Category Archives: Press Release
Bicultural Educators Strengthen Skills to Combat Elder Abuse in Victoria’s Diverse Communities
Refresher training brings together multilingual educators to promote respectful relationships and raise awareness using trusted, in-language information
MELBOURNE, Australia — The Ethnic Communities’ Council of Victoria (ECCV) has convened a vital refresher training session for Bicultural Educators working to prevent elder abuse across Victoria’s culturally diverse communities. The session, held last week as part of ECCV’s Elder Abuse Prevention program, equipped multilingual community educators with updated knowledge and resources to continue their essential work protecting older community members .
Seven Bicultural Educators attended the training, representing a remarkable cross-section of Victoria’s linguistic diversity. Languages covered by the attending educators included Dari, Hazaragi, Urdu, Serbian, Persian, Turkish, Spanish, Vietnamese, Greek, and Italian—reflecting the program’s reach into communities spanning Eastern Europe, the Middle East, Asia, and Latin America .
A Trusted Approach to a Sensitive Issue
The Elder Abuse Prevention program supports community members who speak English and another language to raise awareness about elder abuse and promote respectful relationships in their communities. The program’s effectiveness rests on a simple but powerful insight: information about sensitive family matters is most effectively communicated by trusted voices within communities, using languages that older people understand fully .
Elder abuse—which can take forms including financial exploitation, psychological manipulation, physical harm, and neglect—often goes unreported in culturally diverse communities due to language barriers, isolation, cultural norms around family privacy, and lack of awareness about available support services. Bicultural Educators bridge these gaps by bringing information directly to communities in ways that respect cultural contexts while clearly communicating rights and resources.
Expert Facilitation and Guest Presentations
The refresher session was delivered by Hayat Doughan from ECCV and Gary Ferguson from Seniors Rights Victoria, combining ECCV’s community expertise with Seniors Rights Victoria’s specialized knowledge of legal and advocacy supports for older people experiencing abuse .
A guest presentation from ECCV’s Nikolaus Rittinghausen addressed the new aged care reforms, ensuring that Bicultural Educators can help older community members navigate the evolving aged care landscape. As Australia’s aged care system undergoes significant changes, access to clear, in-language information about rights, services, and how to access support becomes increasingly critical for older people from migrant and refugee backgrounds .
Government Partnership
The session also included attendance from staff at the Victorian Department of Families, Fairness & Housing, demonstrating the Victorian government’s commitment to supporting community-led approaches to elder abuse prevention. This partnership between government and community organizations recognizes that effective responses to elder abuse must be co-designed with the communities most affected .
The Department’s involvement also ensures that Bicultural Educators’ on-the-ground insights about challenges facing diverse communities can inform policy development and service design at the state level.
Building Capacity Across Communities
ECCV continues to support Bicultural Educators to work with seniors’ organizations and community groups across Victoria, helping older people and families stay informed and safe. The refresher training represents an ongoing investment in the skills and knowledge of these essential community connectors .
For the educators themselves, the training provides opportunity to share experiences with peers working in different communities, learn about new developments in policy and practice, and refresh their understanding of elder abuse dynamics and intervention strategies. This peer learning dimension strengthens the network of educators across Victoria, creating a community of practice that supports individual educators in their demanding roles.
Addressing a Growing Concern
Elder abuse is a significant and growing concern in Australia, with research suggesting that between 2% and 14% of older people experience abuse in any given year. For older people from culturally and linguistically diverse backgrounds, additional barriers—including language, migration status, financial dependence on family members, and cultural expectations about family care—can increase vulnerability and complicate help-seeking .
The Bicultural Educator model directly addresses these barriers by meeting communities where they are, using languages they understand, and working through trusted relationships. Rather than expecting older people to navigate complex service systems designed for English-speaking Australians, the program brings information and support directly into community spaces.
Community-Led Prevention
The emphasis on promoting “respectful relationships” reflects an understanding that preventing elder abuse requires more than crisis intervention—it requires shifting community norms and expectations about how older people should be treated. Bicultural Educators are positioned to influence these norms from within, drawing on cultural values of respect for elders while challenging practices that cross into abuse .
This preventive approach aligns with public health models that emphasize primary prevention—stopping problems before they start—as the most effective long-term strategy for addressing complex social issues. By building awareness of what constitutes abuse, rights of older people, and available supports, Bicultural Educators help communities develop the knowledge and language to address elder abuse before it escalates.
Languages of Reach
The ten languages represented at the refresher training illustrate the program’s remarkable reach:
- Dari and Hazaragi, spoken by Afghanistan’s diverse communities
- Urdu, widely spoken in Pakistan and parts of India
- Serbian, serving communities from the former Yugoslavia
- Persian, connecting with Iranian communities
- Turkish, serving Victoria’s long-established Turkish community
- Spanish, reaching communities from Latin America and Spain
- Vietnamese, supporting one of Victoria’s largest migrant communities
- Greek, serving generations of Greek Australians
- Italian, connecting with Italian-Australian communities across generations
Each language represents not merely a mode of communication but a gateway to communities whose older members might otherwise remain isolated from information about their rights and available supports.
Continuing Commitment
ECCV’s ongoing support for Bicultural Educators reflects a long-term commitment to elder abuse prevention that extends well beyond individual training sessions. The organization works continuously to connect educators with seniors’ organizations and community groups, ensuring that their expertise reaches those who need it most .
The program also contributes to broader advocacy efforts, with insights from Bicultural Educators informing ECCV’s policy work on aged care, elder abuse prevention, and the needs of older people from migrant and refugee backgrounds. This two-way flow—from communities to policymakers via educators—ensures that systemic advocacy remains grounded in lived experience.
How to Learn More
ECCV encourages community members, seniors’ organizations, and anyone concerned about elder abuse to learn more about the organization’s work in this critical area. Detailed information about the Elder Abuse Prevention program, including resources and contact information, is available through ECCV’s website .
For Bicultural Educators interested in participating in the program, or for community organizations seeking to connect with educators serving specific language communities, ECCV welcomes inquiries about how the program can support diverse communities across Victoria.
