The Case for Dual Citizenship in Ethiopia
In our increasingly interconnected world, the Ethiopian diaspora represents a vast reservoir of talent, capital, and cultural richness. To fully harness this potential, the Ethiopian government should formally recognize dual citizenship. This policy shift is a strategic imperative for national development, moving beyond outdated notions of exclusive allegiance to embrace a more inclusive and pragmatic vision of Ethiopian identity.
The current denial of dual citizenship creates an artificial and counterproductive divide. It forces a choice between a new life abroad and a fundamental connection to their homeland, stifling the very contributions the nation needs. The benefits of reform are clear and compelling:
- Economic Growth:ย Dual citizenship would unlock significant investment. By granting diaspora Ethiopians the full rights and security of citizenship, they would be empowered to invest more confidently in businesses, real estate, and the stock market, directly fueling entrepreneurship and economic growth.
- Knowledge and Cultural Exchange:ย This policy would fortify the bonds of culture and knowledge. It facilitates the seamless flow of ideas, skills, and heritage, ensuring that future generations remain connected to their roots and actively engaged in Ethiopia’s cultural and intellectual landscape.
- Political Engagement and Unity:ย Granting dual citizenship integrates the diaspora into the nation’s democratic fabric. It provides a formal voice in Ethiopiaโs future, transforming alienation into engagement and fostering a stronger, more unified global Ethiopian community.
- Global Competitiveness:ย Ethiopia is currently an outlier. Many nations across Africa and the world actively leverage dual citizenship to engage their diaspora. To compete for global talent and investment, Ethiopia must modernize its citizenship laws and join this progressive trend.
Ultimately, accepting dual citizenship is more than a legal updateโit is a profound commitment to inclusivity and progress. It is a recognition that the strength of a nation lies not only within its borders but also in the hands of its global citizens. By embracing its diaspora, Ethiopia can unlock a new chapter of development, unity, and shared prosperity.
Remembering Professor Hamdeessaa Tusoo: A Legacy of Oromo Advocacy
A Message of Condolence from the Oromo Liberation Front (OLF) on the Passing of Professor Hamdeessaa Tusoo
The Oromo Liberation Front (OLF) expresses its profound grief and sorrow upon learning of the passing of the esteemed Oromo scholar, historian, and human rights advocate, Professor Hamdeessaa Tusoo.
Professor Hamdeessaa Tusoo was born and raised in Nageellee Arsi, West Arsi Zone, in the southeastern region of Oromia.
From his youth, Professor Hamdeessaa was a witness to the oppression and resistance of the Oromo people under successive Ethiopian imperial regimes. His personal history reveals that he grew up amidst the struggles of his people, developing from an early age into a resolute individual who refused to be a tool of the enemy’s oppression.
After completing his primary and secondary education, Professor Hamdeessaa pursued advanced studies abroad. He earned a B.A. in History from Avondale College, Australia (1972), an M.A. in Conflict Resolution from Andrews University, USA (1974), and a Ph.D. in Conflict Resolution and Peacebuilding from Michigan State University, USA (1981). His doctoral research focused on conflict resolution, peacebuilding, and the role of Oromo cultural traditions.
Leveraging his academic expertise, he conducted various research projects and served as the Director of International Student Services and Oromo Cultural Affairs at George Mason University (1982โ1990), where he engaged deeply with the Oromo diaspora.
His distinguished academic career also included positions as a Professor in the Department of Conflict Resolution at Nova Southeastern University (1998โ2004), the Esau Distinguished Visiting Professor of Conflict Resolution at Menno Simons College, University of Winnipeg (2006โ2007), and a Professor in the Department of Peace and Conflict Studies at the University of Manitoba (2011โ2019).
Among his numerous scholarly publications is the work Creating The Third Force: Indigenous Processes of Peacemaking, which presents the Oromo Gadaa system as a model for other nations.
Professor Hamdeessaa also played a significant role in the Oromo liberation struggle. He collaborated with Oromo activists, both living and deceasedโsuch as Luba Guddinaa Tumsaa, Jaal Baaroo Tumsaa, Professor Muhaammad Hasan, Professor Asaffaa Jaallataa, and othersโon matters concerning Oromummaa (Oromo national identity).
Furthermore, he initiated the “Shanachaa Jaarsummaa” (Elders’ Mediation) process (2001โ2004) in a long-standing effort to resolve political conflicts within the Oromo liberation movement.
