Category Archives: Face of Injustice
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.
Candlelight vigil for Nepal flood victims
VICTORIA UNITES FOR NEPAL
Candlelight vigil for Nepal flood victims
(ONA, 31 August 2026)-Melbourne will tonight open its heart to the people of Nepal as the city hosts a candlelight vigil at Federation Square, honouring the hundreds of lives lost in the catastrophic floods that have devastated the Himalayan nation.
The vigil, organised with the support of the Victorian Multicultural Commission, will see Victorians of all backgrounds gather to remember those who have perished, pray for the missing, and stand in solidarity with the grieving Nepali community.
“WE MOURN TOGETHER. WE STAND TOGETHER.”
The recent flooding in Nepal and surrounding regions has unleashed an unimaginable tragedy. Flash floods and landslides tore through the Bhotekoshi and Trishuli river basins, sweeping away entire communities along the Nepal-China border . The death toll continues to mount—now exceeding 547 confirmed fatalities—with more than 1,473 injured and over 900 still unaccounted for .
For Victoria’s growing Nepali community, this is not a distant disaster. It is personal. It is family. It is home.
A COMMUNITY IN MOURNING
The Victorian Multicultural Commission, standing in solidarity with Victoria’s Nepali community and the people of Nepal, has encouraged all Victorians to join tonight’s vigil.
“Let’s work together, let’s pray together, and let’s go through this pain together,” said Dr Tilak Pokhrel, president of the Australian Nepalese Multicultural Centre, in a heartfelt appeal to the community .
For many in the diaspora, the anguish is compounded by the agonising wait for news. Community members are checking the news every hour, desperately hoping for word from missing relatives and friends . The Australian government has confirmed that 39 Australians remain unaccounted for, including trekkers and tourists caught in remote valleys .
THE TRAGEDY UNFOLDS
The scale of the disaster is staggering. Many of the missing were on a pilgrimage to Mount Kailash in Tibet—a sacred site for Hindus, Buddhists, and followers of other faiths—when the flash floods struck without warning . Survivors have described walls of black water, 60 to 70 feet high, rushing toward them like a tsunami .
One Indian-American couple who narrowly escaped described watching the water approach their tour bus—”It was not water, it looked like a forest fire,” they recalled. They jumped from the bus moments before it was swept away, spending the night in a goat shed before being rescued by helicopter the next day .
Rescue operations continue, with emergency services working tirelessly in extremely difficult conditions. The Caritas Nepal relief organisation has reported that many main bridges and roads have been destroyed, making access to survivors extraordinarily challenging . Even relief teams have been ordered to retreat to safety as the threat of further flash floods persists .
GLOBAL OUTPOURING OF SOLIDARITY
The tragedy has touched hearts around the world. From candlelight vigils in Boston to prayer gatherings in India’s border towns, communities everywhere are standing with Nepal .
Here in Melbourne, tonight’s vigil at Federation Square will be a powerful testament to that global solidarity. Members of the public are invited to gather from 6:30pm to 7:30pm, bringing candles and open hearts to remember those lost and pray for those affected .
“TOGETHER WE ARE STRONGER”
The emotional toll on the diaspora is immeasurable. “We can’t go through this alone,” said Aloonee Adhikari, a Nepali community member in the United States. “When we get to get together like this, it gives us a sense of empowerment that at least we can sit there and pray for them, even if we’re not there” .
Her words resonate across oceans. Tonight, they will echo in Melbourne.
As the Victorian Multicultural Commission reminds us: We mourn together. We stand together.
EVENT DETAILS
Date: Monday 31 August 2026
Time: 6:30pm–7:30pm
Venue: Federation Square, Melbourne
The vigil is a chance for all Victorians—regardless of background or faith—to show the Nepali community they are not alone. It is a moment to transform grief into action, compassion into solidarity.
In the words of one community leader: “One candle, one community, one Nepal. For those we lost, for those who are suffering, for those who are still hoping—together we are stronger, for Nepal and for humanity” .
Come. Light a candle. Stand with Nepal.
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.
OBITUARY: Liiban Jaldeessaa Liiban, Respected 69th Abbaa Gadaa of the Borana, Passes Away in Finfinne
A Pillar of Oromo Heritage and Custodian of the Gadaa Tradition Has Left Us
By Dhabessa Wakjira
(ONA, Finfinne, Oromia) – The Oromo nation is mourning the loss of a distinguished elder and leader. Liiban Jaldeessaa Liiban, the 69th Abbaa Gadaa of the Borana, has passed away in Finfinne while receiving medical treatment. He was a revered figure who led his community from 2000 to 2008.
