Is the TPLF’s Rejection of Getachew Reda and General Tsadkan G/Tensai Indicative of Tigray Losing Ràyà?
Posted: 19 Jan 2026, 01:21
Is the TPLF’s Rejection of Getachew Reda and General Tsadkan G/Tensai Indicative of Tigray Losing Ràyà?
By Fayyis Oromia*
Recent political developments in Tigray have drawn attention to a growing divide within the Tigray People’s Liberation Front (TPLF), particularly between its northern and southern factions. The rejection of prominent Tigrayan leaders such as Getachew Reda and General Tsadkan G/Tensai raises significant questions about the direction the TPLF is taking and what it means for the people of Ràyà and other southern regions of Tigray.
The TPLF’s older, more conservative leadership, predominantly from the northern areas of Adwa and Axum, appears reluctant to embrace the emerging ideas of the younger, more progressive generation within the party. This generational conflict has become more evident with the rejection of figures like Getachew Reda, who had been a vocal advocate for the political inclusion of the southern Tigrayan elites, particularly from Ràyà and Enderta. Under the current leadership of Debretsion Gebremichael, the northern elites seem to have consolidated their power, leaving the southern factions, including those from Ràyà, sidelined.
The Question of Ràyà’s Identity
With this ongoing marginalization, the people of Ràyà are confronted with an identity crisis. Historically, Ràyà has been considered part of the larger Tigrayan region, yet its people have distinct cultural, linguistic, and historical characteristics. A pertinent question now arises: Should the people of Ràyà reconsider their identity and perhaps embrace their historic ties to the Wallo Oromo? This shift would force them to choose between being aligned with the Amharic-speaking and Amharic-dominated Wallo or with a more Oromo-centric identity, grounded in Oromumma.
Dr. Abiy Ahmed’s political strategies have also played a role in this tension. By supporting figures like Getachew Reda, who is of Oromo descent from Ràyà, Abiy has positioned him as a potential leader not only for Tigray but also as a key political player in the broader East African context. This move signals the need for Ràyà’s Tigrigna-speaking Oromo population to re-engage with their cultural and linguistic heritage—particularly by reviving the Oromo language and traditions that have long been suppressed in favor of Tigrigna and Amharic.
The Role of Language and Culture in Political Identity
One of the most significant aspects of this struggle is the role of language. While Ràyà, Yejjü, and other parts of northern Oromia have historically been Oromo-speaking, many of their people have adopted Tigrigna and Amharic as their primary languages due to centuries of political and cultural assimilation. This linguistic shift was not a natural evolution but the result of centuries of pressure from external forces, including the Abyssinian Empire under Yohannes IV, who sought to suppress indigenous cultures and languages in favor of a more unified, centralist identity.
The people of Ràyà, Yejjü, and other northern Oromo regions have long resisted these pressures, with notable uprisings throughout the 20th century. However, their connection to their Oromo roots has weakened over time, particularly due to the intense political conflicts in the region. Nevertheless, there remains a rich cultural and historical connection to the Oromo nation that has yet to be fully realized or acknowledged.
A Call for Cultural Revival
As the political dynamics within Ethiopia evolve, there is a growing recognition of the need to revive and preserve the cultural traditions of the northern Oromo, particularly through music. The historical resistance of the Yejjü and Ràyà Oromo is not just a political legacy; it is a cultural one. Oromo nationalists and artists have an important role to play in rediscovering and promoting the music, language, and traditions of these regions.
Incorporating elements of both Gonderigna (associated with Yejjü) and Tigrigna (associated with Ràyà) into contemporary Oromo music could provide an avenue for these communities to reconnect with their ancestral roots. While it is true that some may associate these rhythms with the colonial legacy of the Habesha elite, it is essential to remember that the fundamental rhythms and melodies originated from Oromo traditions. The drumbeats of Tigrigna and Gondar music, for example, have their roots in the Wàqeffannà ceremonies of ancient Oromo society.
A New Political and Cultural Vision for Ràyà
At this crucial juncture, it is imperative for Oromo nationalists to reject the hybrid political leadership that has been promoted by figures like Abiy Ahmed. These “hybrids,” who claim to represent both Amharic and Tigrigna speakers, have consistently marginalized the Oromo language and culture in favor of maintaining the dominance of Amharic and its associated political power. The time has come to promote Oromumma as the primary identity, especially within Ethiopia’s federal institutions.
