Category Archives: Obituary
Goobee and Shinooyyee: A Dual Model of Prevention and Intervention for Social Problems
How Ancient Oromo Festivals Build Peace, Unity, and Social Cohesion
By Dhabessa Gemelal
In an era of deepening social divisions, political polarisation, and youth disengagement, the Oromo people possess a powerful and ancient resource: their own cultural traditions. The festivals of Goobee and Shinooyyee—celebrations marking the transition from the rainy season to spring—are not merely expressions of cultural identity. They are sophisticated mechanisms for social cohesion, conflict prevention, and youth engagement that offer a model for addressing some of the most pressing social challenges of our time.
Understanding Goobee and Shinooyyee
Goobee: A Festival of Light and Freedom for Young Men
Goobee is a festival where young men welcome the light of Spring with joy, hope, and good wishes. It represents “the bliss of spring, the joy of the dawn of the earth”—a light that sprouts for youth with green hope and courage . It is a time when young men declare their freedom and independence, marking their transition toward adulthood.
Shinooyyee: A Festival of Freedom and Identity for Young Women
Shinooyyee is a unique festival celebrated by young unmarried girls . During this festival, girls “plait their hair in fantastic styles and dress up and decorate with ornaments of their choice. They chant, sing, and dance with friends and peers for up to 3 weeks” . They collect fragrant grass and give it to neighbours as a symbol of abundance and blessing, receiving food and butter in return. It provides “young girls with absolute freedom to enjoy outside of their family’s home” .
Both festivals are celebrated in the weeks leading up to Irreechaa, the grand Oromo thanksgiving festival, and are part of the wider Gadaa system recognised by UNESCO as an Intangible Cultural Heritage of Humanity .
Prevention: Addressing Root Causes of Social Problems
1. Preventing Conflict Through Reconciliation
The Gadaa system, of which Goobee and Shinooyyee are a part, is built on a fundamental principle: “as much as possible, conflict should be prevented from occurring” . Should conflict occur, “everything should be done to prevent it from escalating and all institutions should work together to manage the conflict” .
This preventive philosophy is embedded in the festivals. Irreechaa, the culminating festival, requires participants to resolve conflicts before attending. As one Abba Gadaa explained, “if anyone who attends the festival has a conflict even with a close person, he should first reconcile with himself or with the other persons” . This principle of pre-festival reconciliation prevents conflicts from festering and escalating.
2. Preventing Youth Disengagement Through Meaningful Participation
Shinooyyee and Goobee provide structured, meaningful activities that engage youth during a critical transition period. The festivals offer young people “absolute freedom” to express themselves, build social bonds, and develop confidence . This engagement prevents the alienation and disconnection that often lead to social problems.
Social Anthropologist Daniel Deressa noted that the festivals “promote love and unity to uphold peaceful coexistence in the society” . By providing positive outlets for youth energy and creativity, Goobee and Shinooyyee prevent the frustration and disengagement that can fuel social unrest.
3. Preventing Cultural Erosion Through Intergenerational Transmission
Goobee and Shinooyyee serve as mechanisms for transmitting cultural knowledge, values, and ethics from elders to youth. The festivals ensure that young people learn “the culture and morals of the people and teaching them the truth” . This intergenerational transmission prevents the loss of cultural identity that can leave communities vulnerable to social breakdown.
Intervention: Addressing Existing Social Problems
1. Healing Divisions Through Reconciliation
For those already in conflict, Goobee and Shinooyyee provide a structured pathway to reconciliation. The festivals are described as “a time for reconciliation,” where “hatred and revenge are removed and solidarity is strengthened” . The requirement of pre-festival reconciliation serves as a direct intervention for existing conflicts.
The festivals create an environment where “peace is preached and love is praised; disagreement, grievance and discontent are condemned” . This public affirmation of peace values directly counters the narratives that fuel conflict.
2. Building Social Bonds Across Communities
Goobee and Shinooyyee bring together young people from different communities, strengthening “their love and unity” . The festivals are not exclusive—they are inclusive gatherings that promote understanding and solidarity across diverse groups.
Irreechaa, the culminating festival, has become “an important ritual festival that attracts visitors” and “has been becoming a cultural nationalism not only for the people of Oromo but also the nations and nationalities of the country” . This inclusivity makes the festivals a direct intervention against ethnic division.
