Author Archives: advocacy4oromia
Victorian Multicultural Commission Celebrates New ECCV Leadership
Melbourne, VIC – The Victorian Multicultural Commission (VMC) has extended its warm congratulations to Silvia Renda following her election as the new Chair of the Ethnic Communities’ Council of Victoria (ECCV).
Ms. Renda, a former VMC Commissioner, brings a wealth of experience to the role, having demonstrated a longstanding dedication to advancing the rights, representation, and wellbeing of multicultural communities across the state. The VMC highlighted that her previous tenure as Commissioner has left a “lasting impact on Victoria,” marking her as a seasoned advocate for social cohesion.
In a statement released this week, the Commission also praised the election of Jennifer Huppert to the position of ECCV Secretary. Ms. Huppert, also a former VMC Commissioner, is recognized for her continued commitment to community advocacy within the state’s diverse sector.
The VMC emphasized that the election of these two familiar figures to key leadership positions signals a strong future for cross-organizational collaboration.
“We are thrilled to see Silvia and Jennifer take on these vital roles within the ECCV,” the Commission stated. “We look forward to working closely with them as we continue our shared commitment to a harmonious, inclusive, and socially cohesive Victoria—a state where every community feels valued and heard.”
The Ethnic Communities’ Council of Victoria is the peak body for multicultural communities in the state, advocating for policies and services that support Victoria’s rich cultural diversity. The VMC, as a government-appointed body, serves as a vital link between multicultural communities and the Victorian Government.
The alignment between the two organizations, now strengthened by the shared history of the new ECCV leadership, is expected to bolster advocacy efforts for multicultural communities in the year ahead.
Melbourne’s Oromo Community Gathers to Honour the Enduring Wisdom of Professor Asmarom Legesse
MELBOURNE – In a quiet corner of Melbourne’s bustling CBD, the soft glow of candlelight illuminated a profound legacy on Saturday evening. The Oromo community in partnership with the OLF Victoria Chapter, hosted a heartfelt candlelight vigil to honor the life and indelible contributions of the late Professor Asmarom Legesse.
Held at the Ross House Association on Flinders Lane, the gathering transformed the modest meeting space into a sanctuary of memory and reverence. From 5:30 pm, members of the Victorian Oromo diaspora, students, and community elders came together for an evening steeped in reflection, prayer, and cultural pride.
The vigil served as a poignant tribute to a man whose intellectual light guided generations. Professor Legesse, a distinguished anthropologist and Eritrean-born scholar of Oromo heritage, dedicated his life to preserving and interpreting the ancient Gadaa system—a traditional, indigenous system of governance recognized by UNESCO as a Masterpiece of the Oral and Intangible Heritage of Humanity.
For the Oromo people, Professor Legesse’s work was more than academic; it was an act of preservation. At a time when Oromo history and identity were systematically suppressed, his tireless research provided the scholarly foundation that validated the sophistication and democratic principles of Oromo culture for the world.
“It was an evening of reflection, prayer, and light as we commemorate his life,” a spokesperson for the organizers told those gathered. “Professor Legesse’s tireless dedication to the Oromo people and his preservation of the Gadaa System has left an indelible mark on our history.”
Attendees held candles high, their flames symbolizing the knowledge passed down through the ages—knowledge that Professor Legesse meticulously documented in seminal works like Gada: Three Approaches to the Study of African Society. The flickering lights also represented the hope that his teachings will continue to guide the Oromo struggle and identity for generations to come.
The atmosphere was one of communal mourning mixed with quiet celebration, as speakers shared anecdotes of the professor’s commitment and clarity. For the younger generation of the diaspora, the event was a vital connection to a homeland many have only heard about through the lens of their parents and scholars like Legesse.
As the vigil concluded, the message was clear: while the man may be gone, his wisdom must never fade.
LET HIS WISDOM SHINE ETERNALLY.
Ethiopia to Introduce Mandatory Premarital Training to Combat Rising Divorce Rates
ADDIS ABABA — In a landmark move to address the nation’s soaring divorce rates, Ethiopia’s Ministry of Women and Social Affairs has announced plans to implement mandatory premarital training certification before any couple can legally wed.
The new regulation, slated to take effect next year, would require all prospective couples to complete and obtain a premarital training certificate before entering into marriage, according to ministry officials.
A Response to Alarming Statistics
The announcement comes on the heels of concerning data from the Addis Ababa City Civil Registration and Residence Service Agency, which revealed that divorce rates have skyrocketed by 54 percent compared to previous years. With over 20 million families currently in Ethiopia, the stability of the family unit has become a pressing national concern.
“We have prepared training manuals to address this problem,” said Mr. Tesfaye Robele, Chief Executive for Elderly and Family Affairs at the Ministry of Women and Social Affairs. “The primary cause for many marital breakdowns is the lack of awareness and understanding about what marriage truly entails.”
Collaborative Approach with Religious Institutions
In a nation where marriage is deeply intertwined with religious and cultural traditions, the ministry is taking a collaborative approach to implementation. Officials emphasize that the new system will be developed in consultation with religious institutions and community elders, ensuring respect for diverse cultural and faith-based marriage traditions.
