Category Archives: Election
“Nu Xiiqessitan Malee, Nu Hin Xiqqeessine”: The Unbreakable Spirit of a People
“You may have belittled us, but you have not made us small.” These words carry the weight of generations—a defiant declaration that no amount of oppression can diminish the worth of a people.
There are phrases that transcend language. They are not merely words—they are testimonies. They are the cries of ancestors, the whispers of resistance, and the battle cries of those who refuse to be broken.
“Nu xiiqessitan malee, nu hin xiqqeessine.”
(You may have belittled us, but you have not made us small.)
This is one such phrase. It is a declaration of dignity in the face of humiliation. It is a refusal to accept the diminished status that oppressors have tried to impose. It is a reclaiming of pride, identity, and humanity.
The Weight of Belittlement
To be belittled is to be made to feel small. It is to have your language dismissed as backward, your culture labelled as primitive, and your humanity denied. Throughout history, colonisers, empires, and dominant groups have used belittlement as a weapon—not just to control bodies, but to crush spirits.
For the Oromo people, this experience is deeply familiar. For generations, they have been subjected to marginalisation, cultural suppression, and political exclusion. Their language, Afaan Oromo—one of the most widely spoken languages in the Horn of Africa—was systematically excluded from education and public life for decades. Their identity was erased through forced assimilation and the imposition of labels they never chose for themselves.
Yet, despite all of this, they endured. And they are not small.
The Power of Refusal
“Nu xiiqessitan malee, nu hin xiqqeessine.”
This phrase is not a plea—it is a refusal. It refuses the narrative that oppression defines the oppressed. It refuses to accept the oppressor’s verdict. It insists that worth is intrinsic, not bestowed by those in power.
There is profound wisdom in this refusal. It recognises that belittlement is a reflection of the oppressor’s cruelty, not the victim’s inadequacy. It understands that attempts to diminish a people are ultimately attempts to justify injustice—but they do not change the truth of who that people is.
This is the kind of resistance that sustained enslaved peoples, colonised nations, and marginalised communities throughout history. It is the quiet dignity of a grandmother who speaks her mother tongue despite being told it is worthless. It is the courage of a young person wearing traditional clothing in a world that demands conformity. It is the determination of a community that continues to celebrate its festivals, sing its songs, and tell its stories, even when the world tries to silence them.
The Danger of Internalising Belittlement
The most insidious effect of oppression is when the oppressed begin to believe the oppressor’s lies. When a people internalise the message that they are inferior, the battle is already half-lost.
This is why “nu xiiqessitan malee, nu hin xiqqeessine” is so powerful. It draws a clear line: the belittlement is their action, but the smallness is their fiction. We refuse to internalise it. We refuse to carry it. We will not let your judgment become our identity.
In psychology, this is known as maintaining a positive sense of self in the face of external devaluation. It is the resilience that allows individuals and communities to thrive despite systemic discrimination. And it is essential to survival.
A Call to the Diaspora
For Oromos living in the diaspora, this phrase carries particular resonance. Far from the homeland, the challenges are different but the stakes are just as high. In foreign lands, the pressures to assimilate, to forget, to become “invisible” can be immense.
Yet the message remains: “Nu xiiqessitan malee, nu hin xiqqeessine.”
You may not see us on the news. You may not hear our language in the halls of power. You may not know our history or our struggles. But we are here. We exist. We matter. And we refuse to be made small by your ignorance or indifference.
The diaspora is not a place of forgetting—it is a place of remembering. It is where language is preserved, culture is celebrated, and the next generation is taught who they are. It is proof that even when a people are scattered across the globe, they remain connected by blood, memory, and the unshakable bond of identity.
The Global Resonance
This phrase is not unique to any one people. Its echo can be heard across the world:
- “We may be a small nation, but we are a proud one.”
- “They tried to bury us, but they didn’t know we were seeds.”
- “You can kill the dreamer, but you can’t kill the dream.”
- “You may have conquered us, but you have not made us slaves.”
These are the words of every people who have been told they are lesser but refused to believe it. They are the words of Indigenous communities fighting for land rights. They are the words of minority languages resisting extinction. They are the words of women who have been told their voices don’t matter—and speak anyway.
“Nu xiiqessitan malee, nu hin xiqqeessine” is a universal truth dressed in the specific language and experience of the Oromo people. But its meaning belongs to all who have ever been told they are not enough—and refused to accept that verdict.
Living the Words
To say “nu xiiqessitan malee, nu hin xiqqeessine” is not just to speak—it is to act. It is to live in a way that defies the oppressor’s narrative. It is:
- Teaching your children your language, even when the world tells them it is useless.
- Celebrating your culture, even when you are a minority in a foreign land.
- Insisting on your history, even when textbooks omit or distort it.
- Demanding your rights, even when the system is stacked against you.
- Walking with dignity, even when others try to make you feel small.
A Future Built on Worth
The ultimate rejection of belittlement is not just survival—it is flourishing. It is building a future where Oromo children grow up knowing their history with pride. It is creating institutions that serve Oromo communities with dignity and respect. It is achieving political and economic empowerment that makes the old narratives of inferiority obsolete.
The oppressors wanted to make the Oromo small—small in ambition, small in voice, small in presence. But they failed. Because dignity cannot be taken—it can only be surrendered. And the Oromo people have not surrendered.
“Nu xiiqessitan malee, nu hin xiqqeessine.”
You may have belittled us. You may have tried to erase us. You may have told the world we are nothing.
But we are not nothing. We are a people. We are a history. We are a future. And we are not small.
In the end, the measure of a people is not what their oppressors say about them—but what they say about themselves. And the Oromo people have spoken: “We are not small.”
Nu hin xiqqeessine. We are not small. And we never will be.
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
Honouring Our Elders: A Guide to Aged Care Support for Oromo Seniors in Victoria
By Daandii Oromia
MELBOURNE, VICTORIA – For the Oromo community in Victoria, elders are more than just family members; they are the keepers of history, the carriers of language and tradition, and the living roots of a culture that stretches across continents. They endured hardship, made the courageous journey to Australia, and built new lives for their children and grandchildren.
Now, as they enter their golden years, these pioneers deserve care, respect, and dignity.
But for many Oromo families, navigating the aged care system can feel overwhelming. Language barriers, cultural differences, and unfamiliar government processes often make it difficult to find the right support . However, a growing network of community and government organisations is dedicated to ensuring that Oromo elders receive the care they need—in a way that honours who they are .
The Growing Need: Supporting an Ageing Community
The Oromo community in Victoria has been establishing itself since the 1980s, when the first Oromo pioneers arrived as refugees . Today, approximately 5,000 Oromo people call Victoria home, and many are now reaching an age where they need support .
In recent years, community organisations have become increasingly active in supporting Oromo seniors. The Federation of Oromo Civic Organizations in Australia and the Oromo Seniors Welfare and Benevolent Association in Victoria regularly hold events to bring elders together, combat isolation, and share important information about available services .
These gatherings are more than social occasions—they are vital lifelines. As one community reflection noted, “For many in the diaspora, especially seniors, such gatherings provide a sense of connection and reduce feelings of loneliness or alienation” .
Where to Find Help: Key Organisations for Oromo Seniors
Oromo Community Organisations
The Australian Oromo Community Association in Victoria Inc. (AOCAV) is a vital first point of contact for Oromo families. Founded in 1984, the association serves as a “cornerstone of support” for the Oromo community, helping members navigate life in Australia while preserving cultural heritage . They offer vital resources for new arrivals, assistance with settlement, education, and employment, and are dedicated to uniting and empowering Oromo people residing in Australia . They can connect families with aged care services and other resources .
Advocacy for Oromia Association in Victoria is another key resource. Based at offices in Dandenong and Melbourne, this nonprofit organisation works to empower the Oromo community through advocacy, education, and information services . They can help seniors and their families understand available support and navigate the system .
