Category Archives: Uncategorized

The Oromo nationalists must stop dreaming!

“The Oromo nationalists must stop dreaming that Team Lemma who hijacked the Oromo protests and came to power could bring something fundamental in Oromo politics.

Team Lemma has now replaced with Team Abiy who on the very first day of his speech as a Prime Minister of Ethiopia reopened the wound of Oromo and added salt to it. Team Abiy composes of individuals who deny the crimes committed against Oromo at Anolle and turns deaf ear to the Oromo demands and even working to destroy achievements made so far including the continuation of Oromia as one state of the FDRE.

As an Italian political scientist Gaetano Mosca said, “If tolerance is taken to the point where it tolerates the destruction of those same principles that made tolerance possible in the first place, it becomes intolerable”.

Dr. Abiy’s Government project to take Ethiopia back to pre-1991, even to pre 1974, by undermining or changing the current constitution and the federal arrangement already reached intolerable stage in one year.”
Assefa Abebe Lemu
Director, Office of Acquisition & Assistance (OAA) The Role of Elites in Ethiopian Politics

Read the article from: https://advocacy4oromia.org/articles-2/the-role-of-elites-in-ethiopian-politics/

What cruelty is that! How on earth poisoning innocents in detention?

(OSGA Statement ,15th April 2019) It is sorrowful and distressing for the Oromia Support Group Australia (OSGA) to hear the deliberate action of poisoning the Oromo ex-freedom fighters in the Xolay military camp, Oromia Region, on Sunday, the 14th April 2019.

Based on information obtained from the OSGA informants, and at the time of this statement is produced, more than hundred and twenty, (120), people are in a critical condition without proper and insufficient medical care, and fighting for their lives.

The well planned and targeted action of poisoning these innocent fellow citizens is not only a tragic for the families, colleagues and the entire Oromo nation and peace supporters, but it also contributes to reverse the peace initiatives yet claimed in the country. It is utterly reprehensible an act of murder.

To that end, the Oromia Support Group Australia urges the Ethiopian Government to take essential steps to disclose the outcome of the investigation publicly and ensure that operations dealing with members of the ex-Oromo Freedom Fighters comply with the international human rights and humanitarian law.

For more information:Poisoning Innocent is a Crime – OSGA Issue April 2019

Ethiopian crash victims were aid workers, doctors, students

A boarding pass is seen at the scene of the Ethiopian Airlines Flight ET 302 plane crash, near the town of Bishoftu, southeast of Addis Ababa, Ethiopia March 11, 2019. REUTERS/Tiksa Negeri

ADDIS ABABA, Ethiopia — Three Austrian physicians. The co-founder of an international aid organization. A career ambassador. The wife and children of a Slovak legislator. A Nigerian-born Canadian college professor, author and satirist. They were all among the 157 people from 35 countries who died Sunday morning when an Ethiopian Airlines Boeing 737 MAX 8 jetliner crashed shortly after takeoff from Addis Ababa en route to Nairobi, Kenya. Here are some of their stories.

READ MORE: Jetliner crashes in Ethiopia, killing 157 from 35 countries

Kenya: 32 victims

Hussein Swaleh, the former secretary general of the Football Kenya Federation, was named as being among the dead by Sofapaka Football Club.

He was due to return home on the flight after working as the match commissioner in an African Champions League game in Egypt on Friday.

Cedric Asiavugwa, a law student at Georgetown University in Washington, D.C., was on his way to Nairobi after the death of his fiancee’s mother, the university said in a statement.

Asiavugwa, who was in his third year at the law school, was born and raised in Mombasa, Kenya. Before he came to Georgetown, he worked with groups helping refugees in Zimbabwe, Kenya, Uganda and Tanzania, the university said.

At Georgetown, Asiavugwa studied international business and economic law.

The university said Asiavugwa’s family and friends “remembered him as a kind, compassionate and gentle soul, known for his beautifully warm and infectious smile.”

Canada: 18 victims

Pius Adesanmi, a Nigerian professor with Carleton University in Ottawa, Canada, was on his way to a meeting of the African Union’s Economic, Social and Cultural Council in Nairobi, John O. Oba, Nigeria’s representative to the panel, told The Associated Press.

The author of “Naija No Dey Carry Last,” a collection of satirical essays, Adesanmi had degrees from Ilorin and Ibadan universities in Nigeria, and the University of British Columbia. He was director of Carleton’s Institute of African Studies, according to the university’s website. He was also a former assistant professor of comparative literature at Pennsylvania State University.

“Pius was a towering figure in African and post-colonial scholarship and his sudden loss is a tragedy,” said Benoit-Antoine Bacon, Carleton’s president and vice chancellor.

Adesanmi was the winner of the inaugural Penguin Prize for African non-fiction writing in 2010.

Mitchell Dick, a Carleton student who is finishing up a communications honors degree, said he took a first- and second-year African literature course with Adesanmi.

Adesanmi was “extremely nice and approachable,” and stood out for his passion for the subject matter, Dick said.

Mohamed Hassan Ali confirmed that he had lost his sister and niece.

Ali said his sister, Amina Ibrahim Odowaa, and her five-year-old daughter, Safiya, were on board the jet that went down six minutes after it took off from the Addis Ababa airport on the way to Nairobi, Kenya.

“(She was) a very nice person, very outgoing, very friendly. Had a lot of friends,” he said of his sister, who lived in Edmonton and was travelling to Kenya to visit with relatives.

