Category Archives: Election
The Name and the Narrative: Reclaiming Oromo Identity Beyond “Habesha”
In the complex tapestry of the Horn of Africa, few threads are as deeply woven—or as fiercely contested—as the question of identity. For centuries, labels have been applied, histories have been written, and narratives have been constructed, often by those in power. But what happens when a people rise to say, “That name is not ours”?
A powerful statement from within the Oromo community cuts to the very heart of this question: “Habashaan jecha eenyummaa Oromoo ibsuu miti. Oromoon Habashaa miti.” This translates to: “‘Habesha’ does not express Oromo identity. An Oromo is not Habesha.” This is not a simple rejection of a label; it is a profound declaration of a distinct historical narrative, a reclamation of selfhood, and a bold assertion of a people’s independent journey through time and across the land they call home.
The Power of a Name
The term “Habesha” has historically served as a broad, unifying identifier for the peoples of the Ethiopian highlands, often associated with the ancient Aksumite civilization, the Orthodox Christian faith, and Semitic languages. For many, it is a term of pride, symbolizing a shared, ancient heritage.
However, for the Oromo people—the largest ethnic group in Ethiopia—this label often feels foreign and exclusionary. The assertion “Oromoon Habashaa miti” directly challenges the notion that “Habesha” is an all-encompassing term for all Ethiopians. Instead, it argues that the term is culturally and historically specific to a particular group and that it has been inaccurately and unfairly imposed upon the Oromo nation.
This rejection is a vital act of self-affirmation. It is a declaration that Oromo identity, with its own ancient traditions, its own language (Afaan Oromo), and its own sophisticated governance system (the Gadaa system), is independent and deserving of recognition on its own terms. It is a way of saying, “We are not a footnote in someone else’s history; we have our own story to tell.”
A Shared Journey: Revisiting the Origins
The second part of the statement offers a specific historical perspective on this shared geography: “Habashaan jecha Yaman irraa warra Abyssinia ofiin jedhan waliin gara biyya Oromoo-Oromiyaatti dhufee dha.” (“Habesha came to the land of Oromo-Oromia from Yemen together with those who call themselves Abyssinian.”)
This presents a powerful and deliberate counternarrative to the dominant historical accounts of the region. By asserting that both the ancestors of the “Abyssinians” and the Oromo people migrated into the region from a shared origin, this perspective challenges the traditional narrative that often places one group as indigenous and the other as later arrivals.
This framing redefines the historical relationship between the two communities. It moves the Oromo from a position of being perceived as “others” or “newcomers” in their own homeland to being co-architects of the region’s history. It suggests a shared, albeit not necessarily harmonious, arrival and cohabitation, thereby establishing an equal and ancient claim to the land of Oromia. This is a crucial point, as it aims to dismantle historical hierarchies and assert that the Oromo are not intruders but are, in fact, foundational to the region’s story.
The Land of Oromia: More Than a Place
This assertion of identity is intrinsically tied to a specific territory: Oromia. This vast and diverse region, stretching from the highlands to the lowlands, is the historic and ancestral homeland of the Oromo people. By connecting the narrative of arrival directly to “the land of Oromo-Oromia,” the statement anchors Oromo identity in a tangible, sacred geography.
It is a powerful reminder that identity is not an abstract concept; it is rooted in the mountains, rivers, and plains where a people’s history was lived and written. For the Oromo, the struggle for identity is inseparable from the struggle for their cultural, political, and territorial rights within Oromia. Declaring that the “Habesha” came to their land, and not the other way around, is a profound reclamation of both history and territory.
A Continuing Dialogue
The statement provided is a potent contribution to an ongoing and essential conversation about identity, history, and power in the Horn of Africa. It challenges the monolithic narratives that have often dominated the national discourse and demands a more inclusive, accurate, and multi-vocal understanding of the past.
For the Oromo people, the declaration “Oromoon Habashaa miti” is not an act of division, but one of definition. It is a call to be seen, understood, and respected on their own terms. It opens a vital dialogue about how history is written, who gets to write it, and how we can build a future that honors the full and complex story of all the peoples in the region. The debate over identity is far from settled, but it is a debate that is crucial for any nation seeking to forge a just and inclusive future.
UNDERSTANDING THE TRAUMA TREE
Why Addressing Symptoms Alone Isn’t Enough
🌳 “We can take off the leaves, but the tree keeps growing until we get to the root.”
This powerful metaphor reveals a truth that modern mental health care is only beginning to fully embrace: that true healing from trauma requires more than just managing symptoms. It demands that we dig deeper—right down to the roots.
The numbers tell a sobering story. Research shows that 70% of individuals experience trauma at some point in their lives. Yet for far too many, the path to recovery remains frustratingly elusive. Why? Because we have been treating the leaves while ignoring the roots.