3. Strengthening Community Resilience
The festivals contribute to community resilience by reinforcing social bonds and shared values. As scholars have noted, “Irreechaa brings people closer to each other and strengthen social bonds” . This strengthening of social cohesion makes communities more resilient to the stresses that can lead to social problems.
The Dual Model in Action
Goobee and Shinooyyee operate through a dual model of prevention and intervention:
Prevention:
- Engaging youth through meaningful participation
- Transmitting cultural values and ethics
- Resolving conflicts before they escalate
- Building social cohesion through inclusive participation
Intervention:
- Healing existing conflicts through reconciliation rituals
- Strengthening social bonds across communities
- Reinforcing shared values of peace and unity
Conclusion: A Model for Our Times
In a world facing deepening social divisions, youth alienation, and conflict, Goobee and Shinooyyee offer a powerful model. They demonstrate that cultural traditions are not merely nostalgic artifacts—they are living resources for building peace, strengthening communities, and engaging youth.
By preserving and promoting these festivals, the Oromo people are not only celebrating their heritage—they are investing in a more peaceful, cohesive, and resilient society. As one young participant noted, Goobee and Shinooyyee are “a festival of success, history, restoration of lost culture and expression of the Oromo people” .
In a fractured world, this ancient tradition offers a blueprint for healing.
This feature article is dedicated to the youth of Oromia who carry these traditions forward, and to all communities seeking models of peace and unity.
Passing the Torch with Honour: A Night of Unity and Generational Strength at Guyyaa Yuubota 2026 in Minnesota
Oromo Elders and Youth Come Together to Celebrate a Legacy of Resilience and Hope in St. Paul
By Maatii Sabaa
(St. Paul, Minnesota — 11August 2026)-In a powerful display of intergenerational unity and cultural pride, the Oromo community in Minnesota came together for Guyyaa Yuubota 2026, a celebration that was more than just an event—it was a profound ceremony of respect, remembrance, and the sacred passing of the torch from one generation to the next.
The event, held in the heart of “Little Oromia,” saw Oromo elders, leaders, and youth gather side by side, reinforcing the unbroken chain of identity and struggle that defines the Oromo people. It was an evening where the wisdom of the past met the energy of the future, and where the torch of liberation was passed respectfully, deliberately, and with immense pride.
A Ceremony of Blessings and Song
The proceedings at Guyyaa Yuubota opened in accordance with ancient Oromo tradition, with the solemn recitation of the Eebba Manguddoo—the Great Blessing—and the singing of the Faaruu Alaabaa, the Oromo national anthem. These rituals, which call upon Waaqa (God) for peace, prosperity, and success, served as a spiritual foundation for the work that followed.
The atmosphere was one of reverence and unity. Oromo oral literature, encompassing forms such as eebba (blessings) and faaruu (songs of praise), has sustained the community across generations, and on this night, it was on full display.
Passing the Torch: The Role of Elders and Youth
The central theme of the evening was the respectful transfer of responsibility and knowledge from the elders to the youth. The elders, who witnessed the early days of the struggle, sat alongside youth who were born in the diaspora, forging an intergenerational bond that strengthens the community’s resilience.
This tradition is a cornerstone of Oromo culture. The elders are the custodians of history, the guardians of the Gadaa principles, and the living memory of the struggle for liberation. By passing the torch to the youth, they ensure that the flame of Oromummaa (Oromo identity) continues to burn brightly.
As one community leader observed, the Oromo carry their ancient Gadaa principles with them into the future, no matter where they are in the world. This occasion was a testament to that enduring spirit—a reminder that the Oromo identity is not just about remembering the past, but about actively engaging with the present and building for the future.
The Significance of Minnesota’s “Little Oromia”
The choice of Minnesota for such a significant gathering is deeply meaningful. Over the past three decades, Minnesota has earned the affectionate title of “Little Oromia” for hosting one of the largest Oromo populations outside of East Africa. The state has become a sanctuary and a springboard for Oromo activism, where culture thrives through language, music, faith, and political organization.
The Oromo community centers in the Twin Cities have become hubs for organizing and celebration, making them the ideal setting for an event that bridges generations and honors the past while looking toward the future.
