Category Archives: Asylum Seekers
Order Is Not Merely Law: A Reflection on the Foundation of Society
By Taliila Bulbula Tulluu
Beyond rules and regulations lies something deeper—a sacred relationship that binds creation, community, and the human soul
There is a tendency in human affairs to reduce order to its simplest expression: laws, rules, and regulations. We imagine that if we can just write the right laws, enforce them with sufficient rigor, and punish those who transgress, society will function as it should.
But this understanding is incomplete—and dangerously so.
“Sirni seera ittiin walbulchan qofaa miti; karaa hariiroo Uumaa fi uumamaa waliin ittiin horataniidhas.”
Order is not merely the law by which people agree to coexist; it is also the path through which relationships with the Creator and creation are cultivated. This is a profound insight that challenges the modern tendency to reduce governance to mere administration.
The Web of Connection
When we speak of order, we are speaking of relationships. Not just the relationship between citizen and state, but the relationship between human beings and the natural world, between individuals and their communities, between generations past and generations yet to come.
“Hariiroo Uumamaa kana keessaa immoo sirni karaa ilmi namaa ittiin waltoo’atuu fi walqajeelchuudha.”
Within this relationship with creation, order is the path through which human beings find harmony and guide one another. It is the invisible thread that weaves together the fabric of society, connecting each individual to a larger whole.
This understanding recognizes that human beings are not isolated atoms but are embedded in a web of relationships. We are shaped by our connections to family, community, nature, and the divine. To disrupt these connections is to disrupt the very foundation of human flourishing.
The Consequences of Disorder
“Ummanni sirna hin qabne karaa ittiin waltoo’atus hin qabu.”
A people without order have no path to harmony. They lack the means to coordinate their efforts, to resolve their conflicts peacefully, or to pursue their common goals.
“Kana jechuun karaa ittiin jabaa ofii jabeeffatu, karaa ittiin dadhabaa tini’ifatu, karaa ittiin hamaa/dabaa ofii qajeelfatu hin qabu.”
This means there is no path for the strong to strengthen themselves (through service, not domination), no path for the weak to protect themselves, and no path for the evildoer to be guided toward goodness. Without order, each person is left to their own devices—the strong preying on the weak, the righteous abandoned, and the wicked unchecked.
“Hunduu quba wal hinqabu waan ta’eef…”
Because they do not join hands, because they lack unity and coordination, the result is fragmentation and chaos.
“Kan quufee buluuf namni hunduu quufee waan jiru se’a…”
The one who has enough to eat assumes that everyone else also has enough. The well-fed cannot see the hungry, and the comfortable cannot imagine the suffering of the destitute.
“Kan beelaan dararamaa jiru immoo isa qofatu akkas ta’e itti fakkaata…”
The one who is suffering from hunger imagines that only they are in such a state—or that everyone else must also be suffering as they are. This is the isolation of despair, where each person’s suffering becomes a solitary burden.
“Kan hataa jirus namni hunduu waan saamaa jiru itti fakkaata…”
The one who steals imagines that everyone else is also stealing. This is the rationalization of wrongdoing, where the corrupt justify their actions by assuming everyone else is equally corrupt.
“Kan dantaa dhuunfatif jecha shiraan ajjeesaa jirus yoo namni isa arguu baate Waaqni akka isa argu hin beeku…”
The one who kills for personal gain—if no one sees them, they imagine that even God does not see them. They have stepped outside the moral order, beyond the awareness of community, beyond the accountability that makes society possible.
“Dhugeeffannaa ummataa keessaa bahe waan ta’eef.”
This is the state of those who have become detached from the community. They no longer feel accountable to their neighbors, no longer bound by the bonds of solidarity that make collective life possible.
The Collapse of Accountability
“Hariiroon sarara sirnaa kan ittiin waltoo’aatani fi walqajeelchan yoo hin jiraanne hunduu akka-feeteedha!”
When the thread of order that connects people and enables them to guide one another is absent, everything falls apart. Society dissolves into chaos, and the bonds that hold communities together are severed.
“Mee haala akkasii keessatti eenyutu eenyu qulqulleessaa?”
In such a state, who can purify whom? When everyone is corrupted, when everyone is compromised, when no one is innocent—who has the moral authority to correct anyone else?
“Walborceera, walmarqeera waan ta’eef eenyutu eenyun Xaddecha dhaabaa?”
When everyone has sinned against others, when everyone has been complicit in injustice, who can stand as a judge? Who can draw the line between right and wrong? Who can separate the guilty from the innocent?
This is the tragedy of systemic breakdown: when everyone is compromised, accountability becomes impossible. The guilty can point to the guilty, and the innocent are lost in the chaos.
Naming Wrongs Is Not Enough
“Rakkoo jiru himuun, badii namoota dhuunfaa ykn gareen raawwatamu saaxiluun barbaachisaadha…”
Naming the problem, exposing the wrongs committed by individuals or groups—this is essential. Without truth-telling, without accountability, without the courage to name injustice, there can be no healing.
“Garuu isuma hojii godhachuun rakkoo ittuu hammeessa deemuu waan ta’uuf innuu mataa isaatin rakkoodha!”
But simply doing the same thing—merely complaining, merely naming wrongs without moving toward solutions—only worsens the problem. It becomes a cycle of accusation and counter-accusation, a spiral of bitterness that deepens divisions rather than healing them.
The problem itself, when approached in this way, becomes a burden that crushes those who try to address it. It becomes a trap, a cycle that consumes energy without producing change.
The Only Remedy
“Maraamartoo kana obbaafachuuf falli tokkichi jiru…”
To overcome this tangle, to escape this cycle of accusation and bitterness, there is only one remedy:
“Sirna ummataa deebisanii ijaaruu irratti akeekaa fi tarsimoo waloo tolfatanii marii fi marabbaatti dhufuu feesisa!”
We must come together in deliberation and consultation, developing shared understanding and collective strategies for rebuilding the order of the people.
This is not a call to return to some imagined golden age. It is a call to conscious, intentional reconstruction. It is an acknowledgment that the rebuilding of society requires thought, planning, dialogue, and collective effort.
The Elements of Order
What does it mean to rebuild the order of the people? It requires:
Shared Vision: A common understanding of what a just society looks like. Not imposed from above, but developed through collective dialogue and deliberation.
Collective Responsibility: An acknowledgment that we are all responsible for the well-being of our communities. Not just the leaders, not just the institutions, but every member of society.
Accountability: Mechanisms for holding each other accountable, for correcting wrongs, for ensuring that justice is served. Not based on power, but based on shared values and mutual respect.
Solidarity: A recognition that our fates are intertwined, that the suffering of one is the suffering of all, and that the flourishing of one is the flourishing of all.
Connection to the Divine: An awareness that order is not merely a human creation but is rooted in something deeper—in the relationship between creation and the Creator, in the moral fabric of the universe itself.
The Path Forward
The path forward is not easy. It requires:
Honesty: The courage to name wrongs, to acknowledge failures, to face uncomfortable truths.
Humility: The recognition that we are all part of the problem, and that none of us has all the answers.
Patience: The understanding that rebuilding takes time, that trust must be earned, that healing is a process.
Dialogue: The willingness to listen to others, to understand their perspectives, and to find common ground.
Action: The commitment to move beyond words, to translate shared understanding into concrete change.
Conclusion
“Sirni seera ittiin walbulchan qofaa miti; karaa hariiroo Uumaa fi uumamaa waliin ittiin horataniidhas.”
Order is not merely the law by which people agree to coexist; it is also the path through which relationships with the Creator and creation are cultivated.
This is the deeper truth that we must not forget. Order is not just about rules and regulations; it is about relationships—our relationship with the divine, with each other, and with the world around us.
When order breaks down, it is not just a failure of governance; it is a failure of relationship. And when we seek to rebuild order, we must rebuild these relationships.
“Maraamartoo kana obbaafachuuf falli tokkichi jiru sirna ummataa deebisanii ijaaruu irratti akeekaa fi tarsimoo waloo tolfatanii marii fi marabbaatti dhufuu feesisa!”
To overcome this tangle, there is only one remedy: we must come together in deliberation and consultation, developing shared understanding and collective strategies for rebuilding the order of the people.
The work is difficult. The path is long. But it is the only way forward.
Order is not merely law. It is relationship. It is harmony. It is the sacred bond that connects us to each other, to the world, and to the divine.
May we find the wisdom to rebuild it, the courage to sustain it, and the grace to live within it.
The Political Boat Called “Tsimdo”: Where Are the Far-Right and Far-Left Extremists Steering It?
In the strange theater of modern politics, strange bedfellows emerge—temporary alliances born not of shared vision but of shared hatred
By Ibsaa Nagawoo
In the annals of modern political history, few phenomena are as remarkable—and as dangerous—as the spectacle of ideological opposites joining forces against a common enemy. The far-right and far-left, whose philosophies on economics, governance, and the role of the state stand in irreconcilable opposition, sometimes find themselves on the same side of a political struggle. Their alliance, however, is not built on shared principles or a common vision for the future. It is built on a single, fragile foundation: shared enmity.
This is the political boat called “Tsimdo” (or Cimdii)—a vessel that carries strange passengers, navigates treacherous waters, and ultimately leads nowhere good for anyone aboard.