“We are working in consultation with religious institutions and elders,” Mr. Tesfaye confirmed. “We have made preparations to implement this system next year.”
Beyond Certification: Creating a Support Network
The premarital certification requirement is just one component of a broader strategy to strengthen Ethiopian families. The ministry also announced the establishment of a joint forum bringing together various institutions working on family issues.
According to Mr. Tesfaye, this forum aims to fill gaps in family management practices and will provide recommendations and guidance to the government on necessary actions to support family stability.
“We must begin the journey toward national change starting from the family,” the official emphasized, highlighting the fundamental role that stable households play in broader societal development.
Implementation Timeline
Ministry officials indicate that preparations are currently underway, with the goal of launching the mandatory training program within the next year. The specific curriculum content, duration of training, and implementation mechanisms are expected to be finalized following consultations with religious and community leaders.
As Ethiopia grapples with rapidly changing social dynamics, this proactive approach to marriage preparation represents a significant intervention aimed at strengthening the foundational unit of society—the family.
The initiative signals the government’s recognition that healthy marriages are not just private matters but contribute substantially to national stability and development.
This feature examines Ethiopia’s innovative approach to addressing rising divorce rates through mandatory premarital education and certification.
Celebrating 27 Years of Love: An Oromo Couple’s Journey of Resilience and Devotion
Melbourne, Australia — In a world where relationships are often tested by adversity, one couple’s remarkable 27-year journey together stands as a powerful testament to enduring love, faith, and unwavering commitment.
“Twenty-seven years ago, I made the decision to choose you as my partner,” reflects the husband, his voice filled with emotion as he shares their story. “These years have been incredibly meaningful, filled with purpose and blessings.”
The couple’s decades-long union has weathered storms that would challenge even the strongest of bonds. From periods of sickness to other profound hardships, they have faced numerous trials that have tested the foundation of their relationship.
“We have passed through many challenges, including illness and various difficulties,” he recounts, acknowledging the obstacles that have marked their shared path. Yet rather than breaking them, these challenges have forged an even stronger connection between them.
At the heart of their enduring partnership lies a deep spiritual foundation. With profound gratitude, the husband acknowledges the divine guidance that has carried them through their darkest moments. “Thanks be to God who helped us endure every burden and brought us to this day,” he expresses, his faith serving as an anchor throughout their journey.
Perhaps the most beautiful revelation emerging from their 27-year odyssey is the nature of love itself. “My love for you grows deeper every day,” he declares, offering a powerful reminder that authentic love is not static but dynamic—strengthening and deepening with each passing year, each shared trial, and each moment of mutual support.
The couple’s story resonates as a universal celebration of marital commitment, offering hope and inspiration to others navigating the complexities of long-term relationships. In an era of increasing disconnection, their testimony stands as a beacon of what is possible when two people choose each other—not just once, but every single day for 27 years.
As they mark this milestone anniversary, their message is simple yet profound: “My dear, I love you more than ever!”
Their journey reminds us all that while love may begin with a choice, it endures through daily commitment, shared faith, and the quiet determination to stand together regardless of what challenges may come.
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This feature celebrates the universal values of love, commitment, and resilience that transcend cultural boundaries and inspire us all.
Ethiopia Marks 14th World Radio Day with a Focus on Diversity and Community Service
ADDIS ABABA — Ethiopia joined the global community today in celebrating the 14th World Radio Day under the theme “Radio and Artificial Intelligence.” In a message marking the occasion, the Ethiopian Media Authority (EMA) highlighted the medium’s indispensable role in serving the nation’s diverse population and reaffirmed its commitment to supporting the sector’s growth.
“Happy World Radio Day to all radio journalists, editors, leaders, and listeners across our nation!” declared Haimanot Zelake, Director General of the Ethiopian Media Authority, in a statement released to the press .
The global observance, celebrated annually on February 13, has a rich history. The concept was initiated by the Spanish Radio Academy, and the formal proposal was presented to UNESCO in 2010. It was proclaimed by UNESCO in 2011 and subsequently adopted by the United Nations General Assembly in 2012, with February 13 chosen to commemorate the establishment of United Nations Radio in 1946 . This year marks the 14th time the day has been celebrated worldwide .
The Enduring Power of Radio in Ethiopia
In her message, Director General Zelake underscored the unique and vital role radio plays in Ethiopia’s specific context. As a low-cost and accessible medium, radio remains the primary source of information, education, and entertainment for communities across the country, effectively serving as a cornerstone for public discourse and democratic engagement .
“Radio plays a unique role in informing, educating, and entertaining the public,” Zelake stated. “Given our national context, its importance is extremely high, serving as a key source of information in almost all areas.”
The Ethiopian Media Authority, empowered by its founding legislation, views radio as essential for guaranteeing the public’s right to information and ensuring media accessibility . The Authority’s mandate includes licensing, monitoring, and supporting media outlets to create an enabling environment for them to flourish.