Looking to the Future: Consistency and Determination
The evening was not only about honoring the past but about setting a course for the future. The message to the youth was clear: consistency and determination remain the foundation of lasting progress and success. In the long and often brutal struggle for Oromo self-determination, it is the day-in and day-out commitment of a people who refuse to be erased that sustains the movement.
Conclusion: A Legacy Secured
Guyyaa Yuubota 2026 in Minnesota was a resounding success, a beautiful reminder of the strength of the Oromo people when they stand together. It was a night where the elders’ blessings were received with humility, and the youth’s energy was embraced with hope. The torch has been passed, and it is held high.
Injifannoon Ummata Oromoo!
This feature article is dedicated to the Oromo elders who have paved the way and the youth who carry the torch forward.
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.
The Two Humiliations of TPLF: A Reflection on Power, Pride, and the Oromo Awakening
In the shifting sands of Ethiopian politics, the Tigrayan People’s Liberation Front has suffered wounds that time has not healed—and the Oromo people remain the central characters in this unfolding drama
In the annals of Ethiopian political history, few organizations have risen as high or fallen as dramatically as the Tigrayan People’s Liberation Front (TPLF). For nearly three decades, it dominated the political landscape of the Ethiopian Empire, ruling with an iron fist while projecting an image of revolutionary legitimacy. Yet today, the TPLF finds itself nursing wounds that history will not allow it to forget—wounds inflicted not by foreign enemies but by the very people it sought to subjugate.
The reflection of Abba Ebba offers a searing analysis of what he calls the “two humiliations” of the TPLF—humiliations that, in his view, are inextricably linked to the Oromo people and their awakening. These are not merely military defeats but moral and political reckonings that the TPLF has been unable to accept or process.
The First Humiliation: The Fall of Mekelle
“For 27 years, like the saying ‘the hare’s skin cannot cover the elephant,’ the TPLF tried to stretch its hide over an empire too vast for its frame. In the final hour, it was the sons and daughters of Oromo—the Qeerroo and Qarree—who stood before tanks with empty hands and brought down the regime. They made the TPLF retreat to Mekelle, dragging its ill-gotten wealth behind it. This is the first humiliation that remains unhealed to this day.”
The 2018 Oromo protests were not merely a political uprising—they were a seismic shift in the Ethiopian political landscape. The Oromo youth, known as the Qeerroo and Qarree, rose in a wave of popular resistance that the TPLF could not contain. The protests were decentralized, leaderless, and yet remarkably unified in their demands for justice, equality, and an end to the TPLF’s domination .
The TPLF, which had ruled Ethiopia for 27 years, was forced to abandon power and retreat to its northern stronghold of Mekelle. This was not a defeat by a rival military force but a collapse in the face of unarmed civilian resistance. The humiliation was profound and, according to Abba Ebba, has never been truly accepted by the TPLF leadership.
“The TPLF was defeated by the popular wave that ignited from one end of Oromia to the other—a wave that was part of the Oromo liberation struggle. This is an undeniable truth. The Oromo is an elephant; when it tramples, it crushes. The TPLF was forced to swallow this reality, whether it liked it or not.”
The Second Humiliation: The Retreat to Mekelle
The second humiliation followed the first. After initially retreating to Mekelle, the TPLF sought to reassert its influence on the national stage. It formed alliances with various forces—including some within the Amhara political spectrum—and attempted to challenge the Prosperity Party government.
However, this effort ended in another defeat. The TPLF was forced to retreat once again to Mekelle, leaving behind its ambitions and its allies, having consumed itself in the fires it had ignited. This second retreat, Abba Ebba argues, is the other humiliation that remains raw and unprocessed .
“When the TPLF was about to return to Addis Ababa, it found itself burned by the fire it had started. It was forced to retreat to Mekelle—another humiliation that has not faded.”
The Unlearned Lesson
Despite these humiliations, the TPLF has not learned its lesson. Instead, it continues to prepare for a new war, this time under the cover of the Prosperity Party government’s own challenges. After four years of uninterrupted military preparation, the TPLF is once again positioning itself for conflict .
Abba Ebba warns that this preparation is driven by a desire for revenge—a desire to settle scores with the Oromo people who, in the TPLF’s view, are responsible for its humiliations. “Under the cover of the Prosperity Party government, the TPLF is seeking to take revenge on our people for its past humiliations.”
The Unnecessary Price
Abba Ebba poses a pointed question: why must the Oromo people pay the price for the TPLF’s ambitions? Why must Oromia become a battlefield for conflicts that are not of its making?