Reviving the cultural and linguistic heritage of the northern Oromo, including those in Ràyà, Yejjü, and Asabo, should be a central political goal. Not only will this honor the historical struggles of these people, but it will also help to revitalize the Oromo language and culture across the entire region. By reclaiming their ancestral identity, the people of Ràyà can chart a new course for their future—one that embraces their Oromo heritage while also forging a path toward political and cultural self-determination.
The rejection of Getachew Reda and General Tsadkan by the TPLF leadership may symbolize the continued marginalization of southern Tigrayan elites, particularly from Ràyà. However, it also presents an opportunity for the people of Ràyà to reflect on their historical roots and cultural identity. The question of whether to embrace an Oromo identity and language, or to continue to align with the dominant Amharic or Tigrigna identities, is not merely a political one but a cultural one as well.
As the region continues to evolve politically, the need for cultural revival has never been greater. Oromo artists, nationalists, and intellectuals have a responsibility to lead the charge in rediscovering and promoting the rich cultural traditions of Ràyà, Yejjü, and other northern Oromo communities. Only through such efforts can the Oromo people, particularly those in the northernmost regions, reclaim their heritage and secure a future that honors both their history and their cultural integrity.
Related: Highlights from the Ràyà Oromo Revolt and Resistance
1928: Oromo peasants and nomads in Yejjü, Ràyà, and Wajerat districts revolted against Haile Selassie’s tax regime, defeating government troops and capturing arms.
1929: The Oromo fighters controlled much of their region, blocking trade routes.
1930: Tafari Makonnen (Haile Selassie I) ascended to the throne after Zawditu.
1930: Large government forces were sent to Yejjü and Ràyà; planes were used for the first time to suppress the Oromo.
1931: The first constitution of “Oromia” introduced, replacing “Abyssinia” as a unifying national concept.
1943: The Ràyà Oromo revolt was crushed with the help of the British RAF.
1947/48: Ràyà rose again but was defeated with British aerial support.
May these historical memories fuel the resurgence of the Ràyà Oromo’s cultural identity and political agency.
The Political and Cultural Future of Ràyà
The political trajectory of Ràyà and its people is at a crossroads. As Ethiopia grapples with ethnic federalism, regional autonomy, and the struggle for self-determination, the southward push by the Tigray leadership—who have traditionally dominated Tigray’s political apparatus—leaves the southern Tigrayan regions like Ràyà in an increasingly precarious position. The marginalization of figures such as Getachew Reda and General Tsadkan G/Tensai not only underscores the geographical and political divide within the TPLF but also points to a broader challenge for Ràyà’s political identity and cultural autonomy.
The people of Ràyà, with their complex historical, linguistic, and political affiliations, are faced with a key question: Will they remain tethered to the Tigrayan identity, which has long been shaped by political and military elites from the northern highlands, or will they reclaim a broader Oromo heritage, acknowledging the deep Oromo roots that still pulse beneath the surface?
For the Oromo nationalists, this is an important moment to reassert the idea of an inclusive Oromo identity that transcends regional and linguistic boundaries. The Tigray-based elites, however, have for years attempted to monopolize the political landscape, effectively sidelining the southern regions’ distinct ethnic, linguistic, and cultural history. This struggle is not only about political representation but also about cultural survival.
The identity crisis that plagues regions like Ràyà is not unique; it is a broader reflection of the historical manipulation of ethnic groups for political control. The 19th and 20th centuries, particularly under the centralizing efforts of the Ethiopian Empire, witnessed the systematic suppression of local languages and traditions in favor of Amharic and Tigrigna. For much of the Oromo population, including those in the northern areas such as Ràyà and Yejjü, this meant the erasure of their linguistic and cultural practices. The historical trauma of forced assimilation remains a major factor influencing current political and cultural dynamics.
The Need for Oromo Leadership and Unity
As the TPLF and other Ethiopian political groups face internal crises and external pressures, the need for unity among the Oromo people becomes ever more pressing. Oromo leadership must rise to advocate for the restoration of Oromumma not as a political slogan but as a lived reality. This includes not only the preservation of Oromo language, culture, and music but also a commitment to genuine political reforms that respect the autonomy of all regions and ethnicities within Ethiopia.
