Ethiopia Revokes Addis Standard’s License in Latest Blow to Independent Media

Authorities silence critical voice as crackdown on press freedom intensifies ahead of June elections

ADDIS ABABA — The Ethiopian Media Authority (EMA) has revoked the online media registration certificate of Addis Standard, one of the country’s most respected independent news outlets, effective February 24, 2026, in a move that press freedom advocates condemn as part of a widening crackdown on independent journalism.

The decision strips Addis Standard of its legal recognition to operate in Ethiopia, citing alleged “repeated violations of media ethics, national laws, and the country’s national interests,” though the Authority’s statement did not specify which reports or actions formed the basis of the decision.

A History of Targeting Independent Media

Addis Standard, established in 2011 as a monthly magazine and published in Afaan Oromo, Amharic, and English, has faced repeated government harassment over the years. The outlet discontinued its print edition in October 2016 in response to censorship, continuing online only, before resuming monthly print editions in 2018.

The latest revocation follows a pattern of escalating pressure on independent media:

  • April 2025: Ethiopian police raided Addis Standard’s office and the home of a senior staff member, detaining three managers for several hours and confiscating laptops, phones, and data storage equipment. The Committee to Protect Journalists (CPJ) expressed “grave concerns about potential misuse of sensitive data” following the raids.
  • June 2021: During the Tigray war, the EMA suspended Addis Standard, accusing it of advancing the agenda of what it described as a “terrorist group”. CPJ condemned the move, noting that Addis Standard “has been an important source of critical reporting and commentary on Ethiopia”.
  • November 2020: Police arrested Medihane Ekubamichael, then product editor at Addis Standard, accusing him of attempting to “dismantle the constitution through violence”.

Editor-in-Chief Rejects Allegations

Responding to the EMA’s announcement, Yonas Kedir, Editor-in-Chief of Addis Standard publications, categorically rejected the Authority’s claims, stating the outlet had never received any formal notices of violations.

“The claim that Addis Standard received repeated notices is factually incorrect. At no point has the Ethiopian Media Authority formally notified Addis Standard newsroom of any prior violations or enforcement actions,” he said.

The publisher, JAKENN Publishing PLC, is reviewing legal options to protect its rights and ensure due process is upheld.

Broader Crackdown on Press Freedom

Addis Standard’s license revocation is not an isolated incident but part of a broader pattern of repression against independent media in Ethiopia, particularly as the country approaches national elections scheduled for June 2026.

Recent actions against media outlets include:

  • Wazema Radio (January 2026): The EMA compelled Wazema Media to surrender its operating license, accusing the outlet of reporting contrary to “national interest” and lacking balance. The station has continued publishing content from abroad.
  • Reuters (February 2026): The government declined to renew accreditation for three Addis Ababa-based Reuters journalists and withdrew the outlet’s accreditation to cover the African Union Summit, days after Reuters published an investigative report alleging Ethiopia hosts a training camp for Sudan’s Rapid Support Forces (RSF).
  • Deutsche Welle (October 2025): The EMA suspended several correspondents working for Deutsche Welle. While most were later reinstated in December, two remain permanently suspended.
  • Tesfalem Waldyes (June 2025-present): The founder of Ethiopia Insider remains detained despite a court ordering his release and bail being posted, in what CPJ calls “the Ethiopian government’s disregard for judicial processes and press freedom”.

From Hope to Retrenchment

The crackdown represents a dramatic reversal from the promise of Prime Minister Abiy Ahmed’s early years in power. In May 2019, addressing UNESCO’s World Press Freedom Day in Addis Ababa, Abiy declared a decisive break with Ethiopia’s repressive past, stating: “A democratic Ethiopia cannot be materialized if individuals are imprisoned for generating and sharing their ideas responsibly”.

His government opened more than 200 blocked websites, freed imprisoned journalists, allowed exiled media to return, and initiated reforms of laws long criticized for stifling expression.

Nearly seven years later, that horizon has receded. Ethiopia now ranks 145th out of 180 countries in the 2025 Reporters Without Borders World Press Freedom Index, falling for the first time into the “very serious” category. The Committee to Protect Journalists counts 12 journalists behind bars in Ethiopia, putting it among the worst countries in Africa for jailing journalists.

Legal Architecture of Control

The legal framework governing media has shifted away from the reform spirit of 2019. Amendments to the Media Proclamation in 2025 shifted critical oversight powers from the legislature to the executive, weakening the EMA’s independence in practice.

Meanwhile, the Hate Speech and Disinformation Prevention Proclamation (1185/2020) remain dangerously vague, with undefined terms such as “falsehood,” “hate,” and “national interest” deployed to enable selective enforcement. It is within this legal gray zone that outlets like Addis Standard and Wazema become most vulnerable—not through transparent judicial processes, but through administrative decree.

The Ethiopian Human Rights Commission (EHRC), a state-appointed constitutional body, has formally recommended further revisions to media laws, citing persistent structural flaws.

Election Concerns

The crackdown comes at a particularly sensitive time, as Ethiopia prepares for national elections in June 2026. Candidate registration and campaign activities are currently underway, raising concerns among media observers about the operating environment for independent journalism.

The National Election Board of Ethiopia (NEBE) now requires media organizations to sign a mandatory oath as a condition for accreditation, attaching legal liability for alleged “misinformation” directly to editorial leadership. Critics argue this transforms accreditation into a loyalty test, institutionalizing self-censorship and recasting election coverage from a public duty into a controlled privilege.

As one Addis Standard editorial noted: “Journalism ethics cannot be governed through compulsory oaths; they must be safeguarded through independence, due process, and constitutional protection”.

International Condemnation

International press freedom organizations have condemned Ethiopia’s escalating repression of independent media. Muthoki Mumo, CPJ’s Africa Program Coordinator, called the revocation of Reuters’ credentials “the latest in a troubling pattern of repressive regulatory action against international and independent press in Ethiopia”.

On World Press Freedom Day in 2025, 14 diplomatic missions in Addis Ababa issued a joint statement warning of a shrinking media and civic space, stressing that a free, pluralistic press is indispensable to democracy and social cohesion, particularly ahead of national elections.

The Stakes for Oromo Media and Voices

For Oromo media and those covering Oromo issues, the crackdown carries particular significance. Independent media have been essential platforms for amplifying Oromo voices, documenting human rights abuses, and providing counter-narratives to state-controlled discourse.

Addis Standard’s publication in Afaan Oromo, alongside Amharic and English, made it accessible to Oromo readers seeking news and analysis in their mother tongue. Its silencing represents another closure of space for Oromo expression and information access.

Looking Forward

As Addis Standard reviews its legal options and considers next steps, the broader question remains whether Ethiopia will reverse course on press freedom or continue its trajectory toward increasing repression.

The contradiction is stark: international partners, from Germany and the European Union to multiple diplomatic missions, warn that peace, partnership, and credible elections cannot endure without an open media environment. Yet domestically, legal ambiguity, bureaucratic obstruction, and administrative punishment steadily entrench the opposite trajectory.

For independent media operating in Ethiopia, the message from authorities is increasingly clear: critical journalism will not be tolerated. And for the Ethiopian people, access to information—essential for informed citizenship and meaningful democratic participation—grows ever more constrained.

As one Addis Standard editorial concluded: “Press freedom is not ornamental. It is central to transparency, accountability, and democratic legitimacy. Treating it as a privilege to be withdrawn in the name of ‘national interest’ undermines not only journalists, but the credibility of the political order itself” .

Media is independent. It works to bring out the truth of the people that has been suppressed. The Ethiopian government is silencing the voice of the people, especially when the suppressed truth of oppressed nations is heard—this threatens independent media freedom. It is a major problem for the political and media space when the government intensifies its pressure.

The Importance of Having Heroines and Heroes: Modeling Our Legendary Oromo Leaders

How Oromo traditions of celebrating excellence, bravery, and patriotism shape the struggle for liberation

OROMIA — In every society, heroines and heroes serve as living repositories of collective memory, embodiments of cherished values, and beacons guiding future generations. For the Oromo people, the celebration of heroic figures is not merely a cultural practice but an essential component of maintaining identity, transmitting values, and sustaining the centuries-long struggle for justice and self-determination .

Within the framework of the Gadaa system—one of the world’s oldest indigenous democratic governance structures—the recognition and celebration of excellence has always been central to social and political life. Bravery on the battlefield, patriotism in the face of external threat, deep knowledge of Oromo culture and tradition, and expertise in leadership, organization, and governance were all qualities that earned individuals lasting honor and remembrance .

Recognizing and Celebrating Achievement

The Gadaa system, which UNESCO has recognized as Intangible Cultural Heritage of Humanity, is built upon principles of merit, accountability, and service. Within this framework, those who demonstrated exceptional qualities received public recognition and were elevated as models for others to emulate .

