Category Archives: Oromia
The World Has Not Seen Enough of Ethiopia: Inside the Nation’s Tourism Transformation
From ancient rock-hewn churches to the diplomatic corridors of Addis Ababa, Ethiopia is on a journey to turn its centuries-old heritage into a modern economic engine—with a message for the world: we are ready.
When Prime Minister Abiy Ahmed speaks about tourism, he does not just talk about beautiful places. He talks about potential—vast, untapped, waiting to be unlocked. In an interview with NBC Ethiopia, he laid out a vision that goes far beyond attracting visitors. It is about transforming Ethiopia’s story into opportunity, growth, and global recognition.
The central message is clear: turning Ethiopia’s potential into visible value—for Ethiopians and for the world.
The Untapped Wealth: A Nation of Wonders
Ethiopia’s challenge, the Prime Minister explained, is not the absence of attractions. It is turning immense potential into world-class destinations. The country possesses resources capable of captivating visitors from across the globe:
- Ancient heritage sites that tell stories of civilizations past
- Remarkable landscapes that range from soaring mountains to vast lowlands
- Unique wildlife and biodiversity found nowhere else on Earth
- Diverse cultures and natural environments that reflect the richness of Ethiopian identity
Yet for decades, this wealth remained largely invisible to the world. Visitors came—but they came for brief tours, seeing only a handful of sites before leaving. The infrastructure was inadequate; the destinations were limited; and the potential remained locked away.
That is changing.
From Heritage to Destinations: The Investment Strategy
Tourism, the Prime Minister emphasized, requires more than having historic places—it requires investment.
The government’s focus has been on four pillars:
1. Restoring and protecting heritage
Ethiopia’s historical treasures are not just tourist attractions—they are the soul of the nation. The Prime Minister highlighted the recovery of more than 35 Ethiopian heritage artefacts that had been lost, stolen, or taken away. This effort to bring home what was taken is part of a broader commitment to restoration.
2. Developing tourism destinations
Landmark initiatives like Dine for Sheger, Dine for the Nation, and Dine for a Generation have fundamentally reshaped Ethiopia’s tourism map. Unity Park, Sheger Park, and Entoto Park have transformed Addis Ababa. Halala Kela, Chebera Churchura, and Wenchi have blended natural beauty with historical footprints. Gorgora, Dembi, and Shebelle represent the next generation of destinations.
3. Expanding infrastructure
Roads, airports, and connectivity are being expanded to make destinations accessible. Where previously visitors might have struggled to reach remote sites, now improved infrastructure ensures smoother, safer journeys.
4. Strengthening digital access and visitor services
In a digital age, tourism requires more than physical infrastructure. Ethiopia is building the online presence and services that modern travellers expect.
Bringing the World to Ethiopia: The MICE Opportunity
The Prime Minister emphasized a specific opportunity often overlooked: MICE tourism—Meetings, Incentives, Conferences, and Exhibitions.
With Addis Ababa’s role as Africa’s diplomatic capital—home to the African Union and numerous international organisations—and Ethiopian Airlines’ global connectivity, Ethiopia has the foundation to attract international conferences and business visitors. This is not just about leisure tourism; it is about positioning Ethiopia as a hub for global dialogue and commerce.
In the first nine months of the recent budget year alone, Addis Ababa hosted approximately 150 international and continental events—a 50% increase compared to the previous year—injecting 155 billion Birr into the economy. These numbers reflect the growing recognition of Ethiopia’s capacity to host the world.
When Investment Meets Results
The Prime Minister’s message is that tourism is now showing measurable progress:
- Growing international visitors—attracted by new destinations and improved services
- Expanding domestic tourism—as Ethiopians discover their own heritage
- Increasing tourism revenue—contributing to economic transformation
- More international conferences—hosted in Addis Ababa
Tourism is becoming part of Ethiopia’s broader economic transformation alongside agriculture, industry, mining, and technology. It is not an add-on; it is a pillar.
The Story Belongs to Every Ethiopian
Perhaps the most striking part of the Prime Minister’s message is this: tourism cannot be built by government alone. It requires every citizen.
Every interaction matters. From airports and hotels to drivers, guides, businesses, artists, media, and ordinary citizens—each person is an ambassador for Ethiopia. Visitors form their impressions not just through brochures but through the warmth, professionalism, and integrity of the people they encounter.
