Category Archives: Afaan
The Unshakable Pillar: Why One Foundational Aspiration Will Outlast Every Attempt to Destroy It
By Dhabessa Wakjira
—
In the quiet corners of history, in the roar of revolutions, and in the whispered hopes of ordinary homes, one truth has endured: human beings are born with an innate longing for equality, freedom of thought, and dignity.
This is not a modern invention. It is not a Western import, nor an Eastern myth. It is the quiet fire that lit every abolition movement, every suffrage march, every student protest, and every parent’s prayer for a better future. And in our own community—ummata keenya—this aspiration has been planted like a deep-rooted tree.
That tree is OLF—not as a slogan, but as a living, breathing promise: that no person is above another; that no mind should be chained; that every voice carries the weight of sacred worth.
—
The Aspiration That Refuses to Die
The original text reminds us: “ABOn waan bu’uraa tokko ummata keessa kaahee jira.”
There is, among the people, one foundational principle. It is not written in stone alone—it is written in conscience. It says:
· Equality is not a privilege; it is a birthright.
· Freedom of thought is not a concession; it is the soil where truth grows.
· Dignity is not a reward; it is the oxygen of human existence.
This aspiration, the text insists, cannot be stopped or erased in any form. Not by armies. Not by laws. Not by propaganda. Not by time.
Why? Because it is not borrowed from a constitution or a king. It is discovered—in the cry of a child, in the sweat of a labourer, in the silent grief of a mother, in the bold question of a teenager. It is experiential before it is philosophical.
—
The Many Faces of Opposition
History is littered with attempts to suffocate this aspiration.
· Tyrants have banned books.
· Dictators have jailed thinkers.
· Empires have rewritten histories.
· Corporations have commodified attention.
· Algorithms have tried to herd our thoughts into safe, sellable boxes.
Yet every time, the aspiration returns—not in the same shape, but in a stronger one.
Why? Because suppression is reactive; aspiration is generative.
· Suppression says: “You must not think this way.”
· Aspiration replies: “Then I will think deeper.”
· Suppression says: “You are unequal by nature.”
· Aspiration answers: “Then I will build communities that prove you wrong.”
This is why the text declares: “Kun dhugaa bara baraan dhaloota walqixxummaa fi bilisummaa barbaadan kamiyyuu keessa kan jiraatuu dha.”
It is the permanent inheritance of every generation that dares to seek equality and liberty. Not a relic of the past—but a living torch passed from hand to hand, across fire and flood.
—
What Does This Mean for Us Today?
In our own time—fractured by misinformation, polarized by identity, exhausted by performative justice—this foundational aspiration calls us back to simplicity and courage.
It asks us:
· Do we treat the stranger at our gate as our equal, or as a threat?
· Do we listen to an idea we hate with the same patience as one we love?
· Do we defend dignity for the powerless, even when it costs us comfort?
If the aspiration is truly unkillable, then our job is not to protect it—but to practice it. Because an aspiration that lives only in speeches is a ghost. An aspiration that lives in schoolrooms, marketplaces, courtrooms, and dinner tables—that is a revolution.
—
The Final Word: A Promise, Not a Puzzle
Some will try to redefine this aspiration. They will twist it into a weapon, a commodity, or a vague slogan. But the core remains indestructible:
Every person holds the right to be free, to think boldly, and to stand equal before their fellow human.
No empire, no algorithm, no crisis can undo that truth—because it is not built on fragile institutions. It is built on the fragile, fierce, unbreakable human heart.
And as long as one parent teaches a child to question, one writer speaks truth to power, one citizen refuses to kneel—that aspiration lives.
It has survived every storm before us.
It will survive every storm ahead.
Not because we are lucky.
But because we are human.
—
“ABOn waan bu’uraa tokko ummata keessa kaahee jira.”
May we never forget it. May we never betray it. May we live it—until it needs no defense.
The Ten Apostles of Waaqeffannaa: Guardians of Faith, Architects of Recognition
In the annals of cultural and religious history, certain moments stand as watersheds—turning points where the voices of the faithful rise above the din of indifference and claim their rightful place in the national consciousness. Such a moment unfolded between August 8, 2018, and August 16, 2018, when ten extraordinary individuals stepped into the arena of the national dialogue conference and forever altered the trajectory of Waaqeffannaa.
These were not merely delegates or observers. They were apostles—ten men and women who carried the hopes of a community on their shoulders and the weight of centuries-old tradition in their hearts. With unwavering resolve, they presented the core agenda items concerning Waaqeffannaa, articulating its principles, its spiritual significance, and its enduring relevance to the nation’s diverse tapestry. Their presentation was not a mere request; it was a testimony—a vivid recounting of a faith that has sustained generations and deserves recognition.