THE LEAVES – HOW TRAUMA MANIFESTS
Trauma does not announce itself with a single, obvious signal. Instead, it manifests in a tangled canopy of symptoms that can be as bewildering as they are debilitating.
Hypervigilance and anxiety – The body remains on high alert, scanning for danger even in the safest environments. The nervous system, once triggered, struggles to return to calm.
Flashbacks and nightmares – The past refuses to stay in the past. Traumatic memories intrude without warning, forcing the individual to relive moments of terror again and again.
Panic attacks and dissociation – The mind and body disconnect. Some feel as though they are watching themselves from outside their own body. Others experience overwhelming waves of terror that seem to come from nowhere.
Depression and emotional numbing – Feeling nothing becomes a defence mechanism. The heart hardens to protect itself, but in doing so, it also loses the capacity for joy, connection, and hope.
Substance abuse and insomnia – Sleep becomes a battleground. Substances offer a temporary escape, but they also deepen the wound, creating a cycle of dependency that further obscures the underlying pain.
These are the leaves. They are visible. They are painful. And they demand attention.
But treating symptoms alone leads to temporary relief—not true healing. The leaves may be trimmed, but the tree continues to grow, fed by hidden forces beneath the surface.
WHAT FEEDS THE TREE – BARRIERS TO HEALING
If the leaves are symptoms, what nourishes the tree and keeps it alive? What prevents healing from taking root?
Stigma and labelling – Society often reduces trauma survivors to their symptoms. “You’re just anxious.” “You’re depressed.” “You need to get over it.” These labels, however well-intentioned, can become self-fulfilling prophecies. They define the person by their struggle rather than their resilience.
Lack of trauma-informed treatment – Many therapeutic approaches still focus on managing behaviour rather than understanding its origins. Without a framework that acknowledges the pervasive impact of trauma, treatment can feel like rearranging deck chairs on the Titanic.
Misdiagnosis and limited support – Trauma symptoms often mimic other conditions. Depression, anxiety disorders, and even ADHD can be misdiagnosed when the root cause—trauma—remains unidentified. Limited access to appropriate mental health services compounds the problem, leaving many to navigate their recovery alone.
These are the soil conditions that allow the trauma tree to thrive. Change the soil, and you change the tree.
THE ROOTS – ORIGINAL TRAUMA
To truly heal, we must go where the pain began.
Childhood abuse and neglect – The earliest wounds often cut the deepest. When a child’s developing brain is exposed to chronic stress or betrayal, it shapes the architecture of their nervous system, setting patterns that persist into adulthood.
Accidents and medical trauma – A single moment can change everything. Car crashes, serious injuries, and terrifying medical procedures can leave lasting psychological scars that are often overlooked.
War, terrorism, and violence – For survivors of conflict, the trauma is not a single event but a sustained assault on the sense of safety and humanity. The effects ripple across generations.
Natural disasters and grief – Loss on a massive scale, whether through earthquake, flood, or pandemic, shatters the illusion that we are safe in our world. Grief becomes complicated when it is intertwined with collective trauma.
Systemic oppression and discrimination – For marginalised communities, trauma is not an isolated experience but a chronic reality. Racism, sexism, homophobia, and other forms of oppression create ongoing wounds that demand healing at both the individual and societal levels.
These are the roots. They are deep. They are tangled. And they are often hidden from view.
But evidence shows trauma-informed interventions address both the symptoms AND the root causes, leading to real recovery and improved wellbeing for those struggling with PTSD, anxiety, and depression.
THE PATH TO ROOT-LEVEL HEALING
True healing requires a shift in perspective. It means moving from “What is wrong with you?” to “What happened to you?” It means recognising that symptoms are not weaknesses but adaptations—the mind’s way of protecting itself from overwhelming pain.
Trauma-informed care offers a different approach. It asks:
- Safety first – Healing cannot begin without a sense of physical and emotional safety.
- Choice and control – Trauma strips away agency. Recovery restores it.
- Collaboration – Healer and client walk together, not as expert and patient, but as partners.
- Trustworthiness – Transparency and consistency rebuild the trust that trauma shattered.
- Empowerment – The goal is not to fix the person but to help them reclaim their strength.
READY TO FINALLY ADDRESS TRAUMA AT THE ROOTS?
The journey to healing is not easy. It is not linear. But it is possible.
For those ready to begin, the “You Are Not Broken” Trauma Healing Workbook for Beginners offers a gentle, evidence-based guide to genuine emotional healing. Designed by trauma therapists, this workbook provides:
- Practical exercises for understanding trauma responses
- Grounding techniques for managing symptoms
- Guided reflections to explore the roots of pain
- A compassionate framework for self-discovery and recovery
The leaves can be trimmed. The soil can be nourished. The roots can be healed.
Start your journey today.