The message is simple and powerful: Know Ethiopia. Present Ethiopia with dignity. Share its story with the world.
This is not just about economic gain. It is about national pride and the right to tell one’s own story.
A Vision for the Future
The Prime Minister’s vision is ambitious yet grounded. He sees a future where Ethiopia is not just a destination for the few who have heard of its wonders, but a global icon of hospitality, heritage, and hope.
The era of limited destinations is over. The infrastructure is being built. The heritage is being restored. The world is being invited.
And at the heart of it all is a simple belief: the world has not seen enough of Ethiopia—but it will.
“Together, let’s work to further increase the contribution of the tourism industry to national growth.”
This is the call. And Ethiopia is answering.
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 Ceremony of Nyaachisaa: A Sacred Rite of Humanity and Renewal at Ardaa Jilaa Daawwitii Borbor
In the heart of Borana, the ancient Gadaa tradition comes alive as the community gathers to celebrate the Nyaachisaa ceremony—a profound rite of passage that honours brotherhood, culture, and the sacred bonds that unite the Borana people.
At Ardaa Jilaa Daawwitii Borboritti in East Borana Zone, Dhaasii district, a powerful cultural ceremony is unfolding. The sons of Guyyoo Gobbaa Bulee—the revered elder and former Abbaa Gadaa—are conducting the Nyaachisaa ritual, a sacred feast that embodies the values of brotherhood (waloomaa), mutual respect, and cultural preservation .
“Nagaan Gooroo marmaaraa ga’aa, gammee buufadha!”
This invocation—”Peace to the Gooroo Marmaaraa, enter the assembly!”—echoes across the gathering, summoning participants to a celebration that is both ancient and vibrantly alive.
Understanding Nyaachisaa: More Than a Feast
The Nyaachisaa ceremony is far more than a simple communal meal. It is a sacred rite within the Borana Gadaa system, marking important transitions and reaffirming the social fabric of the community. The ritual is closely tied to the Gadaa cycle, the indigenous democratic system that has governed the Borana people for centuries .
The Gadaa system, recognised by UNESCO as an Intangible Cultural Heritage of Humanity, is a sophisticated form of governance that operates in eight-year cycles . Every eight years, power is transferred from one Abbaa Gadaa (customary ruler) to his successor, a process that involves elaborate ceremonies and rituals . The recent installation of the 72nd Abbaa Gadaa, Guyo Boru Guyo, demonstrates that this tradition remains vibrantly alive .
The Nyaachisaa ceremony is one of the rituals associated with this system. The term nyaachisaa refers to the ritual of “feeding” or “causing to eat”—a symbolic act that carries deep meaning.
The Meaning Behind the Ritual
When the sons of Guyyoo Gobbaa Bulee conduct the Nyaachisaa ceremony, they are participating in a tradition that has been passed down through countless generations. The ritual involves:
- Communal Slaughter: The slaughter of a bull (sangaa) is central to the ceremony. The bull is not just a source of food—it is a sacrificial offering that carries profound spiritual and symbolic meaning . The Borana believe that before slaughtering, they must first bless the animal through a ritual called ariracha, asking for blessings to prosper both people and livestock .
- Food as Social Bond: The meat from the slaughtered bull is shared according to customary rules. The act of sharing meat—called jiffu—reinforces kinship ties and social obligations, strengthening the bonds between families, clans, and the broader community .
- Cultural Preservation: Through the Nyaachisaa ceremony, the Borana preserve not just their culinary heritage but also the values of solidarity, mutual support, and respect for elders .
The Sacred Setting: Ardaa Jilaa and the Odaa Tree
The ceremony takes place at Ardaa Jilaa Daawwitii Borboritti—a sacred site of immense cultural significance to the Borana people. In Borana tradition, ardaa jilaa refers to a sacred gathering place, often associated with the odaa tree (sycamore fig tree) .
The odaa tree holds profound symbolic meaning in Oromo culture. Most Gadaa rituals are performed in the shade of this tree, and both the tree and the surrounding area are fully protected as sacred spaces . The tree represents life, wisdom, and the continuity of tradition across generations.
At these sacred sites, cultural ceremonies like Nyaachisaa reaffirm the community’s connection to their ancestors and the land.