Qualities honored in Gadaa tradition include:

  • Bravery (Goromsa): Courage in defending the community and standing for justice
  • Patriotism (Biyyummaa): Unwavering commitment to the Oromo people and their land
  • Cultural knowledge (Aadaa beekumsa): Deep understanding of Oromo traditions, laws, and history
  • Leadership expertise (Hoogganummaa): Skill in guiding communities, resolving disputes, and making wise decisions
  • Organizational ability (Qindeeffama): Talent for mobilizing people and resources effectively
  • Warfare knowledge (Waraana beekumsa): Strategic and tactical wisdom in defending the nation

These qualities were not abstract ideals but observable characteristics that individuals demonstrated through their actions and service. Communities paid attention, remembered, and passed down stories of exemplary figures from generation to generation.

Rejecting the Leadership of Collaborators

Just as Gadaa tradition celebrates those who uphold its principles, it also provides mechanisms for identifying and rejecting leaders who betray the people’s trust. Central to this is the understanding that not all who seek power deserve to hold it—especially those who have rejected the fundamental principles of Gadaa, Saffu, and social justice .

Saffu, a core Oromo philosophical concept, encompasses the moral order, the proper relationship between humans and the divine, and the ethical framework that governs Oromo society. Leaders who violate Saffu—who place their interests above the community’s, who collaborate with oppressors, who abandon the struggle for justice—forfeit their right to lead, regardless of any formal position they may hold .

The rejection of such leaders is not merely a political act but a moral and spiritual one. It affirms that leadership is not about personal ambition but about service to the people and fidelity to the values that sustain Oromo society. Those who collaborate with systems of domination, who benefit from Oromo oppression while claiming to represent Oromo interests, are recognized for what they are—and rejected accordingly.

Promoting Liberation Knowledge

A crucial dimension of honoring heroines and heroes involves actively promoting what might be called “liberation knowledge” —the wisdom, strategies, and understanding necessary for achieving and maintaining freedom. This requires simultaneously challenging what could be termed “knowledge of domination” —the narratives, ideologies, and assumptions that sustain oppressive systems .

Liberation knowledge includes:

  • Understanding Oromo history from Oromo perspectives, not through the lens of conquerors
  • Preserving and transmitting Gadaa principles and practices
  • Documenting the sacrifices and strategies of past freedom fighters
  • Developing political consciousness and critical analysis of power
  • Building organizational skills and strategic thinking

Knowledge of domination manifests as:

  • Narratives that deny or minimize Oromo suffering and struggle
  • Ideologies that justify Oromo subordination within Ethiopian state structures
  • Educational systems that erase or distort Oromo contributions
  • Media that portrays Oromo resistance as “terrorism” or “instability”
  • Historical accounts written by conquerors rather than the conquered

By actively promoting liberation knowledge and challenging dominating narratives, Oromos honor their heroines and heroes not through passive remembrance but through active continuation of their work. Every Oromo child who learns their true history, every activist who understands the strategies of past struggles, every leader who studies the principles of Gadaa—all are participating in the transmission of liberation knowledge that heroines and heroes died to preserve.

Modeling Our Legendary Oromo Leaders

The call to “model our legendary Oromo leaders” is an invitation to active emulation, not passive admiration. It recognizes that heroines and heroes are not meant to be merely remembered but to be imitated—their qualities studied, their strategies understood, their sacrifices honored through similar commitment in our own contexts .

What does it mean to model legendary Oromo leaders?

For activists today: It means studying how past leaders organized communities, built consciousness, and sustained struggle across generations. It means understanding that liberation is a marathon, not a sprint, and that each generation contributes its chapter to an ongoing story.

For community members: It means embodying the values that heroines and heroes exemplified—courage in speaking truth, commitment to justice, generosity toward fellow Oromos, and unwavering fidelity to the cause.

For young people: It means learning the names and stories of those who came before, understanding that freedom was not given but won through sacrifice, and preparing to take up the struggle in forms suited to their time.

For leaders: It means measuring their performance against the standards of Gadaa—justice, service, accountability, wisdom—and recognizing that true leadership is demonstrated through benefit to the people, not accumulation of personal power.

Heroines: The Often-Unsung Pillars

While much attention focuses on male heroes—partly because historical records have often been kept by men—Oromo tradition also celebrates heroines whose contributions have been equally essential to the survival and flourishing of the Oromo nation .

Within the Siinqee tradition, Oromo women have maintained their own institutions of solidarity, mutual protection, and collective action. Women leaders have organized resistance, preserved culture, sustained families through war and displacement, and transmitted Oromo values to children under the most difficult conditions.

Heroines like those who fed and sheltered liberation fighters, who carried weapons and messages across enemy lines, who organized protests and documented abuses, who raised children to know and love their Oromo identity—these women deserve recognition alongside more publicly celebrated figures. Modeling legendary Oromo leaders means honoring and emulating them as well.

The Struggle Continues

The importance of having heroines and heroes ultimately lies in the future, not the past. Heroines and heroes are not museum pieces to be admired from a distance but living presences whose example continues to shape the struggle. Their stories remind us that others have faced challenges as great as or greater than our own—and have overcome through courage, commitment, and faith.

When we model legendary Oromo leaders, we:

  • Connect ourselves to a centuries-old tradition of resistance
  • Draw strength from those who persevered through worse conditions
  • Learn from their successes and their failures
  • Transmit to the next generation a usable past
  • Affirm that the struggle for Oromo freedom is not a recent invention but an ancestral obligation

Conclusion: Living Legacy

The heroines and heroes of Oromo history are not dead. They live in the songs of protest, in the prayers whispered in churches and mosques, in the dreams of children who grow up knowing their names, in the courage of activists who face down armed security forces, in the determination of elders who continue to teach Gadaa to new generations.

Modeling our legendary Oromo leaders means recognizing that we are not starting from scratch. We stand on the shoulders of giants—women and men who gave everything so that we might live in dignity and freedom. Our task is not to worship them from afar but to continue what they began, to carry forward the struggle in forms suited to our time, and to ensure that future generations will have their own heroines and heroes to model.

As one Oromo elder put it: “Our heroes are still alive, for they live in the hearts and minds of the Oromo people. They live with us in our homes, workplaces, schools, churches, and mosques. When we remember them, when we tell their stories, when we embody their values—they live.”

May we be worthy of those who came before. May we model their courage, their wisdom, and their commitment. May we ensure that the legacy of Oromo heroines and heroes continues through us and through all who come after.

Injifannoon Ummata Oromoo! (Victory to the Oromo People!)

Bokkuu Becomes Oromo Liberation Front (ABO) Official Symbol for 7th Round Elections

Ancient Gadaa symbol of justice, unity, and Oromo sovereignty to lead ABO’s historic electoral participation

FINFINNE — The Oromo Liberation Front (ABO) has officially adopted the Bokkuu as its electoral symbol for the upcoming 7th round national elections, marking a historic moment in the organization’s decades-long struggle for Oromo rights and self-determination.

On February 21, 2026, the National Election Board of Ethiopia (NEBE) formally approved and announced the Bokkuu as the registered symbol under which ABO will contest the elections.

The Bokkuu is far more than a mere electoral logo—it is a sacred cultural symbol representing the authority, sovereignty, and democratic traditions of the Oromo people. Within the Gadaa system, one of the world’s oldest indigenous democratic governance structures, the Bokkuu serves as the ultimate symbol of justice, legitimate governance, and national unity.

A Symbol Rooted in Thousands of Years of Oromo Democracy

In Oromo culture and the Gadaa system, the Bokkuu holds profound significance:

  • Symbol of legitimate authority: The Bokkuu is the scepter carried by elected Gadaa leaders, representing their mandate to govern with justice and wisdom
  • Emblem of justice: It signifies fair and impartial rule, reminding leaders that their authority derives from the people’s consent
  • Marker of unity: The Bokkuu represents the unity of the Oromo nation, transcending clan, regional, and religious divisions
  • Sacred object: It is treated with deep reverence, often consecrated through ceremonies that invoke divine blessing upon the leader and the people
  • Democratic mandate: The transfer of the Bokkuu from one Gadaa class to another every eight years symbolizes peaceful, regular leadership transition—a tradition of democratic governance millennia old

By choosing the Bokkuu as its electoral symbol, ABO is not merely selecting a logo—it is grounding its political project in the deepest traditions of Oromo civilization and asserting continuity between ancient Oromo democracy and contemporary struggles for self-determination.

From Armed Struggle to Peaceful Electoral Politics

ABO’s participation in the 2026 elections represents a significant evolution in the organization’s long history. Since its founding, ABO has been at the forefront of the Oromo liberation struggle, employing various methods—including armed resistance—in the face of successive Ethiopian regimes that denied Oromo rights.

Following the political changes of 2018, ABO leadership returned to the country with a commitment to pursuing the Oromo cause through peaceful, legal, and democratic means. However, the organization faced numerous obstacles that prevented its participation in the 6th round elections.

Now, after overcoming these challenges and completing extensive preparations, ABO has announced its readiness to participate in the 2026 elections for the first time in its history. The adoption of the Bokkuu as its electoral symbol formalizes this commitment and signals to Oromo voters the organization’s dedication to achieving their aspirations through the ballot box.

Sacrifice and Commitment: The Foundation of Participation

In announcing the approved symbol, ABO emphasized that its electoral participation is built upon enormous sacrifice—not only from its members and supporters but from the entire Oromo people. This sacrifice, rooted in unwavering commitment and dedication to ABO’s goals, has brought the organization to this historic moment.