#TraumaHealing #TraumaInformedCare #MentalHealthRecovery #PTSD #EmotionalHealing
Image Credit – Unknown
📖 Featured Article
Understanding the Trauma Tree: A Clinical Perspective
The metaphor of the trauma tree is more than poetic imagery—it is grounded in neuroscience and clinical practice. When trauma occurs, it impacts the brain’s fear circuitry, particularly the amygdala, hippocampus, and prefrontal cortex. The “leaves” we see—hypervigilance, flashbacks, dissociation—are direct expressions of this rewired nervous system.
Treating only these symptoms without addressing the underlying trauma is like repeatedly taking painkillers for a broken leg. The pain may temporarily subside, but the bone remains unhealed.
Trauma-informed therapy, by contrast, works to rewire the brain’s response to threat. Through approaches such as EMDR, somatic experiencing, and cognitive processing therapy, individuals can process traumatic memories, integrate them into their life story, and reduce their power over the present moment.
The “roots” of trauma often lie in attachment wounds—relationships that should have been safe but were instead a source of danger. Healing these roots involves rebuilding the capacity for trust, connection, and self-compassion.
Remember: You are not broken. You are wounded. And wounds, with the right care, can heal.
This article is part of a series on trauma-informed mental health care. For more resources, follow our page and join the conversation on trauma recovery, resilience, and healing.
A Cry for Justice: The Unfolding Crisis in Oromia
As violence escalates in Ethiopia’s most populous region, a growing chorus of voices is demanding accountability, protection, and peace for the Oromo people.
The plea is urgent and uncompromising: “Stop the killing of Oromo civilians! Stop violence against the Oromo people! Fano must leave Oromia!” These calls reflect a deep-seated crisis that has gripped the Oromia region, where civilians find themselves caught in the crossfire of multiple armed conflicts.
The Human Toll of Conflict
Recent reports paint a harrowing picture of the violence unfolding across Oromia. The Ethiopian Human Rights Commission (EHRC) has documented atrocities including killings, bodily injuries, abductions, displacement, and destruction of property in the Arsi Zone of Oromia . The violence is not isolated—it reflects a broader pattern of human rights abuses across multiple regions, including Amhara and Tigray .
In one particularly devastating incident, armed men killed more than 20 civilians in Oromia. Local civil servants reported that Fano militants attacked civilians “with swords and guns” in the Nono district, approximately 110 kilometers southwest of Addis Ababa, resulting in 25 deaths including women and children, with four more later dying in hospital . A regional security official confirmed that Fano militants had been active in the region for four years, “taking advantage of opportunist moments to launch attacks against civilians and loot property”.
The Humanitarian Crisis
The violence has created a severe humanitarian crisis. The United Nations reports that 3.2 million children are out of school due to the conflict . Hospitals and clinics have been attacked—in 2023, the International Committee of the Red Cross reported that “almost all” of 42 health posts in Oromia’s Beji area had been looted or destroyed . Aid organizations have struggled to distribute supplies, leading to severe malnutrition .
Civilians describe a terrifying reality. One woman from Oromia’s Shewa region told of her family facing constant harassment and extortion from armed groups, with her uncle detained until a 100,000 Ethiopian birr ransom was paid . A coffee farmer from Wollega has been unable to return home for three years due to the security situation, with his harvest stolen by armed fighters .
A Call for Justice and Peace
The demands for justice and protection are clear. As one civil servant noted, the situation “has worsened in recent years” . The Red Cross has warned that the current clashes have “devastating consequences” for civilians, particularly in remote areas, noting that “Oromia doesn’t make the headlines, yet civilians continue to be deeply affected by violence” .
The call for Fano to leave Oromia reflects the reality that multiple armed groups are active in the region, each contributing to the suffering of civilians. For the Oromo people, the demand is simple but profound: protection, justice, and accountability for those who have committed atrocities.
Without decisive action, the cycle of impunity and violence will continue to erode Ethiopia’s stability and legitimacy . The international community, regional bodies, and Ethiopian authorities face a critical choice: allow the violence to continue, or take meaningful steps to protect civilians and bring perpetrators to justice.
OLF Leadership Engages in High-Stakes Consultations Amid Oromo Unity Push
(Finfinne, Oromia)– As Ethiopia’s political landscape grows increasingly volatile, the Oromo Liberation Front (OLF) has convened a series of high-level meetings with its leadership cadres, grassroots members, and traditional institutions—a strategic push to consolidate Oromo unity in the face of mounting security threats and political uncertainty.
A Call for Unity and Vigilance
The most recent consultations, held at the party’s headquarters in Gullalle, brought together Qondaaltota (junior leaders), Dabballoota (cadres), and the general membership for extensive deliberations. Senior OLF leader Jaal Abdii Raggaasaa—who also serves as Member Secretary-General—addressed members with a stark message on the nature of the struggle: that commitment, not temporary strength, determines victory .
“Some individuals enter the organization (Irbuu) but then exploit it—seeking personal benefit rather than serving the people’s cause. When such people exist, it is they themselves who suffer the consequences, not ABO and not others.”