The refresher training session concluded with renewed commitment from all participants to continue this essential work—ensuring that older Victorians from all backgrounds can age with dignity, respect, and safety, supported by communities that understand and value them.
InTouch Unveils Evolved Brand Identity: A Future Beyond Violence
For forty years, the organization has walked alongside women, children, and communities with courage, care, and deep cultural understanding
MELBOURNE, Australia — After four decades of dedicated service supporting migrant and refugee women experiencing family violence, intouch has unveiled a refreshed brand identity that signals both continuity and evolution. The organization, which has grown exponentially in both reach and complexity since its founding, announced the transformation as a clearer expression of who they have always been—and who they are becoming .
“Today, we are proud to share our evolved brand identity,” the organization announced. “This evolution is not a departure from who we are, but a clearer expression of it. It reflects our growth, our leadership, and our commitment to ensuring the way we communicate truly aligns with the strength, dignity and purpose that define our work” .
Four Decades of Culturally Safe Support
For forty years, intouch has walked alongside women, children and communities with courage, care and deep cultural understanding. What began as a grassroots response to the specific needs of migrant and refugee women experiencing family violence has grown into a nationally recognized leader in culturally safe family violence support .
The organization’s longevity speaks to both the enduring need for its services and the effectiveness of its approach. By centering cultural understanding as essential to effective support, intouch has developed expertise that generic family violence services cannot replicate. Their work acknowledges that safety cannot be separated from cultural identity—that true support must honor who women are, where they come from, and what they need.
Growth and Responsibility
As the organization’s work has grown in reach and complexity, so too has its responsibility—to the people they support, the partners who trust them, and the future they are helping to shape. This evolution reflects a mature organization stepping fully into its leadership role within the family violence sector .
The refreshed identity positions intouch to meet contemporary challenges with renewed clarity and purpose. Family violence does not stand still, and neither can the organizations dedicated to ending it. By evolving how they communicate and present themselves, intouch ensures they remain relevant and accessible to those who need them most.
A Clearer Expression of Purpose
The evolution represents not a departure from the organization’s core identity but a more precise articulation of it. Every element of the refreshed brand has been designed to communicate the strength, dignity and purpose that have always characterized intouch’s work .
This clarity extends to the organization’s fundamental purpose, now stated with renewed conviction:
“To champion culturally safe family violence support for anyone who needs it, anywhere they need it.”
This purpose statement encompasses both the “what” and the “how” of intouch’s work—the commitment to supporting all who need help, regardless of location or circumstance, and the distinctive approach of ensuring that support is culturally safe. For migrant and refugee women, cultural safety is not a luxury or an add-on; it is essential to effective intervention and genuine healing.
Strengthening Advocacy and Connection
The refreshed identity strengthens how intouch shows up, advocates, and connects with the communities they serve. In a crowded field of service providers, clear communication about what makes intouch distinctive helps ensure that those who need their specific expertise can find them .
For partners and funders, the evolved identity signals an organization confident in its leadership role and clear about its contribution to the broader effort to end family violence. For the women and children intouch supports, it promises continuity of the culturally safe care they have always received, delivered with renewed clarity and purpose.
Honoring Those Who Shaped the Organization
The evolution honours the community, staff, partners and supporters who have shaped intouch over four decades. No organization reaches forty years without the dedication of countless individuals whose contributions, large and small, built the foundation upon which today’s work stands .
By evolving thoughtfully—building on what has always been true while adapting to meet present and future needs—intouch ensures that the legacy of those who came before continues to inform and inspire the work going forward. The refreshed identity carries forward the values and commitments that have always defined the organization, expressed for a new era.
Equipped for the Future
The evolution ensures intouch is equipped to continue this vital work with clarity, courage and care into the future. The challenges ahead—changing demographics, evolving forms of family violence, shifting policy landscapes—require an organization that is both grounded in experience and adaptable to change .
With refreshed tools for communication and advocacy, intouch stands ready to meet these challenges. The clarity of purpose that emerges from this process will guide decision-making and priority-setting for years to come, ensuring that resources are directed where they can have the greatest impact.
The Work Continues
“This evolution honours the community, staff, partners and supporters who have shaped intouch over four decades,” the organization stated. “It ensures we are equipped to continue this vital work with clarity, courage and care into the future” .
The announcement carries a message of both continuity and recommitment:
“The work continues. The commitment deepens. The future is beyond violence.”
This framing positions the brand evolution not as an endpoint but as a milestone on an ongoing journey. The work of ending family violence is generational; forty years represents a significant chapter, but the story continues. With deepened commitment and renewed clarity, intouch presses forward toward the future they are helping to create.
A Vision of What’s Possible
The tagline “A future beyond violence” encapsulates both hope and determination. It acknowledges that such a future is possible—that family violence is not inevitable but can be prevented and ultimately ended. At the same time, it recognizes that achieving this future requires sustained effort, cultural competence, and unwavering commitment .
For the migrant and refugee women intouch supports, a future beyond violence is not abstract—it is the concrete goal of every intervention, every safety plan, every supportive conversation. The organization’s evolved identity keeps this vision front and center, reminding all who encounter it of what they are working toward.
Looking Forward
As intouch enters its fifth decade with refreshed identity and renewed purpose, the organization looks forward to continuing its essential work. The challenges remain significant: family violence affects migrant and refugee women at disproportionate rates, and barriers to support—language, culture, immigration status, isolation—can seem insurmountable.
But intouch has forty years of evidence that these barriers can be overcome with the right approach. Culturally safe support works. Women and children can and do find safety and healing. And with each life transformed, the vision of a future beyond violence comes closer to reality.
The evolved brand identity announced today serves as both celebration of what has been achieved and commitment to what remains to be done. For intouch, for the communities they serve, and for all who share their vision, the work continues—toward a future beyond violence.
Ethiopia to Mandate Premarital Training Certificate for Couples Seeking Marriage
Ministry announces new regulation to combat skyrocketing divorce rates through mandatory education and certification
ADDIS ABABA — In a landmark initiative aimed at reversing Ethiopia’s rising divorce rates, the Ministry of Women and Social Affairs has announced plans to implement mandatory premarital training certification for all individuals seeking to enter into marriage. The new regulation would prohibit anyone without the required certificate from legally marrying .