Amina Ibrahim Odowaa and her daughter Sofia Faisal Abdulkadir

The 33-year-old Edmonton woman and her five year-old daughter were travelling to Kenya to visit with relatives.

A family friend said Odowaa has lived in Edmonton since 2006.

Derick Lwugi, an accountant with the City of Calgary, was also among the victims, his wife, Gladys Kivia, said. He leaves behind three children, aged 17, 19 and 20, Kivia said.

The couple had been in Calgary for 12 years, and Lwugi had been headed to Kenya to visit both of their parents.

Ethiopia: 9 victims

The aid group Save the Children said an Ethiopian colleague died in the crash.

Tamirat Mulu Demessie had been a child protection in emergencies technical adviser and “worked tirelessly to ensure that vulnerable children are safe during humanitarian crises,” the group said in a statement.

China: 8 victims

A statement from the Chinese Embassy in Addis Ababa said the Chinese victims included five men and three women, including one person from the semi-autonomous region of Hong Kong.

Chinese foreign ministry spokesman Lu Kang said two United Nations workers were among the eight Chinese killed. Four were working for a Chinese company and two had travelled to Ethiopia for “private matters.”

Italy: 8 victims

Paolo Dieci, one of the founders of the International Committee for the Development of Peoples, was among the dead, the group said on its website.

“The world of international cooperation has lost one of its most brilliant advocates and Italian civil society has lost a precious point of reference,” wrote the group, which partners with UNICEF in northern Africa.

UNICEF Italia sent a tweet of condolences over Dieci’s death, noting that CISP, the group’s Italian acronym, was a partner in Kenya, Libya and Algeria.

Sebastiano Tusa, the Sicilian regional assessor to the Italian Culture Ministry, was en route to Nairobi when the plane crashed, according to Sicilian regional President Nello Musemeci. In a statement reported by the ANSA news agency, Musemeci said he received confirmation from the foreign ministry, which confirmed the news to The Associated Press.

In a tweet, Italian Premier Giuseppe Conte said it was a day of pain for everyone. He said: “We are united with the relatives of the victims and offer them our heartfelt thoughts.”

Tusa was also a noted underwater archaeologist.

The World Food Program confirmed that two of the Italian victims worked for the Rome-based U.N. agency.

A WFP spokeswoman identified the victims as Virginia Chimenti and Maria Pilar Buzzetti.

Three other Italians worked for the Bergamo-based humanitarian agency, Africa Tremila: Carlo Spini, his wife, Gabriella Viggiani and the treasurer, Matteo Ravasio.

United States: 8 victims

France: 7 victims

A group representing members of the African diaspora in Europe is mourning the loss of its co-chairperson and “foremost brother,” Karim Saafi.

A French Tunisian, Saafi, 38, was on an official mission representing the African Diaspora Youth Forum in Europe, the group announced on its Facebook page.

“Karim’s smile, his charming and generous personality, eternal positivity, and his noble contribution to Youth employment, diaspora engagement and Africa’s socio-economic development will never be forgotten,” the post read. “Brother Karim, we’ll keep you in our prayers.”

Saafi left behind a fiancee.

Sarah Auffret, a French-British national living in Tromsoe, northern Norway, was on the plane, the Association of Arctic Expedition Cruise Operators said. Auffret, a staffer, was on the way to Nairobi to talk about a Cleans Seas project in connection with the U.N. Environment Assembly this week, the company said in a statement.

U.K.: 7 victims

Joanna Toole, a 36-year-old from Exmouth, Devon, was heading to Nairobi to attend the United Nations Environment Assembly when she was killed.

Father Adrian described her as a “very soft and loving” woman whose “work was not a job — it was her vocation”.

“Everybody was very proud of her and the work she did. We’re still in a state of shock. Joanna was genuinely one of those people who you never heard a bad word about,” he told the DevonLive website.

He also said she used to keep homing pigeons and pet rats and travelled to the remote Faroe Islands to prevent whaling.

Manuel Barange, the director of Food and Agriculture Organization of the United Nations fisheries and aquaculture department, tweeted saying he was “profoundly sad and lost for words” over the death of the “wonderful human being”.

Joseph Waithaka, a 55-year-old who lived in Hull for a decade before moving back to his native Kenya, also died in the crash, his son told the Hull Daily Mail.

Ben Kuria, who lives in London, said his father had worked for the Probation Service, adding: “He helped so many people in Hull who had found themselves on the wrong side of the law.”

Waithaka had dual Kenyan and British citizenship, the BBC reported.

Egypt: 6 victims

Germany: 5 victims

The United Nations migration agency said that one of its staffers, German citizen Anne-Katrin Feigl, was on the plane en route to a training course in Nairobi, the capital of Kenya and the plane’s destination.

India: 4 victims

Slovakia: 4 victims

A lawmaker of Slovak Parliament said his wife, daughter and son were killed in the crash. Anton Hrnko, a legislator for the ultra-nationalist Slovak National Party, said he was “in deep grief” over the deaths of his wife, Blanka, son, Martin, and daughter, Michala. Their ages were not immediately available.

Martin Hrnko was working for the Bubo travel agency. The agency said he was traveling for his vacation in Kenya.

President Andrej Kiska offered his condolences to Hrnko.

Sweden: 4 victims

Hospitality company Tamarind Group announced “with immense shock and grief” that its chief executive Jonathan Seex was among the fatalities.

The Stockholm-based Civil Rights Defenders, an international human rights group, said employee Josefin Ekermann, 30, was on board the plane. Ekermann, who worked to support human rights defenders, was on her way to meet Kenyan partner organizations. The group’s executive director, Anders L. Pettersson, says “Josefin was a highly appreciated and respected colleague.”