The Role of Abbaa Gadaa and Elders
The involvement of Guyyoo Gobbaa Bulee and his sons in the Nyaachisaa ceremony is particularly significant. Guyyoo Gobbaa Bulee was a retired Abbaa Gadaa who, along with Guyyo Boru, served as a main speaker during the Gumi Ganyo Assembly—a traditional gathering where community issues are discussed and resolved according to custom (aada) and law (seera) .
The elders play a crucial role in Borana society:
- Preserving Knowledge: Elders are the keepers of oral history, laws, and rituals .
- Teaching the Next Generation: They train young initiates about history, laws, and the function of the Gadaa system .
- Resolving Conflicts: The Abbaa Gadaa is responsible for solving feuds and disputes, often related to cattle-raiding and access to resources .
The Nyaachisaa ceremony is therefore not just a celebration—it is an educational moment where younger generations learn the values and traditions that define their identity.
Food as Identity: The Significance of Koche
One of the central elements of the Nyaachisaa ceremony is the preparation and sharing of koche, a traditional meat dish that has deep cultural significance .
What is Koche?
Koche is a nutritious and rich food made from meat, fat, and other ingredients. It is highly regarded in Borana culture and is:
- A Symbol of Hospitality: Koche is prepared for important guests and during ceremonies. It is a sign of respect and generosity .
- An Expression of Love: Beyond its nutritional value, koche is also a food of passion. Women would prepare it for their lovers—even secret ones—as an expression of love. If discovered, the lover would be fined a cow to appease the husband .
- A Measure of Status: Among Borana women, it was considered embarrassing for their traditional storage container (dhibe) for meat to be empty. Women of substance were expected to have koche in their dhibe at all times .
Communal Preparation
The preparation of koche is a communal affair involving elders, women, herders, and villagers. The process takes days of careful planning :
- Women fetch water and firewood and prepare a mat-like structure called sage for holding the meat.
- Men are involved in the slaughter and butchering of the bull.
- The community comes together to share in the meal, strengthening social ties and reaffirming collective identity.
This communal effort reflects the Borana belief that food is not just fuel for the body but nourishment for social relationships.
The Values of Waloomaa and Obbolummaa
The Nyaachisaa ceremony embodies the Borana values of waloomaa (cohesion) and obbolummaa (siblinghood). The sharing of meat is a physical expression of these values. As one analysis of Borana culture explains, eating together (commensality) is more than just sharing and consuming food—it strengthens kinship ties and friendship.
When the sons of Guyyoo Gobbaa Bulee conduct the Nyaachisaa ceremony at Ardaa Jilaa Daawwitii Borboritti, they are not just feeding the community. They are:
- Honouring their father: Guyyoo Gobbaa Bulee’s legacy as an elder and former Abbaa Gadaa is celebrated and passed on.
- Reinforcing brotherhood: The act of sharing meat reminds everyone of their obligations to one another.
- Preserving culture: The ceremony ensures that ancient traditions continue to have meaning in the present.
The Bigger Picture: Gadaa and Cultural Preservation
The Nyaachisaa ceremony at Ardaa Jilaa Daawwitii Borboritti is part of a broader cultural renaissance among the Borana and Oromo peoples. Despite centuries of pressure and challenges, the Gadaa system has survived:
- UNESCO Recognition: In 2016, the Gadaa system was added to UNESCO’s list of Intangible Cultural Heritage of Humanity, acknowledging its significance as one of Africa’s oldest democratic governance systems .
- Cross-Border Significance: The Gadaa system unites Borana communities across national borders—in both Ethiopia and Kenya .
- A Living Tradition: The Gadaa system is not a museum piece but a living, dynamic tradition that continues to evolve while maintaining its core values .
As one Borana elder explained, the age-set system (hariya) may end when members die, but the generation-set system (luba) continues forever—a cycle of renewal that keeps the community alive .
Conclusion: The Feast That Feeds the Soul
The Nyaachisaa ceremony at Ardaa Jilaa Daawwitii Borboritti is a powerful reminder of what makes the Borana people unique—their commitment to brotherhood, their respect for elders, their connection to the land, and their ability to preserve their culture across generations.
“Nagaan Gooroo marmaaraa ga’aa, gammee buufadha!”
