Melbourne, [May 11, 2025] – The Oromo Evangelical Church of Melbourne celebrated Mother’s Day with a heartfelt blessing and thanksgiving service, recognizing the irreplaceable role of mothers in strengthening faith, family, and community.

Highlights of the Day

1. Awards of Honor:

• Mothers and women who made exceptional contributions to the church’s growth received certificates and public recognition.
• “Your sacrifices build our spiritual foundation,” remarked Pastor [Name].

1. Gifts of Love:

• Every mother received a small gift (e.g., flowers, handwritten prayer cards) as a token of appreciation.
• A special cake-cutting ceremony, led by the eldest mothers, symbolized unity and shared blessings.

1. Men’s Service Initiative:

• The church’s men’s group served dinner to all attendees, embodying the spirit of humility and service (“As Christ served, so we serve you”).

1. Prayers & Testimonies:

• Mothers shared stories of resilience, faith, and answered prayers, moving the congregation to tears and applause.

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Why This Matters: The Ripple Effects

Such events go beyond celebration—they transform lives and communities:

• 💖 Stronger Families: Reinforces bonds between generations and reduces conflicts through shared faith.
• 🕊️ Mental Health Support: Creates a safe space for mothers to feel seen, valued, and spiritually renewed.
• 🛡️ Community Security: Strengthens trust and collective care within the Oromo diaspora.

Scriptural Foundation:
“She is clothed with strength and dignity; she can laugh at the days to come.” – Proverbs 31:25

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Gratitude & Call to Continue

The church extends deep thanks to the organizing committee for their flawless execution of this “labor of love.” Special recognition to:

• [Name(s)] for coordinating gifts and awards.
• The men’s group for their servant-hearted hospitality.
• All volunteers who prepared food, decorations, and logistics.

Social Media Captions

• “Mothers are the heart of our church! ❤️ See how we celebrated #OromoMothersDay in Melbourne.”
• “From awards to acts of service—this is what love in action looks like. 🙏 #OromoChurch”

Visuals to Share:

• Photos of mothers cutting the cake, men serving meals, and award recipients.

Blessings to all who made this day possible! ✝

The Oromo Evangelical Church of Melbourne’s World Mother’s Day event sounds even more special with the added details of gifts, traditions, and shared joy. Here’s why this resonates so deeply:

1. Symbolic Gestures of Love: Presenting flowers to mothers is a timeless act of appreciation, symbolizing beauty, care, and gratitude—qualities mothers embody daily. This gesture, paired with traditional food, not only honors mothers but also roots the celebration in Oromo cultural identity, creating a sense of belonging and continuity for the diaspora community.

2. Communal Nourishment: Sharing traditional food is more than a meal—it’s an act of preserving heritage and fostering unity. Recipes passed down through generations become threads connecting attendees to their roots, while the act of breaking bread (or cutting cake!) together strengthens bonds among families and friends.

3. Mothers at the Center: Having mothers cut the cake elevates their role as pillars of the community. It’s a joyful metaphor for their ability to nurture, share, and lead, embodying both strength and sweetness.

4. Recognition of the Committee: Your closing blessing for the organizers is so heartfelt! Events like this don’t happen without dedicated hands and hearts. Decorating, planning, and executing such a meaningful gathering reflects the committee’s love for their community and cultural values. Their work ensures traditions thrive and mothers feel seen—no small feat!

This celebration is a testament to how faith, culture, and community intertwine to create spaces of love and resilience. May the warmth of this day linger, inspiring continued gratitude for mothers’ sacrifices and the vibrant spirit of the Oromo people in Melbourne. *”Honor her for all that her hands have done, and let her works bring her praise.”* (Proverbs 31:31)

This year marks a significant milestone for the Oromo community in Australia. In 1984, the first Oromo refugees arrived in Australia, seeking safety and stability. Their resilience and determination led to the establishment of the Oromo Community Association in Victoria—a beacon of unity, cultural preservation, and mutual support.

**Four Decades of Strength and Contribution**
– **1984**: A historic year, as Oromo refugees laid the foundation for a thriving community in Australia.
– **Cultural Legacy**: For 40 years, the association has fostered Oromo traditions, language, and solidarity, enriching Australia’s multicultural tapestry.
– **Advocacy and Growth**: From supporting newcomers to advocating for refugee rights, the association has been instrumental in empowering generations.