Austria: 3 victims

Austrian Foreign Ministry spokesman Peter Guschelbauer confirmed that three Austrian doctors in their early 30s were on board the flight. The men were on their way to Zanzibar, he said, but he could not confirm the purpose of their trip.

Russia: 3 victims

The Russian Embassy in Ethiopia said that airline authorities had identified its deceased nationals as Yekaterina Polyakova, Alexander Polyakov and Sergei Vyalikov.

News reports identify the first two as husband and wife. State news agency RIA-Novosibirsk cites a consular official in Nairobi as saying all three were tourists.

Israel: 2 victims

Morocco: 2 victims

Poland: 2 victims

Spain: 2 victims

Belgium: 1 victim

Djibouti: 1 victim

Indonesia: 1 victim

Ireland: 1 victim

Irishman Michael Ryan was among the seven dead from the United Nations’ World Food Program, a humanitarian organization distributing billions of rations every year to those in need.

The Rome-based aid worker and engineer known as Mick was formerly from Lahinch in County Clare in Ireland’s west and was believed to be married with two children.

His projects have included creating safe ground for Rohingya refugees in Bangladesh and assessing the damage to rural roads in Nepal that were blocked by landslides.

His mother, Christine Ryan, told broadcaster RTE that “he had a marvelous vision and he just got there and did it and had great enthusiasm…He never wanted a nine to five job. He put everything into his work.”

Irish premier Leo Varadkar said: “Michael was doing life-changing work in Africa with the World Food Programme.”

Mozambique: 1 victim

Nepal: 1 victim

Nigeria: 1 victim

The Nigerian Ministry of Foreign Affairs said it received the news of retired Ambassador Abiodun Oluremi Bashu’s death “with great shock and prayed that the Almighty God grant his family and the nation, the fortitude to bear the irreparable loss.”

Bashu was born in Ibadan in 1951 and joined the Nigerian Foreign Service in 1976. He had served in different capacities both at Headquarters and Foreign Missions such as Vienna, Austria, Abidjan, Cote d’Ivoire and Tehran, Iran. He also served as secretary to the Conference of Parties of the United Nations Framework Convention on Climate Change.

At the time of his death, Bashu was on contract with the United Nations Economic Commission of Africa.

Norway: 1 victim

The Red Cross of Norway confirmed that Karoline Aadland, a finance officer, was among those on the flight.

Aadland, 28, was originally from Bergen, Norway. The Red Cross said she was traveling to Nairobi for a meeting.

Aadland’s Linkedin page says she had done humanitarian and environmental work. The page says her work and studies had taken her to France, Kenya, South Africa and Malawi.

“People who know me describe me as a resourceful, dedicated and kindhearted person,” she wrote on Linkedin.

The Red Cross says in a news release that it “offers support to the closest family, and to employees who want it,” the organization said in a news release.

Rwanda: 1 victim

Saudi Arabia: 1 victim

Serbia: 1 victim

Serbia’s foreign ministry confirmed that one of its nationals was aboard the plane. The ministry gave no further details, but local media identified the man as 54-year-old Djordje Vdovic.

The Vecernje Novosti daily reported that he worked at the World Food Program.

Somalia: 1 victim

Sudan: 1 victim

Togo: 1 victim

Uganda: 1 victim

Yemen: 1 victim

U.N. passport: 1 victim

Source: https://www.pbs.org/newshour/world/ethiopian-crash-victims-were-aid-workers-doctors-students?fbclid=IwAR0REBRkToKFJv2dIj5zjufV9yOw16tE4I8jJjNt_n-7ary9opW9EdSiHLE

The Psychology of Traitors (XIINSAMMUU GANTOOTAA)

By Bedassa Tadesse

Humberto Nagera (2002) presents an interesting description of the psychology of treason. He argues that the subject of treason has received very scanty treatment in the psychoanalytic literature, perhaps for one simple reason: that there is in each one of us, at the very least, a “minor traitor”, a fact that we cannot but contemplate with some horror, fear and shame.

It was this argument ― that there is in each one of us, at the very least, a “minor traitor” ― that attracted my attention to the article. I could find a number of examples in my country of origin-Ethiopia, particularly among those who hold political office.

If you wondered about it like me, I suggest that you take your time and read Nagera’s (2002) extended article. Below I present a brief summary of his extensive discussion of the subject: what makes the psychology of traitors (individuals who commit a treacherous act or whose behavior constitute a significant departure from expected behavior in a given situation; causing significant distress, damage, etc., to one or more individuals, and their society and nations):

1. They are those who retain vivid memories of the seamier side of childhood, family and school life. They have little difficulty in recognizing some of the predisposing causes of Quisling… the simple case of the younger son who ‘gives away’ an older brother…; the child with a grievance against his parents (typically the father) and idealizes the head of the house next door…

2. Those with “a fissure-like defect in their superego (including the conscience and formation of ideals); who suffer from the invasion of emotional relationships by the excessive need for possession and power growing out of unusually strong and unresolved infantile jealousy; distortion of the sense of identity sometimes with secondary disturbances in reality testing.

3. Individuals with certain specific constellations of conflicts, or if you will, specific (and quite complex) forms of psychopathology with very idiosyncratic developmental characteristics, dynamics, defense activities and personality traits.

4. Individuals with significant narcissistic problem (those who have difficulties seen regarding their self-esteem regulation, self-regard and feeling of self-worth and problems with their identities.

