Victoria Commemorates National Day of Mourning for Bondi Victims
Feature News: Victoria Joins National Day of Mourning, Illuminating a Path Forward from Bondi Tragedy
MELBOURNE, VIC – Today, Victoria stands in solemn solidarity with the nation, observing a National Day of Mourning to honour the 15 lives lost in the devastating terrorist attack at Bondi Beach’s Jewish community centre on December 14, 2025.
The Victorian Department of Premier and Cabinet has outlined the state’s formal acts of remembrance, framing the day as both a moment for collective grief and a resolute stance against hate. “It is a day for all Australians to come together to grieve, remember, and stand against antisemitism and hate,” the statement read.
Across the state and the country, visual symbols will mark the day’s gravity. Flags will be flown at half-mast at all Commonwealth and Victorian Government buildings—a universal gesture of loss and respect. As dusk falls, the tribute will transform. Major landmark buildings across Victoria’s skyline will be illuminated in white, a deliberate symbol of light, peace, and resilience cutting through the darkness of tragedy. “A symbol of light, as we move forward as a nation,” the government statement noted.
The commemoration will reach its poignant peak at 7:01 PM, the exact time the attack unfolded. Australians are invited nationwide to observe a minute of silence, a shared national pause to remember the 15 innocent victims whose lives and futures were tragically stolen.
The coordinated national response, which includes similar observances from federal and other state authorities, underscores a unified commitment to social cohesion. By designating a National Day of Mourning, officials aim to channel raw community sorrow into a reaffirmation of shared values—condemning antisemitic violence and all forms of bigotry while honoring the victims with dignity.
Today, as buildings glow white and flags hang low, Victoria’s official acts of remembrance serve as a public covenant: to mourn deeply, to remember collectively, and to walk forward together, guided by light.
Australia Observes National Day of Mourning After Bondi Attack
SYDNEY, Thursday, 22 January 2026 – The nation will come to a standstill in quiet reflection today as Australia marks a National Day of Mourning for the 15 innocent lives lost in the tragic anti-semitic attack at Bondi Beach last month.
On 14 December 2025, a devastating act of violence shattered the community of Bondi, targeting its Jewish community centre and leaving a nation in mourning. Today, Thursday, 22 January, is dedicated to honouring the victims, their grieving families, and all communities scarred by the tragedy.
A Nation’s Symbols at Half-Mast
As a mark of solemn respect, the Australian Government has directed all flags across the country, including on government buildings and naval vessels, to be flown at half-mast from sunrise to sunset. The visual gesture represents a nation’s collective grief and solidarity.
The official commemoration will reach its poignant peak this evening. Australians in every state and territory are invited to join in a shared national moment: lighting a candle at 7:01pm AEST—the time the attack unfolded—and observing one minute of silence.
“This simple, powerful act is a symbol of our remembrance and our unity,” a government statement read. “It is a light against the darkness of hate, a silent promise to stand together.”
Community and Coalition Stands in Solidarity
The Federation of Ethnic Communities’ Councils of Australia (FECCA), the peak national body representing Australia’s multicultural communities, issued a powerful statement of solidarity.
“FECCA stands firmly with the Jewish community and all those affected by this horrific act of hate,” the statement said. “We call for unity, compassion, and responsible public discourse in our shared efforts to eradicate anti-Semitism, racism, and all forms of bigotry from our society.”
The call underscores the day’s dual purpose: not only to mourn but to reaffirm a commitment to social cohesion. Vigils and interfaith gatherings are being held in capital cities and towns nationwide, bringing together leaders from diverse faiths and cultural backgrounds in a show of collective resilience.
A Day of Reflection and Resolve
Today is more than a date on the calendar; it is a national pause. It is a day for Australians to reflect on the preciousness of life, the strength found in community, and the enduring values of tolerance and respect that define the nation.
As candles are lit in windows from Bondi to Broome, the message is clear: Australia mourns together, remembers together, and stands determined to ensure that light and unity prevail over hatred and division.
Oromo Freedom Fight: Adapting Through Generations
The Unstoppable Train of Oromo Struggle: Navigating Detours on the Long Road to Freedom
As the Oromo Liberation Struggle evolves through generations, internal debates and shifting allegiances test its unity while fueling its enduring momentum.
The Oromo struggle for self-determination has never relied on today’s technology or instant communication. Historically, Oromo intellectuals and leaders from all regions – East, West, North, and South – united under the common banner of Oromumma (Oromo national identity). They converged with a shared goal: to liberate the Oromo people and their homeland from subjugation. This foundational mission continues to live on in new generations.
