Author Archives: advocacy4oromia
After Sudan;World should Focus on Oromo
After Sudan;World should Focus on Oromo
Oromo: Wretched of the earth?
It has never known political stability after the colonial conquest and subjugation by Abyssinia. It has never enjoyed real prosperity in spite of being one of the richest nations in natural resources in the horn of Africa with a population estimated at 33 million. It is Africa’s longest political conflict that appears to have been forgotten by the international community including IGAD and Africa Union among others. It has won the unenviable accolade of being the cradle of the world’s largest forced mass movement from one country in modern African history, namely the current exodus from Ethiopia. Welcome to Oromia, the country of the Oromo people (375,000 square miles).
In the last four decades, the Horn of Africa, with Ethiopia as an epicenter, has experienced an unprecedented wave of refugee flows, resulting in large concentrations of displaced persons. Nearly all these displaced persons are from Ethiopia. Today there are an estimated over 10 million refugees originating from Ethiopia, second only to those from Afghanistan and Iraq put together.
The influx of Ethiopians fleeing their country to Kenya has always hit headlines in the local and internal press. Ironically, most are apprehended by Kenyan authorities and handed back to the Ethiopian authorities or locked up in Kenyan prisons. Some of the refugees are said to be on transit to South Africa.
The Oromo Liberation Front has for decades been embroiled in a protracted war for the liberation of the Oromia. The most striking aspect to political pundits and academics is the manner in which the international community has accorded the conflict a blind eye, and regional governments, IGAD and AU cannot explain why Ethiopians are fleeing their country in droves.
Who will save the Oromo people from institutionalized oppression and blatant abuse of basic human rights by the Addis Ababa government? What is the IGAD and the Africa Union doing to resolve the conflict? The 140 years of continuous acts of cultural genocide by successive Ethiopian regimes is a remarkable testimony to the resilience of the Oromo cultural values and democratic heritage.
Even as the international community remain silent in the face of the conflict that has claimed lives of millions of people, it is is important to note that as a geo-cultural bridge between Europe, Africa and Asia, the Horn of Africa has always been embroiled in some world-historic events, since the times of the Roman empire. The Horn remains important in security considerations of the Middle East and the increasingly competitive global economy.
It is important to observe that the current Ethiopian regime is being sustained in power by foreign western powers for imperialistic reasons. Take the case of the Tigrean People’s Liberation Front (TPLF), also known as Wayyane, which was promoted in 1991 by foreign governments, particularly that of the US, to fill the power vacuum created by the downfall of the Dergue regime. As expected, this led to replacement of the Amhara regime by a Tigrean power as was evident to those familiar with the Ethiopian political landscape.
Under the pretext of opening the country for world market and democratization, traditional supporters and partners of the Ethiopian empire used the World Bank and the International Monetary Fund (IMF) to pump huge amounts of money into the coffer of TPLF. During the first four years of its rule, the regime received about US$3 billion in bilateral grants. The Paris Club member countries granted significant debt-cancellations and rescheduling. The TPLF regime used the multilateral and bilateral assistance to dismantle Amhara-centre state apparatus and to replace it by institutions that are nothing more than appendages of a tightly controlled party-apparatus of the Tigrean ruling class.
Today, there is no public institution, be it the military, the judiciary, the civil service, the regulatory agencies, and financial institutions outside the control of the TPLF and its surrogate parties. Thus, the regime cannot claim democratic legitimacy by any standard. Most disturbing are reports of Kenyan Borana Oromo near the border being harassed and imprisoned in Kenya. These incidents are violating international law regarding refugees. They could have been taken to Kenyan courts, if suspected of any crime.
The human rights crisis in Ethiopia is so worrying. No one seems to understand the scale of the violations. targeted and systematic tortures, disappearances and extrajudicial killings are common place in that country. There seems to be no hiding place for the victims of human rights violations under the current regime in Ethiopia. Peasants in certain areas are particularly targeted and expelled in broad day light from their farmlands for the sake of the officials and of TPLF-led government financial gains.
“The peoples of Oromia and Kenya share a longstanding cordial relationship. In particular, Kenya, as a democratic and stable country, continues to provide safety for a significant number of Oromo refugees fleeing from persecution by the Ethiopian state. However, it is of also of grave concern that recently, a large number of Oromo refugees have been handed over to the Ethiopian authorities by the Kenyan agents who have been recruited by the Addis Ababa spy network. More worrying is the fact that their operations are not sanctioned by the Kenyan government. These refugees are sent back to inhumane torture and certain death in the hands of the Ethiopian security agents,” says an OLF petition to Kenya’s President Mwai Kibaki.