Multicultural Aged Care Specialists
Australian Multicultural Community Services (AMCS) is one of Victoria’s leading providers of culturally appropriate aged care. With over 40 years of experience, AMCS specialises in supporting seniors from culturally and linguistically diverse backgrounds . They employ over 200 bilingual staff who speak more than 50 languages and provide home care and support packages, social and group activities, referrals and information services, and free consultations on home care support. AMCS operates across metropolitan Melbourne and Geelong .
Benetas, a not-for-profit aged care provider, has also been recognised as a specialist provider for CALD communities. They offer home care services across Victoria and have staff who speak Arabic, Vietnamese, Mandarin, Turkish, and many other languages . Their care planning includes asking every client about their cultural and linguistic needs to ensure services are tailored appropriately .
Access and Support: Navigating the System
The Access and Support program, coordinated by the Ethnic Communities Council of Victoria (ECCV), is a free service designed to help older people from diverse backgrounds navigate the aged care system. With 80 workers across Victoria, the program helps identify individuals in need, explains available services, supports clients through the My Aged Care assessment process, and connects them to providers . This service is particularly valuable because it is impartial and builds trust over time—essential when working with communities who may be wary of government services .
Centre for Cultural Diversity in Ageing
This Victorian organisation, funded by the Australian Government, helps aged care providers deliver culturally appropriate care. They provide policy advice, training, and resources for providers—meaning that more mainstream services are becoming better equipped to serve Oromo elders .
Practical Steps for Oromo Families
If you or a family member are an Oromo elder in Victoria needing support, here is a path forward :
- Start with your community: Reach out to the Australian Oromo Community Association in Victoria Inc. or Advocacy for Oromia Association. They understand your culture and language and can guide you.
- Contact a multicultural aged care specialist: Organisations like AMCS or Benetas offer culturally appropriate home care. Call them for a free consultation.
- Access the Access and Support program: If you are unsure where to start, call ECCV or ask your doctor or community worker to connect you with an Access and Support worker.
- Call My Aged Care: The government’s central aged care information line can help you understand your options. Ask for an interpreter if needed.
- Consider social groups: Many organisations run social and activity groups for seniors from diverse backgrounds. These are a wonderful way to stay connected, combat loneliness, and maintain cultural traditions.
- Know your rights: Everyone receiving government-funded aged care is entitled to be treated with dignity and respect, and to have their identity, culture, and diversity valued. The new Aged Care Act, effective from November 2025, explicitly states that aged care service providers must respect an individual’s preferences, needs, and rights, including their cultural identity . If you are a carer for an older family member, you may also be eligible for support through the Victorian Government’s Support for Carers Program, which provides counselling, respite, and other practical supports, with specific programs for carers from CALD backgrounds .
The Importance of Culturally Safe Care
For many Oromo elders, the transition to aged care is not just about medical needs—it is about maintaining identity. Research shows that older people from diverse communities often enter aged care with higher needs for daily function, behavioural support, and complex care . When dementia sets in, the ability to communicate in one’s own language becomes even more critical; for those with dementia, “if they cannot communicate in their language, they suffer even more” .
There is also a real stigma around aged care in some CALD communities, with institutional care being an unfamiliar concept to many migrants . This is why community-led support and culturally safe services are so important. When residents encounter familiar cultural references, whether through language, music, or shared traditions, it can spark powerful moments of recognition and connection . A familiar dish might evoke family gatherings from decades earlier, helping residents feel understood and grounded in environments that are often new and unfamiliar .
Key Contacts for Oromo Elders in Victoria
| Service | Contact | Description |
|---|---|---|
| Australian Oromo Community Association in Victoria (AOCAV) | 25 Mt Alexander Rd, Flemington VIC 3031 | Support, settlement, cultural preservation |
| Advocacy for Oromia | 39 Clow St, Dandenong VIC 3175; 247-251 Flinders Lane, Melbourne VIC 3000; 0432 057 473 | Advocacy, information, community support |
| Australian Multicultural Community Services (AMCS) | (03) 9689 9170; http://www.amcservices.org.au | Culturally appropriate home care |
| My Aged Care | 1800 200 422; http://www.myagedcare.gov.au | Government aged care information and access |
| Carers Victoria | Carer support, counselling, respite | |
| Ethnic Communities Council of Victoria (ECCV) | Access and Support program coordination | |
| Senior Rights Victoria | 1300 368 821 | Support for elder abuse issues |
Sources: Advocacy for Oromia, Australian Oromo Community Association in Victoria, Australian Multicultural Community Services, My Aged Care, Victorian Government, ABC News.
Disclaimer: This article provides a general guide only. Readers should seek professional advice for their own particular situations.
#Oromo #Seniors #AgedCare #Victoria #CommunitySupport #CulturalSafety
Finding Strength and Support: A Guide to Mental Health Services for Oromo Families in Victoria
By Daandii Oromia
MELBOURNE, VICTORIA – For many in the Oromo community, the journey to Australia has been marked by resilience, hope, and the promise of a safer future. Yet, this path often carries invisible burdens. The trauma of displacement, the challenges of resettlement, and the weight of cultural expectations can all take a profound toll on mental health and wellbeing .
In Victoria, help is available. While many from migrant and refugee backgrounds face barriers in accessing services, a growing number of organisations and programs are working to provide culturally safe, accessible, and understanding support for Oromo families .
The Hidden Struggles: Why Mental Health Matters
Mental health challenges—depression, anxiety, trauma, and isolation—are often worsened by the experience of migration . For many Oromo families, these struggles are compounded by language barriers, the pressure to appear strong, and the stigma that can surround mental health in many cultures .
Research confirms that people from Culturally and Linguistically Diverse (CALD) backgrounds face significant barriers in accessing mental health care. These include stigma, mental health illiteracy, distrust of mainstream services, and a lack of familiarity with the system . Speaking about mental health is not always common practice in many communities, which makes culturally appropriate support all the more vital .
Where to Start: Community Organisations That Understand You
The Oromo community in Victoria is fortunate to have dedicated organisations that understand your culture, language, and the unique challenges you face.
Advocacy for Oromia
Based in Melbourne, Advocacy for Oromia has been at the forefront of mental health support for the Oromo community for over a decade . Their Mental Health Program focuses on improving mental health literacy, building protective factors, and reducing stigma . They organise culturally adapted conversations during Oromo Coffee Drinking ceremonies (Caffee), a familiar cultural practice that helps make mental health discussions more approachable . They also provide information sessions, radio programs, and community education .
From 2017 to 2018 alone, their community education programs supported 600 Oromos to address depression, anxiety, low self-confidence, and isolation, including perinatal mental health issues .
- Contact: 247-251 Flinders Lane, Melbourne VIC 3000 | http://www.advocacy4oromia.org .
The Oromo Association in Victoria Australia (OAVA)
Established in 2002, OAVA is a non-political, community-focused organisation dedicated to supporting Oromo refugees and migrants . They offer a range of vital services, including:
- Settlement assistance for new arrivals
- Access to healthcare and mental health support
- Counselling to address the trauma of displacement
- Job training and employment support, which helps build independence and reduces stress
The Australian Oromo Community Association in Victoria Inc.
This community hub in Melbourne provides a wide range of services, including counselling, family support, and community outreach programmes . They collaborate with local organisations to deliver workshops on mental health, nutrition, and financial literacy .
The Power of Community Connection
One of the most effective forms of mental health support is simply coming together . In February 2025, the Federation of Oromo Civic Organizations in Australia and the Oromo Seniors Welfare and Benevolent Association held a dinner event in Melbourne that brought together seniors, youth, and families .