5. (READ THIS CAREFULLY): Typical, and specific for a traitor, is an enormous unsatisfied wish for the father’s love, attention and admiration, that for various reasons and frequently through no fault of their own, they do not seem able to obtain. Thus, traitors have a tormenting and ambivalent attitude toward the father “who does not think much of them”, or “has not paid them enough attention” or simply and truly did not care for them. When they reach their adulthood, traitors think poorly of the father or see him as weak or worthless, a man of little accomplishment or value. (Oromiffaatiin qabxiin kuni –nama abbaa isaaf kabaja hin qabne jechaadha).

Yaa sabakoo, ani ogeessa fayyaa mitti. Garuu waan barreefame dubbisee waa hedduun irra baradha. Isiniis dubbistanii, namootni tokko tokko maaliif akka GANTUU ta’an ni hubbattu jedheen abdadha. Kunimmoo namootni keenyi maaliif akka nu ganan nu barsiisa. Saba offi ganuun dhukuba dhukuba caaludha.

Horaa Bulaa!

Protecting Oromummaa is every Oromo’s responsibility

By Falmataa

Yesterday, when Prime Minister Abiy delivered a speech to the ‘members of the European Parliament’, he attacked the idea of freedom/liberty and liberation organizations called #Netsanet and #Netsaawuchi in Amharic. Why?
A big question is, why is he really interested in this and who is the target he wants to attack, who is on his head when he attacks this idea?
The OLF, OFC (with some exception), ONLF or TPLF (he attacks it only sometimes for political affairs indirectly)? As we all know, the main liberation organizations in the country are these, and the rest are mostly fake organizations.
But if his government does not allow ( based on his speech, but didn’t disclose it)these organizations to participate in the upcoming #2020election, with their manifestation to liberate their nation from what they think, whether there was colonization or oppression, what democracy have they proposed?
If they deny this idea of ​​being openly entertained and determined by the people, what will be the fate of politics in Ethiopia?
If people do not have the menus on the table to choose or reject by secret ballot, what does it mean to open the political arena? Why is Abiy afraid of this idea? Who should decide, the EPRDF or the people?
As we have seen, Abiy has been attacking the core values ​​of Oromo and #oromumma the day after his appointment as prime minister.
We listened to him during his visit to Bahirdar and he even added: ” Do not see/ consider me like the other Oromo. I am not like them; the Oromo nationalism diminished the Oromo people to the village level… ” the translation is made by me and not word by word, I made it. what does this message convey?
One of the objections that modern thinkers have raised against the utilitarianism is that
John Rawl argues that: whenever a society sets out to maximize the sum of intrinsic value or the net balance of the satisfaction of interests, it is liable to find that the denial of #liberty for some is justified in the name of this single end.
Broadly speaking, liberty (Latin: Libertas) is the ability to do as one pleases. In politics, liberty consists of the social, political, and economic freedoms to which all community members are entitled. In philosophy, liberty involves free will as contrasted with determinism(Wikipedia).
A central feature of liberal- democratic politics is the stress placed on notions of tolerance and the related idea that individuals should have the opportunity to frame and pursue their own goals, provided this does not impinge on other people’s formulation and pursuit goals. To the extent that this position is agnostic about the routes individuals may take to moral perfection, it has a general affinity with the position advanced by John Stuart Mill in his essay on #Liberty.
It rests upon a largely secular conception of human well-being and entails the rejection of ‘moral objectivism’, or of the idea that is is possible to identify standards of conduct that correspond to human nature and provide the basis for conceptions of human perfectibility.
Bottom line: whether Abiy likes it or not, whether he supports the #Oromoumma or Ethiopianism (the idea dreams of breaking the values ​​of #oromummaa and Oromo), nobody will stop the Oromos now-onward to determine their destiny! The Oromo struggles based on the following main pillars: #Oromumma (identity, language, culture and #abbaabiyuumma aka fighting for the father land) and this shall be realized very soon!

Inside Melbourne’s Ross House, a heritage building filled with charitable souls

ABC Radio Melbourne 

Posted 

A tall, red-brick building with three large bay windows that each run vertically down three floors.

There’s a five-storey building in Melbourne’s Flinders Lane that’s known as Ross House.

You may have seen the 119-year-old red brick tower tucked alongside the city library, close to the cafe-laden laneway of Degraves Street.

It’s prime CBD real estate.

But behind the heritage-listed facade is a unique community working to create a better future for society’s most marginalised people.

Ross House is the only self-managed and community-owned not-for-profit building in Australia.

There’s no landlord. No external owner.

Ross House Association general manager Michael Griffiths smiles. The Ross House logo is on the glass doors behind him.
People walk past the ground level of Ross House, which is made from light grey stone with huge square windows with green frames.

General manager Michael Griffiths said it belonged to the community, so they made the rules.

“In essence, the tenants can set their own rent which is why it’s so unique,” he said.

“Rents are actually on a sliding scale, so we charge people what they can afford rather than what we can make.”

A part of Melbourne’s history

Ross House was built in 1899 and began its life as a textile warehouse.

It was erected by merchant Sir Frederick Sargood, who commissioned and first lived in the famous Rippon Lea mansion in Elsternwick.

The building, then known as Royston House, was bought by the State Electricity Commission in 1929 and then sold to the RE Ross Trust in 1985.

Ross House Association chair Christine McAuslan, from the Collective of Self Help Groups, said the building’s not-for-profit status evolved during a period when community services were fighting for their survival.