Oromo leaders from all parts of Oromia, including Ràyà, Yejjü, and Asabo, must work together to reclaim their historical narratives. Whether in Wallo, Tigray, or Gondar, the unity of the Oromo people lies in embracing both the shared experiences of oppression and the diversity of regional expressions. By engaging in cultural revivalism, the Oromo community can rebuild their sense of identity and purpose, ultimately strengthening their political voice.
In practical terms, this means taking steps to revitalize the Oromo language, which has long been marginalized in the political and educational spheres of Ethiopia. This revival must extend beyond mere cultural celebrations and be reflected in the public sphere, particularly in institutions such as the federal parliament, courts, military, and educational systems. It also requires the endorsement of Oromic music and other forms of cultural expression that have been suppressed for generations.
Oromo artists, intellectuals, and cultural activists have a pivotal role to play in this revival. The musical traditions of the northern Oromo, particularly the Ràyà and Yejjü, have been largely forgotten or ignored in the wider Oromo cultural movement. However, as the article suggests, the rhythms of Gonderigna and Tigrigna, though sometimes associated with Amharic and Tigrigna-speaking elites, have deep Oromo roots in the ancient Wàqeffannà religious and cultural practices. This connection between traditional Oromo rituals and regional music should not be dismissed but embraced as part of the broader effort to reclaim a unified, culturally diverse Oromo identity.
The Role of the Diaspora in Cultural Reclamation
While political struggles within Ethiopia often dominate the news cycle, the Oromo diaspora plays a crucial role in cultural revival and political advocacy. Oromo expatriates, particularly those in North America and Europe, have increasingly been at the forefront of the fight for Oromo self-determination. Their efforts to raise awareness about the plight of the Oromo people, both in Ethiopia and abroad, have contributed to a renewed focus on the importance of Oromo culture and language.
The diaspora community, with its access to global platforms, has an opportunity to spearhead the dissemination of Oromo music, literature, and traditions to a global audience. By amplifying the stories of Ràyà, Yejjü, and other Oromo communities, they can bridge the cultural gap between different Oromo regions and ensure that the legacy of northern Oromo communities is not lost to history. Additionally, the diaspora can support local cultural initiatives in Oromia and work with Ethiopian and international organizations to ensure that Oromumma is recognized as a legitimate and vital part of Ethiopia’s future.
The Path Forward
As the political and cultural landscapes of Ethiopia continue to shift, the future of Ràyà and its people remains uncertain. The rejection of Getachew Reda and General Tsadkan G/Tensai by TPLF leadership is just one symptom of a larger, unresolved tension within the Tigray region, and perhaps, the Ethiopian state as a whole. The question of whether Ràyà will embrace an Oromo identity or remain tied to the Tigray-centric vision put forward by the TPLF is far from resolved.
For Oromo nationalists, now is the time to take decisive action. Reviving the language, music, and traditions of Ràyà and other northern Oromo regions is not merely a cultural endeavor but a political one. As the people of Ràyà grapple with their place within the broader Ethiopian mosaic, they must come together to reclaim their identity, acknowledge their historical connections to the Oromo nation, and assert their rightful place in Ethiopia’s political future.
In doing so, they can help to forge a new vision for Ethiopia—one that honors the diverse cultures, languages, and traditions of its many peoples. A future where Oromumma is not a peripheral ideology but the foundation for a more inclusive, united Ethiopia, where all communities, including those of Ràyà, are free to express their cultural and political aspirations.
Conclusion: A Call to Action
This moment of cultural and political awakening presents an opportunity for Oromo nationalists, artists, and political leaders to lead by example. Just as past generations fought to protect their heritage, today’s Oromo people, particularly in the northern regions like Ràyà, must take up the mantle of cultural and political revitalization. Through music, language, and activism, they can inspire a new generation to embrace their Oromo heritage and shape the future of Ethiopia on their own terms.
As we look to the future, let us remember that culture is not merely about preservation but also about transformation. The struggle for Oromumma is not only a struggle for language and tradition but for a just and equitable society that respects the rights of all its people. The path to that future begins with embracing the past—honoring the resistance and resilience of the Ràyà, Yejjü, and other northern Oromo people—and building a cultural and political movement that reflects their true identity.
May the efforts of all Oromo nationalists, from the grassroots to the highest levels of leadership, bring about a new era of cultural and political empowerment for the Oromo people of Ràyà, Yejjü, and beyond.