The petition, copied to the country’s Prime Minister Raila Odinga further notes: “We believe Kenya could play a positive and constructive role in supporting a peaceful resolution of the conflict between Oromia and Ethiopia and that would make Kenya a legitimate player in the international arena. We respectfully urge you to appraise the situation and reconsider your policy and assure supporting the just cause of the oppressed Oromo people rather than assisting the bloodthirsty regime in Ethiopia."
In the recent months, Kenyans authorities have been accused of illegal rendition of Oromo refugees and Kenyans to Ethiopia under the pretext of cracking down on the Oromo Liberation Front (OLP) militias. While in Ethiopia, the individuals are arraigned before special courts where they are handed heavy jail sentences ranging from death to life in prison. The ORA has accused the Ethiopian government and some elements within the Kenyan government of gross violation of the basic human rights of the Oromo refugees and Kenyans shipped to Ethiopia.
The Oromo Liberation Front (OLF) was established in 1973 by Oromo nationalists to promote the right to self-determination for the Oromo people against what they call "Ethiopia colonial rule." There are reports that the OLF has increased its activity following the general elections of 2005 and has offices in Washington, D.C. and Berlin.
The international community particularly IGAD and the AU ought to appreciate the fact that the fundamental objective of the Oromo liberation movement is to exercise the Oromo peoples’ right to national self-determination and end centuries of oppression and exploitation by Ethiopian colonialism. The foreign policy of OLF stipulates that it respects the territorial integrity and national sovereignty of Kenya and all neighbouring countries. Kenya, the host state to the refugees has been accused of violating the 1951 UN Convention and 1967 Protocol on the status of the refugees for handing over the Oromos who have fled their homes to escape persecution.
It was through the initiative of IGAD, AU and the EU that a protracted peace deal was negotiated between SPLM and the Khartoum government, effectively putting an end to one of Africa’s longest conflict then. As the Southern Sudan people undertake a decision on the future of the nation through the referendum, it is important that the international community focus attention on the Oromo conflict to save the plight of the Oromia nation.
The Oromo people’s demand of self-determination is neither a question of secession from a country with whom they have willfully integrated nor a matter of a periphery struggling for decentralization or devolution of power from a central government. It is a demand by the Oromo people to restore the sovereignty taken away from them and to freely determine their own political status. This demand does not, therefore, violate the sovereignty and territorial integrity of the Khartoum government. The Oromo people have never been meaningfully represented in Ethiopian political process. There has never been a moment in the political history of the Ethiopian empire-state when the state possessed a government representing the “whole people.”
Moreso, the Oromo people’s demand for self-determination is not an internal affair of Ethiopia. Many nations in the world including Kenya are shouldering the burden of refugees from the Ethiopia. UNHCR is spending millions of dollars to sustain refugees from Ethiopia. Much more too is spent on relocating some of the refugees to friendly countries in Europe. This indeed, makes the conflict a matter of interest and concern to the international community including regional bodies like IGAD, AU and relevant UN agencies. In the same vein, the liberation struggle of the Oromo people against successive Ethiopian regimes cannot be characterized as “an internal civil strife, banditry, terrorism, or civil war.” It is a struggle of people under alien domination.
What the international community must realize is that TPLF regime constantly fabricates false accusations to criminalize and demonise Oromo political organisations as a smokescreen to conceal the regime’s acts of genocide against Oromo social and cultural life. An attempt by the regime to link the Oromo liberation movement with fundamentalism and international terrorism is a fabrication to discredit and garner international community’s sympathy.
By Kasembeli Albert
Kasembeli Albert is the Editor, Business Journal Africa, a regional business and finance magazine
An Irreechaa Renaissance
CORA-Committee for Oromummaa Renaissance and Advancement announces 2010 Irreechaa Holiday Schedule
An Irreechaa Renaissance
After such a cold and snowy winter, one could only delight in the sight of daisy blossoms. They are right on time. The Oromian Irreechaa Festival is running this year from September 05-October 3, 2010. This festival is a spectacular show of cultural, historical and natural beautification in their full glory at the height of the season. It has spawned somewhat of a science of knowing just when the blooms will peak at blooms and decline, depending on the wind, rain, and sunshine they get.