Their efforts bore fruit in ways that exceeded even the most optimistic expectations. The ten apostles successfully advocated for the Irreechaa festival—the sacred thanksgiving celebration of Waaqeffannaa—to be formally recognized as a national holiday. In a historic decision, their proposal was met with resounding approval from the 4,000 participants of the conference, marking a pivotal moment of inclusion and respect for indigenous spirituality.
But the journey was far from effortless. The proceedings were marked by rigorous debate, delicate negotiations, and moments of intense deliberation. Yet through it all, the apostles remained steadfast, refusing to yield to fatigue or frustration. Their commitment never wavered, even as the conference unfolded day after day, dialogue after dialogue. They understood that they were not merely negotiating for a date on the calendar; they were negotiating for identity, for dignity, and for the right of future generations to celebrate their heritage openly and proudly.
Today, their legacy is etched not only in the official records of the conference but in the hearts of every Waaqeffannaa believer. The recognition of Irreechaa as a national holiday is more than a symbolic victory—it is a bridge between the past and the present, a testament to what can be achieved when faith meets perseverance, and when a small group of committed individuals dares to speak truth to power.
As we reflect on their achievement, we are reminded that every great movement begins with a few voices willing to stand alone before they stand together. The ten apostles of Waaqeffannaa have shown us that courage, clarity, and conviction can move mountains—or, in this case, calendars.
So let us offer them our deepest gratitude and our most heartfelt blessings. May their footsteps inspire others to walk the path of advocacy. May their success embolden other communities to seek recognition. And may the Irreechaa festival, now enshrined in the national fabric, forever remind us of the power of unity, faith, and the unyielding human spirit.
—
To the ten apostles—we see you, we honor you, and we thank you.
Honouring Our Roots: AOCV Launches Elders Voice Program at Flemington Hub
By Dhabessa Wakjira
—
On Sunday, 16th August 2026, the air at Flemington Hub was thick with anticipation, respect, and the warm hum of community. It was a day of celebration, reflection, and a profound commitment to the future—a day when the Australian Oromo Community Victoria (AOCV) officially launched its much-anticipated Elders Voice Program (Sagantaa Sagalee Maanguddootaa) .
The event marked more than just a ceremonial opening; it was a declaration that the voices of our elders matter. That their stories are not merely echoes of the past but living threads that weave the fabric of our identity. As the program unfolds, it promises to become a cornerstone of cultural preservation, intergenerational connection, and community healing.
—
A Program Rooted in Reverence
The Elders Voice Program will be delivered on the first week of every month, offering a regular, dedicated space for elders to share their wisdom, experiences, and cultural knowledge with younger generations. It is a structured yet heartfelt initiative designed to ensure that the rich tapestry of Oromo heritage—its history, traditions, language, and values—is not only remembered but actively lived and passed on.
“Maanguddoonni keenya kuusaa seenaa, aadaa fi duudhaa keenyaati,” the AOCV team reminded attendees during the launch. “Isaan seenaa, barnoota, muuxannoo fi yaadannoo dhaloota walitti hidhu baatanii jiru.”
Translation: “Our elders are the keepers of our history, culture and traditions—carrying stories, lessons and memories that connect us to where we come from and remind us of who we are.”
These words resonated deeply with the crowd, a mix of young and old, Oromo-born and Australian-raised, all united by a shared desire to honour the past while building a resilient future.
—
Why This Program Matters Now
In an age of rapid globalisation and digital distraction, the risk of cultural erosion is real. For diaspora communities, the challenge is even greater. Languages fade, customs evolve, and the intimate oral traditions that once bound generations together can easily slip through the cracks of busy modern lives.
The Elders Voice Program stands as a deliberate counterforce to this trend. By creating a regular forum where elders are not just listened to but celebrated, AOCV is ensuring that:
· History is preserved: Oral histories, migration stories, and ancestral knowledge are documented and shared.
· Wisdom is transferred: Life lessons, problem-solving approaches, and traditional skills are passed to younger hands.
· Identity is strengthened: Young people gain a clearer sense of who they are and where they come from, building pride and resilience.
· Community is unified: Intergenerational dialogue fosters mutual understanding, respect, and deeper social bonds.
—
A Launch to Remember
The Flemington Hub was alive with energy on launch day. Elders were seated in places of honour, their faces beaming with pride and emotion. Young community members performed traditional songs and poetry, weaving the old with the new. There were moments of laughter, tears, and powerful silence—the kind that speaks louder than words.
One elder, reflecting on the initiative, shared: “Yeroo dheeraaf sagaleen keenya hin dhageeffamne ture. Amma garuu, ijoolleen keenya dhaga’uu barbaada. Kun ijoollee keenyaaf, nuufis, eebba guddaadha.”
“For too long, our voices were not heard. But now, our children want to listen. This is a blessing for them and for us.”
