Category Archives: mental health
The Many Faces of Freedom: Understanding the Oromo Struggle for Self-Determination
By Our Special Correspondent
The question echoes across generations, continents, and political divides: How does one become an Oromo freedom fighter?
The answer, like the struggle itself, is complex. It defies the simplistic caricatures often peddled by those who would reduce the Oromo quest to a single narrative of violence. The reality is far richer—and far more demanding.
To become an Oromo freedom fighter is to commit oneself to a cause that transcends any single organization, any single leader, or any single moment in history. It is to join a continuum of resistance that stretches from the 19th-century resistance to Abyssinian expansion to the Oromo popular uprisings of 2014-2017, and into the present-day struggle for recognition, justice, and self-determination.
This commitment can take many forms. Some choose the path of political advocacy and grassroots organizing. Others dedicate themselves to academic and cultural scholarship, reclaiming a history long suppressed. Still others—driven by circumstances and conviction—take up arms in the forests and mountains of Oromia.
Each path carries its own risks, its own rewards, and its own profound responsibilities.
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The Path of Political Advocacy: Building Power Through Participation
For many, the struggle begins not with a weapon but with a ballot, a placard, or a community meeting. Political advocacy and grassroots organizing represent the most accessible—and often the most sustainable—forms of participation.
Joining Political Parties
Ethiopia’s constitutional framework, for all its imperfections, provides space for political organization. The Oromo Liberation Front (OLF) , once a rebel movement, is now a legally registered political party operating within the country’s electoral process. Alongside it, the Oromo Federalist Congress (OFC) —formed in 2012 through the merger of the Oromo Federalist Democratic Movement and the Oromo People’s Congress—advocates for Oromo rights within the federal system.
These parties, along with others, have issued joint statements calling for the unconditional opening of political space and the cessation of conflict ahead of national elections. For those who believe in change through established channels, joining and supporting such parties offers a legitimate, if often frustrating, avenue for political expression.
Civic Engagement and Community Organizing
Beyond party politics lies a vast landscape of civic organizations. In the diaspora, Oromo community organizations have emerged as powerful platforms for advocacy, education, and cultural preservation. Groups like Advocacy for Oromia (A4O) , founded in 2014, work to improve the settlement process and advance the wellbeing of the Australian-Oromo community. The Oromo Legacy Leadership and Advocacy Association (OLLAA) connects and organizes Oromos around a common cause—creating positive change in Ethiopia and the world through advocacy, education, and community organizing.
These organizations organize peaceful protests, fundraising campaigns, and global awareness initiatives. They amplify voices that might otherwise go unheard, documenting human rights violations and advocating for international attention. In the words of one such organization, they work to “promote universal human values by supporting, advocating, and amplifying the voices of the human rights violation victims”.
The path of political advocacy is not without its perils. The OLF has accused the government of deliberately closing the political arena and obstructing the lawful activities of opposition parties. Political activists face arrest, harassment, and worse. Yet for many, the risk is worth taking. As one activist put it, “Silence is not an option when your people are suffering.”
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The Path of Scholarship: The Weapon of Knowledge
There is an Oromo proverb: “Namni waan hin beekne hin dhaabatu” —One who does not know does not stand firm. This principle lies at the heart of the academic and cultural path to freedom.
Oromo Studies: Reclaiming a Suppressed History
For generations, Oromo history was written by others—often by those who sought to justify conquest and marginalization. The Oromo were treated as “historical objects,” their agency erased, their contributions ignored. The Ethiopian knowledge elites, as scholars have noted, “treated the Oromo as historical objects or have ignored them because of their subordination and powerlessness”.
The emergence of Oromo Studies as an academic discipline represents a profound act of liberation. It is, as one scholar has written, an attempt to “replace colonial history by a history of liberation”. The Oromo Studies Association (OSA) , founded in the last quarter of the 20th century, publishes the Journal of Oromo Studies (JOS) , a premier peer-reviewed publication for interdisciplinary scholarship on the Oromo. Now fully open-access, the journal publishes articles, research notes, and scholarly book reviews in both English and Afaan Oromoo.
The OSA plays a vital role in “making the world community aware of Oromo aspirations and grievances”. For intellectuals and students, contributing to this body of knowledge is a form of resistance—a refusal to accept the erasure of Oromo history and identity.
Combating Historical Marginalization
Academic scholarship is not confined to university libraries. It extends to the broader project of combating historical marginalization through education, cultural preservation, and public awareness. Organizations like the Mecha and Tulaama Association —founded in 1963 not as a militant front but as “a critical socio-cultural and intellectual awakening”—provided an organized platform at a time when “the very fabric of Oromo identity was under systemic pressure”.
Today, this tradition continues through cultural festivals like Irreecha, language preservation efforts, and the promotion of the Gadaa system—an indigenous democratic governance framework recognized by UNESCO as an Intangible Cultural Heritage of Humanity.
To become a freedom fighter through scholarship is to understand that liberation begins in the mind. It is to recognize that a people who know their history cannot be easily conquered, and that knowledge, once planted, grows into something no army can destroy.
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The Path of Armed Resistance: The Oromo Liberation Army
For some, the path to freedom leads not to a lecture hall or a political party office, but to the forests and mountains of Oromia. This is the path of the Oromo Liberation Army (OLA) —the armed wing of the struggle that has been engaged in a prolonged conflict with the Ethiopian government.
Who Joins and Why
The OLA’s ranks have historically included farmers, students, and intellectuals who joined the movement to achieve self-determination. They come from diverse backgrounds but share a common conviction: that peaceful avenues for change have been exhausted, and that armed resistance is the only remaining option.
The OLA operates out of remote forest outposts across Oromia, a region with a population of roughly 40 million people. Its commander, Jaal Marroo (also known as Kumsa Diriba), is a wanted man who moves constantly to stay ahead of government drones hunting him from the skies. The group has taken several towns in western, central, and southern Oromia, at times facing little resistance from government forces.
A Complex Legal and Political Status
The OLA’s relationship with the OLF is complex. The OLA split from the OLF after a 2018 peace agreement between the OLF and the Ethiopian government. While the OLF is a legally registered political party operating within Ethiopia’s political system, the OLA is proscribed by the government as a “terrorist organization”.
The OLA says it is fighting for the self-determination of Ethiopia’s largest ethnic group, the Oromo. It has welcomed international human rights reports and called for impartial, internationally mandated investigations into alleged atrocities. Yet the conflict has taken a devastating toll on civilians. The International Committee of the Red Cross has highlighted the “devastating” impact of the Oromia conflict on civilian populations, and both government forces and the OLA have been accused of human rights violations.
The Risks and Realities
The path of armed resistance carries extraordinary risks. Fighters face death, injury, and imprisonment. They live in constant danger, moving through remote territories, evading government forces and surveillance. Their families face harassment and persecution.
Yet for those who choose this path, the risks are outweighed by conviction. As one fighter reportedly said, “We did not choose this life. It was chosen for us by a government that left us no other option.”
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The Common Thread: A Shared Commitment
Despite the differences between these paths—political advocacy, academic scholarship, and armed resistance—they share a common thread: a commitment to the fundamental principles of the Oromo struggle.
These principles are not merely separatist or nationalist. They are transformative, aiming to reshape, support, and sustain a more just and inclusive Ethiopia. They include:
· Oromia as the territorial homeland and foundation of Oromo identity.
· Afaan Oromo as the linguistic unifier and symbol of dignity.
· Gadaa as the indigenous democratic blueprint for governance.