A Growing and Diverse Radio Landscape
The Director General provided an encouraging update on the state of the industry, highlighting a significant expansion in the number of radio stations operating under the Authority’s license. Currently, Ethiopia is home to a vibrant mix of 57 radio stations, comprising:
- 31 Public radio stations
- 10 Community radio stations
- 11 Commercial radio stations
- 5 Educational radio stations
This diverse media landscape ensures that a multitude of voices and perspectives are represented, catering to the varied interests of the Ethiopian populace. “Radio stations operate by taking into account the diverse thoughts and interests of society,” Zelake emphasized.
Amplifying Community Voices
A key focus of the Authority’s work, as outlined in the message, is the expansion and strengthening of community radio. These stations are vital for reaching remote and vulnerable groups, giving a platform to the illiterate, women, youth, and marginalized communities to participate in public debate .
Haimanot Zelake stressed that beyond issuing licenses, the Authority is actively creating support frameworks to help community stations thrive. This support is crucial for ensuring that Ethiopia’s nations, nationalities, and peoples can use their languages and promote their cultures and values. The Director General reiterated that the Authority’s commitment to this cause will continue to be strengthened.
“As we celebrate this day, I want to reaffirm that the Authority’s support in this regard will continue to be strengthened,” she said. “The role of radio in enabling nations, nationalities, and peoples to use their own languages and promote their culture and values is immense.” .
As Ethiopia celebrates this World Radio Day, the message from the EMA is clear: radio is not a dying medium but a resilient and evolving force for unity, information, and community empowerment, and its growth will continue to be a national priority.
General Damisse Bulto: The Forgotten Eagle of Ethiopia’s Skies
Personal Profile
Who was General Damisse Bulto? 💔
The question lingers, suspended in grief and memory. For those who knew him, he was a son of Ada’a Berga, a herdsman turned warrior, an aviator who painted his nation’s future across African skies. For those who have forgotten—or were never taught—he is a ghost in the military archives, a name erased from official histories, a body moved in secret.
This is his story.
From the Pastoral Plains
General Damisse Bulto Ejersa was born in 1926 in Ada’a Berga District, West Shewa, to his mother Adde Ayyee Jiraannee and his father Mr. Bultoo Ejersa. From childhood, he knew the weight of responsibility. While other boys played, young Damisse tended his family’s cattle, moving through grasslands that would later seem impossibly distant from the jet streams he would one day command.
But the open fields that raised him also gave him his first taste of horizons. A boy who watches the sky from the earth learns to dream of flight.
When he reached the appropriate age, Damissae traveled to Finfinne to study at the Medhanealem School. It was there, in the capital’s classrooms, that a military recruitment announcement changed everything. The Makonnen School was calling for cadets. Without informing his family, the young man enlisted—and stepped onto a path that would define the rest of his life.
The Making of a Makonnen
Three years of intensive training transformed the cattle herder’s son into a disciplined officer. By 1946, as Lieutenant Colonel, he received orders that would carry him far from Ethiopian soil.
The Korean Peninsula was aflame. The Cold War’s first hot conflict had drawn nations from across the globe into its crucible. Ethiopia, under Emperor Haile Selassie, committed troops to the United Nations forces. Among them was Damissae Bultoo—a young commander representing his ancient empire on a distant battlefield.
He served with distinction. He returned alive. He completed his consecration ceremony. And then his nation called again.
Ethiopia had no air force to speak of. The Emperor, modernizing his military, sought to build one from the cockpit up. Damissae was selected for training in Israel, where he learned the arts of aerial warfare from one of the world’s most capable air arms. He returned home a pilot—and soon, commander of the famed “Flying Leopard” squadron.
Wars and Recognitions
The 1950s and 1960s were decades of fire. When Somalia challenged Ethiopia’s territorial integrity, General Damisse took to the skies. In 1955 and again in 1957, he flew combat missions against Somali forces, his Leopards drawing blood across the Ogaden skies.
Emperor Haile Selassie took notice. The young man from Ada’a Berga, who had once watched clouds from cattle pastures, now received medals and commendations from the Lion of Judah himself. He rose through the ranks: Colonel in 1969, Brigadier General in 1972, Major General in 1977.
Each promotion marked not merely personal advancement but the trajectory of a man who had dedicated his entire existence to the defense and dignity of his nation.
The Dream of Oromia
Yet General Damisse’s patriotism was not uncritical. He loved Ethiopia—but he also saw its failures. He served the empire—but he also dreamed of liberation for his own people.
When the Derg seized power, when Mengistu Hailemariam’s Red Terror washed Ethiopian cities in blood, General Damisse made his choice. He would not merely serve. He would resist.
The plan was audacious, befitting an airman accustomed to thinking in three dimensions. On the morning of December 8, 1981, Mengistu was scheduled to depart for East Germany. General Damisse and his co-conspirators intended to shoot down the dictator’s aircraft—or, alternatively, divert it to Eritrea and capture the leader himself. A single blow to decapitate the Derg and open the path for Oromia’s liberation.
But conspiracies breathe thin air in authoritarian states. Fellow air force officers, when approached, hesitated. Some refused outright. The plot faltered, then collapsed. No missile was fired. No aircraft was diverted. No dictator fell.
The dream of an Oromo political order, forged in that moment of daring, remained unrealized.
The Exile and the Grave
What follows is contested, obscured, deliberately forgotten.