The innovative approach, slated to take effect next year, represents a significant intervention in Ethiopia’s social policy landscape, targeting what officials identify as a primary cause of marital breakdown: lack of awareness and understanding about the realities of married life .
Alarming Statistics Drive Policy Response
The announcement follows concerning data released by the Addis Ababa City Civil Registration and Residence Service Agency, which revealed that divorce rates have increased by 54 percent compared to previous years. With over 20 million families currently in Ethiopia, the stability of the family unit has emerged as a pressing national concern demanding urgent attention .
Mr. Tesfaye Robele, Chief Executive for Elderly and Family Affairs at the Ministry of Women and Social Affairs, confirmed that preparations are underway to implement the system in the coming year. Speaking to Sheger Radio, officials outlined the ministry’s comprehensive approach to addressing what they describe as a crisis in Ethiopian family life .
“We have prepared training manuals to address this problem,” Mr. Tesfaye stated. “The primary cause for many marital breakdowns is the lack of awareness and understanding about what marriage truly entails” .
Collaborative Development with Religious and Community Leaders
Recognizing that marriage in Ethiopia is deeply intertwined with religious and cultural traditions, the ministry is pursuing a collaborative approach to implementation. Officials emphasize that the new system will be developed in consultation with religious institutions and community elders, ensuring respect for diverse cultural and faith-based marriage traditions .
“We are working in consultation with religious institutions and elders,” Mr. Tesfaye confirmed, highlighting the ministry’s commitment to creating a system that honors Ethiopia’s rich diversity of marriage practices while establishing consistent standards for preparation .
This collaborative framework acknowledges that marriage ceremonies in Ethiopia are performed through various institutions—religious bodies, civil authorities, and traditional community structures—all of which will need to participate in implementing the new requirements.
Comprehensive Strategy Beyond Certification
The premarital certification requirement represents just one component of a broader strategy to strengthen Ethiopian families. The ministry also announced the establishment of a joint forum bringing together various institutions working on family issues .
According to Mr. Tesfaye, this forum aims to identify and address gaps in family management practices while providing recommendations and guidance to the government on necessary actions to support family stability. The initiative reflects a holistic understanding that healthy marriages require ongoing support, not merely preparation before the wedding .
“We must begin the journey toward national change starting from the family,” the official emphasized, highlighting the fundamental role that stable households play in broader societal development . This perspective positions family stability as not merely a private concern but a public good essential to national progress.
Training Curriculum and Implementation
Ministry officials indicate that training manuals have already been prepared for the program. While specific curriculum details are still being finalized in consultation with religious and community leaders, the training is expected to cover fundamental aspects of marriage including communication skills, conflict resolution, financial management, and realistic expectations about married life .
The duration of required training and specific certification mechanisms remain under development, with implementation details to be announced following the consultation period. The goal of launching within the next year provides a clear timeline for completing these preparations .
Addressing a Growing Social Challenge
Ethiopia’s divorce rate increase of 54 percent reflects broader social transformations affecting families across the nation. Urbanization, changing gender roles, economic pressures, and evolving social expectations have all contributed to shifting dynamics in marital relationships .
The ministry’s initiative recognizes that many couples enter marriage with romanticized expectations rather than practical understanding of the commitment involved. By requiring structured preparation, officials hope to reduce the likelihood of marriage breakdown stemming from preventable misunderstandings or mismatched expectations.
Religious and Cultural Considerations
The collaborative approach with religious institutions acknowledges the complex landscape of marriage in Ethiopia, where religious ceremonies carry legal weight and traditional marriages performed by community elders remain common. Any successful intervention must work within these existing structures rather than attempting to supersede them.
Ethiopia’s religious diversity—encompassing Orthodox Christianity, Islam, Protestant Christianity, and traditional belief systems—means that marriage preparation will need to accommodate varied perspectives while maintaining consistent core content about marriage fundamentals.
Potential Impact and Challenges
If successfully implemented, the mandatory premarital training requirement would position Ethiopia among a growing number of countries recognizing the value of marriage preparation. Research in other contexts has suggested that well-designed premarital education can reduce divorce rates by helping couples develop realistic expectations and essential relationship skills.
However, implementation challenges remain significant. Ensuring accessibility of training across Ethiopia’s diverse regions, managing costs for prospective couples, and maintaining consistent quality while respecting local traditions will require careful planning and adequate resources.
The ministry’s emphasis on collaboration with existing institutions—religious bodies, community elders, and family service organizations—suggests an awareness that successful implementation depends on building upon established community structures rather than creating parallel systems.
Broader Social Implications
The initiative reflects growing recognition in Ethiopia that family stability has cascading effects on broader social outcomes. Children from stable households generally show better educational and health outcomes, while family breakdown can contribute to economic hardship and social challenges .
By intervening at the point of marriage, the ministry aims to prevent problems before they develop rather than responding after families have already fractured. This preventive approach aligns with public health models that emphasize early intervention and education as cost-effective strategies for addressing social challenges.
Looking Forward
As Ethiopia prepares to launch this innovative program, attention will focus on the consultation process with religious and community leaders, the development of culturally appropriate training materials, and the establishment of certification mechanisms that are accessible to all Ethiopians regardless of location or economic circumstance.
The coming year will see these elements take shape, with ministry officials working to transform policy announcement into operational reality. If successful, Ethiopia’s experiment in mandatory marriage preparation could offer lessons for other nations grappling with similar challenges of family stability in rapidly changing societies.
For Ethiopian couples planning to marry in the coming years, the new requirement will add an additional step to the marriage process—one that officials hope will prove invaluable in building the foundation for lasting, healthy unions. As Mr. Tesfaye emphasized, the ultimate goal extends beyond certification to the creation of stable families capable of contributing to national development and social wellbeing .
The TPLF: A Brutal Force That Should Never Have Been Given a Single Day’s Opportunity as an Organization
Oromo voices reflect on three decades of suffering under Tigrayan-led rule
FINFINNE — In a powerful and searing social media commentary that has resonated across Oromo networks, a voice identified as Abba Ebba has articulated the deep historical wounds and enduring grievances of the Oromo people against the Tigray People’s Liberation Front (TPLF), describing the organization as a “brutal force” that should never have been legitimized .