His leadership was defined by the principles of the Gadaa system, an indigenous institution recognized by UNESCO as a masterpiece of intangible cultural heritage . As Abbaa Gadaa, he was a central figure in a system that regulates not only the political and social life of the Oromo but also its religious and judicial matters. The role is one of immense responsibility, characterized by democratic principles, checks and balances, and a commitment to restorative justice.
A Legacy Rooted in Tradition and Resilience
The Abbaa Gadaa is the elected traditional leader within the Borana Oromo Gadaa system, a governance structure where authority is transferred through established eight-year cycles . The Gadaa system is more than a political institution; it is a way of life. It organizes the community into age grades, manages natural resources, resolves conflicts, and ensures the preservation of cultural values.
The role of an Abbaa Gadaa is complex. They are expected to be competent orators, skilled in the comprehension of laws and customs, and must demonstrate exceptional leadership qualities throughout their lives before assuming the role . As an ethical leader, an Abbaa Gadaa is tasked with ensuring peace, mobilizing the community for development projects like digging wells, and showing sympathy for the poor .
During his tenure, Liiban Jaldeessaa Liiban navigated a period in which a significant majority of respondents perceived substantial challenges, including changes in average rainfall and an increase in soil erosion . His leadership was a steady hand during difficult times, guiding his community with wisdom and resilience.
The Gadaa System: A Democratic Tradition
The Gadaa system, which Liiban Jaldeessaa Liiban so ably represented, is one of the most sophisticated indigenous governance systems in the world . It operates on principles of democracy, accountability, and the peaceful transfer of power. The system is structured around five classes (Gadaa grades) that succeed each other every eight years, ensuring that leadership is never concentrated in one individual or group for too long .
As the 69th Abbaa Gadaa, Liiban Jaldeessaa Liiban was a living embodiment of this ancient tradition. His leadership was not merely a position but a sacred duty—a responsibility to uphold the laws, customs, and values of his people.
A Nation Mourns
His passing is a significant loss for the Borana community and the wider Oromo nation. The Oromian News Agency extends its deepest condolences to his family and all who were touched by his leadership. His legacy as a keeper of the Gadaa tradition and a leader of his people will be remembered.
As is the custom during times of passing, the Oromo community reflects on the words of solace: “Waaqi lubbuu isaa nagaan haa boqochiisu” (May God rest his soul in peace).
The Oromo nation has lost a pillar of its heritage, but the principles of the Gadaa system—democracy, community, and resilience—that he represented, continue to guide the struggle and shape the future of the Oromo people.
Injifannoon Ummata Oromoo!
Waaqi lubbuu isaa nagaan haa boqochiisu!
This obituary is dedicated to the memory of Liiban Jaldeessaa Liiban, a leader, elder, and custodian of Oromo tradition.
The Unrelenting Struggle: Oromo Resistance and the Brutal Reality of Fano Atrocities
A Reflection on the Ongoing Crisis in East Wallagga and Horro Guduru
By Maatii Sabaa
To this day, the Oromo people have been subjected to the brutal force of the Fano militia. According to a report compiled by the United Oromo Evangelical Church and the Oromia Support Group, the atrocities are widespread—executions, torture, arbitrary detentions, destruction of property, and other acts of violence allegedly committed against Oromo civilians by both Ethiopian government forces and the Fano Amhara militia .
The deaths of fathers, mothers, and children—Oromo lives lost—are met with a chilling refrain: “It is nothing, be patient.” Behind every statistic is a family destroyed, a child orphaned, or a community traumatized. Silence in the face of such suffering only deepens the crisis .
But patience has its limits. When Oromo people are killed and their oppressors dance, those who call themselves “Fano heroes” celebrate. Yet when the Oromo rise to defend themselves, the same voices cry out: “The civilians are finished!” But the truth is simple: self-defense is a natural right. It is not a crime; it is an instinct for survival.
The Conspiracy Against Oromo Self-Defense
There is a deliberate campaign to deny the Oromo people their fundamental right to self-defense. The situation in the East Wallagga and Horro Guduru zones is particularly alarming.
