Category Archives: family violence
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.
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.
#UNHumanRightsCouncil#Oromia#Wallagga#Justice#HumanRights
More Than an Ancient Civilization: The Kingdom of Kush—A Powerful Empire of Land and Sea
A people whose legacy challenges the very foundations of African history
When we speak of the great civilisations of antiquity, our minds often turn to Egypt, Greece, or Rome. But long before the Persian Empire rose to dominance, there existed in the heart of Africa a kingdom of extraordinary power, wealth, and sophistication—the Kingdom of Kush.
The Kingdom of Kush, with its three major cities of Meroe, Kerma, and Napata, emerged in the Nubian Desert south of Egypt along the Upper Nile River Valley from the 2nd millennium B.C. to the fourth century A.D. . For over a thousand years, Kush was a major power in the Nile valley, controlling an empire that at its height stretched from Central Sudan to the Mediterranean .
The achievements of this ancient civilisation challenge long-held beliefs that Egypt was the sole centre of advancement in the region. As renowned archaeologist Charles Bonnet’s excavations have revealed, Kush was not a mere vassal state of Egypt but a powerful and independent kingdom with its own distinctively indigenous culture . This sophisticated political state organised trade to the Mediterranean basin and built up a military strong enough to resist Egyptian forces .
The Black Pharaohs: A Legacy of Power
The Kushite rulers of Egypt’s 25th Dynasty, often referred to as the “Black Pharaohs,” represent a pivotal moment in the history of the Nile Valley. Emerging from the Kingdom of Kush at Napata in Nubia, these rulers not only unified Egypt after centuries of fragmentation but also reinvigorated pharaonic traditions .
The first major figure of this dynasty, King Piye, launched a campaign into Egypt during a period of political fragmentation known as the Third Intermediate Period. His Victory Stela records the subjugation of Delta rulers and proclaims his role as restorer of order . By 730 BCE, Piye had conquered Lower Egypt, establishing Kushite authority over both Upper and Lower Egypt .
The dynasty reached its zenith under Taharqa (690–664 BCE), whose reign is remembered for monumental building projects and ambitious foreign policy. Taharqa sponsored extensive temple construction at Karnak, Kawa, and Jebel Barkal, reinforcing his devotion to Amun and his claim to pharaonic legitimacy . He intervened in the Levant, supporting coalitions against Assyrian expansion, and is mentioned in both Biblical and Assyrian sources .
One of the most remarkable features of Meroitic civilisation was its powerful queens. The title “Candace,” meaning “sister,” was given to Kushite queens . Queens such as Amanirenas—who signed a peace treaty with the emperor Augustus—and Amanishakheto, whose treasure was looted in 1834, demonstrate the prominent role of women in Kushite society .
Kush: More Than a Footnote
The Kingdom of Kush was more than a civilisation; it was a power that commanded both land and sea. Kushite armies were formidable, and their military prowess allowed them to conquer and control Egypt itself . Kush also boasted a powerful navy, controlling trade routes along the Nile and beyond .
The economy of the ancient Kushites relied on trade in exotic African goods with Egypt and beyond. As middlemen, Kushite traders passed along ivory, ebony, incense, and other exotic goods from the South to the Egyptians, who then traded with other Mediterranean peoples . The city of Kerma, with its strategic location on the Nile River, controlled this crucial trade route .
Kush produced more gold than anywhere in the world at that time . Archaeologists have uncovered massive gold-processing operations at sites like Hosh el-Guruf, revealing the scale of Kush’s wealth . Minerals and high-quality stone were also mined for trade, and the Kushites introduced and developed iron metallurgy to the region .
A Sophisticated Society
The art and architecture of the Kushites reveal a sophisticated society of innovative craftsmen who constantly assimilated new artistic techniques from other lands . Notable architecture includes stone temple complexes such as the Lion Temple at Naqa and the steep-sided, solid pyramids found at Meroe and Jebel Barkal .
In fact, Sudan has more pyramids than all of Egypt—a testament to the grandeur of the Kushite civilisation . These tall, slender, graceful monuments bear witness to the lasting splendour of Kush .
Kushite art includes narrative tomb wall paintings and unique, eggshell-thin pottery with geometric patterns traded all over the Mediterranean . Stoic granite and bronze statues of gods and kings convey the religious beliefs of this ancient people .