History shows that in any protracted struggle, there are those who win and those who are won over. Individuals who were once active participants or leaders sometimes shift allegiances, abandon the cause, or change sides at critical junctures. Within the Oromo struggle, some who initially fought against the imperial system later shifted to defending the very Ethiopian imperial structure when the Oromo people mobilized to reclaim their inherent right to self-rule. We see those who left the Oromo Liberation Front (OLF) to spend their twilight years propping up the oppressive empire.
When a people’s struggle is long, the commitment of its fighters is tested. Some persevere through the long years, while others, from leadership to the rank-and-file, grow weary. Some withdraw, others are co-opted, and some simply disappear. Yet, the struggle itself does not halt; it regenerates, absorbing new generations and maintaining its forward momentum. This is why it is likened to a train.
A train, once departed, does not stop until it reaches its final destination. Some passengers disembark at stations convenient for them, having traveled as far as they wished. Others may fall off along the tracks. But the train continues, picking up new passengers at every stop, joining them with those who began the journey, all moving together. The struggle operates similarly. If it stalls for a decade, thousands more join its ranks. Thus, even if some OLF leaders or members abandon it, new generations, believing deeply in its cause and ready for sacrifice, will take their place.
The core mission of the OLF is to secure a system of freedom for the Oromo people.
Historical figures like Jaal Dawud Ibsa and Obbo Leencoo Baati once shared a common goal and vision. Their paths, and those of many others, reflect the complex dynamics of a movement navigating the arduous journey toward liberation.
Bishoftu Landholders Imprisoned: Unpacking Eviction Controversy
Eight Farmers and Landholders Imprisoned in Bishoftu After Defying Eviction Order
BISHOFTU, OROMIA – Eight individuals, primarily farmers and family heads, are currently being held at the Dhaka Booraa detention center in Bishoftu town after reportedly refusing to vacate their homes on an area known as “Aabbuu” land. The group was forcibly evicted and detained after their refusal to leave voluntarily, according to information obtained by the Oromo Media Network (OMN).
The individuals detained are identified as both landowners and tenant farmers, holding legal documentation for the land from either their fathers or previous owners. The list provided by OMN details their circumstances:
- Biraanuu Tolosaa: Holds ownership documents certified by a court. Father of 2.
- Dammaa Kaasa: A tenant farmer (qotee bultuu).
- Zawuduu Juuflaa: Holds court-certified documents granted by his father. Father of 6.
- Likkuu Miidhaksa: Holds court-certified ownership documents. Mother of 5.
- Shuumii Juuflaa: Holds court-certified documents granted by his father. Father of 6.
- Biree Tarruu: Holds court-certified documents granted by his father. Father of 2.
- Baalchaa Bashaadaa: Holds court-certified documents granted by his father. Father of 3.
- Abarraa Lammeechoo: Holds court-certified documents granted by his father. Is a person with a disability.
- Qorichoo Gammachuu: Holds land received from his family. Father of 4.
The case highlights tensions over land rights and eviction procedures. The detainees’ possession of court-certified documents suggesting legal ownership or tenure raises significant questions about the basis of the eviction order and their subsequent arrest.
Officials from the Bishoftu city administration or local police have not yet issued a public statement regarding the specific charges against the group or the legal authority for the eviction at the “Aabbuu” site.
Community sources express concern over the detention of multiple breadwinners and a person with a disability. The incident is expected to amplify ongoing debates about land disputes, due process, and the protection of livelihoods in the region.
This is a developing story. Further updates will follow as more information becomes available from official sources.
Unity and Revival: The Rise of the Heero Council
Historic Gathering at Odaa Roobaa: The Heero Council Ascends, Uniting the Five Branches of Arsii
In a landmark ceremony resonating with deep historical significance, the 20 Dhaddachas (Gadaa class leaders) of the Arsii Sikkoo Mandoo generation gathered under the sacred Odaa Roobaa sycamore. From this assembly, the most senior and pivotal leader, the Dhaddacha Heeroo, has formally risen, marking a decisive moment in the restoration and unity of the Arsii Gadaa system.