“The Victorian Council of Social Services (VCOSS) had a lot to do with setting this up, and a lot of activists were involved back in the ’80s,” she said.

“There will always be people working towards social equality and overcoming disadvantage.”

She said Ross House was not luxurious, but what it lacked in style it made up for in goodwill.

“The work that people do here is fantastic because it takes a lot of commitment and dedication.

“It’s not glamourous, we don’t have luxurious facilities, but people love being here.”

The 55 tenants are made up of disability, environment, health, social justice, multicultural and other groups.

There’s a similar number of members who use the facilities on occasion; many of them are on the waiting list for a permanent tenancy.

Were it not for Ross House, many of these groups would likely be run out of people’s living rooms or struggle to pay market rent.

But this location, close to public transport and in the heart of the vibrant CBD, allows these small groups to be part of something bigger, all the while secure in the knowledge that the lights won’t go out.

Let’s meet some of them.

Kate Greenwood, Assisi Aid Projects

Kate Greenwood smiles at the camera.

“We work on community development projects in India and Cambodia with a strong focus on women’s empowerment and gender equality projects.

“[One example is] we work with widows and vulnerable women in Tamil Nadu, which is a very conservative area of India.

“Due to widespread alcoholism, lots of men are dying young and there’s so many widows being left behind.

“Not only do they find themselves widowed, and then obviously also in poverty because they lose their livelihood, but also they’re socially isolated and shunned.

“We do a lot of work with women to bring them together into self-help groups at the village level. Then our partners provide them with skills training and legal literacy so they can actually apply for their widow’s pension and the benefits they’re entitled to.”

Sheryl Forrester, Shine for Kids

Sheryl Forrester smiles at the camera.

“Shine for Kids is the only national organisation that supports children who have parents that are incarcerated.

“We provide supported transport for children to actually visit their parents in prison, we run school holiday camps … we work in schools, we also run art therapy classes.

“There’s so many stories I could tell you about how these children have been involved in the crimes their parents have committed.

“They’ve seen firsthand the effects of ice and how it destroys a family. They’ve seen lots of violence.

“They’re fairly resilient kids but they really do need someone that they can trust and support and that’s what we try and provide for them.

“It’s very, very important that we encourage and support these children so that they do not become the next generation of prisoners.”

Jane Rosengrave, Reinforce

Chris Lowe and Jane Rosengrave sit beside each other in a large meeting room.

“Reinforce is a self-advocacy group which is for people with an intellectual disability.

“They have actually been running since the 1980s when the institutions were open. They were telling the government to do the right thing for people with a disability and trying to close those institutions down — in those days when they never listened.

“The one thing that I would like to get across to people … is that us [people with a] disability, we are not a number, we are a person and we have got a strong, powerful self-advocacy and we can stand up for ourselves.

“We’ve got that voice to be heard and we do not demand and have people talking for us like those olden days … we do not want to be neglected, we want to be listened to.”

Deb Carveth, Community Music Victoria

Deb Carveth smiles at the camera.

“Community Music Victoria exists to get music making happening in our communities as a way to bring people together, strengthen the fabric of society and give people an opportunity to explore a side of themselves that we believe everybody should have access to.

“When people make music together magic happens, relationships form, there’s cohesion.

“It’s incredibly important to us to be part of the Ross House community.

“Everybody here is working towards positive societal change through advocacy, through self-help and it’s a great pooling of resources.

“It’s really heart-warming to walk through those doors in such a busy, vibrant part of Melbourne and to enter the environment that Ross House supports and enables.”

Dabessa Gemelal, Advocacy for Oromia

Dabessa Gemelal smiles at the camera.

“There is Oromo people in Ethiopia who are subjugated for a long time because of their identity. The people came here [to Australia] mainly because of political reasons.

“When people moved from their own land, basically there are a lot of issues: dislocation, identity, family breakdown and trauma from the journeys they came here.

“This group was organised actually to support each other.

“When they come to our office we provide free services in all ranges of community activities.

“Sometimes we organise cultural activities which empower them. It looks like a small [thing] but it is an important ingredient to empower people.

“Ross House is actually good for us … we are a non-profit organisation based on some small grants from the embassy and members’ donations. We don’t have enough money to hire a big city office.”

Dr Heidi Nicholl, Emerge Australia

Dr Heidi Nicholl smiles at the camera.

“We work with people who have myalgic encephalomyelitis, also known as chronic fatigue syndrome.

“About 25 per cent of people with the condition are so severely unwell that they’re housebound or bedbound.

“The stigma for this disease has been very profoundly problematic for this community.

“Historically people have not been believed, they have had problems getting the sympathy they should have, not just from family but from medical professionals.

“There’s not enough treatments, and then they haven’t really had enough hope that things are actually being researched and that people care enough about this to find therapies or a cure.”

Beryl Noonan, Melbourne Osteoporosis Support Group

Beryl Noonan looks at the camera from behind red-framed glasses.

“Our purpose is to support members who have osteoporosis.

“Osteoporosis causes the bone to become thin, just like a honeycomb.

“Younger people can develop this condition — it is not a symptom only of an older person.

“I’ve got osteoporosis and I’ve had it for over 20 years. They [the group] do a good job because they give you extra information and give you tips and we have speakers.

“The camaraderie is good.”