The Question of Cush
The name “Kush” has been connected since at least the time of Josephus with the biblical character Cush, son of Ham (Genesis 10:6). Ham had four sons: Cush, Put, Canaan, and Mizraim (Egypt) . According to the Bible, Nimrod, a son of Cush, was the founder and king of Babylon, Erech, Akkad, and Calneh .
The Cushitic-speaking peoples, who are the ethnolinguistic groups speaking Cushitic languages natively, are today found primarily in the Horn of Africa, with minorities in Egypt, Sudan, Kenya, and Tanzania . Proto-Cushitic was spoken on the Ethiopian Highlands by 5000–4000 BC .
A Civilisation Worthy of Recognition
The Kingdom of Kush is not merely a footnote in the history of Africa—it is a testament to the power, ingenuity, and resilience of the peoples of the Nile Valley. As the American Journal of Archaeology notes in its review of The Nubian Pharaohs of Egypt, the term “Black Pharaohs” has sometimes been used to market exhibits, but the historical significance of Kush extends far beyond its interaction with Egypt . Sudanese colleagues and community members rightly resent the idea that the kings of ancient Sudan are only important because they ruled over Egypt . The Kingdom of Kush deserves to be remembered on its own terms.
The Price of Silence: A Reflection on Inaction and the Tragedy of Our People
We Knew This Was Coming — Yet We Chose to Stay Silent
By Koste Abdiisaa
If we had shown even 1% of the outrage we have expressed over the past two days three, four, or five years ago—when Fano killed hundreds of innocent Oromos in Kiramu, Hagamsa, Amuru, Alibo, Jardega-Jartee, and elsewhere—perhaps these killings would not have happened.
We knew this was coming. The signs were everywhere. The warnings were clear. Yet we chose to remain silent. We chose to look away. We chose to believe that the storm would pass us by.
But storms do not pass by those who refuse to prepare. They break over them.
The Warning Signs We Ignored
For years, the enemies of the Oromo people have been methodically preparing for this moment. While we argued among ourselves, they were opening training camps in our backyard. While we engaged in name-calling and petty divisions, they were building security structures and training hundreds of people to carry out their plans.
We saw it happening. We heard the reports. We knew that innocent farmers—our farmers—were being killed in Kiramu, Hagamsa, Amuru, Alibo, Jardega-Jartee, and countless other places. And what did we do?
We expressed outrage on social media. We posted our anger, shared our grief, and then went back to business as usual.
Our collective inaction allowed this to continue. Our silence gave them permission to proceed. Our failure to act was an invitation for more violence.
The Consequences of Inaction
This is not about hindsight. This is about foresight—and our failure to use it. We cannot pretend that these killings were unexpected. We knew what was coming. We had every warning. But we failed to act.
And now, the consequences are here.
The killing of our innocent farmers is not just a tragedy—it is a judgment on our collective failure to protect our own. It is the result of years of political naivety, misplaced priorities, and a refusal to confront the reality of the threat we faced.
We were good at crying after the fact. We were good at expressing outrage on social media after tragedies happened. But we were very poor at recognizing threats early on, listening to those who recognized them, and preparing ourselves to face them.
The Deeper Outrage
Like many of you, I am outraged by the killing of our innocent farmers. But I am even more outraged by our inaction—our lack of political awareness, our failure to recognize and respond to such cruelty for so long.
What is even more troubling is that some of our so-called political entities—those who claim to speak for us—continue to seek alignment with those responsible. They act as if there is still some humanity left in them to appeal to. They still hope for dialogue with those who have shown, time and again, that they have no interest in peace, only in domination.
This is not leadership. This is delusion.
And we, as a people, have allowed it. We have allowed ourselves to be led by those who refuse to see the enemy for what they are. We have allowed ourselves to be distracted by petty divisions while our people are being slaughtered.
The Beginning, Not the End
Let us not pretend that this is the end. This is the beginning. The attacks will continue. The killings will escalate. And if we do not act now—with unity, determination, and clarity—the tragedies we see today will seem small compared to what is coming.
I fear that we may still fail to act in a timely manner. I fear that we will continue to cry and express outrage for a week, and then return to normal life. I fear that we will continue to do what we seem to be good at: mourning after the fact, but never preparing for what lies ahead.