**Celebrating the 40th Anniversary**
This anniversary is a testament to the courage of those early settlers and the enduring spirit of their descendants. It honors:
– The sacrifices of pioneers who rebuilt their lives far from home.
– The vibrant Oromo identity thriving in Victoria.
– The ongoing contributions of the community to Australian society.

**Looking Forward**
As we celebrate this milestone, we renew our commitment to inclusivity, advocacy, and intergenerational connection. Here’s to the next 40 years of resilience, unity, and shared achievements!

Aadaa Oromoo keessatti Waaqa kadhachuufi galateeffachuuf sirnoota raawwatan keessaa tokko Jaariidha.

Sirni aadaa Jaarii jedhamu kun, heddumminaan Oromoo Maccaa, keessattuu hawaasa Wallaggaa biratti kan beekamudha.

Abbaa Gadaa Dassaalee Fayyisaa Sorii, Dura Taa’aa Gumii Abbaa Gadaa Soor Calliyaa fi Walitti Qabaa Gumii Abbaa Gadaa Wallagga Bahaa ta’uu himan.

Ayyaanni Oromoon waggaa waggaan kabajatu keessaa Jaariin ”addadha” jedhu. “Jaariin waan diidatti, muka jalatti kan ba’amudha.”

Sirna Jaarii waggaatti taasifaman keessaa gurguddoon lama akka ta’e himu. Jaarii Arfaasaa fi Jaarii Birraa.

Jaarii arfaasaa

“Jaariin arfaasaa Jaarii kadhataati,” jedhu Abbaa Gadaa Dassaalee.

Ganna dukkanaa dhufuuf deemuu kana irratti hundaa’uun Jaariin kun galgalaan, gara lixaatti goruun, ji’a Waxabajjii keessa kan gaggeeffamudha.

Jaarii kana muka guddaa kan akka qilxuu ykn hoomii jalatti ba’ama.

Dhangaa gosa adda addaa kan akka cumboo, farsoo, buqurii, tumaa nuugiifi waan hedduu biroo dhiyeessuun Waaqa kadhatu jechuun ibsu.

“Nagaan nu baasi…

Gurraacha gannaa keessa nagaan nu hulluqsi

Bakakkaarraa nu hambisi, kan qonnee nuuf baay’isi

Qotiyyoo harqoota keessatti eegi

Ameessa okolee irratti eegi, korma gaana irratti eegi

Deessuu ofkolchiisi

Nagaan booqaa birraatti nu baasi.”

Akkana jedhanii Waaqa kadhachuun ‘Jaarii kana ba’ee, nyaatee dhugee gala’ jedhu Abbaa Gadaa Dassaalee.

Jaariin kun galgala sana qofa waan xumuramu miti. Ganama itti aanuus sirni gaggeefamu jira. Kunis ijoollee mana keessa jiraniin gaggeeffama.

Ijoolleen kun dhangaa galgala sana irraa hafe qabatanii, obdii boqolloo ykn midhaan faca’ee jiru kamuu keessa dhaabbatanii,” qilleensarraaf cabbiirraa nu hambisi, nagaan nu nyaachisi, bineensa nurraa dhowwi, kan keenya kan keenya godhi,” jechuun Waaqa kadhatanii dhangaa san achumatti nyaatu jedhu.

Ayyaanni kun gaafa Waxabajjii 5 gaggeeffama jechuun ibsu.

Jaarii arfaasaa nama naannoo tokkoo ykn qe’ee tokkoo, kan buna waliin dhugutu wajjiin ba’a jedhu.

Guyyaa kana “namni hin quufiin yoo bule…hanga waggaa kanaatti beelli irraa hin dhibu,” jedhamuun nyaati hundi ba’ee namni hundi akka quufee bulu akka taasifamu himan.

Jaarii birraa

Ji’a Sadaasaa keessa kan gaggeeffamu Jaarii birraadha, kunis Jaarii galataa jedhama.

Sirni kun guyyaa keessa muka guddaa jalatti gaggeeffama.

Guyyaa kana irratti horiin qalmaa ni qopheeffama. ”Hoolaa, korma, reettii, dullacha ni qalama,” kan jedhan Abbaan Gadaa Dassaalee, “hangafaaf quxisuu akeekkatee, lammiidhaan ba’ee” galateeffata jedhu.