The statement, shared under the hashtag #Abba_Ebba, offers a raw and unflinching examination of the TPLF’s three-decade rule over Ethiopia and its specific impact on the Oromo people—a period the author describes as inflicting wounds “far worse than a hundred years of Abyssinian elite oppression” .
Thirty Years of Suffering
According to the commentary, the TPLF, operating under the banner of the Ethiopian People’s Revolutionary Democratic Front (EPRDF), controlled Oromia for thirty years, threatening the region from end to end in the name of supporting the Oromo Liberation Front (OLF) while actually enveloping the land in flames of gunfire .
The author describes how the TPLF blocked Oromos from the center, drove them from their country, killed children, and placed mothers upon the corpses of their own offspring in acts of unspeakable cruelty . This “collection of beasts,” as the author characterizes the TPLF, is portrayed as having committed atrocities that have left permanent scars on the Oromo collective consciousness .
“More than a hundred years of oppression by Abyssinian elites, the TPLF targeted the Oromo people for thirty years with historically unforgivable atrocities, using every means available,” the statement reads. “The wound of conscience they inflicted upon us is still unhealed, a scar not yet dried—we carry this unhealed wound with us” .
A Legacy That Lives With Generations
The commentary emphasizes that these historical wounds are not merely past events but living realities carried by the Oromo people. “Generations will not forget—it lives with us, an unerasable historical scar” .
The author draws a powerful analogy: “Yesterday, a snake bit us. Before the pain subsided, because of the foolishness of one and the childishness of another, we let it escape. That same snake, growing fat and multiplying, has returned today to bite us again, to bring us to death” .
Allowing this to happen, the author argues, is worse than foolishness—it is a failure to think of the coming generation. Collaborating with such forces, treating the snake as if it were a towel to be wrapped around one’s neck, represents a profound betrayal of the future .
The Quest for Freedom and Justice
The commentary gives voice to the Oromo people’s longstanding aspirations: “The Oromo people who say ‘I long for freedom, justice has been denied me, I hunger for democracy’—here they are, for nearly 70 years falling and rising in their struggle for freedom” .
Unlike others, the author asserts, Oromos have never sought scraps from anyone’s table. Yet Abyssinian elites have consistently declared, “We are like water and oil with Oromos!” while simultaneously claiming to have created a hybrid “mule” called Ethiopia through fusion with Oromos .
The author questions how, when the constitution grants special rights to Oromos even in Finfinne, there are those who would tear up the document, asking what remains for Oromos. “When will we stand up for ourselves, to protect our borders, to secure our constitutional rights—whose permission do we need to seek?” .
Today, the author notes, people say of Oromos, “They are children of the moment.” But what need has the Oromo of Abyssinian political maneuvering and crumbs?
The Folly of Sacrificing Justice for Peace
The commentary critiques those who urged compromise: “Yesterday, for the sake of peace, we abandoned justice! We forgave what you did publicly! There is no peace without justice” .
Those who stole wealth, whether collectively or individually, who used power to destroy lives, burn forests, displace people, commit inhuman acts in any form—the author insists they must not escape accountability .
Questions are raised about political transitions: “What and who is bringing the transition? From where to where?” The author suggests that those who mocked others for not understanding politics are now seeing the consequences .
What once appeared to some as downhill before them now seems as distant as the sky, transformed into an uphill struggle. “Are you truly not angered as you watch?” the author asks, suggesting that deep regret, not indifference, is the appropriate response .
Historical Memory: The Western Oromo Confederation of 1936
The commentary invokes a crucial but often overlooked chapter of Oromo history: the Western Oromo Confederation of 1936. Before the TPLF was even created, Oromos sent a delegation to the United Nations seeking to govern themselves through confederation .
This historical episode, disrupted by Italy’s five-year colonization of Abyssinia, demonstrates the long-standing Oromo pursuit of self-determination, predating the TPLF’s emergence by decades .
The author cites scholarly work by Ezekiel Gebissa on “The Italian Invasion, the Ethiopian Empire, and Oromo Nationalism: The Significance of the Western Oromo Confederation of 1936,” pointing to a tradition of Oromo political organizing that Abyssinian and Tigrayan narratives have systematically obscured .
Cultural Appropriation: The Heritage of “Weyane”
The commentary also raises questions of cultural appropriation, asking whether the TPLF has forgotten that “Weyane”—the traditional struggle strategy from which the organization derives its name—is actually Oromo heritage from Raya and Rayuma .
This observation, the author explains, is offered to counter any suggestion that Tigrayan or Amhara elites taught Oromos about freedom struggle. The historical record, including scholarship on “Peasant Resistance in Ethiopia: the Case of Weyane” published in the Journal of African History, demonstrates that Oromo traditions of resistance long preceded TPLF organizing .
The Complexity of Recognition
The author acknowledges that the situation is complex—like makeup applied and removed, artificial people appearing before cameras, living under disguise. But the weight of the matter, they emphasize, concerns the supremacy of the people, the formation of the nation, the debt owed to fathers, mothers, and faith .
“Knowledge means grasping the trunk of the tree, not hanging on its branches—hold the branches and you will fall” .
A Warning Unheeded?
The commentary concludes with a stark image: “O TPLF! The one who never says ‘enough’ will spit and continue. ‘Emboor! Emboor!’ (Get away! Get away!) they say to those who hold back and separate—now the flood has reached the neck, asking ‘What has brought my situation?'”
This metaphorical warning suggests that those who ignored calls for restraint and justice now find themselves overwhelmed by consequences of their own making .
Historical Context
The TPLF led the armed struggle that overthrew the Derg regime in 1991 and subsequently dominated Ethiopian politics for nearly three decades until Prime Minister Abiy Ahmed came to power in 2018. During their rule, the TPLF was the dominant force within the EPRDF coalition, controlling the levers of state power and directing security forces that, according to numerous human rights reports, committed widespread abuses against civilians in Oromia and other regions .