· Oromummaa as the cultural conscience of the people.
· Finfinnee as the symbolic capital and national crucible.
· Diree Dawa as the multicultural frontier demanding inclusive governance.
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Conclusion: Choosing Your Path
Becoming an Oromo freedom fighter is not a single act but a lifelong commitment. It requires historical literacy, strategic clarity, ethical grounding, and profound personal readiness. It demands that one count the cost—whether that cost is imprisonment, exile, or death—and choose nonetheless.
The path one takes depends on circumstance, conviction, and opportunity. Some will march in peaceful protests. Others will write scholarly articles or teach Oromo history. Still others will take up arms in the forests of Oromia.
Each path is valid. Each path is necessary. And each path, in its own way, contributes to the larger struggle for justice, recognition, and self-determination.
As an Oromo elder once said: “The struggle is not about what we take from others; it is about what we build for ourselves and our children. It is about reclaiming our dignity and offering it as a gift to the nation we share.”
The question is not whether to become a freedom fighter. The question is: Which path will you choose?
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“Namni waan hin beekne hin dhaabatu” — One who does not know does not stand firm.
The Unbroken Struggle: A History of Oromo Resistance and the Quest for Justice
From ancient freedom to colonial subjugation and the ongoing fight for self-determination, the Oromo people’s journey is a testament to resilience, sacrifice, and an unyielding commitment to justice.
A History of Freedom, Before the Fall
“Ummanni Oromoo otuu garbummaa jalatti hin kufiin dura nagaa fi bilisummaan jiraachaa ture.”
Before the shadow of subjugation fell upon them, the Oromo people lived in peace and freedom. Their culture, identity, and faith flourished without external interference, guided by the principles of the Gadaa system, the wisdom of their elders, and a deep connection to the land.
The Oromo identity was not a burden—it was a source of pride. The Oromo language was spoken freely, traditions were celebrated openly, and the community governed itself through indigenous institutions that predated the modern state. The Oromo were not merely inhabitants of their land; they were its custodians, its protectors, and its soul.
The Conquest: A People Forcibly Subjugated
“Haata’uutii, sirni Habashaa erga Oromiyaa humna qawween cabsee gabroomsee hiree ummata Oromoo roorroo jalatti kufe.”
This era of autonomy came to a violent end with the expansion of the Abyssinian (Habasha) imperial system. Through military conquest, the Oromo people were subjugated, their lands seized, and their social and political structures dismantled. The once-proud people were reduced to subservience, forced to labour for those who had conquered them.
Yet the Oromo did not simply accept their fate. “Ummati Oromoo garuu karaa danda’e maraan sirnicha faccisuu hin dhiifne ture.”—The Oromo people never ceased their resistance, using every available means to challenge the oppressive system. Whether through scattered uprisings, covert resistance, or open rebellion, the spirit of defiance remained alive.
The Systematic Erasure of Identity
The conquest was not only military—it was cultural, linguistic, and spiritual. The occupiers understood that to control a people, one must control their identity.
Land Dispossession: “Erga Oromoon humna Habashaa jalatti kufee kaasee lafti Oromoo kan abbootii lafaa ta’e, namni Oromoo lafa isaa irratti ciisanyaa ta’ee warra garboonfataa tajaajiluu ta’e.”—After the Oromo fell under Abyssinian control, the land that had belonged to their ancestors was taken from them. The Oromo became tenants on their own soil, forced to serve those who had dispossessed them.
Identity Erasure: “Eenyummaan Oromoo haalamee, maqaan jibbamaa fi tuffatamaa itti kenname.”—Oromo identity was systematically undermined. A derogatory name was imposed upon them, stripping them of the dignity of self-identification.
Language Suppression: “Afaan Oromoo akka afaan hojii fi barnootaa hin taane dhorkamee, Afaan Amaaraan akka tajaajilamu godhame.”—The Oromo language was banned from education and official use, replaced by Amharic. Generations of Oromo children were educated in a language that was not their own, severing their connection to their linguistic heritage.
Cultural and Religious Persecution: “Aadaa fi amantiin Oromoo ifaan akka dhorkamu labsiin dhorkame.”—Oromo culture and the indigenous faith of Waaqeffannaa were explicitly prohibited. Traditional practices were suppressed, and the sacred Odaa tree—the symbol of Oromo spirituality and governance—was targeted for destruction.
Systematic Marginalisation: “Gidiraa fi roorroon hamaan ummata Oromoo irratti fe’ame. Oromoon karaa hundaa akka boodatti hafu imaammanni mootummaa tolfamee irratti hojjatame.”—A comprehensive policy of marginalisation was implemented, ensuring that the Oromo would remain economically, politically, and socially subordinate in their own land.
The Seeds of Organised Resistance
“Kun booda keessa Oromoota dammaqoo fi quuqama sabaa qaban waan aarseef tooftaa addaddaan finciluu eegalan.”
Yet oppression breeds resistance. Among the Oromo, a new generation of awakening emerged—individuals and groups who refused to accept their subjugation. They recognised that open, armed rebellion alone would not succeed against a powerful state. Instead, they organised through alternative structures: mutual aid societies, development associations, and religious organisations.
“Ifatti bifa siyaasaan ijaaramnii qabsoo gochuun waan hin danda’amneef karaa waldaalee walgargaarsaa, waldaalee misoomaa fi waldaalee amantii jalatti gurmaa’anii waldammaqsuu fi sirna garboonfattuu Habashaa mormuu fi falmuu itti fufan.”
These organisations became the vehicles through which Oromo consciousness was nurtured, resources were mobilised, and resistance was sustained—often hidden in plain sight.
Historic Uprisings: The Legacy of Resistance
The history of Oromo resistance is marked by significant uprisings that shook the foundations of the Abyssinian state:
The Raayyaa Uprising: A rebellion in the Raayyaa region that demonstrated the Oromo people’s willingness to fight for their freedom despite overwhelming odds.
The Baalee Peasant Revolt: The farmers of Baalee rose up against oppressive land policies, demanding the return of their ancestral lands and an end to feudal exploitation.
The Maccaa-Tuulamaa Movement: The historic alliance between the Maccaa and Tuulamaa Oromo groups represented a unification of forces against a common oppressor, setting the stage for broader Oromo nationalism.
These uprisings were not isolated incidents—they were expressions of a collective will that refused to accept subjugation as the natural order.
The Birth of Modern Oromo Political Organisation
“Qabsoon diddaa garbummaa karaa addaddaa adeemsifamaa ture kan gurmaa’ee bifa qindoomina siyaasaa qabuun adeemsifamuu eegale ijaarsa ABO kan bara 1970moota keessa finiinaa tureen ture.”
The scattered resistance of the past gave way to a new era with the formation of the Oromo Liberation Front (OLF) , initially established as the Oromo Liberation Front (ABO) in the 1970s. The creation of ABO represented a watershed moment: Oromo resistance was now organised, unified, and operating with a clear political vision.
“Ijaaramuun ABO akka qabsoon Oromoo bifa gurmuu qabu godhatee adeemu godhe. Oromoota shira gita bittootaan addaan qoqqodamanii turan walitti deebisee akka Oromiyaaf gaaddisa tokko jalatti qabsaa’an godhe.”
ABO brought together Oromos who had been divided by region, clan, and class, uniting them under a single banner for a common cause. It gave the Oromo people a voice on the national and international stage, asserting their rights and demanding justice.
“Ijaarsi ABO, akka Oromoon waan humnaan sarbame ifatti baasee beeksisuun akka Oromoon roga hundaan ka’ee waan dhabe akka deebifatu taasise.”