Now it is the beginning of 2010 Irreechaa celebrations, the premier holiday of the Oromo people marks the end of the dark-rainy season and the beginning of a blossom harvest season of Birraa. It is in Oromo tradition to gather at the river banks, mountains tops and lakes shores to give thanks to the almighty Waaqaa for all the blessings throughout past years and ask for Araaraa (Reconciliation), Nagaa (Peace), Walooma (Harmony) and Finnaa (Holistic Development) for the past, the present and the future.
Expressing Happiness and/or Resentment
The Oromos express their resentment, sadness, and happiness, directly to their Creator, Waaqa. No other superior or inferior power is responsible for Oromos’ happiness or sadness apart from their Creator, Waaqa. They blame the misfortune and bad-omen they have encountered in their daily activities, which could be resulted as of negligence or forgetfulness in derailing them away from the main chapters of Waaqa’s Orders. Then, they directly ‘complain’ to their Waaqa for resilience. They believe that, they might have committed cubbuu (sin) at one time that could anger the Tolerant Waaqa. Then, they honestly pray to Him for forgiveness and deliverance by getting together either at the environs of sacred water (hora), on high mountain (tulluu) or being under the sacred sycamore tree (odaa), or at the sacred galama of the qaalluu or qaallittii.
Whether the Oromos confront problems or pursue happiness, it is only Waaqa Who is to be praised, and to whom displeasures and/or resentments are directly expressed at the right time and at the right place. One of the right times is the Oromo season of Birraa; and one of the right places is at the bank of Oromo sacred water (Hora).
Five weeks Festivities
The Oromo Irreechaa Holiday will offer five weeks of festivities for local and international participants alike. From opening week on September 5, 2010 until closing ceremonies on Sunday, October 3, 2010, weekend days will be filled with different shows and activities including, offspring blessing, Girls blessing, Youth dance and music, Media orientation, Public Awareness Making Meeting, and Irreechaa celebration.
The Master of Ceremonies is Irreechaa, the perennial mascot of the Irreechaa Holiday at Hora Harsadii, Bishooftuu, Oromia. This popular enlightening event has been honored extensively by different local and international media and summarized as the “Great Cultural, Historical and Natural Harmony Show to See Before You Die”, and recognized as the Best Springtime Festival in Oromia.
One of the highlights of the event is the Awareness Creation Meeting – from the beginning of September to the day of Irreechaa through various methods like meeting, singing, and firewood ceremony. The day of Irreechaa begins as the colorfully dressed attendees start to assemble holding Irreessaa-(fresh and green grass) and Keelloo (daisy) blossom. Once a sizable number of people are gathered at a common location, a cheerful group of young people take the lead by enthusiastically singing traditional songs and hymns in turns. After a spectacular and heart-warming cultural display by the energetic youth , organizers announce that it is time to head to Malkaa (the ford) or Horaa (spring water), Tulluu (mountain) where the Irreechaa will be held. Then the elders and spiritual leaders take over to wrap up the sacred aspects of Irreechaa celebration with praise, prayers, and blessings.Visitors enjoy walking together under a sycamore-Odaa tree and pray for greater reconciliation, peace, finnaa- holistic development and harmony.
The Oromo lrreechaa Holiday provides a multitude of amazing creations to explore, as talented artists create in their favorite medium – cultural dress! Don’t forget your camera to capture these fragile, fascinating works of art before they melt away forever.
Ongoing events include:
• Ibidda Ijoollee – Offspring Blessing show
• Ingiccaa Buqqisaa-Girls Blessing show
• Sirba Dargaggootaa-Youth Blessing and Dancing show
• Korma Gubaa- Elders’ Blessing and rituals
• Irreechaa Holiday- Thanksgiving Day
Irreechaa Harmony Schedule
Here’s the representative schedule:
Sunday, September 5
7 pm Offspring Blessing show
Opening day of the Irreechaa will start by Ibidda Ijoollee- Offspring Blessing Event
Sunday, September 12
7 Am Girls Blessing Show
The Ingiccaa Buqqisaa-Girls Blessing Event
Sunday, September 19
8 pm Media Orientation
7 pm Sirba Dargaggootaa- Youth Dance Party
Sunday, September 26
3 pm Public Awareness Making Meeting
7 pm Korma Gubaa- Elders’ Blessing and wisdom Party
Sunday, October 03
11 Am Irreechaa celebration)
2 pm Irreechaa Ceremony – wear Oromo cultural dress to be a role model in the scene!