“The TPLF did not need to travel 600 kilometres into the heart of the country, into the breadbasket of Ethiopia—Oromia. It could have declared Eritrea-style independence when the Derg fell, and it could do so today. All it needs is to settle its accounts and secure the consent of its people.”
The TPLF’s refusal to accept defeat has left the Oromo people caught between multiple threats. On one hand, there is the TPLF’s continued military preparations and its desire for revenge. On the other, there are forces like Fano and other armed groups that have also targeted Oromo communities.
The Oromo Elite’s Responsibility
Abba Ebba also points a finger at the Oromo elite, accusing them of failing to fulfill their responsibilities. The Oromo people, who have paid the heaviest price in the struggle against the Ethiopian Empire, now face a dual threat: the TPLF’s revanchism and the Oromo elite’s failure to protect the gains of the struggle.
“The Oromo elite has failed to protect the historic victory achieved by the Oromo popular struggle. It has also failed to protect the constitutional right to self-determination—the right to democracy, justice, and self-rule—from being undermined.”
This failure, Abba Ebba argues, has allowed the Oromo people to be marginalized and treated with suspicion by their neighbours. The Oromo elite’s failure to step up has left the people vulnerable to manipulation and exclusion.
A Call to Vigilance
Abba Ebba concludes with a call to the Oromo people:
“Our people must prepare themselves for the danger of the approaching war and actively monitor the situation. The war that is being prepared—whether by TPLF or by the Fano forces—poses a threat to the next generation of Oromo. Decisive action must be taken to find a lasting solution.”
He insists that Oromia must not become a doormat for the ambitions of others. “Oromia will not be a doormat for Fano or the TPLF! With its determined sons and daughters, it will stand, honoured and respected, and it will endure forever.”
A Historical Warning
The reflection of Abba Ebba is not merely a commentary on contemporary politics—it is a historical warning. It reminds the Oromo people that the TPLF, despite its humiliations, has not abandoned its ambitions. The two humiliations remain unhealed, and the TPLF continues to seek revenge.
But the reflection also carries a message of hope and resolve. The Oromo people, having risen once, can rise again. The elephant has crushed its enemies before, and it can do so again.
Conclusion
The two humiliations of the TPLF are more than military or political defeats—they are symbolic wounds that the organization has not been able to accept. The TPLF’s refusal to learn from its past has left the Oromo people facing a renewed threat. But the Oromo people, having already demonstrated their power, are not powerless.
As Abba Ebba declares: “Oromia will not be a doormat for Fano or the TPLF! With its determined sons and daughters, it will stand, honoured and respected, and it will endure forever.”
The elephant has crushed its enemies before, and it can do so again.
THE GENERATION OF THE BOOK: How the Keepers of Knowledge Forged a Living Purpose for Their Nation
They did not pick up arms alone; they picked up pens, manuscripts, and the dusty archives of memory—and in doing so, they gave their people a future worth fighting for.
—
By Our Staff Writer
There is a generation that walks among us—unassuming, often overlooked, yet carrying the weight of centuries upon their shoulders. They are not soldiers in the conventional sense. They do not stand on barricades with rifles. Their weapons are older, sharper, and far more enduring: books, scrolls, oral epics, and the sacred duty of remembrance.
This is the generation that read the book of knowledge not for personal glory, not for academic titles, but for their nation and their country. They understood that a people who forget their past are a people condemned to wander in the darkness of others’ narratives. So they opened their eyes, their ears, and their hearts to the whispers of their ancestors, and they transcribed those whispers into a living, breathing blueprint for the future.
They have set a Living Purpose—a compass not carved in stone, but etched into the very soul of the Oromo nation.
—
The Archive of Silence No More
For decades, the history of Oromia was a forbidden text. Colonial anthropologists wrote of the Oromo as a “stateless” people, a footnote to Ethiopian imperial narratives. State-sponsored textbooks erased the Gadaa system, reducing a 500-year-old democracy to a “primitive” custom. The language itself was relegated to the shadows, its beautiful rhythms and proverbs deemed too dangerous for the public sphere.
Then came the generation of the book.