The decision to participate electorally does not represent an abandonment of the struggle but rather its continuation through different means. ABO frames its electoral engagement as the peaceful, legal, and democratic dimension of a broader struggle for Oromo rights, dignity, and self-determination.

The Bokkuu: A Symbol for All Oromos

ABO has clarified that the symbol approved for the elections is specifically the Bokkuu—a variation that carries the same profound cultural significance while serving as a recognizable electoral emblem.

For Oromo voters, the Bokkuu on the ballot will represent:

  • A connection to their ancestral democratic traditions
  • A commitment to justice and fair governance
  • The unity of the Oromo nation across all divisions
  • The legitimate aspiration for self-determination
  • The sacrifices of generations who fought for Oromo rights

As one ABO representative noted: “When Oromo voters see the Bokkuu on their ballot, they will know they are not merely casting a vote—they are reclaiming their heritage, honoring their martyrs, and building their future.”

Historic Context: First Electoral Participation

This election marks ABO’s first formal participation in a national electoral process since its founding. For an organization that has existed for decades, much of that time as an armed liberation movement operating in clandestinity or exile, this transition to electoral politics represents a profound strategic shift.

The decision to participate reflects both changed circumstances within Ethiopia and ABO’s assessment that peaceful, democratic struggle can now advance the Oromo cause in ways that were previously impossible. It also reflects the organization’s confidence that Oromo voters will embrace the Bokkuu as their symbol and ABO as their political home.

Challenges Ahead

Despite the historic nature of this participation, ABO faces significant challenges in the electoral arena. The political landscape remains complex, with multiple actors competing for Oromo votes and various forces potentially opposing ABO’s rise. Questions about electoral fairness, access to media, campaign freedoms, and the treatment of opposition parties remain unresolved.

ABO leaders acknowledge these challenges but express confidence that the Oromo people’s support will carry them forward. As one senior figure stated during recent consultations: “If we are people of truth, our people will never abandon us under any circumstances.”

A Call to the Oromo People

With the Bokkuu now officially registered and approved, ABO calls upon the Oromo people to:

  • Recognize the Bokkuu as their symbol of hope and liberation
  • Support ABO’s electoral campaign through active participation
  • Exercise their democratic rights by voting on election day
  • Protect the integrity of the electoral process
  • Continue the struggle through peaceful, legal means

The message is clear: the Bokkuu has returned. The symbol of ancient Oromo democracy will now carry the aspirations of the Oromo people into the 21st-century political arena.

Conclusion: History in the Making

The approval of the Bokkuu as ABO’s electoral symbol marks a moment of profound historical significance. For the first time, an organization carrying the banner of Oromo liberation will compete in national elections under a symbol that embodies millennia of Oromo democratic tradition.

As Oromo voters prepare to go to the polls, they will find the Bokkuu waiting for them—a reminder of who they are, where they come from, and what they deserve. In that symbol, they will see not merely a political party’s logo but the face of their ancestors, the voice of their martyrs, and the hope of their children.

Bokkuu ABO — The symbol of Oromo justice, unity, and liberation.

Injifannoon Ummata Oromoo! (Victory to the Oromo People!)

Oromo Liberation Front Consults Members on Current Situation and 7th Round Elections

Leadership emphasizes unity, grassroots organizing, and unwavering commitment to the Oromo cause

FINFINNE, Gullallee — The Oromo Liberation Front (ABO) convened a significant consultative meeting with its members on February 21, 2026, at its headquarters in Gullallee to discuss the current political situation and the upcoming 7th round elections. The gathering brought together Qondaaltota (junior leaders), Dabballoota (cadres), and general membership for extensive deliberations on the path forward.

The meeting was led by senior OLF leader Jaal Abdii Raggaasaa and GS-ABO member Jaal Gammachiis Tolasa, who guided discussions on the organization’s electoral strategy, organizational strengthening, and continued commitment to the Oromo people’s aspirations.

Building Oromia: A Task Without Geographic Boundaries

Addressing members, Jaal Abdii Raggaasaa emphasized that the work of building Oromia and the Oromo nation extends beyond Ethiopia’s borders. He noted that OLF has been engaged in building Oromo consciousness and organization both inside Oromia and throughout the diaspora—wherever Oromos reside.

“Our foundational organizing must begin at the grassroots level, starting from the village,” Abdii stated, emphasizing that organic community-based organizing remains essential to lasting political change.

He stressed that the Oromo people, having been organized and mobilized, must now struggle for their rights with even greater unity than before—rallying under the banner of their organization to achieve their aspirations.

The Nature of Struggle: Strength Through Commitment

Reflecting on the inevitable fluctuations of liberation movements, Abdii acknowledged that any organization engaged in struggle experiences periods of strength and periods of weakness. However, he emphasized that these fluctuations are ultimately determined by the commitment and determination of the organization’s members.

“Some individuals enter the organization (Irbuu) but then exploit it—seeking personal benefit rather than serving the people’s cause. When such people exist, it is they themselves who suffer the consequences, not ABO and not others,” he explained.

Abdii further noted that throughout ABO’s history, the organization has built individuals, educated them about its goals and vision, and brought them into the struggle. Even among those who entered the organization and then exploited it, he observed that none have succeeded—only those who remained committed have prevailed.

“For those who adopt ABO’s goals and vision and then exploit the organization—the struggle of ABO is a struggle of blood and bone. Even God will hold them accountable. They will not succeed.”

Integrity and Moral Responsibility

The senior leader emphasized that all members must uphold the moral integrity of the organization, carrying forward its goals and vision in a manner that builds the Oromo people and the nation .

“If we are people of truth, our people will never abandon us under any circumstances,” Abdii declared. “But if we are people of falsehood, even if we hold something, we will lose it. Therefore, if we do not believe in truth, we should abandon the struggle—but we must not build the people with lies.”

He stressed that when ABO struggles with pure truth on its side, its victory will be immense and far-reaching. “When we march with truth, when we struggle for justice, we not only build the people easily—we also build ourselves within the structures of government. Therefore, let us speak only truth to our people.”

Seizing the Moment: The 7th Round Elections

Participants in the meeting shared perspectives on the upcoming elections, emphasizing that this is an opportunity that must be seized. Members stressed that supporting ABO through these challenging times and utilizing available opportunities is not merely a matter of preference but an obligation for all members. Therefore, everyone must work diligently for the upcoming 7th round elections .

OLF: The Center of Oromo Peace

Jaal Yaasoo Kabbabaa Hordofa, another OLF official, emphasized that “OLF is the center of Oromo peace,” and that the Oromo people must strengthen their resolve.

Regarding electoral participation, Yaasoo noted that if any organization has enabled Oromo participation in elections, and if OLF participates this year, it will mark the first and largest chapter in Oromo electoral history. Therefore, the Oromo people must seize this opportunity, exercise their rights, and fulfill their responsibilities.

Reflecting on the nature of the struggle, Yaasoo added: “In the struggle ABO is waging, even if we face extinction—if we are reduced to just one person—we must speak as ABO. We must not hide ourselves. We may face extinction, but we must not retreat into silence.”

A Legacy of Sacrifice, A Future of Commitment

Jaal Keeriyaa Ibraahim echoed these sentiments, emphasizing that an organization that has reached this point through enormous sacrifice cannot now retreat into silence. Regarding the upcoming 7th round elections, she called on members to dedicate themselves fully and work without hesitation .

“OLF’s struggle has always been a struggle of self-reliance,” Keeriyaa emphasized. “As long as the Oromo people exist, our organization need not struggle. Just as it has relied on itself in the past and trusted its people, today it relies on our people. Therefore, we members must work diligently to strengthen it.”

Conclusion: The Work Continues

The consultative meeting at Gullallee reaffirmed OLF’s commitment to the Oromo people’s struggle for self-determination, dignity, and democratic rights. With the 7th round elections approaching, the organization is mobilizing its members and supporters to participate actively while maintaining the integrity and moral clarity that have defined its decades-long struggle.

As members departed the headquarters, the message was clear: OLF remains the center of Oromo peace, the voice of Oromo aspiration, and the organizational home for those committed to the liberation struggle. The work continues—with truth as its foundation, sacrifice as its currency, and victory as its destiny.

ABO haa waaru! (Long live OLF!)
Injifannoon Ummata Oromoo! (Victory to the Oromo people!)

The Backbone of the Struggle: Oromo Women’s Indispensable Role in the Oromo Liberation Front (OLF/ABO)

For decades, Oromo women have served as pillars of the liberation movement, from the battlefield to political organizing, paying the ultimate price for freedom

OROMIA/INTERNATIONAL — For generations, the Oromo people’s struggle for self-determination has been sustained by the courage, sacrifice, and unwavering commitment of its women. Within the Oromo Liberation Front (ABO), Oromo women have stood as “utubaa cimaa” —strong pillars—whose contributions have shaped every facet of the liberation movement .

From the armed struggle to political organizing, from those imprisoned and killed to those who preserved culture and identity, Oromo women have paid an enormous sacrifice. Their role has been not merely supportive but foundational—the very backbone upon which the struggle has been built .