Peace has come to the Gooroo Marmaaraa—the ritual journey from one sacred site to another . The assembly is called. The bull is slaughtered. The koche is shared. And through this ancient rite, the Borana people reaffirm who they are and what they stand for.
In a changing world, the Nyaachisaa ceremony remains a source of identity, solidarity, and hope. It is a feast that feeds not just the body but the soul—a testament to a people who refuse to forget their past even as they face the future.
The Nyaachisaa ceremony honours the wisdom of elders, the strength of community, and the enduring values of humanity, respect, and cultural pride.
Exploring the Intellectual Legacy of the Oromo Struggle
The Oromo national movement, a tapestry of resistance, cultural revival, and political awakening, has been shaped by countless individuals. While the world often focuses on political leaders and activists, the intellectual and artistic foundations of the struggle are equally vital. Three figures—Professor Asmerom Legesse, Tesfaye Gebreab, and Teferi Berhane—stand as pillars of this movement, each contributing uniquely to the Oromo cause through scholarship, literature, and advocacy.
The Scholar Who Validated a Civilization: Professor Asmerom Legesse
If the Oromo struggle has an intellectual godfather, it is undoubtedly Professor Asmerom Legesse. Born in Asmara, Eritrea, in 1931, this Harvard-trained anthropologist dedicated his life to a singular, revolutionary mission: proving that Africa, and specifically the Oromo people, possessed a sophisticated democratic governance system long before the advent of Western constitutionalism.
His seminal works—Gadaa: Three Approaches to the Study of African Society (1973) and Oromo Democracy: An Indigenous African Political System (2000)—were not mere academic texts. They were intellectual weapons that dismantled colonial narratives that had long dismissed African governance as primitive. Legesse meticulously documented the Gadaa system, an indigenous Oromo governance structure based on age-sets, rotational leadership every eight years, and deliberative assemblies known as Gumi.
His work demonstrated that the Oromo had institutionalized principles of checks and balances, egalitarian participation, and rule-bound succession centuries before similar ideals emerged in Europe. This scholarship provided a powerful source of pride and legitimacy for the Oromo people, proving that their struggle was not for imported ideals but for the restoration of their own democratic heritage. His contributions were so profound that the United Nations formally registered the Gadaa system as an Intangible Cultural Heritage of Humanity in 2016, a recognition largely built upon his foundational research.
The Unlikely Voice of the Oppressed: Tesfaye Gebreab
While Legesse operated in the halls of academia, Tesfaye Gebreab brought the Oromo struggle to the masses through the power of literature. An Eritrean by birth but raised in the Oromo town of Bishoftu, Gebreab was a prolific author and journalist who achieved a literary first: he created the first Oromo main character in the vast history of Amharic literature.
His semi-historical novel, Yeburqa Zimita (The Silence of the Burqa), was a groundbreaking work that centered on the reflection and reaction of the Oromo people to centuries of marginalization and discrimination. In a literary landscape where Oromos were often relegated to the roles of housemaids and guards, Gebreab dared to place them at the heart of the narrative. He described himself as an “Eritrean by birth but an Oromo by experience and attachment”.
His work was deeply controversial; he was accused by some of fueling ethnic conflict. However, Gebreab defended his art as a product of historical fact and observation. By giving voice to the Oromo experience in the dominant language of the Ethiopian state, he challenged the very fabric of Ethiopian literary tradition and forced a national conversation about oppression and identity, making the Oromo struggle visible to a wider audience.
The Custodian of Knowledge: Teferi Berhane
The third pillar, Teferi Berhane, represents the modern, institutional effort to sustain and advance Oromo scholarship. While detailed public records of his early life are less prominent, his role as a leader within the Oromo Studies Association (OSA) marks him as a crucial figure in the struggle’s intellectual infrastructure.
The OSA, founded in 1986, was established to create an independent academic home for the study of Oromo history, culture, and identity at a time when such voices were systematically marginalized. Teferi Berhane served on the board and completed a term as the president of this vital organization. In this capacity, he helped guide an institution dedicated to producing and disseminating knowledge about the Oromo people.
His work involved not only academic administration but also direct engagement with Ethiopia’s political and economic challenges. He co-organized high-profile symposia on the country’s transition and contributed to economic policy papers addressing crises like youth unemployment. As a professor of development economics, Teferi Berhane represents the struggle’s future: a generation of scholars working within global institutions to build the intellectual and economic frameworks necessary for a just and prosperous Oromia.