The organisation’s formation enabled the Oromo people to clearly articulate what had been taken from them and to mobilise all sectors of society to demand its restoration.
Achievements and Unfinished Business
The Oromo struggle has achieved significant victories over the decades:
Land Rights: “Gaaffiin lafaa fincila bara 1960 moota keessa tureen lafa harka qonnaan bultoota Oromootti deebisee jira.”—The land question, first raised in the 1960s, has seen partial resolution, with land returned to Oromo farmers.
Language Recognition: “Qabsoon Afaan Oromoo fi Qubee Afaan Oromoos afaan hojii fi barnootaa taasisus, bara 1990moota keessa haga tokko deebii argatee jira.”—The struggle to make Afaan Oromo an official language of work and education achieved partial success in the 1990s, with the adoption of the Oromo alphabet (Qubee).
Regional Autonomy: “Daangaan Oromiyaas ifatti beekamee, ijaarsa mootummaa naannoo Oromiyaa jalatti gaaffiin sabummaa Oromoo akka deebii argatu godhameera.”—The creation of the Oromia Regional State marked the recognition of Oromo nationhood within Ethiopia’s federal system.
However, the struggle remains incomplete. “Garuu, gaaffiin Oromoo guutummaatti waan hin deebineef, amma illee karaa addaddaa falmaan itti fufee jira.”—The fundamental questions of Oromo self-determination, justice, and equality have not been fully addressed, and the struggle continues on multiple fronts.
The Struggle Continues: Why the Fight Is Not Over
“Qabsoon Oromoo haga galma akeekkate ga’utti qabsoon Oromoo hin dhaabbatu.”
The Oromo struggle will not cease until its objectives are achieved. The goal is clear and uncompromising:
“Kaayyoon qabsoo Oromoo mirgoota Oromoon humna alaagaatiin sarbaman deebisuun akka Oromoon nagaa fi bilisummaan jiraatu taasisuu dha.”
The objective is to restore the rights that the Oromo people were stripped of through external force—to ensure that they can live in peace and freedom, as they once did before subjugation.
Three Essential Goals:
- Dismantling the Roots of Oppression: “Hundee garbummaa buqqisuun”—Uprooting the foundations of subjugation, dismantling the structures that have kept the Oromo people subordinate.
- Rebuilding on Oromo Terms: “Sirna Oromoof ta’u deebisanii ijaaruu”—Rebuilding systems and institutions that serve the Oromo people, reflecting their values, aspirations, and needs.
- Restoring Hope and Vision: “Waan Oromoon sirna alagaan dhabe, deebisanii ijaaruu fi hawwii fi abdii Oromoo lachhisuu”—Restoring what was lost under the alien system, and nurturing the dreams and hopes of the Oromo people for a better future.
Conclusion: A People’s Unbreakable Will
The history of Oromo resistance is a testament to the unbreakable will of a people who have refused to accept subjugation as their destiny. Despite centuries of oppression—land dispossession, cultural erasure, linguistic suppression, and systematic marginalisation—the Oromo have persisted.
They have organised, fought, and sacrificed. They have achieved significant victories and continue to press forward. The struggle is not merely political—it is existential. It is about the right to exist as a people, to speak their language, to govern themselves, and to determine their own future.
“Qabsoon Oromoo haga galma akeekkate ga’utti hin dhaabbatu.”
The struggle of the Oromo will continue until the goals are achieved. It is a struggle for justice, for dignity, and for the restoration of what was taken. And it is a struggle that, in the end, will not be denied.
The Oromo people have endured. The Oromo people have resisted. And the Oromo people will prevail.
The Second First Step: Inside the Transformative World of Stroke Rehabilitation
By Our Health Correspondent
The moment a stroke strikes, life fractures. In an instant, the familiar commands of the body—a steady stride, a clear word, the simple act of lifting a cup—become distant memories. Yet, for thousands of survivors and their families, the end of the acute medical emergency is merely the prologue to a longer, more intimate battle. It is a battle fought not in operating theatres, but in the quiet, determined corridors of stroke rehabilitation centers.
These facilities are not hospitals in the traditional sense. They are workshops of resilience, where science meets spirit, and where the slow, painstaking work of reclaiming a life begins.
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More Than Medicine: The Philosophy of Rehab
At its core, a stroke rehabilitation center is a specialized sanctuary designed for one purpose: to guide individuals from the depths of physical and cognitive loss back toward independence. It is a space where the clinical and the compassionate converge.
The philosophy is deceptively simple yet profoundly ambitious. Rather than merely treating a medical condition, these centers treat the person. They acknowledge that a stroke does not only impair mobility; it fractures identity, disrupts communication, and often shrouds the survivor in a fog of emotional turmoil. The goal, therefore, is holistic restoration—addressing the body, the mind, and the spirit in equal measure.
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The Triad of Healing: Therapy in Action
Walk into any reputable stroke rehab facility, and you will witness a symphony of specialized therapies, each playing a critical role in the recovery symphony.
Physical Therapy (PT) is often the most visible. It is the grueling, yet triumphant, work of relearning to stand, to balance, and to walk. Therapists act as patient coaches, coaxing weakened muscles back to life and retraining the brain’s pathways to communicate with limbs. It is a process of small victories—a single step today, a flight of stairs next week.
Occupational Therapy (OT) , meanwhile, shifts the focus from movement to meaning. It answers the question: How do I live my life now? Occupational therapists help survivors adapt to daily activities—dressing, cooking, bathing—using adaptive tools and innovative strategies to restore a sense of normalcy and self-sufficiency.
Speech and Language Therapy addresses one of the most isolating consequences of stroke: aphasia, or the loss of communication. These specialists work tirelessly to help patients find their voice again, rebuilding the neural connections that govern speech, comprehension, and even swallowing—a basic function often taken for granted until it is lost.
Crucially, modern centers do not stop there. Psychological support is woven into the fabric of care, offering survivors a safe space to process grief, frustration, and anxiety. In the quiet moments between exercises, the emotional scars of stroke are given the attention they deserve.
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A Crucial Decision: Choosing the Right Path
For families thrust into the world of rehabilitation, the choices can be overwhelming. Discharge from a general hospital often comes with a stack of brochures and a looming deadline. How does one choose?
The decision is deeply personal. Location matters—proximity to family can be a lifeline. But more critical are the qualifications of the staff. Does the center offer a multi-disciplinary team? Are the therapists certified in neuro-rehabilitation?
Healthcare providers and support groups often serve as invaluable compasses, guiding families toward reputable facilities. However, the most effective strategy remains a physical visit. Walking through the halls, observing the patient-staff interactions, and asking candid questions about success rates and treatment philosophies provides a clarity that no brochure can offer.
The right center is not necessarily the most luxurious; it is the one that feels like a partnership, where the medical team views the patient as a collaborator in their own recovery.
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The Unsung Heroes: Family at the Bedside
A stroke does not happen in a vacuum; it reshapes entire families. In the rehabilitation journey, loved ones are not passive observers but active participants.
Centers that excel in care actively encourage family involvement. They open therapy sessions to relatives, not as spectators, but as co-therapists who can carry the techniques home. They provide education, teaching caregivers how to assist without overstepping, how to encourage without exhausting.
This collaborative model transforms the rehab center from an intimidating institution into a shared mission. When a survivor sees their spouse or child cheering from the sidelines, motivation ignites. The emotional support of family often proves as potent as any clinical intervention, reminding the survivor that they are not alone in their struggle.