Here are the key dimensions of Oromo women’s indispensable role within the Oromo Liberation Front .


1. Logistics and Combat Support: The Hidden Pillars

Long before they were visible as fighters, Oromo women served as the silent infrastructure of the liberation struggle. Operating in conditions of extreme danger, they undertook critical logistics and support roles that made armed resistance possible .

Women served as:

  • Providers and nurturers for liberation fighters (WBO), ensuring they were fed, clothed, and cared for while operating in the bush
  • Harborers and protectors, hiding freedom fighters in their homes at tremendous personal risk
  • Couriers and intelligence operatives, transporting weapons, supplies, and vital information across enemy lines
  • Lookouts and early warning systems, alerting fighters to approaching government forces

These roles carried immense danger. Women caught supporting the liberation struggle faced torture, imprisonment, rape, and death. Yet they continued, understanding that their courage sustained the fighters who carried the armed struggle forward .


2. Armed Struggle and Military Leadership

As the liberation movement evolved, Oromo women moved from support roles to direct participation in armed combat. Many women joined the guerrilla forces (WBO), serving as fighters and commanders who stood shoulder to shoulder with their male counterparts .

In the armed struggle, women:

  • Received military training and participated in combat operations
  • Served as unit leaders and commanders, directing operations
  • Endured the same harsh conditions, long marches, and constant danger as male fighters
  • Inspired their communities through visible courage and sacrifice

The presence of women fighters challenged not only the oppressive Ethiopian state but also traditional gender norms within Oromo society itself. By taking up arms for their people’s freedom, Oromo women demonstrated that liberation could not be achieved without them—and that their place in the struggle was not peripheral but central .


3. Political Organizing and Unity Building

Beyond the battlefield, Oromo women played crucial roles in building and sustaining the political infrastructure of the liberation movement. They understood that military struggle alone could not achieve liberation—that political consciousness, organization, and unity were equally essential .

Women’s political contributions included:

  • Membership organizing, recruiting new supporters and expanding the movement’s reach
  • Mass mobilization, inspiring communities to support the liberation cause
  • Unity building, bridging divisions and fostering solidarity across clans, regions, and religious communities
  • Political education, teaching Oromo history, language, and political consciousness

These organizing efforts often took place under constant surveillance and threat. Women organizers risked arrest, torture, and death simply for gathering people to discuss Oromo rights. Yet they persisted, building the political foundation upon which the armed struggle depended .


4. The Qeerroo and Popular Resistance: Leading the Peaceful Uprising

In more recent years, Oromo women have been at the forefront of the Qeerroo Bilisummaa Oromoo (Oromo Youth Liberation Movement) and the peaceful resistance that shook Ethiopia beginning in 2014. The struggle against land grabbing, political marginalization, and cultural suppression saw Oromo women emerge as visible and courageous leaders .

In this phase, women:

  • Led and participated in mass protests demanding equality and justice
  • Organized resistance networks using traditional social structures and modern technology
  • Faced security forces with extraordinary courage, often at the front lines of demonstrations
  • Sustained the movement through years of brutal crackdowns

The 2014-2018 protests that ultimately reshaped Ethiopian politics were sustained in significant part by Oromo women’s courage and determination. They marched, they organized, they documented abuses, and they refused to be silenced—even as bullets flew and tear gas filled the streets .


5. Sacrifice and Resilience: Surviving Imprisonment, Torture, and Loss

The price Oromo women have paid for their commitment to liberation is incalculable. Countless women have endured:

  • Imprisonment for their political activities, often under brutal conditions
  • Torture designed to break their spirit and force betrayal of comrades
  • Rape used systematically as a weapon of war and intimidation
  • Displacement from their homes and communities
  • Loss of husbands, children, parents, and siblings killed in the struggle
  • Witnessing the destruction of their communities and the suffering of their people

Yet remarkably, women emerged from these horrors not broken but strengthened in their resolve. Their resilience—the ability to endure unspeakable suffering and continue the struggle—has inspired generations and demonstrated that the Oromo people cannot be crushed .

As one veteran woman fighter reflected: “They took everything from us—our homes, our families, our bodies. But they could not take our commitment to freedom. That remained. That will always remain.”


6. Guardians of Culture and Identity: The Siinqee Tradition

Perhaps uniquely, Oromo women’s contribution to the liberation struggle has included the preservation and deployment of specifically female cultural traditions. Central to this is the Siinqee system—a traditional institution of women’s solidarity, mutual protection, and collective action that predates the modern liberation movement by centuries .

Through Siinqee, Oromo women have:

  • Preserved cultural practices and knowledge passed down through generations
  • Created spaces for women’s political organizing outside male-dominated structures
  • Deployed traditional forms of protest and pressure that carry deep cultural authority
  • Maintained Oromo identity and values even under conditions of extreme repression
  • Passed Oromo language, history, and traditions to children when formal education was denied

The Siinqee tradition has proven remarkably adaptable, serving as both a cultural anchor and a tool for contemporary political organizing. It represents the deep roots of Oromo women’s resistance—roots that extend far beyond the modern liberation movement into the very foundations of Oromo society .


The Legacy Continues

Oromo women were the backbone of the Oromo liberation struggle. They remain so today. From the battlefields of the armed struggle to the streets of mass protests, from prison cells to political organizing meetings, from refugee camps to diaspora advocacy networks—Oromo women continue to carry the struggle forward .

Their contributions have not always received the recognition they deserve. Histories written by men sometimes minimize or overlook women’s roles. The sacrifices of women fighters and organizers have been less documented than those of their male counterparts. But the truth remains: without Oromo women, there would be no Oromo liberation movement.

As the Oromo people continue their journey toward self-determination and dignity, they do so standing on the shoulders of the women who came before—women who fed fighters, carried weapons, organized communities, endured torture, preserved culture, and refused to give up hope.

Honoring the Fallen, Supporting the Living

Among the countless Oromo women who have given their lives for freedom, many names are known—and many more are known only to those who loved them. Women fighters killed in combat. Women activists tortured to death in prisons. Women organizers disappeared and never found. Women refugees who died in exile, far from the homeland they loved.

The Oromo Liberation Front affirms its commitment to honoring these fallen heroines and supporting the women who continue the struggle today. Their sacrifices must never be forgotten. Their contributions must never be minimized. Their courage must continue to inspire.

ABO recognizes that without Oromo women, there is no liberation. Without Oromo women, there is no future. Without Oromo women, Oromia cannot be free.

May the struggle continue. May the women who carry it be honored. May Oromia be free.


This feature is dedicated to the countless Oromo women—known and unknown, living and departed—whose courage, sacrifice, and unwavering commitment have sustained the Oromo liberation struggle across generations. You are the backbone. You are the heart. You are the reason freedom remains alive.

Dabballee: The First Grade of the Gadaa System, Where Oromo Leadership Begins

Understanding the foundational stage of one of the world’s oldest democratic governance systems

OROMIA, Ethiopia — In the rich tapestry of Oromo governance and culture, the Gadaa system stands as a remarkable indigenous democratic institution that has regulated the political, social, and religious life of the Oromo people for centuries. Recognized by UNESCO as Intangible Cultural Heritage of Humanity, this sophisticated system operates on an eight-year cycle, with leadership roles rotating among five distinct parties or grades .

At the very foundation of this system lies the first grade: Dabballee. The name itself carries profound meaning—it is the stage at which the journey toward leadership, responsibility, and community service begins .

Understanding Gadaa: A Brief Overview

Before exploring Dabballee, it is essential to understand the broader Gadaa system. This indigenous institution divides society into five age-based classes (known as Gogessa or Shanacha), each progressing through various grades over their lifetime. Leadership positions rotate every eight years between these classes, ensuring no single group holds power permanently and that governance remains participatory and accountable .

The system encompasses not only political leadership but also social organization, legal frameworks, cultural practices, and religious ceremonies. It is, in essence, the comprehensive framework through which Oromo society has traditionally organized itself .

Dabballee: The Foundational Grade

Dabballee represents the first grade in the Gadaa ladder, typically encompassing boys from birth until approximately eight years of age . During this stage, children are initiated into the Gadaa system through ceremonies that mark their formal entry into the Oromo social structure.

Key characteristics of the Dabballee grade:

  • Age range: Typically from birth to approximately 8 years of age
  • Status: Initiates who have entered the Gadaa system but have not yet assumed responsibilities
  • Symbolic significance: Represents purity, potential, and the future of the Oromo nation
  • Cultural education: Children in this grade begin learning Oromo traditions, language, and values

Ceremonies and Traditions

The entry into Dabballee is marked by important ceremonies that vary somewhat across different Oromo communities but share core elements. These rituals typically involve:

  • The blessing of children by elders (Hayyoota)
  • The symbolic marking of the child’s entry into the Gadaa structure
  • Community gatherings that reinforce collective responsibility for raising the next generation
  • Prayers for the children’s health, wisdom, and future contributions to the Oromo people

Elders play a crucial role in these ceremonies, passing on blessings and wisdom to the youngest members of the community. The involvement of elders underscores the intergenerational nature of the Gadaa system—knowledge and tradition flow from those who have completed the cycle to those just beginning their journey.

