Why oromo migration

During the first half of the seventeenth century, invasions by different Oromo groups were a permanent menace to the Ethiopian Empire. About the Borana attacked Bagemder and Gojjam, which were central regions of the empire. Between and the Ethiopian emperors had to constantly defend different parts of their territory but were unable to put a stop to the waves of advancing Oromo groups. The main target of Oromo expansion was Gojjam, which was assaulted from the south by the Liban Oromo, and from the east by the Tulama.

In the eastern Oromo nearly annihilated the Ethiopian army in Tigre. Under the reign of emperors Fasiladas and Yohannes the Oromo seem to have been virtually unrestrained in their expansion. It was Iyasu I who resumed the offensive against the Oromo while at the same time recruiting battalions of loyal Oromo groups whom he settled in conquered areas. Tulama and Liban Oromo were settled in northern Gojjam and Bagemder. They were encouraged to convert to Christianity. Some of their authorities were appointed to high offices in the army and in the administration of the provinces.

In the Gugru-Oromo attacked Gojjam and Bagemder. Although the military expansion of the Oromo continued, many Oromo groups started to settle in Ethiopian territory and developed into a political power, which was utilized by the different secular and ecclesiastical groupings. By the end of the seventeenth century they were taking an active part in the political formation of the Ethiopian state. The process of mutual assimilation between the Oromo newcomers and other inhabitants of the empire was well under way.

Lewis, H. Add New Article. World War II. World War I. Ancient history. Middle Ages. Modern history. It broadcasts a diverse range of news from around the globe, youth program, health program, opinions and analysis of current affairs, interviews, sports, special events festivals and provides entertainment to our listeners that would otherwise not be available to them.

The program provides enormous benefits to the Oromo community in Australia and beyond. The Oromo community is one of the emerging communities and its members in Australia are estimated to be greater than people.

Lack of English language affects most community members and prevents important information getting to the community, especially during the first stages of settlement. That is where the community radio fills the gap. More importantly the program allows our community members to maintain the Oromo language and teach the youth about the Oromo culture and heritage. The first group of migrants consisting of three or four families arrived in Melbourne, Australia in and it was a big step in our lives to contemplate this project.

Thanks to the development of Internet, the Oromo Radio Program is now recognised as one of the major sources of information and entertainment for Oromo who live around the globe. The management and broadcasters of this program invite you to listen to us and provide us with your comments so that we can serve you better.

The Oromo program can be heard Sunday, pm, on Box , Collingwood, Office : Telephone — 61,3 Fax: 61, 3 Studios : Telephone — 61,3 Telephone — 61,3 AOCAV committed to facilitating community development and growth, whilst maintaining the rich cultural heritage of the Oromo people. Email: info osgaustralia. The Oromo Community in Melbourne Inc. Its previous name was changed to the Oromo Community in Melbourne Inc. Advocacy for Oromia was established in with the purpose of enabling and empowering Oromo people by providing accurate and timely information that will help to make better choices to create the kind of future in which they wish to live.

It also provides information focus on the major issues facing us in the 21st century and it is going to try and bring a balanced approach with factual information that is positive and solution based.

The website has been in operation for the last nine years with the mission of promoting and advancing causes of Oromo people through advocacy, community education, information service, capacity building, awareness raising and promotion. The aim of the program is to improving the mental health and well-being of Oromo community in Victoria.

It aims to assist those experiencing, mental ill-health, their families and carers of all ages within this community to address the social determinants of mental health for Oromo community. It helps:. Advocacy for Oromia will organise information session, women performance, radio programs, culturally adopted conversations on Oromo Coffee Drinking ceremony, providing training for mental health guides and forum and producing educational materials on the selected groups and geographical area.

Blog at WordPress. Skip to navigation Skip to main content Skip to primary sidebar Skip to secondary sidebar Skip to footer Advocacy for Oromia empowering and enabling people. Miidhaan dhagna qabaa dubaraa maali?

One Religion! One language! Awuramba: The Philosophical Identity! Amhara-Oromo discourses Economic revolution? Oromo Diaspora protest against Ethiopian Government soldiers killings of student demonstrators.

Deliberate and systematic extermination of identities of indigenous peoples of Ethiopia through land grabbing — It Is Time to Break the Silence! From Survivance All the Way to Reconstruction: The Oromo Pursuit of Equaliberty Ethiopia in crisis, closes down news: The Oromo people use traditional clothing as a symbol of resistance and it is costing them their lives Two steps forward, one step back for Oromia?