The period from 1991 to 2018 saw repeated military campaigns in Oromia, mass arrests of Oromo activists and politicians, and systematic suppression of Oromo political expression. The International Criminal Court’s Office of the Prosecutor noted in 2019 that it had received information regarding alleged crimes against humanity in Ethiopia dating back to 2015, including in Oromia .
Contemporary Relevance
The commentary appears against the backdrop of ongoing tensions in Ethiopia’s post-2018 political transition. While the TPLF was removed from federal power, it retained control over Tigray regional state until the recent Tigray War (2020-2022) dramatically altered the political landscape .
For Oromos, the question of accountability for past abuses remains unresolved. Many Oromo activists and politicians have called for justice for victims of TPLF-era atrocities, even as they navigate complex relationships with other political forces in contemporary Ethiopia .
A Voice for the Unhealed Wound
Abba Ebba’s commentary gives voice to what it describes as an “unhealed wound” in Oromo collective memory—the accumulated trauma of three decades of TPLF rule that compounded more than a century of Abyssinian domination .
The response to the post, shared widely across Oromo social media networks, suggests that these sentiments resonate deeply within the Oromo community. The demand for justice, the insistence on historical memory, and the refusal to accept narratives that minimize Oromo suffering emerge as consistent themes .
As Ethiopia navigates an uncertain political future, with ongoing conflicts in multiple regions and unresolved questions about the country’s constitutional order, voices like Abba Ebba’s serve as reminders that for many Oromos, the past is not past—it is a living wound that demands acknowledgment and, ultimately, healing through justice .
Whether such justice will be achieved, and what form it might take, remains one of the most pressing and unresolved questions in Ethiopian politics. For the Oromo people, as the commentary makes clear, the struggle continues—not only for freedom and democracy in the future but for acknowledgment and accountability for the crimes of the past.
A Call for Security, A Pledge for Protection: Oromia’s Leadership Outlines Commitment After Period of Unrest
A Call for Security, A Pledge for Protection: Oromia’s Leadership Outlines Commitment After Period of Unrest
In a direct address to mounting public concerns, a statement from Oromia’s leadership has acknowledged a sustained period of violence and insecurity, vowing to restore safety as the region’s fundamental priority. The message strikes a resonant chord with communities who have felt vulnerable, explicitly referencing the unresolved trauma of the 2016 Irreechaa tragedy as a pivotal moment of institutional failure.
“A safe nation is the foundation for everything else,” the statement declares, framing security not as a privilege but as the essential bedrock upon which economic prosperity, social development, and personal freedom are built. “Oromians cannot build their lives with confidence if they do not feel secure in their own communities.”
The frank acknowledgment of public anxiety comes after years of reported unrest involving various armed groups, inter-communal clashes, and allegations of state violence. This instability has disrupted livelihoods, deepened social fractures, and fueled a widespread demand for decisive action.
A Four-Pillar Pledge for Action
Moving beyond acknowledgment, the leadership has outlined a four-point action plan, presenting it as an unwavering commitment to its citizens:
- 🔵 Crack down on anti-Oromummaa: A pledge to confront ideologies and actions deemed hostile to Oromo identity, culture, and self-determination.
- 🔵 Tackle violent extremism: A commitment to address radicalization and violence from all sources that threaten civil order.
- 🔵 Take strong action to fight terrorism: A vow to combat groups officially designated as terrorist organizations operating within and across Oromia’s borders.
- 🔵 Secure our borders to protect Oromians: A promise to enhance control over regional boundaries to prevent cross-border incursions and the flow of weapons.
“Protecting Oromians and defending our way of life is a government’s first responsibility,” the statement concludes. “That is the standard we will uphold.”
The Shadow of Irreechaa and the Test of Trust
The explicit mention of the 2016 Irreechaa tragedy is particularly significant. During the annual Oromo thanksgiving festival that year, a deadly stampede and alleged security force actions led to hundreds of deaths, a profound national trauma that has become symbolic of a broken trust between the people and the state. By invoking it, the current statement directly ties its new security pledge to the healing of that historic wound.
The success of this pledge now rests on its translation from rhetoric into tangible, even-handed, and effective action on the ground. Observers and citizens alike will be watching closely to see if these commitments lead to a measurable decrease in violence, the protection of all communities, and the restoration of the confidence needed for Oromians to build their futures without fear. The ultimate test will be whether safety, promised as a foundation, can truly be rebuilt.
“Protecting Oromians and defending our way of life is a government’s first responsibility,” the statement concludes. “That is the standard we will uphold.”
Australia’s Untold Stories: Celebrating Refugee Contributions
Australia’s Untold Stories: New Project Celebrates the Lives and Legacies of Former Refugees
[Advocacy for Oromia] Today launched Australia’s Untold Stories, a powerful digital archive of oral histories from 12 former refugees who have rebuilt their lives and enriched the nation. The project spotlights individuals from diverse backgrounds—including Afghanistan, Bosnia and Herzegovina, Chile, Eritrea, Laos, South Sudan, and Vietnam—as a testament to the resilience and contributions of over a million refugees who have settled in Australia since World War II.
Body Content Structure:
You can structure the main body of your article to include the following sections:
- The Heart of the Project: Briefly explain the “why” behind the project. Emphasize its goal to move beyond statistics and present personal, human narratives of courage, loss, hope, and new beginnings. Mention the format (e.g., video interviews, written narratives) and the goal of preserving these stories for a national audience.
- Introducing the Storytellers: This is the core of your feature. Once you access the project site, select two or three compelling individuals to highlight. For each, provide:
- Name and Origin: (e.g., “Amina, who fled Afghanistan…”).
- A Glimpse of Their Journey: A brief, poignant detail from their story (e.g., the profession they left behind, a moment of danger or hope).
- Their Contribution in Australia: How they rebuilt their life (e.g., founded a community organization, became a nurse, opened a restaurant sharing their culture, raised a family).
- A Powerful Direct Quote: Pull a short, impactful line from their interview that summarizes their experience or perspective. This adds authenticity and emotional depth.
- The Broader Tapestry: Connect these individual stories to the larger historical narrative mentioned in your prompt. Discuss how these 12 stories represent the wider contributions refugees have made to Australian society over eight decades in fields like medicine, cuisine, arts, business, and community life. Acknowledge the role of welcoming communities and settlement support.