The ascension of the Dhaddacha Heeroo is the culmination of a major decree passed during the recent Dhaddacha Guutaa (Grand Assembly). This decree, rooted in a call made by the Abbaa Gadaa of all Arsii, Aliyyii Muhaammad-Suruur, mandated the reconstitution of this supreme council. Its purpose is to reunite the five historic branches (Baalli) of the Arsii nation—Birmajii, Bultuma, Bahara, Horata, and Roobalee—whose people are spread across the lands of Baale, Diida’a, Gadab, Albaso, Laangannoo, and Dambal.
A Unifying Vision for a Dispersed People
Abbaa Gadaa Aliyyii Muhaammad-Suruur, during his term of office, has spearheaded efforts to bring the dispersed children of Sikkoo Mandoo back to their rightful place within the Gadaa structure. Strengthening this mission, the recent decrees are a high-level strategy designed to foster unity among the five branches. The plan specifically allocates a dedicated week for the branches to meet, allowing communities separated by distance to see each other, share ideas, and discuss their collective concerns.
A Community’s Determined Effort
The successful execution of this profound ceremony is credited to the exceptional effort and organization of the broader community, particularly the people of Baalee Bahaa and the residents of the historic Laga Hidhaa district. Their deep commitment to the success of this Gadaa event underscores the living, community-driven nature of the institution.
This gathering at Odaa Roobaa transcends ritual. It is a powerful act of political and cultural revitalization, signaling the Arsii Sikkoo Mandoo’s intent to reclaim the cohesion and governance envisioned by their forefathers. As the Heero council takes its place, it reaffirms the core Gadaa principle: “Gadaan ta misaaf mirgaati” — “Gadaa is both a duty and a right.”
The rise of the Heero is not just a return to formality; it is the reassembly of a people’s parliament under their sacred tree, ready to guide their future through the ancient, yet ever-relevant, laws of balance, justice, and collective responsibility.
Vanguard Generation: Candidates Shaping Oromo Future
FEATURE NEWS
The Vanguard Generation: Young Oromo Candidates Emerge as the Face of OLF’s Election Bid
As Ethiopia prepares for its pivotal Seventh General Election, a profound generational shift is unfolding within the ranks of the Oromo Liberation Front (OLF). The party’s slate of candidates is increasingly defined by a cadre of highly educated, media-savvy, and strategically-minded young Oromos who represent the maturation of a decades-long struggle and the living hope of their people.
The upcoming election is viewed by many within the Oromo national movement not merely as a political contest, but as a potential culmination. The prospect of seeing these young, academically and professionally accomplished candidates—”who have grown up wise and skilled within the sphere of the OLF”—enter Parliament is seen as the realization of the Oromo people’s long-held aspiration for rightful representation and justice.
From Sacrifice to the Ballot Box
The OLF underscores that these candidates embody a legacy of sacrifice. “The OLF is presenting these educated youth,” states a party communique, “who have forsaken their own personal lives and safety to fight for the protection of their people’s interests.” Their candidacies are framed not as personal ambition, but as the logical next step in a collective liberation struggle. They are portrayed as the intellectual and political heirs of that struggle, now prepared to translate its objectives from the fields of activism into the halls of legislation.
The party message strikes a tone of determined optimism and urgent action: “As you know, the Oromo people who speak for you and on your behalf—when the day comes that the National Election Board confirms the locations where the election will be held, we will gather the candidates who represent you and prepare them.” The ultimate aim is to ensure the election becomes a peaceful, legitimate forum where “the rights of our nation are respected.”
More Than Politicians: Storytellers, Historians, and Strategists
Crucially, the OLF is reframing the identity of its political representatives. “These are not just political figures,” the narrative asserts. “They are historians, writers, strategists. They are the children of the Oromo people.”
This characterization is powerful. It positions these candidates not as distant bureaucrats, but as organic intellectuals whose understanding is rooted in the lived history and cultural consciousness of their community. They are presented as the very storytellers and analysts who can articulate the Oromo narrative within—and to—the Ethiopian state.
A Critical Test of the Political Transition
The emergence of this “vanguard generation” within the OLF’s electoral strategy marks a critical test for Ethiopia’s post-2018 political transition. Their participation seeks to answer a fundamental question: Can a movement historically engaged in armed struggle successfully channel its energy, its grievances, and its vision through democratic competition?
For the Oromo electorate, particularly the youth (Qeerroo), these candidates represent a bridge between the protest-filled recent past and a potential future of institutional influence. Their success or failure at the polls will be interpreted as a verdict on the feasibility of achieving Oromo objectives through parliamentary means.
