A Timely Appeal to the New Generation of the Amara–Tegaru–Oromo (ATO) Political Triangle
By Fayyis Oromia*
The earlier generation of the Amara–Tegaru–Oromo (ATO) political alliance played a historic role in dismantling Ethiopia’s feudal order. However, over the past five decades, this generation has largely failed to mount an effective resistance against three successive authoritarian regimes: the Derg, the Tigrayan People’s Liberation Front–led government (commonly known as Woyane), and the current Prosperity Party administration (Biltsigina). The student movements that once united against monarchy later fragmented in their political orientations and responses to these regimes. It is therefore appropriate that this generation withdraw from active political leadership and allow a new generation to assume responsibility for shaping the country’s future.
Recent developments suggest that such a generational transition is already underway. The Qérrô movement, driven by politically conscious Oromo youth and figures such as Jawar Mohammed, has demonstrated organizational clarity and ideological purpose. By contrast, the Fànnô movement has yet to fully disengage from outdated political narratives and intellectual influences, including certain diaspora-based elites whose discourse has alienated potential allies and undermined the movement’s legitimacy. Similarly, emerging Tegaru youth leadership, represented by figures such as Aite Getachew, appears to be in the process of breaking with the rigid and exclusionary thinking of the older generation.
A genuine alliance among progressive elements of the Fànnô movement, the Tegaru youth, and Qérrô—grounded in mutual respect and a shared vision of freedom and unity for all nations within Ethiopia—would significantly weaken the foundations of the current authoritarian regime. Until such cooperation materializes, the ruling establishment will continue to exploit divisions within the ATO triangle to maintain its dominance.
This article therefore calls upon the new generation of the ATO political triangle to recognize the urgency of unity. By identifying common political objectives and forging strategic cooperation, today’s youth can emulate the historical achievements of their predecessors, who once united to dismantle feudal rule. If feudalism could be overcome through collective action, authoritarianism can likewise be defeated. Such unity would lay the groundwork for liberty, equality, and fraternity among Ethiopia’s diverse nations.
One of the central principles of Irréchà—the Oromo thanksgiving ceremony—is Aràrà, or reconciliation. The prolonged triangular conflict among Amara, Tegaru, and Oromo elites has inflicted deep political and social damage and must come to an end. Having dismantled systems of domination historically imposed by Habesha elites, Oromo political leadership now bears a responsibility to act with magnanimity. The struggle must be directed against manipulative elites rather than ordinary peoples, and it must be pursued through inclusivity, empathy, and mutual respect.
Liberation from elite-driven conflict is essential for sustainable peace in Ethiopia and the Horn of Africa more broadly. Acceptance, constructive dialogue, and genuine engagement among the three nations are prerequisites for long-term stability. In this regard, Irréchà offers a powerful platform for rapprochement and reconciliation—not only among the peoples of the ATO triangle, but also among their political elites. The celebration of Irréchà in Finfinné, the shared capital city, symbolizes this potential for collective renewal. Participation by all nations of Ethiopia, particularly the two Habesha peoples, would represent a meaningful step toward national healing.
Irréchà—also known as Irréssà—is a celebration of thanksgiving to Wàqa and a marker of transition from winter, symbolizing darkness and hardship, to spring, representing light, growth, renewal, and hope. It is a moment of collective reflection during which the Oromo people express gratitude and seek solutions to the challenges confronting their society. Its growing prominence has led some Oromo citizens to call for official recognition of Irréchà as a national holiday, comparable to Easter or Ramadan. Although the Oromo have long treated Irréchà as a national observance, successive regimes deliberately denied it formal status.
Historically, attempts were made to marginalize Irréchà by portraying it as a religious festival exclusive to Wàqeffattà adherents, thereby excluding Christian and Muslim Oromo communities. Such interpretations overlook the inclusive and monotheistic foundations of Oromo spirituality. Numerous scholars argue that monotheistic belief systems originated among Cushitic African societies, including the Oromo, before influencing ancient Egypt and later Abrahamic traditions. Concepts such as Wàqa Tokkicha (One God) and the belief that “Wàq humna malee bifa hin qabu” (God has no physical form, only power) reflect a sophisticated theological tradition.
Linguistic and cultural parallels between ancient Egyptian civilization and Oromo society further underscore these historical connections. Terms such as Ani (I) and Màtī (family) appear in both cultures, pointing to shared conceptual frameworks and spiritual heritage.
Prior to nineteenth-century Abyssinian colonization, Wàqeffannà and Irréchà were integral components of Oromo social, spiritual, and political life. Colonial rule delegitimized these institutions, and subsequent regimes tolerated them only superficially. Nonetheless, Irréchà has survived and expanded, largely due to the collective efforts of Oromo people across religious affiliations. Christianity, Islam, and Wàqeffannà share foundational values, particularly belief in a single supreme deity, Wàqa.
Wàqeffannà, as experienced and practiced by many Oromo, emphasizes blessing, gratitude, harmony with nature, and moral balance. It recognizes no concept of eternal damnation or a malevolent devil; rather, wrongdoing (cubbü) is understood through its consequences in this life. Prayer is oriented toward wisdom, balance, and love, not fear or coercion. Social discourse within this belief system is characterized by respect, humility, and constructive disagreement.
Today, some prefer the term Amantī Oromo rather than Wàqeffannà, emphasizing its cultural rather than exclusively religious character. Although many Oromo now follow Christianity or Islam, this does not diminish the historical and cultural centrality of Amantī Oromo, just as linguistic assimilation does not negate Oromo identity. Amantī Oromo represents an indigenous monotheistic worldview grounded in Oromo culture, distinct from religious traditions shaped by foreign cultural contexts.
In conclusion, Irréchà is a celebration for all Oromo, regardless of religious affiliation. It embodies three core principles: thanksgiving to Wàqa, empowerment of the Oromo nation, and reconciliation among Oromo communities. These values are fully compatible with Christianity and Islam. Recognition of Irréchà as a national holiday would affirm cultural equality and promote unity.
Wàqeffannà is not merely an Oromo belief system but part of a broader Pan-African spiritual heritage that was suppressed through colonization and is now experiencing revival. Its renewal requires purification from unproductive practices and a reaffirmation of its ethical and spiritual essence—living with and for God/Wàqa.
Looking ahead, whether within an independent Oromia, a federal Orompia, or an integrative Oropia, Amantī Oromo deserves equal legal recognition alongside Christianity and Islam. Under such conditions, Irréchà can be celebrated universally as a symbol of Oromo renewal and collective hope.
Galatôma.
Read more: https://orompia.wordpress.com/2019/09/30/auto-draft/