Advocacy for Oromia

By Dabessa Gemelal

As Australia marks National Reconciliation Week alongside the Islamic festival of Eid al-Adha, the CEO of AMES Australia, Melinda Collinson GAICD, has offered a powerful reflection on a question that has stirred debate across the nation: When, where, and how often should we hold Welcome to Country ceremonies?

“We’ve heard a lot of commentary recently about the appropriateness of welcome to country ceremonies or recognitions,” Collinson said. “The competing narratives talk about when, how often and where these recognitions should take place.”

For Collinson, however, the answer lies not in a calendar or a rulebook, but in the lived experience of the very people her organisation serves. AMES Australia, a leading provider of settlement services for refugees and migrants, works daily with two communities who understand displacement better than most: Indigenous Australians and newly arrived newcomers.

“Recognising bonds to country is particularly important to us at AMES Australia because we work to support both Indigenous and refugee and migrant communities,” she explained. “Many of our colleagues and the people and communities we work with have been forced to leave the lands of their ancestors and so we understand the important connections that exist between land, culture and identity. This ancestry is shared through language, stories, song and dance.”

It is this dual perspective—walking alongside both First Nations peoples and those who have fled conflict or hardship—that gives Collinson’s voice a unique authority during Reconciliation Week. She points to an often-overlooked truth: immigrant and Indigenous people frequently share profound bonds, born from parallel experiences of displacement, cultural marginalisation, and shared barriers to education and employment.

“We’ve learned from hands-on experience working with both communities that immigrant and Indigenous people often share profound bonds around things like parallel experiences of displacement and cultural marginalisation; as well as barriers to their aspirations around education and employment.”

These are not abstract observations. Across regional Australia, Collinson notes, migrant and Indigenous groups have increasingly become natural allies, advocating together for human rights, land sovereignty, and social inclusion. The most impactful collaborations, she says, have emerged not in the major capitals but in the regions—where culture, education, sport, and art have forged unexpected and powerful alliances.

Evidence from the Regions

A recent study led by the University of Wollongong, and supported by AMES Australia, provides compelling data to support this view. The research found that newly arrived refugees and migrant families settling in regional Australia are largely building successful lives, and their host communities are benefitting from their presence.

The numbers are striking: approximately 97 percent of families surveyed said their experience of settling in a regional town had been positive, and 76 percent said they intended to remain long-term.

But beyond satisfaction rates, the study uncovered something deeper. It found strong connections between regionally settled refugees and migrants and First Nations people. Survey respondents identified similarities in cultural orientations toward land, soil, and the significance of place. Many migrants and refugees shared their own place-based traditions—practices rooted in the lands of their birth—and saw clear parallels with Aboriginal and Torres Strait Islander cultures.

“The settlement of migrants and refugees enriches regional cultural life through diverse practices, food and festivals, and this is amplified when there is cultural interaction between migrant and Indigenous communities,” Collinson said.

A Harmony Day in Mildura

To understand what this looks like in practice, Collinson points to Mildura, a regional city on the Murray River. Earlier this year, at a Harmony Day event, she witnessed something remarkable. Migrant, Indigenous, and established communities gathered together to celebrate the city’s vibrant diversity. A local elder conducted the Welcome to Country ceremony, and Collinson describes it as “heartfelt and truly welcoming.”

“It was so great to see a local government that is whole-heartedly invested in its multicultural and Indigenous communities,” she said. “What this tells us is that engagement and understanding of First Nations issues and barriers among Australia’s migrant communities is critical to achieving the goals of reconciliation and everything we have seen so far suggests that our multicultural communities are strong supporters and advocates for First Nations aspirations.”

A Shared Future

Collinson is unequivocal about the responsibility that comes with Australia’s multicultural identity. She believes it is vital that migrant communities understand the history, culture, and contributions of Indigenous Australians, as well as their ongoing struggles. This, she says, is part of AMES Australia’s core mission.