They began in secret—under the flickering light of kerosene lamps, in the basements of diaspora homes, in the prayerful silence of elders’ huts. They transcribed oral histories that had survived the swords of conquerors. They translated ancient poems and legal codes. They documented the names of heroes whose graves had been deliberately unmarked. They studied the sciences of agriculture, linguistics, law, and political theory, not as abstract disciplines, but as tools for liberation.
This was not merely academic curiosity. It was archaeology of the soul. Every recovered manuscript, every restored lineage, every corrected historical distortion was a brick laid in the foundation of a nation that had been told it had no foundation at all.
—
The Book as the Blueprint
But this generation did not stop at remembrance. They were forward-looking—future-casting visionaries who understood that the past, no matter how glorious, is only the starting line.
They read, yes. But they also interpreted. They asked: What does the Gadaa system teach us about governance today? How can the Oromo philosophy of Nagaa (peace) inform conflict resolution in a fractured region? What economic models are sustainable for the pastoralists of the Borana and the farmers of Arsi? How can the Oromo diaspora, scattered across the globe, remain connected to the homeland without losing their hard-won international solidarity?
The generation of the book synthesized these questions into a Living Purpose—a dynamic, evolving vision that adapts to changing circumstances while remaining rooted in eternal values. They did not propose a rigid ideology, but a method: a way of being Oromo that is simultaneously ancient and modern, particular and universal, rooted and reaching.
This purpose is not a document gathering dust on a shelf. It is a living will, passed from elder to youth, from rural village to urban university, from the highlands to the diaspora. It grows, it breathes, it argues with itself—and in that self-critique, it becomes stronger.
—
The Pedagogy of the Rising Sun
How do you teach a nation to read its own future?
The generation of the book understood that literacy is not merely the ability to decode letters; it is the capacity to decode power. They established schools where none existed—underground classrooms beneath the shade of the Odaa tree, where children learned their mother tongue while the state listened for whispers of sedition. They published pamphlets, newsletters, and eventually, fully-fledged books that laid bare the mechanisms of their oppression and the pathways to their emancipation.
They also taught critical reading. They encouraged their students to question, to cross-reference, to recognize bias in official narratives. They did not want obedient subjects; they wanted sovereign minds—citizens capable of discerning truth from propaganda, justice from ritualized injustice.
In this way, the book became a liberation pedagogy. Every page read, every footnote examined, every historical contradiction exposed, was an act of resistance more potent than any weapon. Because an army can be defeated; a regime can fall; but a generation that knows how to think? That is a force no tyranny can suppress.
—
The Living Purpose in Action
Today, we see the fruits of that labor.
In the global forums of human rights advocacy, Oromo intellectuals cite their own traditions of democratic governance to challenge international observers. In the digital corridors of social media, a new generation of Oromo writers, poets, and meme-makers use their ancestors’ wit to dismantle contemporary prejudice. In the universities of the diaspora, students majoring in Oromo studies reclaim a heritage that was once “impractical” and “irrelevant” to Western academia.
The Living Purpose is materialized in the Oromo flag—that trinity of black, red, and white—which is not just a piece of cloth, but a summary of the book they read: black for the land, red for the sacrifice, white for the dawn to come. It is manifested in the Irreechaa festival, where thousands gather to give thanks, not as a ritualistic relic, but as a vibrant, contemporary expression of ecological spirituality.
And it is embodied in the quiet dignity of an Oromo mother who, despite the threat of arrest, teaches her child to say, “Ani Oromoo”—I am Oromo—with the same natural, unbreakable pride with which she breathes.
—
The Unfinished Chapter
Yet, the book is not complete. This generation knows that their task is not finished. The Living Purpose is not a destination; it is an open road.
There are still histories to recover, languages to revive, and systems to redesign. There are still young minds, especially in rural communities, who lack access to the very books that could set them free. There are still regimes that burn libraries and persecute poets, believing that if they destroy the words, they destroy the nation.
But they have already lost. Because the generation of the book has ensured that the words live within the people. No fire can burn a book that has been committed to memory. No censorship can silence a story that is carried on the tongue and passed through the blood.
—
A Final Leaf
As the sun descends over the Oromo homeland, casting its long shadows across the Rift Valley, one can almost hear the turning of pages—the rustle of a billion hopes, inscribed not in ink, but in action.
The generation that read for their nation has set a purpose that will outlive them. They have planted a forest of knowledge, and though they may not sit in its final shade, they have ensured that their children, and their children’s children, will.