The Strange Alliance
“One of the surprising phenomena in modern world politics is the emergence of forces that fundamentally oppose each other in their political philosophy, economic policies, and views on the role of government, yet temporarily unite against a common enemy.”
This is not a new phenomenon, but it is one that has become increasingly visible in recent years. The left and right, traditionally locked in ideological struggle, discover that their hatred for a particular leader, government, or political direction outweighs their differences. They form a temporary alliance—an “unholy coalition” that promises to overthrow the common enemy but offers no coherent vision for what should come after.
“However, such alliances are often short-lived because they are based not on shared vision and common political principles, but on shared animosity.”
This is the fatal flaw of these coalitions. They are unions of convenience, not conviction. They can tear down, but they cannot build. They can oppose, but they cannot propose. They can unite in hatred, but they cannot govern in peace.
Ethiopia’s Own Experience
“Both world history and Ethiopia’s political history provide many examples that confirm this.”
In recent years, Ethiopia has witnessed this phenomenon in stark relief. The conflict between the federal government and the TPLF, and the alliances that formed around it, created some of the most improbable political marriages in the country’s history.
“In Ethiopia, this trend has been clearly seen in recent years. One can observe and analyze the strange political alliances formed during the TPLF provocation, the war between the Federal Government of Ethiopia and the TPLF, and the resulting unconventional political marriages.”
Groups that had spent decades opposing each other—ideologically, politically, and sometimes militarily—found themselves on the same side of a conflict. The shared goal of removing the TPLF from power created a temporary unity that papered over fundamental disagreements about Ethiopia’s political future.
The Unholy Alliance Against Oromo Gains
“The far-right and far-left extremist forces that shed crocodile tears in the name of the Oromo people, the Amhara, the Tigray, and the Ethiopian people—no matter how strong their unholy alliance becomes—the Oromo people will not easily surrender the political, economic, and legal rights they have won through long struggle and years of sacrifice.”
This is the central warning of the reflection: the Oromo people, who have fought for generations to secure their rights, are not about to hand them over to an alliance of convenience—whether that alliance claims to speak for the Oromo or not.
“The matter has become one of survival. And the victory achieved is not something that can be stolen through temporary political pressure or false propaganda.”
The Oromo struggle is not a passing phase or a fleeting moment of political mobilization. It is a deep, sustained, and principled movement that has survived decades of repression, co-optation, and marginalization. It will not be undone by an alliance whose only common ground is opposition to Oromo self-determination.
The Blindness of Some Oromo
“As the struggle of the Oromo people within Ethiopia has been strengthening and registering some victories, some Oromo individuals and groups who could not see—or refused to believe—that organized anti-Oromo sentiment had been building for a long time, have failed to understand that the exaggerated political hatred, character assassination, and coordinated propaganda campaign against the reformist Prime Minister Dr. Abiy Ahmed is ultimately not just about Dr. Abiy but about the Oromo as a whole.”
This is a painful truth that some Oromo have been reluctant to face. The campaign against Prime Minister Abiy Ahmed is not merely a personal vendetta against one individual. It is an attack on Oromo leadership, Oromo gains, and Oromo aspirations. The fact that some Oromo have joined in this campaign, or remained silent in the face of it, is a betrayal of the Oromo cause.
“Only they themselves can answer why this happened.”
The reflection leaves this question hanging in the air, inviting self-examination. Why have some Oromo joined forces with those who fundamentally oppose Oromo rights? Why have some remained silent when anti-Oromo rhetoric has reached dangerous levels? Why have some failed to see that the attack on one Oromo leader is an attack on all Oromo?
The Washington Statement and Its Aftermath
“There is one thing we all cannot forget. The statement by the international Fano ‘intellectuals’ that was read in Washington contained dangerous rhetoric: ‘We will return the Gallas to Madagascar.’ This is still being echoed by Mahayimannu Fano. This hate speech did not remain merely words—many believe it has found expression in acts of violence against innocent Oromo in various places, especially today in East Wollega and Dera.”
This is a chilling reminder of the stakes involved. The anti-Oromo rhetoric that has been circulating is not harmless—it has real-world consequences. Innocent Oromo people have been targeted, attacked, and killed. The words of hate have become acts of violence.
“The sad part is that some forces who call themselves ‘freedom fighters’ have silently covered up or overlooked this issue. This silence itself carries a major political message.”
The silence of those who claim to fight for freedom is deafening. When the self-proclaimed champions of liberation refuse to condemn violence against Oromo, they reveal their true priorities. Their silence is not neutrality—it is complicity.
The Poisoned Boat
“Some Oromo politicians and activists, having lost their own political direction, have found themselves unwittingly in the same political boat (Tsimbo) as Amhara extremist unitarist far-right extremists. Since this act conflicts with the common interest and political will of the Oromo people, it should be remembered as a political lesson and historical warning for generations.”
This is perhaps the most pointed criticism in the reflection: some Oromo have lost their way. They have abandoned the principles of Oromo liberation and joined forces with those who have historically opposed—and continue to oppose—Oromo rights.
“Any individual or political organization that organizes in the name of Oromo must distance itself from political ideologies, philosophies, and economic policies that divide the Oromo people. Any idea presented as a ‘political reality’ that weakens Oromo unity, if it conflicts with the interests of Oromia, Ethiopia, and the Oromo nation, should not be accepted.”
This is a clear call to Oromo political actors: know who you are, know what you stand for, and know who your true allies and enemies are. The lines must be drawn clearly. There is no room for ambiguity when the survival of the Oromo people is at stake.
A Call to Abandon the Boat
“Therefore, if you find yourself in this propaganda of organized anti-Oromo hatred, you should distance yourself from this destructive political boat (Tsimbo). This boat does not benefit the Oromo people—it represents hatred, division, and destructive ideologies. It is not too late to distance yourself from this extremist political direction; the beneficial thing is to stop it.”
This is a call to choose. A call to abandon the alliance of hatred and return to the principles of justice, self-determination, and unity. A call to recognize that the path of extremism leads nowhere good.
“It is not too late to distance yourself from this extremist political direction; the beneficial thing is to stop it.”
There is still time to turn back. There is still time to choose the path of dialogue, mutual respect, and peaceful political competition. There is still time to build rather than destroy.
The Role of External Forces
“Finally, this extremist political and war ‘Tsimbo’ is not just an internal problem—it can also be a tool for the interests and proxy wars of external forces, and it is targeted as such. Therefore, it does not bring lasting benefit to the Oromo, the Amhara, the Tigray, or other nations and nationalities, nor to the Ethiopian people in general.”
The reflection recognizes that the forces driving the “Tsimbo” are not purely domestic. External actors have their own interests in Ethiopia’s political landscape. They seek to exploit divisions, weaken the country, and advance their own agendas. The Tsimbo serves their purposes, not the purposes of the Ethiopian people.
“Therefore, I believe that abandoning this politics of hatred, division, and extremism and returning to dialogue, trust, and peaceful political competition is the beneficial path for everyone.”
This is a vision of hope: a return to politics as a means of resolving differences, not a weapon for destroying enemies. A return to the belief that dialogue and trust are possible. A return to the conviction that Ethiopia’s future will be built, not destroyed.
The Way Forward
“Ethiopia’s future destiny will not be found in an alliance based on hatred. The country’s lasting peace, stability, and democratic progress can only be ensured when they are based on constitutional supremacy, the rule of law, mutual respect, genuine democratic dialogue, and a shared national vision.”
This is the heart of the message: the future belongs not to those who hate, but to those who build. Not to those who divide, but to those who unite. Not to those who destroy, but to those who create.
“One truth, however, is clear: an alliance based on hatred may change a government, but it cannot build a country.”
This is a profound insight. The Tsimbo may succeed in its immediate objective—the removal of a particular leader or the overthrow of a particular government. But what then? What vision does it offer for the future? What principles will guide it? What foundation will it build upon?
The answer is: none. An alliance based solely on hatred can only destroy; it cannot create. It can tear down; it cannot build. It can oppose; it cannot govern.
Conclusion: A Choice to Make
The political boat called Tsimbo is a dangerous vessel. It carries those who have lost their way, those who have confused hatred for principle, those who have abandoned the struggle for justice in favor of the easier path of revenge.
But there is another path. The path of dialogue, trust, and peaceful political competition. The path that builds rather than destroys. The path that unites rather than divides. The path that leads to lasting peace, stability, and democracy.
The choice is clear. The time for choosing is now.
“An alliance based on hatred may change a government, but it cannot build a country.”
Let us choose to build. Let us choose to unite. Let us choose the path of peace, justice, and shared national vision.
May we all make the right choice.
====
*The above feature article is based on the reflection of Ibsaa Nagawoo
The Weight of Struggle: Why We Must Honor, Not Diminish, the Oromo Journey
Those who have walked the long road—through displacement, persecution, and sacrifice—deserve our deepest respect, not our casual dismissal
There is a dangerous tendency in our time—a habit of diminishing the sacrifices of those who came before us. It is easy to dismiss the struggles of others when we have not walked in their shoes, easy to minimize their pain when we have not felt its weight, easy to judge their choices when we have not faced their impossible dilemmas.
The reflection before us offers a powerful corrective to this tendency. It calls us to recognize the immense journey that the Oromo people have traveled—the trials they have endured, the sacrifices they have made, and the dignity they have maintained despite everything.