The benefits of such gatherings are profound:
- Reducing isolation, especially for seniors who may feel lonely in the diaspora
- Cultural affirmation that boosts self-esteem and mental wellbeing
- Open dialogue about community challenges and resources
- Intergenerational connection that allows elders to share cultural knowledge
Broader Support: Services for CALD Communities
Beyond community-specific organisations, Victoria has a growing network of services for culturally diverse communities.
Mental Health and Wellbeing Hubs
Funded by the Victorian Government, these hubs act as a ‘front door’ to the mental health system, providing free, short-term psychosocial support without a waitlist . They are delivered in locations including Abbotsford, Coburg North, Footscray, and Werribee . Staff work with interpreters to support service users who do not speak English as their first language .
Contact: 1300 286 463 to access a Hub .
Mental Health and Wellbeing Locals
Also funded by the Victorian Government, these Locals make it easier for people aged 26 and over to get free, voluntary mental health care closer to home . You do not need a referral or a Medicare card. The Dandenong team collectively speaks more than 40 languages, and bicultural workers have been a great success in overcoming mental health stigma in their communities . Top nationalities among service users include Afghanistan, India, Sri Lanka, Pakistan, and Sudan .
Contact: 1800 332 501 to find your nearest Local .
Afri-Aus Care
Based in Springvale South, Afri-Aus Care was founded in 2015 to provide culturally appropriate support to African Australian and CALD communities . They offer psychosocial assessment, casework, counselling, and mental health support . In 2024, they received a $235,000 grant from the Victorian Government to run a specialist mental health program focusing on removing stigma and cultural taboos .
The Diverse Communities Mental Health and Wellbeing Grants Program
The Victorian Government has invested $4.2 million in supporting diverse communities’ mental health . This program recognises that Victorians from diverse backgrounds often face greater mental health challenges and difficulty accessing inclusive, culturally safe services .
Organisations benefiting from this funding include the Ethnic Communities Council of Victoria, Muslim Mental Health Professionals, and the Victorian Refugee Health Network .
Practical Steps for Oromo Families
If you or a family member is struggling, here is a path forward:
- Start with your community organisation: Reach out to Advocacy for Oromia, OAVA, or the Australian Oromo Community Association .
- Attend community events: Gatherings like the Federation of Oromo Civic Organizations events are more than social—they are lifelines that can connect you with resources .
- Access mainstream mental health services: Contact a Mental Health and Wellbeing Hub or Local for free, no-waitlist support .
- Call a crisis line if needed: National helplines like Lifeline (13 11 14) and Beyond Blue (1300 22 4636) offer confidential support. Ask for an interpreter if needed .
Breaking the Silence
Mental health challenges are not a sign of weakness. They are a human experience—one that can be addressed with the right support .
As Selba Gondoza Luka, founder of Afri-Aus Care, discovered, helping others can also be a path to healing. “When I started the organisation, I had depression and anxiety. But then I started helping others and I saw the healing. It was a speedy recovery,” she said .
You are not alone. There is support, there is understanding, and there is a community ready to help.
Key Contacts
| Service | Contact | Description |
|---|---|---|
| Advocacy for Oromia | http://www.advocacy4oromia.org | Community education, mental health support for Oromo families |
| The Oromo Association in Victoria (OAVA) | Established 2002 | Counselling, settlement support, mental health services |
| Afri-Aus Care | Springvale South | Culturally appropriate mental health support |
| Mental Health and Wellbeing Hubs | 1300 286 463 | Free, no-waitlist mental health support |
| Mental Health and Wellbeing Locals | 1800 332 501 | Free, no referral needed; Dandenong speaks 40+ languages |
| Lifeline (crisis support) | 13 11 14 | 24-hour crisis support, ask for an interpreter |
| Beyond Blue | 1300 22 4636 | Mental health support and resources |
Sources: Advocacy for Oromia, The Oromo Association in Victoria, Mind Australia, National Institutes of Health.
Disclaimer: This article provides a general guide only. Readers should seek professional advice for their own particular situations.
Finding Safety and Strength: A Guide to Family Violence Support for Oromo Families in Victoria
By Dhabessa Wakjira
MELBOURNE, VICTORIA – Family violence is never acceptable. For Oromo families in Victoria, the experience of family violence can be compounded by cultural expectations, visa insecurity, language barriers, and isolation from support networks. But help is available, and it is culturally safe.
Victoria has invested more than $4 billion to prevent and respond to family violence, and a significant part of this investment focuses on making services accessible to multicultural communities. This guide provides a starting point for Oromo families seeking safety, support, and healing.
What Is Family Violence?
Family violence is more than physical abuse. It includes:
- Emotional abuse: constant criticism, humiliation, or control
- Financial abuse: controlling access to money, preventing you from working
- Social isolation: stopping you from seeing family or friends
- Coercive control: threats, intimidation, and manipulation
- Sexual violence: any unwanted sexual activity
- Threats to children: using children to control you
For Oromo families, violence can also be linked to cultural expectations, dowry-related disputes, forced marriage, or visa insecurity.
First Steps to Safety
If you are in immediate danger, call 000 immediately. Victoria Police are trained to respond to family violence and can help you leave a dangerous situation safely.
For confidential advice and support 24 hours a day, 7 days a week:
| Service | Contact | Description |
|---|---|---|
| 1800 RESPECT | 1800 737 732 | National helpline for sexual assault and family violence |
| Safe Steps | 1800 015 188 | Victoria’s 24/7 family violence crisis support line |
| Men’s Referral Service | 1300 766 491 | Support for men who want to stop using violence |
The Orange Door: Your Single Entry Point
In Victoria, The Orange Door is the main entry point for family violence support. It brings together multiple services in one place—specialist family violence services, child wellbeing services, and men’s services—to provide coordinated help.
What The Orange Door offers:
- A single point of contact for family violence support
- Risk assessment and safety planning
- Connection to counselling, financial help, and housing support
- Culturally safe services with interpreters available
- Help for everyone—regardless of gender, ethnicity, or background
Contact The Orange Door:
- Phone: 1300 271 045 (9am–5pm, Monday–Friday)
- Online: http://www.orangedoor.vic.gov.au
- In-person: Visit a hub near you
Clients from diverse communities are offered a safe service where their cultural and religious preferences are respected, including the option to work with a female worker if required.
Culturally Specific Support for Oromo and Multicultural Communities
Advocacy for Oromia (A4O)
Based in Melbourne, Advocacy for Oromia has been supporting the Oromo community since 2010. Their work includes:
- Community education about respectful relationships and gender equality
- Information sessions on family violence prevention
- Collaboration with Victoria Police and organisations like Wayss to provide community-based support
In 2019, Advocacy for Oromia organised the first Oromo Interfaith Forum in Melbourne, bringing together Christian, Muslim, and Waaqeffannaa religious leaders to speak about respectful relationships between husbands and wives.
Contact Advocacy for Oromia:
- Phone: 0432 057 473
- Email: info@advocacy4oromia.org
- Address: 39 Clow St, Dandenong VIC 3175; 247-251 Flinders Lane, Melbourne VIC 3000
InTouch Multicultural Centre Against Family Violence
InTouch is a specialist organisation dedicated to supporting migrant and refugee women experiencing family violence. They provide:
- Culturally appropriate counselling and case management
- Flexible support packages for CALD women across Victoria
- Help navigating visa and legal issues linked to family violence
- Advocacy for women facing dowry-related abuse, forced marriage, or visa insecurity
Contact InTouch: 03 9413 6500
Wellsprings for Women
Based in Dandenong, Wellsprings for Women is a grassroots organisation supporting women from migrant, refugee, and asylum seeker backgrounds through trauma-informed programs. Their services include family violence casework, emergency accommodation, food and clothing, transport assistance, and home safety measures for women escaping violence.