They read the book. They understood the mission. And they passed it on—not as a relic, but as a flame.
The pages turn. The purpose lives. And the nation, at last, begins to write its own destiny.
A Life of Faith and Legacy: Honouring Luba Shamsuddiin Abdoo
“Qulqulloonni ajaja Rabbii eegan, kanneen Yesuusii fiis amanamoo tahanii obsaan sabatan, kanaan beekaman.”
“Blessed are those who keep God’s commands, who are faithful to Jesus and patiently endure.”
A Farewell to a Spiritual Father
On a somber yet hopeful day, the Oromo Christian community and beyond came together to honour the passing of a remarkable servant of God—Luba Shamsuddiin Abdoo. His funeral service, held at Fairview Baptist Church in Calgary, Canada, was a testament to a life well-lived, a legacy of faith, and a homecoming to eternal rest.
The Oromo Bible Society (OBiS) expressed profound gratitude for the life and work of this dedicated servant. In their reflection, they wrote:
“Hojii Hiikkaa Macaafa Qulqulluu keessatti, hojii seena qabeessi isin hojjettan jiraataadha. Waldaan Macaafa Qulqulluu Oromoo galata guddaa isiniif qaba.”
“In the work of translating the Holy Scripture, you have done a historic work. The Oromo Bible Society has great gratitude for you.”
A Life of Service to the Word of God
Luba Shamsuddiin Abdoo was not just a translator—he was a bridge between the sacred text and the Oromo people. His work in Bible translation ensured that generations of Oromo Christians would have access to the Word of God in their own language, a gift that transcends time and geography.
The Oromo Bible Society honoured his contribution, remembering him as one of the key figures in the historic work of bringing the Scriptures to the Oromo people. In a message shared by HW Abdusalaam Ruduwaan, a close colleague, the depth of Luba Shamsuddiin’s impact is evident:
“Abbaa keenya nagayaan gara boqonnaa keetti gali.”
“Our father, rest in peace.”
A Legacy of Faith and Endurance
The life of Luba Shamsuddiin Abdoo was marked by faithfulness, perseverance, and unwavering commitment to his calling. His family, colleagues, and community remember him as a man who lived by the principles he preached.
As the scripture chosen for his farewell reminds us:
“Asii achi warri kan Gooftaa tahanoi du’an, eeybifamoo dha jedhii tii katabi! sagalee jettu takkaan samii keeysaa dhagaye. Ruuhal Qudusiis, ‘Eeyye, hojii isaanii isaan duukaa waan deemtuuf jecha, dadhabbii isaanii irraa haara ni galfatu’ jedha.” (Mul 14:12-13)
“Then I heard a voice from heaven say, ‘Write this: Blessed are the dead who die in the Lord from now on.’ ‘Yes,’ says the Spirit, ‘they will rest from their labour, for their deeds will follow them.'”
These words capture the essence of Luba Shamsuddiin’s journey—a life of labour for the Kingdom, now at rest, with his deeds following him as a testimony to his faithfulness.
A Father’s Legacy
To his children, Luba Shamsuddiin Abdoo was more than a spiritual leader—he was a father, a mentor, and an example of unwavering faith. In a heartfelt tribute, one of his children expressed:
“Baabaa kiyya nagayaan boqadhu, bara jireenya kiyyaa hundumaa sin dagadhu, ati fakkeenya anaaf hin darbine, mallattoo cichoomaa fi mullata guddaa naaf taatee jirta, bara jireenya kiyyaa hundumaa sin irraanfadhu.”
“My father, rest in peace. I will never forget you all the days of my life. You have been an example for me that will not pass away—a sign of perseverance and great vision. I will never forget you all the days of my life.”
His children—Beeftu Abdo, Gorsitu Shamsudin Abdo, Ibsitu Shamsudin, Rebu Abdo, John Esaias, and others—carry forward the legacy of faith he instilled in them. The family was encouraged to remain strong in the Lord:
“Jajjabina Ruuhal Qus kennuu fi ayyaana Gooftaatiin jajjabaadhaa.”
“Be strengthened by the Spirit’s grace and the Lord’s blessing.”
A Call to Continue the Journey
As the Oromo Bible Society and the wider community mourn his loss, they also celebrate his life. The work he started—the translation of the Holy Scriptures, the teaching of God’s Word, and the building of faith—continues through those he inspired.