Sometimes St. Action:the 5th phase of decolonization We wish the planned visit will not send the wrong message Oromia Insight Oromian Australians:Statements by Members Press Release: Cracking down on Oromo Protesters Requesting urgent intervention Lives changed only when individuals rose above their circumstances Oromo human rights concert!

Letter To Mr. Isayas Afewerki, President of Eritrea. Oromia: Reasons of Oromo Immigration Advocacy for Oromia is a not-for-profit organisation founded in by members of the Oromo community to help each other and build new lives in Victoria Australia, and a main focus of the association right now is advocacy, case support, community education, capacity building, social services, and cultural maintenance so that Oromos can support themselves independently.

Zia-Zarifi, S. Ethiopia: Halt crackdown on Oromo st. Skip to main content. Main Menu Utility Menu Search. The Oromo people are the native inhabitants of Eastern Africa. Their population s estimated to be 55 million, which makes it the largest ethnic group in Eastern Africa. The Oromo are one of the Cushitic-speaking groups of people with variations in color and physical characteristics ranging from Hamitic to Nilotic. A brief look at the early history of some of the peoples who occupied north-eastern Africa sheds some light on the ethnic origin of Oromo.

The Cushitic speakers have inhabited north-eastern and eastern Africa for as long as recorded history. The land of Cush, Nubia or the ancient Ethiopia in middle and lower Nile is the home of the Cushitic speakers. It was most probably from there that they subsequently dispersed and became differentiated into separate linguistic and cultural groups. The various Cushitic nations inhabiting north-east and east Africa today are the result of this dispersion and differentiation.

The Oromo form one of those groups which spread southwards, and then east and west occupying large part of the Horn of Africa. Their physical features, culture, language and other evidences unequivocally point to the fact that they are indigenous to this part of Africa.

Available information clearly indicates that the Oromo existed as a community of people for thousands of years in East Africa Prouty at al, Bates contends, "The Gallas Oromo were a very ancient race, the indigenous stock, perhaps, on which most other peoples in this part of eastern Africa have been grafted.

In spite of the fact that there are several indications and evidences that Oromo are indigenous to this part of Africa, Abyssinian rulers, court historians and monks contend that Oromo are newcomers to the region and did not belong here.

For instance, the Abyssinian court historian, Alaqa Taye , alleged that in the fourteenth and sixteenth centuries the Oromo migrated from Asia and Madagascar, entered Africa via Mombasa and spread north and eastwards. Others have advocated that during the same period the Oromo crossed the Red Sea via Bab el Mandab and spread westwards.

Abyssinian clergies even contended that Oromo emerged from water. The history of the arrival of the Oromo people in the sixteenth century in East Africa from outside is a fabrication and denial of historical facts. It is a myth created by Abyssinian court historians and monks, sustained by their European supporters and which the Ethiopian rulers used to lay claim on Oromo territory and justify their colonization of the Oromo people. Several authorities have indicated that the Oromo were in fact in the North-eastern part of the continent even before the arrival of the Habasha.

According to Perham : "the emigrant Semites landed in a continent of which the North-East appears to have been inhabited by the eastern groups of Hamites , often called Kushites , who also include the Gallas. As recorded by Greenfield , Oromo reject the view that they were late arrivals, " Their own Abyssinians oral history and legends attest to the fact that Oromo have been living in Rayya for a long time.

Beke cited by Pankurst, quoted the following Lasta legend: "Menilek, the son of Solomon, The recent discovery, Lynch and Robbins, , in northern Kenya of the pillars that Oromo used in the invention of their calendar system, dated around B. The so called " Galla invasion of Ethiopia" is also a tale. It was first written around by a monk called Bahrey and henceforth European historians and others almost invariably accepted this story as a fact. From his writing, it is evident that he was biased against Oromo.

The following quotation from Bahrey, in Beckingham et al, , vividly illustrates typical Abyssinian cultural, religious and racial biases against Oromo. He began his book "The History of the Galla ": "I have begun to write the history of the Galla in order to make known the number of their tribes, their readiness to kill people, and the brutality of their manners. If anyone should say of my subject, 'Why has he written a history of a bad people, just as one would write a history of good people?

Bahrey, Atseme, Harris, Haberiand and others description of what they called the ' Galla invasion of Ethiopia' as an avalanche, a sudden overwhelming human wave which could be likened to a flood or swarms of migratory locust is unrealistic and difficult to imagine to say the least. The Oromo's Voice Against Tyranny argued that: "