A Unified Legacy
The contributions of these three men are distinct, yet they form a cohesive whole. Asmerom Legesse provided the historical and theoretical foundation, proving that the Oromo are a people with a rich democratic heritage. Tesfaye Gebreab translated that heritage into a living, breathing narrative, giving the Oromo a voice in the literary canon of their oppressors. And Teferi Berhane works to institutionalize this knowledge, ensuring that the struggle is sustained through rigorous scholarship and policy engagement.
Together, they demonstrate that the Oromo struggle is not just a political or military campaign, but a profound intellectual and cultural renaissance. They remind the world that the fight for justice is also a fight for truth, history, and the right to define one’s own identity. Their legacies are not just Oromo—they are a testament to the power of knowledge in the face of oppression.
The Land They Call Theirs: Finfinnee, Sacrifice, and the Unyielding Oromo Spirit
In the shadow of glass towers and concrete jungles, a people fight for a place to rest their heads—and a generation is called to rise.
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FINFINNEE — To the world, it is Addis Ababa, the diplomatic pulse of Africa and the seat of the African Union. To the Oromo, however, this city is Finfinnee—the “fountain of hot springs”—the ancestral heart of their nation, a land soaked in history, blood, and an unbreakable bond of identity.
But walk through the bustling streets of this sprawling metropolis today, and you will witness a profound paradox. Amidst the towering condominiums—the kumaa fi kitiloota that pierce the sky—and the maze of modern high-rises, the average Oromo finds themselves a stranger in their own heritage. As the poignant refrain of the community goes: “Oromoon lafa rooba itti dheeffuu fi gaaddiisa aduu jalaa itti goru hin qabu.” (An Oromo has no plot of land to catch the rain or find shade from the sun.)
Every inch of earth their feet touch, they must claim with their voice. The struggle for recognition, for belonging, and for the very Gullallee—the cherished, sacred ground of their forefathers—is not a passive memory. It is a living, daily confrontation.
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The Torchbearers of Resistance
In this crucible of resilience, certain names rise above the din of daily oppression. Figures like Jaal Daawud Ibsaa, the leader of the Adda Bilisummaa Oromoo (ABO), and Jaal Abdii Raggaasaa stand as defiant pillars. They are not merely politicians; they are the living embodiments of the Oromo quest for self-determination.
To the diaspora and the youth, these men represent the unwavering voice that refuses to be silenced. They walk a tightrope where every word is a potential weapon against them, yet they continue to champion the cause of Bilisummaa—freedom. Their presence sends a clear message to the establishment: the Oromo struggle is not a fleeting trend; it is a generational covenant.
The Waajjiira and the Galma—the historic meeting grounds and the dawn campaigns of resistance—are etched into the collective memory of the community. Though the enemy may have sealed off physical spaces, they cannot quarantine the spirit. The determination displayed in these spaces carries a meaning far greater than bricks and mortar; it is the architecture of a nation that refuses to be erased.
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The Cost of a Dawn
The Oromo struggle is defined by its staggering calculus of sacrifice—aarsaa fi wareegama (offering and commitment). How many lives have been laid down so that the sun of justice might rise over Finfinnee? How many mothers have wept for sons who dared to demand the rights enshrined in their own indigenous governance systems?
Yet, from these sacrifices, the movement draws its profound strength. The daily defiance, the quiet refusal to bow, and the bold resistance in the face of a caged dawn—barii ganamaa diinni cufe—is what gives the struggle its hiika guddaa (great meaning). It is the understanding that freedom is not given; it is taken through unyielding obsaa fi kutannoo (patience and determination).
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The Mandate of the Youth
This brings us to the most urgent call of all—a plea to the dhaloonni (the young generation).
The elders and the current leadership are clear in their message: “Kutannoo fi cichoomina kana sinirraa dhaaluu qaba!” (This resilience and steadfastness must be inherited by you!)
The youth of today are the custodians of tomorrow. The land, the history, and the dreams of those who came before rest squarely on their shoulders. They are called not just to remember, but to act. To take the torch from the hands of the Daawud Ibsaas and the Abdii Raggaasaas of the world and carry it forward with equal vigor.