What is known: General Damisse was killed. The commander of the Flying Leopards, the veteran of Korea and Ogaden, the man who had received medals from an emperor’s hand, died at the hands of fellow officers—or of the regime they served.
His body was initially interred in Asmara, within the compound of the Catholic Church of St. Isteqs. Eritrea, then still part of Ethiopia, received the fallen general in silence. His grave marked nothing more than a name, a date, a vanished life.
But even the dead are not beyond the reach of politics.
Years later, after Eritrea had separated, after Asmara had become foreign soil, General Damisse’s remains were exhumed. They traveled south, across the border his squadron had once defended, back to the capital city where a cattle herder’s son had first dreamed of flight.
Today, they say, he rests in Finfinne. Within the compound of St. Joseph’s Church. A man displaced even in death, his final resting place known to few, visited by fewer still.
What Remains
General Damisse Bulto left no political testament. No memoirs. No public confessions or private apologies. He left only the record of his service—the medals, the missions, the promotions—and the whispered memory of a plot that failed.
To Ethiopian military history, he is an embarrassment: a decorated commander who turned against the state. To Oromo nationalists, he is a martyr: a patriot who understood that love of nation and love of people could not be separated. To his family, he is simply gone—a father, a grandfather, a name spoken in prayers.
And to the young men and women of Ada’a Berga, who still tend cattle beneath the same skies he once watched, he is a question without answer.
Who was General Damisse Bulto?
The cattle know. The grass knows. The wind that moves across the West Shewa highlands remembers the boy who became an eagle.
But the archives are silent. The grave is quiet. And the dream he died for remains, like his body, displaced—waiting for a nation that has not yet decided whether to claim him.
💔
The author acknowledges the family of General Damisse Bulto and surviving members of the Ethiopian Air Force who provided information for this profile, many of whom spoke on condition of anonymity.
Ethiopia’s Sudan Calculus: Beyond Bystander, Toward Strategic Survival
By Hayyuu Oromia
Feature Commentary
In the discourse surrounding Ethiopia’s engagement in the Sudanese conflict, a curious expectation has taken root—one that presumes Addis Ababa should somehow transcend the very logic of statecraft that every other regional actor employs without apology.
Egypt maneuvers. The United Arab Emirates projects power. Saudi Arabia calibrates. Turkey expands. Qatar hedges. All pursue their interests with the unembarrassed clarity that sovereign states have always done. Yet when Ethiopia—a nation sharing 744 kilometers of border with Sudan, hosting hundreds of thousands of its refugees, and dependent upon stable transit corridors through its territory—dares to act in its own defense, a chorus of disapproval arises.
This double standard is not merely unjust. It is strategically naïve.
The Geography of Vulnerability
Let us state plainly what diplomatic language often obscures: Ethiopia cannot afford to be a bystander in Sudan. Not because of ideological affinity with any faction. Not because of adventurism. Not because of a governing party’s foreign policy vanity.
Because geography has already decided otherwise.
When Sudan burns, the flames do not stop at the border. They leap. They travel along ancient trading routes, through porous boundaries that no government on either side has ever fully controlled, into the ethnic borderlands where kinship ties defy colonial cartography. They arrive in the form of automatic weapons flowing into regions already wrestling with internal tensions. They arrive as refugee surges that strain already limited resources. They arrive as disrupted trade corridors upon which Ethiopian businesses and consumers depend.
Egypt does not share a border with Sudan. Its cities will not receive Sudanese refugees. Its farmers will not lose access to Port Sudan. Its traders will not watch their goods stranded at border crossings.
Ethiopia will. Ethiopia does. Ethiopia has.
The Egyptian Calculus
To speak of Ethiopia’s engagement in Sudan without referencing Egypt’s extensive involvement is to analyze a chess game while ignoring one player’s moves entirely.
Cairo has not been neutral. It has not been passive. It has not been a disinterested mediator seeking only Sudanese welfare. Egypt has actively cultivated relationships with specific Sudanese armed factions, provided political cover for certain actors in regional forums, and framed its engagement as protective of its own red lines—the most significant being the preservation of its historical dominance over Nile waters.
This is not an accusation. It is an observation of normal state behavior. Egypt, like any sovereign nation, pursues its perceived strategic interests. The Grand Ethiopian Renaissance Dam represents a fundamental shift in the region’s hydro-political balance. It would be extraordinary—indeed, irresponsible from Cairo’s perspective—if Egypt did not seek to offset this shift wherever possible.
Sudan has become an arena for that effort.
The question, then, is not whether Ethiopia should be present in Sudanese affairs. The question is whether Ethiopia can afford to be absent while its primary regional competitor works actively to shape outcomes that will directly affect Ethiopian security, economy, and water interests for generations.
The Luxury of Abstraction
Critics of Ethiopia’s Sudan policy often deploy a peculiar rhetorical maneuver. They concede that Ethiopia has legitimate interests. They acknowledge that other actors are deeply involved. They may even admit that Cairo’s activities are not purely altruistic.
And then they pivot to demand that Ethiopia nevertheless behave as though these facts did not exist—as though moral suasion were a substitute for strategic positioning, as though abstention were a viable posture in a region defined by zero-sum competition.
