Moving Forward: Restoring the Spirit of Oromummaa
Hawaasa Oromoo Melbourne fi naannawaa jiraattan maraaf
Konyaan ABO Victoria, Guyyaa Fincila Diddaa Garbummaa Oromoo: Sadaasa 9 sababeeffachuun Sadaasa 11, 2012 qophii addaa isiniif qopheessee jira. Qophiin tun Sadaasa 11, 2012, Dilbata, waaree booda saatii (3:00- 8:00WB) kan adeemsisamu ta’uu gammachuun isin beeksifna. Qophiin yaadannoo kun galma Scientology, keessatti sirna hoo’aan kabajamuu fi yaadatamuuf jira. Isinis, maatii keessan waliin qooda fudhattanii seenaa fincila diddaa garbummaa Oromoo akka dhalootaa dhalootatti lachiiftan kabajaan isin waamneerra.
Guyyaa:- Sadaasa (NOV) 11 bara 2012)
Sa’a:- 3:00 WB irraa eegala
Teessoon:- 231-251 Mount Alexander Road, Ascot Vale VIC-3032
Qabsoon Itti Fufa!!! Gabroomfataan Ni Kufa!!!
Konyaa ABO VIC
Oromia: at least 150 arrested during Irreechaa
(OPride) – At least 150 arrested and one man died as hundreds of thousands flocked to Bishoftu, Oromia, in south central Ethiopia on Sept. 30 to mark the annual Irreechaa celebration.
Bishoftu, a small town 50 kilometers east of Addis Ababa, Ethiopia’s capital, has become the site of Irreechaa, one of the premier Oromo traditional holidays. Irreechaa marks the end of a dark rainy season in the tropics and the beginning of blossom harvest at the dawn of spring (Birraa).
Last Sunday, as spectators and pilgrims, mostly youth, made their way down the narrow asphalt road that leads to Lake Arasadi, the final destination of Irreechaa pilgrimage, regional police closed off all roads to traffic, eyewitnesses told OPride.
Irreechaa is to Oromos what Thanksgiving is for Americans. “We celebrate Irreechaa to thank Waaqaa for the blessings and mercies we have received throughout the past year,” writes Waaqeffannaa.org.
We celebrate Irreechaa not only to thank Waaqaa also to welcome the new season of plentiful harvests after the dark and rainy winter season associated with nature and creature.
Irreechaa is sometimes erroneously viewed as a religious holiday exclusive to the Waaqeffattootaas, followers of traditional Oromo religion, Waaqeffannaa. However, in the last decade and half, as the number of Irreechaa goers grew exponentially, it has increasingly become a symbol of Oromo cultural revival. While there are Waaqeffattootaas who make the pilgrimage for spiritual reasons, others embrace its cultural appeal. This is evident from the number of Muslims and Christians who come from different regions of Oromia – from such far places as Borana, Wallaga, Bale, and Haraghe. http://www.opride.com/oromsis/news/horn-of-africa/3623
(Oromocentre, Melbourne, 28 Fulbaana 2012) Irreechaa is a national Thanksgiving Day celebration that repeats once or twice in a year and involves special activities or amusements.The 2012 Irreechaa Birraa festival is one of the main celebration in every year at the beginning of Birraa (the sunny new season after the dark, rainy winter season) throughout Oromia and around the world where Diaspora Oromos live on the theme of “Moving Forward: Restoring the Spirit of Oromummaa”.
The Oromo celebrates Irreechaa to thank Waaqaa for the blessings and mercies they have received throughout the past year at the sacred grounds of Hora Harsadi (Lake Harsadi), Bishoftu, Oromia. They celebrate Irreechaa not only to thank Waaqaa (God) also to welcome the new season of plentiful harvests after the dark and rainy winter season associated with nature and creature.
On Irreechaa festivals, friends, family, and relatives gather together and celebrate with joy and happiness. Irreechaa Festivals bring people closer to each other and make social bonds by following their tradition and religion. For almost 6400 years, Oromo families have gathered to take part in the largest Thanks-giving ceremony of the ‘Gadaa’ calendar. Friends, old and new, parents and children join together in a celebration on the goal of ‘Walooma Uumaa-Uumamaa’ (Creator-creatures Harmony).
(Oromocentre, Melbourne, 6/09/2012) SBS follow up story about the banning of a public screening of recently deceased Ethiopian Prime Minister Meles Zenawi’s funeral.