In a city where the Oromo must prove their claim to every footstep they take, the youth are the living proof of the nation’s survival. They are the ones who must turn the Gullallee—the beloved land—from a symbol of ancestral loss into a foundation of future sovereignty.
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Land, Love, and Legacy
For the Oromo, Finfinnee is more than a geographical location. It is the soul of their identity. The love for this land—Lafa akka Oromootti qabnu (The land we hold as Oromo)—is not born of mere proximity; it is born of millennia of history, culture, and shared suffering.
As the city continues to modernize and globalize, the Oromo people are sending a clear and resolute message to the world and to their adversaries: We are the owners, and we are the lovers. We have the leaders, and we have the spirit. And we will not stop until the rain of justice falls on our own soil, and the sun of freedom shines on our own shade.
The names may change, the tactics may evolve, but the mission remains eternal. For the Oromo, the land of Finfinnee is, and always will be, Lafa Seenaa—a land of history. And history, as they know all too well, is written by those who refuse to give up the fight.
“Nu Xiiqessitan Malee, Nu Hin Xiqqeessine”: The Unbreakable Spirit of a People
“You may have belittled us, but you have not made us small.” These words carry the weight of generations—a defiant declaration that no amount of oppression can diminish the worth of a people.
There are phrases that transcend language. They are not merely words—they are testimonies. They are the cries of ancestors, the whispers of resistance, and the battle cries of those who refuse to be broken.
“Nu xiiqessitan malee, nu hin xiqqeessine.”
(You may have belittled us, but you have not made us small.)
This is one such phrase. It is a declaration of dignity in the face of humiliation. It is a refusal to accept the diminished status that oppressors have tried to impose. It is a reclaiming of pride, identity, and humanity.
The Weight of Belittlement
To be belittled is to be made to feel small. It is to have your language dismissed as backward, your culture labelled as primitive, and your humanity denied. Throughout history, colonisers, empires, and dominant groups have used belittlement as a weapon—not just to control bodies, but to crush spirits.
For the Oromo people, this experience is deeply familiar. For generations, they have been subjected to marginalisation, cultural suppression, and political exclusion. Their language, Afaan Oromo—one of the most widely spoken languages in the Horn of Africa—was systematically excluded from education and public life for decades. Their identity was erased through forced assimilation and the imposition of labels they never chose for themselves.
Yet, despite all of this, they endured. And they are not small.
The Power of Refusal
“Nu xiiqessitan malee, nu hin xiqqeessine.”
This phrase is not a plea—it is a refusal. It refuses the narrative that oppression defines the oppressed. It refuses to accept the oppressor’s verdict. It insists that worth is intrinsic, not bestowed by those in power.
There is profound wisdom in this refusal. It recognises that belittlement is a reflection of the oppressor’s cruelty, not the victim’s inadequacy. It understands that attempts to diminish a people are ultimately attempts to justify injustice—but they do not change the truth of who that people is.
This is the kind of resistance that sustained enslaved peoples, colonised nations, and marginalised communities throughout history. It is the quiet dignity of a grandmother who speaks her mother tongue despite being told it is worthless. It is the courage of a young person wearing traditional clothing in a world that demands conformity. It is the determination of a community that continues to celebrate its festivals, sing its songs, and tell its stories, even when the world tries to silence them.
The Danger of Internalising Belittlement
The most insidious effect of oppression is when the oppressed begin to believe the oppressor’s lies. When a people internalise the message that they are inferior, the battle is already half-lost.
This is why “nu xiiqessitan malee, nu hin xiqqeessine” is so powerful. It draws a clear line: the belittlement is their action, but the smallness is their fiction. We refuse to internalise it. We refuse to carry it. We will not let your judgment become our identity.
In psychology, this is known as maintaining a positive sense of self in the face of external devaluation. It is the resilience that allows individuals and communities to thrive despite systemic discrimination. And it is essential to survival.
A Call to the Diaspora
For Oromos living in the diaspora, this phrase carries particular resonance. Far from the homeland, the challenges are different but the stakes are just as high. In foreign lands, the pressures to assimilate, to forget, to become “invisible” can be immense.
Yet the message remains: “Nu xiiqessitan malee, nu hin xiqqeessine.”
You may not see us on the news. You may not hear our language in the halls of power. You may not know our history or our struggles. But we are here. We exist. We matter. And we refuse to be made small by your ignorance or indifference.