This is not principled foreign policy analysis. It is the luxury of abstraction available only to those who do not bear direct responsibility for national security.
Ethiopia’s policymakers do not have that luxury. They cannot instruct the military not to monitor border developments. They cannot tell intelligence services to ignore foreign powers cultivating relationships with armed groups along Ethiopian frontiers. They cannot inform the foreign ministry that diplomatic engagement with Sudanese stakeholders is somehow beneath Ethiopian dignity.
These are not policy choices. They are existential imperatives.
What Strategy Is, and Is Not
To argue that Ethiopia must be engaged in Sudan is not to endorse every specific action taken by Ethiopian officials. Strategy can be well-executed or poorly executed. Tactics can be effective or counterproductive. Decisions about which actors to engage, what pressure points to employ, and how to calibrate public and private messaging are all legitimate subjects of critique.
But critique requires an alternative framework. It must answer certain questions:
What would Ethiopian non-involvement actually look like? Complete diplomatic withdrawal? Termination of engagement with Sudanese stakeholders? Silence in regional forums while other states shape narratives and outcomes favorable to themselves?
And what would be the consequence of such withdrawal? Would Sudan become more stable? Would Ethiopian interests be better protected? Would Egypt reduce its own engagement out of reciprocal restraint?
The answers write themselves.
Survival, Not Adventurism
There is a word for a state that observes regional instability affecting its core interests and chooses deliberate inaction: it is not virtuous. It is not principled. It is not strategically sophisticated.
It is a failed state.
Ethiopia has endured enough decades of weakness, enough periods when others made decisions on its behalf, enough moments when its voice was absent from conversations determining its own fate. The current government, whatever its domestic shortcomings, has demonstrated a consistent refusal to return to that posture.
This refusal is not driven by ideological affinity with any Sudanese faction. It is not motivated by expansionist ambition. It is not evidence of some supposed Abiy Doctrine of regional interventionism.
It is survival.
The same survival instinct that led every Ethiopian government since Menelik to seek access to the sea. The same survival instinct that impelled successive administrations to pursue equitable utilization of the Nile. The same survival instinct that has kept Ethiopia engaged with its neighbors through every political transition, every change of ideology, every shift from empire to republic to federal democracy.
The Continuity Beneath Change
Governments change. Parties rise and fall. Personalities dominate headlines and then recede from memory. But Ethiopia’s strategic geography remains stubbornly constant.
The same Nile that concerned Emperor Tewodros concerns Prime Minister Abiy. The same borderlands that worried Emperor Haile Selassie worry the current National Security Council. The same imperative to prevent hostile powers from dominating Ethiopia’s periphery that animated Derg foreign policy animates EPRDF and PP administrations alike.
This continuity is not evidence of ideological capture. It is evidence of reality—unyielding, indifferent to political fashion, unforgiving of strategic negligence.
Critics who conflate temporary partisan grievances with permanent national interests may achieve emotional satisfaction. They may generate applause in certain forums. They may even convince themselves that their opposition to a particular government constitutes enlightened statesmanship.
But they do not thereby absolve themselves of the responsibility to distinguish between the party in power and the state itself. They do not exempt themselves from the obligation to think seriously about Ethiopia’s enduring strategic requirements.
And they do not alter the fundamental fact that Ethiopia—like Egypt, like every other regional state—will continue to pursue its interests in Sudan and beyond, because the alternative is not moral purity.
The alternative is strategic suicide.
Beyond the Current Moment
The Sudanese conflict will eventually resolve, as all conflicts do. The configuration of power in Khartoum will shift. Egypt will continue its engagement. Other external actors will come and go. The headlines will move elsewhere.
But Ethiopia will remain. Its geography will not change. Its fundamental interests will persist. Its need to engage with its neighbors—to protect its people, secure its economy, and defend its sovereignty—will outlast any single administration, any particular policy, any contemporary debate.
The question facing Ethiopia’s political class is not whether to support or oppose the current government’s Sudan policy. It is whether they can develop the strategic literacy to distinguish between contingent political disagreements and permanent national necessities.
Thus far, the evidence is not encouraging. But necessity, as they say, is a harsh teacher.
And Ethiopia’s geography is not finished instructing.
Two Helens, One Heartbeat: The Untold Story of the Artists Who Refuse to Let War Define the Horn
By Hayyuu Oromia|
February 12, 2026
Finfinne, Oromia — They have never shared a stage. They have never recorded together. They have never, by any public record, even met.
Yet Helen Pawlos of Eritrea and Helen Berhe of Ethiopia sing the same song.
It is a melody not written in musical notation but etched in the shared cultural fabric of the Horn of Africa—a region where borders shift but kinship endures, where politicians trade accusations and artists trade influences, where two women carrying the same name have become, however unwittingly, twin pillars of a quiet resistance against division.
This is their story.
The Eritrean Helen: Crossing When Crossing Meant Everything
ASMARA/ADDIS ABABA — The year was approximately 1998. As Ethiopian and Eritrean forces mobilized along a disputed border, preparing for a war that would claim some 80,000 lives, a fifteen-year-old girl crossed from Asmara to Addis Ababa.
She carried no diplomatic passport. She bore no peace proposal. Helen Pawlos carried only a koboro drum and a voice that would one day silence artillery.