The launch concluded with a community feast and the formal announcement of the program’s monthly schedule, with the first official session set to take place in the first week of September 2026.
—
Looking Ahead
The Elders Voice Program is more than a series of meetings—it is a movement. It is a promise that the stories of those who came before us will not be forgotten. It is an invitation for every community member, young and old, to participate in the sacred act of remembering and retelling.
As AOCV continues to build bridges between the Oromo diaspora and broader Australian society, initiatives like this remind us all of a universal truth: every culture is carried forward by its elders, and every community is enriched when it pauses to listen to them.
“Sagalee maanguddootaa keenyaa haa dhageenyu, seenaa isaanii haa galmeessinu, ogummaa isaanii dhalootaaf haa dabarsinu.”
“Let us hear the voices of our elders, document their stories, and pass on their wisdom to the generations to come.”
—
Get Involved
The Elders Voice Program invites all community members to attend, contribute, and learn. For more information on upcoming sessions, volunteer opportunities, or to share an elder’s story, contact AOCV at [insert contact details] .
Together, we honour the past. Together, we build the future.
—
#EldersVoice#AOCV#OromoCommunity#CulturalPreservation#FlemingtonHub#GenerationsUnited
The Five Guiding Principles of Oromia’s Development: A Blueprint for Transformation
How the Oromia Regional Government Is Building a Prosperous, Self-Reliant Future
By Daandii Ragabaa
The Oromia Regional Government has unveiled a comprehensive and ambitious development framework anchored in five core principles. Drawing on the region’s history, heritage, and current realities, the government aims to unify state, public, and private efforts to drive transformative change, ensure self-reliance, and secure prosperity for the Oromo people .
As President Shimelis Abdisa declared, the framework is designed to create a “foundation that enables the Oromo people to move forward in step with education, technology, and economic development” . Here is an overview of the five guiding principles shaping Oromia’s future.
1. Returning to Oromo Cultural Foundations
The first principle is a deliberate and powerful act of cultural reclamation. Rooting development in Oromo identity, ethics, solidarity, and social accountability means drawing strength from the past to build a purposeful future.
This commitment is already visible in practice. The regional government is actively pursuing cultural revival initiatives aimed at restoring traditional morning customs, ceremonies, and institutional practices . Festivals like Irreechaa, the Oromo thanksgiving celebration, have been revived and have grown in prominence. The Gadaa system continues to be a living example of indigenous governance and democratic participation, with its peaceful power transfer ceremonies being publicly recognised .
The revitalisation is not merely symbolic. Traditional Courts have been established to allow communities to seek justice according to their cultural norms. In 2018 alone, over 370 community conflict cases were successfully resolved through these structures . Major infrastructure projects like the Me’ee Bokkoo Cultural Center in Guji Zone further demonstrate this commitment .
2. Working Diligently and Accountably
This principle emphasises strategic execution. By systematically utilising time, resources, and opportunities, the government aims to deliver efficient, accountable, and results-oriented work. This approach moves from planning to implementation, and from implementation to tangible change.
The regional administration’s record reflects this focus. The plan targets cultivating 12.4 million hectares of farmland to produce over 379 million quintals of crops and expand dry-season irrigated wheat production on 4 million hectares . The government is also seeking to attract investors with a combined capital exceeding 200 billion Birr to create job opportunities for 1.7 million citizens . The administration has further planned to create permanent job opportunities for 2.7 million citizens .
3. Competitiveness in All Sectors
The third principle is a comprehensive call to action across the economy. By fostering productivity, innovation, and quality across agriculture, industry, investment, and services, Oromia aims to transform its resources into higher value, jobs, and income.
This is being pursued through an ambitious “Integrated Urban Development” master plan, concentrating on key urban centres like Shaggar, Bishoftu, and Adama, and establishing Special Economic Zones (SEZs) to drive growth . The Bishoftu area will be transformed into a major economic hub centred around the Gada Special Economic Zone (GSEZ) and a new USD 10 billion airport . A new land lease directive for flower farm investors is also part of this push, intended to improve the business environment and attract foreign direct investment .
4. Cleanliness and Good Governance
This principle focuses on the quality of governance and public service. Strengthening transparency, accountability, and efficiency in governance and finance ensures public trust and integrity. It also involves serving the public and building a corruption-free administrative structure.
The regional government’s restructuring of major cities is a direct example. The creation of new zonal and city administrations, such as the merger and upgrade of cities like Shashemene and Bishoftu, is intended to streamline service delivery and foster urban development . An “Early Childhood Development (ECD) Roadmap” has also been launched to strengthen integrated services for young children across the region, demonstrating a commitment to long-term human capital development .