Galatôma
Read more: https://orompia.wordpress.com/2023/03/1 ... to-oromia/
By Fayyis Oromia*
Recent political developments in Tigray have drawn attention to a growing divide within the Tigray People’s Liberation Front (TPLF), particularly between its northern and southern factions. The rejection of prominent Tigrayan leaders such as Getachew Reda and General Tsadkan G/Tensai raises significant questions about the direction the TPLF is taking and what it means for the people of Ràyà and other southern regions of Tigray.
The TPLF’s older, more conservative leadership, predominantly from the northern areas of Adwa and Axum, appears reluctant to embrace the emerging ideas of the younger, more progressive generation within the party. This generational conflict has become more evident with the rejection of figures like Getachew Reda, who had been a vocal advocate for the political inclusion of the southern Tigrayan elites, particularly from Ràyà and Enderta. Under the current leadership of Debretsion Gebremichael, the northern elites seem to have consolidated their power, leaving the southern factions, including those from Ràyà, sidelined.
The Question of Ràyà’s Identity
With this ongoing marginalization, the people of Ràyà are confronted with an identity crisis. Historically, Ràyà has been considered part of the larger Tigrayan region, yet its people have distinct cultural, linguistic, and historical characteristics. A pertinent question now arises: Should the people of Ràyà reconsider their identity and perhaps embrace their historic ties to the Wallo Oromo? This shift would force them to choose between being aligned with the Amharic-speaking and Amharic-dominated Wallo or with a more Oromo-centric identity, grounded in Oromumma.
Dr. Abiy Ahmed’s political strategies have also played a role in this tension. By supporting figures like Getachew Reda, who is of Oromo descent from Ràyà, Abiy has positioned him as a potential leader not only for Tigray but also as a key political player in the broader East African context. This move signals the need for Ràyà’s Tigrigna-speaking Oromo population to re-engage with their cultural and linguistic heritage—particularly by reviving the Oromo language and traditions that have long been suppressed in favor of Tigrigna and Amharic.
The Role of Language and Culture in Political Identity
One of the most significant aspects of this struggle is the role of language. While Ràyà, Yejjü, and other parts of northern Oromia have historically been Oromo-speaking, many of their people have adopted Tigrigna and Amharic as their primary languages due to centuries of political and cultural assimilation. This linguistic shift was not a natural evolution but the result of centuries of pressure from external forces, including the Abyssinian Empire under Yohannes IV, who sought to suppress indigenous cultures and languages in favor of a more unified, centralist identity.
The people of Ràyà, Yejjü, and other northern Oromo regions have long resisted these pressures, with notable uprisings throughout the 20th century. However, their connection to their Oromo roots has weakened over time, particularly due to the intense political conflicts in the region. Nevertheless, there remains a rich cultural and historical connection to the Oromo nation that has yet to be fully realized or acknowledged.
A Call for Cultural Revival
As the political dynamics within Ethiopia evolve, there is a growing recognition of the need to revive and preserve the cultural traditions of the northern Oromo, particularly through music. The historical resistance of the Yejjü and Ràyà Oromo is not just a political legacy; it is a cultural one. Oromo nationalists and artists have an important role to play in rediscovering and promoting the music, language, and traditions of these regions.
Incorporating elements of both Gonderigna (associated with Yejjü) and Tigrigna (associated with Ràyà) into contemporary Oromo music could provide an avenue for these communities to reconnect with their ancestral roots. While it is true that some may associate these rhythms with the colonial legacy of the Habesha elite, it is essential to remember that the fundamental rhythms and melodies originated from Oromo traditions. The drumbeats of Tigrigna and Gondar music, for example, have their roots in the Wàqeffannà ceremonies of ancient Oromo society.
A New Political and Cultural Vision for Ràyà
At this crucial juncture, it is imperative for Oromo nationalists to reject the hybrid political leadership that has been promoted by figures like Abiy Ahmed. These “hybrids,” who claim to represent both Amharic and Tigrigna speakers, have consistently marginalized the Oromo language and culture in favor of maintaining the dominance of Amharic and its associated political power. The time has come to promote Oromumma as the primary identity, especially within Ethiopia’s federal institutions.