What happened next defies the official record of those years.
While state media of both countries traded accusations of aggression and territorial violation, Ethiopian artists did something the history books rarely record. They embraced her. Haile Tadesse, Aregahegn Worash, Minalush Reta, Buzuayehu Demsse, Gossaye Tesfaye, Abnet Agonafir—legends of Ethiopia’s golden age of music—took a teenage Eritrean girl into their fold. They taught her. They performed with her. They made her their own.
“She came as a stranger but left as a sister,” recalls a veteran sound engineer who worked at Hager Fiker Theatre during those years, speaking on condition of anonymity. “Nobody asked where she was from. We only heard what she could do.”
What Helen Pawlos could do proved extraordinary. She would go on to become the “Queen of the Stage,” a polyglot vocalist fluent in Tigrigna, Arabic, Amharic, Tigre, Oromigna, and Guragigna. She recorded albums that topped charts in both countries. She performed before audiences who forgot—or simply didn’t care—that she was, technically, a foreign national.
Today, Helen Pawlos resides in Sweden. But she never stopped singing in the languages of both her homelands.
The Ethiopian Helen: From Classroom to Global Stage
ADDIS ABABA — At Menen High School, Helen Berhe was known as the girl who kept disappearing.
Her truancy had nothing to do with rebellion and everything to do with vocation. While classmates studied mathematics and biology, Berhe slipped away to Hager Fiker Theatre, pressing her face against windows, absorbing every rehearsal she could witness.
“A trainer heard me humming,” Berhe recalled in a 2019 interview with Addis Maleda. “He said, ‘Your sound should be tamed.’ Not silenced. Tamed. Those words changed my life.”
At eighteen, Berhe left Ethiopia—first for Bahrain, then Dubai. And there, in the improbable setting of Gulf hotel lounges, her Eritrean-Ethiopian story began to write itself.
She heard a Sudanese singer named Nada Algesa perform “Uzaza Allina” at the Sheraton Dubai. The melody arrested her. She approached Algesa, an artist she had never met, and asked permission to translate the song into Amharic.
Algesa said yes.
The resulting cover became Berhe’s breakthrough hit. It also became something else: a quiet testament to the cultural fluidity that predates and transcends the borders of the Horn. A Sudanese melody, reimagined by an Ethiopian vocalist, echoing harmonies that have traveled camel caravan routes for centuries—routes that do not recognize the checkpoints now bleeding into the sand.
When Berhe returned to Addis to record her 2010 album Tasfelegnaleh, she collaborated with Abegaz Kibrework and Wondimeneh Assefa, among Ethiopia’s most celebrated composers. She became a star. And somewhere in Sweden, another Helen continued singing songs in Amharic.
The Art That Precedes Politics
ADDIS ABABA/ASMARA — Cultural historians note a striking pattern: Ethiopian and Eritrean artists have repeatedly forged connections long before diplomatic normalization made such contact officially acceptable.
In 2019, at the height of the brief “medemer” rapprochement following Prime Minister Abiy Ahmed’s Nobel Peace Prize, Ethiopian painter Brihan Beyene and Eritrean painter Nebay Abraha mounted a joint exhibition at Fendeka Cultural Center in Addis Ababa. Their canvases depicted shared traditions: dressing styles, traditional dishes, coffee ceremonies, wedding songs.
“People of the two countries are just like two sides of the same coin,” Nebay told AFP at the time. “You live by sharing ideas. You live by preaching the peace. You live by preaching the love.”
Nebay had entered Ethiopia through Zalambessa when the border briefly opened—a window of movement that has since, like so much else, closed without explanation. He found Ethiopian artists who helped him exhibit, who treated him not as a foreigner but as a colleague.
“If there was no peace I wouldn’t have this chance,” Nebay said. “I would be forced to stay and protect Eritrea. So peace is the most important thing in my opinion.”
That peace, so hard-won and so celebrated, has since proven agonizingly fragile.
February 2026: Art in the Time of Renewed Tension
ADDIS ABABA — As this newspaper reports, the headlines have darkened.
“Ethiopia and Eritrea Trade Accusations as Tensions Rise.” “Eritrea Rejects Addis Claims of Troops Inside Ethiopian Territory.” The language is familiar to anyone who lived through the 1998-2000 war: false accusations, fabricated claims, acts of aggression, withdraw your troops.
Border crossings that briefly opened have been closed again, with no official explanation. Eritrean soldiers remain in Ethiopia’s Tigray region despite the Pretoria Agreement’s call for foreign troop withdrawal. The diplomatic thaw has curdled into fresh suspicion.
Yet in this poisoned atmosphere, the artists continue their work.
Helen Berhe performs regularly in Addis Ababa, her repertoire unchanged—still including Sudanese melodies, still sung with the voice that refuses to recognize cultural borders. Helen Pawlos, though based in Sweden, maintains active connections with Ethiopian musicians and producers.
Neither woman has commented publicly on the recent deterioration in bilateral relations. Neither has issued statements about troop movements or diplomatic protests.
They simply continue to create.