As the election campaign begins, the world will be watching not just the OLF as a party, but this new generation of leaders. They carry with them the weight of history, the expectations of a nation, and the formidable task of transforming a legacy of resistance into a blueprint for governance.
Six Major Decrees from the Historic Gadaa Assembly for Community Renewal
Historic Gadaa Assembly in Baalee Bahaa Enacts Six Major Decrees for Social Renewal
LAGA HIDHAA DHAADDACHA HEEROO, BAALEE BAHAA – A major Gadaa assembly of the Arsii Sikkoo Mandoo generation is currently underway at the historic site of Dhaddacha Heeroo, signaling a significant restoration of its traditional leadership structure and the enactment of sweeping social mandates.
The central act of the assembly is the formal reinstatement of the senior Dhaddacha Heeroo council. This council, comprised of the five senior Luba Gadaa from among the younger Gadaa classes operating under the Odaa Roobaa ritual center, is being restored to its full authority. This move directly implements a prior resolution to reinstate twenty (Dhaddachas) of the Sikkoo Mandoo generation.
With the restoration of this senior council, the assembly has proceeded to deliberate on and proclaim six major decrees (murtiiwwan gurguddoo), addressing critical issues from marriage and culture to security and environmental protection.
The Six Major Decrees of the Assembly:
- Leadership Restoration: Formalizes the return of the Dhaddacha Heeroo council and the reinstatement of the twenty Sikkoo Mandoo Dhaddachas, completing a key structural revival.
- Regulation of Marriage and Heerumaa (Bridewealth): Mandates that gabbarri (a customary fine or compensatory payment) must be settled in cases related to marriage and bridewealth, aiming to standardize and resolve disputes within these customary practices.
- Cultural Revival and Propriety: Calls for the return and strict observance of safuu (moral and ethical codes) and traditional customs (aadaa fi duudhaa), emphasizing a cultural renaissance rooted in ancestral values.
- A Universal Mandate for Peace: Issues a powerful decree on peace (nagaa), stating that all unresolved conflicts must be settled peacefully. It calls upon every individual to heed the call of Gadaa fathers and Siinqee (women’s institution) elders and come forward for reconciliation, placing peace as the foremost communal priority.
- Curbing Illegal Migration: Addresses the concerning trend of youth being trafficked and illegally sent abroad. The decree states this must stop, highlighting the Gadaa system’s role in confronting modern social crises affecting its youth.
- Environmental Protection: Decrees the protection of natural resources (qabeenya uumamaa), specifically ordering that deforestation (biqiltuu) must be halted and managed. This underscores the indigenous ecological stewardship inherent in the Gadaa system.
A Living System Addressing Contemporary Challenges
The convocation of this assembly and the scope of its decrees demonstrate the Gadaa system’s dynamic role as a living governance framework. It is not merely conducting ritual observances but is actively legislating on pressing issues—from safeguarding youth against trafficking to enforcing environmental conservation and mandating universal peace-building.
The reinstatement of the senior council provides the institutional authority to oversee the implementation of these far-reaching decisions. The assembly at Dhaddacha Heeroo thus stands as a potent example of indigenous sovereignty in action, using its restored structures to mandate social, cultural, and environmental order for the Arsii Sikkoo Mandoo community and beyond.
Seventh General Election: OLF’s Strategic Shift to Politics
Oromo Liberation Front Prepares for Seventh General Election, Announces Strategic Pivot
FINFINNEE – In a significant political announcement, the Oromo Liberation Front (OLF) has declared its readiness to contest in Ethiopia’s upcoming Seventh General Election, scheduled to be held in five months. The party’s announcement signals its intent to transition fully from its historical armed struggle to a peaceful political competition within the nation’s electoral framework.
OLF officials confirmed that the party is undertaking final preparations to meet all the legal and procedural requirements set by the National Election Board of Ethiopia (NEBE) for participation. The statement underscores a pivotal shift: “The OLF, which returned from armed struggle to peaceful political struggle in 2018, announces that it is completing the prerequisites required of it by the NEBE to participate.”
This move represents the most concrete step yet in the party’s often-turbuous journey into mainstream politics since its leadership returned to Ethiopia following the 2018 peace agreement. By affirming it can contest “in places where the National Election Board conducts elections,” the OLF is positioning itself as a nationwide contender, aiming to mobilize its traditional base and beyond.