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Beyond the Discharge: The Long Horizon
Perhaps the most critical truth about stroke recovery is that it does not end with discharge. The rehabilitation center is a launchpad, not a destination.
Long-term recovery is a marathon. Many centers offer outpatient services to bridge the gap between intensive rehab and independent living. Others connect survivors with community resources—exercise groups for stroke survivors, nutritionists specializing in cardiovascular health, and support networks where individuals can share their experiences.
Staying proactive is essential. Regular physical activity, a heart-healthy diet, and vigilant management of blood pressure and cholesterol are the cornerstones of preventing secondary strokes. Moreover, joining a support group can alleviate the profound loneliness that often accompanies the “new normal” of post-stroke life.
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Conclusion: Reclaiming Independence
The journey through a stroke rehabilitation center is rarely linear. There are setbacks and plateaus, tears and triumphs. Yet, for those who walk—or roll—through those doors, the message is one of unwavering hope.
Understanding the landscape of these facilities empowers survivors and their families to take charge of their recovery. By exploring the services available, involving loved ones in the process, and committing to a lifetime of wellness, individuals can do more than survive a stroke. They can reclaim their independence, their voice, and their place in the world.
In the end, the greatest testament to these centers is not the statistics they produce, but the stories they rewrite—one hesitant step, one whispered word, one rediscovered smile at a time.
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Sources: American Stroke Association, National Institute of Neurological Disorders and Stroke
Echoes of a Martyr: Oromo Diaspora in New Zealand Marks 6th Anniversary of Haacaaluu Hundeessaa
AUCKLAND, New Zealand – The biting Southern Hemisphere wind did little to chill the fiery spirits gathered in the heart of New Zealand’s Oromo community this past weekend. For them, it was not merely another winter gathering; it was a sacred duty. With heavy hearts but unwavering resolve, the Oromo diaspora in Aotearoa convened to commemorate the 6th anniversary of the assassination of iconic artist and activist, Haacaaluu Hundeessaa.
The event, meticulously organized across various venues in the city, drew hundreds of community members, activists, and cultural figures. It was a moving tapestry of poetry, traditional music, and impassioned speeches—all woven together to ensure that the voice that was brutally silenced six years ago continues to reverberate across the globe.
A Service Beyond Art
In opening the commemorative program, community leaders and participants paid profound homage to the monumental legacy of the late artist. They passionately articulated that Haacaaluu was far more than a musician; he was a moral compass and a unifying symbol for the Oromo nation.
“Haacaaluu did not just sing melodies; he gave his life for the sake of the nation,” one participant stated, echoing the sentiment of the crowd. “His service was immense—he traded his personal safety for the collective hope of his people, and for that, we will forever be indebted.”
Attendees noted that the anniversary is not a time for sorrow alone but a moment to measure the weight of his sacrifice against the ongoing struggle for justice and recognition.
The Unfinished Revolution: Demanding Rights in Return
A central theme that permeated the discussions was the reciprocal duty of the Oromo people in light of Haacaaluu’s ultimate sacrifice. Speakers drew a clear, unflinching line between his service and the current political realities facing the Oromo nation.
“Haacaaluu gave us a mandate. His blood and his art demand a response from the Oromo people,” community elders declared. “We must respond to his sacrifice by vigorously demanding our inalienable rights. The struggle he represents is not just about remembering the past; it is about securing a future where the Oromo people have their rightful place and justice is finally served.”
For the diaspora in New Zealand, this call to action serves as a bridge linking their peaceful lives in the Pacific to the turbulent realities of their homeland. They view his legacy as a catalyst to amplify the Oromo cause on the international stage, reminding the world that the quest for self-determination remains urgent.
A History Carved in Stone, A Mission Written in Blood
The speakers emphasized that Haacaaluu Hundeessaa has etched an indelible mark on the historical consciousness of the Horn of Africa. They noted that his artistry captured the pain, resilience, and unyielding spirit of a people who have long been marginalized.
“Haacaaluu created a history that cannot and will not be erased,” organizers stated emphatically. “His songs have become the anthems of our liberation. But remembering is not enough.”
In a powerful call to the younger generation, community leaders urged the Oromo diaspora to act as the custodians of his unfinished mission. “We must not let his good works die with him,” they advised. “The onus is upon us—specifically those of us living in freedom here in New Zealand—to continue the good works he championed. We must carry his torch forward, not just in our songs, but in our educational efforts, our political advocacy, and our unwavering pursuit of justice.”
The Legacy Continues
As the commemoration drew to a close, the poignant strains of Haacaaluu’s most famous anthems echoed through the hall, leaving not a dry eye in the house but filling hearts with a renewed sense of purpose. For the Oromo community in New Zealand, the 6th anniversary was a testament to the fact that while the man may be gone, the movement he inspired is more alive than ever.
In the quiet suburbs of Auckland, far from the hills of his homeland, Haacaaluu’s spirit finds a permanent home. The community’s message was unequivocal: his sacrifice was not in vain, and his dream of dignity and justice for the Oromo nation will be pursued with relentless vigor until it is fully realized.
The Sacred Trust: Why Workplace Confidentiality Is a Duty Beyond Law
In every workplace, there are lines that should never be crossed—and confidentiality is one of them. It is not just a rule; it is a promise.
A colleague shares a private frustration over coffee. A manager casually discusses sensitive restructuring plans. A personnel file is left open on a shared screen. An email containing personal information is forwarded without a second thought.
In the moment, these seem like small slips—harmless, even human. But the consequences can ripple far beyond what anyone anticipates.
“Namni kamuu iccitii mana hojii eeguuf dirqama qaba.”
(Every person has a duty to protect workplace confidentiality.)
This is not merely a bureaucratic requirement tucked into employment contracts. It is a fundamental pillar of trust, professionalism, and ethical conduct. And when that trust is broken, the damage can be profound—not only to individuals but to entire organisations, communities, and lives.
What Is Workplace Confidentiality?
Workplace confidentiality refers to the obligation of employees to protect sensitive information they encounter in the course of their work. This includes:
- Personal information about colleagues, clients, and customers
- Financial data and business strategies
- Medical records and health information
- Performance reviews and disciplinary matters
- Trade secrets and proprietary knowledge
- Internal communications and decision-making processes
Whether it is spoken in a meeting, written in an email, or stored in a database, such information is entrusted to employees on the understanding that it will be handled with care and discretion.
The Line Between Sharing and Violating
We live in an age of oversharing. Social media encourages us to broadcast our thoughts, workplace chat platforms blur the boundaries between professional and personal, and the ease of forwarding an email can make us forget that some messages were never meant to be shared.
But there is a clear and important distinction.
“Namni tokko iccitiin namoota dhuunfaa baasee maxxansuu fi saaxiluun dhorkaa dha.”
(It is forbidden for a person to disclose and share private information with others.)
This is not merely a suggestion—it is a legal and ethical obligation. In Australia, privacy laws such as the Privacy Act 1988 (Cth) and the Australian Privacy Principles (APPs) regulate how personal information must be handled, and breaches can result in serious penalties. Beyond the legal consequences, there are reputational and relational costs that can take years to repair.
When Confidentiality Is Broken: Real-World Consequences
Consider the real-world impact of a breach:
A team leader casually mentions in a group meeting that a staff member is struggling with a health condition. The staff member feels exposed and humiliated, their trust shattered. Colleagues begin to treat them differently, and the workplace atmosphere becomes strained. The staff member may even leave the organisation, taking their talent and experience elsewhere.