The Journey Through Gadaa Grades

From Dabballee, individuals progress through subsequent grades as they age, each with distinct responsibilities and privileges:

GradeApproximate AgeRole and Responsibilities
Dabballee0-8 yearsInitial entry into system; cultural learning
Follee/Gamme8-16 yearsContinued education; assisting elders
Qoondala16-24 yearsJunior warriors; community service
Kuusaa24-32 yearsSenior warriors; beginning of leadership training
Raaba Doorii32-40 yearsJunior leadership; council participation
Gadaa40-48 yearsSupreme leadership; governing the nation
Yuba I-III48-72+ yearsAdvisory roles; blessing and guiding

Each stage builds upon the one before, with Dabballee providing the essential foundation upon which all later development rests.

Cultural Significance

The Dabballee grade embodies several core Oromo values:

Continuity: By initiating children into the system from birth, Oromo society ensures that each new generation inherits the cultural and political traditions of those who came before. Dabballee represents the unbroken chain linking ancestors to descendants.

Collective responsibility: The community’s role in raising and initiating children reflects the Oromo principle that children belong not only to their biological parents but to the entire community. The proverb “Ijoolleen keenya ijoolluma keenya” (Children are our children) captures this ethos.

Potential and promise: Dabballee children represent the future of the Oromo nation. The community invests in them, blesses them, and hopes that they will grow to lead with wisdom and integrity.

Equality: All Oromo children, regardless of family background, enter the Gadaa system through Dabballee. This foundational equality reflects the democratic principles that characterize the system at all levels.

Contemporary Relevance

While the full Gadaa system operates most comprehensively in certain Oromo communities, particularly among the Borana and Guji, its principles and grades—including Dabballee—continue to shape Oromo identity and values even among those living in urban areas or diaspora .

For Oromos worldwide, understanding grades like Dabballee provides connection to cultural roots and a framework for thinking about human development, leadership, and community responsibility. The system’s emphasis on age-based progression and regular leadership rotation offers insights that remain relevant for contemporary governance discussions.

Dabballee and Oromo Identity

The first grade of the Gadaa system holds special significance for Oromo identity formation. It is at this stage that children first learn who they are as Oromos—their language, their history, their responsibilities to community, and their place within a vast social structure that spans generations.

For Oromo communities in the diaspora, maintaining awareness of the Dabballee grade and its meaning helps preserve cultural continuity across geographic distance. Parents who may never have participated in formal Gadaa ceremonies themselves still invoke its principles and values in raising their children.

A UNESCO-Recognized Heritage

UNESCO’s 2016 inscription of the Gadaa system on the Representative List of the Intangible Cultural Heritage of Humanity brought international attention to this remarkable indigenous institution . The recognition highlighted not only the system’s sophistication but also its continuing relevance for contemporary discussions about democratic governance, intergenerational equity, and cultural preservation.

Within this recognized heritage, Dabballee holds a special place as the entry point—the grade through which every Oromo who participates in the system must pass, and the stage at which the values and traditions of Gadaa are first instilled.

Conclusion

Dabballee, the first grade of the Gadaa system, represents far more than an age category. It embodies the Oromo people’s commitment to raising children with intention, their belief in the potential of each new generation, and their understanding that leadership is not born but developed over time through careful preparation and community support.

As the Oromo people continue to navigate the challenges of the 21st century—in Ethiopia and across the global diaspora—the wisdom embedded in the Gadaa system, beginning with Dabballee, offers guidance. It reminds us that strong communities invest in their youngest members, that leadership requires lifelong preparation, and that the future depends on how we raise and honor our children today.

Dabballee—where the journey begins, and where the future of Oromia takes its first steps.

Honoring Community Support: Guji Attire Gifted in Southern Oromia

Recognition reflects deep appreciation for meaningful contributions to community development and cultural preservation

SOUTHERN OROMIA — In a heartfelt testament to the power of dedicated support, an individual whose contributions have significantly advanced operations in Southern Oromia has been honored with the prestigious gift of traditional Guji cultural clothing—a mark of outstanding respect and recognition from the local community .

Over the past six months, this meaningful supporter has played a vital role in various initiatives across Southern Oromia, earning not only the gratitude but also the deep admiration of those whose lives have been touched by their efforts. The recognition ceremony, marked by the presentation of exquisite Guji cultural attire, symbolized the community’s acknowledgment of contributions that go beyond material assistance to embrace genuine partnership and respect.

A Legacy of Cultural Appreciation

The Guji people, part of the larger Oromo nation, have a rich cultural heritage expressed through distinctive traditional clothing, ceremonies, and social structures. The presentation of Guji cultural clothes to a non-Guji or diaspora supporter represents far more than a ceremonial gesture—it signifies full acceptance, deep gratitude, and the honoring of someone who has demonstrated unwavering commitment to the community’s wellbeing .

Traditional Guji attire is characterized by vibrant colors, intricate patterns, and symbolic elements that carry deep cultural meaning. The clothing is typically reserved for elders, leaders, and those who have earned the community’s highest respect through years of service or exceptional contribution. Bestowing such attire upon a supporter reflects the community’s judgment that this individual has earned a place of honor within their social fabric.

Six Months of Meaningful Support

The achievements recognized span a six-month period during which the supporter contributed significantly to Southern Oromia operations. While specific operational details may remain confidential due to the sensitive nature of work in the region, the impact has been substantial enough to warrant this extraordinary recognition.

Community members and colleagues describe the supporter’s approach as characterized by:

  • Genuine partnership: Working alongside local communities rather than imposing external solutions
  • Cultural respect: Taking time to understand and honor local traditions and values
  • Sustainable impact: Focusing on initiatives that create lasting benefits rather than temporary relief
  • Humility: Approaching support as a learning opportunity and privilege rather than charity

One local elder noted: “This is not someone who came to teach us or to save us. This is someone who came to walk with us, to learn from us, and to help us achieve what we already knew we needed. That is why we honor them today.”

The Significance of Cultural Recognition

In Oromo and particularly Guji tradition, clothing carries profound symbolic weight. The act of presenting traditional attire to an outsider or returnee represents a form of adoption—a declaration that this person is no longer a visitor or supporter but has become part of the community in a deep and lasting way .

For the recipient, wearing the Guji cultural clothes represents both an honor and a responsibility. It signifies that they are now expected to continue their support with even greater commitment, to serve as an ambassador for Guji and Oromo culture, and to maintain the relationships they have built over these six months.

Outstanding Respect: What It Means

The phrase “outstanding respect” in the recognition is not casual language. In Oromo society, respect (kabaja) is carefully calibrated and deliberately expressed. Outstanding respect—the kind that warrants ceremonial recognition and the gift of cultural clothing—is reserved for those who have demonstrated exceptional character, commitment, and contribution .

For this supporter, the respect shown reflects multiple dimensions of their engagement:

  • Respect for the people: Treating community members with dignity and genuine care
  • Respect for culture: Approaching traditions with humility and willingness to learn
  • Respect for struggle: Understanding and honoring the historical and ongoing challenges facing the Oromo people
  • Respect for partnership: Working as an equal rather than a savior

Community Response

The recognition ceremony drew community members from across Southern Oromia, including elders, local leaders, youth representatives, and women’s group organizers. Many spoke of the supporter’s willingness to listen, to learn, and to adapt their support based on community feedback.

One community member shared: “We have seen many people come to help. Some bring money and leave. Some bring ideas and tell us what to do. This one brought themselves—their time, their attention, their heart. They asked us what we needed and then helped us get it. That is why we honor them today.”

Another added: “The clothes we gave are not just cloth. They are our history, our identity, our love. When we put these clothes on someone, we are saying: you are one of us now. You belong to us, and we belong to you.”

Looking Forward

As this supporter enters the next phase of their engagement with Southern Oromia, they do so carrying both the honor of recognition and the responsibility it entails. The Guji cultural clothes they received are not merely a reward for past achievement but a call to continued commitment.

For the broader community, this recognition serves as a model of what meaningful partnership can look like: rooted in respect, sustained over time, and focused on genuine collaboration rather than top-down assistance.

A Message to Supporters Everywhere

The story of this recognition carries a message for all who seek to support communities in need: that the most meaningful contributions are those made with humility, cultural respect, and genuine partnership. It reminds us that communities are not merely recipients of aid but active agents in their own development, and that those who approach them as equals will find themselves welcomed not just as supporters but as family.

As one elder concluded: “May this story encourage others to come to us the same way—with open hearts, willing ears, and hands ready to work alongside us. That is how real change happens. That is how we all become family.”

Congratulations to the honored supporter. May your work continue, and may the bonds formed over these six months deepen and flourish in the years ahead.

Harmonizing Oromo Culture and Orthodox Faith During Lent

Abba Saamu’eel Jabeessaa emphasizes harmony between culture, identity, and religious observance during Great Lent

UNITED STATES — The Oromo people must live in harmony with their culture, identity, and faith, a prominent priest of the Ethiopian Orthodox Tewahedo Church has declared during a special interview with OMN. Abba Saamu’eel Jabeessaa, a globally recognized spiritual leader, made the remarks while discussing the observance of the Great Lent (Sooma Guddicha) among Orthodox faithful in the United States .