Practical and Financial Support
Flexible Support Packages
Victim survivors from CALD communities can access Flexible Support Packages through organisations like InTouch. These packages provide practical help to:
- Establish safety and long-term stability
- Cover counselling, wellbeing costs, education, and employment-related costs
- Address housing, transport, and other material needs
Family Violence Financial Counselling
Free and confidential financial counselling is available to help people experiencing family violence manage debt, access support payments, navigate housing issues, and plan for financial independence.
Legal Assistance
The Strengthening Legal Pathways for CALD Women project provides free community legal education on family violence and other legal issues, covering family law, family violence, police powers, tenancy, and more.
Community organisations can request free online or in-person information sessions by contacting pclc@pclc.org.au.
Support for Men
Family violence affects everyone, and support is available for men who are experiencing violence and for men who want to stop using violence.
For men experiencing family violence:
- Victims of Crime Helpline: 1800 819 817 (8am–11pm, 7 days a week)
For men who want to change their behaviour:
- Men’s Referral Service: 1300 766 491 (8am–9pm Monday–Friday, 9am–6pm weekends)
The Victorian Government is also delivering culturally-tailored men’s programs that take a holistic approach, with a focus on healing alongside accountability.
Education and Community Programs
Victoria has invested in community education to prevent family violence and empower multicultural communities. The award-winning Respectful Relationships course—delivered in partnership with Melbourne Polytechnic and Whittlesea Community Connections—has shown strong results:
- 93% of students reported greater confidence in understanding family violence
- 85% recognised that women and children are most affected by family violence
- 57% said they now knew where to access support services
Resources in Your Language
The MARAM family violence framework fact sheets have been translated into six commonly used languages, including Oromo, to support people from diverse communities. These resources explain family violence support in everyday language.
Quick Reference: Emergency and Support Contacts
| Service | Contact |
|---|---|
| Emergency (Police, Ambulance, Fire) | 000 |
| 1800 RESPECT | 1800 737 732 (24/7) |
| Safe Steps (Victoria) | 1800 015 188 (24/7) |
| The Orange Door | 1300 271 045 (9am–5pm weekdays) |
| Men’s Referral Service | 1300 766 491 |
| InTouch Multicultural Centre | 03 9413 6500 |
| Advocacy for Oromia | 0432 057 473 |
| Victims of Crime Helpline | 1800 819 817 |
| Child Protection Emergency | 13 12 78 |
Sources: Advocacy for Oromia, InTouch Multicultural Centre, Victorian Government, Wellsprings for Women.
If you are not sure where to start, call The Orange Door or contact Advocacy for Oromia. They can help you navigate the system, in your language, and with respect for who you are.
#Oromo #FamilyViolence #Victoria #SupportServices #SafetyFirst #CommunitySupport
Building a New Life: A Guide to Support for Oromo Asylum Seekers in Victoria
By Dhabessa Wakjira
MELBOURNE, VICTORIA – The decision to leave one’s homeland is never easy. For many Oromo people, it has meant fleeing persecution, violence, and the impossible choice between staying and surviving . Arriving in Australia as an asylum seeker brings a new set of challenges—unfamiliar systems, language barriers, and the uncertainty of your legal status .
But you are not alone.
In Victoria, a range of services are specifically designed to support asylum seekers. From community organisations that speak your language to government programs that offer training and legal assistance, help is available at every step of your journey .
The First Step: Connecting with Your Community
For Oromo asylum seekers, the most important first step is often connecting with community organisations that understand your culture, language, and lived experience .
The Oromo Community in Melbourne Inc. (OCM)
Established specifically to support the Oromo diaspora in Victoria, OCM provides refugee settlement support—assisting new Oromo refugees with housing, healthcare, and employment . They work in partnership with organisations like the Migrant Resource Centre and the Department of Immigration to address the unique challenges Oromo refugees face .
For many, OCM is the first point of contact. It offers a safe space to celebrate Oromo culture, history, and language without fear of persecution .
Advocacy for Oromia Association (A4O)
Since 2014, A4O has been dedicated to supporting and empowering disadvantaged Oromo individuals and families in Victoria . Their mission is to ensure that the voices of the Oromo community are heard by relevant authorities .
What A4O offers :
- Free, independent advocacy to help you resolve issues related to housing, healthcare, employment, and legal matters
- Settlement assistance including orientation programs and access to essential services
- Culturally sensitive support designed to help refugees integrate into Australian society
- Information about your civil and human rights
The Australian Oromo Community Association in Victoria (AOCAV)
Established in 1984, AOCAV is another key non-profit organisation dedicated to supporting, uniting, and empowering Oromo people residing in Australia . It provides vital resources and support for new arrivals, assisting them with settlement, education, and employment to ensure a smooth transition into Australian society . AOCAV also advocates for the rights and interests of the Oromo community at local, state, and national levels, serving as a bridge between the Oromo community and the wider Australian community .
Legal Assistance: Navigating the Visa Process
For asylum seekers, legal status is often the most pressing concern. Victoria offers a comprehensive network of legal support.
Victoria Legal Aid (VLA)
VLA provides free legal assistance for asylum seekers, including representation before the Administrative Review Tribunal (ART) for protection visa appeals . The new ART—established in October 2024—has replaced the former Immigration Assessment Authority and now gives all asylum seekers the right to a full merits review of their cases .
Key support from VLA :
- Legal representation for protection visa appeals
- Assistance with judicial review in Federal courts
- Trauma-informed legal services that understand the experiences of asylum seekers
Data shows that asylum seekers who are legally represented are seven times more likely to receive a positive outcome at the Tribunal . In 90 per cent of VLA’s protection visa matters, they saw positive outcomes including decisions being overturned .
Contact VLA :
- Legal Help phoneline: 1300 792 387 (Monday to Friday, 8 am–6 pm)
- Protection visa assistance email: PVAssistance@vla.vic.gov.au
- You can ask for an interpreter
Refugee Legal
Refugee Legal is a community legal centre that has specialised in refugee and immigration law for over 28 years . They provide free legal advice and representation to asylum seekers, refugees, and disadvantaged migrants in the community and in immigration detention . They assisted more than 12,500 people last year alone .
Status Resolution Support Services (SRSS)
The SRSS program provides support to people living in Australia while their protection visa application is being processed . This includes financial assistance and support services through providers like Settlement Services International (SSI) and Life Without Barriers .
Healthcare: Accessing Medical Support
Accessing healthcare as an asylum seeker can be complex, but Victoria has specialised services to meet your needs.
Refugee Health Services
- The Royal Melbourne Hospital – Refugee Health: Provides specialist care for adult immigrants and refugees, including those who are not eligible for Medicare
- Monash Health – Refugee Health and Wellbeing: Provides comprehensive primary care together with tertiary services including infectious diseases, paediatrics, and psychiatry
- The Royal Children’s Hospital – Immigrant Health Service: Offers free specialist care for children and young people who arrived as refugees, including those without Medicare
The Asylum Seeker Resource Centre (ASRC) – Health Service
The ASRC offers casework, counselling, and general access to wider support programs . It is one of the most comprehensive support organisations for asylum seekers in Victoria .
Specialised Mental Health Support
Foundation House provides specialised counselling for torture and trauma, including individual and family support, group programs, and complementary therapies . They operate across six metro sites and in partnership with agencies in regional Victoria . The Victorian Government continues to support Foundation House to deliver these trauma-informed programs .
Education and Training: Building Skills for the Future
Victoria offers subsidised training programs for asylum seekers to help them build new careers and contribute to their new communities .
Asylum Seeker VET Program
The Victorian Government has invested $3 million to extend the Asylum Seeker VET program, which provides access to vocational training for refugees and asylum seekers .
Popular courses include :
- Childcare
- Community and disability services
- Nursing and allied health
Since 2024, more than 950 asylum seekers have been supported to study at TAFE through this program . The program is delivered in partnership with the Asylum Seeker Resource Centre (ASRC), which provides wraparound support and follow-up services .