8 pm Marqaa Okolee
9 pm Sirbaa fi Weedduu- Dance Party
Pray To Waaqa
May Waaqa the upcoming Gadaa Oromoo Irrechaa ceremony make a peaceful and harmonious celebration.
May Waaqa the process of the whole ceremony, the Holy Water of Irreecha, all celebrants, regardless of their religious or ethnic affiliations deliver them from evildoers and seductive invokers.
May Waaqa protect them and keep them away from those deliberately or negligibly driving Oromo minors and elders to the camp of ‘Satan’ and satanic invokers.
May Waaqa deliver the Irreecha ceremony from ideologists of subversive and pervasive organisations, corporations and corruptions
May Waaqa bless, for all of us, the recurrent Birraa season of beautiful flowers, bright sunshine, and make the reason of love inpeace, hope in success, prosperous in opulence, multitude in progeny, victory in struggle
May Waaqa help Oromo peasants harvest and utilise their blossoming crops in peace, make them the beneficiaries of their own sweat of labour, help them prevail over the exploitative enemy.
May Waaqa bless the final marriage of betrothed sons and daughters, and help them establish a happy family life.
May Waaqa help jaarsa Oromos in their efforts to reconcile previous injuries, pains, conflicts or disagreements to empower justice for the benefit of Nagaa Oromo society.
May herds of cattle, horses, donkeys, mules, goats and sheep be at peace with their verdure of grasses and vegetations.
May milking cows be at peace with milking vessels and mothers be always at peace with them.
May ploughing oxen be at peace with ploughshare and the ploughman with them in peace.
Then and Now
After many years’ unseen events, the first national Irreechaa Festival was held in 1991 and later became an annual event, which now runs for five weeks, and is one of the most pleasant reminders in Oromia that spring has definitely sprung! What a wonderful time we had on a cooler than typical spring day in 2010 enjoying all that the Irreechaa Festival presented.
CORA, Committee for Oromummaa Renaissance and Advancement will thank the thousands of volunteers who have been planting the seeds and nourishing the vision for Oromummaa Renaissance and Advancement. “This has been many years of blossoming, many years of teamwork, many years of selfless dedication, many years of making a difference,” said CORA statement, which advocates the Oromummaa Renaissance and Advancement, “At this rate, can you imagine what we will all accomplish in the next few years”
This digging was done just because we wanted to know more about the Oromian Irreechaa Festival, and now you know too. Once again CORA would like to thank all great forefathers for their endurance and determination to survive their culture and history paved the way for further social victory. As Oromo new generation, we can still over come our multi-faces obstacles as fast as we holding our glory history and culture-Oromummaa as a master identity under Odaa tree to ensure the survival of their culture and history. A day when Odaa as a symbol of Oromcracy, a symbol suppressed for a century, coming into view is not far. As our freedom fighters say, for the peace and harmony to truly turn to Oromian, our stolen natural rights must be respected.
“May Waaqaa bless, for all of us, the recurrent Birraa season of beautiful flowers, bright sunshine, and make the reason of love in peace, hope in success, prosperous in opulence, multitude in progeny, victory in struggle.”
Living with a Glory of Oromummaa!!
Odaa is a symbol of Oromcracy
ODAA is a symbol which represents the GADAA system of Oromia. ODAA consists of Leaves, branches, stem & one root. They depend on each other to survive but nobody carries anyone. No corner stone, no King , no emperor, No pope or No Sultan …..but there is /are Abba Gadda(s), Abba Dulla(s) & Abba Mudda(s) which are elected from Society by the society but not by the God. It represents the diverse society of Oromo with Vast job like Time keeping, farming, defending the system.It is the national symbols of Oromia which was reinvented over the past few decades come courtesy of our vanguard nationalist organisations such as the Oromo Liberation Front-OLF and/or pioneer Oromoo nationalists.
As we know from our past generation knowledge and wisdom, Odaa is a national symbol of Gadaa-Oromcracy. Gadaa is an Oromo democratic system in which people are elected to serve people in a definite period of eight years national election. Even though, the Oromcracy was marginalized for a century we can see that it continuous in many forms to be flourished again. Thanks to our forefathers stories, we can see our shared history and culture with a new perspective.Oromo Elders played their best role in keeping the tradition and culture. Hence, heritages like Gadaa and Odaa have been survived against continued habasha colonization for a century.
Generation after Generation at least as we know it, in all Oromo oral history, all gathering for governinig purpose and dispute settlement has taken place under this sacred tree, Odaa. When we talk about Bokkuu, Raabaa Doorii, walgayaa Galmaa, haasawaa Gumaa all held under Odaa, beside retaulizing further, among all Oromo trees, Odaa. This has been seen in all Oromo outlook for centuries.