A Call to Look Within
If this senseless killing of our people does not make us angry enough to question our collective inaction, then perhaps we need to look within ourselves and ask: What kind of society have we become?
Have we become a people who only react after the damage is done? Have we become a people who prioritize social media outrage over real action? Have we become a people who are more concerned with who is right than with what is right?
We must ask ourselves these questions. And we must answer them honestly.
The Path Forward
We cannot change the past. The blood that has been spilled cannot be unspilled. But we can change the future. We can act now—today—to ensure that these tragedies do not continue.
This requires several things:
- Unity: We must put aside our petty divisions and unite as a people. Our enemies are united; we must be even more united.
- Awareness: We must wake up to the reality of the threat we face. We must recognize the signs and act before it is too late.
- Action: We must support those who are willing to sacrifice and risk their lives to defend our people. We must build the structures and institutions necessary to protect ourselves.
- Accountability: We must hold our political entities accountable. We must demand that they prioritize the defense of our people over their own political ambitions.
- Resilience: We must be prepared for the long fight ahead. This is not a battle that will be won in a day. It requires patience, courage, and an unwavering commitment to our people.
Conclusion: Enough Is Enough
The killing of our innocent farmers is a crime against humanity. But our collective inaction is a crime against ourselves.
We cannot afford to continue down this path. We cannot afford to remain silent while our people are being slaughtered. We cannot afford to wait until the next tragedy to express our outrage.
Enough is enough.
Let us honor the memory of those who have been killed by resolving to act—not just with words, but with deeds. Let us build a future where our people are safe, our land is protected, and our dignity is restored.
Injifannoon Ummata Oromoo!
Nagaan haa jabaatu!
This reflection is dedicated to the innocent Oromo farmers who have lost their lives, and to all those who are determined to build a future of peace, justice, and security for our people.
Prime Minister Abiy Ahmed Ali Celebrates the Energy and Potential of Young Ethiopians
By Abdi Milkessa
(Finfinne, 12 August 2026) -Ethiopia’s youth are not just the leaders of tomorrow—they are the architects of today. With the country’s demographic composition showing that young people make up the largest segment of the population, this is not merely a statistic—it is a tremendous opportunity to secure prosperity and lasting development for the nation.
Prime Minister Abiy Ahmed Ali has called on the youth to be the engine of change, the driving force behind transformation, and the solid pillars of Ethiopia’s sovereignty.
The Youth: A Force for Positive Change
In a recent message, the Prime Minister emphasized that Ethiopian youth are guided by noble goals and a clear vision for the future. They are the primary motor of transformation in our society—the unshakable pillars upon which the nation’s sovereignty rests.
Today’s youth are writing a new chapter in the history of Ethiopia. They have turned away from harmful legacies of the past—unproductive traditions, unnecessary rivalries, and destructive conflicts. Instead, they are focusing on development, progress, and the fight against poverty.
A Government Committed to Youth Empowerment
The “Prosperity Party” government is working with dedication and commitment to strengthen the comprehensive participation of youth in all spheres of life. The role of youth in leadership and decision-making is being reinforced, recognizing that the future of Ethiopia depends on the active engagement of its young people.
Key priorities include ensuring equal opportunities for all young people, strengthening youth leadership roles in governance and society, promoting comprehensive participation in economic, social, and political life, and building a nation where young people can thrive and contribute fully.
A Call to Action: Building Our National Vision Together
The Prime Minister has called upon all youth to engage actively in the development of our nation, to work with love and dedication for the prosperity of Ethiopia, to reject division and conflict while embracing unity and progress, and to embrace innovation and creativity to build a brighter future.
Conclusion: The Youth Are Our Hope
Ethiopia’s youth are the heartbeat of the nation, the hope of the future, and the strength of the present. Their energy, creativity, and commitment will shape the destiny of our people for generations to come.
Ethiopia Prevails!
Youth is Power!
Change is Now!
This feature article is dedicated to all the youth of Ethiopia—the architects of a brighter future!
The Spark That Lit a Fire: The Macha-Tulama Association and the Birth of Modern Oromo Consciousness
By Our Senior Correspondent
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In the early 1960s, Ethiopia was a nation of silence. Political parties were banned. Open dissent was crushed. The empire of Haile Selassie I, with its ancient Amharic-speaking elite, governed through a system of centralized control that left little room for the voices of its largest ethnic group—the Oromo.