His contributions extended to international advocacy, including his involvement in the “Immigration and Refugee Forum” during the 1980s, which helped secure refugee status for Oromos in the USA, and his participation in the London Peace Conference (1991) aimed at transforming Ethiopia’s political system.
He was also instrumental in founding the Oromo Studies Association (OSA), through which he promoted extensive research and scholarship.
Moreover, as a professor to countless university students, he planted the seeds of peace, human rights, and social change, inspiring many to become advocates and achievers in these fields.
Professor Hamdeessaa Tusoo was an Oromo intellectual born into the Oromo struggle, who matured within it, and strived tirelessly to see the fruits of Oromo liberation. He passed away on November 22, 2025, in Winnipeg, Manitoba, Canada.
The Oromo Liberation Front (OLF) shares in this irreplaceable loss and extends its deepest condolences to his family, relatives, and the entire Oromo nation, wishing them patience and strength.
A fighter falls, but the struggle continues!
Victory to the Masses!
Oromo Liberation Front (OLF)
November 23, 2025
Finfinnee
Oromo Studies Association Remembers Professor Hamdeessaa Tusoo
Oromo Studies Association (OSA) Mourns the Passing of Professor Hamdeessaa Tusoo
The Oromo Studies Association (OSA) has expressed its profound sorrow upon the passing of the esteemed scholar and activist, Professor Hamdeessaa Tusoo.
In an official statement, OSA remembered Professor Hamdeessaa not only as a brilliant Oromo intellectual but also as a founding member who played an indispensable role in the establishment of the association. The statement emphasized that his contributions to the fields of Oromo scholarship and the global academic community were truly immeasurable.
The association highlighted his pivotal leadership from the very beginning, noting that he served as its first president and laid a strong foundation for the organization. This was at a critical time in 1986 when Oromo history, knowledge, and culture were under significant pressure. Professor Hamdeessaa provided crucial leadership and made immense contributions to building a robust institution dedicated to critical inquiry, intellectual empowerment, and collective advancement.
OSA’s statement further detailed the professor’s lifelong dedication. Born and raised in Oromia, he waged a long and steadfast struggle for the rights, dignity, and freedom of the oppressed Oromo people.
His commitment to the Oromo cause was evident early on; while in secondary school, he began his activism in human rights, demonstrating an unwavering sense of justice and a spirit of self-sacrifice for the goals of his people. These early experiences set the tone for a life dedicated to scholarship, mentorship, and public service.
After earning his Ph.D. from Michigan State University in 1981, Professor Hamdeessaa held significant academic positions at numerous prestigious institutions, including George Mason University, Antioch University, Nova Southeastern University, Menno Simons College, and the University of Manitoba.
His scholarly work was robust, focusing on critical areas such as peace and conflict, indigenous peacemaking, African oral traditions, and the politics of the Horn of Africa.
Beyond the academy, OSA noted, Professor Hamdeessaa Tusoo also played a major role in community service and empowerment, leaving a legacy that extends far beyond the classroom.
Oromia Support Group Details Human Rights Abuses in Ethiopia
Oromia Support Group Report Details Widespread Human Rights Abuses in Ethiopia
November 21, 2025ย โ The Oromia Support Group (OSG), an organization advocating for human rights, has released a damning 70-page report alleging systematic and widespread human rights violations across Ethiopia and the wider Horn of Africa.
The report, released on November 20, 2025, documents a severe crisis in Ethiopia, citing extensive human rights abuses, extrajudicial killings, the suppression of public dissent, and the widespread intimidation of civil society leaders.
The OSG’s findings echo concerns previously raised by international bodies. On September 9, 2025, during its 60th session, the UN Human Rights Council (UNHRC) expressed alarm over the human rights situation in Ethiopia, noting that rights to free expression, assembly, and political party association have been severely curtailed.
The OSG further highlighted significant concerns regarding the environment for the country’s upcoming 7th national election, scheduled for 2026, stating that civil society organizations and journalists are operating in a climate of intense fear and repression.
According to the OSG, a significant portion of the human rights violations in Ethiopia are perpetrated by state security forces and affiliated militias. The report details that the recurring inter-ethnic conflicts in Oromia, Amhara, and the post-conflict Tigray regions continue to inflict severe harm on civilian populations.