Speaking during an interview with Oromia Media Network (OMN), Abba Saamu’eel addressed the intersection of Oromo cultural identity and Orthodox Christian practice, emphasizing that the two are not mutually exclusive but can—and should—coexist harmoniously .

Observing Great Lent in America

The priest confirmed that followers of the Orthodox faith in the United States are actively observing the Great Lent, a period of fasting, prayer, and spiritual reflection leading to Easter. He noted that the faithful are celebrating the season with unity and devotion .

“When we honor this holy season, we do so by integrating our culture, values, and faith together,” Abba Saamu’eel stated. “The teachings of the church and the cultural identity of the Oromo people are not in opposition. They can walk together” .

Culture and Church Teaching: Finding Common Ground

Addressing questions about the relationship between Oromo cultural traditions and Orthodox Christian teachings, Abba Saamu’eel emphasized that there is no inherent conflict between the two. He noted that Oromo cultural values and church teachings can complement one another when properly understood .

However, he also acknowledged ongoing challenges within the Ethiopian Orthodox Tewahedo Church, particularly regarding the suppression of ethnic identity, culture, and language. He pointed out that some within the church continue to prioritize religious identity over ethnic identity, promoting a model that diminishes the cultural distinctiveness of Ethiopia’s diverse peoples .

“The problem of poor governance within the church—where religious identity is used to suppress the identity of nations and nationalities—must stop,” Abba Saamu’eel declared .

A Call to Good Works During Lent

The priest also used the occasion to remind the faithful of their spiritual obligations during the holy season. He emphasized that Lent is not merely about abstaining from food but about actively doing good works, helping those in need, and turning away from sin .

“During this fasting period, the community must engage in good deeds, support the needy, and pass the time in righteousness,” he urged .

Oromo Identity in the Diaspora

Abba Saamu’eel’s remarks carry particular significance for Oromo Orthodox Christians in the diaspora, who navigate questions of identity, faith, and cultural preservation in multicultural societies like the United States. For many, the challenge is maintaining both Oromo cultural identity and Orthodox Christian faith while living far from their homeland.

His message—that the two can coexist harmoniously—offers reassurance to Oromo faithful seeking to honor both their heritage and their religion without compromising either.

Broader Context: Identity and Faith in the Ethiopian Orthodox Church

The priest’s comments touch on a long-standing tension within the Ethiopian Orthodox Tewahedo Church, which encompasses diverse ethnic communities including Oromo, Amhara, Tigrayan, and many others. Historically, the church has been criticized by some for promoting Amhara cultural dominance and suppressing other ethnic identities .

Abba Saamu’eel’s acknowledgment of this problem—and his call for it to stop—represents a significant intervention from a prominent religious leader. His words suggest growing recognition within church circles that true unity requires respect for diversity, not its erasure .

A Message of Hope and Integration

For Oromo Orthodox Christians observing Great Lent in the United States and around the world, Abba Saamu’eel’s message offers both validation and guidance: validation that their cultural identity matters, and guidance on how to integrate it faithfully with their religious practice.

As one observer noted, the priest’s remarks affirm that “Oromo culture and Orthodox faith are not enemies. They are partners in shaping a people who know who they are and Whose they are.”

Looking Forward

As the Great Lent continues toward its conclusion with Easter celebrations, Abba Saamu’eel’s words will likely resonate throughout Oromo Orthodox communities in the diaspora and beyond. His call for harmony between culture and faith, his acknowledgment of past failures to respect ethnic identity, and his emphasis on good works during the holy season provide a framework for faithful observance that honors both heritage and religion.

In a world where identity questions grow increasingly complex, his message is clear: you do not have to choose between being Oromo and being Orthodox. You can be both—fully, faithfully, and with integrity.

10 Ways to Support Your Colleagues Experiencing Illness

A workplace guide to compassionate support during health challenges

WORKPLACE — Illness comes for all of us eventually—whether our own or someone we love. For the colleague facing a serious diagnosis, undergoing treatment, or caring for a sick family member, the workplace can feel like an additional burden or a lifeline of normalcy and support .

Serious illness disrupts every aspect of life: physical capacity, emotional stability, financial security, and sense of identity. At work, colleagues may worry about job security, struggle with reduced energy, feel isolated from team activities, or fear being seen as a burden .

Yet the workplace also offers unique opportunities for support. Supportive colleagues can provide practical help, emotional connection, and a sense of belonging that counteracts the isolation illness often brings .

Here are ten ways to support colleagues experiencing illness—whether their own or a family member’s.


1. Acknowledge the Situation Early and Honestly

When you learn a colleague is facing illness, the first and most important step is acknowledgment. Silence, even when motivated by fear of intrusion, can feel like abandonment.

How to acknowledge:

  • Reach out as soon as you learn of their situation
  • Keep it simple and sincere: “I heard about your diagnosis. I’m so sorry you’re going through this.”
  • Express care without demanding details: “I’m thinking of you and here to support however I can.”
  • If you don’t know details, that’s fine: “I heard you’ve been dealing with some health challenges. I just want you to know I care.”

What to avoid:

  • Waiting so long that they wonder why no one said anything
  • Pretending you haven’t noticed changes in their appearance or availability
  • Overwhelming them with your own emotions or stories about others with similar illnesses
  • Demanding information they may not want to share

Early acknowledgment communicates that they’re seen and valued, and that their struggle doesn’t have to be hidden .

2. Ask What They Need—And Mean It

Well-meaning colleagues often say, “Let me know if you need anything,” and ill colleagues rarely do. Specific, repeated offers are more likely to be accepted.

Better ways to ask:

  • “I’m going to the grocery store after work—can I pick up a few things for you?”
  • “Would it help if I covered the morning meeting for you next week?”
  • “I’d like to bring lunch on Thursday. Are there foods you’re able to eat right now?”
  • “What’s the hardest part of your day right now? Maybe I could help with that.”
  • “I have some time this weekend—would you like company or help with anything around the house?”

What to keep in mind:

  • Needs change as illness progresses—check in regularly
  • Some days they’ll need practical help; other days just company
  • Be specific about what you’re offering so they don’t have to invent tasks
  • Follow through reliably if they do accept help

The goal is to reduce their burden of asking while providing meaningful support .

3. Respect Their Privacy and Boundaries

Illness involves intimate details—diagnoses, treatment side effects, emotional struggles—that colleagues may or may not want to share. Respecting boundaries builds trust.

How to respect boundaries:

  • Let them control what they share and with whom
  • Don’t pressure for medical details or updates
  • If they share something, keep it confidential unless they’ve authorized sharing
  • Ask “Is it okay if I let others know how you’re doing?” before updating the team
  • Accept gracefully if they decline offers of help or prefer not to discuss their situation

Signs you may be overstepping:

  • They seem uncomfortable when you ask about their health
  • They give vague answers and change the subject
  • They’ve asked others not to discuss their situation
  • They’ve stopped sharing updates after previous conversations

Trust their lead. Your role is to follow, not direct .

4. Offer Practical Workplace Accommodations

Illness affects work capacity in countless ways: energy fluctuates, concentration wavers, medical appointments disrupt schedules, side effects interfere with functioning. Practical accommodations can make work possible when it might otherwise be impossible.

Workplace adjustments to advocate for:

  • Flexible hours to accommodate treatment schedules and energy levels
  • Remote work options when attending the office is difficult
  • Reduced workload or temporary reassignment of demanding projects
  • Permission to rest during the day if needed
  • Extended deadlines for non-urgent work
  • Private space for medication, rest, or emotional moments
  • Understanding around memory lapses or concentration difficulties

How colleagues can help:

  • Offer to cover tasks during treatment periods
  • Check in about workload: “Would it help if I took over that report for you?”
  • Advocate with managers for reasonable accommodations
  • Don’t keep score about who’s doing what—illness is temporary

When workplaces accommodate illness, they retain valuable employees and demonstrate that people matter more than productivity .

5. Maintain Connection and Inclusion

Illness is isolating. Medical appointments replace social activities. Energy for connection dwindles. Colleagues, unsure what to say, may unintentionally withdraw. Maintaining connection—on the ill person’s terms—counters this isolation.

Ways to maintain connection:

  • Continue including them in team communications and social invitations
  • Send occasional check-ins that require no response: “Thinking of you today.”
  • Visit if they’re open to it and it’s safe (ask first, respect if they decline)
  • Remember that connection can take many forms—text, call, card, brief visit
  • When they’re on leave, keep them loosely connected to workplace news if they want

During treatment absence:

  • Send occasional updates about work (only if they want them)
  • Share funny stories or positive team news
  • Let them know they’re missed
  • Don’t pressure them to respond or engage

For caregivers supporting ill family members, similar principles apply—they need connection too, though their situation differs .

6. Be Patient with Fluctuations and Limitations

Illness rarely follows a predictable path. Good days and bad days alternate. Energy that seems fine one day may disappear the next. Patience through these fluctuations is essential.

