Monthly Archives: February 2015

Another year, another opportunity in MWMF

MWMF March 22

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Oromia Insight (OVR): Conversation with two Legal Experts

This week (23rd February 2015), Aliye Geleto, the host of OVR English Program, Oromia Insight, talks to two Special Legal Experts: Dr. Awol Allo and Tsegaye R. Ararssa on the Speech of Abay Tsehaye & Implications.

Dr. Awol Allo is LSE Fellow in Human Rights at the Centre for the Study of Human Rights and Department of Sociology. He holds degrees from Addis Ababa University (LLB) and the University of Notre Dame (LLM, International Human Rights Law), and completed his PhD at the University of Glasgow; and Mr. Tsegaye R. Ararssa is Doctor of Philosophy (PhD) Graduate Research Student at the University of Melbourne.

 

Human Rights Event- on Oromo Political Prisoners

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Father tongue

When it came to realising her dream of preserving the once-banned East African language Oromo, Toltu Tufa didn’t need to look any further than her dad, Abdu Tufa, for inspiration.

NOBLE Park’s Toltu Tufa had a dream to write a children’s book in her father’s native African language of Oromo, which was banned in parts of East Africa until 1991.

10990817_847396531989347_7117920421193829638_nHer initial goal was to raise $ 50,000 through a crowd- funding campaign, but thanks to overwhelming support to save the African language, she ended up raising $124,000.

Now her dream has come to fruition and she has launched a range of educational tools in Oromo, including four textbooks, picture storybooks for preschool children, stickers and flashcards.

Earlier this month she returned to Australia after a book tour of seven cities in seven weeks, visiting communities around the globe who donated largely to her campaign.

Her books have sold out in each of those seven cities and yesterday, at the Melbourne launch of her Oromo range at Springvale Town Hall, Ms Tufa presented awards to those who helped to make her dream a reality.

“There’s so many local people in the city of Greater Dandenong who’ve actually experienced what it feels like to not have their language being spoken,” she said.

“There’s a lot of people who have suffered during the regime who want to pass ( Oromo) on to their children.

“Then there’s a lot of children who are just excited about having something that’s high-quality, colourful and available.”

Ms Tufa said she planned to make cartoons and videogaming in Oromo.

“The whole theory of my work is culturally empowered storytelling,” Ms Tufa said.

“I wanted children to be able to learn about their language in a context they understand, so they have cartoons that look like them and sound like them.”

Source:http://leader.newspaperdirect.com/epaper/iphone/homepage.aspx#_article1ee8cb43-4d1c-4613-8192-e3026354482e/waarticle1ee8cb43-4d1c-4613-8192-e3026354482e/1ee8cb43-4d1c-4613-8192-e3026354482e/true

 

Aussie educator’s quest to document an African Language

A native African language has been brought to the pages of children’s textbooks for the first time by a Melbourne educator. More than 40 million people speak the Oromo tongue but, until now, it’s been largely passed down by word-of-mouth.

Source: http://www.sbs.com.au/news/video/399415363938/Aussie-educators-quest-to-document-an-African-Lang

 

Creating GUYYAA Aadaa Oromoo

by Rundaasaa Asheetee*
SONY DSCAs mortals we all must die. But the Oromummaa we observe in our diverse dances, songs and lyrics is eternal. Looked at without comprehension of this truth, Oromummaa is  a bleak, final and ever changing.
For that reason, creating OROMO CULTURE DAY that will be celebrated as the anniversary of the greatest civilization in human history is very important.  The OROMO CULTRE must be celebrated because it is the foundation of who we are as human beings.  Our culture encompasses everything that we are and it tells our diverse stories. The Habashas have a statue for their kings but we have our culture that has been around ever since humanity began upon the earth. It is our common Oromo statue.

GUYYAA AADAA OROMO will be a 3-days celebration and it starts three days before Irreechaa.  


1. GUYYAA AADAA OROMO officially starts on Friday and finishes on the day Irrechaa begins. 
 
2. GUYYAA AADAA OROMO is the day of pleasure in which people eat, sing, dance and celebrate all Oromo local culture.

3. One of the greatest elements of GUYYAA AADAA OROMO is that it provides entertainment for all Oromos around the world  and it also gives all Oromos a chance to learn about the true culture of Oromia. This holiday is very important to the Oromo people because it sums up our way of thinking and way of life.
 
4. During GUYYAA AADAA OROMO celebration day, people will come together virtually from every corner of Oromia to every local towns and cities and dance and have fun.

5. GUYYAA AADAA OROMO is a euphoric event where people dance, sing, party and have an overdose of fun. It allows someone’s true heart to come out and have as much fun as possible.

6. GUYYAA AADAA OROMO is the result of months of preparation. People will eagerly anticipate the start of each year’s GUYYAA AADAA OROMO.

 
7.GUYYAA AADAA OROMO begins with the blessing of local and national elders or abbaa Gadaa. It is a celebration that will take place all over the place, in the streets and squares, bars,  and all other venues, taking over the whole city of FINFINNEE, Dirreedhowaa, Harar, Balee, Asallaa, Naqamtee, Gimbii, Ambo, Waliso, Adaamaa, Bishooftuu, Mojoo etc.