Many Elders express the strong spiritual connections which tie Oromo people to their lands. Oromo Land- Biyya Oromo remains significant place for Oromo people. As always, the land holds the history and culture of the people and their spirits remain their. Their spirit live on within the land , joining the spirit of the ancestors from before the invasion. Today, we can see that Odaa is simply a symbol of Oromo unity because of not its bigness but for heritage of our survived identity that reconnecting our spirit to our stolen culture and history.
In fact Odaa has immense brunch and leaves that ensures great cover from the sun. It also has potential power to reconnect to the natural Law. Although different symbols have been used in different parts of Oromo kingdoms, Odaa has been known to all Oromos for its beauty and longevity. Here, one thing we know for sure Odaa never been worshiped among greatest Oromo trees.
As wee can see from our written history, there were no time when Oromo worshiped Odaa. The only written material that exist about Oromo gathering/ occassions associates with this tree is in Fatul Habasha in 18th century by Othoman empire( explorer who ventured deep in Oromia) have said briefly about this tree connection with Oromo gathering.
From our past glorious history we can feel that Odaa is one of the symbolical elements of Oromummaa. Here Oromummaa is about culture and history, not colour. Hence, Odaa had played and plays a great role in the Oromo political order. Moreover, Odaa is a sacred tree, which had been used by our great forefathers for not only its shade for gathering, but also for holding the spirituality and the history of Oromo people in Oromo Land.
Gadaa is also not only a democratic tradition of Oromo nation. It is a political order of Oromon people, which has been substituted through the repressive Ethiopian political order- a colonial system. Odaa is not only a simple tree which has been used by Oromo community in a limited part of BiyyaOromoo, rather it is an administrative structure of our nation which has been used to bridge the diverse and heterogeneous social, cultural, economic etc relationship Oromo society at large. This has been substituted through the divide and rule policy of repressive Ethiopian colonial system too. Qaalluu and Siiqqee institutions were also intentionally banned by unjust Law of Habasha colonial law.
We know that, seera Gadaa- Gadaa Law and Waaqeffannaa- believe in the Law of Waaqaa- God have been been substituted through the repressive Ethiopian judicial and spiritual institutions- religious institutions. The Oromos are still not allowed to talk and conduct research on all these Oromummaa elements. Amazingly,our new generation continue their struggle for freedom and justice of Oromia under their true slogan, "Odaa is one of the symbolic elements of Oromummaa".
Oromo new generation also continued their struggle with protests and various forms of cultural resistance. Their determination to keep their land and culture remained, and latter developed to freedom movement. As a new generation of the 21st century it’s time to face the truth of our past and move on in the Oromia freedom struggle process. The time has come to listen to each other with open hearts and minds.
The Oromo elders determination to survive their culture and history paved the way for further social victory. As Oromo new generation, we can still over come our multi-faces obstacles as fast as we holding our glory history and culture-Oromummaa as a master identity under Odaa tree to ensure the survival of their culture and history. A day when
Odaa as a symbol of Oromcracy, a symbol suppressed for a century, coming into view is not far. As our freedom fighters say, for the peace and harmony to truly turn to Oromia, our stolen natural rights must be respected.Living with a Glory of Oromummaa!!
Oromo proverbs and moral values
Oromo proverbs and moral values
Aspect of development
1. love and friendliness
Proverb
a) Hiriyyaan wal hinamanne, malkaa ceetutti wal kakti
English translation
a) Friends who do not trust each other, do solemn oaths on every spot.
Moral value deduced
a) Unity and oneness is desirable
ii. mutual trust
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Aspect of development
2. honesty and truthfulness
Proverb
a) Qullaa lafa hindhoksan; dhugaa Waaqa hindhoksan
b) Dhugaan aduuma diida teettu tana
English translation
a) One cannot hide his private part from the ground, as one cannot hide truth from God.
b) Truth is that sunlight out there
Moral value deduced
a) Truth is all-pervading
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Aspect of development
3. self-respect and esteem
Proverb
a) Of-hinagarre raafuu lagatti
English translation
a) He who doesn’t’ know himself very well despises cabbage simmer
Moral value deduced
a) To over-judge oneself spoils relation
Oromo Proverbs
Oromo Proverbs.
1. ‘what shall i add for the poor?’ asked god. ‘fingernails and itch,’ answered the poor.