BEEKSISA: Waamicha walga’ii miseensota SERMOCAVAf
Waldaan Hawaasa Oromoo Melbourne Kibba -Bahaa gaafa 01/09/2012 Walga’ii Waliigalaa gochuuf saganteeffate iyyuu sababa miseensonni guutuun hin argamneef hin gaggeeffamne. Walgahiin kunis Fulbaana 22, 2012 waaree booda akka adeemsisamu murtaa’ee jira. Kanaaf, hawaasti keenya miseensa SERMOCAVA taatan Walga’ii Waliigalaa (General Meeting) kana irratti akka argamtan isin hubachiifna.
Guyyaan ………………………22/09/2012 (Sanbataduraa)
Bakki ……………………………Springvale Neighbourhood house,
46 – 50 Queens avenue, Vic 3171
KHR Waldaa Hawaasa Oromo Melbourne Kibba Bahaa, SERMOCAVA
(Oromocentre, Melbourne, 2 Septemeber 2012) Zenawi’s Funeral Live-Screening Cancelled in Melbourne
(Oromocentre, Melbourne, 22 Hagayya 2012) Baga Ayyaana Irreechaan Isin Gahe!
(OLF Information and Public Relations Office) Full Coverage in Oromo language
The program shows the tensions boiled over at an east Melbourne hotel as Oromian, Ogadenian, Sidama and Ethiopian nationals protested against the presence of the TPLF’s delegates in Australia.
(July 2, 2012, Melbourne) The voices of protest against the presence of TPLF delegates in Australia.
Tensions boiled over at an east Melbourne hotel as Oromian, Ogadenian, Sidama and Ethiopian nationals protested the presence of the TPLF’s delegates in Australia.
(June 8, 2012, Melbourne) The Spirit of Bilisummaa
(June 7, Melbourne, 2012) Beeksisa Gurmuu Tumsa Qeerroo
(June 7, Melbourne 2012) Anis biyyan qaba: Ijoollee Oromiyaa
(June 3, Melbourne) Women’s Role in Promoting Oromummaa
(May 19, Melbourne)Music of the Week
(April 15, Melbourne) Oromo Martyrs Day
Waldaan Hawaasaa Oromoo Melbourne Kibba Bahaa kan gabaabbinaan (SERMOCAVA) jedhamu Guyyaa gootota Oromoo Ebla 15 kabajuuf qophii isaa xumuratee waan jiruuf hawaasti Oromoo naannoo magaalaa Melbourne jiraatan ayyaana kana irratti dammaqinaan akka argamanii kabajaa fi jaalala qabsoo isaaniif qaban mul’isan dhaamame.
The Importance of Having Heroines and Heroes
• Recognizing and celebrating achievements and excellence
– During the gada system, bravery, patriotism, cultural knowledge, expertise in leadership, organization and
warfare were highly appreciated
– Rejecting the leadership of collaborators who have rejected the principles of gada, saffu, and social justice
– Promoting knowledge of liberation by challenging the knowledge of domination
“Modelling our Legendary Oromo Leaders”
“We are seeking justice, not vengeance”
Pr Mekuria Bulcha
(Abridged by Oromocentre, 26 March 2012) The purpose of the Oromo struggle is justice. Hate speeches about the OLF and the Oromo people broadcast currently on media networks run by some Amhara elites in the diaspora cannot change that fact. We know, and must make it known, that the OLF is seeking justice for the Oromo people. The OLF exists not to commit injustice against others, including our enemies.
In his famous speech, “I have a dream” delivered on 28 August 1963, Martin Luther King reminded the 200,000 men and women, who participated in the famous March on Washington that “In the process of gaining our rightful place, we must not be guilty of wrongful deeds. Let us not seek to satisfy our thirst for freedom by drinking from the cup of bitterness and hatred.
We must forever conduct our struggle on the high plane of dignity and discipline.” This is also how the Oromo struggle has been conducted, is being conducted and will be conducted. Seeking vengeance will be committing crime against humanity, and injustice to our people and to future Oromo generations. Vengeance goes against the purpose of our struggle for national liberation. We are not seeking vengeance, but will bring those who committed atrocities against our people before justice.
The aim of our national movement is to establish justice, not to spread war and chaos. That does not mean we will not respond to violence, which others are committing or will commit against our people. It means we will not initiate violence that will affect others. We will always uphold safuu, the traditional ethics of Oromo ancestors, which means respect for life, which in a war situation, is expressed in nagaa (peace) with the uninvolved civilian population, the aged, children and women who happen to find themselves in conflict zones.
Source: Gadaa. com
(Abridged by Oromocentre, 26 March 2012) The purpose of honoring gootota Oromo of the April 1980 as well as their likes is, firstly, to express our gratitude to their life-sacrifices for the cause of bilisummaa Oromo, and secondly, to commend and recognize the exemplary and unswerving unity expressed in their refusal to be divided and separated per region and religion.