- Call to Action and Access: Direct readers clearly to where they can experience the stories. You can use the text you already have: “Through their stories, we reflect on the contributions refugees have made… Watch Australia’s Untold Stories: https://bit.ly/AustraliasUntoldStories“. Consider adding a final reflective sentence on the importance of listening and understanding.
Quotes to Incorporate (add from the videos once you watch them):
- Look for a quote from a project organizer on the vision for the archive.
- Look for 2-3 moving quotes from the featured individuals about their past, their journey, or their life in Australia.
- You could also consider including a brief quote from a historian or community leader on the national significance of such projects (if available on the site or from your own research).
Practical Next Steps:
- Visit the Direct Link: Go to
https://bit.ly/AustraliasUntoldStoriesin your web browser to watch the videos and read the full profiles. - Take Detailed Notes: As you watch, note down the names, key life events, professions, and the most powerful statements from the interviewees.
- Fill in the Template: Use the notes to populate the article structure above with specific, vivid details.
- Add a Relevant Image: If the project page provides promotional images or video stills you have permission to use, include one with your article to make it more engaging.
The Poet Who Spoke for a Continent: Remembering Tsegaye Gabre-Medhin (1936-2006)
Subtitle: Ethiopia’s towering playwright, poet laureate, and pan-African visionary left a legacy that bridged tradition, revolution, and human dignity.
On a February day in 2006, in a Manhattan hospital room far from the highlands of Boda where he was born, the heart of Ethiopian letters ceased to beat. Tsegaye Gabre-Medhin – playwright, poet, pan-Africanist, and keeper of his nation’s conscience – passed away at 69, physically separated from the land he immortalized but spiritually never departed from it.
Tsegaye’s life was a testament to the power of art to shape national identity and awaken continental consciousness. Educated in the wake of Ethiopia’s liberation from Italian occupation, his genius was recognized early. While still a schoolboy, he wrote a play performed before Emperor Haile Selassie—a prophetic beginning for a writer who would spend a lifetime wrestling with the myths, heroes, and soul of his nation.
The Playwright as Patriot and Teacher
Rejecting careers in law and commerce, which he saw as “soul-destroying,” Tsegaye devoted himself to the stage. As a director of Ethiopia’s National Theatre, he became a deliberate pedagogue. He believed his country needed heroes, and through historical dramas like Tewodros and Petros at the Hour, he taught Ethiopians to respect the martyrdom, reform, and resistance that defined their past. Yet his vision was never parochial. His celebrated play The Oda Oak Oracle, a comedy of Ethiopian country life, was performed across eight nations, proving the universal appeal of locally-rooted storytelling.
The Poet as Pan-African Visionary
Tsegaye’s patriotism was expansive, firmly rooted in an Africanist worldview. A friend of Senegal’s President Léopold Sédar Senghor, he engaged deeply with the Négritude movement. His scholarship led him to trace the linguistic and cultural threads linking the Nile Valley civilizations, asserting Ethiopia’s place within a broader African continuum. This vision culminated in 2002 when his poem, calling to “make Africa the tree of life,” was adopted as the anthem of the newly-formed African Union.
The Advocate as Unyielding Conscience
Beyond the stage and page, Tsegaye was a formidable advocate for justice. He campaigned tirelessly for the return of Ethiopia’s looted heritage—the Aksum Obelisk taken by Mussolini and the priceless manuscripts pillaged from Emperor Tewodros’s fortress at Magdala. For him, these were not mere artifacts but fragments of the national soul.
In his later years, his focus broadened to the universal themes of peace and human dignity, earning him international recognition and a place in the United Poets Laureate International.
A Legacy of Unbroken Spirit
Confined to exile by the medical necessity of dialysis, Tsegaye became a spiritual anchor for the diaspora, affectionately known as Blattengetta—the great scholar. His seminal poem, “Prologue to African Conscience,” remains a piercing critique of post-colonial malaise, warning of “luxury and golden chains that free the body and enslave the mind.”
Tsegaye Gabre-Medhin taught us that to look forward, a people must first learn to look deeply into their own past and see themselves within the grand tapestry of their continent. He was not just Ethiopia’s poet laureate; he was Africa’s scribe, a visionary who understood that true freedom lives in the stories we tell, the history we reclaim, and the conscience we dare to awaken.
Galatoomaa, Blattengetta. Your footprints in time are indelible.
Urgent Action: Halt Ethiopia TPS Termination Now
FOR IMMEDIATE RELEASE
URGENT PETITION: HUMANITARIAN GROUPS PLEA FOR LAST-MINUTE HALT TO ETHIOPIA TPS TERMINATION
With just 48 hours remaining before a critical deportation protection expires, the Oromia Support Group (OSG) is issuing a global call to action. A petition on Change.org, directed at Secretary of Homeland Security Kristi Noem, demands the immediate rescission of the decision to terminate Temporary Protected Status (TPS) for nationals of Ethiopia, including the Oromo people.
The termination, set for February 13, will revoke the legal right of approximately 2,200 Ethiopians to live and work in the United States. The Department of Homeland Security (DHS) decision, announced last year, concludes that conditions in Ethiopia—a country grappling with recent conflict, severe drought, and ongoing human rights concerns—no longer warrant temporary humanitarian protection.
“This decision implies Ethiopia is now a safe place to deport people to, which contradicts the reality on the ground,” said Dr. Trevor Trueman, Chair of the Oromia Support Group. “We are in a race against time to prevent the return of individuals to a situation of extreme peril.”
The petition explicitly holds Secretary Noem, who oversees U.S. Immigration and Customs Enforcement (ICE), accountable. It references controversial ICE actions, alleging the agency has “detained thousands of immigrants, including children, in hostile detention centres many hundreds of miles from their homes, families, and legal representatives.” The petition frames the appeal as a chance for the public to “register disapproval of the actions of the DHS, including ICE.”