A People on the Move
“Nama Oromoo bu’aa bahii hedduu keessa darbuun har’a gahe, xiqqeessuu fi salphisuun faayidaan argamu hin jiru; jiraatus yoo nutti hafe wayya.”
The Oromo person who has passed through many trials to reach today—there is no benefit in belittling or diminishing them. Even if something remains, it would be better if it were left to us.
This statement is a profound meditation on the relationship between generations. It recognizes that the Oromo people have endured extraordinary hardships—centuries of colonization, decades of cultural suppression, generations of displacement, and waves of brutal repression.
The Oromo who stand before us today are the products of that struggle. They carry the scars of battles fought long before we were born. They speak with voices that have known silence, cry with eyes that have seen too much, and hope with hearts that have been broken and rebuilt countless times.
To diminish them is to diminish ourselves. To belittle their achievements is to belittle the very foundation upon which we stand.
The Journey of Exile
“Oromoon hedduun imala godaansaa keessatti gidiraa hedduu keessa darban.”
Many Oromo have passed through great difficulties during their journey of displacement. The Oromo diaspora is not a story of voluntary migration—it is a story of flight, of seeking refuge from persecution, of leaving everything behind to preserve life itself.
The Oromo exile began long before the modern era. Generations of Oromo have been forced to flee their homeland—escaping war, famine, political repression, and the systematic destruction of their communities. They have crossed borders, oceans, and continents in search of safety.
This is not a journey of choice. It is a journey of survival. And every Oromo who has made this journey carries with them the weight of what they have lost and the hope of what they might yet find.
Trials by Fire
“Biyya baqannaa keessatti qormaata hedduuf saaxilanii darban.”
In the lands of refuge, they have faced countless trials. The experience of exile is not a simple escape from danger—it is an entry into new forms of struggle. Oromo refugees and migrants have faced xenophobia, discrimination, economic exploitation, cultural isolation, and the constant anxiety of uncertain legal status.
They have had to rebuild their lives from nothing—learning new languages, adapting to new cultures, accepting menial jobs that their education and skills should have surpassed. They have been separated from families, disconnected from communities, and forced to navigate systems that were never designed for them.
And yet they have persisted. They have built new communities in foreign lands. They have preserved their language, their culture, and their identity against all odds. They have sent remittances home to support the struggle. They have educated their children, established organizations, and kept the flame of Oromo identity burning bright.
The Danger of Diminishment
“Qormaata isaan mudatee fi keessa darban kan akka tasaa ykn beekaa nu harka gale baafnee ittiin isaan salphisuu fi xiqqeessuuf yaaluun akka naamusa hojiittis akka safuu hojiittis fudhatama hin qabu.”
To try to belittle and diminish the trials they have endured and passed through—by claiming that we have miraculously or knowingly achieved what they could not—is unacceptable as a matter of both professional ethics and moral decency.
The reflection speaks directly to a troubling phenomenon: the tendency of some to dismiss the struggles of earlier generations, to claim that they somehow would have done better, or to minimize the sacrifices that made current achievements possible.
This is not merely disrespectful—it is historically and morally wrong.
Those who walked the path before us faced challenges we cannot fully comprehend. They operated under conditions we have never experienced. They made choices with limited information and in impossible circumstances. Their achievements, whatever their limitations, are the foundation upon which our current position is built.
The Ethics of Respect
The reflection argues that belittling the struggles of others is unacceptable for two reasons:
First, as a matter of professional ethics—”naamusa hojii” —there is a standard of conduct that requires us to respect the work of those who came before. In any field, to dismiss the contributions of predecessors is to reject the very tradition that made our own work possible.
Second, as a matter of moral decency—”safuu hojii” —there is a basic human obligation to honor the sacrifices of others. To diminish someone’s suffering is a form of violence. To deny someone’s struggle is a form of erasure.
Those who have sacrificed for the Oromo cause deserve our gratitude, not our judgment. They deserve our respect, not our condescension. They deserve to be honored, not diminished.
Lessons for the Current Generation
The reflection offers several important lessons for those of us who inherit the legacy of the Oromo struggle:
1. Recognition: We must recognize that our current position—whatever it may be—is built upon the foundations laid by others. We did not create Oromo identity; we inherited it. We did not invent the Oromo struggle; we continue it.
2. Humility: We must approach the achievements of earlier generations with humility. We may have advantages they did not—better technology, more resources, greater international awareness—but we also face challenges they did not. Neither generation is superior; each has played its part.
3. Gratitude: We must be grateful for the sacrifices of those who came before. Every Oromo who can read and write in Afaan Oromo today owes a debt to those who risked imprisonment to publish in the language. Every Oromo who can express pride in their identity owes a debt to those who were tortured for doing the same.
4. Continuity: We must understand that we are part of a continuing story. The Oromo struggle did not begin with us, and it will not end with us. Our role is to carry forward the legacy, to build upon the foundations, and to pass on something better to those who will come after.
The Unfinished Journey
“Nama Oromoo bu’aa bahii hedduu keessa darbuun har’a gahe…”
The Oromo person who has passed through many trials to reach today—this is not a description of a completed journey. It is a description of a journey still underway.
The Oromo people are still struggling. They are still fighting for recognition, for rights, for self-determination. They are still facing oppression, discrimination, and violence. The fact that some have found refuge in other countries does not mean the struggle is over. The fact that some have achieved success in exile does not mean the homeland is free.
Each generation has its role to play. Each generation faces its own challenges. And each generation must honor the sacrifices of those who made its own achievements possible.
The Weight of Legacy
The reflection calls us to consider the weight of what we have inherited. The Oromo people have a long and painful history—a history of colonization, suppression, exile, and struggle. But it is also a history of resilience, resistance, cultural preservation, and hope.
When we diminish the struggles of those who came before, we diminish the entire Oromo story. When we belittle their achievements, we belittle the foundation upon which our own identity is built.
Instead, we should approach the Oromo journey with reverence—understanding that every scar tells a story, every sacrifice has meaning, and every achievement is a victory against overwhelming odds.
The Call to Unity
At its heart, this reflection is a call to unity—a call to recognize that we are all part of the same story, that we are all connected by the same struggle, that we all owe a debt to those who came before.
To dismiss the struggles of earlier generations is to divide the Oromo community. It is to create false hierarchies between generations. It is to claim that some are more authentic, more committed, or more deserving than others.
This is a dangerous path. It leads to fragmentation, resentment, and the weakening of the collective struggle. It serves only the interests of the oppressor, who benefits when the oppressed are divided.
Conclusion
“Nama Oromoo bu’aa bahii hedduu keessa darbuun har’a gahe, xiqqeessuu fi salphisuun faayidaan argamu hin jiru; jiraatus yoo nutti hafe wayya.”
The Oromo person who has passed through many trials to reach today—there is no benefit in belittling or diminishing them. Even if something remains, it would be better if it were left to us.
This is a statement of respect. It is a statement of gratitude. It is a statement of continuity.
We who inherit the Oromo legacy must approach it with humility. We must recognize that we stand on the shoulders of giants—of those who preserved the language when it was forbidden, who kept the culture alive when it was suppressed, who fought for justice when it was dangerous, and who maintained hope when all seemed lost.
Let us honor their sacrifices. Let us build upon their foundations. Let us continue their struggle. And let us never forget that we are part of a long and noble tradition—a tradition of resilience, resistance, and the unwavering pursuit of freedom.
“Nama Oromoo bu’aa bahii hedduu keessa darbuun har’a gahe…”
The Oromo person who has passed through many trials to reach today…
May we always honor that journey. May we always respect that struggle. And may we always remember that we are the inheritors of a legacy that demands our deepest gratitude and our most dedicated service.
The journey continues. The struggle endures. And the story of the Oromo people will be told with the dignity it deserves.
Understanding Our Past to Build a Strong Future
On a Pile of Ashes…!
In an age of relentless information and manufactured outrage, the future of our people demands reflection over reaction, wisdom over noise
The words come to us like embers carried on a restless wind—dangerous, seductive, and capable of igniting fires that will burn for generations. “On a pile of ashes…!” This is the warning cry of our time, a call to pause and reflect before we add fuel to flames that threaten to consume everything our ancestors built.
The reflection from Dabaree Seenaa arrives as a timely antidote to the poison of our age—an age where words are weaponized, history is manipulated, and the future is sacrificed on the altar of immediate gratification.
The Anatomy of Division
“Dubbiin keenya, akka akka! Namootni hedduun, madaa babal’isaa oolu.”
Our words, like a contagious disease, spread rapidly. In this digital age, a single statement can circle the globe in seconds, reaching millions before any examination of its truth or consequence can take place. We have become a people of reaction, not reflection—of impulse, not intention.
The reflection observes that many among us have abandoned the future of our country and nation in favor of obsessing over the past. They speak to pit one generation against another, to sow discord where unity should prevail, to magnify old wounds instead of seeking healing.
“Dhimmoota, egeree biyyaa fi sabaa dhiisanii, dhimmoota kaleessa darban irratti xiyyeeffatanii dhaloota wal dura dhaabuuf kan dubbatan fakkaatu.”
This phenomenon is not accidental. It is a strategy—one that benefits those who seek to keep us divided, distracted, and weak. When a people are consumed by past grievances, they cannot build a future. When generations are pitted against each other, the nation crumbles from within.