— Jaal Abdii Raggaasaa, OLF Senior Leader
Abdii emphasized that the work of building the Oromo nation extends beyond Ethiopia’s borders—stretching into the diaspora wherever Oromos reside . He stressed that grassroots organizing, beginning “from the village level,” remains essential to lasting political change .
Leadership’s Resolve: “We Must Speak as ABO”
Reflecting on the inevitable challenges facing liberation movements, Abdii offered a sobering reflection:
“In the struggle ABO is waging, even if we face extinction—if we are reduced to just one person—we must speak as ABO. We must not hide ourselves. We may face extinction, but we must not retreat into silence.”
Jaal Yaasoo Kabbabaa Hordofa, another OLF official, reinforced this determination, declaring that “OLF is the center of Oromo peace.” He noted that if OLF participates in elections this year, it will mark the first and largest chapter in Oromo electoral history—an opportunity that must be seized, not as a preference but as an obligation for all members .
Political Prisoners and the Demand for Justice
The OLF has consistently demanded the immediate release of political prisoners who continue to suffer in detention without due process, calling upon both Abbaa Gadaas and religious authorities to actively work toward restoring security in Oromia .
Following the announcement of the 7th General Election results—which saw the ruling Prosperity Party secure a parliamentary majority and OLF fail to win any seats despite fielding 163 candidates—the party issued a pointed critique .
“The OLF once again firmly reiterates that the situation in Oromia and across Ethiopia cannot be resolved merely by declaring an election victory; rather, to prevent worse outcomes, an inclusive, genuine, and transparent dialogue must be conducted without wasting further time.”
The front noted that while it had filed formal grievances with the National Election Board regarding electoral infractions, it does not believe the board investigated these appeals “with the necessary depth, fairness, and justice” .
A Call for Oromo Political Unity
The OLF’s leadership has also renewed its call for all Oromo political organizations to work together to shorten the path to liberation, stating that this is “the most important time” for coordinated action . The executive committee has emphasized that while some previously allied groups have disrupted cooperation due to shifting political dynamics, they must realize that their moves should serve the broader Oromo interest .
The OLF also reiterated its support for the People’s Alliance for Freedom and Democracy (PAFD) and the transitional roadmap presented at the February 2018 London conference. The party calls on all stakeholders—including political elites, academics, and the international community—to contribute to an all-inclusive transitional process that offers a long-term political solution .
The Broader Context: Conflict and Fragility
The leadership’s renewed unity push comes as violence escalates in western Oromia. ACLED data shows that Fano militias—linked to the Amhara Fano National Movement—have increased their activities in Oromia’s Horo Guduru, Kellem, East, and West Wollega zones by 80% since January 2026 . This follows the establishment of the Wollega Fano Bizamo Command in December 2024, which has since fallen under the broader Tsimdo movement—a coalition reportedly aligned with the Tigray People’s Liberation Front (TPLF) and Eritrea, aiming to remove the Ethiopian government.
Amnesty International released a report in August 2026 titled “Because I am Oromo,” alleging that Ethiopia’s government has “ruthlessly targeted” its largest ethnic group—subjecting thousands of Oromos to unlawful killings, torture, and enforced disappearance . The government has denied the allegations.
Looking Forward
The OLF’s consultations reflect a movement at a crossroads—seeking to navigate electoral rejection, internal cohesion, and external threats while maintaining its decades-long commitment to self-determination. As one participant at the February meeting put it: “An awakened nation is built, and the built is united.”
Whether that unity can withstand the mounting pressures—from state security forces, inter-ethnic violence, and international geopolitical maneuvering—remains the central question facing the Oromo struggle today.
Oromia: our history, our struggle and our future
The history of the Oromo people is a profound narrative of resistance, resilience, and a continuing struggle for self-determination. This journey is marked by a distinct cultural identity, a long history of political marginalization, and an ongoing effort to shape a prosperous future.
Our History: Identity, Conquest, and Resistance
The Oromo have a distinct cultural and political identity, traditionally organized under the Gadaa system, an indigenous egalitarian and democratic governance model . However, this autonomy faced a major turning point in the late 19th century during the “Ethiopian imperial conquest,” when Oromo territories were incorporated into the Ethiopian Empire through a process that many Oromo scholars characterize as colonization and subjugation .
This political domination continued through subsequent regimes, creating a deep-seated grievance centered on marginalization and exploitation by successive central governments .
Our Struggle: Liberation, Protest, and Political Action
The struggle for liberation is multifaceted, taking political and social forms:
· Political Movements: The Oromo Liberation Front (OLF) has been the primary political vehicle, fighting for nearly half a century to liberate Oromo society from what it describes as “Abyssinian/Ethiopian settler colonialism” .
· Mass Protests: In 2014, a wave of protests erupted, driven by a generational “distributive crisis” and articulated through demands for ethnic self-determination against perceived domination by the Tigray People’s Liberation Front (TPLF). These protests were significantly coordinated by the diaspora via social media and satellite TV .