What the Politicians Miss
ANALYSIS — Political scientist Dr. Mahlet Shiferaw of Addis Ababa University suggests that official discourse consistently misunderstands the relationship between ordinary Ethiopians and Eritreans.
“Politicians speak of sovereignty and territorial integrity,” Dr. Mahlet said. “Artists speak of something else entirely. They speak of shared childhood memories, of grandmothers who told the same stories on both sides of the border, of music that cannot be assigned a single nationality.”
Helen Pawlos sings in Oromigna and Guragigna not because it serves an Ethiopian government agenda, but because she learned those languages from Ethiopian colleagues who became her second family. Helen Berhe covers Sudanese songs not because she seeks to make a political statement about regional integration, but because the melody moved her.
This distinction—between politically motivated unity and organically cultivated kinship—may be the most important difference neither government seems to grasp.
Diaspora Dialogues: The California Connection
OAKLAND, California — In 2014, a decade before the current tensions, a remarkable experiment unfolded nearly 8,000 miles from the Horn.
Ethiopian American singer Meklit Hadero and Eritrean American filmmaker Sephora Woldu collaborated on a multimedia installation called “Home [away from] Home.” They constructed a traditional gojo/adjo—a circular hut with a conical roof, common to both Ethiopian and Eritrean architectural heritage—and filled it with interviews, photographs, and soundscapes documenting the lives of Horn of Africa immigrants in the San Francisco Bay Area.
They interviewed taxi drivers. Mostly Eritrean, mostly men who had fled indefinite military conscription, they drove through the foggy streets of San Francisco and Oakland, carrying passengers whose stories they never told.
“Everybody has a family member who is a taxi driver,” Hadero said during the project’s launch. “It’s an incredible metaphor of moving in general, moving through the city, being the eyes and ears of the city.”
Woldu added: “Our people are pretty private. They don’t easily share their histories. But their stories are woven into so much of the art they create, the food they cook, the way they raise their children.”
Our people. Not their people. Our people.
The phrase hung in the California air, unremarked upon, unquestioned.
The Unfinished Duet
ADDIS ABABA/STOCKHOLM — It remains unknown whether Helen Pawlos and Helen Berhe have ever met.
Neither artist responded to interview requests for this feature. Representatives for both women declined to comment on their relationship or lack thereof. Searches of concert archives, recording credits, and photographic records reveal no documented encounter.
But the imagination supplies what documentation withholds.
“We dream of a concert,” confided a young Ethiopian musician who requested anonymity, fearing professional repercussions for speaking about Eritrea during this sensitive period. “Two Helens. One stage. One microphone between them. Can you imagine?”
She paused.
“When governments fail, artists remember how to talk to each other. It’s always been this way. It will always be this way.”
What Endures
CODA — Nebay Abraha’s 2019 words return like a refrain: You live by preaching the peace. You live by preaching the love.
The two Helens have preached this sermon for decades. Not from pulpits, but from stages. Not in diplomatic communiqués, but in the spaces between notes. Not by demanding unity, but by embodying it so naturally that audiences forget to ask where the singer was born.
This is the work that continues when treaties fail and borders close. This is the song that refuses to stop, even when checkpoints multiply and accusations fly. This is the truth that politicians cannot legislate away: that Ethiopians and Eritreans were family long before they were citizens of separate states, and they will remain family long after the current tensions recede into memory.
The Ethiopian Helen. The Eritrean Helen.
Two women. One name. One region. One heartbeat.
They have never shared a stage. But they have always shared a song.
And that song, unheard but undeniable, continues to play.
This feature was reported and written against the backdrop of renewed Ethiopia-Eritrea tensions in February 2026. The Ethiopian Herald made multiple attempts to reach Helen Pawlos and Helen Berhe for comment; neither responded by press time. The artists’ non-response should not be interpreted as endorsement or rejection of this article’s thesis.
Dhagaa Baabbilee: Nature’s Marvel Beckons Tourists to Eastern Hararghe
Oromia, Babille— Rising majestically from the rugged landscape of Eastern Hararghe Zone, the extraordinary rock formation known as Dhagaa Baabbilee stands as one of Ethiopia’s most remarkable natural wonders, offering visitors an unforgettable encounter with geological history.
Located just five kilometers from the town of Babile and approximately 40 kilometers from the ancient walled city of Harar, this fascinating volcanic rock structure is easily accessible to both domestic and international tourists seeking authentic natural experiences. The site, situated in an area locally called Dakkata, presents visitors with a stunning visual spectacle that has captivated travelers, photographers, and nature enthusiasts alike.
A Testament to Volcanic Origins
Dhagaa Baabbilee’s distinctive shape tells a story millions of years in the making. Geological experts attribute its unusual formation to ancient volcanic activity that shaped the region’s topography. Unlike typical rock formations found elsewhere in the country, these particular monoliths stand in remarkably preserved forms, their peculiar contours defying conventional expectations of natural rock structures.
Standing prominently along the roadside, the formation offers convenient viewing opportunities without requiring strenuous hiking or specialized equipment. Visitors can simply park and witness this geological masterpiece up close, making it an ideal stop for travelers journeying between Harar and Babile.