The reflection asks the crucial question: Is this the work of enemies seeking to destroy us, or the work of those who, in their ignorance, serve the enemy’s agenda?
“Ajandaa akkanaa kana eenyutu, maaliif yeroo isaa maleetti bixxilanii dhaloota gidduutti facaasuu fi burjaajessuuf hojjechuu feesise?”
The Weight of Timing
“Wanti raawwannuu fi dubbannu yoo yeroo isaa hin ta’iin miidhaa moo faay’idaa qaba?”
This question cuts to the heart of our collective dilemma: Is what we say and do, if it is not timed properly, beneficial or harmful?
The reflection reminds us that not every truth needs to be spoken at every moment. Not every grievance needs to be aired in every forum. There is wisdom in timing, prudence in patience, and strength in strategic silence.
“Yeroo amma ummatni keenya maal keessa jira? Kamtu dursa? Ajandaan kun fafa moo bu’aa fida?”
What is our people facing right now? What should take priority? Does this agenda bring solutions or merely add to our burdens?
These are questions that too few of us ask before we speak, post, or share. We are so eager to be heard that we forget to consider whether what we have to say is worth hearing.
The Danger of Historical Obsession
“Kaleessa baay’een keenya, madoofneerra. Garuu kan dursu gidiraa sabni keenya keessa jirudha.”
The reflection does not deny the past. It acknowledges that many of us have been wounded, that we carry the scars of history. But it insists that the most urgent task is the present crisis our people face.
We cannot build the future by endlessly revisiting the past. The wounds we carry must be addressed—not to keep them open, but to allow them to heal.
“Dhimmoota xiyyeeffannoo babaadan irratti hojjechuutu, dhaloota sagantaa fi karoora qabu, tooftaa fi tarsiimoo qabu ta’a.”
The work of true leadership is to focus on matters of substance, to build a generation with vision and strategy, with tactics and methodology. Not a generation consumed by nostalgia and grievance, but one equipped for the challenges of the future.
The Call for Critical Thinking
“Yaadni tokko yeroo miidiyaatti as bahu, jarjartiin deebii itti kennuun dura, duraa duubaan xiinxaluun, deebii fi yaada bilchaataa, dhimmota dhufan sanaaf deebii quubsaa ta’e kennuutu male.”
When an idea emerges in the media, the temptation is to respond immediately—to react, to counter, to defend. But the reflection calls for something different: thoughtful analysis, measured response, and consideration of the long-term consequences.
“Sababni isaa, dhalootni hubannoo qajeelaa fi wal simu akka qabaatuuf jechuu kooti.”
The reason for this careful approach is that we want a generation that understands clearly and agrees with each other. We want unity, not division; consensus, not chaos.
“Sun hin mul’atu. Hunduu walumaan huursa! ‘Cittoo irratti fanxoo!'”
But this is not what we see. Instead, we see confusion everywhere—people rushing to add their voices to the noise, to throw more fuel on the fire, to declare themselves the righteous ones while condemning all others.
The Function of History
“Namni seenaa kaleessaa qofaa odeessu, kan boruu si dagachiisuuf ta’uun dagatamuu hin qabu.”
History is not meant to be merely recited; it is meant to be learned from. Those who obsess over the past without extracting its lessons are not serving the future—they are serving to make us forget the future.
“Rakkoo fi gaarii kaleessa muudatee fi ture, irraa baratuun qaawwaa jiru irratti hojjechuutu fala.”
The solution lies not in repeating the stories of the past but in learning from the problems and successes we have experienced. Study the past, yes—but apply those lessons to address the gaps and challenges of today.
“Namootni saba isaaniif quuqama dhugaa qabanis dursa, biyyaa fi saba isaaniif kennu!”
Those who truly serve their people must give priority to what their people need now—not what happened decades ago, not what grievances remain unresolved, but what will build a better future.
The Limits of Historical Recitation
“Seenaa kaleessaa qofa deddeebisanii lallabuun garuu bu’aa ni qabaa? Yoo dhalootaaf faayidaa qabaate, dhalootaaf ibsaa deemuutu wayyaadha!”
What benefit is there in endlessly repeating the past? If it benefits the people, it should enlighten the people! If it serves the future, it should illuminate the path forward.
“Akka kanaan furmaatni dhufu ni jiraa? Furmaata sana dhalootaaf akeekuutu feesisa.”
Will solutions come from this approach? We must explain the solutions to the people—not just the problems, not just the grievances, but the practical, achievable path to a better future.
“Akka guuta lagaa fi dambalii galaanaa ta’uun, egeree biyyaa fi sabaaf fala hin fidu.”
Being like a sandbank in a river or a wave in the sea—carried by every current, shaped by every tide—does not bring solutions to the nation and the people.
“Xiqqaatii haga guddaattuu, tooftaa fi tarsiimoo dhabatu, ajandaa guyyuunuu bocamaa oolaniin buubbisuun kufaatii guddaadha.”
From small things to great, lacking strategy and methodology, disseminating an agenda shaped by whoever is in power—this is a recipe for failure.
“Rakkoo kaleessaa odeessaa ooluun, sabni gidiraa keessaa bahe hin jiru. Nama yaaddessa!”
By merely narrating past problems, the people have not emerged from their difficulties. This is something to think deeply about!
The Danger of Emotion
“Muffii-Komii-Xiiqii Fi Miirrii dhuunfaa keenyaa, egeree waloo sabaa fi biyyaa keenyaa kuffisuu akka danda’u, yaaduun gaarii natti fakkaata!”
Our anger, our complaints, our frustrations, and our personal feelings—the reflection suggests it is worth considering that these can destroy the shared future of our nation and people.
Emotions are natural, even necessary. But when they drive our decisions, when they shape our actions, when they become our guiding principles—they can lead us to disaster.
“Kun kana ta’ee, adeemsa dheeraa keessa yeroo hedduu wantin hubadhe tokko; haalaa, yeroo fi bakka garagaraa keessatti, namootni baay’een hanga maqaa isaanii hin gahan.”
This being the case, one thing I have learned over a long process, in various conditions, times, and places: many people do not even understand their own reputation. They speak and act without considering how they will be perceived or what legacy they will leave.
“Hanga of himanii fi dubbatan hin gahan. Kun hubatamuu qaba.”
They do not understand what they say or do. This must be recognized.
The Path of Wisdom
“Yaada dhihaataan hundaaf, hamaamota ta’uu irraa of qabuutu wayya.”
For every idea that emerges, it is better to refrain from being among those who rush to judgment. Patience, observation, and careful consideration are virtues we must cultivate.
“Siyaasa shiraa facaafamaan, ija siyaasaatiin ilaaluudha.”
The politics that spreads division must be viewed through the eye of political awareness. We must understand the motives behind the messages we receive.
“Waanti dhageenyu hundi, dhugaas sobas miti.”
Not everything we hear is truth—and not everything we hear is false. The world is not divided simply into lies and truth. There is complexity, nuance, and context that must be understood.
“Odoo hin dubbatiin, osoo hin murteessiin akka dhageenyetti, murtee kennuun sirrii miti.”
Without speaking, without judging—simply by listening, it is not correct to pass judgment. We must gather information, consider perspectives, and only then form conclusions.
“Rakkoo irratti rakkoo biraa akka hin uumneef nu gargaara.”
This approach helps us avoid creating new problems on top of existing ones. It prevents the escalation of conflict and the multiplication of grievances.
“Dhugummaa fi sobummaa isaa adda baafachuutu dursa. Namummaan isa kanadha!”
Distinguishing truth from falsehood must come first. This is what humanity demands!
A Call to Reflection
“Dimshaashumatti, dhalootni tasgabbii fi obsaan yaadota midiyaa kana irratti facaamu ilaaluu wayya.”
In summary, it is better for the generation to examine the ideas circulating in the media with patience and calm. Not everything that appears is urgent; not everything that is urgent is true.
“Dubbii cidii irratti ibidda darbii akka hin taane.”
Do not be like someone who passes fire on a burning wall—spreading flames without thought of the consequences.
“Loogii malee, dhugaaf hojjechuudha.”
Work for truth, not for favor. Seek what is right, not what is popular.
“Yaadota guyyaa guyyaan, midiyaa kana irratti dhufan, akeekaa fi kaayyoo isaa hubatuu feesisa.”
For the daily ideas that arrive in the media, we need to understand their meaning and purpose. What is being said? Why is it being said? Who benefits? Who is harmed?
“Bilchina, gahumsaa fi muuxannoo qabaachaa deemuun, dhaloota ititee fi gurmuu qabu nu taasisa.”
Moving forward with openness, capability, and experience will make us a generation that can withstand challenges and deliver solutions.
“Dammaquu, barachuu fi ijaaramuutu, sabaa fi biyyaaf bu’aa qaba.”
Mobilizing, learning, and building—this is what benefits the nation and the people.
“Isa kaleessaa irraa barachuun, isa boruutiif warraaquutu biyyaa walaba baasa!!”
Learning from the past to prepare for the future—this is what leads a nation to progress and prosperity!
Conclusion
“Yaada koo xumureera. Horaa-bulaa! ‘Kaayyoon, laayyoo miti!'”