His close colleague, Evangelist Abduselam Redwan, reflected on the unfinished work:
“Akkuma hujiiwwan kanaan duraa akkuma fixnee ummataan geenye hujiiwwan hafanii fi imaanaa si fi Gooftaarraa taateen nutti darbite hundumaas niin xumura, kaayyoo fi mullata ati jiraatteef suniis niin humna Gooftaatiin niin milkeeysa.”
“Just as we have completed the works before us and reached the people, we will finish the remaining works, and the faith that you have passed on to us—we will complete it by the grace of God. The purpose and vision you lived for will be fulfilled by the power of the Lord.”
Honouring His Memory
The words of Hebrews 13:7 were a guiding verse for Luba Shamsuddiin’s life and a call for those who follow:
“Warra hooggantoota, kanneen Qoowlii Rabbii isin barsiisaa turan yaadadhaa! Haala jireenya isaanii laalaa, amantii isaanii duukaa bu’aa!”
“Remember your leaders, who spoke the word of God to you. Consider the outcome of their way of life and imitate their faith!”
A Final Prayer
As the Oromo community in Canada, Ethiopia, and around the world mourns the loss of Luba Shamsuddiin Abdoo, they take comfort in the promise of eternal rest. His work, his faith, and his legacy live on in the hearts of those he touched.
“Abbaa keenya nagayaan gara boqonnaa keetti gali.”
“Our father, rest in peace.”
Luba Shamsuddiin Abdoo — A servant of God, a translator of Scripture, a father of faith, a legacy of love.
“Father, thank you for your life. We will continue your journey. We will keep the faith.”
Celebrating Muhuba: A Story of Kindness in Crisis
When a labouring patient arrived alone, unable to speak English, ISS placemaker Muhuba didn’t hesitate. She was on her way home from a cleaning shift at The Royal Women’s Hospital when she got a call—and she turned around without a second thought.
It was the end of a long shift. Muhuba had spent her day cleaning at The Royal Women’s Hospital in Melbourne—ensuring that rooms were sanitised, surfaces were spotless, and the environment was safe for patients, families, and staff. She was tired. She was heading home.
Then her phone rang.
On the other end was a voice from the hospital, asking if she could help. A labouring patient had arrived alone. She was scared. She couldn’t speak English. And staff had just discovered that Muhuba spoke her language.
Muhuba didn’t hesitate. She turned around and came straight back.
“I just wanted to help,” she said.
A Labour of Love
What happened next would change a woman’s birth experience—and inspire people around the world.
Muhuba was quickly thrown a pair of scrubs and rushed into the operating theatre. For the next five hours, she stayed by the patient’s side. She held her hand. She spoke to her in her own language. She calmed her fears.
She was not a midwife, a nurse, or a doctor. She was a placemaker—a cleaner. But in that moment, she was the only person who could truly communicate with a terrified mother about to bring a new life into the world.
The woman gave birth safely, comforted by the presence of someone who spoke her words, understood her heart, and gave her the dignity of being heard.
The Kind of Care That Transcends Job Titles
At The Royal Women’s Hospital, patient safety and comfort are paramount. But sometimes, the most profound care comes from unexpected places. Muhuba’s story is a testament to the fact that compassion does not require a clinical degree—it requires a human heart.
In her five hours in the theatre, Muhuba was not just translating words. She was translating trust. She was bridging the gap between a foreign medical system and a terrified mother. She was giving that woman the single most powerful gift a caregiver can offer: the feeling that she was not alone.
When the award nomination was announced, those who know Muhuba were not surprised. Her act was not a one-time gesture—it is a reflection of who she is. Every day, staff at the Women’s see the quiet dignity and dedication of workers like Muhuba, who clean rooms, deliver meals, and ensure the hospital runs smoothly, often without recognition.
Recognition Across the World
Muhuba’s extraordinary kindness did not go unnoticed.
Last year, she was recognised with a state-wide award from ISS—the global facility services company that employs her. Her act of going above and beyond stood out as an example of the power of compassion in healthcare.
This year, she has been named one of four international finalists in a global awards program. In May, ISS will fly her to Denmark for the awards ceremony, where she will represent The Royal Women’s Hospital—and Australia—on the international stage.