Source: https://www.abc.net.au/news/2019-01-19/ross-house-melbourne-a-heritage-listed-non-profit-building/10610824?fbclid=IwAR0Gehqn7rzu8A5UMZXA2ubnezOi9mhDKX7eRA4KJHE0B_1aykG3Nwrdwu4

Topics: community-and-societycharities-and-community-organisationscommunity-organisationsdisabilitiesmulticulturalismpeople,childrenfamily-and-childrenwomenwomens-healthosteoporosischronic-fatigue-syndromediseases-and-disorders,human-interestmelbourne-3000

2018: we took a step closer to actualising our dream of freedom

By Bonsen D Wakjira

Hello everyone, my name is Bonsen and I want to welcome you to 2019’s Oromo Festival. Before we begin, I want to acknowledge the traditional and true custodians of this land and pay my respects to their elders past and present, and remind all of us here that sovereignty was never ceded. I also want to pay my respects to our dead, and remember their legacies, sacrifices and lives.

Bonsen D Wakjira gave speech at Oromia @ Federation Square on 7th of January 2019

This speech is many things, it is a call for solidarity and unity. We are different in so many ways, and to me, being Oromo is about acknowledging our differences and understanding that we are strong because of our differences, because our respective experiences and beliefs provide perspectives to our journey towards freedom that we wouldn’t get anywhere else. Difference has been used against so many people, but our differences should not be the death of us. Our differences give us strength and wisdom, and we should, and must address these differences with kindness and respect because that is the only way our goal of freedom can be actualised. To quote the great Audre Lorde, “We share a common interest, survival, and it cannot be pursued in isolation from others simply because their differences make us uncomfortable”, and this is the energy I’m claiming for us 2019 and beyond.

This speech is about community. We are a very communal people, as far as I know, we’ve organised our societies by centring community and have done an amazing job of doing so in a country that favours and encourages individualism. For diasporic youth who face so much pressure to assimilate and adapt, we have done an amazing job of being unapologetically Oromo and unwavering in our Oromo identity, and seek solace in our people and our community, and that’s one of the most beautiful things about us as a people.

2018 was a big year for us. We took a step closer to actualising our dream of freedom, so many people went back home and got to experience their country to the fullest extent and we saw that perseverance comes through. But that doesn’t mean our fight is over, if anything, it means we have to keep fighting, keep organising with Oromo folks, reach out to those who can and want to help, Oromo or not, and correct those misinformed about our purpose, we all have a role to play, whether it be a role in raising awareness, or educating, or learning and claiming your cultural roots. These are all important roles in achieving self-determination and fighting forces that kill our people and steal our land. Freedom cannot be given to us, nor can governments and political leaders give us the right to self-determination. We must take these ourselves, and we can only do so when we recognise our strengths, both as individuals and as a community, and fight relentlessly and unwaveringly for our country.

Thank you for listening, and I hope y’all have a good time.

Oromia at Fed Square: bring Oromo people together

Oromia at Fed Square aims to bring Oromo people together, irrespective of age, gender and belief, to help promote self-empowerment and raise awareness in the wider community about the lifestyle, culture and ethics of members of the Australian Oromo community.

This year’s Oromo festival at Fed Square experiences Oromo culture through a huge program of music, arts and entertainment. Enjoy live music featuring local Oromo musicians and a variety of dance performances. Admire costumes in the colourful fashion show and see a traditional Oromo coffee ceremony.

Join us the celebrations with the Oromo community at our annual festival at Fed Square 2019.

A Bridge Across Two Struggles: The African American and Oromo Movements

By Camlin Nicholls, The University of Tennessee at Knoxville, December 16, 2018

African American

Camlin Nicholls, The University of Tennessee

Learning in depth about the African American struggle from the very beginning to the present as well as discovering the Oromo struggle have been one of the most fulfilling and enlightening times of my life. I want to personally thank my professor, Asafa Jalata, for dedicating his life to raising awareness about both of these struggles and thus opening my eyes and my heart to them. In both my Sociology 472 class and my Africana Studies 421 class I have learned so much about the truth of the racialized capitalist society and other oppressive powers. My commentary is a reaction to Jalata’s book entitled Fighting against the Injustice of the State and Globalization: Comparing the African American and Oromo Movements. For what it is worth, I promise to not fall complacent and to fight in any way I can against the daily injustices that happen in my own country and around the world.

This paper will attempt to compare and contrast the more than century long struggles of African Americans and Oromo. In a few ways these struggles are similar; mostly in their structure and fundamental implementations by the oppressing parties. However, this paper will discuss more about their differences because I feel it is important to see them as such. Grouping mass injustices like these two struggles together seems to take away from their seriousness. It is paramount to explore them individually so that proper awareness and action can be taken to remedy their specific needs.  Please note that in no way do my opinions reflect that one struggle is worse than the other. Both are tragic, serious robberies of culture, autonomy and human life. However, I have chosen three main differences to explore.  The first is what I will refer to as my convergence theory. Oromo have undergone a faster paced, more intense violation than have African Americans for a few different reason that will be explained later. Secondly, the fact that Oromo were enslaved, murdered, and oppressed on their own land contributes to a different experience than that of African Americans who were brought to a completely new part of the world. The last difference deals with how American society has developed and how the culture here has created affluency and complacency, as opposed to Oromo or African culture in general that has not created such things to any comparable degree.