The group’s documentation provides a grim snapshot of Oromia, alleging that summary executions, arbitrary detentions, and property seizures by government forces are commonplace.
The OSG report specifically names numerous locations where these alleged killings have occurred, including major urban centers such as:
- Finfinnee (Addis Ababa)
- Shaggar
- Adaama
The list also encompasses a wide range of zones and regions across Oromia, such as:
- Shaawa:ย East, West, South-West, and Central Shaawa
- Arsi:ย West Arsi and East Arsi
- Hararge:ย East and West Hararge
- Wallagga:ย East, West, Qellam, and Horro Guduru Wallagga
- Gujii:ย East and West Guji
- Boorana
- Bunnoo Badallee
- Jimma
- Iluu Abbaa Booraa
This extensive list underscores the report’s central claim that human rights abuses are not isolated incidents but are pervasive throughout the Oromia region.
Remembering Obbo Dootii Turaa: A Legacy of Oromo Leadership
The Oromo Liberation Front (OLF) has announced the passing of the esteemed Oromo freedom fighter and elder, Obbo Dootii Turaa, expressing its profound sorrow at this great loss.
In an official statement, the OLF conveyed that the death of Obbo Dootii Turaa has left them with a sense of deep and immense grief.
Obbo Dootii was born in 1925 in Nageellee Arsi, Arsi West Zone, in the Southeastern part of Oromia. From a young age, he was deeply conscious of his identity. After completing his elementary education, he became a teacher in his home region, serving in Goobee town and later in Maqii, in East Shewa. In this role, he was dedicated to educating his people on various subjects, ensuring they knew their culture and identity, and teaching them about the realities of living under a foreign colonial system.
After moving to Finfinnee (Addis Ababa), he continued his education and, during the reign of Haile Selassie, ventured into business. He built a family home and a business enterprise, and he strategically used the wealth he accumulated to openly support the Oromo struggle for liberation.
He actively participated in the resistance against the feudal regime, taking part in the 1960s student movements and the initial organized resistance. He also supported the Macca and Tuulama Self-Help Association, contributing his professional skills and financial resources in a significant and visible manner.
Furthermore, during a time when few were dedicating themselves to the cause, Obbo Dootii transformed his business into a meeting place for freedom fighters and his family home into a safe house for them. He also provided material support to the Oromo Liberation Army (OLA).
Through his overt and covert work, he collaborated with members and supporters of the OLF, such as the late Luba Guddinaa Tumsaa, Baaroo Tumsaa, Muhee Abdoo, and former OLF High Council member Magarsaa Barii. He was subsequently accused by the oppressive regime of the time and imprisoned for ten years alongside Luba Guddinaa Tumsaa.
Throughout successive Ethiopian regimesโthe Haile Selassie monarchy, the Derg, and the TPLF/EPRDFโObbo Dootii Turaa was repeatedly imprisoned and severely persecuted.
Under the particularly brutal repression of the EPRDF/TPLF/OPDO regime, he was forced into exile, ultimately living as a refugee in the United States.
Obbo Dootii Turaa was a wise Oromo elder, a visionary leader, and a respected authority on Oromo affairs and identity. He remained unwavering in his commitment to Oromo freedom until his final days. He passed away on November 18, 2025, in the United States, at an advanced age after a period of illness.
Remembering Obbo Dootii Turaa: Oromo Freedom Fighter
Condolence Statement
On the Passing of Oromo Freedom Fighter and Elder, Obbo Dootii Turaa (1925-2025)
Oromo Liberation Front (OLF)
The Oromo Liberation Front (OLF) expresses its profound and deepest sorrow at the passing of the esteemed Oromo freedom fighter and elder, Obbo Dootii Turaa.
Obbo Dootii was born in 1925 in Nageellee Arsi, Arsi West Zone, in Southeastern Oromia. From a young age, he was deeply conscious of his identity. After completing his elementary education, he became a teacher in his home region, first in Goobee and later in Maqii, in North Shewa. In this role, he was dedicated to educating his people about their culture and history, teaching them about Oromo identity and the realities of living under a colonial system.
After moving to Finfinnee (Addis Ababa), he pursued business during the reign of Haile Selassie. He strategically used the wealth he accumulated to openly support the Oromo struggle for liberation.