What patience looks like:

  • Not keeping score: “But you seemed fine yesterday.”
  • Understanding that visible improvement doesn’t mean full recovery
  • Accepting that they may need to cancel plans or step away suddenly
  • Trusting they’re doing their best with what they have each day
  • Avoiding comments about their appearance or energy level

What to avoid:

  • Impatience with cancelled commitments or reduced availability
  • Assumptions about what they “should” be able to do based on appearance
  • Comparisons to others with similar conditions
  • Pressure to “push through” when they need rest

Patience communicates that you value them as a person, not just for their productivity .

7. Support Them Through Different Phases

Illness has phases—diagnosis, treatment, recovery, possible recurrence, and for some, end of life. Each phase brings different needs and challenges.

Diagnosis phase:

  • Shock and information overwhelm are common
  • Practical help with understanding options and navigating systems may help
  • Emotional support without pressure for decisions

Treatment phase:

  • Energy is often lowest; side effects may be challenging
  • Practical help with daily tasks matters most
  • Flexible work accommodations are essential
  • Visits may be welcome or overwhelming—ask

Recovery/remission phase:

  • “Getting back to normal” is harder than expected
  • Fatigue may persist; cognitive effects may linger
  • Fear of recurrence is common
  • Support adjusting to post-treatment life helps

Caregiver phase (if supporting ill family member):

  • Their own health may suffer from stress and neglect
  • Practical help with caregiving tasks can relieve burden
  • Emotional support and respite matter enormously
  • Workplace flexibility is equally essential

Advanced illness phase:

  • Priorities may shift toward comfort and connection
  • Practical help with legacy projects, financial matters
  • Respect for their choices about work involvement
  • Compassionate presence without expectation

Understanding where someone is in their illness journey helps you offer appropriate support .

8. Remember the Caregivers

When a colleague is caring for an ill family member—child, partner, parent—they face their own challenges. Caregivers often neglect their own needs while supporting someone they love.

How caregivers may struggle:

  • Exhaustion from physical and emotional demands
  • Financial stress from medical costs or reduced work
  • Isolation as social life contracts
  • Anxiety about their loved one’s condition
  • Guilt about any attention to their own needs
  • Work disruptions from appointments and emergencies

How to support caregivers:

  • Acknowledge their situation: “I know caring for your mother must be so demanding. How are you holding up?”
  • Offer practical help that gives them respite: “I could sit with your father for a few hours Saturday so you can have a break.”
  • Be understanding about work disruptions
  • Include them in social invitations without pressure
  • Remember that their loved one’s illness affects them too

Caregivers need support as much as those who are ill—sometimes more, because no one thinks to offer it .

9. Respect Their Identity Beyond Illness

Illness can consume identity. Colleagues can help by remembering and honoring the whole person—not just their patient status.

How to honor whole identity:

  • Talk about non-illness topics: work, hobbies, family, current events
  • Share normal workplace conversations and humor
  • Ask about their interests, not just their health
  • Remember their professional contributions and expertise
  • Include them in decisions and projects (appropriately)

What to avoid:

  • Every conversation starting with “How are you feeling?”
  • Treating them as fragile or incapable
  • Defining them by their diagnosis
  • Excluding them from professional opportunities

People with illness are still people—with personalities, expertise, humor, and dreams. Remembering this preserves dignity .

10. Advocate for Systemic Workplace Support

Individual support matters, but systemic change creates environments where ill employees and caregivers can thrive.

Workplace policies that help:

  • Adequate sick leave that doesn’t force choice between health and income
  • Family and medical leave for those caring for ill relatives
  • Flexible work arrangements as standard options
  • Return-to-work programs after extended medical leave
  • EAP services with adequate counseling sessions
  • Disability accommodations that are easy to access
  • Health insurance that provides meaningful coverage

Advocacy actions:

  • Learn your workplace’s policies and suggest improvements
  • Support colleagues in requesting accommodations
  • Challenge cultures that equate presenteeism with commitment
  • Encourage leadership to model work-life balance
  • Share resources and information with affected colleagues

When workplaces support illness well, everyone benefits—because illness touches everyone eventually .


What to Avoid: Well-Intentioned but Harmful Responses

Avoid minimizing: “At least it’s treatable.” (Dismisses their very real fear and struggle.)

Avoid toxic positivity: “Stay positive! Mind over matter!” (Can feel like pressure to perform cheerfulness.)

Avoid comparing: “My aunt had that and she was fine.” (Every case is different; comparisons help no one.)

Avoid advice-giving: “Have you tried this diet/doctor/supplement?” (Unless you’re their doctor, keep advice to yourself.)

Avoid disappearing: Pulling away because you’re uncomfortable. (They notice, and it hurts.)

Avoid making it about you: “I know exactly how you feel.” (You don’t—even similar illnesses are experienced differently.)

Avoid pity: Pity diminishes; compassion connects. Treat them with the same respect you always have.

Supporting Yourself While Supporting Others

Supporting an ill colleague takes emotional energy. You may confront your own fears about illness, mortality, and loss. You may feel helpless or overwhelmed. These feelings are normal.

Take care of yourself by:

  • Setting boundaries that protect your own wellbeing
  • Seeking support from others when you need it
  • Accepting that you can’t fix everything
  • Taking breaks when you need them
  • Remembering that your colleague has many supporters; you don’t have to be everything

The Gift of Showing Up

Supporting a colleague through illness is not about having the right words or solving their problems. It’s about showing up—consistently, respectfully, and humanly—and staying present through whatever comes.

As one cancer survivor reflected: “The colleagues who helped most weren’t the ones who said profound things or brought elaborate meals. They were the ones who kept treating me like me—who asked about my treatment but also about my kids, who included me in lunch invitations even when I couldn’t come, who said ‘I’m glad you’re here’ on the days I made it in. They couldn’t cure me, but they made sure I wasn’t alone.”

In showing up for ill colleagues, we do more than support individuals—we build workplaces where humanity comes first, where health challenges are met with compassion rather than silence, and where no one has to face illness alone.

If you’re supporting an ill colleague, remember to care for yourself too. Supporting others through illness takes emotional energy. Reach out to your own supports, set boundaries where needed, and seek guidance when you’re unsure. You matter too.

10 Ways to Support Your Colleagues Experiencing Death and Grief

A workplace guide to compassionate presence during life’s most difficult moments

WORKPLACE — Grief is universal, yet it remains one of the most uncomfortable topics in workplace settings. When a colleague loses a loved one, we want to help but often don’t know how. We fear saying the wrong thing, intruding on private pain, or making things worse. So we say nothing—and our silence, however well-intentioned, can feel like abandonment .

The workplace presents unique challenges for grievers. While home may offer space to fall apart, work demands professionalism, productivity, and emotional regulation. Colleagues who were friends may suddenly seem distant. The expectation to “get back to normal” can feel impossible when normal has been permanently altered .

Yet the workplace also offers unique opportunities for support. For many grievers, work provides structure, purpose, and social connection when everything else feels chaotic. Supportive colleagues can make the difference between isolation and feeling held by community during life’s hardest moments .

Here are ten ways to support colleagues experiencing death and grief—from the immediate aftermath through the long journey of mourning.


1. Acknowledge the Loss Immediately and Sincerely

The worst thing you can do is say nothing. Silence, even when motivated by fear of intrusion, communicates that their loss doesn’t matter or that you don’t care.

What to do:

  • Reach out as soon as you learn of the loss
  • A simple acknowledgment is enough: “I was so sorry to hear about your mother. I’m thinking of you.”
  • Send a card, email, or message—written words can be reread when spoken ones are forgotten
  • If you didn’t know the person who died, it’s still appropriate to acknowledge their colleague’s loss

What to say:

  • “I’m so sorry for your loss.”
  • “I can’t imagine what you’re going through, but I’m here for you.”
  • “Your [father/sister/friend] meant so much to you—I know this is devastating.”
  • No need for lengthy statements. Sincerity matters more than eloquence.

What to avoid:

  • Waiting until they return to work to acknowledge the loss (they’ll wonder why no one reached out)
  • Pretending nothing happened
  • Overly elaborate expressions that draw attention to your discomfort rather than their pain

Acknowledgment is the foundation upon which all other support is built .

2. Show Up, Even When You Feel Helpless

Many people avoid grievers because they don’t know what to say or do. But presence matters more than words. You don’t need to have the perfect response—you just need to show up.

Ways to show up:

  • Attend the funeral or memorial service if appropriate and welcomed
  • Send flowers or a donation to a cause meaningful to the deceased or griever
  • Bring food to their home (check dietary preferences first)
  • Offer to help with practical tasks: walking the dog, picking up children, grocery shopping
  • Sit with them in silence if they don’t want to talk
  • Send periodic texts that require no response: “Thinking of you today.”

Remember:

  • Grief is isolating. Your presence—even clumsy, imperfect presence—reminds them they’re not alone.
  • Many people disappear after the funeral. Showing up in the weeks and months after matters even more.
  • Small, consistent gestures accumulate into a sense of being held by community .

3. Support Practical Workplace Accommodations

Grief affects concentration, energy, memory, and emotional regulation—all essential for most jobs. Practical workplace accommodations can make the difference between barely surviving and having space to mourn.