The diaspora is not a place of forgetting—it is a place of remembering. It is where language is preserved, culture is celebrated, and the next generation is taught who they are. It is proof that even when a people are scattered across the globe, they remain connected by blood, memory, and the unshakable bond of identity.
The Global Resonance
This phrase is not unique to any one people. Its echo can be heard across the world:
- “We may be a small nation, but we are a proud one.”
- “They tried to bury us, but they didn’t know we were seeds.”
- “You can kill the dreamer, but you can’t kill the dream.”
- “You may have conquered us, but you have not made us slaves.”
These are the words of every people who have been told they are lesser but refused to believe it. They are the words of Indigenous communities fighting for land rights. They are the words of minority languages resisting extinction. They are the words of women who have been told their voices don’t matter—and speak anyway.
“Nu xiiqessitan malee, nu hin xiqqeessine” is a universal truth dressed in the specific language and experience of the Oromo people. But its meaning belongs to all who have ever been told they are not enough—and refused to accept that verdict.
Living the Words
To say “nu xiiqessitan malee, nu hin xiqqeessine” is not just to speak—it is to act. It is to live in a way that defies the oppressor’s narrative. It is:
- Teaching your children your language, even when the world tells them it is useless.
- Celebrating your culture, even when you are a minority in a foreign land.
- Insisting on your history, even when textbooks omit or distort it.
- Demanding your rights, even when the system is stacked against you.
- Walking with dignity, even when others try to make you feel small.
A Future Built on Worth
The ultimate rejection of belittlement is not just survival—it is flourishing. It is building a future where Oromo children grow up knowing their history with pride. It is creating institutions that serve Oromo communities with dignity and respect. It is achieving political and economic empowerment that makes the old narratives of inferiority obsolete.
The oppressors wanted to make the Oromo small—small in ambition, small in voice, small in presence. But they failed. Because dignity cannot be taken—it can only be surrendered. And the Oromo people have not surrendered.
“Nu xiiqessitan malee, nu hin xiqqeessine.”
You may have belittled us. You may have tried to erase us. You may have told the world we are nothing.
But we are not nothing. We are a people. We are a history. We are a future. And we are not small.
In the end, the measure of a people is not what their oppressors say about them—but what they say about themselves. And the Oromo people have spoken: “We are not small.”
Nu hin xiqqeessine. We are not small. And we never will be.
Oromia is My Blood: The Unbreakable Bond of Identity, Land, and Memory
“Oromia is my blood” is more than a phrase. It is a declaration of belonging that runs deeper than politics—an ancestral connection that cannot be severed by distance or time.
For the Oromo people, identity is not something that can be chosen or changed like a political affiliation. It is something you are. It is carried in the language you speak, the customs you observe, and the land that shaped your ancestors. As one reflection on Oromo identity puts it: “A child born to Oromo parents carries Oromummaa in their blood whether they know politics or not. Oromummaa, in this sense, is sacred and unshakable.”
But what does it truly mean to say that Oromia is in one’s blood? It is a claim to history, to culture, to a homeland that has endured centuries of change and challenge—and to a people who have never stopped asserting their right to exist on their own terms.
A Land of Vastness and Significance
To understand why Oromia is so deeply woven into the identity of its people, one must first understand the land itself. Oromia is Ethiopia’s largest region, covering more than 350,000 square kilometres—an area larger than Italy or Côte d’Ivoire . It makes up 34% of Ethiopia’s landmass and shares borders with every other Ethiopian region except Tigray, as well as international boundaries with Sudan, South Sudan, and Kenya .
Its capital is Finfinne—also known as Addis Ababa—which serves both as the regional capital and the seat of Ethiopia’s federal government and the African Union .
The region is a powerhouse. Its fertile soils produce about half of Ethiopia’s total crop production, including coffee, teff, maize, and barley. Its mines yield gold, platinum, and iron ore. Its industries produce textiles, pharmaceuticals, and construction materials. In the 2021-2022 financial year alone, Oromia generated US$324 million from mining . For Oromos, this is not just statistics—it is the land of their fathers and mothers, the soil that has nourished generations.