The Struggles’ Similarities

African Americans and Oromo both experience oppression because of two similar phenomena. The first is capitalism, or the exploitation of their people for cheap labor, land, resources, etc. African Americans were first brought to America to be used as commodities for mass production. As slaves they worked in cotton fields, produce farms and railroads performing back breaking work for free. Oromo were robbed of their land and resources as well as made into slaves, and semi-slaves. In both cases, the demand for cheap labor and raw materials was met with exploitation and slavery. The second phenomenon that creates the ultimate oppression for both these groups is racism. Racism is used in both these cases to justify the blatant destruction of these people and their way of life. Both African Americans and Oromo are seen as unintelligent, barbaric, violent, and ultimately inferior. They both have experienced an ongoing discourse from their oppressors that constantly puts them down and berates them for completely falsified accusations.  Both African Americans and Oromo have proven their fire and resiliency in the way that they keep fighting against these violations and towards justice and sovereignty for their own people.

Convergence Theory

The first contrasting aspect of the African American and Oromo struggles that I will unpack is what I have deemed the convergence theory. I will start off by asking a hypothetical question. Would you rather be stepped on my an elephant wearing tennis shoes, or one wearing high heels? The obvious answer is neither, right? No one would want to be stepped on by anything as giant and heavy as an elephant. However, one wearing high heels may do more damage, and cause more pain because all the weight is bearing down on one small point. Being stepped on by an elephant wearing tennis shoes would still cause a great amount of pain, but the damage would be spread across a larger surface area. In the case of the two cultural struggles in question, the Oromo struggle is the elephant wearing high heels. The Oromo people have endured oppression from several different levels, from the very top, there are the western powers like the United States, Great Britain and the former Soviet Union, next there are the Ethiopian Colonizers which can be broken up into different groups that have taken control over the government like the Amharas and Trigrayans or Habasha, and then there are the Oromo collaborators that further the oppression of their fellow Oromo. All of these entities act like a funnel from the largest and most powerful at the top, filtering down to the smallest most intimate groups that creates a convergence of intense oppression felt by the Oromo People. On the other hand, I feel that the oppression felt by African Americans, however, just as morally wrong and devastating, perhaps has been less intense only because the oppression has been produced an maintained by one party (the Capitalist White Society). Please note that this is only an amateur speculation of what I have learned in the past four months. But it seems that because the levels of power are more complicated in Oromia, and that there is more collaboration between differing oppressor groups, that the hardships felt by the Oromo people are more intense on a day to day basis. Furthermore, the colonization of Oromia by the Ethiopian elites, along with the support of the Western Powers has only been going on for just over a century. Compared to the oppression and exploitation of African Americans, the Oromo Struggle is newer, and therefore more intense.

Location and Culture Development

The second point of contrast that I feel is significant enough to discuss is pertaining to the two struggles’ location, and the effect it had on the groups development of culture identity. The African American struggle is somewhat unique in that the original Africans taken from their home land were not all from one culture. They were from different countries and regions within Africa. They did not share a religion or even a common language and because of this they formed their own identity by coming together against their oppressors in America. This is when they became African Americans. This comradery and fellowship was the vessel that carried them through the slavery and injustices they endured. They created unique songs and music to show their unity and to make each passing day more bearable. This account of resilience and humanity by these African Americans was the very beginning of the African American Movement. Despite the magnificent display of strength and resistance, the fact that these Africans had their original material and most of their spiritual culture stripped away put them at a disadvantage in the long run. Starting during slavery, continuing through The Jim Crow Laws, and still today, blackness is seen as less desirable. African Americans have always been expected to adopt whiteness as much as possible. This manifested itself most distinctly in the adoption of Christianity by African Americans. Essentially, the oppressed adopted the religion and in turn, the culture of their oppressors. I feel that this laid the foundation for difficulty in promoting  Black Pride during later years. The level of self-hatred and victimization created by White Society in Black Americans is so intense that it is still lingering today. This is not to say that Black Americans should have completely rejected the culture they had been presented with, after all they are Americans just as much as anyone else. However, the fact that they were completely stripped of any evidence of where they came from took a detrimental toll on the development of self-determination of the entirety of Black America.

In the case of Oromo, their oppressors took over their land. They forced them into slavery and the nafxayna-gabbar system (semi-slavery) in their own home. This particular situation is different from the one of African Americans in that the Oromo were able to keep the majority of their material culture, religion, language and traditions within their communities. This is not to say that The Ethiopian Government did not make it difficult for the Oromo to express themselves in terms of their culture but it was easier for them to keep it alive because they were not exported from their land. I feel that because the Oromo were able to hold on to more of their foundations, their liberation movement had a stronger places to start from. For instance, one of the Accomplishments of the Oromo Liberation Front was developing the Oromo language from an oral one to a written one using qubee, an Oromized Latin alphabet. This was surely a catalyst for further organization and information transfer among the Oromo Liberation Front’s members, as well as the Oromo people in general.

The Effect of Affluence

The final difference between the African American and Oromo Struggles is the way each society’s culture has manifested itself in severely contrasting ways. The United States of America is one of the most powerful and wealthy nations in the world. Oromia, on the other hand has experienced underdevelopment because of being part of Africa, and its further exploitation by the Ethiopian Government. These discrepancies in society have massive implications on how the two groups see the world, and themselves. The American Culture is far different than Oromo and African Culture. In the United States, materialism is rampant due to capitalism overabundance of wealth. Far more people in the United States live more than comfortable than do in the majority of other nations around the world. Americans are also too concerned with their own trivial problems. They have lost focus (or have never acquired it) on the more serious problems of the world like the exploitations of developing countries by their own. Americans in general simply do not care. It is threaded through American Culture to only worry about ourselves and to attack those who are accused of infringing upon our way of life. This is true for all Americans, whether it be severe or mild. I feel that because of this affluency and excess comfort, that African Americans have perhaps lost some of their fire to fight. I do not mean this individually, but on a massive scale. The materialistic, throw-away society that is America seems to have caused Black Americans to become comfortable with the ongoing injustices they still endure. Please keep in mind that this is only an amateur speculation, I cannot imagine what it feels like to be Black in a racist world and acknowledge that I cannot fully understand.