5. Unity and Collaboration
The final principle underscores a unified approach. Bringing together government, people, private sector, financial institutions, investors, experts, and youth toward common goals is essential for building transformative growth. This is a collective national project.
The Biftu Oromiya Band, celebrating 30 years of promoting Oromo identity, has been a powerful force for cultural cohesion and unity . The ongoing national dialogue is also part of creating a shared vision for Ethiopia’s future . Initiatives like the Gada Special Economic Zone are designed with this collaborative model in mind, aiming to integrate diverse actors for shared success.
Conclusion: A Foundation for Generations
These five guiding principles represent a coherent and ambitious vision for Oromia. By uniting its cultural strength with disciplined execution, economic competitiveness, good governance, and collaborative spirit, the Oromia Regional Government is laying the groundwork for a prosperous, self-reliant, and dignified future for its people.
Injifannoon Ummata Oromoo!
Irreechaa 2026: A Sacred Call to Gratitude and Unity
Millions Prepare to Celebrate Africa’s Largest Thanksgiving Festival in Finfinne and Bishoftu
By Maatii Sabaa
In the heart of Oromia, a profound spiritual awakening is stirring. Millions of people are preparing to gather at sacred lakes and rivers to lift their hands in gratitude, to sing songs passed down through millennia, and to affirm a cultural identity that has survived centuries of challenge. Irreechaa 2026—the Oromo Thanksgiving—is approaching, and the call to commemorate this sacred occasion resonates across the globe.
As Girma Tokuma has expressed, there is a deep sense of obligation—a calling from Waaqa (God)—to join this celebration in Finfinne and Bishoftu from October 3 to October 4, 2026 . This is not merely a personal invitation; it is an invitation to all who share a sense of responsibility to honour the Creator, to celebrate life, and to stand in solidarity with one of the world’s most ancient thanksgiving traditions.
What Is Irreechaa?
Irreechaa, also known as Irreessa or Dhibaayyuu, is the annual thanksgiving festival of the Oromo people . Rooted in over 6,000 years of Cushitic civilization, it marks the end of the dark and rainy winter season and the joyous arrival of Birraa (spring) . It is a time when the Oromo people gather at sacred water bodies—lakes, rivers, and springs—to thank Waaqa for the blessings, mercies, and bountiful harvests received over the previous twelve months .
The festival is intimately connected to the Gadaa system, the traditional Oromo governance structure recognised by UNESCO as an Intangible Cultural Heritage of Humanity . As the elders teach, Irreechaa is simply “giving thanks to the one God”—the pinnacle of Oromo religious and cultural expression . It is a day of peace, reconciliation, love, and unity .
The Two Sacred Sites
This year’s celebration will unfold over two days across two of the Oromo people’s most sacred locations :
October 3: Hora Finfinne
The celebration begins at Hora Finfinne, in the heart of the capital city . This location carries profound historical weight. For decades, under oppressive regimes, public celebrations of Irreechaa were banned, and the Oromo people were denied the right to give thanks at their own sacred sites . Celebrating Irreechaa here is not just a cultural act; it is a powerful reclamation of space, identity, and dignity.
October 4: Hora Arsadi in Bishoftu
The grand celebration moves to Hora Arsadi in the city of Bishoftu, approximately 45 kilometres south of Finfinne . This is the site of the main event—a gathering so vast that it is recognised as one of the largest annual human gatherings on the African continent . Millions of participants, dressed in a vibrant sea of traditional white and green, move with purpose and joy towards the water .
The Rituals of Renewal
The Irreechaa ceremony is rich with symbolism :
- Fresh grass and flowers: Participants carry freshly cut green grass and flowers—symbols of fertility, life, and renewal .
- Water immersion: They dip these offerings in the sacred water and sprinkle themselves, a symbolic act of cleansing, purification, and the washing away of hardship .
- Traditional songs: The air echoes with sirba (traditional songs), their melodies passed down from elders to the youth, ensuring the continuity of a living heritage .
- Blessings: Kormoomsaa (youth) move through the crowd, sprinkling people with fresh water as a gesture of cleansing and blessing .
More Than a Festival: A Symbol of Unity and Resilience
Irreechaa is often described as the “most celebrated cultural festival in Africa” . Its core principles are peace, unity, love, and reconciliation. As the festival teaches, holding onto resentment or grievance is not permitted at Irreechaa . A person cannot attend unless they have resolved their disputes with others—a profound reminder that one cannot give thanks while holding a grudge.
The Prime Minister of Ethiopia, Abiy Ahmed, has extended well wishes to the nation on the occasion of Irreechaa, highlighting the Oromo philosophy of water as the source of purity and the foundation of creation and life . He has also noted the added significance of this year’s celebration, as it follows Ethiopia’s inauguration of the Great Ethiopian Renaissance Dam (GERD) .