My thought is complete. May you prosper! “The goal is not entertainment!”
This final statement is perhaps the most important of all. The reflection is not meant to entertain, to amuse, or to comfort. It is meant to awaken, to challenge, and to guide.
The goal of those who truly love their people must be the flourishing of their nation—not the satisfaction of personal grievances, not the pursuit of power or status, not the desire to be heard or recognized.
The goal is the goal itself: a free, just, and prosperous Oromiya. A generation that builds rather than destroys. A people that unites rather than divides. A future that learns from the past without being imprisoned by it.
“Cittoo irratti fanxoo…!”
On a pile of ashes, we must not build more fire. We must build foundations. We must build hope. We must build a future worthy of the sacrifices of those who came before us.
The time for reaction is over. The time for reflection has begun.
“Kaayyoon, laayyoo miti!”
The goal is not entertainment—it is liberation, it is justice, it is the future of our people.
May we all rise to the challenge.
The Unfinished Story: Why Oromo Truth-Telling Matters
For generations, the history of Oromia has been told through a narrow lens—one that often excluded, silenced, or misrepresented Oromo voices and perspectives. Official accounts of Oromian history frequently omitted the full story, leaving gaps that have shaped not only how the past is understood but also how present-day realities are experienced. Oromo truth-telling seeks to change this by placing Oromo voices and lived experiences back at the centre of the narrative.
What Is Oromo Truth-Telling?
At its core, Oromo truth-telling means telling a fuller and more honest account of Oromia’s history. This includes confronting difficult chapters such as colonisation, dispossession, violence, child removals, stolen wages and discriminatory laws. But it also encompasses celebrating Oromo survival, resistance, cultures, knowledge and achievements. It is not about erasing or rewriting history—it is about finally telling more of it .
The concept emerges from a recognition that official versions of history have often been incomplete. As one study notes, the Ethiopian imperial conquest of Oromo territories from 1880 to 1974 involved not just military subjugation but a systematic process of land alienation, political domination and cultural marginalisation . The Oromo resistance against this imperial conquest, though significant, has frequently been downplayed or omitted from mainstream historical accounts.
The Historical Context
The Oromo people, one of the largest ethnic groups in the Horn of Africa, possess a rich political and cultural heritage that includes the Gadaa-Qaalluu system—a model of egalitarian governance, democracy and social organisation that predates many Western democratic institutions . This system, based on consensus-building principles like tchaffee and qixxee, demonstrates sophisticated democratic traditions that challenge portrayals of Oromo society as politically primitive.
Yet this heritage was disrupted by conquest. The Arsi Oromo resistance against Ethiopian imperial forces between 1880 and 1900, for instance, involved intense conflict where the introduction of firearms by imperial forces dramatically shifted the balance of power . The defeat that followed did not merely change political control—it established what scholars describe as a “feudal colonial order” in which Oromo lands were alienated and the Naftagna (settler-administrators) became dominant over local populations .
How Truth-Telling Happens
Truth-telling is not a single event but a process that can unfold through multiple channels. Oral histories, community projects, schools, museums, archives, memorials, public hearings and formal inquiries all serve as vehicles for recovering and amplifying Oromo perspectives. The principle guiding this work is that it should be led by the Oromo community, grounded in local history and handled respectfully. Meaningful action must follow—truth-telling is not just about speaking; it requires people to listen and respond.
Why It Matters Today
The past is not simply past. Discriminatory laws and policies from earlier eras continue to shape economic conditions, political representation and social relations in Oromia today. Understanding how systems of domination were structured—from taxation without representation to the informal structures of control examined in historical research—helps explain persistent inequalities .
Reconciliation cannot progress while difficult chapters remain unaddressed. Oromo truth-telling is not about assigning blame or fostering division. Rather, it is about creating the conditions for genuine reconciliation by ensuring that all parts of the story are acknowledged. A nation that avoids its uncomfortable history builds its future on unstable ground.
A Call to Listen
The Oromo truth-telling movement is a call not just for Oromo people to speak but for all Oromians—and indeed all who engage with Oromian history—to listen. It is an invitation to reckon with the full complexity of the past and to recognise the resilience and contributions of the Oromo people across generations. The survival of Oromo cultures, knowledge systems and identities in the face of colonisation and dispossession is itself a testament to the strength that truth-telling seeks to honour.
As Oromia considers its path forward, truth-telling offers a foundation. It does not promise easy answers, but it offers something essential: a fuller, more honest account of where we have been, so we can better understand where we are and thoughtfully choose where we are going.
‘We Are Walking Door to Door’: Anti-Immigrant Vigilantes Escalate Campaign of Intimidation Across South Africa
With tens of thousands repatriated to Zimbabwe and Malawi, a nation confronts the dark tide of xenophobia as weekly marches promise more violence
JOHANNESBURG, July 9 — The morning sun rose over Alexandra township, one of Johannesburg’s most densely populated communities, promising another day of uncertainty and fear. By midday, the streets echoed with the sound of splintering wood and desperate pleas as anti-immigrant vigilantes methodically moved from house to house, breaking down doors and dragging terrified residents into the open.
The scenes playing out across Alexandra, Soweto, and Durban represent a dangerous escalation in South Africa’s ongoing xenophobic crisis—one that has already forced tens of thousands of migrants to flee the country they once called home.
‘I Am a ZEP Holder’
Among those apprehended by the marchers was Total Mhlanga, a Zimbabwean national whose hands trembled as he was escorted toward a police van. “I am a ZEP holder,” he insisted, referring to the Zimbabwean Exemption Permit that legally allows tens of thousands of Zimbabweans to live and work in South Africa. His papers, however, seemed to matter little to those who had seized him.
In Alexandra, a Reuters reporter witnessed protesters breaking into homes where they believed undocumented immigrants were hiding. Among those forcibly removed was a woman clutching a small child—both citizens of Malawi, a country now grappling with the mass return of over 38,000 of its nationals who have fled South Africa in recent weeks.
A Zimbabwean mother of three, who asked not to be named for fear of retaliation, described watching from her window as neighbors were dragged from their homes. “I came here legally. My children were born here. This is the only home they know. Now I must decide whether to stay and risk everything or return to a country I left because there was no future there.”
‘Every Thursday Until Our Demands Are Met’
The movement driving this violence has found an unlikely and increasingly vocal leader: former radio presenter Jacinta Ngobese-Zuma. Her group, known as March and March (also referred to as “March 1 March”), has organized nationwide protests that have transitioned from street demonstrations to what community leaders describe as “door-to-door” operations targeting foreign nationals.
“Protests will take place every Thursday until our demands are met,” Ngobese-Zuma declared on June 30, an informal deadline her movement had set for undocumented immigrants to leave South Africa. The promise has become a terrifying reality for migrants across the country.
Her organization has painted undocumented immigrants as the source of South Africa’s deep-seated economic challenges—unemployment, housing shortages, and strained public services—demanding tighter border controls, mass deportation, and the prioritization of South African citizens in schools and healthcare facilities.
A Community Divided
At the march in Alexandra, community leader Bongani Msomi justified the tactics being employed. “We are walking around doing door to door removing foreigners,” he stated matter-of-factly, as behind him, protesters brandished sticks and flags.
Yet not all South Africans support the movement. In the same township, elderly residents watched with concern, some shaking their heads in silent disapproval. A local teacher, who also asked not to be named, expressed anguish over the situation: “We are destroying what Nelson Mandela built. Ubuntu is dead in these streets. These people are not our enemies—they are our neighbors, our customers, our children’s classmates.”
The Government’s Response—and Its Limits
President Cyril Ramaphosa has repeatedly warned against scapegoating immigrants for the country’s problems. His government has issued clear directives that citizens do not have the right to take immigration enforcement into their own hands.
Police have deployed officers to recent marches for safety and have stepped up arrests of undocumented migrants—yet the line between law enforcement and vigilantism has become dangerously blurred. At the scenes of Thursday’s protests, officers stood by as vigilantes dragged people from their homes. A spokesperson for Johannesburg police was not immediately available to explain the actions of officers at the scene.
Human rights organizations have raised urgent concerns about the complicity—or at minimum, inaction—of law enforcement in facilitating these “removals.” “When police receive citizens who have been unlawfully detained and physically removed from their homes, they are not acting as neutral enforcers of the law,” said a legal observer who requested anonymity. “They are, in effect, legitimizing extrajudicial actions.”
A Regional Humanitarian Crisis
The ripple effects of South Africa’s xenophobic violence are being felt across southern Africa. Malawi’s government confirmed Thursday that over 38,000 of its citizens had returned in recent weeks, part of a massive repatriation effort driven by safety concerns. Neighboring Zimbabwe has seen more than 60,000 of its nationals return—a staggering figure that represents not just a humanitarian crisis but an economic shock to both nations.
These returnees are arriving in countries that already struggle with their own economic challenges. Many had been sending remittances home, supporting extended families and local economies. Their forced return is creating new vulnerabilities while straining already limited resources in their countries of origin.
The Human Cost
Behind the statistics lie countless stories of shattered lives. A Malawian shopkeeper in Soweto watched his business—built over fifteen years—looted and destroyed. A Zimbabwean nurse who had served in a public hospital for a decade now sleeps in a shelter, uncertain if she will ever return to work. An Oromo refugee who fled political persecution in Ethiopia now faces violence in the country where he sought sanctuary.