Photographer’s Paradise
For photography enthusiasts and social media content creators, Dhagaa Baabbilee presents an unparalleled backdrop. The interplay of light and shadow across the volcanic rock faces during golden hours creates dramatic compositions that have made the site increasingly popular among Ethiopia’s growing community of nature photographers.
“The way these rocks catch the morning light is simply magical,” observed Tadesse Alemu, a frequent visitor from Harar. “Every visit offers a different perspective, a new angle to appreciate.”
Gateway to Greater Exploration
The Dakkata Valley, stretching from Harar to Funyaan Bira, features an entire landscape dotted with similar volcanic formations, creating what tourism experts describe as an underutilized geological corridor with tremendous potential for adventure tourism, educational field trips, and scientific research.
Unlike many tourist destinations that offer only recreational value, Dhagaa Baabbilee serves multiple purposes. Its accessibility makes it suitable for school excursions focusing on geography and natural sciences, while history researchers find value in understanding how such formations have influenced human settlement patterns in the region.
Untapped Tourism Potential
Despite its proximity to Harar—a UNESCO-recognized heritage site that attracts thousands of international visitors annually—Dhagaa Baabbilee remains relatively unknown outside the immediate region. Local tourism stakeholders are now advocating for greater promotional efforts to integrate this natural attraction into existing tourist circuits.
“We have this magnificent resource practically at our doorstep, yet many visitors to Harar leave without knowing it exists,” said Mulugeta Tesfaye, a tourism operator based in Babile. “The potential here is enormous—for local job creation, for community development, and for diversifying Ethiopia’s tourism offerings beyond the northern circuit.”
An Invitation to Discover
As Ethiopia’s tourism sector continues recovering and expanding, destinations like Dhagaa Baabbilee represent opportunities to showcase the country’s lesser-known natural heritage. The site embodies the geological diversity that makes the Horn of Africa region scientifically significant while offering accessible adventure for casual travelers.
“We invite everyone—whether you’re a researcher seeking to understand our geological history, a photographer chasing that perfect shot, or simply someone who appreciates the extraordinary beauty of nature,” said community representative Amina Ibrahim. “Come, visit Dhagaa Baabbilee, witness this wonder of Oromia’s natural heritage, and take pride with us in this magnificent gift of nature.”
As sunset paints the volcanic rocks in shades of amber and crimson, visitors to Dhagaa Baabbilee experience what local guides describe as “the moment when stone and sky become one”—a fitting metaphor for a place where Ethiopia’s ancient geological past meets its promising tourism future.
A Call for Security, A Pledge for Protection: Oromia’s Leadership Outlines Commitment After Period of Unrest
A Call for Security, A Pledge for Protection: Oromia’s Leadership Outlines Commitment After Period of Unrest
In a direct address to mounting public concerns, a statement from Oromia’s leadership has acknowledged a sustained period of violence and insecurity, vowing to restore safety as the region’s fundamental priority. The message strikes a resonant chord with communities who have felt vulnerable, explicitly referencing the unresolved trauma of the 2016 Irreechaa tragedy as a pivotal moment of institutional failure.
“A safe nation is the foundation for everything else,” the statement declares, framing security not as a privilege but as the essential bedrock upon which economic prosperity, social development, and personal freedom are built. “Oromians cannot build their lives with confidence if they do not feel secure in their own communities.”
The frank acknowledgment of public anxiety comes after years of reported unrest involving various armed groups, inter-communal clashes, and allegations of state violence. This instability has disrupted livelihoods, deepened social fractures, and fueled a widespread demand for decisive action.
A Four-Pillar Pledge for Action
Moving beyond acknowledgment, the leadership has outlined a four-point action plan, presenting it as an unwavering commitment to its citizens:
- 🔵 Crack down on anti-Oromummaa: A pledge to confront ideologies and actions deemed hostile to Oromo identity, culture, and self-determination.
- 🔵 Tackle violent extremism: A commitment to address radicalization and violence from all sources that threaten civil order.
- 🔵 Take strong action to fight terrorism: A vow to combat groups officially designated as terrorist organizations operating within and across Oromia’s borders.
- 🔵 Secure our borders to protect Oromians: A promise to enhance control over regional boundaries to prevent cross-border incursions and the flow of weapons.
“Protecting Oromians and defending our way of life is a government’s first responsibility,” the statement concludes. “That is the standard we will uphold.”
The Shadow of Irreechaa and the Test of Trust
The explicit mention of the 2016 Irreechaa tragedy is particularly significant. During the annual Oromo thanksgiving festival that year, a deadly stampede and alleged security force actions led to hundreds of deaths, a profound national trauma that has become symbolic of a broken trust between the people and the state. By invoking it, the current statement directly ties its new security pledge to the healing of that historic wound.
The success of this pledge now rests on its translation from rhetoric into tangible, even-handed, and effective action on the ground. Observers and citizens alike will be watching closely to see if these commitments lead to a measurable decrease in violence, the protection of all communities, and the restoration of the confidence needed for Oromians to build their futures without fear. The ultimate test will be whether safety, promised as a foundation, can truly be rebuilt.
“Protecting Oromians and defending our way of life is a government’s first responsibility,” the statement concludes. “That is the standard we will uphold.”
Advocacy for Oromia 