A Call to All Who Share This Responsibility
As Girma Tokuma has declared, there is a deep sense of obligation to commemorate Irreechaa alongside millions in Oromia. This invitation extends to all who feel the call—to join in giving thanks, to witness the beauty of Oromo culture, and to stand in solidarity with a people who have preserved their traditions against all odds.
Irreechaa 2026 is not just a date on the calendar. It is a celebration of life, a declaration of identity, and a prayer for peace. It is a testament to the resilience of a people who have carried their culture across millennia, and it is an invitation to the world to witness the beauty of gratitude in its most vibrant form.
A Constructive Journey of Nation-Building: “No Way Back”
How Oromia’s Universities Are Embracing Afan Oromo and Redefining Institutional Identity
By Daandii Ragabaa
Across the landscape of Oromia, a quiet but profound transformation is taking place. University gates and official logos are telling a new story—one of recognition, belonging, and cultural confidence. The growing visibility of Afan Oromo in higher education institutions is not merely a matter of signs or symbols. It is a statement of identity, a commitment to inclusivity, and a bold step in the journey of constructive nation-building.
As one observer aptly noted, “There is no way back.”
A Movement Gains Momentum
The journey began with universities displaying Afan Oromo prominently at their main gates. Ambo University is widely recognised as one of the first to take this step, setting a precedent that others would soon follow.
Oromia State University included Afan Oromo in its institutional identity from its inception, reflecting its mandate and its deep connection to the community it serves.
The movement soon progressed beyond university gates. Salale University was the first to incorporate Afan Oromo into its official logo, paving the way for others to follow. Haramaya University then marked a turning point by placing Afan Oromo prominently at the top of its institutional identity. Other institutions—Jimma University, Wallaga University, Mattu University, and Dambi Dollo University—soon joined the movement. Ambo University, despite starting the journey early, later formalised its commitment with a new logo. Bule Hora University, Borana University, and Madda Walabu University also embraced the change.
Now, Arsi University has joined at a particularly important moment. Its decision carries strong symbolic weight: despite changing circumstances, the momentum continues—a clear message that there is no turning back.
A Constructive, Not Political, Act
This movement should not be misconstrued as a political statement. It is, at its core, a constructive act of nation-building.
Universities are federal institutions within the national higher education system. But they are also geographically and socially rooted in the communities where they are located. Recognising the language and culture of those communities does not conflict with treating all students and members of the academic community equally.
The Addis Ababa Education Bureau provides a useful example: it works effectively in both Amharic and Afan Oromo. Linguistic recognition and institutional inclusiveness can coexist. Respecting one community’s language does not require disrespecting another’s.
The Role of University Leadership
The growing visibility of Afan Oromo in universities is a testament to the courage and vision of university presidents and their teams. These leaders have taken bold steps in a direction that affirms the identity of their institutions and the communities they serve.
Some of these courageous leaders have since moved on to other responsibilities, but their contributions remain—etched into the logos, the gates, and the institutional memory of the universities they helped transform.
Looking Ahead: Completing the Journey
While the movement has been embraced by many universities, a few have yet to make the change. Among them are Adama Science and Technology University (ASTU_Official) , Salale University, and Oda Bultum University. There is hope that they too will complete this journey, with Salale University formally completing the process it helped to initiate.
As the observer noted: “I hope they too will complete this journey.”
Conclusion: More Than Signs and Logos
The growing visibility of Afan Oromo in Oromia’s universities is more than a matter of signs or logos. It represents recognition, belonging, cultural confidence, and constructive nation-building. It is a declaration that the language of the Oromo people has a place in the highest halls of learning—and that the university is a space where all identities are welcomed and valued.
Injifannoon Ummata Oromoo!
Afaan Oromo haa jabaatu!
This feature article is dedicated to the university presidents and their teams who have taken courageous steps to affirm the identity and language of the communities they serve.
The Founding Edition Is Now Live: From Migrant to Movement Builder
Discover the Vision Behind Australia’s First Empowerment-Focused Pageant Movement
By Dhabessa Wakjira
The Founding Edition of The Multicultural Magazine™ is now live, and it features a story that is as inspiring as it is transformative. In a world where women are often searching for confidence, connection, and purpose, one woman’s journey from migrant to movement builder is lighting the way for countless others.
Lee Plowman, the founder of Miss Multicultural NT and creator of the C.R.O.W.N. Method™, is redefining what a pageant can be.
A Vision Born from Personal Experience
When women migrate to a new country, they often leave behind more than family and friends. Many experience a profound loss of identity, confidence, and certainty about who they are becoming. Lee Plowman understands that journey personally. After migrating from the Philippines to Australia, she faced the challenges of rebuilding her identity in a new land.