Dr. Trueman specifically addressed potential concerns about the petition’s organizer, the Ethiopian American Association. He emphasized it is a young, non-partisan organization with no nationalistic bias within Ethiopia. “Unlike other similarly-named organisations, it does not exhibit an anti-Oromo bias,” he stated, noting that its President, Aga Ambissa Ayana, is a former Oromo refugee himself, whom Trueman met in Nairobi in 2010 prior to his resettlement in the U.S.
Advocates warn that without TPS, beneficiaries will face imminent deportation to a country still recovering from a devastating civil war and facing severe humanitarian crises in several regions, including Oromia. The termination affects those who have built lives, families, and careers in the U.S., often for several years.
The Petition can be found here: https://www.change.org/…/protect-tps-holders-of…
About the Oromia Support Group:
The OSG is a UK-based advocacy organization focused on human rights and political issues concerning the Oromo people of Ethiopia.
Contact: Dr. Trevor Trueman, Chair, Oromia Support Group.
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Note to Editors: The DHS has stated the termination is based on a thorough assessment of country conditions. Requests for comment from the Department of Homeland Security on this specific petition were not immediately returned.
Gedu Andargachew: To Abiy Ahmed: Regarding Statements Made in Parliament
Press Release
February 5, 2026
To: His Excellency Prime Minister Abiy Ahmed
From: Gedu Andargachew
Subject: Regarding Statements Made in Parliament Referencing My Name Your Excellency,
On February 3, 2026, during the address you delivered before Parliament, you spoke about the causes of the disagreement between Ethiopia and Eritrea and, in doing so, cited my name as a witness. I became aware of this through a video clip that was recorded and shared with me.
As you yourself noted in that speech, such matters should be properly documented for the historical record. For this reason, and without adding to or subtracting from the facts, your remarks compel me, in good conscience, to clarify the truth as I know it.
1. From my side, I had no intention of offering public commentary on matters related to Eritrea–Ethiopia relations. I hold the view that the history between these two sister countries has been marked by deep bitterness and therefore requires exceptional care and responsibility. For this reason, I had decided to remain silent about what I know.
From the outset of the war in Tigray until it was halted by the Pretoria Agreement, there was hardly a moment when the Eritrean army was not fighting alongside the Ethiopian National Defense Forces. Moreover, when Tigrayan forces advanced into the Amhara region in the summer of 2021, the Eritrean army operated as far as the vicinity of Debre Tabor.
The Ethiopian National Defense Forces and the Eritrean army ceased joint military operations only after the ceasefire announced under the Pretoria Agreement. Until then, they functioned effectively as a single force. If any distinction existed, it was that during the lull following the second phase of the war, after Tigrayan forces withdrew from the Amhara region, Eritrean commanders were not included when Ethiopian commanders were highly promoted.
2. After such widespread destruction, I expected that you would seek forgiveness from both the people of Tigray and the people of Ethiopia. Instead, when I observed the issue being presented in a distorted manner, I chose to respond only to the specific matter you raised.
The devastation inflicted during the war in Tigray by all parties involved, was so severe that it has left the people of Tigray struggling to survive. Attempting to absolve oneself by assigning responsibility exclusively to one party does not remove legal, political, or moral accountability. On the contrary, it prevents the country from learning the necessary lessons to avoid similar tragedies in the future.
In truth, during that war, the people of Tigray had no government or political force that stood firmly by their side. The limited support they received came from a small number of Ethiopian political figures, international organizations, and certain foreign governments. This is an uncomfortable but accurate account of our recent national history.
3. Had you sought to repair your severely damaged relationship with the people of Tigray, I would have been among those who welcomed such an effort. Instead, you showed no sign of remorse for past mistakes and attempted to deflect responsibility for the massive loss of life, destruction of property, social fragmentation, and the country’s existential crisis by shifting blame to others.
This deeply alarmed me. It appears that you are attempting to manufacture a new crisis at a time when the country is already overwhelmed by instability. While you and your administration bear primary responsibility for the disasters suffered by our people, you consistently attribute these failures to external conspiracies.
The war in Tigray, the atrocities being committed against the Amhara people, the protracted war in Oromia, the violence in Benishangul, the recent conflict in Gambella, and numerous other crises across the country are, in my view, primarily the result of your weak governance and the mistaken belief that political survival requires perpetual conflict.
4. With this context in mind, I now address the specific claim you made in Parliament concerning my alleged role as your envoy to Eritrea.
Your assertion that I was serving as Minister of Foreign Affairs after the outbreak of the war in Tigray, and that I was sent to Eritrea as your messenger regarding crimes committed against the people of Tigray, is entirely false. It is a complete fabrication. I stepped down from my position as Minister of Foreign Affairs within days of the outbreak of the war, something you could not have forgotten.
Unless this misrepresentation is intended to manufacture justification for future harm to the country and its people, my tenure as Foreign Minister and my later trip to Eritrea are entirely unrelated.
5. You further called upon me to serve as a witness to support your claim that you sent me to Eritrea with a message stating, “Do not harm my people,” in reference to the suffering of civilians in Tigray. In this matter, too, you have committed a serious error.
Because the truth as I know it is fundamentally different, I cannot serve as a credible witness for such a claim. If you seek a witness whose testimony contradicts the facts, you would need to look elsewhere.
If I were to speak honestly about your true attitude toward the people of Tigray, it would differ greatly from what you have stated publicly. One of the issues that most angered you during the war was the mere act of raising concerns about abuses committed against the people of Tigray.
I recall, from my own experience, a meeting of the Executive Committee convened to celebrate what was described as the defeat of the TPLF within three weeks and the capture of Mekelle. An assessment was presented stating that the people of Tigray had largely remained neutral, viewing both the attack on the Northern Command and the military response as equally problematic.
Based on this assessment, I cautioned that efforts must be made to calm the population, prevent lawlessness, restrain victorious forces from abusing civilians, rapidly establish civilian administration, and allow the region to be governed by its own people. Otherwise, I warned, mistreatment would only revive support for the TPLF.
Although you appeared to accept this view during the meeting, you later summoned me privately and expressed a very different perspective. You stated:
“Gedu, do not think the Tigrayans can recover from this defeat and rise again. We have crushed them so they will not rise. People keep saying ‘the people of Tigray, the people of Tigray.’ Who are the people of Tigray above? We have broken them so they will not rise again. We will break them even further. The Tigray we once knew will never return.”