Reviving the cultural and linguistic heritage of the northern Oromo, including those in Ràyà, Yejjü, and Asabo, should be a central political goal. Not only will this honor the historical struggles of these people, but it will also help to revitalize the Oromo language and culture across the entire region. By reclaiming their ancestral identity, the people of Ràyà can chart a new course for their future—one that embraces their Oromo heritage while also forging a path toward political and cultural self-determination.
The rejection of Getachew Reda and General Tsadkan by the TPLF leadership may symbolize the continued marginalization of southern Tigrayan elites, particularly from Ràyà. However, it also presents an opportunity for the people of Ràyà to reflect on their historical roots and cultural identity. The question of whether to embrace an Oromo identity and language, or to continue to align with the dominant Amharic or Tigrigna identities, is not merely a political one but a cultural one as well.
As the region continues to evolve politically, the need for cultural revival has never been greater. Oromo artists, nationalists, and intellectuals have a responsibility to lead the charge in rediscovering and promoting the rich cultural traditions of Ràyà, Yejjü, and other northern Oromo communities. Only through such efforts can the Oromo people, particularly those in the northernmost regions, reclaim their heritage and secure a future that honors both their history and their cultural integrity.
Related: Highlights from the Ràyà Oromo Revolt and Resistance
1928: Oromo peasants and nomads in Yejjü, Ràyà, and Wajerat districts revolted against Haile Selassie’s tax regime, defeating government troops and capturing arms.
1929: The Oromo fighters controlled much of their region, blocking trade routes.
1930: Tafari Makonnen (Haile Selassie I) ascended to the throne after Zawditu.
1930: Large government forces were sent to Yejjü and Ràyà; planes were used for the first time to suppress the Oromo.
1931: The first constitution of “Oromia” introduced, replacing “Abyssinia” as a unifying national concept.
1943: The Ràyà Oromo revolt was crushed with the help of the British RAF.
1947/48: Ràyà rose again but was defeated with British aerial support.
May these historical memories fuel the resurgence of the Ràyà Oromo’s cultural identity and political agency.
The Political and Cultural Future of Ràyà
The political trajectory of Ràyà and its people is at a crossroads. As Ethiopia grapples with ethnic federalism, regional autonomy, and the struggle for self-determination, the southward push by the Tigray leadership—who have traditionally dominated Tigray’s political apparatus—leaves the southern Tigrayan regions like Ràyà in an increasingly precarious position. The marginalization of figures such as Getachew Reda and General Tsadkan G/Tensai not only underscores the geographical and political divide within the TPLF but also points to a broader challenge for Ràyà’s political identity and cultural autonomy.
The people of Ràyà, with their complex historical, linguistic, and political affiliations, are faced with a key question: Will they remain tethered to the Tigrayan identity, which has long been shaped by political and military elites from the northern highlands, or will they reclaim a broader Oromo heritage, acknowledging the deep Oromo roots that still pulse beneath the surface?
For the Oromo nationalists, this is an important moment to reassert the idea of an inclusive Oromo identity that transcends regional and linguistic boundaries. The Tigray-based elites, however, have for years attempted to monopolize the political landscape, effectively sidelining the southern regions’ distinct ethnic, linguistic, and cultural history. This struggle is not only about political representation but also about cultural survival.
The identity crisis that plagues regions like Ràyà is not unique; it is a broader reflection of the historical manipulation of ethnic groups for political control. The 19th and 20th centuries, particularly under the centralizing efforts of the Ethiopian Empire, witnessed the systematic suppression of local languages and traditions in favor of Amharic and Tigrigna. For much of the Oromo population, including those in the northern areas such as Ràyà and Yejjü, this meant the erasure of their linguistic and cultural practices. The historical trauma of forced assimilation remains a major factor influencing current political and cultural dynamics.
The Need for Oromo Leadership and Unity
As the TPLF and other Ethiopian political groups face internal crises and external pressures, the need for unity among the Oromo people becomes ever more pressing. Oromo leadership must rise to advocate for the restoration of Oromumma not as a political slogan but as a lived reality. This includes not only the preservation of Oromo language, culture, and music but also a commitment to genuine political reforms that respect the autonomy of all regions and ethnicities within Ethiopia.