Yet, in the cramped offices of Addis Ababa, three small self-help groups began to meet. The Jibat and Macha, the Metta Robii, and the Tulama Shawa associations had been formed to provide modest social relief to Oromo communities. But in 1963, these three organizations merged into something far more significant. They became the Macha-Tulama Self-Help Association—Waldaa Wal-gargaarsa Maccaa fi Tuulamaa—and in doing so, they ignited a fire that would reshape Oromo history forever.
A Name That United a People
The association took its name from two of the major Borana Oromo clans: Machaa and Tulema. But its vision was far broader than any single clan. It was designed to embrace all Oromos, irrespective of religion or region, and even welcomed non-Oromo nationalities who accepted its objectives. Its founders were a remarkable group: Hail Mariam Gamada, a lawyer; Alemu Qixxeesa, a retired colonel; Mamo Mezemer; and others who had been educated in the imperial system but had “subsequently rediscovered their culture”.
The most prominent leader was Tadesse Birru, a former general in the Ethiopian police force and territorial army. A Shewa Oromo who had been fully integrated into Amhara culture, his Oromo origins were not apparent to many until he began to champion the cause of his people. His conversion was a powerful symbol: a man who had risen to the highest ranks of the imperial establishment, turning his back on privilege to fight for his own people.
Two Levels of Purpose
The association operated on two distinct levels. The first was practical and visible: it built schools, health clinics, roads, and water supplies across Oromia. It constructed churches and mosques for believers who had none. It provided financial and legal assistance for the disabled and unemployed.
But the second objective was political—and far more dangerous. In an era when political parties were forbidden, the Macha-Tulama Association became a vehicle for Oromo nationalism. It was the first movement to articulate Oromo grievances in a public, organized manner. It championed “the social, educational, cultural and political rights of the Oromo people”. It politicized the masses and, through its dynamic Youth Wing, produced revolutionary literature that circulated underground. Its very existence marked “the public rise of Oromo nationalism”.
The Threat to Empire
The association’s rapid growth was breathtaking. At its height, it claimed as many as 200,000 members. It expanded “very rapidly all over Oromiyaa as a Pan-Oromo movement”. It was most successful in the south, particularly in Arsi, where Oromos had been relegated to the status of tenants on their own land after being conquered by Menelik’s forces.
For the imperial government, this was an existential threat. The Ethiopian state accused the association of committing “acts of terror” in an effort to suppress the developing Oromo National Movement. The repression was swift and brutal.
The Crackdown
In 1966, the Macha-Tulama Association was banned. Its leaders were arrested, imprisoned, and some were executed. Tadesse Birru, Mamo Mezemir, Alemu Kitessa, and others were imprisoned and killed for their humanitarian and political activities. The association was banned during the imperial regime, again under the Derg, and once more in 2011 under the EPRDF regime. It was accused of “threatening Ethiopia’s unity—an unfounded claim,” according to its current president.
Yet the organization refused to die. It survived underground, and its members continued to organize. The suppression of the Macha-Tulama Association became “an immediate reason for the birth of” a more militant organization. In 1974, the Oromo Liberation Front (OLF) was formed, largely from the underground cells of the Macha-Tulama Association.
A Legacy That Endures
Today, the Macha-Tulama Association—now officially known as the Mecha and Tulema Self-Help Association—continues its work. It regained its legal status in 2019. It celebrated its 60th anniversary in 2024, a testament to its resilience.
Its current president, Diribi Damuse, has outlined the association’s ongoing humanitarian efforts: supporting internally displaced people from Western Oromia, assisting those affected by drought in Borena and Guji, and providing aid to university students and Abba Gada leaders. The association, he emphasized, “has united members from diverse backgrounds, including military, students, intellectuals, and grassroots, including non-Oromo members from Wolayita, Sidama, and other ethnic groups”.
The Unfinished Struggle
The Macha-Tulama Association’s place in Oromo history is secure. It was the first organized, mass-based expression of Oromo identity in the modern era. It bridged the gap between the rural peasantry and the urban intelligentsia. It laid the groundwork for every Oromo political movement that followed.
But its story is also a warning. The association was banned not because it committed violence, but because it united a people. Its leaders were killed not for crimes, but for the crime of demanding dignity. The imperial state, and every regime that followed, understood that a united Oromo people was a threat to centralized power.