In the Gida Ayana district of East Wallagga, a brutal attack on August 19, 2026, targeted innocent civilians. A bank manager traveling with cash from Gida Ayana to Nekemte was killed in an ambush at Tulu Lencha . Kaffaloo Nagasaa Dayyaas, a farmer beloved in his community, was also among the victims . According to residents, Fano forces attacked ambulances, killing patients and a midwife, in addition to the bank managers and passengers . More than 60 people were killed in the attack, over 70 were wounded, homes were looted, and the violence displaced 20,000 people .
This is not a spontaneous development; it is a calculated plan that has been in motion since at least 2019. A UN document recorded that since 2018, Fano militia has been responsible for a substantial number of killings in East Wollega and Horo Guduru zones . The campaign includes the burning of 200 homes in Homa Galesa village, the killing of 21 villagers in Tullu Moti village, and the brutal beheading of a teenager in Darra district .
As the Oromo people face relentless attacks, their attempts to organize and defend themselves are sabotaged from within. The message is clear: while Oromo fighters are disarmed and disbanded, their enemies are being armed and empowered.
The Cost of Betrayal
The Oromo people have been subjected to a decades-long campaign of marginalization, dispossession, and violence. The current wave of attacks in East Wallagga and Horro Guduru is not an isolated tragedy—it is the latest chapter in a long history of brutality.
But what makes this moment particularly devastating is the silence—and complicity—of those who should be protecting the Oromo people. When Oromo civilians are killed, the world is told to look away. When Oromo resistance is met with disproportionate force, the narrative is twisted to blame the victims.
This is not just a failure of governance; it is a betrayal of the most basic principles of justice and humanity. The Oromo Global Forum has called upon the United Nations Human Rights Council to initiate an independent international investigation into the documented allegations .
A Call to Action
The Oromo people have waited too long for justice. They have been told to be patient while their children are killed, their villages burned, and their land stolen. But patience is not a virtue when it is used as a tool of oppression.
Self-defense is not aggression. It is the right of every people to protect their lives, their families, and their communities. To deny the Oromo this right is to condemn them to perpetual victimhood.
The international community must look beyond the carefully constructed narratives and see the truth: the Oromo people are under attack, and they are fighting for their survival.
Conclusion: The Truth Will Prevail
The conspiracy to silence the Oromo people will ultimately fail. The truth of what is happening in East Wallagga and Horro Guduru—and across Oromia—will not be hidden forever. The blood of the innocent cries out for justice, and it will be heard.
As the Oromo people continue to resist, they do so not out of hatred, but out of love for their children, their land, and their future. They fight for the right to live in peace, free from fear and oppression.
Oromoon of-ittisuu qaba. Of-ittisuun seera uumamaa ti. (The Oromo people have the right to self-defense. Self-defense is a natural law.)
The Unrelenting Struggle: Oromo Resistance and the Brutal Reality of Fano Atrocities
A Reflection on the Ongoing Crisis in East Wallagga and Horro Guduru
By Daandii Ragabaa
To this day, the Oromo people have been subjected to the brutal force of the Fano militia. The deaths of fathers, mothers, and children—Oromo lives lost—are met with a chilling refrain: “It is nothing, be patient.”
But patience has its limits. When Oromo people are killed and their oppressors dance, those who call themselves “Fano heroes” celebrate. Yet when the Oromo rise to defend themselves, the same voices cry out: “The civilians are finished!” But the truth is simple: self-defense is a natural right. It is not a crime; it is an instinct for survival.
The Conspiracy Against Oromo Self-Defense
There is a deliberate campaign to deny the Oromo people their fundamental right to self-defense. Behind the scenes, a web of actors—some in government, others in the media, and still more in diplomatic circles—works tirelessly to conceal the truth.
The situation in the East Wallagga and Horro Guduru zones is particularly alarming. Here, a strategic ploy is unfolding. Armed groups are being systematically dismantled within the regional state of Oromia (RSO) and reconstituted under the banner of Fano. This is not a spontaneous development; it is a calculated plan that has been in motion since at least 2019.
As the Oromo people face relentless attacks, their attempts to organize and defend themselves are sabotaged from within. The message is clear: while Oromo fighters are disarmed and disbanded, their enemies are being armed and empowered.
The Cost of Betrayal
The Oromo people have been subjected to a decades-long campaign of marginalization, dispossession, and violence. The current wave of attacks in East Wallagga and Horro Guduru is not an isolated tragedy—it is the latest chapter in a long history of brutality.