He actively participated in the resistance against the feudal regime, taking part in the 1960s student movements and the initial organized resistance, including supporting the Macca and Tuulama Self-Help Association. He was among the few who dedicated their lives to the cause, transforming his business into a meeting place for freedom fighters and his home into a safe house. Furthermore, he provided material support to the Oromo Liberation Army.
Through his overt and covert work, he collaborated with members and supporters of the OLF, such as the late Luba Guddinaa Tumsaa, Jaal Baaroo Tumsaa, Jaal Muhee Abdoo, and former OLF High Council member Jaal Magarsaa Barii. He was subsequently accused by the oppressive regime of the time and imprisoned for ten years alongside Luba Guddinaa Tumsaa.
Throughout successive Ethiopian regimesโthe Haile Selassie monarchy, the Derg, and the TPLF/EPRDFโObbo Dootii Turaa was repeatedly accused, imprisoned, and severely persecuted. Under the particularly brutal repression of the EPRDF/TPLF/OPDO regime, he was forced into exile, ultimately living as a refugee in the United States.
Obbo Dootii Turaa was a wise Oromo elder, a visionary leader, and a respected authority on Oromo affairs and identity. He remained unwavering in his commitment to Oromo freedom until his final days. He passed away on November 18, 2025, in the United States, at an advanced age after a period of illness.
The Oromo Liberation Front (OLF) conveys its heartfelt condolences and shares in the grief of his family, relatives, and the wider Oromo nation. We pray for strength and resilience during this difficult time.
A Fighter Falls, The Struggle Continues!
Victory to the Masses!
Oromo Liberation Front (OLF)
November 18, 2025
Finfinnee
The Gada System: A Living Legacy Passed to a New Generation
The Gada system is the proud heritage of the Oromo people. It is a system of bravery and discipline, founded on structured laws, principles, and timelines.
For over a century, the succession of Gada assemblies faced suppression and was pushed to the brink of being lost to the harsh pressures of the time. However, because our people held steadfast to their system and culture, it has not only been revived but has also gained worldwide recognition. As is well known, the Gada system is registered by the United Nations Educational, Scientific and Cultural Organization (UNESCO) as an Intangible Cultural Heritage of Humanity.
The Guji Oromo have played an exceptional role in preserving this system to the present day. For the Guji, Gada is not just for the leaders; the entire community forms the foundation of this system. As evidence, since 1424 [2012 EC], the Guji have recorded every Abbaa Gada who has led them through successive generations, without significant error or omission. In that year, following established tradition, they gathered at Me’ee Bokkoo for the transfer of power (Baallii), establishing laws and conducting various rituals and ceremonies.
In accordance with Oromo law and tradition, the assembly sat continuously at Me’ee Bokkoo for the past seven days. They established and proclaimed the nine articles of “The Wayyooma Waaqaa Lafaa and the Bulii Olii of Sons and Daughters.” This assembly has a father. Its father is Abbaa Gadaa Jiloo Maandhoo. He was the 74th Haaganaa, or General Abbaa Gadaa, of the Guji.
The process for the 75th Baallii transfer has been completed. Abbaa Gadaa Jiloo Maandhoo has concluded his term and received his honor (daraaraa). He was celebrated with the verse:
โHoo’aa mi’ii gadaa tiyyaa
Hoo’aa itittuu gadaa tiyyaa
Hoo’aa areera gadaa tiyyaa
Hoo’aa daraaraa gadaa tiyyaaโ
(Farewell, the council of my Gada; / Farewell, the foundation of my Gada; / Farewell, the legacy of my Gada; / Farewell, the honor of my Gada.)
The Gada power has moved from Gadaa Harmuufa to Gadaa Roobalee. Abbaa Gadaa Jaarsoo Dhugoo has received the Baallii! The former Abbaa Gadaa, Jiloo Maandhoo, has become an elder! The door has been closed! The door is now closed!
This is how the Oromo people have brought the Gada system to this day. As a member of this generation, witnessing the Gada assembly at Me’ee Bokkoo and the peaceful transfer of power for the 75th time filled me with immense joy.
The core mission of our Reformist Government is to restore the Oromo people to their culture and identity. Consequently, we are focusing significant effort on revitalizing it for the benefit of our society. The Gada system is being integrated into the educational curriculum, taught from primary school levels. At the higher education level, we are encouraging research leading to Master’s and PhD degrees.