8. On GUYYAA AADAA OROMO celebration day, street venders sell foods after obtaining license from local officials .

independence-day-celebration-19. During this holiday, Oromo musical bands compose music and sell them, books will be sold, Oromo cultural attires will be available for sell by venders etc.   


10. This holiday will be glamorized via television, radio, websites, Facebook etc 

 
11. No authority can use this day for propaganda purposes because it is a crazy day where everybody dances, laughs and have fun. 
 
12. This day will be a living proof of Oromo passion for their culture. It’s free, and everybody’s welcome to participate.
*The writer can be reached at the email: kormmee@gmail.com

Sexual violence with special emphasis on sexual aggression in Oromia

Love and Honour for our living and fallen heroes who resisted any barbarian act against Oromo nation 

AsliAddee Asli Oromo: The first woman in the history of Ethiopian Empire that sentenced to death because of her political vision about Oromo people but released after 18 years in prison as a result of international communities campaign. UrjiiAddee Urjii Dhaabaa: Is one out of many Oromo Women that survived sexual aggression of Ethiopian government military force, police and security agents.


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Thank you Mr, Chairman

Your excellences member of the European parliament, Dear participants, Ladies and Gentlemen, my most heartfelt thanks are extended to the Organising Committee of this seminar. I am particularly grateful to my informants Asli Oromo, Urjii Dhaabaa, Ilfinesh Qano and Dinkinesh Dhereessaa whom I am able to speak to about the agony they endured and who also morally supported of the Oromo women survivors of sexual violence who able to speak to them while their stay in Ethiopian Prison.

Ladies and Gentlemen,

unpo3Ethiopia is the tenth largest country in Africa and it is the second most populated country in Africa with projected population of 100 million by 2020. It has a number of nations/ nationalities with distinct culture. Ethiopia consists of peoples speaking more than 80 different languages (CSA, 2006)[1]. Currently, Ethiopia is classified into nine regional states. Oromia is the largest regional state in land mass and population. Ecologically and agriculturally Oromia region is the richest region in the Horn of Africa. Oromos are accounted for more than 45% of the population of the Ethiopian empire. The population size of the Oromo people and their resources makes Oromia the heart of Ethiopia. Failure and progress in Oromia regional state is grossly contribute to the failure and progress to Ethiopia.

unpo4Oromo people are egalitarian society. Historically their democratic system of government known as “Gadaa” governed the social, economic political affairs of the Oromo people. Under Gadaa, Oromo women developed their own unique institution known as “Siiqee”.  Oromo women used Siiqee institution to defend their rights, promote their interests and challenge male domination. After the Oromo people are colonized in 1880s all Oromo institutions are either totally banned or incapacitated. Since then the Oromo people are denied the right to determine on their social, economic, political and cultural affairs. For example, banning or incapacitating Siiqee hindered the Oromo women defending their rights. The colonial power not only banned and incapacitated Oromo institutions but also introduced and/or widened gender hierarchy and discriminatory social practices. This conditioned Oromo women to bear double burdens (i.e. colonial and male domination) and exposed them to sexual violence.

Ladies and Gentlemen,

unpo5The definition and the scope of sexual violence is a major problem in communications as it can be defined either narrowly or broadly. Here are four selected exemplary definitions of the term for the purpose of this presentation. The United Nations Declaration on the Elimination of Violence against Women (UN, DEVAW, 1993)[2], defines violence against women as: ‘any act of gender-based violence that results in, or is likely to result in, physical, sexual or psychological harm or suffering to women, including threats of such acts, coercion or arbitrary deprivation of liberty, whether occurring in public or private life.

The second definition of violence which is worthy to consider is one that is found in the Protocol to the African Charter on Human and Peoples’ Rights on the Rights of Women in Africa, better known as the Maputo Protocol, which was adopted by the African Union in 2003 in Maputo, Mozambique and entered into force in 2005 (AU, Maputo Protocol, 2003)[3]. As per this protocol, violence against women means: “all acts perpetrated against women which cause or could cause them physical, sexual, psychological, and economic harm, including the threat to take such acts; or to undertake the imposition of arbitrary restrictions on or deprivation of fundamental freedoms in private or public life in peace time and during situations of armed conflicts or of war” (AU, Maputo Protocol, 2003: article 1.b. paragraph. 8)

For more information: https://advocacy4oromia.org/campaigns/sexual-violence-with-special-emphasis-on-sexual-aggression-in-oromia/

Australian Oromo Community did it again, the Woyane Trojan Horse’s second humiliation

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Liberation is a journey. However, for the weak minded, it is a journey toward an unreachable destination. For the brave community like Australian Oromo Community however, it is neither a short distance running nor it is unreachable destination. Nonetheless, for the shortsighted opportunists, liberation is the process of economic transactions. It is the process through which they make a living by selling their own people and information.

Here is the protest of Australian Oromo Community in Victoria against those men and women who used the Oromo cause and came to Australia and now running around in Australia’s malls and hotels where this, the Tigre Trojan horse, named Abduleziz eats and sleeps at 81-95 Henry st. St. Albans on February 7, 2015.

Thanks to the sacrificed heroes, we have glimpsed our future, we know the way and we have the truth on our side.

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