had brought from Gishen. Yet despite having almost nothing, she made a life-changing decision. She began caring for children who had lost their parents to famine and hardship.
Abbabach started raising orphaned children with whatever means she could find. She worked tirelessly, taking on different kinds of labor to support them. Within just one year, she had already taken in 21 children.
What began as a single act of compassion gradually grew into a lifelong mission. Over the course of her life, Abbabach Gobena went on to rescue, support, and educate more than 1.5 million children. She helped them grow, receive education, and become self-reliant members of society.
Today, her extraordinary life continues to inspire people across Ethiopia and beyond. In honor of her legacy, a film titled “Adaraa Abbabach” has been produced to tell the story of this remarkable woman who became a mother to millions. Plans are also underway to establish a hospital bearing her name so that her service to humanity may continue in new forms.
The name Abbabach Gobena has become a symbol of compassion, faith, honesty and sacrifice.Yet remembering her name alone is not enough. The greatest tribute to her life is to continue the work she began — caring for the vulnerable, protecting children, and standing with those in need.
This week we renew our commitment to the legacy of Abbabach Gobena. By learning about the work done in her name and contributing in whatever way we can, we carry forward the promise she made through her life.
May God help us succeed in continuing her mission.
Exclusive: Prosperity Party Officials Accused of Colluding with Security Forces to Thwart Opposition in Oromia Ahead of June Elections
FINFINNE – With less than three months until Ethiopia’s seventh general elections, scheduled for June 1, 2026, the political atmosphere in the Oromia region is becoming increasingly charged. Sources within several zones and districts have revealed to local media that officials from the ruling Prosperity Party (PP) are moving secretly through communities, allegedly instructing party and security bodies to disrupt opposition activities.
According to accounts collected from residents in multiple districts, PP leaders at the zonal and district level are holding undisclosed meetings with security apparatuses. These sources claim that directives have been issued to monitor and crack down on political rivals rather than allowing them to campaign freely.
“People in our districts and zones are not speaking out,” one resident told a local reporter on condition of anonymity. “They told us in secret that directives are being given to party and security offices to work against us. They are using the election as a cover while they try to move through Oromia to stir up trouble and spy on opposition activities.”
The informants specifically identified concerns regarding the Oromo Liberation Front (OLF). Community members expressed that while they have no issue with the OLF contesting elections peacefully, they oppose the idea of the party using the electoral process as a pretext for movement and mobilization across the region under the current circumstances.
“If the OLF wants to compete, let them do so like they do in Addis Ababa, but campaigning inside Oromia is a concern for our party,” a source quoted local PP hardliners as arguing. “But now they are moving through the zones and entering districts. If they are not allowed to compete, it is very worrying. Therefore, we need to follow their movements and take action preemptively.”
These allegations point to a strategy of preemptive disruption, with reports suggesting that regional officials are coordinating with unspecified parties to monitor and counter the opposition’s reach into rural constituencies.
The claims come amid a backdrop of severe political fragmentation and security concerns. Analysts note that the Oromia region, which holds the largest number of parliamentary seats (178 seats in the House of Peoples’ Representatives and 537 in the regional council) , remains a volatile battleground. The Oromo Liberation Army (OLA) insurgency continues in several zones, including East and West Wollega, rendering large areas insecure and complicating logistical preparations for the vote.
Opposition parties have long argued that the playing field is tilted. The Oromo Federalist Congress (OFC) has previously stated that participating in elections while its leaders are imprisoned or under threat would be “politics over the graves of its people” . In a joint statement issued late last year, a coalition of ten opposition parties, including the OLF and OFC, warned that proceeding without “enabling conditions”—such as the release of political prisoners, the reopening of party offices, and guarantees of freedom of movement—would result in a “sham democracy”.
The National Election Board of Ethiopia (NEBE) has cleared over 60 political parties to contest and approved 45 domestic observer groups . However, logistical and security hurdles remain daunting. A recent report by the Ethiopian Human Rights Commission (EHRC) highlighted that freedom of movement is “under siege” in multiple regions, with roadblocks, ambushes, and curfews making it nearly impossible for civilians and candidates to move safely—a prerequisite for any credible election.
“The NEBE must evolve from a mere administrator of rules to a courageous facilitator of political consensus,” wrote Sultan Kassim, an OFC official, in a recent analysis. “An election that is boycotted or only symbolically contested will not resolve Ethiopia’s deep-seated political questions. It will exacerbate them.”.
The residents who spoke out warn that the alleged collusion between party officials and security forces threatens to undermine the will of the Oromo people. “We send a message of brotherhood to everyone holding onto their Oromo identity in the zones and districts,” a resident pleaded. “Do not accept these directives they are giving you. Do not let them drag you into committing a crime against your own people.”
As the June 1 polling date approaches , the credibility of the election hangs in the balance. The combination of active insurgencies, restricted civic space, and deepening distrust between the ruling party and opposition forces suggests that without urgent corrective measures, the 2026 vote may struggle to confer legitimacy or unify the nation.
Oromedia 