Across the country, evidence of growing solidarity is already visible. Young Asian, Arab, Pasifika, and African Australians have become an increasingly common presence at Indigenous events. Peak migrant organisations have emerged as staunch supporters of reconciliation and of the aspirations of First Nations peoples.

“It’s clear that the lived experience of migrants and refugees is informing their decisions to support and embrace reconciliation and Indigenous aspirations,” Collinson said. “It’s also clear that Indigenous Australians are among the most supportive and welcoming of newly arrived migrants and refugees.”

For Collinson, the final word belongs to a simple but profound truth about belonging.

“A sense of belonging to this country is vitally important and is cherished by our migrant and refugee communities; and it is an integral part of our Indigenous communities’ sense of identity.”

She pauses, then adds:

“We can never have too much recognition of this.”

As Reconciliation Week continues and as families gather for Eid al-Adha, the sentiment lingers: that the ceremonies, the welcomes, and the quiet acknowledgments of ancient and new ties to this land are not empty rituals. They are the very fabric of a nation learning, slowly and imperfectly, to recognise itself in all its faces.

By Daandii Ragabaa

FINFINNEE – In a statement released on May 28, 2026 (Caamsaa 28, 2026), the Oromo Liberation Front (ABO) has publicly expressed its deep gratitude to all stakeholders who have contributed to the success of its election campaign. The announcement marks a significant moment in the ABO’s ongoing journey from armed struggle to peaceful political competition.

The ABO’s path to this election has been anything but straightforward. It is a story of return, resilience, and the difficult transition from battlefield to ballot box.

The Return: From Peace Deal to Political Party

Following the wave of political change that swept Ethiopia in 2018, the ABO entered into formal negotiations with the Ethiopian government on August 07, 2018 (Hagayya 07, 2018). These talks culminated in a peace agreement, and on September 15, 2018 (Fulbaana 15, 2018), the ABO leadership made a historic return from exile to Finfinnee.

For a movement that had spent decades in the armed struggle, the return was momentous. Thousands of Oromo welcomed their leaders home. The expectation was that the ABO would now transition seamlessly into a peaceful political force, competing openly for the hearts and minds of the Oromo people.

But the road was not smooth.

Obstacles and Perseverance

According to the ABO’s statement, the political space that was supposed to open after the peace deal was quickly constricted. Obstacles and blockages emerged from various directions.

“For over five years,” the statement reads, “the party’s activities were suppressed. Yet, steadfast members continued to work under extremely difficult conditions, advancing the party’s agenda step by step.”

The ABO does not hide its frustration. It acknowledges that “unnecessary obstacles and blockages created realities that no one can deny.” But rather than retreat, the party waited. It organized quietly. It kept its structures alive.

Then, on June 22, 2025 (Waxabajjii 22, 2025), a breakthrough occurred. The ABO’s central office in Gullallee was officially reopened following a long-overdue reorganization. With this new breath of life, the party resumed its peaceful political activities in earnest.

Entering the 7th National Election

With its structures reactivated, the ABO made a decisive choice: to participate in Ethiopia’s 7th national election. This would be the party’s first major electoral test since its return.

The ABO notes that its branches, though closed for years, had not been dormant. Once the decision to participate was made, the party threw itself into intensive preparation. It presented its candidates, organized public debates to explain its Manifesto and Ideologies, and launched a full-scale election campaign across polling stations in Finfinnee, Shagarri City, and various zones and woredas of Oromiya.

The statement emphasizes that the party has been working hard to meet all electoral requirements and continues to do so.

A Thank You to Election Partners

The core of the ABO’s May 28 announcement is a heartfelt thank you to all those who have supported the party’s election efforts.

Specifically, the ABO expresses gratitude to:

• The Election Board for facilitating the process.
• The Administrative Structure (Caasaa Bulchiinsaa) for its role in enabling the campaign.
• The Oromia Police – to whom the ABO extends special thanks – for maintaining security and order during the campaign period.
• The ABO Security Body (Qaama Nageenyaa ABO) for its work in protecting party activities.