The currently living Oromo nationalists, who have nowadays become the entertainers of the dividing and fragmentalizing manipulation of our enemies, need to learn from these legendary Oromo leaders, so that we all can start to resist any sort of polarization per region, party politics and religion.
Fortunately, it is clearly to be seen that the Woyane’s attempt to divide the Oromo nationals by using the cards of region and religion has already failed, but enemy’s application of the card of politics, i.e. dividing the Oromo nationalists as pro-independence vs. pro-union seems to work still.
Knowingly or unknowingly, Oromo freedom fighters seemingly fall in to this trap. It is the result of such division, what we have seen over the last two months as a discord between the existing OLF factions, which are now opting to promote either exclusive independence or exclusive union, instead of being together and fight against the archenemies of the Oromo nation in unison.
Walaloo Yaadannoo Gootota Oromoo
|Bara durii sana yeroo heerri ture
Saba guddaa tokko tu mootummaa ijaare
Oyiruu miidhagaa caffee cuqilisaa
Kuduraa fi fuduraa waa marti lalisaa.
Kan nyaatamu marqaa kan dhugamu booka
Martuu ofitti boona badda-daree fi dakaa.
Ilaa-fi-ilaameetiin namni wal kabajee
Kan ballesse adabee isa tolche jajee
Hunduu dhaggeeffate haasaa abbaa Gadaa
Seera waliin mura ta’ee jala odaa.Booda buudaan bartee waa’ee saba sanaa
Moofaa itti guurratte ijaarrate mana
Odaan murmuramee akkuma daggalaa
Qabeenyi samamee mana keessaa fi alaa.
Heerri sirna Gadaa heeraa ta’uun hafee
Kan ormaatti laaqamee aadaa boonsaan laafee.
Kan hundarra caaluu eenyummaan haqamee
Abbaan Gadaa gaddee bokkuun owwaalame!Jallina akkasii goototi argani
Heera deebisuudhaaf daggala seenani.
Maatii fi jiruusaanii osoo hin ilaalani
Oromummaa tursuuf wallaansoo eegalani.
Goota boonaa sana kan diinni illee beektu
Lammiif fi maatiin isaa maaliif hin yaadatu!Maaliif waliin teenyee maqaasaa hin farfannu!
Maaliif yeroo mara hin galatteeffannu!
Corannee Illilli, daraara arfaasaa
Maaf hin faayyeessinu bakka awwalasaa!
Maqaa ijjoolle keenyaa kan gootaan moggaafnee
Seenaa boonsaa sana itti dabarsineee
Qubee gooti eegale yoo beekne barsiifne
Yoo hin beekne barannee!
Maaliif ruhii gootaa hin galatteeffanne?Warabeessi fi waangeen, wawwacoofi dhaddeen
Eenyummasaa hin beektu beekufis hin feetu
Gaaf-mara shira marti dhugaa gootaa awaalti.
Bineensaan marfamee sobaan dararamee
Akka hin jirre ta’ee yeroo gooti boo’u
Imimmaan qeerransaa e enyu tu isaaf qeensa?
Bakka yaadu hafee hamileensaa laafee
Humnisaa dadhbee hannisaa yoo dhabe
Akka bara duri barooduu yoo dhisie
|Akka waan daboomee afaansaa yoo use
Bakka ciisu cisee tooftaan yaada kuusee
Ni muuxatee malee, goota dhalcha malee
Akka baala raafuu gooti du’ee hin hafu!Ofirra buqqisuuf qarriffaa fi Ilkee
Ilbisa fi tisiisa dhiiga xuuxxuu bookee
Qeensa lafee seenuu miila mataa yaabu
Gaddidduu eenyummaa summii akka qaajjabbuu
Martuu itti dabee abjuunsa abjuu ta’u
Gooti seenaa qabu yeroo ciisee boo’u
Imimmaan kan leencaa eenyutu isaaf qica?
Cumaa fi dhiiga isaa hadhooftuu fi dafqasaa
Gaanii fi xuwwee seenaatti eenyu tu isaaf kuusa
Maqaa goota sanaa boolla keessaa baasa?
Dhugaa goota kanaa eenyu tu dhugaa ba’a?