A payroll officer accidentally emails salary details to the entire company. The fallout is immediate—resentment, comparisons, and a breakdown in morale that affects productivity for months. Trust in management evaporates, and the company’s culture is damaged for years.
An employee posts about a confidential client dispute on social media. The client discovers the post, files a complaint, and the company’s reputation is irreparably damaged. The employee is terminated, and the company loses a valuable contract—and potentially many more.
A healthcare worker shares a patient’s medical details with friends. The patient feels violated, their privacy destroyed. They may lose trust in the entire healthcare system, avoiding necessary care in the future. The worker faces disciplinary action, loss of registration, and potential legal consequences.
These are not hypothetical scenarios. They happen every day in workplaces across the world—in hospitals, schools, government offices, and corporate boardrooms.
Why Confidentiality Matters
Confidentiality is not about secrecy for its own sake. It is about:
1. Respect for Individuals
Every person has a right to privacy. When we respect that right, we affirm the dignity and worth of our colleagues, clients, and stakeholders. We acknowledge that their personal information belongs to them—not to us.
2. Building Trust
Trust is the currency of effective workplaces. Employees who feel their private information is safe are more likely to speak openly, seek help when needed, and contribute fully to their teams. Trust is hard-won and easily lost. Once broken, it is rarely fully restored.
3. Protecting the Organisation
A breach of confidentiality can expose an organisation to legal liability, financial loss, and reputational harm. In competitive industries, it can also hand advantages to rivals. The cost of a data breach—in fines, legal fees, and lost business—can run into the millions.
4. Maintaining Professional Standards
In professions such as healthcare, law, social work, and finance, confidentiality is not just expected—it is mandated by codes of conduct and professional ethics. Breaches can result in loss of professional registration, ending careers.
5. Protecting Vulnerable People
For clients and customers who are vulnerable—such as those seeking mental health support, financial advice, or legal assistance—confidentiality is essential. Without it, they may not seek help at all. The consequences can be devastating.
Striking a Balance
Of course, confidentiality does not mean silence in the face of wrongdoing. Whistleblower protections exist to allow employees to report illegal or unethical behaviour without fear of retaliation. The distinction lies in the purpose and intent of the disclosure.
Sharing information to expose corruption, protect public safety, or prevent harm is fundamentally different from gossiping about a colleague’s personal struggles or leaking sensitive data for personal gain.
The key questions to ask:
- Is there a legitimate public interest in this disclosure?
- Is the information being shared through proper channels?
- Is the motivation to protect, or to harm?
What Every Employee Should Remember
“Kun seeraanis ta’ee naamusaan kan eegamuu dha.”
(This is to be upheld both by law and by conscience.)
Workplace confidentiality is a dual obligation—it is written into contracts and legislation, but it is also a matter of personal integrity. The law can penalise breaches, but it is conscience that should guide us in the moment of decision.
Before sharing information, ask yourself:
- Does this person have a legitimate need to know?
- Am I authorised to share this?
- Could this cause harm or embarrassment to anyone?
- Would I be comfortable if this were shared about me?
- Is this information protected by law or professional ethics?
If the answer to any of these questions gives you pause, it is likely better to remain silent.
A Shared Responsibility
Confidentiality is not just the responsibility of managers, HR professionals, or legal teams. It belongs to every single person in the workplace.
It means:
- Locking your screen when you step away from your desk
- Not discussing sensitive matters in public spaces like elevators or cafeterias
- Thinking twice before forwarding an email or sharing a document
- Saying, “I’m sorry, I can’t discuss that,” even when pressed by curious colleagues
- Properly disposing of confidential documents (shredding, not just recycling)
- Using secure communication channels for sensitive information
In an era of information overload and digital permanence, discretion has become a rare and valuable quality. Those who practise it are trusted more, respected more, and ultimately succeed more in their careers.
The Cost of Silence—and the Cost of Speaking
Sometimes, the most difficult ethical decision is knowing when to speak and when to remain silent.
Speak when:
- You are reporting illegal activity or serious misconduct through proper channels
- You have a legal obligation to disclose (such as mandatory reporting of child abuse)
- There is an immediate risk of serious harm
Remain silent when:
- You are tempted to share gossip or personal information about colleagues
- You do not have authorisation to share the information
- The information could be used to harm or embarrass someone
The Bottom Line
Workplace confidentiality is not a constraint—it is a protection. It protects individuals from harm, organisations from liability, and workplaces from the corrosive effects of mistrust.
When we honour confidentiality, we send a clear message: We value you. We respect your privacy. And we will not betray your trust.
That is not just a legal requirement. It is a promise—one that every ethical professional should be proud to keep.
In the end, the question is not whether we can share something. The question is whether we should. And sometimes, the most powerful thing we can say is nothing at all.
Key Takeaways
| Principle | Action |
|---|---|
| Respect privacy | Only share information with those who have a legitimate need to know |
| Understand the law | Familiarise yourself with privacy legislation and your organisation’s policies |
| Think before sharing | Ask yourself: Is this authorised? Could it cause harm? |
| Use secure channels | Protect digital and physical information from unauthorised access |
| Speak up through proper channels | Report misconduct, but do so responsibly |
| Lead by example | Model confidentiality in your own behaviour |
Confidentiality is not about hiding problems—it is about protecting people. When we get that right, we build workplaces that are safer, more trusting, and more effective for everyone.
Breaking the Silence: The Cost of Complicity in the Face of Injustice
By Dhabessa Wakjira
In the annals of human history, some of the darkest chapters were not written by tyrants alone. They were co-authored by the silence of those who witnessed evil and chose to look away, who heard the cries of the oppressed and chose to hear nothing, who saw injustice unfolding and chose to remain still.
“Remaining silent like sheep is the source of our problems,” the saying goes. “Failing to respond to those who are oppressing people with falsehoods is turning many just people into victims.”
These words carry a weight that transcends any single community or era. They speak to a universal truth: silence is not neutrality. Silence is a choice, and in the face of oppression, it is a choice that sides with the oppressor.
The Anatomy of Silence
Throughout history, silence has been the soil in which tyranny flourishes. The Holocaust did not begin with gas chambers; it began with whispers, with the gradual dehumanisation of neighbours, with the silence of those who saw their Jewish friends being marginalised and said nothing. The Rwandan Genocide was not spontaneous; it was enabled by the silence of the international community, which refused to call what was happening by its name. The enslavement of millions was sustained not only by chains but by the silence of those who profited from human suffering and those who looked the other way.
In the Oromo context, this silence has taken many forms. Political persecution has often been met with a deafening quiet from those in positions of power. Human rights abuses have been documented yet ignored. Communities have been displaced, lives have been destroyed, and voices have been silenced.
The question is not whether oppression exists—it does, in many forms, in many places. The question is: what are we doing about it?
The False Comfort of Neutrality
There is a dangerous myth that silence is a form of neutrality. Many believe that by staying out of political or social struggles, they are remaining impartial, above the fray, wise in their restraint.
This is a delusion.
As the philosopher Edmund Burke famously observed, “The only thing necessary for the triumph of evil is for good men to do nothing.” When we fail to respond to falsehoods, we allow them to become accepted truths. When we fail to challenge oppression, we allow it to become normalised. When we fail to speak for the voiceless, we become complicit in their suffering.
Silence is not a safe harbour; it is a choice to abandon the moral high ground.
The Weaponisation of Lies
In today’s world, falsehoods are weaponised with unprecedented sophistication. Disinformation campaigns, propaganda, and the deliberate distortion of truth are tools used to divide communities, incite hatred, and justify atrocities.