Oromo leaders from all parts of Oromia, including Ràyà, Yejjü, and Asabo, must work together to reclaim their historical narratives. Whether in Wallo, Tigray, or Gondar, the unity of the Oromo people lies in embracing both the shared experiences of oppression and the diversity of regional expressions. By engaging in cultural revivalism, the Oromo community can rebuild their sense of identity and purpose, ultimately strengthening their political voice.
In practical terms, this means taking steps to revitalize the Oromo language, which has long been marginalized in the political and educational spheres of Ethiopia. This revival must extend beyond mere cultural celebrations and be reflected in the public sphere, particularly in institutions such as the federal parliament, courts, military, and educational systems. It also requires the endorsement of Oromic music and other forms of cultural expression that have been suppressed for generations.
Oromo artists, intellectuals, and cultural activists have a pivotal role to play in this revival. The musical traditions of the northern Oromo, particularly the Ràyà and Yejjü, have been largely forgotten or ignored in the wider Oromo cultural movement. However, as the article suggests, the rhythms of Gonderigna and Tigrigna, though sometimes associated with Amharic and Tigrigna-speaking elites, have deep Oromo roots in the ancient Wàqeffannà religious and cultural practices. This connection between traditional Oromo rituals and regional music should not be dismissed but embraced as part of the broader effort to reclaim a unified, culturally diverse Oromo identity.
The Role of the Diaspora in Cultural Reclamation
While political struggles within Ethiopia often dominate the news cycle, the Oromo diaspora plays a crucial role in cultural revival and political advocacy. Oromo expatriates, particularly those in North America and Europe, have increasingly been at the forefront of the fight for Oromo self-determination. Their efforts to raise awareness about the plight of the Oromo people, both in Ethiopia and abroad, have contributed to a renewed focus on the importance of Oromo culture and language.
The diaspora community, with its access to global platforms, has an opportunity to spearhead the dissemination of Oromo music, literature, and traditions to a global audience. By amplifying the stories of Ràyà, Yejjü, and other Oromo communities, they can bridge the cultural gap between different Oromo regions and ensure that the legacy of northern Oromo communities is not lost to history. Additionally, the diaspora can support local cultural initiatives in Oromia and work with Ethiopian and international organizations to ensure that Oromumma is recognized as a legitimate and vital part of Ethiopia’s future.
The Path Forward
As the political and cultural landscapes of Ethiopia continue to shift, the future of Ràyà and its people remains uncertain. The rejection of Getachew Reda and General Tsadkan G/Tensai by TPLF leadership is just one symptom of a larger, unresolved tension within the Tigray region, and perhaps, the Ethiopian state as a whole. The question of whether Ràyà will embrace an Oromo identity or remain tied to the Tigray-centric vision put forward by the TPLF is far from resolved.
For Oromo nationalists, now is the time to take decisive action. Reviving the language, music, and traditions of Ràyà and other northern Oromo regions is not merely a cultural endeavor but a political one. As the people of Ràyà grapple with their place within the broader Ethiopian mosaic, they must come together to reclaim their identity, acknowledge their historical connections to the Oromo nation, and assert their rightful place in Ethiopia’s political future.
In doing so, they can help to forge a new vision for Ethiopia—one that honors the diverse cultures, languages, and traditions of its many peoples. A future where Oromumma is not a peripheral ideology but the foundation for a more inclusive, united Ethiopia, where all communities, including those of Ràyà, are free to express their cultural and political aspirations.
Conclusion: A Call to Action
This moment of cultural and political awakening presents an opportunity for Oromo nationalists, artists, and political leaders to lead by example. Just as past generations fought to protect their heritage, today’s Oromo people, particularly in the northern regions like Ràyà, must take up the mantle of cultural and political revitalization. Through music, language, and activism, they can inspire a new generation to embrace their Oromo heritage and shape the future of Ethiopia on their own terms.
As we look to the future, let us remember that culture is not merely about preservation but also about transformation. The struggle for Oromumma is not only a struggle for language and tradition but for a just and equitable society that respects the rights of all its people. The path to that future begins with embracing the past—honoring the resistance and resilience of the Ràyà, Yejjü, and other northern Oromo people—and building a cultural and political movement that reflects their true identity.
May the efforts of all Oromo nationalists, from the grassroots to the highest levels of leadership, bring about a new era of cultural and political empowerment for the Oromo people of Ràyà, Yejjü, and beyond.
Galatôma
Read more: https://orompia.wordpress.com/2023/03/1 ... to-oromia/