Reconnect Program
The Reconnect program supports people who are not engaged in education, employment, or training—including asylum seekers . With $48 million in funding extended for another four years, the program provides one-on-one wraparound support including :
- Counselling and mentoring
- Housing support
- Education opportunities
- Health and wellbeing services
- Foundation and employability skills
Since 2016, the program has helped thousands of people move into further study, training, or employment .
AMES Australia
AMES Australia provides settlement services to refugees, including meeting new arrivals at the airport, providing safe and secure accommodation, and offering English and vocational courses . In the 2024-25 financial year, AMES helped more than 1,500 migrants and refugees find sustainable employment and supported more than 200 refugees to start their own businesses .
Government Support and Commitment
Victoria welcomes between 4,000 and 6,000 refugees every year . The Victorian Government has committed over $20 million in programs through the 2025–26 budget to support refugee communities . This includes $3.6 million over two years to support regional organisations to deliver settlement supports and $7.6 million to protect vulnerable workers, along with over $56 million through the education portfolio for English as an additional language classes .
Practical Steps for Oromo Asylum Seekers in Victoria
- Reach out to your community – Contact OCM, A4O, or AOCAV. They understand your culture and can guide you through your first steps.
- Seek legal advice – Contact Victoria Legal Aid or Refugee Legal if your protection visa has been refused or you need legal representation.
- Access healthcare – Visit one of Victoria’s specialised refugee health services, including The Royal Melbourne Hospital – Refugee Health or the ASRC Health Service.
- Explore education and training – Ask about the Asylum Seeker VET program or AMES Australia courses to build skills and start a career in Victoria.
- Consider mental health support – Foundation House provides specialised counselling for torture and trauma, free of charge.
Key Contacts
| Service | Contact |
|---|---|
| Advocacy for Oromia (A4O) | info@advocacy4oromia.org |
| Victoria Legal Aid | 1300 792 387 |
| Refugee Legal | http://www.refugeelegal.org.au |
| Asylum Seeker Resource Centre (ASRC) | http://www.asrc.org.au |
| Foundation House (Mental Health) | Specialised torture and trauma counselling |
| The Royal Melbourne Hospital – Refugee Health | Specialist care for adult asylum seekers |
Sources: Advocacy for Oromia, Victoria Legal Aid, Refugee Legal, Asylum Seeker Resource Centre, Foundation House, AMES Australia, Parliament of Victoria.
Disclaimer: This article provides a general guide only. Readers should not act on the basis of any material without getting legal advice about their own particular situations .
#Oromo #AsylumSeekers #Victoria #RefugeeSupport #SettlementServices #CommunitySupport
“Bariisaa Newspaper is the Heart of the Oromo Struggle” – Father of Bariisaa
In the annals of Oromo media history, few names shine as brightly as that of Dr. Mahadii Hamid Mudee—known to millions simply as “Abbaa Bariisaa” (Father of Bariisaa). He is the founder of Bariisaa newspaper, a publication that became the heartbeat of Oromo cultural and political awakening.
For decades, Bariisaa has played an extraordinary role in elevating Oromo culture, language, and history. It has championed the rights of the Oromo people, defended their dignity, and brought their struggles into the light. Dr. Mahadii Hamid Mudee stands as a towering figure in this legacy—a scholar, activist, and journalist who dedicated his life to the Oromo cause without seeking personal gain.
The following is an exclusive interview with the man himself.
Bariisaa: Dr., let’s get acquainted. When and where were you born?
Abbaa Bariisaa: My birth name is Mahadii Hamid Mudee. Later, I became known as “Abbaa Bariisaa.” Some also call me “Abbaa Dikshinarii” (Father of the Dictionary). You may call me Dr. Mahadii or Abbaa Bariisaa.
I was born in 1942 in Eastern Oromia, West Hararge Zone, in the town of Chiro. My father is Obbo Hamid Mudee, and my mother is Aadde Hamiida Ahmad.
Bariisaa: Where did you complete your primary, secondary, and higher education?
Abbaa Bariisaa: Before joining modern schools, I studied at an Islamic religious school. I then entered the formal education system starting from Grade 3. I completed my primary and secondary education at “Dajjaazmaach Waldagabir” School in Chiro town.
At that time, students could skip grades based on performance—from first to third, then to the next level. I completed both primary and secondary school in just six years. For my higher education, I studied at Addis Ababa University for three years.
During my third year studying Physics at the university, I was assigned for practical training to North Gojjam Zone in Amhara Region, at “Negus Taklahaymanot” Secondary School in Dabra Maarkos.
The school refused to rent me a room because of my religion—I am Muslim. I spent three months living in a hotel while teaching. Because of this, I decided to leave the position. But they transferred my Physics colleague to Bahir Dar and sent me there instead.
At Bahir Dar, there were many students, and I taught double sessions—morning and afternoon. In the evenings, with no other work, I began preparing textbooks in Afaan Oromoo for the children. I taught there for two and a half years until the revolution of 1966 (Ethiopian calendar) erupted.
Bariisaa: How did you start preparing Bariisaa newspaper?
Abbaa Bariisaa: At that time, there were many newspapers in various languages—but none in Afaan Oromoo. The question “Why isn’t there a newspaper in Oromo?” constantly occupied my mind. From this reflection came the desire to start an Oromo-language newspaper.
Initially, I thought preparing and publishing a newspaper in Oromo would be simple. But when I got down to work, I realized it was extremely difficult. In 1964, I approached Dr. Tasefaye Gabre’igzii, then Minister of Information, and asked for permission to publish a newspaper in Oromo. He responded with anger: “How dare you come to my office asking to publish a newspaper in Oromo? Get out!” He kicked me out of his office. I left, burning with anger.
In 1966, Ahaduu Saaburee became Minister of Information. I approached him again. He didn’t refuse me as harshly as Dr. Tasefaye, but he also didn’t give me permission.
Then, in September 1966 (Ethiopian calendar), Haile Selassie was overthrown and the Derg came to power.
In 1967, Kumalaa Girmaay Yilmaa became Minister of Information. I went to him and requested permission to publish an Oromo newspaper. Unlike those who had insulted me, Kumalaa Girmaay listened. He said to me: “You have asked for two impossible things. First, a private individual cannot publish a newspaper. Second, publishing a newspaper in Oromo is not allowed. If you had asked to publish in another language, I would have given you permission today. I cannot authorize an Oromo newspaper, but you can try asking other officials.”
Bariisaa: How did you finally get permission?
Abbaa Bariisaa: At that time, I knew people like Luba Gudina Tumsa, his brother Baaroo Tumsa, and Obbo Leencoo Lataa. We discussed the matter and decided to approach someone who supported the Oromo cause—Colonel Takkaa Tulluu, an Oromo official in the Derg government.
Together with Baaroo Tumsa and Leencoo Lataa, we went to Colonel Takkaa. He asked what we wanted. We said, “We have come to request permission to publish a newspaper in Oromo.” He asked, “Why didn’t you ask the Minister of Information?” We explained that we had asked but were refused. Colonel Takkaa said, “I will ask on your behalf.” We replied, “If you can’t get full authorization, at least ask for permission for just one day.”
Because it was the first anniversary of the Derg’s coming to power—September 2, 1968—they granted us permission to publish Bariisaa in Oromo for just one day. But we decided to seize the opportunity: “We will publish if we live; if we die, we die.” We declared that Bariisaa would be published every two weeks, and if it was stopped, we would challenge the government. And so, the first issue of Bariisaa was published in Oromo.
Bariisaa: How did you distribute the first issue?