As the association continues its work—building schools, feeding the hungry, preserving culture—it carries with it the memory of those who gave their lives. Mamo Mezemir, Tadesse Birru, Alemu Kitessa, and so many others are not just names in a history book. They are the foundation upon which modern Oromo consciousness was built.
The Macha-Tulama Association was the spark. The fire it lit continues to burn.
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Sources: UNHCR Refugee Review Tribunal; Canada Immigration and Refugee Board; Addis Standard; Wikipedia; AfricaBib; Taylor & Francis; Advocacy for Oromia.
The Hour of Need: Forging a Resilient Future for Oromia and Its People
By Maatii Sabaa
The air in Oromia is heavy with a sense of urgency. Across the region and its surrounding areas, a silent tremor of concern is reverberating through the hearts of its people. We are witnessing a pivotal moment in our history, a time fraught with challenges that test the very fabric of our society. The question is no longer if we will act, but when—and how boldly.
As we look at the current state of affairs, it is impossible to ignore the profound anxieties that grip our communities. The safety net that once held our families together is fraying under the weight of economic strain, environmental upheaval, and political instability. We are, to put it plainly, standing on the precipice of a great ordeal. The need for a unified, robust, and relentless response—a determined stand against the tide of adversity—has never been more critical.
This is not merely a time for sorrow; it is a time for strategy. The path forward is not found in despair, but in the deliberate construction of a new paradigm. We must build a fortress of resilience, brick by brick, institution by institution. It is through the creation of resilient systems—in agriculture, education, and governance—that we can effectively combat the crises that threaten to overwhelm us. We need a “fala/ gaachanaa” (shield) that is not just reactive but proactive, designed to protect the most vulnerable and secure the borders of our collective future.
Yet, the ultimate shield for Oromia is not made of steel or stone; it is made of the mind and spirit of its youth. The young men and women of this generation are the architects of tomorrow. To leave them untrained, unmotivated, or disconnected is to invite disaster. Our imperative is clear: we must educate, energize, and organize the Oromo youth.
This is more than a call to action; it is a call to transformation. We must transform our schools into crucibles of critical thinking, our communities into hubs of entrepreneurial energy, and our political spaces into arenas of constructive dialogue. By doing so, we ensure that our youth do not become victims of circumstance, but rather, become the standard-bearers of a proud heritage. They must become the vanguard that carries the torch of Oromia forward, ready to stand as “gaachana” (champions) for their land and their people.
It is a saddening truth that the heritage of the Oromo people—a legacy of resilience, democracy, and cultural richness—is at risk of being eroded. We are custodians of a “Dhaloota qaroo” (a heritage of value), a distinct identity that has survived for millennia. To protect this inheritance is to diversify it; to bring in new voices, new ideas, and new energy. We must ensure that the narrative of our people is written not by our oppressors, but by our own hands, in our own words.
The time for deliberation is over. The foundations of a new era must be laid today. It is not enough to hope for a brighter tomorrow; we must labor for it. Starting today, we must commit to the arduous but noble task of rebuilding. Starting today, we must bridge the divides that separate us. Starting today, we must empower the next generation to take the helm.
The challenges are great, but the spirit of Oromia is greater. Let us meet this moment with the courage it demands. The hour of need is upon us, but it is also an hour of opportunity. Let us rise, unite, and forge a destiny worthy of the sacrifices of our ancestors and the dreams of our children.
The time to start is now.
Revitalizing Oromo History: Recognizing Errors and Gaps in Oromo Historiography-Part Three
A Critical Examination of the Challenges Facing Oromo Historical Studies
By Hailu Gonfa
This article is not intended as a concluding statement, but rather as a starting point for further research and discussion. It is my hope that historians, scholars, and all those interested in Oromo history will engage with these reflections, deepen the analysis, and contribute to the vital work of revitalizing Oromo historiography.
3.1. Revitalizing History Is Not Simply About Uncovering the Hidden
When we speak of revitalizing Oromo history, the first thought that often comes to mind is uncovering what has been hidden, forgotten, or misrepresented. This is necessary and important. But the work of revitalization must also be viewed from another perspective. It requires us to honestly examine the errors, gaps, contradictions, and failures within our own historical record.