Furthermore, we are working to re-establish and institutionalize Gada values. By drawing from its philosophy, we have established the Cultural Court of Law to ensure restorative justice. We have institutionalized community service to strengthen social bonds.
To foster mutual support and responsibility, we have re-established the Buusaa Gonofaa system. Going a step further, we are providing nutritious meals to schoolchildren, building a healthy future generation. We are establishing the Gaachana Sirnaa (Security Institutions) to ensure public safety. In the future, these civic institutions will continue to expand their reach and efficiency.
Me’ee Bokkoo is a sacred site. For generations, it has been a center for legislative debate and judicial verdicts. Because it is where the Gada assembly convenes for the transfer of power, it is the parliamentary center for the Guji Oromo. It is a place of respect and cleanliness. This is why the Guji invoke the name of Me’ee Bokkoo when they pray to Waaqaa.
In this spirit, the Oromia Regional Government announces that the ceremony for the 76th Baallii transfer will be preceded by the construction of a grand amphitheater at Me’ee Bokkoo, as a cultural center.
I extend my congratulationsโbaga geessanโto the Guji people and all Oromo people, for successfully reaching the 75th Gada transfer at Me’ee Bokkoo. My hope and vision for the coming years is that it will be a time when our culture flourishes and our identity is fully restored.
Gadaan quufaa gabbina (The Gada of Quufa is prosperity);
Gadaan Roobalee misa (The Gada of Roobalee is honey).
Horaa Bulaa; Deebanaa! (The Hora of Bulaa shall return!)
President of the Oromia Regional Government
Oromo Story
The Oromo Story: A Living Tradition of History, Myth, and Memory
An “Oromo story” embodies the vast and vibrant tapestry of oral traditions, historical narratives, and collective experiences of the Oromo people, the largest ethnic group in Eastern Africa. Primarily inhabiting Ethiopia and northern Kenya, the Oromo have preserved their identity through a powerful oral culture, passing down through generations a rich heritage of myths, legends, folktales, and biographies of pivotal figures.
Historical and Cultural Narratives
These stories are deeply rooted in the Oromo experience as pastoralists and agriculturalists, chronicling their history of resilience against marginalization and their enduring efforts to safeguard a unique cultural identity. The narratives weave together epic events like the Great Oromo Migrations, the evolution of the sophisticated Gadaa system of democratic governance, the spiritual beliefs of Waaqeffanna, and the profound rites of passage that mark a lifetimeโfrom birth and marriage to funeral ceremonies.
Exemplar: The Tale of Hawecha the Dreamer
A quintessential story from this tradition is that of Hawecha, a revered prophetess who lived two centuries ago. In an era dominated by male leadership, Hawecha emerged as a central spiritual figure, renowned for her prophetic dreams. Her visions, which foretold wars, famines, and epidemics, remain a celebrated part of Oromo folklore, underscoring the vital role of women’s wisdom and mystical insight. The enduring legacy of Hawecha’s story serves to inspire and guide the community, reflecting core Oromo values of prophecy, collective well-being, and resilience.
Stories of Struggle and Survival
The Oromo narrative tradition also gives voice to profound historical trauma, including the harrowing accounts of Oromo children enslaved in the late 19th century. Preserved in autobiographical records, these stories transform past suffering into a testament of survival, offering critical insight into the unyielding endurance of Oromo identity despite forced displacement and immense hardship.
Enduring Themes in Oromo Stories
Across this diverse body of work, several powerful themes resonate:
ยท The central importance of community and familial bonds.
ยท A deep reverence for ancestors, the natural world, and spiritual beliefs.
ยท Foundational lessons in justice, resilience, and ethical leadership.
ยท The crucial preservation of language and collective memory through oral tradition.
More than mere tales, Oromo stories are the vital vessels of identity, cultural values, and shared aspirations. They are the living thread that sustains cultural continuity, ensuring the survival of the Oromo spirit through centuries of challenge and change.
Ethiopian Opposition Calls for Fair 2026 Election Conditions
Press Release: Ethiopian Opposition Parties Outline Fundamental Preconditions for a Credible 2026 Election
Addis Ababa, November 12, 2025 โ The undersigned coalition of Ethiopian opposition parties has closely monitored the National Electoral Board of Ethiopia’s (NEBE) preliminary activities concerning the 2026 General Election.