Subsequently, when international pressure mounted to negotiate with the Tigrayan forces, you publicly stated that the strategy was to gradually render Tigray ineffective. In my view, this accurately reflects your true attitude toward the people of Tigray.
6. The only element of your parliamentary remarks that contains a partial truth concerns my trip to Eritrea. Although I cannot recall the exact date, in early January 2021 you sent me, accompanied by a Foreign Ministry official, to deliver a message to President Isaias Afwerki. I arrived in Asmara the following day and returned shortly thereafter.
The message consisted of three points:
1. Conveying congratulations to President Isaias on the joint success of the coordinated military operation against the TPLF.
2. Expressing gratitude to the Eritrean government and people for receiving members of the Northern Command and providing support that enabled their recovery and counteroffensive.
3. Warning that supporters of the TPLF and foreign actors opposed to Eritrea–Ethiopia relations were conducting a widespread campaign accusing both of us of human rights violations, which could expose us to serious accountability, and that we should remain vigilant and take coordinated action.
After receiving these instructions, I raised one question: given that we had publicly declared the war over and the international community was demanding the withdrawal of Eritrean forces from Ethiopia/ Tigray, why not we formally request such a withdrawal?
You explicitly instructed me not to raise this issue under any circumstances. I complied and carried out the mission. No message whatsoever concerning the suffering of the people of Tigray was conveyed. At the time, your sole concern was the potential consequences of human rights allegations, not the suffering of civilians at all.
Upon arrival in Asmara, we met President Isaias and delivered the message. There was no disagreement regarding its contents. When the issue of human rights allegations was raised, President Isaias responded that both sides should exercise caution and issue appropriate instructions, adding that there remained further work to be done based on his prior agreement with you.
I have no knowledge of the details of any such agreement. After concluding the discussion, we returned to Addis Ababa. The following day, I called and reported to you that the meeting had been positive and that President Isaias had emphasized caution regarding human rights allegations. That concluded our exchange.
This is the truth as I know it.
Respectfully,
Gedu Andargachew
A Scholar Immortal: Prof. Asmerom Legesse’s Legacy Lives in the Hearts of a Nation
5 February 2026 – Across the globe, from the halls of academia to the living rooms of the diaspora, the Oromo community is united in a chorus of grief and profound gratitude. The passing of Professor Asmerom Legesse at the age of 94 is not merely the loss of a preeminent scholar; it is, as countless tributes attest, the departure of a cherished friend, a fearless intellectual warrior, and an adopted son whose life’s work became the definitive voice for Oromo history and democratic heritage.
The outpouring of personal reflections paints a vivid portrait of a man whose impact was both global and deeply intimate. Olaansaa Waaqumaa recalls a brief conversation seven years ago, where the professor’s conviction was unwavering. “Yes! It is absolutely possible,” he declared when asked if the Gadaa system could serve as a modern administrative framework. “The scholars and new generation must take this mantle, think critically about it, and bridge it with modern governance,” he advised, passing the torch to future generations.
This personal mentorship extended through his work. Scholar Luba Cheru notes how Professor Legesse’s 1973 seminal text, Gada: Three Approaches to the Study of African Society, became an indispensable guide for her own decade-long research on the Irreecha festival. She reflects, “I never met him in person, but his work filled my mind.”
Ituu T. Soorii frames his legacy as an act of courageous resistance against historical erasure. “When the Ethiopian empire tried to erase Oromo existence, Professor Asmarom rose with courage to proclaim the undeniable truth,” they write, adding a poignant vision: “One day, in a free Oromiyaa, his statues will rise—not out of charity, but out of eternal gratitude.” Similarly, Habtamu Tesfaye Gemechu had earlier praised him as the scholar who shattered the conspiracy to obscure Oromo history, “revealing the naked truth of the Oromo to the world.”
Echoing this sentiment, Dejene Bikila calls him a “monumental figure” who served as a “bridge connecting the ancient wisdom of the Oromo people to the modern world.” This notion of the professor as a bridge is powerfully affirmed by Yadesa Bojia, who poses a defining question: “Did you ever meet an anthropologist… whose integrity was so deeply shaped by the culture and heritage he studied that the people he wrote about came to see him as one of their own? That is the story of Professor Asmerom Legesse.”
Formal institutions have also affirmed his unparalleled role. The Oromo Studies Association (OSA), which hosted him as a keynote speaker, stated his work “fundamentally reshaped the global understanding of African democracy.” Advocacy for Oromia and The Oromia Culture and Tourism Bureau hailed him as a “steadfast guardian” of Oromo culture, whose research was vital for UNESCO’s 2016 inscription of the Gadaa system as Intangible Cultural Heritage.
Binimos Shemalis reiterates that his “groundbreaking and foundational work… moved [Oromo studies] beyond colonial-era misrepresentations.” Scholar Tokuma Chala Sarbesa details how his book Oromo Democracy: An Indigenous African Political System proved the Gadaa system was a sophisticated framework of law, power, and public participation, providing a “strong foundation for the Oromo people’s struggle for identity, freedom, and democracy.”
The most recent and significant political tribute came from Shimelis Abdisa, President of the Oromia Regional State, who stated, “The loss of a scholar like Prof. Asmarom Legesse is a great damage to our people. His voice has been a lasting institution among our people.” He affirmed that the professor’s seminal work proved democratic governance originated within the Oromo people long before it was sought from elsewhere.
Amidst the grief, voices like Leencoo Miidhaqsaa Badhaadhaa offer a philosophical perspective, noting the professor lived a full 94 years and achieved greatness in life. “He died a good death,” they write, suggesting the community should honor him not just with sorrow, but by learning from and adopting his teachings.
As Seenaa G-D Jimjimo eloquently summarizes, “His scholarship leaves behind not just a legacy for one community, but a gift to humanity.” While the physical presence of this “real giant,” as Anwar Kelil calls him, is gone, the consensus is clear: the intellectual and moral bridge he built is unshakable. His legacy, as Barii Milkeessaa simply states, ensures that while “the world has lost a great scholar… the Oromo people have lost a great sibling.”
Advocacy for Oromia 