· Fragile State Relations: The current federal system, while recognizing ethnic regions, has often seen the Oromo regional government as lacking legitimacy, making the state’s control more contested here than in other areas . A tangible symbol of this tension is the ongoing dispute over land and expansion around Addis Ababa, which is geographically an enclave within Oromia .
Our Future: Development, Autonomy, and Uncertainty
The future is a delicate mix of economic potential and political uncertainty:
· Economic Aspiration: The development of the Gada Special Economic Zone near Addis Ababa, inspired by Chinese economic models, signals an economic future based on industry, trade, and job creation .
· Persistent Conflict: The reality of current instability is stark. The Chinese Embassy warns its citizens against traveling to many parts of Oromia, particularly the western zones and areas north of the A4 and A3 highways, due to “extremely high” or “high” risk .
· Uncertain Path: The struggle for autonomy continues through both political and armed movements like the Oromo Liberation Army (OLA) . While significant economic development is planned, the path forward remains deeply insecure for many within the region.
The Oromo journey is one of leveraging a proud heritage to build a future of self-determination and prosperity, yet it navigates the deeply complex and often violent currents of Ethiopian state politics.
I hope this overview provides a balanced perspective. If you are interested in a specific aspect—such as the Gadaa system, the role of the diaspora, or the details of the current conflict—please let me know, and I can explore it further.
Preserving the Sacred: Gadaa Elders Call for Authentic Celebration of Goobee and Shinooyyee
A Timeless Tradition at Risk of Losing Its Cultural Soul
By Dhabessa Wakjira
In the lush landscapes of Oromia, as the dark, rainy season gives way to the bright days of spring, a sacred celebration stirs. Goobee and Shinooyyee—the traditional games of young men and women—are more than a cultural event. They are a profound expression of Oromo identity, a living connection to the Gadaa system, and a thanksgiving to Waaqa (God) for the renewal of life.
But as these festivals have grown in popularity, the elders of the Gadaa system are raising a critical concern: the celebrations must remain rooted in their ancient customs and traditions.
The Voice of the Elders
The Abbootii Gadaa Tuulamaa—the Gadaa leaders of the Tulama Oromo—have issued a clear and urgent message. The Goobee and Shinooyyee festivities must be conducted “without abandoning the original culture and traditions.” This is not a mere suggestion; it is a call to protect the very soul of the tradition.
According to the elders, the primary purpose of these celebrations is to welcome the season of Birraa (spring). The games are not simply for entertainment; they are a heartfelt expression of love, a plea for blessings, and a prayer for hope, peace, and unity among the Oromo people. The specific rituals and protocols of Goobee and Shinooyyee are designed to channel the community’s collective spirit toward these goals.
The Rituals and Their Purpose
The Gadaa leaders described the Goobee and Shinooyyee celebrations as a structured, age-specific rite. The games are considered an act of love and blessing, involving prayers to God and expressions of good hope.
Goobee is the festival for young men, while Shinooyyee is for young women. Both are celebrations of spring’s arrival and the feelings of hope and love it brings, but they follow distinct traditional paths:
- Shinooyyee: The night before the main celebration, unmarried girls traditionally prepare the qunnii (grass) in their homes and sleep with it overnight. On the festival day, they carry it to the home of a respected elder, where they receive blessings. They then go from house to house, passing on the qunnii and spreading blessings throughout the community.
- Goobee: Similarly, the young men’s games are governed by specific cultural protocols designed to honor the community’s elders and the traditional order.
A Tradition Under Pressure
The concern voiced by the Abootii Gadaa is that the festival’s deep meaning is being diluted. They observe that “from time to time, individuals are performing un-cultural acts,” a practice that threatens to corrupt the sacred nature of the celebration. By emphasizing the traditional roles—requiring that participants be unmarried and adhere to the age-old customs—the elders are seeking to preserve the festival’s core purpose.
They have also clarified that the games are open to everyone, including married couples and older community members, but the central ritual is the purview of the youth, who are at the specific life stage for this rite of passage.
A Celebration of Unity and Identity
Despite these concerns, the Abootii Gadaa affirmed that Goobee and Shinooyyee are central pillars of Oromo cultural identity. The elders explained that while the festivities may have different names in different parts of Oromia, they are “a common culture for all Oromo people.” This shared heritage serves as a powerful unifier, strengthening social bonds and ensuring the continuity of Oromo history for future generations.
Conclusion: A Call to Protect the Heritage
The message from the Abbootii Gadaa Tuulamaa is a resounding call to action. As the Oromo people continue to revive and celebrate their cultural heritage, the essence of these traditions must not be lost. The authenticity of Goobee and Shinooyyee must be protected, ensuring that they remain a “game of love, blessing, prayer to God, and good hope.”
The elders are not simply guarding a memory; they are nurturing a living tradition that defines the identity of a people.