Abbaa Bariisaa: For the first issue, we printed 20,000 copies. We donated 1,000 to the Kibur Zabanya (Imperial Guard), 1,000 to the Fourth Army Division in Finfinne near Laga Harre, 1,000 to the police, 1,000 to the Air Force in Bishooftu, and 1,000 to the Navy and Oromo farmers. The remaining copies were sold at 10 cents each.
Bariisaa: What happened after that?
Abbaa Bariisaa: When we went to the Ministry of Information to ask for permission for the second issue, they arrested us. They said, “We only authorized one issue, but you told the public it would be published every two weeks—you are inciting the people against the government.” They threw us in the “Maakelaawi” prison. But I was released soon after.
Bariisaa: How long was Bariisaa suspended, and how did it resume?
Abbaa Bariisaa: Bariisaa was suspended for five months. Then, an opportunity arose. Colonel Asraat Dastaa was the Deputy Minister of Information responsible for Public Relations. When he went abroad for training, a man named Irreessaa Fissahaa Gadaa was acting in his position.
We approached him and asked for permission to publish Bariisaa. He said, “I can’t authorize what the colonel refused. When he returns, I don’t know what will happen—you could be arrested again. But I have an idea. Go to someone more powerful than me, someone Colonel Asraat fears, and get authorization from him.” He suggested Mangistuu Hayilamaariyam (the former president of Ethiopia). We went to him, and he gave us permission.
With the authorization of Colonel Mangistu, Bariisaa resumed publication every week. When Colonel Asraat returned from abroad and heard that Bariisaa had been authorized, he said, “What kind of world is this? I leave the country for a few days, and this happens!”
Bariisaa: What were the challenges under the Derg?
Abbaa Bariisaa: They constantly looked for ways to destroy us. Bariisaa was building Oromo unity, promoting Oromo language, culture, and history, and defending Oromo rights—so it was hated by the regime.
In 1969, we organized an Oromo Cultural Exhibition in Finfinne at the “Biheraawwii Tiyaatir” Hall. The goal was to raise funds for Bariisaa. People came from all over Oromia in the tens of thousands. But the authorities said, “Everything you do must be under the name of the Ministry of Culture.” In December 1969, the government shut down Bariisaa. The closure was even announced on the radio.
Bariisaa: What was the difference between Bariisaa under private ownership and after it was taken over by the government?
Abbaa Bariisaa: In the private era, everyone worked without pay. Lammeessaa Boruu, a father of a family, earned 100 birr per month; Immiruu Angoosee earned 70 birr. Ibraahiim Hajii Alii worked for two years without any salary. I also worked without pay. We worked because of our deep commitment to the Oromo cause.
The Oromo people themselves were our reporters and sources of information. We focused on what the people wanted to hear, learn, and benefit from.
After the government took over, the content shifted. Most of what was published reflected the government’s message to the people, rather than the people’s message to the government. Our sources of information shifted from the people to the regime. Reporting Oromo issues to the government became secondary to conveying government wishes to the people.
The government allocated 500,000 birr per year and a vehicle to the newspaper. Reporters like Caalchisaa Ciibsaa, Waaqgaarii Gunjoo, Mahaammad Hasan, Bulloo Siibaa, Ibiraahiim Hajii, and Kuwee Kumsaafaa were hired with salaries. Two proofreaders and a “free-lancer” were also paid. I was paid 800 birr as chief editor.
Bariisaa: When did you stop working on the newspaper?
Abbaa Bariisaa: After the government took over, I realized I could no longer work with the freedom I needed. The political situation was difficult, so I decided to step away. I trained my successors over three months, rotating them weekly until they could manage the newspaper independently.
Bariisaa: What contribution did Bariisaa make to the Oromo people?
Abbaa Bariisaa: Bariisaa is the heart of the Oromo struggle. It strengthened Oromo unity and promoted Oromo language, culture, history, and identity. It focused on Oromo rights and benefits—which is why it was hated and called “ABO newspaper” (referring to the Oromo Liberation Front). Bariisaa was never separate from Oromo politics. The newspaper’s workers were deeply committed to the Oromo cause; many were imprisoned and some were killed.
Bariisaa: How did you get the name “Abbaa Bariisaa”?
Abbaa Bariisaa: From the founding of the newspaper until I stepped down, I was the chief editor. Because of this, the name “Abbaa Bariisaa” and “Abbaa Dikshinarii” was given to me, both at home and abroad.
Bariisaa: What did you do after leaving Bariisaa?
Abbaa Bariisaa: I was working with the “Guddinni Gamtaa” (Joint Committee) at the time. The government sent me to Harar to stabilize the political situation in Eastern Ethiopia. I was assigned to coordinate Radio Harar, the Ethiopian News Service, and military training. But when I went to Harar, I found Oromo children imprisoned for political reasons. I managed to have them released, and then I went to Saudi Arabia.
As a member of the OLF, I worked to organize the Oromo community in Saudi Arabia and raise funds for the cause. I told them that Oromos should not live as slaves in their own land. I built relationships with foreign governments to raise awareness about the Oromo issue. I stayed in Saudi Arabia for four and a half years, then moved to America.
Bariisaa: Did you face personal difficulties while working on Bariisaa?
Abbaa Bariisaa: Yes, I faced many pressures. But I never stepped back from speaking the truth or doing my work. I wasn’t afraid of being killed or losing my job. However, I did face a time when I could no longer return to my home. I left my house and stayed with relatives, friends, or wherever I could find shelter.
After I left the country, my mother was taken to a police station at 6:00 PM and interrogated. They beat her and demanded to know where I was. The harm my mother suffered because of me was terrible. She was forced to leave her home, and she never knew where I was. My colleagues also suffered greatly.
Bariisaa: What did you feel when you saw Bariisaa 42 years later upon your return from America?
Abbaa Bariisaa: I felt both joy and sorrow. I was overjoyed to see that the newspaper had not died or disappeared. But it saddened me that the circulation had dropped from 20,000 to 10,000. For a population of 50 million Oromos, printing only 10,000 copies is not enough. This requires serious thought and action.
Bariisaa: What would you like to see for Bariisaa’s future?
Abbaa Bariisaa: I want to see the circulation exceed one million, published daily. I want Facebook followers to number in the millions. I want distribution to reach all corners of Ethiopia and beyond. I want the newspaper to reach every school in Oromia, and I want it available in public libraries so everyone can read it.
Bariisaa: What kind of content would make Bariisaa more beloved among the Oromo people?
Abbaa Bariisaa: What determines whether Bariisaa is loved or not is its content. You must work within your limits. Don’t rely on lies or flattering the government to gain popularity—earn it through truth.
If the newspaper presents what is right, true, and just, it will be beloved. Speaking truth and justice won’t even cause problems with the government. Content that highlights Oromo culture, language, history, and development—that protects Oromo rights, promotes their interests, and brings solutions to Oromo problems based on verified truth—that is what will make Bariisaa truly beloved.
Bariisaa: What did you do about the Oromo cause while in America?
Abbaa Bariisaa: People do two things: one is what they do for a living, and the other is what their conscience tells them. Working for the Oromo cause is what my conscience demands. I worked without pay before, and I continue to do so. What I have earned is not measured in dollars, but in service to the Oromo people.
In America, I wrote and published ten books. I prepared a dictionary (known as “Dikshinarii Hamiid Mudee”). I also worked for 21 years to make Oromo a technological language, preparing software and manual guides.
Bariisaa: How do you view the changes happening in Ethiopia today?
Abbaa Bariisaa: If I speak truthfully, the changes are very encouraging. The country has made great strides and is emerging from darkness. The respect for human rights fills me with great joy.
However, I also have great concern. I am deeply grateful to those who sacrificed to make these changes possible. The reason I can return to my country is because of these changes. I pray that the progress continues.
Bariisaa: How do you see today’s media in Ethiopia?