“The pain is not just physical,” says Dr. Thabo Mbeki (not the former president), a community psychologist who has been providing counseling to affected families. “People are experiencing profound trauma. They have lost everything—their homes, their livelihoods, their sense of safety. Children are refusing to eat. Parents cannot sleep. The psychological wounds will last for generations.”
The Economic Fallacy
Economists have pushed back against the narrative that immigrants are the primary cause of South Africa’s economic woes. Studies have shown that immigrants often create jobs through entrepreneurship, fill critical skills gaps, and contribute to the tax base. The country’s unemployment crisis, they argue, has far deeper roots in systemic inequality, inadequate education, and stagnant economic growth.
“To blame immigrants for unemployment is not just inaccurate—it’s dangerous,” says economist Tendai Moyo. “It diverts attention from the real structural reforms that are needed. It gives people a scapegoat instead of solutions.”
A Nation at a Crossroads
South Africa stands at a defining moment. The post-apartheid constitution—one of the most progressive in the world—enshrines human dignity and equality. Yet the country’s actions are betraying these principles.
As Thursday’s marches conclude and communities brace for what next week may bring, a fundamental question remains: Will South Africa find the political will to protect the most vulnerable among its residents, or will it allow xenophobic violence to become normalized?
The international community is watching. The African Union has expressed concern. Human rights organizations have documented abuses. Diplomats from affected countries have raised the issue with their South African counterparts.
But for the families huddled behind locked doors—the legal permit holders who still fear arrest, the children too frightened to attend school, the business owners who have lost everything—the response so far has been insufficient.
A Plea for Humanity
As evening falls over Alexandra, the sound of broken glass crunches underfoot. Women sweep debris from their doorsteps. Men gather in small groups, their voices low with tension. Children peek through curtained windows, their games silenced.
“In a just world, this would not happen,” reflects one elderly South African woman who has lived in the township for seven decades. “We suffered under apartheid. We know what it is to be treated as less than human. How can we do this to others? How have we forgotten so quickly?”
Her question hangs in the air, unanswered.
The marches will continue, the groups have promised. And as long as they do, the fragile thread of pan-African solidarity—the very ideal that South Africa’s liberation struggle championed—grows thinner with each passing Thursday.
Reporting from Johannesburg, Alexandra township, and Soweto. Additional reporting from Lilongwe and Harare.
African Migrants Across South Africa Sound Alarm Over Escalating Violence, Economic Sabotage, and Systematic Intimidation
The Oromo and broader African diaspora face mounting threats from anti-migrant movements as ‘March 1 March’ and ‘Operation Dudula’ intensify nationwide
SOUTH AFRICA — Beneath the bustling streets of Johannesburg’s inner city, where the rhythms of pan-African commerce once thrived, a palpable fear now settles like an unwelcome fog. Across the nation, from the Cape Flats to the townships of Durban, African migrants who sought refuge and opportunity in the Rainbow Nation are now sounding an urgent alarm—their lives, their livelihoods, and their basic human dignity hang in the balance.
The crisis, while not new, has reached a critical precipice. African migrants, including thousands of Oromo refugees who fled political persecution in Ethiopia and other regions of the Horn of Africa, report being systematically targeted by organized anti-migrant movements. The groups operating under the banners of “March 1 March” and “Operation Dudula” have orchestrated campaigns that victims describe as coordinated efforts to economically cripple and physically intimidate foreign nationals.
‘We Came Seeking Safety’
For many Oromo migrants, the journey to South Africa began as a desperate flight from violence in their homeland. “I left Oromiya with nothing but the clothes on my back,” says Bontu, a mother of three who now runs a small tailoring business in Cape Town. “I came here believing in Ubuntu, the spirit of African unity. Now I lock my door and pray my children return from school alive.”
Bontu’s story is echoed across the country. Migrants who fled political instability, ethnic conflict, and economic collapse have found themselves facing a new nightmare—xenophobic violence that South African authorities have been slow to address.
Documentation of Widespread Violence
Representatives from affected communities have compiled extensive video evidence and firsthand testimonies documenting the severity of the crisis. The footage reveals disturbing scenes of organized brutality:
Economic Warfare and Property Destruction: In coordinated operations that appear strategically planned, businesses owned by African migrants have been systematically looted and destroyed. In Tembisa, Soweto, and other townships, foreign-owned shops have been reduced to smoldering shells. Vehicles have been set ablaze in broad daylight as onlookers record the destruction on their phones.
Organized Mob Violence: Victims describe targeted mass beatings and physical harassment. “They came in groups, armed with pangas and iron bars,” recounts Tadesse, an Oromo shopkeeper in Pretoria. “They didn’t ask for money. They wanted to destroy everything. They told us to ‘go back home.'”
Administrative Blockades and Intimidation: Even routine bureaucratic processes have become battlegrounds. Migrants report being subjected to threats and deliberate delays when attempting to renew residency permits or legal documentation—an essential process for maintaining lawful status in the country.
The Psychological Toll
Perhaps most devastating is the invisible wound—the psychological trauma inflicted upon entire communities. Parents across the nation have stopped sending their children to schools, fearing they may not return. Families remain confined to their homes, living in what victims describe as “continuous high anxiety.”
“My daughter asks why we can’t go to the park anymore,” says Bontu. “How do I explain to a seven-year-old that her skin, her language, her origins make her a target in a country that was supposed to welcome us all?”
Children who once dreamed of becoming doctors and teachers now live with nightmares of masked men breaking down their doors.
Operation Dudula: A Movement Under Scrutiny
Operation Dudula, which translates to “force” or “push back” in isiZulu, has positioned itself as a grassroots movement addressing legitimate concerns about unemployment and housing shortages in South African communities. However, critics argue the movement has crossed into dangerous territory by targeting vulnerable migrant populations rather than advocating for systemic solutions to the country’s deep-seated socioeconomic challenges.
March 1 March, another anti-migrant initiative, has similarly been linked to escalating tensions and violence against foreign nationals.
Both groups have denied accusations of xenophobia, maintaining they are addressing the strain that undocumented migration places on local resources. Yet the victims’ testimonies paint a different picture—one of organized intimidation targeting law-abiding residents who have contributed to their communities for years or even decades.
A Call to Action
Spokespersons from affected communities are distributing their documented evidence to international media outlets, civil society organizations, and human rights watchdogs. Their plea is clear: the South African government, law enforcement agencies, and the international community must act immediately to:
- Protect Vulnerable Populations: Deploy law enforcement to prevent further attacks and ensure perpetrators face consequences
- Uphold the Rule of Law: Ensure all residents, regardless of nationality, have equal access to legal protections and administrative services
- Address the Root Causes: Develop comprehensive strategies to address unemployment and service delivery challenges without scapegoating foreign nationals
- Promote Social Cohesion: Invest in community dialogue and education programs that counter xenophobic narratives
The Broader Context
South Africa has a complex history with migration. As the continent’s most industrialized economy, it has long attracted workers and entrepreneurs from across Africa. Yet recurring waves of xenophobic violence—in 2008, 2015, 2019, and now ongoing—have tarnished the nation’s reputation and contradicted its constitutional commitment to human dignity.
The Oromo diaspora, numbering in the thousands, represents a particularly vulnerable population. Having fled political persecution and ethnic conflict, many lack the robust social networks that might offer protection. They arrived with skills, determination, and hope—qualities that have enriched South African communities when given the opportunity.
An African Tragedy
As the sun sets over the continent, the irony is not lost on those caught in this crisis. African refugees who fled conflict zones, seeking safety within their own continent, now face violence from the very communities they sought to join.
“The dream of a united Africa feels very far away,” reflects Tadesse. “But I still believe. We must not let the actions of some destroy the vision of all. Our children deserve to inherit a continent of solidarity, not suspicion.”
The international community and African Union have mechanisms to address such crises—protocols on the protection of refugees, conventions on human rights, frameworks for continental solidarity. What remains to be seen is whether these instruments will translate into meaningful action before more lives are destroyed.
The Way Forward
South African civil society organizations have called for urgent dialogue between migrant communities, government representatives, and local leaders. Some municipalities have begun establishing community forums to address tensions constructively.
Human rights lawyers are preparing legal challenges against the most egregious violations, while grassroots peacebuilding initiatives work to rebuild trust between South African residents and their migrant neighbors.
Yet time is of the essence. The violence continues, the fear deepens, and the economic damage mounts. For every day that passes without meaningful intervention, more families are displaced, more livelihoods destroyed, and more children grow up in a world where “foreigner” has become synonymous with “target.”
A Shared Humanity
As one Oromo elder noted during a community meeting in Johannesburg, “We have forgotten that we are all African. The borders that divide us were drawn by colonial powers who wished to keep us fighting each other. Our strength lies in remembering our shared humanity.”
The crisis facing African migrants in South Africa is not merely a matter of domestic policy—it is a test of the continent’s commitment to the principles of pan-African unity and solidarity. How South Africa responds to this moment will send a message far beyond its borders.
In the meantime, families continue to lock their doors, children remain home from school, and communities pray for a dawn that brings not fear, but hope.
The Sacred Trust: Why Workplace Confidentiality Is a Duty Beyond Law
In every workplace, there are lines that should never be crossed—and confidentiality is one of them. It is not just a rule; it is a promise.