2. To fight once shows bravery, but to fight all the time is stupid.
Oromia: The Oromo Land
The country of the Oromo is called Biyya-Oromo (Oromo country) or Oromia (Oromiya). Oromia is a name given by the Oromo Liberation Front to Oromoland, now part of the Ethiopian Empire. Krapf (1860) proposed the term Ormania to designate the nationality or the country of the Oromo people. This, most probably, originated from his reference to the people as Orma or Oroma. Oromia was one of the free nations in the Horn of Africa until its colonization and occupation by Abyssinia at the end of the nineteenth century. It is approximately located between 2 degree and 12 degree N and between 34 degree and 44 degree E. It is bordered in the East by Somali and Afar lands and Djibouti, in the West by the Sudan, in the South by Somalia, Kenya and others and in the North by Amhara and Tigre land or Abyssinia proper. The land area is about 600 000 square kilometres. Out of the 50 or so African countries it is exceeded in size by only 17 countries. It is larger than France, and if Cuba, Bulgaria and Britain were put together, they would be approximately equal to Oromia in size.
The physical geography of Oromia is quite varied. It varies from rugged mountain ranges in the centre and north to flat grassland in most of the lowlands of the west, east and south. Among the many mountain ranges are the Karra in Arsi (4340 m), Baatu in Baaie (4307 m), Enkelo in Arsi (4300 m), Mui’ataa in Hararge (3392m) and Baddaa Roggee in Shawa (3350 m).
Similarly, there are many rivers and lakes in Oromia. Many of the rivers flow westwards into either the Blue Nile or the White Nile, and others flow eastwards to Somalia and Afar land. Among the large rivers are the Abbaya (the Nile), Hawas (Awash), Gannaaiee, Waabee, Dhidheessa, Gibe and Baaroo.
For the peoples of Egypt, the Sudan and Somalia, life would be impossible without these rivers. They carry millions of tons of rich soil to Egypt, the Sudan and Somalia every year. Somalia depends heavily on the Gannaaiee (Juba) and Waabee (Shaballe) rivers which come from Oromia. In fact Oromia supplies almost 100 per cent of the fresh water for Somalia, Djibouti and Afars. At present the Ethiopian government depends heavily on Hawas (Awash) water as a source of electric power for its industries and irrigation water to grow sugar cane, cotton and fruits. The Wanji and Matahara sugar estates are good examples. There is a great potential in all these rivers for the production of electric power and for irrigation. Qoqaa, Fincha, Malkaa Waakkenne, Gibee Tiqqaa dams are examples of where hydro-electric power is already being produced or in the process of being harnessed.
Among the Oromo lakes are Abbaya, Hora, Bishofitu, Qoqaa, Langanno and Shaalaa. Many of these lakes possess a great variety of fish and birds on their islands and shores.
The climate is as varied as the physical geography, although close to the equator (to the north of it), because of the mountain ranges, high altitudes and vegetation, the climate is very mild and favourable for habitation. Snow can be found on the mountains such as Baatu and Karra. In the medium altitudes (1800-2500 m) the climate is very mild throughout the year and one of the best. Up to 80 per cent of the population lives at this altitude and agriculture flourishes.
The low altitude areas (below 1500 m) in west, south and central part are relatively warm and humid with lush tropical vegetation, and although few live there permanently most graze their cattle and tend their beehives there. Although there is little agriculture at this altitude at present, it has great potential for the future. As the highland areas are already eroded and over populated, people are gradually moving to the lowlands. The low altitude areas in the east and south-east are mostly semi-arid and used by pastoralists seasonally.
The vegetation of Oromia ranges from savanna grassland and tropical forest to alpine vegetation on the mountaintops. The forests contain a variety of excellent and valuable timbers. Oromia is known for its unique native vegetation as well as for being, the centre of diversity for many different species. For instance, crops like coffee, anchote (root crop), okra, etc. are indigenous to this area.
Faarsuu Dache: In Praise of Mother Earth
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Oromian Story
Oromian story is a web based story that presents the historical, cultural, and current issues of Oromian. Stories are mostly narrated by the subjects themselves. The story aims to present a varied and contrasting picture of contemporary Oromia and Oromians from many different perspectives and to contribute to the wider spectrum of coverage of issues and individuals.
The aim of the feature, and its success, will be measured by the degree to which it can expose an additional dimension to the famous lives through the prism of other mass media, and to which it can express the fullest meaning of being alive in Oromia through the elderly stories of our citizens.