Abbaa Bariisaa: Some private media, driven by hate politics, are working not to build the country but to destroy it. This concerns me greatly. Both government and private media should work based on truth and justice, with a unified voice. Their information should be based on verified facts and reality. Repeating lies to corrupt people’s minds must stop. Media that works for truth should stand firm against false media and publish what is real and just.
It would be good to have a Media Council to oversee and regulate all media. Such a council should expose, control, and correct media that spread lies—independent of government influence. The government should support the establishment of such a council.
If media outlets spread unverified information—whether true or false—they can cause division and destruction. They should be careful. Media that refutes falsehoods with truth should be encouraged. Journalism that pits one group against another with misinformation must end.
Bariisaa: How do you want to support Bariisaa in the future?
Abbaa Bariisaa: Until the Oromo issue finds a solution, I will not rest. Oromo nationalism still lives within me. I will never step back from working for Bariisaa and for the Oromo people. I will work to make the newspaper known internationally. I also want to use my knowledge and resources to help in Ethiopia.
Interview conducted by Natsaannat Taaddasaa
Bariisaa Newspaper, June 20, 2011
A Concise History of Oromo Media: From Colonial Radio to Digital Revolution
From the hills of Jimma to the screens of the diaspora, the journey of Oromo media is a story of resilience, sacrifice, and an unyielding quest for voice. It is a tale that begins not with ink on paper, but with electromagnetic waves cutting through the Ethiopian highlands during a time of war.
Part One: The Electronic Beginning
In the history of world media, print came first. Newspapers and magazines preceded radio and television. But in the story of Oromo media, the opposite is true. The first medium to speak the language of the Oromo people was not a newspaper—it was a radio station.
The Italian Experiment (1935-1941)
It was during the Italian occupation of Ethiopia that the first Oromo-language radio broadcast came to life. When Emperor Haile Selassie fled the country following Italy’s invasion, the fascist regime of Victor Emmanuel III sought to consolidate its control over the diverse peoples of the empire.
The Italians understood something the previous regime had ignored: that the Oromo people, who had been subjugated under the Neftenya (Amhara settler) system, harbored deep resentment toward the imperial order. To win their loyalty—or at least their compliance—the colonial administration needed to speak to them in their own language.
In a move that would forever change Oromo history, the Italians built a radio station near the city of Jimma. They called it “Centro Radio” in Italian, but the local Oromo people gave it a name that has stuck to this day—Shanta-Raadiyoonii (Radio Station). The hill where it was built, approximately 10 kilometers northwest of Jimma, still bears this name. To this day, visitors to Jimma can look toward the northwest and see the spot where the first Oromo voice entered the airwaves.
This radio station, however, served a calculated purpose. It was designed to persuade Oromos to embrace Italian fascism over Ethiopian imperialism—trading one master for another. The Italians dismantled the Neftenya system and replaced it with a form of ethnic-based administration, drawing borders along ethnic lines for the first time. But their propaganda was not liberation; it was another form of subjugation.
When Haile Selassie returned to power with British support in 1941, he quickly shut down the Italian-built station. Its equipment—studios, transmitters, and antennas—was dismantled and moved to Addis Ababa (Finfinne). The emperor tried to erase the memory of the station, even attempting to suppress the name “Shanta-Raadiyoonii.” But the people would not forget. For years after, Oromos remembered the brief time they had heard their language on the radio.
The Cairo Experiment (1960s)
The emperor had made a fatal miscalculation. He feared that acknowledging Oromo language on national radio would strengthen ethnic solidarity against his rule. And so, for decades, Oromo voices remained silent on Ethiopian airwaves.
But in the 1960s, a new voice emerged—from Egypt.
Oromo students studying at Al-Azhar University in Cairo, including the pioneering scholar Sheik Muhammad Rashaad Abdullee, established an Oromo-language radio broadcast from Cairo. This was different from the Italian station. The Cairo broadcast was not propaganda for any foreign power; it was a genuine Oromo voice advocating for Oromo rights, educating the people about their history, and mobilizing resistance against the Neftenya system.
The emperor’s government was alarmed. In his eyes, a broadcast of Oromo from Cairo was not a weapon to be used against him—and he could not allow it to continue. Through diplomatic pressure, Haile Selassie’s government persuaded the Egyptian regime to shut down the station.
The Mogadishu Martyrs (1967)
As soon as the Cairo station went silent, a new one emerged—this time from Mogadishu, Somalia. Oromo scholars and intellectuals who had studied in Egypt, including the likes of Sheik Muhammad Rashaad and others, moved to Somalia and established another Oromo-language radio station. Among those who joined this effort was a young Oromo journalist named Ayub Abubakar.
This station had a profound impact, particularly in the eastern Oromo regions of Hararge. The broadcasts ignited resistance and brought Oromo national consciousness to a new level. The emperor’s regime, already nervous, could not tolerate this. They struck a deal with the government of Siad Barre in Somalia to silence the station. When diplomatic pressure failed to achieve full compliance, the emperor’s agents reached into Mogadishu itself.
On a Friday afternoon in 1967, near a place called Liizo on the shores of the Indian Ocean, 25-year-old Ayub Abubakar was washing clothes. Agents of the imperial regime seized him and killed him. His body was found two days later and buried in Mogadishu. His crime? He had dared to give his people a voice.
Other journalists from that station managed to escape. Abubakar Muussaa, who would later bring his artistry to Radio Harar; Shantam Shubbisaa (the last living survivor today); Abdii Huseen; and Hindiyaa Ahmed (Shantam Shubbisaa’s wife) were among those who continued the struggle. They are the founding fathers and mothers of Oromo media, and their sacrifices paved the way for everything that followed.
Part Two: Radio Harar—A Calculated Gamble
By the early 1970s, the emperor had reached a desperate conclusion. The Mogadishu station had become too powerful to ignore. Fearful that the Oromo people of Hararge would align with Somalia against the Ethiopian state, Haile Selassie’s government made a strategic decision.
They would open their own Oromo-language radio station.
The Birth of Radio Harar (1973)
In 1973, Radio Harar was launched. But it was never intended as a genuine celebration of Oromo culture. According to veterans of the station, “Radio Harar was not originally intended for the Oromo when it was launched. Prior to that, a radio station broadcasting in Oromo was established in Mogadishu.”
The emperor’s government feared that if they opened an Oromo station in Addis Ababa (Finfinne), the Oromo people would unite around it. If they did nothing, the eastern Oromo would align with Mogadishu. Their solution was to create a limited, controlled Oromo-language program called “Qophii Afaan Oromoo”—a station they could monitor and manipulate.
The Price of Voice
But even under imperial control, Radio Harar became something more than its creators intended. The station’s Oromo staff—journalists, artists, and technicians—turned it into a genuine voice for their people.
The station faced immense pressure. Its journalists were imprisoned, persecuted, and killed. The bandleader Abubakar Muussaa survived persecution under Haile Selassie and later faced mortal danger from the Derg regime. The singer Abdi Qophee (Mohammed) wrote lyrics that became anthems of Oromo resistance.
For Jaafar Ali, who grew up listening to Radio Harar and later worked there as a producer of dramas and educational programs, the station was more than a workplace—it was family. “Our programming wasn’t just for entertainment,” he recalls. “We also produced programs for the struggle, about the persecution, imprisonment, and oppression that was being perpetrated against Oromos.”
Part Three: The Derg Era—From Suppression to Instrumentalization
In 1974, the Derg military regime overthrew Haile Selassie. At first, it seemed the new regime might be more amenable to Oromo aspirations. For the first time, Oromo language was allowed on Ethiopian national radio and television. Newspapers like Bariisaa began publication in Afaan Oromoo.
The Derg’s Instrumentalization
But the Derg’s motives were strategic, not benevolent. The regime used Oromo language to achieve three goals:
- Divide and co-opt: The Derg sought to bring educated Oromo elites into its fold, painting them as integral parts of a “revolutionary” Ethiopia while pitting them against the old Neftenya establishment.