The ABO also notes that it is actively working to secure the release of individuals who have been “unnecessarily detained,” signaling ongoing concerns about political freedoms.

Acknowledging the Hard Times

Beyond institutional partners, the ABO takes a moment to thank its own members—both within the party structure and outside of it—who have remained loyal during times of difficulty and hardship.

“Those who stood with the ABO during difficult times and times of crisis,” the statement says, “we thank you.”

The party also extends its gratitude to the Oromo people themselves, whose enduring support has been the bedrock of the movement’s survival.

And in a rare gesture of acknowledgment, the ABO thanks the various media outlets that covered its election campaign, specifically naming OBN, AMN, OMN, HNN, and others whose names are not mentioned—but whose contributions are not forgotten.

A Clear Message: No Other Agenda

The ABO takes care to clarify its position in the current political landscape.

“The ABO has no agenda other than peaceful political competition on the political field, with its own ideas and platform,” the statement declares.

It is a pointed message directed at both the government and rival political forces. The ABO wants to be seen as what it claims to be: a political party, not a shadow military structure. It seeks victory through votes, not bullets.

A Call for Unity Against Division

The statement concludes with a warning and a call to action.

“The enemies of the Oromo people,” the ABO asserts, “are working harder than ever to break us as a people, as Oromo. They are determined to divide us.”

To counter this, the ABO calls on all its members and supporters to set aside political differences and ideological disagreements. The immediate task, the party argues, is to strengthen Oromo unity.

“Let us put aside our political and ideological differences,” the statement urges, “and fortify our solidarity.”

Victory for the Broad Public

The ABO ends its announcement with its enduring slogan:

Injifannoo Ummata Bal’aaf! – Victory for the Broad Public!

As the 7th national election approaches, the ABO is on the ground, campaigning, presenting candidates, and asking the Oromo people to vote for its representatives. Whether the party will translate its historical legitimacy into electoral success remains to be seen. But one thing is clear: the ABO is no longer a distant memory of struggle. It is a present reality of politics.

And it intends to be counted.

Adda Bilisummaa Oromoo (ABO) – April 28, 2026 – Finfinnee

“The ABO has no agenda other than peaceful political competition.”

By Daandii Ragabaa

FINFINNEE – In the bustling Negelle Borena, Yabelo, where skyscrapers jostle with ancient churches and modern traffic chokes colonial-era roads, there exists a quieter, more deliberate space. It is a compound where the whispers of qerroo (youth) mix with the wisdom of jaarsaa (elders), where the Oromo language is not a whisper of resistance but a roar of celebration.

This is the Giddugala Aadaa Oromoo Booranaa – the Oromo Boreana Cultural Centre.

For decades, the Oromo people—the largest ethnic group in Ethiopia—saw their language suppressed, their history marginalized, and their identity pushed to the periphery. But in the 21st century, a new chapter opened. One of the hard-won victories of the Oromo struggle was the establishment of this very center in Finfinnee. Today, it stands not merely as a building, but as a testament to survival, a library of resistance, and a bridge between generations.

More Than a Museum: A Fortress of Identity

The Giddugala Aadaa Oromoo Booranaa is a multi-functional complex. It is a museum, a library, a training centre, and a conference hall all rolled into one. Visitors entering the compound are often struck first by the tranquility: lush trees line the walkways, offering shade that invites reflection.

But the true treasures lie inside.

The center houses a museum containing hundreds of carefully preserved artifacts (hambaalee) representing the diverse clans of Oromia. From the pastoral regalia of the Borana to the agricultural tools of the Macca and Tuulama, the exhibits span the geographical and cultural breadth of the nation. According to the center’s official documentation, artifacts totaling 987 items were selected and arranged in seven display cases, crafted specifically to meet international preservation standards .

“We did not just throw things into boxes,” a curator at the center explained. “Every gadamoo (ritual stick), every xawwee (spear), every piece of traditional pottery has a story. Our job is to ensure that the story is told correctly—in Afaan Oromoo.”