Identity Forged Through Struggle
Yet the relationship between Oromia and its people has never been simple. For much of modern Ethiopian history, Oromos have been described as “always on the outside looking in” . The Ethiopian state, historically shaped by Amhara aristocracy, defined the terms of belonging—permitting Oromos to enter public life only as individuals, not as a collective .
The 20th century saw the rise of pan-Oromo consciousness. Scholars trace the emergence of Oromo nationalism and the assertion of the self-identifying name “Oromo”—replacing the externally imposed label “Galla”—as a powerful reclamation of dignity and identity . The formation of the Oromo Liberation Front and the growing force of Oromo ethno-nationalism reflected a people demanding to be seen and heard .
This struggle is not merely political—it is existential. It is about the right to speak Afaan Oromo without fear, to celebrate Irreecha openly, and to walk proudly in clothing that bears the red, black, and white of Oromo identity . As photographer Elias Badhaasaa put it: “I want us to be visible in the Horn of Africa and beyond” .
Culture as the Pulse of Identity
In recent years, a cultural renaissance has taken hold. Young Oromos are increasingly expressing ethnic pride through fashion, music, and art . Designers are modernising traditional Oromo garments, incorporating the iconic Odaa tree—a sacred symbol—into their creations .
The annual Irreecha thanksgiving festival, once a celebration that drew millions, has grown in national profile. In 2020, it was held in Addis Ababa for only the second time in history—a milestone that reflects the growing visibility of Oromo culture . Though tragedy struck the festival years earlier, the spirit of Oromo resilience has endured.
At the heart of this cultural awakening is Oromummaa—the essence of being Oromo . It is not a political ideology or a man-made theory. It is something older than the modern state itself. As one writer explains: “Oromummaa is seen in the way we respect elders, the way we greet with ‘Akkam?’, the way we celebrate Irreecha, and how we uphold principles of fairness (nagaa, araara, safuu)” .
Solidarity Beyond Ethnicity
Remarkably, the cry of “Oromia is my blood” has also resonated beyond the Oromo community. During mass protests in 2015 and 2016, Amhara protesters in Gondar chanted: “Oromo blood is our blood!” and “The killing of our Oromo brothers should stop!” . In Shambu, Wollega, demonstrators proclaimed: “Oromo blood is Amhara blood and Amhara blood is Oromo blood and we are inseparable” .
This solidarity threatened the ruling party’s long-standing strategy of pitting ethnic groups against one another. As one analysis observed: “The blood flowing in Oromia is our blood too”—these words are not just slogans but actions that exist as words, actions that threaten to unsettle the myths that hold together the ideological edifice of the system” .
For a moment, it seemed that shared suffering and shared hope could bridge historical divides. Whether that promise has been fulfilled remains an open question—but the sentiment itself speaks to the power of identity as a unifying force.
The Diaspora: Blood That Spans Oceans
For Oromos living in the diaspora—in the United States, Canada, Australia, Europe, and beyond—the phrase “Oromia is my blood” takes on a particular resonance. Far from the homeland, identity becomes both a lifeline and a burden. Political conditions in Ethiopia have encouraged exiled communities to construct “imagined landscapes” that evoke nostalgia and maintain engagement with homeland affairs .
These landscapes are not mere fantasy—they are integral to enduring memory. Most forced emigres involve themselves in the social and economic issues of their place of birth, rather than focusing only on their routines in host countries . The nexus between origin and host countries sustains a powerful form of transnationalism—a proof that home is not just a place, but a bond that travels.
Blood as Memory, Blood as Future
When Oromos say “Oromia is my blood,” they are saying something profound. They are claiming a history that precedes modern borders, a culture that has survived attempts at erasure, and a future that they intend to shape.
It is not about hatred of others. It is not about exclusion. It is about affirmation. It is about the right to speak a language, to tell a story, to honour ancestors, and to pass on a legacy.
As the reflection on Oromo identity concludes: “Let us celebrate it in its purest form—as the unshakable mark of a people who have endured, resisted, loved, and hoped through centuries” .
Oromia is not just a region on a map. It is blood memory. It is the rhythm of the shagoyyee drum. It is the poetry of Ali Birra. It is the wisdom of proverbs. It is the sacred Odaa tree. It is the land that gives life—and the people who give that land meaning.
“Oromia is my blood” is not just a phrase. It is a promise. A belonging. A truth that cannot be denied.
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
Advocacy for Oromia 