Awwala gararraa eenyu tu isaa ka’a?Nuhoo gargar deemna Zayita fi bishaan taanee
Adda addummaa raajina waa huuba funaannee
Borana fi Gujii, Arsii fi Baalee
Karraayyuu fi suluultaa, Kamisee fi Jillee
Ilu-Abbaa Boor Jimmaa, Beddeellee fi Gommaa
Ziwayii, Tulluu-Boolloo, Bishooftuu fi Adaamaa
Harargeen akkasi Carcari fi Baabbillee
Lammii fi dhiiga keenya utu dibnu cilee
Wallaggaa fi Shawwaa, Horroo fi Gimbii jennee
Utuu wal-qoqqoddnu eegee taanee hafne!Goota onnee madaa kan hin beekne sodaa
Abjuunsaa abjuu ta’ee dhugaansaa yoo bade
Ganda fi laga waamnee amantiin wal qoodnee
Hayyuu fi wallaalaa, dhiiraa fi dubara
Jennee wal qooduu irra
Dibaabee Oromummaa qabannee tokkummaa
Gootaota Oromoo waliin haa lakkufnu
Oyiruu seenaa irraa, girgijjii haqaa irraa
Mee isaan haa yadannu
Daaraa harsiisuu dhiifnee;
Kaayyoo isaanii haa eegnu!Bahru D. Bayisa
(Oromocentre, Melbourne, 11 March 2012) Even though the current Ethiopian ruling party led by Meles Zenawi of TigrayPeople Liberation Front -TPLF- authorities are using several mechanisms to eliminate Oromo nationalists and cultural icons, the Oromian musicians continued their arts of voicing and advocating the Oromo national cause and aspirations-Kaayyoo Oromoo- through their revolutionary songs.
Jaagamaa Taaddalaa’s recent album is the best example of Oromo revolutionary music articulated to promote the Oromo cause: the building of Oromummaa (Oromo identity, culture, and nationalism) and Oromo political consciousness in a very passionate manner.
However, the current regime of Ethiopia continues its brutal repression against the Oromo musical nationalists who have been leaving an unforgettable imprint on the Oromo national struggle for liberation and sovereignty.
According to Kuulanii Jaalataa research paper revolutionary Oromo artists within the Ethiopian Empire have been specifically targeted for several reasons. The first is that with their natural talents and creativity, they were and are retrieving Oromo cultural and political memories – memories that the Ethiopian Empire prefers to omit from history.
Second, they were effectively capturing in a simple and understandable form the extensive suffering of the Oromo people under successive Ethiopian regimes. By this, they were also motivating the Oromo people to liberate themselves by armed struggle and by joining the OLF. Lastly, they were revealing to the Oromo people the true essence of Oromumma, bilisumma (or freedom), and walabummaa (or independence) in revolutionary, inspiring ways.
As many agreed on music is a powerful means not only to expose the hidden acts of the brutal system, but also a strong channel to communicate with others or to make others aware of Oromo history, the Oromo struggle, and the brutal crimes that the Ethiopian government is committing against the Oromo people.
The Southeastern Region Melbourne Oromo Community Association in Victoria, Australia would like to host this year’s Oromo Martyrs Day in Victoria, Australia and we proudly invite all Oromos to the events on April 15, 2012.
The Southeastern Region Melbourne Oromo Community Association in Victoria, Australia is established to organize and coordinate research and eduction for the development of Oromo culture, history, and languages in Australia. It also works with Department of Immigration and Citizenship (DIAC) on Oromo issues related to Oromo refugees.
It also teaches about human rights, specifically the United Nations Universal Declaration of Human Rights, and inspire them to become valuable advocates for tolerance and peace.
The association also works and supports with similar Oromo and other Organizations in Australia in areas such as natural disasters and human errors.
In the 2012 community refreshment and connection program, SERMOCAV engaged in a multipurpose activities with support of different bodies to raise Oromo voices as opportunity arises are also the core objectives of SERMOCAVA.
SERMOCAVA is non-political and non- profit community Association of Oromo society in the Southeastern Region Melbourne of Victoria -Australia. The Association’s main objectives are:
- Organize and Coordinate Researches and Education for the development of Oromo culture, history and languages in Australia.
- Closely work with DIAC on Oromo issues related to Oromo refugees.
- Works and supports with similar Oromo and other Organizations in Australia in areas such as natural disasters and human errors.
- To establish centre for multipurpose activities with support of Local, State and Federal Government.
- Raise Oromo voices as opportunity arises.
The first group of migrants consisting of three or four families arrived in Melbourne, Australia in 1984.
About Oromo Refugees
- Unaccounted number of Oromo refugees live in other countries of Africa.
- Most refugee have been separated from their families for more than 10-15 years.
- Most refugee children grew up in refugee camps where there is no education and health facilities.