Workplace adjustments to advocate for:

  • Flexible hours to attend appointments, manage estate matters, or simply rest when grief is overwhelming
  • Reduced workload or temporary reassignment of demanding projects
  • Permission to work from home on particularly difficult days
  • Understanding around memory lapses, difficulty concentrating, or emotional moments
  • Extended deadlines where possible
  • Privacy when they need to step away

How colleagues can help:

  • Offer to cover meetings or tasks without being asked
  • Check in about workload: “Would it help if I took over the Johnson project for a few weeks?”
  • Don’t keep score about who’s doing what—grief is not a permanent state
  • Advocate with managers for reasonable accommodations

The goal is not to coddle but to recognize that grief temporarily disables in ways that require accommodation, just as physical illness would .

4. Listen Without Trying to Fix

Grief cannot be fixed. It must be witnessed. Your role is not to solve their pain but to sit beside them in it.

How to listen:

  • Ask open questions: “Would you like to talk about [the person who died]?”
  • Follow their lead—some days they’ll want to share memories, other days they’ll want distraction
  • Allow silence—grievers often need space to gather themselves
  • Resist the urge to offer solutions or silver linings
  • Accept expressions of anger, despair, or numbness without trying to talk them out of these feelings

What not to say:

  • “They’re in a better place.” (You don’t know what the griever believes.)
  • “At least they lived a long life.” (Long doesn’t mean long enough.)
  • “Everything happens for a reason.” (This can feel cruel to someone drowning in senseless loss.)
  • “You’re so strong.” (This can pressure them to hide their struggles.)
  • “Let me know if you need anything.” (Vague offers rarely get taken up—specific offers help more.)

Instead, say: “I’m here to listen however you need. Whatever you’re feeling is okay.”

5. Remember and Acknowledge Significant Dates

Grief doesn’t end after the funeral. It resurfaces on anniversaries, holidays, and ordinary days that suddenly become extraordinary in their absence.

Dates to remember:

  • The anniversary of the death
  • The deceased’s birthday
  • Holidays (first ones without the person are especially hard)
  • The griever’s own birthday or other personal milestones
  • The anniversary of the funeral or memorial

How to acknowledge:

  • Mark your calendar and reach out on or before these dates
  • Send a simple message: “Thinking of you today. Remembering your father with you.”
  • Offer specific support: “Would you like company on that day, or would you prefer space?”
  • Don’t assume they want to be distracted—some want to sit with their grief
  • Ask if they’d like to share memories or if they’d rather not talk about it

These small recognitions communicate that you remember what they carry, even when the world has moved on .

6. Respect Individual and Cultural Differences in Grieving

Grief is not one-size-fits-all. Cultural background, religious beliefs, family traditions, and individual personality all shape how people mourn. Support means honoring their way, not imposing yours.

Cultural considerations:

  • Different cultures have different mourning periods, rituals, and expectations
  • Some cultures emphasize public expression of grief; others value private mourning
  • Religious beliefs shape views on death, the afterlife, and appropriate mourning practices
  • Funeral and memorial customs vary widely—ask about what to expect if you’re attending

Individual differences:

  • Some people want to talk about their loss; others need distraction
  • Grief duration varies—there’s no “normal” timeline
  • Some return to work quickly; others need extended leave
  • Grief may resurface unexpectedly, even years later

How to respect differences:

  • Ask: “What would be most helpful to you right now?”
  • Follow their lead rather than imposing your assumptions
  • Don’t judge their grief expression against your expectations
  • Educate yourself about cultural practices if you’re supporting someone from a different background
  • When in doubt, ask respectfully: “I want to support you in ways that honor your traditions. Can you help me understand what would be appropriate?”

Support that respects individual and cultural differences is support that truly helps .

7. Maintain Connection Over the Long Term

The first weeks after a death bring an outpouring of support. Cards arrive. Meals appear. Calls come. Then gradually, life returns to normal for everyone except the griever, whose normal has been permanently altered.

Long-term support matters:

  • Check in months after the death, not just immediately
  • Continue mentioning the person who died—grievers often feel others have forgotten
  • Acknowledge that grief changes but doesn’t end
  • Be patient with ongoing struggles—grief can affect functioning for years
  • Don’t expect them to “be over it” by any particular timeline

Ways to stay connected:

  • Periodic messages: “Thinking of you and your mom today.”
  • Share memories when they occur to you: “I just heard this song and remembered how much your brother loved it.”
  • Include them in social invitations while understanding they may decline
  • Remember that grief can be isolating—your ongoing presence counters that

Long-term support communicates that their loss—and they themselves—still matter .

8. Be Patient with Grief’s Unpredictability

Grief is not linear. It doesn’t progress neatly through stages toward resolution. It surges and recedes unpredictably, triggered by songs, smells, dates, or nothing at all.

What unpredictability looks like:

  • Good days and terrible days with no apparent pattern
  • Sudden tears in meetings or over seemingly trivial things
  • Difficulty concentrating even on routine tasks
  • Anger or irritability that seems disproportionate
  • Withdrawal from social interactions they previously enjoyed
  • Moments of joy followed by crashes of guilt about feeling joy

How to respond:

  • Don’t take emotional reactions personally
  • Offer grace without comment: “Take whatever time you need.”
  • Create space for them to step away when overwhelmed
  • Don’t track their progress or expect steady improvement
  • Trust that they’re doing the best they can with what they have

Patience in the face of grief’s unpredictability is a profound form of support .

9. Offer Specific, Practical Help

“Well-meaning people often say, ‘Let me know if you need anything,’ and grieving people often don’t know what they need or can’t bring themselves to ask,” notes grief expert Megan Devine. Specific offers are easier to accept.

Specific offers that help:

  • “I’m going to the grocery store—can I pick up a few things for you?”
  • “I can cover your shift on Tuesday if you need the day off.”
  • “I’d like to bring dinner on Thursday. Are there foods you especially like or need to avoid?”
  • “I have time to review that report for you if you’re struggling to focus.”
  • “Would it help if I drove you to the cemetery on the anniversary?”

Practical workplace help:

  • Offer to take notes in meetings they need to attend
  • Help prioritize their workload when everything feels overwhelming
  • Remind them of deadlines they might forget
  • Protect them from unnecessary workplace demands or gossip
  • Advocate with management for continued accommodations

Specific offers remove the burden of asking while providing tangible support .

10. Advocate for Grief-Inclusive Workplace Policies

Individual support matters, but systemic change creates environments where grievers can mourn without fear of professional consequences.

Workplace policies that support grievers:

  • Bereavement leave that acknowledges grief extends beyond immediate funeral arrangements
  • Flexible return-to-work options (phased returns, temporary reduced hours)
  • Clear protocols for notifying colleagues of a death and appropriate responses
  • Training for managers on supporting grieving employees
  • Access to EAP counseling beyond the standard few sessions
  • Accommodation policies that include grief-related needs
  • Culture that doesn’t penalize emotional expression or reduced productivity

Advocacy actions:

  • Ask HR about bereavement policies and suggest improvements
  • Encourage grief literacy training for managers and teams
  • Normalize conversations about loss and mourning
  • Support colleagues publicly when they need accommodations
  • Challenge workplace cultures that demand stoicism or rapid “getting back to normal”

When workplaces take grief seriously, everyone benefits—because everyone eventually grieves .


What Not to Do: Common Mistakes to Avoid

Don’t avoid them. Your discomfort is not a reason to disappear from someone’s life when they need community most.

Don’t compare griefs. “I know exactly how you feel” isn’t true—even similar losses are experienced differently.

Don’t rush them. “You should be feeling better by now” dismisses their unique timeline.

Don’t take over. Making decisions for them or assuming you know what they need undermines their agency.

Don’t expect them to be the same person. Grief changes people profoundly. The colleague who returns may be different from the one who left.

Don’t stop mentioning the person who died. Grievers often feel others have forgotten. Saying their loved one’s name is a gift.

Understanding Your Role

Supporting a grieving colleague involves holding two truths:

You can help. Your presence, practical assistance, and ongoing acknowledgment can buffer the isolation of grief and provide genuine comfort.

You cannot fix it. Grief is not a problem to solve but a reality to be endured. Your role is not to take away the pain but to sit beside them in it.

The Gift of Showing Up

Ultimately, supporting a grieving colleague comes down to one thing: showing up. Showing up with your imperfect words, your awkward silences, your specific offers of help, and your ongoing presence long after others have moved on.

As one grieving person reflected: “The colleagues who helped most weren’t the ones who said the perfect thing. They were the ones who kept showing up—bringing coffee, sitting with me when I cried, mentioning my daughter’s name when everyone else had stopped. They couldn’t fix my broken heart, but they made sure I wasn’t alone with it.”

In showing up for grieving colleagues, we do more than support individuals—we build workplaces where humanity comes first, where life’s hardest moments are met with compassion rather than silence, and where no one has to mourn alone.

If you’re supporting a grieving colleague, remember to care for yourself too. Witnessing others’ pain takes emotional energy. Reach out to your own supports, set boundaries where needed, and seek guidance when you’re unsure. Supporting others doesn’t mean sacrificing yourself.