Those who oppress rely on the silence of the masses. When a lie is repeated often enough and loudly enough, and when no one challenges it, it begins to wear the mask of truth. In this environment, even the most just individuals can find themselves victimised—not just by the direct violence of the oppressor but by the collective silence that allows the oppressor to act with impunity.
When a community is falsely accused of violence, and good people remain silent, that community suffers. When a political leader spreads hatred against a minority, and people of conscience say nothing, that minority is endangered. When human rights abuses are reported, and no one demands accountability, the abuses continue.
The Courage to Speak
To break this cycle, we must cultivate the courage to speak. This courage is not always easy—it often comes with a cost. Speaking truth to power can lead to persecution, ostracism, or worse. But the cost of silence is far greater.
Speaking out does not always mean taking to the streets or publishing manifestos. It can take many forms:
- Amplifying the voices of the oppressed: Sharing their stories, supporting their struggles, and ensuring their perspectives are heard
- Challenging falsehoods: When you hear a lie about a community or individual, correct it. Do not let hate speech go unchallenged
- Using your privilege: If you have access to platforms that others do not, use them to speak for those who cannot
- Educating yourself and others: Understanding the issues, the history, and the context of oppression is the first step to effective action
- Supporting organisations that fight for justice: Many organisations work tirelessly to document human rights abuses, provide legal aid to the oppressed, and advocate for political change. They need support
The Power of Solidarity
Throughout history, solidarity has been the antidote to silence. When communities stand together, they create a force that oppressors cannot ignore.
The civil rights movement in the United States succeeded not only because of the courage of African Americans but because of the solidarity of people from all backgrounds who refused to be silent. The anti-apartheid movement in South Africa was sustained by global solidarity that isolated the regime and demanded change. The struggle of the Oromo people is no different—it requires solidarity from within and beyond the community.
Solidarity means recognising that the oppression of any group is a threat to all groups. It means understanding that the forces that silence one voice will eventually silence all voices. It means refusing to be divided by the false narratives that oppressors use to fragment potential resistance.
A Call to Action
The time for silence is over. The time for speaking, for action, and for solidarity is now. Every voice that rises in defence of justice strengthens the collective resolve. Every hand that reaches out to support the oppressed builds a barrier against injustice. Every person who refuses to be complicit through silence transforms the landscape of possibility.
Those who oppress rely on division and fear. They rely on us remaining silent, on us being too afraid to speak, too comfortable to act, too indifferent to care.
Let us prove them wrong.
Let us break the silence.
Let us stand with the oppressed, not as passive bystanders but as active participants in the struggle for justice, truth, and humanity.
“The only thing necessary for the triumph of evil is for good people to do nothing.” – Edmund Burke
#BreakTheSilence #JusticeForAll #Oromo #Solidarity #SpeakTruth #NoMoreComplicity
Navigating Loss: A Guide to Grief Support for Oromo Families in Victoria
By Staff Reporter
MELBOURNE, VICTORIA – The loss of a loved one is always difficult. For members of the Oromo community living in Victoria, that difficulty is often deepened by a profound sense of isolation. Families may feel far from their homeland, uncertain of the local systems, and unsure where to turn for help .
Yet, no one needs to navigate this time alone. Whether it is practical assistance with funeral arrangements, financial support, or emotional comfort, there are organisations and services ready to help.
Finding Community: The Australian Oromo Community Association in Victoria (AOCAV)
One of the most vital resources for the Oromo community in Victoria is the Australian Oromo Community Association in Victoria Inc. (AOCAV) . Founded in 1984 by the first Oromo pioneers who migrated to Australia as refugees, the association has served as a cornerstone of support for the Oromo community .
The association understands the significance of traditional rituals and rites of passage, including those surrounding death . When a family member passes, reaching out to AOCAV can provide:
- Cultural guidance – assistance in ensuring that funeral arrangements respect Oromo customs and traditions
- Community support – mobilising the local community to offer practical help and emotional comfort
- Referrals – directing families to funeral directors and other relevant services
Practical Steps: Organising a Funeral in Victoria
When a death occurs, one of the first practical steps is to contact a funeral director . Several funeral directors in Melbourne have experience serving Victoria’s diverse communities.
One prominent provider is Le Pine Funerals, with over 130 years of service in Victoria. They are committed to serving the state’s “diverse and harmonious community, catering to all cultures, religions and traditions” and have a multilingual team ready to assist in arranging funerals in over 140 languages . For families seeking services that specifically cater to multicultural communities, Le Pine Asian offers personalised funeral services with experienced multilingual staff who can accommodate individual wishes and cultural requirements .
Other trusted funeral providers in Victoria include Tobin Brothers Funerals, White Lady Funerals, and Simplicity Funerals .
When choosing a funeral director, it is helpful to discuss cultural or religious obligations. For Oromo families, this might include the desire for a burial as opposed to a cremation, specific rituals, or the need for a service conducted in the Oromo language or with an interpreter .
Financial Assistance and Practical Support
Funerals can be expensive . However, there are avenues for financial support.
Centrelink Payments – Services Australia provides several payments to help people after the death of a loved one . Depending on your situation, you may be eligible for a Bereavement Payment, a Pension Bonus Bereavement Payment, or bereavement assistance for carers .
If a person passes away without family or the means to pay for a funeral, the Victorian State Government has arrangements in place, with the Department of Health and Human Services potentially contributing .
Grief and Emotional Support
Beyond the practicalities, the emotional toll of losing a loved one is immense. Several national and state-based organisations offer free grief counselling and support.
- Lifeline – 24-hour crisis support: 13 11 14
- Australian Centre for Grief and Bereavement – Provides information on grief support and offers counselling services: 1800 642 066
- Grief Australia – Offers free bereavement counselling and support groups for all Victorians at their Mulgrave office and various locations, as well as telehealth services
- Grief Line – Telephone or online counselling: 1300 845 745
- Mensline Australia – Telephone support specifically for men: 1300 78 99 78
For those who have experienced the loss of a baby or child, Red Nose Australia provides specialist bereavement counselling and support free of charge, 24 hours a day, 7 days a week .
Wombat’s Wish is a grassroots not-for-profit organisation based in Clifton Springs that offers free therapeutic weekend grief programs and one-to-one counselling for children and young people who have lost a parent or carer .
Real Path Health and Wellbeing in Werribee specialises in trauma-informed counselling and grief and loss support for individuals and families, including multicultural communities .
Additionally, spiritual and pastoral support from faith communities is often a vital source of comfort for many in the Oromo community .
Specialised Support for CALD Communities
The Victorian Foundation for Survivors of Torture Inc. (Foundation House) has received substantial funding to provide the Program of Assistance for Survivors of Torture and Trauma, which supports people from CALD backgrounds who have experienced trauma, including grief related to displacement and loss .
A Step-by-Step Guide: What to Do
If you are an Oromo family member in Victoria, here are the steps to take :
- Connect with your community – Reach out to the Australian Oromo Community Association in Victoria (AOCAV). They can provide cultural and practical support.
- Contact a funeral director – Choose a funeral director that respects your culture, such as Le Pine Funerals, which has experience with diverse communities. Discuss your needs: burial, specific rituals, and the need for an interpreter.
- Inform Centrelink and seek financial assistance – Notify Services Australia by calling 132 300 and ask about the Bereavement Payment and other benefits.
- Seek emotional support – Call a grief support line. Services like Lifeline (13 11 14) and the Australian Centre for Grief and Bereavement (1800 642 066) are available and confidential.