While we acknowledge this as a procedural step, we state unequivocally: in the complete absence of a democratic foundation in Ethiopia today, and without a guaranteed conducive environment, this exercise is a hollow and meaningless endeavor.
Historically, Ethiopian elections have been political performances designed to legitimize an authoritarian system. They have been neither free nor fair, their results neither credible nor publicly accepted. Consequently, they have exacerbated conflict and instability rather than resolving the nation’s profound political crises. A genuine election must be an expression of citizens’ democratic rights, not a tool for rulers to consolidate power.
Therefore, for the 2026 election to represent a genuine step toward lasting peace and a decisive break from this past, we insist that creating a conducive environment is not optional, but an absolute prerequisite. Before any discussion of an electoral calendar can begin, the Ethiopian government must take immediate and concrete action on the following non-negotiable foundational conditions:
1. An Inclusive National Dialogue and Political Settlement
The government must immediately initiate a comprehensive political dialogue with all opposition parties, including those in exile and armed struggle, to agree on a shared roadmap for a genuine democratic transition. An election held without prior national consensus on the nation’s existential issues will only deepen the crisis and cannot produce a legitimate outcome.
2. An End to Armed Conflict and Guaranteed Security
The devastating wars in Oromia, Amhara, Tigray, Afar, and beyond must be brought to a swift, permanent, and verifiable end. Peace and security are the bedrock of any credible election. All parties, candidates, voters, and observers must be able to operate freely and safely across the entire country.
3. The Unconditional Opening of Political Space
The government must immediately and unconditionally release all political prisoners. Hundreds of illegally shuttered opposition party offices must be reopened, and the systematic harassment and intimidation of political opponents must cease. Participating in an election while our leaders are imprisoned and our offices are closed is not a credible democratic process.
4. Fundamental Institutional and Legal Reforms
We question the capacity and independence of the NEBE and demand its reconstitutionโfrom the board level to polling station staffโthrough a transparent, consensus-based process with full political party participation. The electoral law must be fundamentally amended to ensure a fair, inclusive, and proportional system, including the removal of the restrictive support signature requirement.
5. Guaranteed Neutrality of State Institutions
A legally binding agreement must ensure the tangible neutrality of all security forces (defense, police, intelligence) and the judiciary. These institutions must serve the constitution and the nation, not the ruling party. A secure environment where citizens can vote without fear is non-negotiable.
6. Unfettered Press Freedom
The persecution of journalists must end, and all legal barriers stifling independent media must be removed. All local and international media must have equal access to information and polling stations, and face no restrictions on dissemination.
7. Robust Observation by Domestic and International Monitors
The government must legally guarantee the unhindered participation of credible domestic and international observers throughout the entire electoral process. The NEBE’s deployment of unvetted “domestic observers” is insufficient and will not guarantee credibility.
A Call for Verification and Unity
To ensure these are not empty words, the fulfillment of these conditions must be verified by independent international actors, including the African Union (AU), European Union (EU), and United Nations (UN). Public trust must be built through reliable agreements among all electoral stakeholders.
We therefore issue a collective call to the government and ruling party to immediately begin fulfilling these preconditions.
We also call upon all genuine democratic political parties, civic organizations, media, and the people of Ethiopia to unite in demanding this democratic foundation. The 2026 election can only be historic if we first build the ground upon which it can stand. Our mission for unity cannot be postponed.
Finally, we call upon Ethiopia’s international partners and friendly nations to stand with the Ethiopian people in this struggle to build a democratic system, thereby rendering a great service to our nation and its future.
Unity is Strength! A United Struggle Will Prevail!
List of Signatory Parties:
- Hibir Ethiopia Democratic Party (Hibir Ethiopia)
- All Sidama People’s Democratic Unity Party (ASPDUP)
- Balderas for Genuine Democracy (Balderas)
- Ethiopian People’s Revolutionary Party (EPRP)
- Ethiopian Social Democratic Party (ESDP)
- Ethiopian Political Parties Joint Forum (MEDREK)
- Oromo Liberation Front (OLF)
- Oromo Federalist Congress (OFC)
- Wolaytta National Movement (WNM)
- Arena Tigray for Democracy and Sovereignty (Arena Tigray)
November 12, 2025, Addis Ababa, Ethiopia
Why Sadaasa 9 (November 9) holds a place of supreme importance in the history of the Oromo struggle for freedom?