A colleague shares a private frustration over coffee. A manager casually discusses sensitive restructuring plans. A personnel file is left open on a shared screen. An email containing personal information is forwarded without a second thought.
In the moment, these seem like small slips—harmless, even human. But the consequences can ripple far beyond what anyone anticipates.
“Namni kamuu iccitii mana hojii eeguuf dirqama qaba.”
(Every person has a duty to protect workplace confidentiality.)
This is not merely a bureaucratic requirement tucked into employment contracts. It is a fundamental pillar of trust, professionalism, and ethical conduct. And when that trust is broken, the damage can be profound—not only to individuals but to entire organisations, communities, and lives.
What Is Workplace Confidentiality?
Workplace confidentiality refers to the obligation of employees to protect sensitive information they encounter in the course of their work. This includes:
- Personal information about colleagues, clients, and customers
- Financial data and business strategies
- Medical records and health information
- Performance reviews and disciplinary matters
- Trade secrets and proprietary knowledge
- Internal communications and decision-making processes
Whether it is spoken in a meeting, written in an email, or stored in a database, such information is entrusted to employees on the understanding that it will be handled with care and discretion.
The Line Between Sharing and Violating
We live in an age of oversharing. Social media encourages us to broadcast our thoughts, workplace chat platforms blur the boundaries between professional and personal, and the ease of forwarding an email can make us forget that some messages were never meant to be shared.
But there is a clear and important distinction.
“Namni tokko iccitiin namoota dhuunfaa baasee maxxansuu fi saaxiluun dhorkaa dha.”
(It is forbidden for a person to disclose and share private information with others.)
This is not merely a suggestion—it is a legal and ethical obligation. In Australia, privacy laws such as the Privacy Act 1988 (Cth) and the Australian Privacy Principles (APPs) regulate how personal information must be handled, and breaches can result in serious penalties. Beyond the legal consequences, there are reputational and relational costs that can take years to repair.
When Confidentiality Is Broken: Real-World Consequences
Consider the real-world impact of a breach:
A team leader casually mentions in a group meeting that a staff member is struggling with a health condition. The staff member feels exposed and humiliated, their trust shattered. Colleagues begin to treat them differently, and the workplace atmosphere becomes strained. The staff member may even leave the organisation, taking their talent and experience elsewhere.
A payroll officer accidentally emails salary details to the entire company. The fallout is immediate—resentment, comparisons, and a breakdown in morale that affects productivity for months. Trust in management evaporates, and the company’s culture is damaged for years.
An employee posts about a confidential client dispute on social media. The client discovers the post, files a complaint, and the company’s reputation is irreparably damaged. The employee is terminated, and the company loses a valuable contract—and potentially many more.
A healthcare worker shares a patient’s medical details with friends. The patient feels violated, their privacy destroyed. They may lose trust in the entire healthcare system, avoiding necessary care in the future. The worker faces disciplinary action, loss of registration, and potential legal consequences.
These are not hypothetical scenarios. They happen every day in workplaces across the world—in hospitals, schools, government offices, and corporate boardrooms.
Why Confidentiality Matters
Confidentiality is not about secrecy for its own sake. It is about:
1. Respect for Individuals
Every person has a right to privacy. When we respect that right, we affirm the dignity and worth of our colleagues, clients, and stakeholders. We acknowledge that their personal information belongs to them—not to us.
2. Building Trust
Trust is the currency of effective workplaces. Employees who feel their private information is safe are more likely to speak openly, seek help when needed, and contribute fully to their teams. Trust is hard-won and easily lost. Once broken, it is rarely fully restored.
3. Protecting the Organisation
A breach of confidentiality can expose an organisation to legal liability, financial loss, and reputational harm. In competitive industries, it can also hand advantages to rivals. The cost of a data breach—in fines, legal fees, and lost business—can run into the millions.
4. Maintaining Professional Standards
In professions such as healthcare, law, social work, and finance, confidentiality is not just expected—it is mandated by codes of conduct and professional ethics. Breaches can result in loss of professional registration, ending careers.
5. Protecting Vulnerable People
For clients and customers who are vulnerable—such as those seeking mental health support, financial advice, or legal assistance—confidentiality is essential. Without it, they may not seek help at all. The consequences can be devastating.
Striking a Balance
Of course, confidentiality does not mean silence in the face of wrongdoing. Whistleblower protections exist to allow employees to report illegal or unethical behaviour without fear of retaliation. The distinction lies in the purpose and intent of the disclosure.
Sharing information to expose corruption, protect public safety, or prevent harm is fundamentally different from gossiping about a colleague’s personal struggles or leaking sensitive data for personal gain.
The key questions to ask:
- Is there a legitimate public interest in this disclosure?
- Is the information being shared through proper channels?
- Is the motivation to protect, or to harm?
What Every Employee Should Remember
“Kun seeraanis ta’ee naamusaan kan eegamuu dha.”
(This is to be upheld both by law and by conscience.)
Workplace confidentiality is a dual obligation—it is written into contracts and legislation, but it is also a matter of personal integrity. The law can penalise breaches, but it is conscience that should guide us in the moment of decision.
Before sharing information, ask yourself:
- Does this person have a legitimate need to know?
- Am I authorised to share this?
- Could this cause harm or embarrassment to anyone?
- Would I be comfortable if this were shared about me?
- Is this information protected by law or professional ethics?
If the answer to any of these questions gives you pause, it is likely better to remain silent.
A Shared Responsibility
Confidentiality is not just the responsibility of managers, HR professionals, or legal teams. It belongs to every single person in the workplace.
It means:
- Locking your screen when you step away from your desk
- Not discussing sensitive matters in public spaces like elevators or cafeterias
- Thinking twice before forwarding an email or sharing a document
- Saying, “I’m sorry, I can’t discuss that,” even when pressed by curious colleagues
- Properly disposing of confidential documents (shredding, not just recycling)
- Using secure communication channels for sensitive information
In an era of information overload and digital permanence, discretion has become a rare and valuable quality. Those who practise it are trusted more, respected more, and ultimately succeed more in their careers.
The Cost of Silence—and the Cost of Speaking
Sometimes, the most difficult ethical decision is knowing when to speak and when to remain silent.
Speak when:
- You are reporting illegal activity or serious misconduct through proper channels
- You have a legal obligation to disclose (such as mandatory reporting of child abuse)
- There is an immediate risk of serious harm
Remain silent when:
- You are tempted to share gossip or personal information about colleagues
- You do not have authorisation to share the information
- The information could be used to harm or embarrass someone
The Bottom Line
Workplace confidentiality is not a constraint—it is a protection. It protects individuals from harm, organisations from liability, and workplaces from the corrosive effects of mistrust.
When we honour confidentiality, we send a clear message: We value you. We respect your privacy. And we will not betray your trust.
That is not just a legal requirement. It is a promise—one that every ethical professional should be proud to keep.
In the end, the question is not whether we can share something. The question is whether we should. And sometimes, the most powerful thing we can say is nothing at all.
Key Takeaways
| Principle | Action |
|---|---|
| Respect privacy | Only share information with those who have a legitimate need to know |
| Understand the law | Familiarise yourself with privacy legislation and your organisation’s policies |
| Think before sharing | Ask yourself: Is this authorised? Could it cause harm? |
| Use secure channels | Protect digital and physical information from unauthorised access |
| Speak up through proper channels | Report misconduct, but do so responsibly |
| Lead by example | Model confidentiality in your own behaviour |
Confidentiality is not about hiding problems—it is about protecting people. When we get that right, we build workplaces that are safer, more trusting, and more effective for everyone.
Breaking the Silence: The Cost of Complicity in the Face of Injustice
By Dhabessa Wakjira
In the annals of human history, some of the darkest chapters were not written by tyrants alone. They were co-authored by the silence of those who witnessed evil and chose to look away, who heard the cries of the oppressed and chose to hear nothing, who saw injustice unfolding and chose to remain still.
“Remaining silent like sheep is the source of our problems,” the saying goes. “Failing to respond to those who are oppressing people with falsehoods is turning many just people into victims.”
These words carry a weight that transcends any single community or era. They speak to a universal truth: silence is not neutrality. Silence is a choice, and in the face of oppression, it is a choice that sides with the oppressor.
The Anatomy of Silence
Throughout history, silence has been the soil in which tyranny flourishes. The Holocaust did not begin with gas chambers; it began with whispers, with the gradual dehumanisation of neighbours, with the silence of those who saw their Jewish friends being marginalised and said nothing. The Rwandan Genocide was not spontaneous; it was enabled by the silence of the international community, which refused to call what was happening by its name. The enslavement of millions was sustained not only by chains but by the silence of those who profited from human suffering and those who looked the other way.
In the Oromo context, this silence has taken many forms. Political persecution has often been met with a deafening quiet from those in positions of power. Human rights abuses have been documented yet ignored. Communities have been displaced, lives have been destroyed, and voices have been silenced.
The question is not whether oppression exists—it does, in many forms, in many places. The question is: what are we doing about it?
The False Comfort of Neutrality
There is a dangerous myth that silence is a form of neutrality. Many believe that by staying out of political or social struggles, they are remaining impartial, above the fray, wise in their restraint.
This is a delusion.