Key Contacts
| Service | Contact | Description |
|---|---|---|
| Australian Oromo Community Association in Victoria | P.O. Box 2123, Footscray, VIC 3011 | Cultural and community support network |
| Centrelink Bereavement Line | 132 300 | Financial assistance and payments after a death |
| Lifeline | 13 11 14 | 24-hour crisis support |
| Australian Centre for Grief and Bereavement | 1800 642 066 | Grief counselling and information |
| Grief Australia | Free bereavement counselling and support groups | |
| Red Nose Australia | 24/7 Bereavement Support Line | Specialist support for loss of a baby or child |
| Wombat’s Wish | Free grief programs for children who have lost a parent | |
| Real Path Health and Wellbeing | Werribee | Trauma-informed grief counselling |
| Le Pine Funerals | (03) 8587 5700 | Funeral services for diverse communities |
Sources: Advocacy for Oromia, Australian Oromo Community Association in Victoria, Grief Australia, Lifeline, Red Nose Australia, Australian Centre for Grief and Bereavement.
Disclaimer: This article provides a general guide only. Readers should seek professional advice for their own particular situations.
#Oromo #GriefSupport #Victoria #Bereavement #CommunitySupport #FuneralServices
Honouring Our Elders: A Guide to Aged Care Support for Oromo Seniors in Victoria
By Daandii Oromia
MELBOURNE, VICTORIA – For the Oromo community in Victoria, elders are more than just family members; they are the keepers of history, the carriers of language and tradition, and the living roots of a culture that stretches across continents. They endured hardship, made the courageous journey to Australia, and built new lives for their children and grandchildren.
Now, as they enter their golden years, these pioneers deserve care, respect, and dignity.
But for many Oromo families, navigating the aged care system can feel overwhelming. Language barriers, cultural differences, and unfamiliar government processes often make it difficult to find the right support . However, a growing network of community and government organisations is dedicated to ensuring that Oromo elders receive the care they need—in a way that honours who they are .
The Growing Need: Supporting an Ageing Community
The Oromo community in Victoria has been establishing itself since the 1980s, when the first Oromo pioneers arrived as refugees . Today, approximately 5,000 Oromo people call Victoria home, and many are now reaching an age where they need support .
In recent years, community organisations have become increasingly active in supporting Oromo seniors. The Federation of Oromo Civic Organizations in Australia and the Oromo Seniors Welfare and Benevolent Association in Victoria regularly hold events to bring elders together, combat isolation, and share important information about available services .
These gatherings are more than social occasions—they are vital lifelines. As one community reflection noted, “For many in the diaspora, especially seniors, such gatherings provide a sense of connection and reduce feelings of loneliness or alienation” .
Where to Find Help: Key Organisations for Oromo Seniors
Oromo Community Organisations
The Australian Oromo Community Association in Victoria Inc. (AOCAV) is a vital first point of contact for Oromo families. Founded in 1984, the association serves as a “cornerstone of support” for the Oromo community, helping members navigate life in Australia while preserving cultural heritage . They offer vital resources for new arrivals, assistance with settlement, education, and employment, and are dedicated to uniting and empowering Oromo people residing in Australia . They can connect families with aged care services and other resources .
Advocacy for Oromia Association in Victoria is another key resource. Based at offices in Dandenong and Melbourne, this nonprofit organisation works to empower the Oromo community through advocacy, education, and information services . They can help seniors and their families understand available support and navigate the system .
Multicultural Aged Care Specialists
Australian Multicultural Community Services (AMCS) is one of Victoria’s leading providers of culturally appropriate aged care. With over 40 years of experience, AMCS specialises in supporting seniors from culturally and linguistically diverse backgrounds . They employ over 200 bilingual staff who speak more than 50 languages and provide home care and support packages, social and group activities, referrals and information services, and free consultations on home care support. AMCS operates across metropolitan Melbourne and Geelong .
Benetas, a not-for-profit aged care provider, has also been recognised as a specialist provider for CALD communities. They offer home care services across Victoria and have staff who speak Arabic, Vietnamese, Mandarin, Turkish, and many other languages . Their care planning includes asking every client about their cultural and linguistic needs to ensure services are tailored appropriately .
Access and Support: Navigating the System
The Access and Support program, coordinated by the Ethnic Communities Council of Victoria (ECCV), is a free service designed to help older people from diverse backgrounds navigate the aged care system. With 80 workers across Victoria, the program helps identify individuals in need, explains available services, supports clients through the My Aged Care assessment process, and connects them to providers . This service is particularly valuable because it is impartial and builds trust over time—essential when working with communities who may be wary of government services .
Centre for Cultural Diversity in Ageing
This Victorian organisation, funded by the Australian Government, helps aged care providers deliver culturally appropriate care. They provide policy advice, training, and resources for providers—meaning that more mainstream services are becoming better equipped to serve Oromo elders .
Practical Steps for Oromo Families
If you or a family member are an Oromo elder in Victoria needing support, here is a path forward :
- Start with your community: Reach out to the Australian Oromo Community Association in Victoria Inc. or Advocacy for Oromia Association. They understand your culture and language and can guide you.
- Contact a multicultural aged care specialist: Organisations like AMCS or Benetas offer culturally appropriate home care. Call them for a free consultation.
- Access the Access and Support program: If you are unsure where to start, call ECCV or ask your doctor or community worker to connect you with an Access and Support worker.
- Call My Aged Care: The government’s central aged care information line can help you understand your options. Ask for an interpreter if needed.
- Consider social groups: Many organisations run social and activity groups for seniors from diverse backgrounds. These are a wonderful way to stay connected, combat loneliness, and maintain cultural traditions.
- Know your rights: Everyone receiving government-funded aged care is entitled to be treated with dignity and respect, and to have their identity, culture, and diversity valued. The new Aged Care Act, effective from November 2025, explicitly states that aged care service providers must respect an individual’s preferences, needs, and rights, including their cultural identity . If you are a carer for an older family member, you may also be eligible for support through the Victorian Government’s Support for Carers Program, which provides counselling, respite, and other practical supports, with specific programs for carers from CALD backgrounds .
The Importance of Culturally Safe Care
For many Oromo elders, the transition to aged care is not just about medical needs—it is about maintaining identity. Research shows that older people from diverse communities often enter aged care with higher needs for daily function, behavioural support, and complex care . When dementia sets in, the ability to communicate in one’s own language becomes even more critical; for those with dementia, “if they cannot communicate in their language, they suffer even more” .
There is also a real stigma around aged care in some CALD communities, with institutional care being an unfamiliar concept to many migrants . This is why community-led support and culturally safe services are so important. When residents encounter familiar cultural references, whether through language, music, or shared traditions, it can spark powerful moments of recognition and connection . A familiar dish might evoke family gatherings from decades earlier, helping residents feel understood and grounded in environments that are often new and unfamiliar .
Key Contacts for Oromo Elders in Victoria
| Service | Contact | Description |
|---|---|---|
| Australian Oromo Community Association in Victoria (AOCAV) | 25 Mt Alexander Rd, Flemington VIC 3031 | Support, settlement, cultural preservation |
| Advocacy for Oromia | 39 Clow St, Dandenong VIC 3175; 247-251 Flinders Lane, Melbourne VIC 3000; 0432 057 473 | Advocacy, information, community support |
| Australian Multicultural Community Services (AMCS) | (03) 9689 9170; http://www.amcservices.org.au | Culturally appropriate home care |
| My Aged Care | 1800 200 422; http://www.myagedcare.gov.au | Government aged care information and access |
| Carers Victoria | Carer support, counselling, respite | |
| Ethnic Communities Council of Victoria (ECCV) | Access and Support program coordination | |
| Senior Rights Victoria | 1300 368 821 | Support for elder abuse issues |
Sources: Advocacy for Oromia, Australian Oromo Community Association in Victoria, Australian Multicultural Community Services, My Aged Care, Victorian Government, ABC News.