Sadaasa 9 (November 9) holds a place of supreme importance in the modern Oromo struggle for freedom because it marks the beginning of a watershed protest movement that fundamentally transformed the nature of the resistance against the Ethiopian government.
Here is a detailed breakdown of why this date is so significant and is commemorated annually.
1. The Trigger: The “Master Plan” for Addis Ababa
The immediate catalyst was the **2006 Master Plan**, a massive urban expansion scheme by the government that aimed to annex large swathes of Oromia farmland surrounding the capital, Finfinne (Addis Ababa). For the Oromo people, this was not merely a municipal boundary adjustment; it was an **existential threat**. It meant:
* Mass Dispossession: The forced eviction of Oromo farmers from their ancestral land with little to no compensation.
* Cultural Erasure: The further erosion of Oromo identity, sovereignty, and their historical connection to Finfinne.
* Economic Marginalization: The loss of livelihood for millions, turning self-sufficient farmers into a displaced underclass.
The Master Plan was seen as the ultimate symbol of garbummaa (systemic exploitation, subjugation, and denial of Oromo rights) under the Ethiopian state.
2. The Outbreak of the Oromo Protests (Fincila Diddaa Garbummaa – FDG)
In response to this plan, widespread protests erupted spontaneously, primarily led by **Oromo youth (the Qeerroo)**. While discontent had been simmering for decades, **Sadaasa 9, 2015**, marks a pivotal moment when these protests exploded into a coordinated, mass movement.
The protests that began on and around this date were characterized by:
* Mass Mobilization: It was not led by a single political party but was a genuine grassroots uprising involving students, farmers, professionals, and elders across virtually all of Oromia.
* Strategic Non-Violence: Initially, the protests were largely peaceful, involving marches, sit-ins, and the symbolic raising of the Oromo flag.
* A Clear, Unified Message: The protests unified various Oromo grievancesโpolitical marginalization, economic exploitation, cultural suppressionโunder the central demand to cancel the Master Plan and secure Oromo self-rule.
3. The Government’s Brutal Crackdown and Martyrdom
The Ethiopian government’s response was swift and extremely violent. Security forces used live ammunition, mass arrests, torture, and intimidation to crush the protests.
This crackdown had a profound effect:
* Creation of Martyrs: Hundreds, and eventually thousands, of unarmed protesters were killed. Sadaasa 9 became a day to remember these wareegamtoota (martyrs) who gave their lives for the cause.
* International Spotlight: The brutal suppression drew unprecedented international attention from human rights organizations like Amnesty International and Human Rights Watch, global media, and diplomats, putting the Ethiopian government under intense scrutiny.
* Radicalization of the Movement: The violence convinced many Oromos that peaceful protest was futile, further cementing their resolve and transforming the **Qeerroo** into a formidable, disciplined force for change.
4. A Historic Turning Point
The protests that began on Sadaasa 9, 2015, ignited a fire that could not be extinguished. They:
* Shattered the Climate of Fear: For the first time in a generation, the Oromo public massively and openly defied the state.
* Forged a New Generation of Leaders: The **Qeerroo** movement demonstrated immense organizational skill and strategic patience.
* Laid the Groundwork for Political Change: The sustained pressure from these protests over the next three years critically weakened the ruling party and was the primary force that led to the resignation of Prime Minister Hailemariam Desalegn and the rise of Abiy Ahmed in 2018. The **Master Plan was officially canceled** in January 2016 as a direct result of the protests.
—
Summary: Why Sadaasa 9 is Commemorated
In essence, Sadaasa 9 is commemorated because it marks the birth of the Oromo Protest Movementโa decisive, transformative moment in the struggle.
* It is a Day of Remembrance: To honor the courage and sacrifice of the wareegamtootaa (martyrs) who were killed.
* It is a Day of Resistance: It symbolizes the collective rejection of garbummaa and the reclaiming of Oromo identity and agency.
* It is a Day of Resilience: It celebrates the power of a united people to challenge a repressive state and force historic political concessions.
* It is a Foundational Date for Modern Oromo Nationalism: For the Oromo youth and the diaspora, it represents their “1776” or “Sharpeville”โa defining date where their generation took center stage in the fight for their people’s future.
Therefore, Sadaasa 9 is not just a date on the calendar; it is a powerful symbol of sacrifice, unity, and the unyielding pursuit of freedom in the face of overwhelming odds.
Oromedia 