Honouring Our Roots: AOCV Launches Elders Voice Program at Flemington Hub
By Dhabessa Wakjira
—
On Sunday, 16th August 2026, the air at Flemington Hub was thick with anticipation, respect, and the warm hum of community. It was a day of celebration, reflection, and a profound commitment to the future—a day when the Australian Oromo Community Victoria (AOCV) officially launched its much-anticipated Elders Voice Program (Sagantaa Sagalee Maanguddootaa) .
The event marked more than just a ceremonial opening; it was a declaration that the voices of our elders matter. That their stories are not merely echoes of the past but living threads that weave the fabric of our identity. As the program unfolds, it promises to become a cornerstone of cultural preservation, intergenerational connection, and community healing.
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A Program Rooted in Reverence
The Elders Voice Program will be delivered on the first week of every month, offering a regular, dedicated space for elders to share their wisdom, experiences, and cultural knowledge with younger generations. It is a structured yet heartfelt initiative designed to ensure that the rich tapestry of Oromo heritage—its history, traditions, language, and values—is not only remembered but actively lived and passed on.
“Maanguddoonni keenya kuusaa seenaa, aadaa fi duudhaa keenyaati,” the AOCV team reminded attendees during the launch. “Isaan seenaa, barnoota, muuxannoo fi yaadannoo dhaloota walitti hidhu baatanii jiru.”
Translation: “Our elders are the keepers of our history, culture and traditions—carrying stories, lessons and memories that connect us to where we come from and remind us of who we are.”
These words resonated deeply with the crowd, a mix of young and old, Oromo-born and Australian-raised, all united by a shared desire to honour the past while building a resilient future.
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Why This Program Matters Now
In an age of rapid globalisation and digital distraction, the risk of cultural erosion is real. For diaspora communities, the challenge is even greater. Languages fade, customs evolve, and the intimate oral traditions that once bound generations together can easily slip through the cracks of busy modern lives.
The Elders Voice Program stands as a deliberate counterforce to this trend. By creating a regular forum where elders are not just listened to but celebrated, AOCV is ensuring that:
· History is preserved: Oral histories, migration stories, and ancestral knowledge are documented and shared.
· Wisdom is transferred: Life lessons, problem-solving approaches, and traditional skills are passed to younger hands.
· Identity is strengthened: Young people gain a clearer sense of who they are and where they come from, building pride and resilience.
· Community is unified: Intergenerational dialogue fosters mutual understanding, respect, and deeper social bonds.
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A Launch to Remember
The Flemington Hub was alive with energy on launch day. Elders were seated in places of honour, their faces beaming with pride and emotion. Young community members performed traditional songs and poetry, weaving the old with the new. There were moments of laughter, tears, and powerful silence—the kind that speaks louder than words.
One elder, reflecting on the initiative, shared: “Yeroo dheeraaf sagaleen keenya hin dhageeffamne ture. Amma garuu, ijoolleen keenya dhaga’uu barbaada. Kun ijoollee keenyaaf, nuufis, eebba guddaadha.”
“For too long, our voices were not heard. But now, our children want to listen. This is a blessing for them and for us.”
The launch concluded with a community feast and the formal announcement of the program’s monthly schedule, with the first official session set to take place in the first week of September 2026.
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Looking Ahead
The Elders Voice Program is more than a series of meetings—it is a movement. It is a promise that the stories of those who came before us will not be forgotten. It is an invitation for every community member, young and old, to participate in the sacred act of remembering and retelling.
As AOCV continues to build bridges between the Oromo diaspora and broader Australian society, initiatives like this remind us all of a universal truth: every culture is carried forward by its elders, and every community is enriched when it pauses to listen to them.
“Sagalee maanguddootaa keenyaa haa dhageenyu, seenaa isaanii haa galmeessinu, ogummaa isaanii dhalootaaf haa dabarsinu.”
“Let us hear the voices of our elders, document their stories, and pass on their wisdom to the generations to come.”
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Get Involved
The Elders Voice Program invites all community members to attend, contribute, and learn. For more information on upcoming sessions, volunteer opportunities, or to share an elder’s story, contact AOCV at [insert contact details] .
Together, we honour the past. Together, we build the future.
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#EldersVoice#AOCV#OromoCommunity#CulturalPreservation#FlemingtonHub#GenerationsUnited
Arsi University Updates Logo, Puts Afaan Oromo First
A Historic Step for Linguistic Recognition in Higher Education
By Daandii Ragabaa
In a significant move for linguistic inclusivity and cultural recognition, Arsi University has announced an update to its institutional logo, placing Afaan Oromo first in the order of languages displayed on the emblem. The announcement, made on 23 August, marks an important milestone in the recognition of the Oromo language within Ethiopia’s higher education system.
The New Design
The university has made what it describes as “slight modifications” to its former logo, with the revised design featuring a new language order: Afaan Oromo first, Amharic second, and English third.