The Library: 10,000 Volumes of Oromummaa

Perhaps the most critical weapon in the fight against cultural erasure is the center’s library. Housing over 10,000 books across various genres and languages, the library serves as the intellectual heart of the Giddugala .

Here, students and scholars can find:

• Academic research on Oromo history, Gadaa governance, and folklore.
• Linguistic texts, including works on the standardization of the Qubee alphabet.
• Diaspora publications that were once smuggled into the country as contraband literature.

The library also boasts a growing digital archive, providing internet access to real-time information and connecting Oromo youth to global scholarship about their own heritage.

Celebrating Dialects: The Diversity of One People

A significant focus of the Giddugala is linguistic diversity. The Oromo language is not a monolith. It breathes differently in the highlands of Arsi than it does in the lowlands of Guji or the plains of Borana.

The center actively recognizes and studies the major dialects (looga) of Oromo, including Borana, Guji, Macca, Tuulama, Arsi, Hararge, Karrayyu, and Wallo (Raayyaa) . Far from viewing these differences as divisive, the centre celebrates them as a richness. In a world where languages are dying at an alarming rate, the Giddugala stands as a bulwark, ensuring that the specific idioms of the Borana cattle herder are preserved alongside the urban slang of Finfinnee.

The Borana Exhibit: A Window to the South

The search for “Giddugala Aadaa Oromoo Booranaa” often leads visitors to the specific wing dedicated to the Boorana (or Borana) clan. The Borana Oromo, known as Boraan Guttuu, inhabit the southern reaches of Oromia, the borderlands of Kenya, and parts of Somalia .

Within the Giddugala, the Borana exhibit highlights the Gadaa system, specifically the Gumi Gaayo—the “meeting of the multitude” held every eight years at the ritual site of Gaayu. This assembly is not just a festival; it is a legislative body that adapts or repeals the Seera (law) and Aadaa (custom) .

Visitors can view artifacts related to the Qallu (ritual leaders) and the Luba Basa (customary law experts). The center explains how Borana society resolves conflicts, from local disputes settled by the Kora Gossa (clan assembly) to the ultimate sanction of the Nagaa Boran (“the peace of the Boran”)—a form of social quarantine reserved for those who break the sacred trust of the community.

The Visitor Experience: Beauty and Growing Pains

Since its inauguration, the Giddugala has drawn thousands of visitors, from international tourists to local school children. Reviews consistently praise the “originality and cultural authenticity” of the exhibits . For many Oromo youth raised in cities far from their ancestral villages, the center is a profound homecoming.

“The compound is incredibly awesome,” wrote one visitor. “I really had an amazing time. I’ve learned a lot” .

However, the center is not without its challenges. Some visitors have noted issues with architectural accessibility, noting that the steep steps pose difficulties for the elderly and disabled . Others have pointed out the lack of visible tour guides, which can leave non-Oromo speaking visitors struggling to understand the context of the art .

There have also been isolated reports of aggressive security protocols at the entrance, which visitors suggest detracts from the welcoming atmosphere the culture represents.

A Bridge to the Future

Despite these growing pains, the Giddugala Aadaa Oromoo remains a success story. It operates as an official institution under the Oromia Regional Government, tasked specifically with promoting Afaan Oromoo as a language of science and technology, as well as a language of daily work .

As the sun sets over Finfinnee, the centre continues its mission. It is a place where the Godambaa Oromoo (the Oromo Gallery) displays the soul of a nation. It is a place where the past is not locked behind glass, but is instead invited to walk beside the present.

For the Oromo people, the Giddugala is no longer a dream. It is a reality. And it is their greatest treasure.

If you are in Finfinnee, the Giddugala Aadaa Oromoo is located in the city center and is open daily from 8:30 AM to 5:30 PM . It is a must-visit for anyone seeking to understand the authentic heartbeat of Oromo culture.