As the philosopher Edmund Burke famously observed, “The only thing necessary for the triumph of evil is for good men to do nothing.” When we fail to respond to falsehoods, we allow them to become accepted truths. When we fail to challenge oppression, we allow it to become normalised. When we fail to speak for the voiceless, we become complicit in their suffering.
Silence is not a safe harbour; it is a choice to abandon the moral high ground.
The Weaponisation of Lies
In today’s world, falsehoods are weaponised with unprecedented sophistication. Disinformation campaigns, propaganda, and the deliberate distortion of truth are tools used to divide communities, incite hatred, and justify atrocities.
Those who oppress rely on the silence of the masses. When a lie is repeated often enough and loudly enough, and when no one challenges it, it begins to wear the mask of truth. In this environment, even the most just individuals can find themselves victimised—not just by the direct violence of the oppressor but by the collective silence that allows the oppressor to act with impunity.
When a community is falsely accused of violence, and good people remain silent, that community suffers. When a political leader spreads hatred against a minority, and people of conscience say nothing, that minority is endangered. When human rights abuses are reported, and no one demands accountability, the abuses continue.
The Courage to Speak
To break this cycle, we must cultivate the courage to speak. This courage is not always easy—it often comes with a cost. Speaking truth to power can lead to persecution, ostracism, or worse. But the cost of silence is far greater.
Speaking out does not always mean taking to the streets or publishing manifestos. It can take many forms:
- Amplifying the voices of the oppressed: Sharing their stories, supporting their struggles, and ensuring their perspectives are heard
- Challenging falsehoods: When you hear a lie about a community or individual, correct it. Do not let hate speech go unchallenged
- Using your privilege: If you have access to platforms that others do not, use them to speak for those who cannot
- Educating yourself and others: Understanding the issues, the history, and the context of oppression is the first step to effective action
- Supporting organisations that fight for justice: Many organisations work tirelessly to document human rights abuses, provide legal aid to the oppressed, and advocate for political change. They need support
The Power of Solidarity
Throughout history, solidarity has been the antidote to silence. When communities stand together, they create a force that oppressors cannot ignore.
The civil rights movement in the United States succeeded not only because of the courage of African Americans but because of the solidarity of people from all backgrounds who refused to be silent. The anti-apartheid movement in South Africa was sustained by global solidarity that isolated the regime and demanded change. The struggle of the Oromo people is no different—it requires solidarity from within and beyond the community.
Solidarity means recognising that the oppression of any group is a threat to all groups. It means understanding that the forces that silence one voice will eventually silence all voices. It means refusing to be divided by the false narratives that oppressors use to fragment potential resistance.
A Call to Action
The time for silence is over. The time for speaking, for action, and for solidarity is now. Every voice that rises in defence of justice strengthens the collective resolve. Every hand that reaches out to support the oppressed builds a barrier against injustice. Every person who refuses to be complicit through silence transforms the landscape of possibility.
Those who oppress rely on division and fear. They rely on us remaining silent, on us being too afraid to speak, too comfortable to act, too indifferent to care.
Let us prove them wrong.
Let us break the silence.
Let us stand with the oppressed, not as passive bystanders but as active participants in the struggle for justice, truth, and humanity.
“The only thing necessary for the triumph of evil is for good people to do nothing.” – Edmund Burke
#BreakTheSilence #JusticeForAll #Oromo #Solidarity #SpeakTruth #NoMoreComplicity
Navigating Loss: A Guide to Grief Support for Oromo Families in Victoria
By Staff Reporter
MELBOURNE, VICTORIA – The loss of a loved one is always difficult. For members of the Oromo community living in Victoria, that difficulty is often deepened by a profound sense of isolation. Families may feel far from their homeland, uncertain of the local systems, and unsure where to turn for help .
Yet, no one needs to navigate this time alone. Whether it is practical assistance with funeral arrangements, financial support, or emotional comfort, there are organisations and services ready to help.
Finding Community: The Australian Oromo Community Association in Victoria (AOCAV)
One of the most vital resources for the Oromo community in Victoria is the Australian Oromo Community Association in Victoria Inc. (AOCAV) . Founded in 1984 by the first Oromo pioneers who migrated to Australia as refugees, the association has served as a cornerstone of support for the Oromo community .
The association understands the significance of traditional rituals and rites of passage, including those surrounding death . When a family member passes, reaching out to AOCAV can provide:
- Cultural guidance – assistance in ensuring that funeral arrangements respect Oromo customs and traditions
- Community support – mobilising the local community to offer practical help and emotional comfort
- Referrals – directing families to funeral directors and other relevant services
Practical Steps: Organising a Funeral in Victoria
When a death occurs, one of the first practical steps is to contact a funeral director . Several funeral directors in Melbourne have experience serving Victoria’s diverse communities.
One prominent provider is Le Pine Funerals, with over 130 years of service in Victoria. They are committed to serving the state’s “diverse and harmonious community, catering to all cultures, religions and traditions” and have a multilingual team ready to assist in arranging funerals in over 140 languages . For families seeking services that specifically cater to multicultural communities, Le Pine Asian offers personalised funeral services with experienced multilingual staff who can accommodate individual wishes and cultural requirements .
Other trusted funeral providers in Victoria include Tobin Brothers Funerals, White Lady Funerals, and Simplicity Funerals .
When choosing a funeral director, it is helpful to discuss cultural or religious obligations. For Oromo families, this might include the desire for a burial as opposed to a cremation, specific rituals, or the need for a service conducted in the Oromo language or with an interpreter .
Financial Assistance and Practical Support
Funerals can be expensive . However, there are avenues for financial support.
Centrelink Payments – Services Australia provides several payments to help people after the death of a loved one . Depending on your situation, you may be eligible for a Bereavement Payment, a Pension Bonus Bereavement Payment, or bereavement assistance for carers .
If a person passes away without family or the means to pay for a funeral, the Victorian State Government has arrangements in place, with the Department of Health and Human Services potentially contributing .
Grief and Emotional Support
Beyond the practicalities, the emotional toll of losing a loved one is immense. Several national and state-based organisations offer free grief counselling and support.
- Lifeline – 24-hour crisis support: 13 11 14
- Australian Centre for Grief and Bereavement – Provides information on grief support and offers counselling services: 1800 642 066
- Grief Australia – Offers free bereavement counselling and support groups for all Victorians at their Mulgrave office and various locations, as well as telehealth services
- Grief Line – Telephone or online counselling: 1300 845 745
- Mensline Australia – Telephone support specifically for men: 1300 78 99 78
For those who have experienced the loss of a baby or child, Red Nose Australia provides specialist bereavement counselling and support free of charge, 24 hours a day, 7 days a week .
Wombat’s Wish is a grassroots not-for-profit organisation based in Clifton Springs that offers free therapeutic weekend grief programs and one-to-one counselling for children and young people who have lost a parent or carer .
Real Path Health and Wellbeing in Werribee specialises in trauma-informed counselling and grief and loss support for individuals and families, including multicultural communities .
Additionally, spiritual and pastoral support from faith communities is often a vital source of comfort for many in the Oromo community .
Specialised Support for CALD Communities
The Victorian Foundation for Survivors of Torture Inc. (Foundation House) has received substantial funding to provide the Program of Assistance for Survivors of Torture and Trauma, which supports people from CALD backgrounds who have experienced trauma, including grief related to displacement and loss .
A Step-by-Step Guide: What to Do
If you are an Oromo family member in Victoria, here are the steps to take :
- Connect with your community – Reach out to the Australian Oromo Community Association in Victoria (AOCAV). They can provide cultural and practical support.
- Contact a funeral director – Choose a funeral director that respects your culture, such as Le Pine Funerals, which has experience with diverse communities. Discuss your needs: burial, specific rituals, and the need for an interpreter.
- Inform Centrelink and seek financial assistance – Notify Services Australia by calling 132 300 and ask about the Bereavement Payment and other benefits.
- Seek emotional support – Call a grief support line. Services like Lifeline (13 11 14) and the Australian Centre for Grief and Bereavement (1800 642 066) are available and confidential.
Key Contacts
| Service | Contact | Description |
|---|---|---|
| Australian Oromo Community Association in Victoria | P.O. Box 2123, Footscray, VIC 3011 | Cultural and community support network |
| Centrelink Bereavement Line | 132 300 | Financial assistance and payments after a death |
| Lifeline | 13 11 14 | 24-hour crisis support |
| Australian Centre for Grief and Bereavement | 1800 642 066 | Grief counselling and information |
| Grief Australia | Free bereavement counselling and support groups | |
| Red Nose Australia | 24/7 Bereavement Support Line | Specialist support for loss of a baby or child |
| Wombat’s Wish | Free grief programs for children who have lost a parent | |
| Real Path Health and Wellbeing | Werribee | Trauma-informed grief counselling |
| Le Pine Funerals | (03) 8587 5700 | Funeral services for diverse communities |
Sources: Advocacy for Oromia, Australian Oromo Community Association in Victoria, Grief Australia, Lifeline, Red Nose Australia, Australian Centre for Grief and Bereavement.
Disclaimer: This article provides a general guide only. Readers should seek professional advice for their own particular situations.
#Oromo #GriefSupport #Victoria #Bereavement #CommunitySupport #FuneralServices
Advocacy for Oromia 