The university has also corrected the Afaan Oromo inscription from “Yunivarsitii Arsii” to “Yuunivarsitii Arsii,” ensuring linguistic accuracy in the representation of the language .
The announcement instructed all stakeholders to “recognize and use the new logo in accordance with the captions order stated above.”
A Growing Movement for Afaan Oromo Recognition
The decision by Arsi University aligns with a broader movement within Oromia to promote and preserve the Afaan Oromo language in academic and public life. The University has previously demonstrated its commitment to Afaan Oromo through collaborative initiatives, including a Memorandum of Understanding with Wachemo University aimed at preserving and digitising the rich cultural heritage of the Afaan Oromo language .
This latest move represents a tangible step toward normalising the use of Afaan Oromo in official and institutional contexts, affirming the language’s status as a medium of higher education and institutional identity.
The Role of Language in Cultural Identity
For the Oromo people, Afaan Oromo is more than a means of communication—it is a vessel of history, culture, and identity. The prioritisation of Afaan Oromo on an institutional logo is a symbolic but powerful recognition of the Oromo people’s right to see their language reflected in spaces of knowledge and governance.
The decision also carries practical implications for students and staff who use Afaan Oromo as their primary language. It signals that their linguistic identity is valued and respected within the institution. This is particularly significant given the historical marginalisation of Afaan Oromo in education and public life.
The efforts to preserve and digitise Afaan Oromo language resources, including through university partnerships, have helped strengthen its role in academic and public life .
The University’s Visual Identity
The updated emblem retains the university’s core visual elements, including the agricultural sheaves, gears, triangular structure, globe and open book. These elements symbolise the university’s commitment to education, innovation, and community development, while the new language placement underscores its commitment to linguistic inclusivity.
Located in Assela, the capital of the Arsi Zone in the Oromia Regional State, Arsi University serves students from across the region. The university also operates extended campuses in different parts of the zone, further expanding its reach and impact.
A Broader Conversation
The update follows the growing importance of Afaan Oromo in academic and official contexts . Research has highlighted the significance of mother-tongue instruction in educational settings, noting that students benefit from learning in their first language. The perception of mother-tongue use in educational contexts has been shown to positively influence learning outcomes .
Arsi University’s logo update joins a broader conversation about language recognition in Ethiopia, where the federal constitution recognises the equality of all languages but where Amharic has historically dominated official and educational contexts. Other institutions and public bodies may follow suit, reflecting the changing linguistic landscape of the country. While the logo change is primarily symbolic, it represents a tangible step towards normalising the use of Afaan Oromo in institutional settings.
Conclusion
Arsi University’s decision to place Afaan Oromo first on its logo is a significant step for the recognition of the Oromo language. It affirms the identity of Oromo students and staff, sets a precedent for other institutions, and demonstrates the ongoing vitality of Afaan Oromo in higher education.
Slaughter in the Shadows: The Unfolding Horror in East Wollega
As the world looks elsewhere, Ethiopian civilians are being burned alive, and a desperate plea for help rises from the ashes.
In the quiet villages of Ethiopia’s Oromia region, a summer of horror is drawing to a close. While global attention remains fixed on other crises, the International Oromo Women’s Organization (IOWO) has released a desperate appeal documenting an escalating campaign of violence that has turned the East Wollega Zone into a graveyard of professional promise and a testament to human cruelty .
The reports paint a picture of systematic terror allegedly perpetrated by Amhara Fano armed groups. Beginning in July and intensifying throughout August 2026, the violence has centered on the Gida Ayana Woreda—including the communities of Andode Dichoo, Angar Gute, and Tullu Lenca—as well as Kiramu and Horro Guduru. The testimonies describe not merely a conflict, but a targeted attempt to dismantle the very fabric of civilian life.
A Targeting of Hope
What distinguishes these atrocities is the chilling precision of the attacks. Among the dead are not just anonymous civilians, but the very pillars of the community. On August 19, the violence claimed Mr. Lamessa Mangistu, the branch manager of Awash Bank in Gida Ayana, and Mr. Mamush Maru, a banker at the Oromia Cooperative Bank. Their crime? Providing essential financial services to their community .
In Angar Gute, armed men reportedly burned Sister Liktu Amanu, a midwifery and nursing professional, while she was carrying out emergency duties. Just days earlier, 65-year-old Amanu Hirpha Bidu was reportedly burned alive inside an active ambulance during a patient transfer—a blatant violation of the fundamental protections afforded to medical transport under international humanitarian law . The attack on Mr. Olika Sagni, a local teacher, represents another devastating blow, stripping the community of its educators and the promise of future generations.
“We as mothers and sisters, cannot stand the endless brutal actions against civilian human beings,” writes Dinknesh D. Kitila, IOWO’s Board Director, in the appeal . Their plea is directed at the UN Security Council, the Human Rights Council, the U.S. Secretary of State, the EU, and governments worldwide: act before more innocent lives are extinguished.