Disclaimer: This article provides a general guide only. Readers should seek professional advice for their own particular situations.
#Oromo #Seniors #AgedCare #Victoria #CommunitySupport #CulturalSafety
Finding Strength and Support: A Guide to Mental Health Services for Oromo Families in Victoria
By Daandii Oromia
MELBOURNE, VICTORIA – For many in the Oromo community, the journey to Australia has been marked by resilience, hope, and the promise of a safer future. Yet, this path often carries invisible burdens. The trauma of displacement, the challenges of resettlement, and the weight of cultural expectations can all take a profound toll on mental health and wellbeing .
In Victoria, help is available. While many from migrant and refugee backgrounds face barriers in accessing services, a growing number of organisations and programs are working to provide culturally safe, accessible, and understanding support for Oromo families .
The Hidden Struggles: Why Mental Health Matters
Mental health challenges—depression, anxiety, trauma, and isolation—are often worsened by the experience of migration . For many Oromo families, these struggles are compounded by language barriers, the pressure to appear strong, and the stigma that can surround mental health in many cultures .
Research confirms that people from Culturally and Linguistically Diverse (CALD) backgrounds face significant barriers in accessing mental health care. These include stigma, mental health illiteracy, distrust of mainstream services, and a lack of familiarity with the system . Speaking about mental health is not always common practice in many communities, which makes culturally appropriate support all the more vital .
Where to Start: Community Organisations That Understand You
The Oromo community in Victoria is fortunate to have dedicated organisations that understand your culture, language, and the unique challenges you face.
Advocacy for Oromia
Based in Melbourne, Advocacy for Oromia has been at the forefront of mental health support for the Oromo community for over a decade . Their Mental Health Program focuses on improving mental health literacy, building protective factors, and reducing stigma . They organise culturally adapted conversations during Oromo Coffee Drinking ceremonies (Caffee), a familiar cultural practice that helps make mental health discussions more approachable . They also provide information sessions, radio programs, and community education .
From 2017 to 2018 alone, their community education programs supported 600 Oromos to address depression, anxiety, low self-confidence, and isolation, including perinatal mental health issues .
- Contact: 247-251 Flinders Lane, Melbourne VIC 3000 | http://www.advocacy4oromia.org .
The Oromo Association in Victoria Australia (OAVA)
Established in 2002, OAVA is a non-political, community-focused organisation dedicated to supporting Oromo refugees and migrants . They offer a range of vital services, including:
- Settlement assistance for new arrivals
- Access to healthcare and mental health support
- Counselling to address the trauma of displacement
- Job training and employment support, which helps build independence and reduces stress
The Australian Oromo Community Association in Victoria Inc.
This community hub in Melbourne provides a wide range of services, including counselling, family support, and community outreach programmes . They collaborate with local organisations to deliver workshops on mental health, nutrition, and financial literacy .
The Power of Community Connection
One of the most effective forms of mental health support is simply coming together . In February 2025, the Federation of Oromo Civic Organizations in Australia and the Oromo Seniors Welfare and Benevolent Association held a dinner event in Melbourne that brought together seniors, youth, and families .
The benefits of such gatherings are profound:
- Reducing isolation, especially for seniors who may feel lonely in the diaspora
- Cultural affirmation that boosts self-esteem and mental wellbeing
- Open dialogue about community challenges and resources
- Intergenerational connection that allows elders to share cultural knowledge
Broader Support: Services for CALD Communities
Beyond community-specific organisations, Victoria has a growing network of services for culturally diverse communities.
Mental Health and Wellbeing Hubs
Funded by the Victorian Government, these hubs act as a ‘front door’ to the mental health system, providing free, short-term psychosocial support without a waitlist . They are delivered in locations including Abbotsford, Coburg North, Footscray, and Werribee . Staff work with interpreters to support service users who do not speak English as their first language .
Contact: 1300 286 463 to access a Hub .
Mental Health and Wellbeing Locals
Also funded by the Victorian Government, these Locals make it easier for people aged 26 and over to get free, voluntary mental health care closer to home . You do not need a referral or a Medicare card. The Dandenong team collectively speaks more than 40 languages, and bicultural workers have been a great success in overcoming mental health stigma in their communities . Top nationalities among service users include Afghanistan, India, Sri Lanka, Pakistan, and Sudan .
Contact: 1800 332 501 to find your nearest Local .
Afri-Aus Care
Based in Springvale South, Afri-Aus Care was founded in 2015 to provide culturally appropriate support to African Australian and CALD communities . They offer psychosocial assessment, casework, counselling, and mental health support . In 2024, they received a $235,000 grant from the Victorian Government to run a specialist mental health program focusing on removing stigma and cultural taboos .
The Diverse Communities Mental Health and Wellbeing Grants Program
The Victorian Government has invested $4.2 million in supporting diverse communities’ mental health . This program recognises that Victorians from diverse backgrounds often face greater mental health challenges and difficulty accessing inclusive, culturally safe services .
Organisations benefiting from this funding include the Ethnic Communities Council of Victoria, Muslim Mental Health Professionals, and the Victorian Refugee Health Network .
Practical Steps for Oromo Families
If you or a family member is struggling, here is a path forward:
- Start with your community organisation: Reach out to Advocacy for Oromia, OAVA, or the Australian Oromo Community Association .
- Attend community events: Gatherings like the Federation of Oromo Civic Organizations events are more than social—they are lifelines that can connect you with resources .
- Access mainstream mental health services: Contact a Mental Health and Wellbeing Hub or Local for free, no-waitlist support .
- Call a crisis line if needed: National helplines like Lifeline (13 11 14) and Beyond Blue (1300 22 4636) offer confidential support. Ask for an interpreter if needed .
Breaking the Silence
Mental health challenges are not a sign of weakness. They are a human experience—one that can be addressed with the right support .
As Selba Gondoza Luka, founder of Afri-Aus Care, discovered, helping others can also be a path to healing. “When I started the organisation, I had depression and anxiety. But then I started helping others and I saw the healing. It was a speedy recovery,” she said .
You are not alone. There is support, there is understanding, and there is a community ready to help.
Key Contacts
| Service | Contact | Description |
|---|---|---|
| Advocacy for Oromia | http://www.advocacy4oromia.org | Community education, mental health support for Oromo families |
| The Oromo Association in Victoria (OAVA) | Established 2002 | Counselling, settlement support, mental health services |
| Afri-Aus Care | Springvale South | Culturally appropriate mental health support |
| Mental Health and Wellbeing Hubs | 1300 286 463 | Free, no-waitlist mental health support |
| Mental Health and Wellbeing Locals | 1800 332 501 | Free, no referral needed; Dandenong speaks 40+ languages |
| Lifeline (crisis support) | 13 11 14 | 24-hour crisis support, ask for an interpreter |
| Beyond Blue | 1300 22 4636 | Mental health support and resources |
Sources: Advocacy for Oromia, The Oromo Association in Victoria, Mind Australia, National Institutes of Health.
Disclaimer: This article provides a general guide only. Readers should seek professional advice for their own particular situations.
Advocacy for Oromia 