A people who selectively remember only what glorifies them, while hiding what does not flatter them, have not truly revitalized their history. A people who examine their history in its entirety—drawing strength from its achievements and learning from its mistakes—are the ones who move forward with wisdom. Revitalization is not an exercise in self-praise; it is an exercise in self-knowledge. And self-knowledge requires knowing not only what elevates us, but also what diminishes us.
3.2. Oromo History Must Not Be Written Only by Outsiders
One of the major gaps in Oromo historiography is that for a long time, much of the research and writing about Oromo history has come from external perspectives. This is not to say that outsiders should not study Oromo history—on the contrary, external scholarship has made significant contributions. However, when a people’s history is interpreted primarily by outsiders, that people risks learning about themselves only through the eyes of others.
It is therefore essential to strengthen and support Oromo historians, scholars, writers, linguists, cultural experts, Gadaa researchers, and political and legal scholars. Oromo people must research, write, and engage in scholarly debate about their own history. This is not a rejection of others—it is the assertion of one’s own voice in matters that concern one’s own identity.
3.3. The Gap in Documentation
If a people wishes to pass their history on to future generations, they must document it. The Oromo people possess a rich oral tradition—history, proverbs, poetry, songs, stories of heroes, place names, customs, and social memory are all preserved in the oral tradition. However, oral transmission is vulnerable to change, loss, and distortion over time.
The great task awaiting the current generation is the transition from oral tradition to written and digital documentation. This includes written texts, audio recordings, video documentation, photographs, maps, digital archives, and books. What we document today will be the foundation upon which future generations will build their understanding of who they are.
3.4. Blending Personal Memory and Historical Evidence
One challenge in historical research is the mixing of personal memory with evidence-based history. A person may remember what they heard, saw, or were told by their elders. But to verify that such memory constitutes accurate history, it must be cross-referenced with other sources.
Revitalized Oromo history must move from “This is what I heard” to “What is the evidence?” Evidence may include government archives, ancient manuscripts, books, university research, oral testimonies, place names, archaeological findings, documentaries, personal recollections, and both internal and external sources. All must be examined together.
3.5. History as More Than Heroism
In Oromo historiography, there is sometimes an excessive focus on heroes and heroism. Heroes are important. A people must know and honour their heroes. But to build a people’s history solely around heroes is to impoverish it. A people’s history includes farmers, mothers, youth, teachers, professionals, traders, elders, artists, scholars, health workers, soldiers, and all the diverse builders of society.
A revitalized Oromo history must be a history of the people, not merely a history of heroes. Heroism belongs to a few; history must embrace the many.
3.6. Avoiding the Narrowing of Oromo History to the Struggle for Liberation
Another gap that sometimes appears in Oromo historiography is the tendency to define Oromo history primarily, or even exclusively, through the lens of political and armed struggle. The struggle is an important part of Oromo history, but it is only one part.
The Oromo people possess a rich Gadaa system, a deep philosophy, social institutions, culture and ethics, language, agricultural expertise, economic practices, conflict resolution mechanisms, environmental knowledge, and a vibrant literary and oral tradition. A revitalized Oromo history must ask not only “Who did the Oromo fight?” but also “How did the Oromo live? How did they govern themselves? How did they resolve conflicts? What did they create?”
3.7. The Danger of “We Are Always Right, They Are Always Wrong”
One of the great pitfalls in national historiography is the tendency to view oneself as always right and others as always wrong. This approach prevents genuine learning from history. The Oromo people have had relationships with many communities—relationships of cooperation, conflict, exchange, intermarriage, political alliance, and cultural borrowing.
To reduce all of this to a simple binary of “good versus evil” is to distort history and impoverish our understanding. A revitalized history must ask “What happened? Why did it happen? Who did what? What was the outcome?” This is the transition from myth-making to historical inquiry.
3.8. The Gap of Historical Context
Every historical event must be examined within its own time and place. It is a mistake to judge the past by the standards of the present. What a people thought, did, and believed a hundred years ago may have been shaped by conditions very different from our own. A proper understanding of Oromo history requires examining events within their own political, economic, social, environmental, and relational contexts.
3.9. Internal Diversity Within Oromo History
The Oromo people are spread across a vast territory with diverse regions, clans, dialects, cultures, and experiences. Sometimes, the history of one group is presented as the history of all Oromo, or the history of one group is separated from others. A revitalized historiography must avoid both errors: it must not minimize the history of any region, and it must not deny the diversity that exists. The correct path is to acknowledge our diversity while building a shared history.