Scorched Earth and Silence
The destruction is not limited to lives. The IOWO report details widespread arson targeting public offices, private homes, and transport vehicles, displacing families and paralyzing local economies. The group has released harrowing images of vehicles and property consumed by flames, emphasizing that the campaign is as much about erasing community infrastructure as it is about inflicting casualties. The targeted destruction of the Angar Gute area, including a special attack on Tullu Lenca, points to an attempt to force a demographic change or to punish communities for their identity .
This violence is part of a broader pattern of instability in Ethiopia. Travel advisories from various embassies currently designate East Wollega as a “red” or “extremely high-risk” area, warning citizens to avoid the region due to the presence of armed groups and the risk of attacks on civilians . The international community, while aware, has often been slow to act as the crisis deepens.
The World’s Response
The IOWO appeal calls for two immediate actions: emergency civilian protection for vulnerable populations in the affected woredas, and accountability for the perpetrators of these unlawful killings.
As the appeal letter was signed on August 24, the silence from the international community remains deafening. The documented cases of targeted killings of professionals, the use of ambulances as instruments of death, and the burning of entire communities demand more than a passing glance.
The mothers and sisters of East Wollega are not asking for charity; they are demanding the basic right to live. The charred remains of a midwife’s ambulance and the empty desks of murdered teachers are a stain on the conscience of humanity, a stark reminder that the cost of inaction is always counted in lives.
The World Looks Away: Western Oromia’s Cry for Justice
As violence escalates in Western Oromia, a leading advocacy group warns that silence is complicity and calls for urgent international intervention.
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Melbourne – August 22, 2026 – The Advocacy for Oromia (A4O) has issued a stark warning that the escalating violence against civilians in Western Oromia (Wallagga) has reached an alarming level, demanding immediate action to protect vulnerable communities. In a powerful statement released today, the organization condemned the intensifying attacks that have reportedly displaced families, claimed lives, and created a pervasive climate of fear across the region.
The violence, concentrated in the Giddaa Ayyaanaa and Angar Guutee areas, has targeted civilians in their homes and while traveling, according to local accounts. Families are being forcibly displaced, their lives upended by a campaign of terror that shows no sign of abating.
A Crisis of Complicity
While many attacks have been attributed to the Fano armed group, A4O has expressed grave concern over allegations implicating state actors. The organization has accused the Ethiopian government of failing to adequately protect affected communities, a failure that demands independent and transparent investigations.
“Western Oromia is a region of profound political and social significance, and this continued violence threatens not only the immediate security of residents but also the broader stability of the region,” an A4O spokesperson stated. “The resulting displacement and destruction have severe humanitarian consequences that require an urgent global response.”
The government’s apparent inaction raises difficult questions about accountability and the protection of civilians. A4O insists that these serious allegations necessitate thorough investigations to establish facts, ensure accountability, and bring perpetrators of abuses to justice.
A Call to Break the Silence
In response to the unfolding crisis, A4O has issued a Call to Action, urging community members, advocates, civil society organizations, faith leaders, youth, women, and the diaspora to break their silence. The organization insists that “silence is not an option” in the face of such suffering.
The call outlines several key priorities:
· Strengthened advocacy and documentation of human rights violations to ensure that the world bears witness to the atrocities.
· Immediate humanitarian assistance for displaced families, whose basic needs remain unmet.
· Local, national, and international awareness campaigns to shine a spotlight on the crisis.
· Unity and collective action to amplify victims’ voices and advance justice.
A4O is also calling on international institutions, humanitarian organizations, and global human rights bodies to closely monitor the situation in Western Oromia and take concrete steps to prevent further atrocities.
The Cost of Inaction
The human toll of the violence is immeasurable. Families torn apart, communities shattered, and lives cut short—all while the international community remains largely silent. The displacement and destruction have severe humanitarian consequences, yet the global response has been insufficient.
A4O’s statement is a desperate plea to the world: “We must not remain silent. The lives, dignity, and security of innocent civilians depend on immediate attention and action. We stand in solidarity with all victims of violence and their families and demand lasting peace, justice, and respect for human rights in the region.”
A Call to Remember
As the violence continues to escalate, the world faces a choice: to act or to look away. A4O’s message is clear—silence is complicity, and inaction is a choice to abandon innocent lives.
The organization’s commitment to amplifying the voices of the Oromo people and advocating for peaceful solutions is a reminder that even in the darkest times, hope persists. But hope alone is not enough. It requires action, solidarity, and a collective demand for justice.
The people of Western Oromia are not merely statistics; they are mothers, fathers, children, and communities whose lives hang in the balance. Their cries for help must not go unanswered.
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For more information, contact Advocacy for Oromia (A4O), a civil society organization dedicated to promoting human rights, justice, and democratic governance for the people of Oromia.
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