But what makes this moment particularly devastating is the silence—and complicity—of those who should be protecting the Oromo people. When Oromo civilians are killed, the world is told to look away. When Oromo resistance is met with disproportionate force, the narrative is twisted to blame the victims.
This is not just a failure of governance; it is a betrayal of the most basic principles of justice and humanity.
A Call to Action
The Oromo people have waited too long for justice. They have been told to be patient while their children are killed, their villages burned, and their land stolen. But patience is not a virtue when it is used as a tool of oppression.
Self-defense is not aggression. It is the right of every people to protect their lives, their families, and their communities. To deny the Oromo this right is to condemn them to perpetual victimhood.
The international community must look beyond the carefully constructed narratives and see the truth: the Oromo people are under attack, and they are fighting for their survival.
Conclusion: The Truth Will Prevail
The conspiracy to silence the Oromo people will ultimately fail. The truth of what is happening in East Wallagga and Horro Guduru—and across Oromia—will not be hidden forever. The blood of the innocent cries out for justice, and it will be heard.
As the Oromo people continue to resist, they do so not out of hatred, but out of love for their children, their land, and their future. They fight for the right to live in peace, free from fear and oppression.
Oromoon of-ittisuu qaba. Of-ittisuun seera uumamaa ti.
The Oromo people have the right to self-defense. Self-defense is a natural law.
PM Albanese Reaffirms Australia’s Humanitarian Commitment Amid Global Crises
By Dhabessa Wakjira
In a decisive move underscoring Australia’s enduring compassion, Prime Minister Anthony Albanese has confirmed the nation will maintain its annual humanitarian intake of 20,000 refugees – a decision widely hailed by settlement leaders as a beacon of hope in a world grappling with unprecedented displacement.
Addressing media this afternoon, the Prime Minister reaffirmed Australia’s pledge to offer safe haven to those fleeing conflict and persecution, pushing back against any notion that generosity must yield to insecurity.
“In maintaining Australia’s humanitarian intake, Prime Minister Albanese has responded with both compassion and confidence in the Australian people,” said Violet Roumeliotis, CEO of national refugee resettlement provider SSI. “He has recognised that Australia can remain both secure and generous, and that our response to the world’s most vulnerable people is a reflection of our national character.”
A Legacy of Welcome
From the shattered aftermath of World War II to the present day, Australia has built one of the globe’s most respected refugee resettlement programs. More than one million refugees and humanitarian entrants have since made Australia their home – enriching communities, strengthening the economy, and becoming integral threads in the nation’s evolving story.
“There is much to be proud of and much to be grateful for,” Ms Roumeliotis added. “Today’s decision builds on that legacy and reaffirms a vision of Australia as a country that welcomes people seeking safety, creates opportunities for them to belong and contribute, and plays its part in responding to global humanitarian need.”
A Tradition That Endures
With conflict zones multiplying and record numbers of people uprooted worldwide, the Prime Minister’s announcement sends a clear signal: Australia’s humanitarian tradition is not a relic of the past, but a living promise.
“The best of Australia has always been found in our willingness to extend a hand to those seeking safety,” Ms Roumeliotis concluded. “Today’s decision ensures that tradition continues.”
For refugee advocates and communities across the nation, the confirmation offers reassurance – and a reminder that in times of global turmoil, Australia chooses humanity.
A Roar Across the Thames: London Oromos Stage Historic Protest Against Atrocities and Rights Abuses
(ONA, LONDON, 27 August 2026) – The drizzle over London could not dampen the fire in their hearts. On a grey but determined morning, the streets of the British capital bore witness to a powerful display of diaspora solidarity as the Oromo community in the United Kingdom took to the streets in a mass protest, raising their voices against what they termed “systematic killings and the erosion of fundamental rights” unfolding in their homeland.
Under the banner of peace but fueled by anguish, hundreds—if not thousands—of Oromo men, women, and children converged in central London today, 27 August 2026, to issue an unmistakable demand: “Stop killing Oromos on their own land and in their own homes.”
The protest, which saw participants draped in the traditional Oromo colours of red, green and red, was not merely a rally. It was a cry of the displaced, a roar of the silenced, and a plea from those who have watched helplessly from afar as their kin face what they describe as “genocide and looting” in regions including the embattled Wallaggaa zone and beyond.
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The Gathering: A Sea of Resistance
By midday, the area around the Houses of Parliament and Whitehall was transformed into a vibrant yet somber sea of flags and placards. Protesters held signs that read:
· “Stop the War in Wallaggaa!”