Through years of advocacy and community leadership, including her work with the Australian Red Cross Connected Women program, Lee met countless women who shared similar struggles. She recognised a critical gap: many women were not lacking potential; they were lacking a pathway.
That insight became the foundation of Miss Multicultural Australia™ —a movement designed to help women reconnect with who they are while providing clarity, structure, and direction for who they are becoming.
The C.R.O.W.N. Method™: A Framework for Empowerment
At the heart of the movement is the proprietary C.R.O.W.N. Method™, a structured empowerment framework developed by Lee Plowman. The method guides women through a journey of self-awareness, confidence-building, leadership development, and purposeful action.
Every workshop, training session, and community activity within the movement is intentionally curated to create impact from the inside out. As Lee explains: “Miss Multicultural Australia™ was never created to be just another pageant. It was created as a movement for empowerment. We believe women deserve more than a title. They deserve opportunities to develop confidence, leadership skills, cultural pride, and the belief that their voice matters.”
Building Social Cohesion Through Pageantry
Australia is one of the most culturally diverse nations on earth, yet migrants often report feeling invisible or stereotyped. Lee Plowman is turning that legacy on its head. Her pageant actively encourages women to showcase their cultural heritage through traditional dress, food, music, and storytelling, educating audiences and building bridges between communities.
Community engagement is a core requirement for participants. Each woman undertakes a community service project that addresses a need in her local area—from multicultural food drives to mentoring programs for newly arrived refugee women. By pairing personal development with community action, the pageant creates a ripple effect that extends far beyond the individual contestant.
Lee Plowman has also been recognised by the Women Economic Forum Australia as an Empowerment Coach, and her work aligns with the forum’s mission to empower women economically and socially, particularly those from marginalised backgrounds.
A National Vision with Local Roots
Although still in its early stages, the momentum is building. Lee Plowman plans to expand the pageant to other states and territories, creating a network of regional pageants that feed into a national event. Each regional pageant will be tailored to the specific cultural demographics and community needs of that area.
The first Miss Multicultural NT 2025 titleholder, Sarah Madinah, an Indonesian-Australian woman, represents the beginning of this vision in action. Her crowning marked the start of a movement dedicated to empowering women from all cultural backgrounds to embrace their identity, strengthen their confidence, and become active contributors within their communities.
How You Can Be Part of the Movement
For women who feel the pull to step into their own power, Miss Multicultural Australia offers a structured, supportive pathway. There are no height or weight requirements, and the age limit for this empowerment pageant is 18 to 45 years old. The program is designed for Australian residents who identify with a multicultural background and are committed to personal development and community impact.
Applications for Miss Multicultural NT 2026 are now open, with another opportunity in early 2027.
Because Every Story Deserves to Be Seen
The Multicultural Magazine™ celebrates culture, confidence, community, leadership, and impact through stories that inspire. The Founding Edition is now available to read at www.multiculturalmagazine.com/founders-edition-2026.
✨ Applications are also open for future features—for Women of Influence, Community Leaders, Cultural Ambassadors, Business Founders, Titleholders, and Changemakers.
📩 Interested in being featured? We’d love to hear your story. Because every story deserves to be seen.
Read the full feature now:
👉 www.multiculturalmagazine.com/founders-edition-2026
This feature article is part of The Multicultural Magazine’s coverage of inspiring stories that strengthen belonging, connection, and social cohesion.
Arsi University Updates Logo, Puts Afaan Oromo First
A Historic Step for Linguistic Recognition in Higher Education
By Daandii Ragabaa
In a significant move for linguistic inclusivity and cultural recognition, Arsi University has announced an update to its institutional logo, placing Afaan Oromo first in the order of languages displayed on the emblem. The announcement, made on 23 August, marks an important milestone in the recognition of the Oromo language within Ethiopia’s higher education system.
The New Design
The university has made what it describes as “slight modifications” to its former logo, with the revised design featuring a new language order: Afaan Oromo first, Amharic second, and English third.
The university has also corrected the Afaan Oromo inscription from “Yunivarsitii Arsii” to “Yuunivarsitii Arsii,” ensuring linguistic accuracy in the representation of the language .
The announcement instructed all stakeholders to “recognize and use the new logo in accordance with the captions order stated above.”
A Growing Movement for Afaan Oromo Recognition
The decision by Arsi University aligns with a broader movement within Oromia to promote and preserve the Afaan Oromo language in academic and public life. The University has previously demonstrated its commitment to Afaan Oromo through collaborative initiatives, including a Memorandum of Understanding with Wachemo University aimed at preserving and digitising the rich cultural heritage of the Afaan Oromo language .
This latest move represents a tangible step toward normalising the use of Afaan Oromo in official and institutional contexts, affirming the language’s status as a medium of higher education and institutional identity.