A Commitment to Democratic Process
A core tenet of the announcement is the party’s stated respect for the will of the Oromo people. “In this Seventh General Election, it is stated that the OLF will respect the vote that its people give it,” the declaration noted. This framing presents the OLF as a democratic entity prepared to accept electoral outcomes, a crucial message for both its supporters and the broader political landscape.
Jaal Jabeessaa Gabbisaa, a party official, emphasized the organization’s commitment, stating, “The OLF will do everything required of it for the Seventh General Election… it is prepared.”
Forging a New Political Identity
The announcement also hints at an internal reorganization and candidate selection process. The OLF indicated it is “placing people who represent it and execute the objectives of the OLF” into candidacy positions. This suggests an effort to build a coherent electoral team that can translate the party’s longstanding objectives into a compelling political platform for the ballot box.
Analysis: A High-Stakes Gambit
The OLF’s participation in the election is a high-stakes endeavor. For the government and international observers, it tests the inclusivity and credibility of Ethiopia’s post-conflict political process. For the OLF, it is a definitive test of its political relevance and organizational capacity in a peaceful, competitive arena.
Success could see the party secure a substantial bloc in parliament, giving it a direct platform to advocate for Oromo interests within the federal system. Failure, or a poor electoral showing, could weaken its influence and spark internal dissent.
The next five months will be critical as the OLF finalizes its registration, campaigns, and navigates the complex electoral environment. Its participation promises to make the Seventh General Election one of the most closely watched and consequential in recent Ethiopian history, a direct measure of whether a historic armed movement can successfully reinvent itself as a potent political force.
Gadaa Assembly: Reviving Oromo Identity and Democracy
Gadaa Assembly in Harar Champions Oromo Identity, Peace, and Pre-Colonial Democracy
HARAR, OROMIA – In a vibrant display of cultural continuity and unity, the Gumii Gadaa (Gadaa Assembly) of the Humbannaa Bareentoo Oromo generation was held in the historic city of Harar. Convening under the theme “Gadaa is Oromo Identity, Equality, Peace, and Justice,” the assembly brought together diverse Gadaa councils and a broad public audience to reaffirm the enduring values of the indigenous Oromo governance system.
The significant gathering saw the participation of leaders from three major Oromo Gadaa lineages: the Abbootiin Gadaa Humbannaa, Abbootiin Gadaa Afran Qalloo, and Abbootiin Gadaa Ituu. The event served as a powerful platform to discuss Gadaa’s role as a bedrock of social order and a precursor to modern democratic ideals.
Gadaa as a Foundational System of Equality and Governance
Addressing the assembly, Abbaa Gadaa Humbannaa Bareentoo, Gugsaa Ibsaa, articulated the system’s core philosophy. He stated that the Gadaa system is the framework through which all human beings are born equal and should live as equals—a principle embedded in its social and political structures.
“Peace is essential for everyone, and therefore, paramount attention must be given to peace,” Abbaa Gadaa Gugsaa emphasized, highlighting the system’s intrinsic link to stability and social harmony. He further described Gadaa as a system of “development, unity, brotherhood, and love.”
Official Recognition of Historical Contribution
Regional officials acknowledged the profound historical and contemporary relevance of the Gadaa system and the Oromo people.
Mr. Naasir Ahmad, Head of the Harari Regional Culture, Sports, and Tourism Bureau, praised the Humbannaa Bareentoo lineage for playing a distinctive and vital role in the struggle and interests of the Oromo people throughout history.
He also made a striking historical assertion, noting that “the Gadaa system was an example of democracy before the concept of democracy itself [existed in the region].”
Echoing this sentiment, Ms. Sa’aada Abdurahman, Head of the East Hararghe Zone Culture and Tourism Bureau, reminded attendees that the Oromo people have lived for centuries with their own history, language, culture, and self-governing Gadaa system.
She provided a compelling timeline, asserting that “the Oromo people governed themselves with the Gadaa system for over 700 years,” and that this system predates the democracies currently practiced in Western nations by some 200 years.
A Convergence of Leadership and Legacy
The assembly was attended by senior leadership from the Harari Regional State and East Hararghe Zone, alongside delegations from the three participating Gadaa councils and numerous invited guests.
The convening of this Gadaa assembly in Harar—a city emblematic of Ethiopia’s rich Islamic and cultural heritage—signifies a strengthening cross-cultural recognition of the Oromo system. It reinforces Gadaa not as a relic of the past, but as a living, breathing institution that offers timeless principles of egalitarianism, peaceful coexistence, and cyclical leadership.