3.10. Distinguishing Between Struggle and Its Mistakes
A struggle may have a just cause, but that does not mean every action taken in its name is just. This is an important and mature insight. In revitalizing Oromo history, we must distinguish between the goal, the method, and the outcome. The goal may be just, but the method chosen to achieve it may be flawed. This requires us to ask: What succeeded? What failed? What can we learn? What must we not repeat?
This is not about condemning individuals or groups—it is about learning from the past so that future generations do not repeat the same mistakes.
3.11. The Gap of Women in Oromo History
When writing Oromo history, it is easy to focus on those who held political or military power. But Oromo women have played a vital role in social, economic, cultural, family, educational, and peacebuilding life. A revitalized history must ask: “Where are the Oromo women in our history?” It must document the stories of mothers, farmers, teachers, professionals, artists, scholars, leaders, and community participants. Without women, the history of the Oromo people is incomplete.
3.12. Youth’s Role in History-Making
History often focuses on the elders and heroes of the past. But the younger generation also plays a role in history. Oromo youth must not only learn history—they must also research, write, and document it. Using digital technology, they can create digital archives, podcasts, documentaries, short videos, historical maps, e-books, websites, and research papers. Oromo history must move from the library and the academy into the digital age.
3.13. The Gap of Language and Translation
It is essential to write and document Oromo history in Afaan Oromoo, because the language carries the culture, thought, ethics, and worldview of the people. But it is also important to translate Oromo history into Amharic, English, other Ethiopian languages, and international languages. This ensures that Oromo history is not only for Oromo people, but is accessible to neighbours, scholars, and the wider world.
3.14. Separating History from Contemporary Politics
Historical research is sometimes influenced by the politics of the present. People may interpret the past in ways that serve their current political interests. This can distort historical scholarship. Oromo historiography must strive to be free from political manipulation and based on rigorous social science research. History should not be written simply to praise or attack a particular individual, group, or government. It should be written to provide truth, evidence, and lessons for future generations.
3.15. Learning from Errors Is Not Weakness
When a people openly acknowledges its historical errors, that is not a sign of weakness. On the contrary, it is a sign of maturity. A people who learn from their mistakes are less likely to repeat them. Hiding our failures does not strengthen us—understanding them does. Let us honour our heroes, but also learn from their errors. This is the foundation of mature historiography.
3.16. New Principles for Revitalizing Oromo History
If we are to revitalize Oromo history, we must agree on several guiding principles:
- Evidence-Based: What we say must be supported by evidence, or we must seek it.
- Balanced: We must not mix good and bad indiscriminately, but examine both.
- Self-Critical: We must not fear criticizing ourselves.
- Comparative: We must examine multiple sources and compare them.
- Respectful of Diversity: We must include the histories of diverse regions, clans, genders, and generations.
- Independent of Political Agendas: History should not serve the political interests of a single moment.
- Generational: We must not only research history but pass it on in an understandable way.
- Forward-Looking: We must learn from the past and use it to build the future.
Conclusion: Revitalization as Self-Knowledge
Revitalizing Oromo history is not simply about uncovering what has been hidden. It is about looking at everything—what brings us pride and what brings us shame, what strengthens us and what weakens us, what succeeded and what failed. A people who only praise their history do not know themselves. A people who only condemn their history lose confidence in themselves. But a people who know their history honestly, draw strength from what is good, learn from what is wrong, and build for the future—that is a mature people.
A revitalized Oromo history must move from self-praise to self-knowledge, from self-knowledge to self-criticism, from self-criticism to learning, from learning to renewal, and from renewal to building the future.
By openly examining the errors and gaps in Oromo history, we do not diminish the Oromo people. We do not flee from historical truth. Because a people who know their history honestly are the only ones who can guide their history toward a path of growth and modernity.
In the next section—Part Four: “Oromo History in the Construction of Ethiopia” —we will explore what role the Oromo played in Ethiopian history, what they contributed, what they lacked, and what they must build.
Injifannoon Ummata Oromoo!
Seenaan Oromoo haa haaromfu!
Dogoggora keenya irraa haa barannu!
This feature article is based on the reflections of Hailu Gonfa and is dedicated to all those committed to the honest, rigorous, and balanced revitalization of Oromo history.
Advocacy for Oromia 