The Role of Language in Cultural Identity
For the Oromo people, Afaan Oromo is more than a means of communication—it is a vessel of history, culture, and identity. The prioritisation of Afaan Oromo on an institutional logo is a symbolic but powerful recognition of the Oromo people’s right to see their language reflected in spaces of knowledge and governance.
The decision also carries practical implications for students and staff who use Afaan Oromo as their primary language. It signals that their linguistic identity is valued and respected within the institution. This is particularly significant given the historical marginalisation of Afaan Oromo in education and public life.
The efforts to preserve and digitise Afaan Oromo language resources, including through university partnerships, have helped strengthen its role in academic and public life .
The University’s Visual Identity
The updated emblem retains the university’s core visual elements, including the agricultural sheaves, gears, triangular structure, globe and open book. These elements symbolise the university’s commitment to education, innovation, and community development, while the new language placement underscores its commitment to linguistic inclusivity.
Located in Assela, the capital of the Arsi Zone in the Oromia Regional State, Arsi University serves students from across the region. The university also operates extended campuses in different parts of the zone, further expanding its reach and impact.
A Broader Conversation
The update follows the growing importance of Afaan Oromo in academic and official contexts . Research has highlighted the significance of mother-tongue instruction in educational settings, noting that students benefit from learning in their first language. The perception of mother-tongue use in educational contexts has been shown to positively influence learning outcomes .
Arsi University’s logo update joins a broader conversation about language recognition in Ethiopia, where the federal constitution recognises the equality of all languages but where Amharic has historically dominated official and educational contexts. Other institutions and public bodies may follow suit, reflecting the changing linguistic landscape of the country. While the logo change is primarily symbolic, it represents a tangible step towards normalising the use of Afaan Oromo in institutional settings.
Conclusion
Arsi University’s decision to place Afaan Oromo first on its logo is a significant step for the recognition of the Oromo language. It affirms the identity of Oromo students and staff, sets a precedent for other institutions, and demonstrates the ongoing vitality of Afaan Oromo in higher education.
A Life Measured by Service: Remembering Dr. Ephraim Mamo
In an age that measures success by wealth and status, one man’s legacy is defined by humility, sacrifice, and the quiet act of giving.
—
The two benches sit unassuming in a modest home in Dambii Dolloo. They are rough-hewn, practical, and utterly unremarkable to the casual observer. But to the family of Dr. Ephraim Mamo, these simple wooden planks—placed together to form a bed in his parents’ home—tell the story of a man who measured his worth not in possessions, but in people.
On August 25, 2026, as the world continues its relentless spin, those who knew Dr. Ephraim gather in memory of a life that touched countless others. His daughter, Metahara Ephraim Mamo, speaking on behalf of the family, offered a reflection that transcends grief, celebrating instead a life of profound purpose and quiet dignity.
A Man of Principle in a World of Pretense
Dr. Ephraim Mamo was many things to many people. To his family, he was a pillar of strength and a wellspring of love. To his students and colleagues at Haramaya University, he was a mentor, a scientist, and a friend. To his community, he was a humble servant whose compassion knew no bounds.
Those who knew him best recall a man who never sought the spotlight. He achieved significant professional success as a scientist and academic, yet he never allowed accolades to inflate his ego. His greatest joy came not from publications or promotions, but from the quiet satisfaction of helping others—even when it required personal sacrifice.
The simplicity of his life serves as a powerful counter-narrative to a world obsessed with accumulation. In a society where status is often measured by material wealth, Dr. Ephraim chose a different path. He valued service over comfort, principles over profit, and relationships over riches.
A Legacy of Generosity
“His greatest joy came from helping others and giving, even when it required personal sacrifice,” Metahara reflects. This generosity was not performative; it was woven into the fabric of his daily existence. Whether mentoring a struggling student, offering counsel to a colleague, or extending kindness to a stranger, Dr. Ephraim embodied the belief that true success lies in what we give away.
His colleagues and friends at Haramaya University remember a man who was always approachable, always willing to listen, and always ready to extend a helping hand. In a world that often rewards ambition at the expense of humanity, Dr. Ephraim remained steadfast in his commitment to compassion.
The Global Embrace of Grief and Gratitude
The outpouring of love following Dr. Ephraim’s passing speaks volumes about the life he lived. Relatives, friends, colleagues, and neighbors—both near and far—rallied around the family with prayers, messages, and condolences. Haramaya University’s staff and colleagues stood in solidarity, honoring a man who had given so much to their institution.
Metahara expressed profound gratitude to Abdi Mekonen and Meti Midekssaa, whose kindness and support during this difficult time exemplified the community spirit that Dr. Ephraim himself cultivated. Special acknowledgment was also extended to those who traveled great distances to be present, and to those who, though physically absent, reached out through social media, phone calls, and messages.