By framing Gadaa as both the core of Oromo identity and a pioneering democratic model, the Humbannaa Bareentoo assembly serves as a potent reminder of Ethiopia’s deep and diverse wells of indigenous governance knowledge, now receiving renewed scholarly and official appreciation.
Reclaiming Oromummaa: The Journey of Oromo Studies
Bringing ‘Oromummaa’ into Focus: Four Decades of Reclaiming an Indigenous Legacy
JANUARY 9, 2026 – As the Oromo Studies Association (OSA) approaches its 40th anniversary, it has released a landmark statement that is part historical reflection, part scholarly triumph, and part urgent defense. The statement, authored by OSA President Dr. Ibrahim Amae Elemo, chronicles a transformative journey: from the systemic erasure of Oromo history to the global recognition of its indigenous democratic systems, and now, to a new wave of attacks targeting the scholars who brought this legacy to light.
Central to this four-decade effort is the concept of Oromummaa—a term embodying the collective values, institutions, and worldview of the Oromo people, the largest ethnic group in Ethiopia. Once dismissed, Oromummaa has been meticulously restored by OSA scholars through research that has redrawn the map of Horn of Africa studies.
From Erasure to Reclamation
The OSA’s founding in the 1980s was a direct response to a void. Prior to its establishment, Oromo heritage was not merely absent from academia and state narratives; it was actively suppressed. As the statement details, a state ideology of “Ethiopianism” promoted Orthodox Christianity, the Amharic language, and Abyssinian culture as the sole legitimate national identity. The Oromo language, Afaan Oromoo, was banned in schools and public life until 1992, and students were punished for speaking it or using Oromo names.
“The national project,” the statement asserts, “was to ‘Ethiopianize’ the peoples of the south and center through enforced cultural unification.” In this process, the Oromo—despite constituting about half of Ethiopia’s population—were portrayed as backward and ahistorical.
OSA’s intervention was revolutionary. Its scholars, many of whom were part of that first generation of students reclaiming their language, engaged in rigorous research that recovered suppressed histories. Through conferences, journals, and collaborative work, they produced a substantial body of knowledge that countered centuries of denigration and “restored collective dignity.”
Reshaping History and Highlighting Indigenous Democracy
A cornerstone of OSA scholarship has been re-examining Ethiopian state formation. Drawing on archives and oral histories, researchers have framed the expansion of the Abyssinian empire in the late 19th century as a colonial project, supported by European powers and marked by violent conquest, dispossession, and the enslavement of independent societies like the Oromo.
More celebratory research has focused on Oromummaa as an indigenous democratic worldview, anchored in three core institutions:
- The Gadaa System: A complex socio-political system featuring an eight-year leadership cycle, checks and balances, and principles of accountability and rule of law. Its global significance was recognized by UNESCO’s inscription on its Intangible Cultural Heritage list.
- Siinqee (Siiqee): A women’s institution that ensures gender balance and social justice.
- The Qaallu: The spiritual authority maintaining harmony between society, nature, and the spiritual realm.
Together, these institutions embody values of democracy, peace (nagaa), and ecological stewardship that OSA argues offer lessons of “global relevance.”
A New Era of Attacks and a Call to Action
This hard-won scholarly recognition is now under threat. The OSA statement warns of “renewed attacks on Oromo scholars and scholarship” from actors seeking to “restore inequitable power relations.”
These attacks have evolved from formal complaints accusing scholars of “hate speech” to coordinated social media campaigns that vilify Oromummaa itself as a dangerous ideology. Internationally respected figures like Professor Asafa Jalata, a pioneering sociologist, have been targeted.
“These attacks do not represent scholarly debate grounded in evidence,” the statement declares. “Rather, they reflect a politicized rejection of any scholarship that challenges centralized authoritarian narratives.” It draws a stark warning: “History demonstrates that vilification of a people’s identity is often a precursor to mass violence.”
In conclusion, the OSA issues a powerful call to the global academic community and the public. It urges the defense of academic freedom and support for Oromo scholarship, framing it not as a niche field but as vital to understanding one of the continent’s oldest continuous democratic traditions. The Oromo legacy, the statement concludes, is a contribution not only of “agricultural and animal bounty” but of a resilient, indigenous democratic way of life whose study is now more critical than ever.
#Oromummaa #OromoStudies #Gadaa #AcademicFreedom #OSA40
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