- Create the illusion of change: By embracing Oromo language, the regime hoped to win the loyalty of the Oromo people and distinguish itself from the previous imperial order.
- Broadcast socialist ideology: Using Oromo language allowed the regime to disseminate its ideology to a wider audience, framing socialism as the true path to Oromo liberation.
Despite these political motivations, the Derg era brought significant development to Oromo media. Radio broadcasts in Oromo expanded. Oromo music flourished. Artists like Dr. Ali Birra and Wasannuu Didoo emerged, singing songs that, while occasionally paying lip service to the regime, secretly educated and mobilized the Oromo people.
Listen to the words of Dr. Ali Birra’s songs from that era:
“What did they say, what did they tell us?
When minds are tortured,
When life is spent in lies!
Those who lost land and had livestock stolen,
Those who fled from fear to the hills—
Why should they accept a bridle?!
Those who drove the enemy into foreign woods,
Those whose freedom was bought with blood…”
Songs like these resonated with the Oromo people across the country, reminding them of their shared suffering and inspiring a generation of resistance fighters. Even a radio station not built for Oromo liberation could, in the hands of Oromo artists, serve the cause of freedom.
The Birth of SBO (1988)
The most significant development of the Derg era came in 1988, when the first explicitly Oromo liberation radio station was established by Oromo freedom fighters. This was Sagalee Bilisummaa Oromoo (SBO)—the Voice of Oromo Liberation.
SBO was different from all previous Oromo broadcasts. It was established:
- By Oromos, for Oromos: Not as a colonial tool or a state calculation, but as an instrument of Oromo national liberation.
- On a scientific historical foundation: SBO educated Oromos about their history, culture, and political rights in a systematic, analytical way.
- At a time of technological expansion: By 1988, radio ownership had spread to many Oromo homes, both in cities and rural areas. SBO could reach a broad audience quickly.
SBO became the voice of the Oromo liberation struggle, broadcasting resistance messages and mobilizing the people. Its impact was profound, and it laid the groundwork for the media explosion that would follow.
Part Four: The Post-Derg Transformation (1991-2000s)
In 1991, the Derg regime fell. A new Ethiopia emerged, and with it, a new era for Oromo media.
ETV and the First Oromo Television Broadcast
For the first time in history, Oromo language was broadcast on Ethiopian Television (ETV). Oromo had moved from audio to video—from ears to eyes. This was a watershed moment.
The Written Word Emerges
Following the fall of the Derg, a true “Oromo media explosion” occurred:
- Oromo on television began for the first time.
- The Latin script for Afaan Oromoo was officially adopted, after extensive research by Oromo scholars. This paved the way for widespread literacy and publication.
- Independent newspapers and magazines began publishing in Afaan Oromoo in cities across Oromia and beyond—a first in Oromo media history.
- Mass literacy campaigns in the Oromo script meant that Oromos could now read and write in their own language, dramatically expanding the media market.
VOA and International Recognition (1996)
On November 8, 1996, another milestone was reached: the Voice of America (VOA) began broadcasting in Afaan Oromoo. This was a stunning development—Oromo had joined the ranks of major world languages recognized by one of the world’s most powerful broadcasters.
At first, Oromo broadcasts were only 15 minutes per day. Meanwhile, Amharic broadcasts were reduced from 60 to 30 minutes—a shift that caused significant political controversy. Critics accused VOA of bowing to Oromo pressure, but the American broadcaster had done its homework: it recognized that Oromo was the language of one of Africa’s largest ethnic groups, a language with a growing global presence.
Diaspora Media Grows
Throughout the 1990s and 2000s, Oromo diaspora media flourished. Diaspora radio stations like Radio Sagalee Oromoo (RSO) launched. In the 2000s, the first Oromo television station in the diaspora—Oromo TV—began broadcasting from Minnesota, USA.
Part Five: The Internet Revolution—A Level Playing Field
The most transformative development in Oromo media has been the rise of the internet. For the first time in history, Oromo language has achieved something truly revolutionary: it now competes on a level playing field with Amharic.
Script and Technology
A key factor in this transformation has been the script. Oromo’s adoption of the Latin alphabet gave it a massive advantage in the digital age. While Amharic and Tigrinya speakers struggled to adapt their ancient Ge’ez scripts to computers, keyboards, email, and social media, Oromos could simply type.
Today, 80% of Eritreans—who also used Ge’ez script—have shifted to Latin script for digital communication, including emails, Facebook, Messenger, Skype, and mobile texts. The situation for Amharic speakers in Ethiopia is not significantly different.
The Rise of Oromo Websites, Social Media, and Online Media
The internet has enabled:
- Oromo websites and online publications to flourish, providing news, analysis, and cultural content.
- Social media (Facebook, Twitter, Telegram) to become dominated by Oromo voices, with Oromo activists driving discourse on Ethiopian and international issues.
- Online radio and TV to reach a global Oromo audience, free from state control.
Oromo social media presence is often more vibrant and dynamic than Amharic presence—a remarkable development given the historical dominance of Amharic in Ethiopian public life.
Part Six: The Road Ahead—Challenges and Opportunities
Despite this progress, significant challenges remain.
The Rural Majority
More than 85% of the Oromo people still live in rural areas. Many do not have access to television, internet, or even reliable radio signals. Media content—no matter how powerful—cannot reach them effectively.
State Jamming and Censorship
State-owned media in Ethiopia remains tightly controlled. Oromo-language broadcasts are often co-opted for state propaganda, and independent Oromo media faces pressure, jamming, and censorship.
The Need for Strong, Unified Media
The proliferation of independent Oromo media organizations is a strength. But it also risks fragmentation. Many diaspora Oromo radio and TV stations operate with limited resources, broadcasting to small audiences. The sustainability of these efforts is questionable.
The solution, many argue, lies in consolidation. Instead of dozens of small, struggling stations, Oromos should pool resources to create one powerful, well-funded, well-staffed media organization capable of:
- Producing high-quality, standardized programming that reaches rural audiences.
- Overcoming state jamming and propaganda with technical sophistication.
- Serving as a true voice of the Oromo people—educating, entertaining, and mobilizing.
The Challenge of Content
Even as technology improves, content remains a challenge. Oromo media must move beyond mere entertainment and propaganda. It must deliver substantive, accurate, and transformative content that addresses the real needs of the Oromo people—from education to health, from economic development to cultural preservation.
Conclusion: A Voice That Will Not Be Silenced
The history of Oromo media is a story of struggle against overwhelming odds. From the colonial radio of Jimma to the diaspora television of Minnesota, from the martyred journalists of Mogadishu to the vibrant voices of social media, Oromos have never stopped seeking to speak—and to be heard.
The journey has been long and painful. The Italian radio was propaganda. The emperor’s station was a calculated gamble. The Derg’s broadcasts were instrumentalized. But in each case, Oromo artists, journalists, and intellectuals took these tools and turned them into instruments of liberation.
Today, Oromo media is more vibrant and accessible than ever before. But the work is not complete. Millions of Oromos still lack access to reliable, trustworthy media in their language. The state still seeks to control the narrative. The diaspora still struggles to reach the homeland.
But the trajectory is clear. Oromo media will continue to grow. The voice of the Oromo people, once silenced, will become louder and clearer. And the martyrs of Mogadishu, the dreamers of Cairo, the artists of Radio Harar—their legacy will be fulfilled.
The history of Oromo media is a history of defiance. It is proof that a people who refuse to be silenced, who insist on speaking their truth in their own language, can never truly be conquered.
May the voices of those who came before rest in peace. And may those of us who carry the microphone today do justice to their memory and their dream.
The above feature story is adapted from YB, February 2014, Asmara, Ertirea.
Advocacy for Oromia 