“Though you were not here physically, we felt your love and support,” Metahara writes, capturing the profound truth that grief, when shared, transforms into something bearable—even beautiful.
Faith as Foundation
At the heart of Dr. Ephraim’s life was an unshakeable faith. Metahara begins her reflection with gratitude to her Lord and Savior, Jesus Christ, who she says “was gracious and faithful to our father throughout his life.” This spiritual grounding anchored Dr. Ephraim through life’s triumphs and trials, shaping his character and informing his values.
In times of sorrow, faith offers not easy answers, but a sustaining presence. It reminds mourners that life is more than its final chapter, and that love outlasts the grave.
A Life That Endures
Though the family’s hearts are heavy, they find solace in gratitude. They thank God for the privilege of knowing and loving their father, and they extend their deepest appreciation to everyone who stood with them in their time of grief.
Dr. Ephraim Mamo’s life is a testament to the enduring power of humility, generosity, and service. In a world hungry for heroes, perhaps the most heroic act is to live quietly, love deeply, and leave the world better than you found it.
As the two benches in Dambii Dolloo remain, they are no longer just pieces of furniture. They are sacred relics—reminders that a man once slept there, dreaming not of gold or glory, but of a world made kinder by his presence.
And in that, Dr. Ephraim Mamo found his eternal success.
Slaughter in the Shadows: The Unfolding Horror in East Wollega
As the world looks elsewhere, Ethiopian civilians are being burned alive, and a desperate plea for help rises from the ashes.
In the quiet villages of Ethiopia’s Oromia region, a summer of horror is drawing to a close. While global attention remains fixed on other crises, the International Oromo Women’s Organization (IOWO) has released a desperate appeal documenting an escalating campaign of violence that has turned the East Wollega Zone into a graveyard of professional promise and a testament to human cruelty .
The reports paint a picture of systematic terror allegedly perpetrated by Amhara Fano armed groups. Beginning in July and intensifying throughout August 2026, the violence has centered on the Gida Ayana Woreda—including the communities of Andode Dichoo, Angar Gute, and Tullu Lenca—as well as Kiramu and Horro Guduru. The testimonies describe not merely a conflict, but a targeted attempt to dismantle the very fabric of civilian life.
A Targeting of Hope
What distinguishes these atrocities is the chilling precision of the attacks. Among the dead are not just anonymous civilians, but the very pillars of the community. On August 19, the violence claimed Mr. Lamessa Mangistu, the branch manager of Awash Bank in Gida Ayana, and Mr. Mamush Maru, a banker at the Oromia Cooperative Bank. Their crime? Providing essential financial services to their community .
In Angar Gute, armed men reportedly burned Sister Liktu Amanu, a midwifery and nursing professional, while she was carrying out emergency duties. Just days earlier, 65-year-old Amanu Hirpha Bidu was reportedly burned alive inside an active ambulance during a patient transfer—a blatant violation of the fundamental protections afforded to medical transport under international humanitarian law . The attack on Mr. Olika Sagni, a local teacher, represents another devastating blow, stripping the community of its educators and the promise of future generations.
“We as mothers and sisters, cannot stand the endless brutal actions against civilian human beings,” writes Dinknesh D. Kitila, IOWO’s Board Director, in the appeal . Their plea is directed at the UN Security Council, the Human Rights Council, the U.S. Secretary of State, the EU, and governments worldwide: act before more innocent lives are extinguished.
Scorched Earth and Silence
The destruction is not limited to lives. The IOWO report details widespread arson targeting public offices, private homes, and transport vehicles, displacing families and paralyzing local economies. The group has released harrowing images of vehicles and property consumed by flames, emphasizing that the campaign is as much about erasing community infrastructure as it is about inflicting casualties. The targeted destruction of the Angar Gute area, including a special attack on Tullu Lenca, points to an attempt to force a demographic change or to punish communities for their identity .
This violence is part of a broader pattern of instability in Ethiopia. Travel advisories from various embassies currently designate East Wollega as a “red” or “extremely high-risk” area, warning citizens to avoid the region due to the presence of armed groups and the risk of attacks on civilians . The international community, while aware, has often been slow to act as the crisis deepens.
The World’s Response
The IOWO appeal calls for two immediate actions: emergency civilian protection for vulnerable populations in the affected woredas, and accountability for the perpetrators of these unlawful killings.
As the appeal letter was signed on August 24, the silence from the international community remains deafening. The documented cases of targeted killings of professionals, the use of ambulances as instruments of death, and the burning of entire communities demand more than a passing glance.
The mothers and sisters of East Wollega are not asking for charity; they are demanding the basic right to live. The charred remains of a midwife’s ambulance and the empty desks of murdered teachers are a stain on the conscience of humanity, a stark reminder that the cost of inaction is always counted in lives.
Advocacy for Oromia 