It is a remarkable journey for a woman who was simply heading home after a shift and answered a call for help.
The Placemaker’s Role: More Than Cleaning
ISS describes its role as “placemaking”—creating environments where people thrive. Muhuba’s story exemplifies this mission. In a hospital setting, the role of cleaning staff is often invisible, taken for granted. Yet without them, the hospital could not function. They are the quiet guardians of hygiene, the unseen hands that ensure safety, and, as Muhuba proved, sometimes the most compassionate voices in a time of crisis.
Muhuba’s willingness to drop everything and stay for five hours speaks to a deeper philosophy: care is not confined to job descriptions. It is a human duty, a moral impulse, and a gift that can be given by anyone, regardless of their title.
A Hospital Community That Cheers Her On
The Royal Women’s Hospital has expressed profound pride in Muhuba’s recognition. In a social media post celebrating her achievement, they wrote:
“We are incredibly proud of Muhuba and the compassion she brings to our hospital community. Join us in cheering her on as she represents the Women’s on the international stage.”
The post resonated widely—drawing thousands of reactions, comments, and shares. People from around the world responded with admiration. They saw in Muhuba’s story something universal: the power of one person to make a difference when it matters most.
One commenter wrote: “This is what true compassion looks like. Thank you, Muhuba, for showing the world that kindness has no boundaries.”
Another said: “She may not have a clinical degree, but she has a degree in humanity. This is the kind of care we all need.”
The Language of Kindness
Muhuba’s act of kindness also highlights a broader issue in healthcare: the importance of language access and culturally safe care.
Australia is one of the most multicultural nations in the world, yet language remains a significant barrier to equitable healthcare. Patients who cannot speak English are often at risk of miscommunication, misdiagnosis, and poor health outcomes. They may feel isolated, frightened, and unable to advocate for themselves.
Muhuba’s presence in that theatre was more than comfort—it was clinical necessity. She ensured that a mother could understand what was happening, could express her fears, and could consent to her care with full understanding. In doing so, she helped deliver not just a baby, but a safer, more dignified birth experience.
Her story reminds us that health systems must invest in language services, translation support, and cultural safety training—and that sometimes, the most effective support is the person who simply speaks your language and holds your hand.
From Melbourne to Denmark
In May, when Muhuba boards a plane for Denmark, she will carry with her the hopes of her colleagues, her community, and the thousands of people who have been moved by her story.
She will stand on an international stage, not as a doctor or a nurse, but as a placemaker—a cleaner—who proved that compassion is the highest qualification of all.
Her recognition is not just personal. It is a tribute to all the invisible workers in hospitals around the world: the cleaners, the porters, the kitchen staff, the administrative workers—everyone who contributes to healing without wearing a white coat.
They are the backbone of healthcare. And Muhuba has shown the world just how powerful their contribution can be.
A Message to Us All
Muhuba’s story is a challenge—and an invitation.
It challenges us to recognise that kindness is always possible, even when we are tired, even when we are heading home, even when it is not “our job.”
It invites us to see the humanity in everyone, to reach out when someone is in need, and to understand that the smallest gestures—a held hand, a spoken word, a calm presence—can change a person’s entire experience.
As one commenter wrote: “Not all heroes wear capes. Some wear scrubs and hold hands.”
Muhuba is one of those heroes. And soon, the world will have a chance to celebrate her.
Join Us in Cheering Her On
The Royal Women’s Hospital is inviting everyone to join in celebrating Muhuba’s international recognition.
“We couldn’t be prouder of Muhuba,” the hospital said. “She represents the very best of who we are—people who care, who go above and beyond, and who make a difference when it matters most.”
When Muhuba heads to Denmark in May, she will be carrying more than her own story. She will be carrying the stories of countless patients who have been comforted by someone like her—someone who chose compassion over convenience, kindness over exhaustion.
She is an inspiration to the entire hospital community. And now, she is inspiring the world.
Muhuba, we are so proud of you. Your kindness has already changed lives—and it will continue to do so as your story travels around the world. Congratulations on this well-deserved recognition, and thank you for showing us all the power of a compassionate heart.
The Royal Women’s Hospital is Australia’s largest specialist women’s hospital, providing care for women and newborns across Victoria and beyond. Founded in 1856, the hospital is committed to excellence in clinical care, research, and advocacy for women’s health.
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
Advocacy for Oromia 