For the Oromo, it seems different. I have less knowledge about African and Oromo day to day life and am sure that people are happy and comfortable. However, I do feel that the words are probably defined differently because of the cultural differences. I have never been to Oromia but I can say with confidence that the materialist, self-centered tendencies that Americans display are far less in most parts of Africa. Growing up in a developing country has certain implications that are perhaps the opposite of growing up in a Global Power. The day to day lives are simply different and I feel that it is this difference that has given the Oromo Struggle an advantage. These contrasting ways of life have changed the psychology of the masses of Americans and Oromo, alike. The fact that Oromo have not had everything handed to them has let them keep that fire and that drive to fight the violations imposed upon them. For Americans, the level of comfortableness has created complacency and a loss of that vital fire.

Conclusion

Both the African American and Oromo Movements are fantastic displays of human resilience, fellowship and strength. It takes a certain kind of person to be able to endure such hardships, knowing that the hardships were felt by people like them for centuries, and will most likely continue for a long time to come. That being said, I feel that these two groups can and should learn from each other. The African American Movement from the Niagara Movement and on has been very structured and organized. The Black Elites such as W.E.B. Du Bois, Martin Luther King Jr., Ella Baker, Rosa Parks, Ida B Wells and so many others utilized their capacity and intellect to fight the oppressive White system through legal action and organized non-violent protests. Entities such as the Black Panther Party appealed to the Black masses through ideas of Black Beauty and Power and supported their communities with survival programs with no help from White society. The African American Movement also utilized the Church as they financial back bone and places of organization. It seems that the Oromo Movement could take note of this organization and utilization of intellect and resources to further their fight.

In contrast, I feel that the people of Oromia embrace a stronger fire and will to fight for their struggle than African Americans have today. I urge anyone and everyone, especially African Americans to educate themselves about injustices around the world. The Black Struggle in the United States could learn a lot from opening their eyes to struggles similar to theirs in Africa. It is paramount to not lose sight of the final goal and to not fall to complacency because of the luxuries acquired because of where one resides. Nevertheless, Africans and the People of Oromia have both enjoyed success in their liberation from their oppressors, which is a direct result from the hard work and sacrifice by countless magnificent human beings.

I am afraid: they have planted a seed that bears a fruit which keeps poisoning the unity of Oromos

By Bedassa Tadesse

“Wallaggaa dhaquu sodaannee ….Yoo dhufani lamaan isaaniyyuu asumatti hambisna jedhanii.”

This is a mistake that has no historical parallel. When I heard it first, I thought it is a dumb speech; anyone can make a mistake. However, this is not a dumb idea. It is a well thought out statement. Haile Seallssie did not say any thing like it. Mengistu did not dare this kind of stuff. Even Meles did not utter any thing that comes close to this idea. In my view, today’s statement from Abiy and Lamma “…that if we went to Wollega, we wouldn’t come alive” (i.e., they would kill us) amounts to a purposeful effort to divide Oromos and incite violence among them. There are many plausible reasons:

First, both Abiy and Lamma know that they are losing (badly). True leadership requires understanding the feeling of the people and a foresight. They have none. The average Oromo who rallied behind them has come to gradually realize that they did not mean any thing they were saying since they came to power. Realizing this, Abiy and Lemma have to come up with excuses. Remember, it was not too far ago that Abiy said, “members of the national defense army came to the palace not to talk to me, but to hurt me.”

Second, since both Abiy and Lamma came to power, they acted extremely well doing what no other leader in Africa has done. They told the world that the TPLF government to which they were an integral part “terrorized the people.” Many were shocked hearing them admit wrong doing. They declared they are determined to change that.They promised to listen and act in the best interest of the public.That meant bringing justice; however, they quickly realized that doing so would take them down the rabbit hole.

Third, they felt that keeping the country that is falling apart and an economy that is on the brink of collapse (e.g., Hilaemariam resigned the national bank had only 2 months of imports worth of foreign currency) required making peace. That meant talking to opposition parties and paving the path to free and democratic elections; among others, and enabling the OLF leadership to return home, and of course reckoning with the Oromo Liberation Army (WBO). It did not take them long to realize that it was an untenable path for them. Thus, they had to back track on their agreement with the OLF; for example, attempting to forcefully disarm WBO. They failed miserably on that and it back fired on them with the Oromo people, not the OLF, resoundingly saying “NO” to their plans.

Fourth, given the strong headwind that is blowing against them, they realized that soon there will be no party called OPDO. They started freaking out. They called for advice from disgruntled former members of the OLF. They came up with a smart solution: divide the Oromo people along regional lines; hence, what they declared today. As an Oromo, this approach frightens me a lot. It pits one group of Oromo against another group. Most of all, it reminds me of how ethnic cleansing in Ruwanda started: when in the early 1990s, President Juvenal Habyarimana, a Hutu, began using anti-Tutsi rhetoric to consolidate his power among the Hutus.

I am afraid that, God forbid, if either of these people die, even of natural causes, they have planted a seed that bears a fruit which keeps poisoning the unity of Oromos in a way that no other previous leader of the country has done. I am afraid!