· “Our Land, Our Lives – Not for Sale!”
· “The Government Must Protect, Not Persecute!”
Chants of “Oromia! Oromia!” echoed off government buildings, interspersed with the rhythmic clapping and traditional ululations that have long been the hallmark of Oromo cultural resilience. But beneath the cultural pride lay a deep, gnawing grief.
“We are here because we have no choice,” said one participant, a community member who has lived in Birmingham for over two decades. “We have sent letters, we have made phone calls, we have appealed to the Ethiopian government through official channels. They have ignored us. Today, we are making the world listen.”
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The Core Demands: Justice and Accountability
The protesters were unequivocal in their message. The rally was not a political campaign for secession or regime change, but a humanitarian outcry grounded in three core demands:
1. An Immediate End to Hostilities: The community called for an urgent ceasefire in Wallaggaa and other conflict zones across Oromia, where civilians—particularly women, children, and the elderly—have borne the brunt of inter-communal violence and state-backed military operations.
2. Government Accountability: Demonstrators accused the federal government of “playing both sides”—a reference to perceived double-dealing that allows armed groups to operate with impunity while civilians suffer. “You cannot be the arbiter and the arsonist,” one placard read.
3. Protection of Civilians: The Oromo diaspora demanded that the Ethiopian government uphold its primary duty: the protection of all citizens, regardless of ethnicity or political affiliation. They also called on the international community—specifically the UN Human Rights Council—to intervene with independent investigators and tangible sanctions.
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The Wallaggaa Crisis: A Humanitarian Catastrophe
Central to the protest was the ongoing crisis in Wallaggaa, a region that has become a flashpoint for violence in recent months. Eyewitness accounts shared by diaspora members describe villages burned to the ground, families displaced without shelter, and extrajudicial killings that have left entire communities traumatised.
The protesters specifically condemned what they called “sarbamiinsa mirgaa”—the systematic violation of rights—alleging that Oromo civilians are being targeted not for their crimes, but for their identity.
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Diaspora as a Political Force
The UK Oromo community has long been recognised for its organisational capacity and civic engagement. From lobbying Members of Parliament to hosting peace conferences, they have consistently punched above their weight in advocating for their people.
But today’s demonstration was different in its scale and urgency. Social media platforms were flooded with live updates, with the hashtags #Oromia, #Wallaggaa, #UNHumanRightsCouncil, and #UNHumanRights trending across multiple time zones.
One widely shared post from the ground captured the spirit of the day:
“
UK Oromos are always ahead of the game when it comes to peaceful diaspora protests! Well done!”
Indeed, the protest was entirely peaceful—a testament to the community’s commitment to civil disobedience and moral persuasion, even as they spoke of the violence afflicting their homeland.
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The Broader Context: A Region in Turmoil
The Oromo protests in London do not exist in a vacuum. They come at a time when the Horn of Africa is grappling with complex security challenges, from ethnic conflicts to climate-induced displacement. The Oromo, as the largest ethnic group in Ethiopia, have historically been at the centre of the country’s political struggles, often facing marginalisation despite their demographic weight.
The protesters argued that the international community, particularly the UN Human Rights Council, has been too slow to act. “We have seen reports. We have seen the joint investigations. But where are the consequences?” asked another participant, a student who joined the protest. “The government must feel the weight of international law. Words are cheap; action is expensive, but it is necessary.”
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A Message to the Government and the World
The community demanded and called for:
· An independent, UN-supervised inquiry into human rights violations in Oromia.
· Unrestricted humanitarian access to affected regions.
· A clear timeline for the withdrawal of non-regular armed forces from civilian areas.
“We are not enemies of the state. We are citizens who love our country, but we cannot love a country that does not love us back,” one of the elders declared, his voice breaking.
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Looking Ahead: Vigilance and Hope
As the protesters dispersed, the mood was one of grim resolve. Many pledged to continue their advocacy—through legal channels, media campaigns, and diplomatic pressure—until justice is served.
For now, the streets of London have fallen silent. But the echoes of the chants remain, a reminder that the Oromo diaspora refuses to be a passive spectator to the suffering of its people.
The question that lingers—over the Thames and across the Atlantic, from Wallaggaa to Whitehall—is simple yet profound:
How many more lives must be lost before the world acts?
Reporting from London, UK.
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© ONA, 2026 – All Rights Reserved.
Advocacy for Oromia 