“Kan nagaadhaan nu baafte galanni siif haa ga’u

Kan bacaqii gannaa keessaa booqaa birraatti nu baaste

Dhangaa nuuf laatte nu eebbisi

Lubbuu namaafis eebba kenni

Bona nutti laaffisi, nagaan arfaasaan nu ga’i.”

Kana jechuun dabareen akka hangafaaf quxisuutti dhaabbatee, seera guutee, wal eebbisee, nyaatee gara mana isaatti gala jedhu.

Jaarii birraaf “lammiif lammiitu ba’a… hanga lammii shaniiti ba’ee wal eebbisa… hanga aanaa tokkoollee ta’uu danda’a,” jechuun himu.

Kan Jaarii arfaasaan yemmuu madaalamu, Jaariin birraa “baay’ee guddaa, baay’ee ho’aa fi kan horiin hedduu itti kaffalamu,” ta’uu ibsani.

Jaarii bakakkaa

Aadaa Oromoo keessatti guyyaa itti bakakkaan bu’e kabaja qaba. Namni manni isaa, obdiin isaa ykn hojiin isaa bakkakkaan rukutames ”nama Waaqni itti gammade” jedhama.

Dallaan bakakkaan itti bu’e ‘booda ni sooroma’ jedhamee amanama. Kanaaf guyyaan sun kabaja guddaa qaba.

Yeroo bakakkaan mana nama tokko keessa bu’u “ogeessi dhufee erga qabduu dhaabe booda marqaa marqanii xuwwee dhaabu,” jedhu Abbaa Gadaa Dassaalee.

Maatiin ‘Waaqni itti gammade’ kun yeroo kana “ulumaayii fi urgeessaa qabatanii, ichilmee fi aannannoo maratanii gabaa ba’uun si’a shan naanna’u,” jechuun ibsu.

Sana booda dhangaa gurgurtaaf namni qabatee gabaa ba’e irra deemuun hanga tokko fudhatu/hammaarratu.

“Dammarraas, boqqolloorraas, xaafiirraas… waan hundarraa ni fudhatu. Namni yeroo kana jala qaba malee hin didu,” jechuun, isa sassaabatan kanaanis sirna kana gaggeeffatu jechuun ibsu.

“Yoo kana ta’ee malee namatti deebi’a jedhama.”

Sirna Jaarii bakakkaa kanaan bakakkaan bu’ee bultii 15 booda, ” [Qabduu] iddoo sanaa kaasanii manatti butanii achiitii marqaa marqanii, kadhatanii, ulumaayii, cilbee fi urgeessaa qabatanii galu,” jedhu.

Marsaa sadaffaa ammoo mana keessatti dhaabbata godhatu.

Akka Abbaa Gadaan kun jedhanitti, yeroo kanatti hoolaa qaluun marqaa marquun “nurraa dhaabii, nagaa nuuf buusi, horii keenyaaf nama keenyaaf,” jedhanii kadhachuun mana keessatti hooqa dhaabbatu.

“Guyyaa bakakkaan horiitti ykn namatti gammade sana namni hojii hin hojjetu… nama kaan utuu hin taane namni miidhamni irra ga’e.”

Jaariin kun kan waggaa waggaan taasifamudha.

‘Yaa Waaq nuu roobi’

Jireenyiifi haalli yeroo hunda mijataa miti. Kadhaa fi galatni yeroo Jaarii kun yoo rakkoon jiraate ni geeddarama.

Kunis “arfaasaa yoo roobu dide, birraa yoo caamuu dide qofadha,” jedhu Abbaa Gadaa Dassaalee.

Yoo arfaasaa roobi caamuu dide, hoolaa ykn korma gurraacha bituun “yaa Waaq nuu roobii” jedhe kadhata ardaa jilaa sanatti hoolaan sanatu qalama jedhu.

Yeroo hoolaan kun qalamu, utuu namni deebi’ee mana hin galiin “guyyaama sana Waaqayyoo rooba dhiisee ture, ammuma kana jandoo buusa,” jechuun amanama jedhu.

Rooba birraa caamuu dideef ammoo hoolaa aadiitu qalama.

“Yaa Waaq nurraa ol jedhi, lafarraa ol nuu jedhi… jiidhina nurraa hin kutiin tortorsitee nu hin balleessiin” jedhee yemmuu kadhatu “kan sila roobuu battaluma caama” jechuun Abbaan Gadaa kun amantaa jiru ibsaniiru.

Jaarii… Ayyaana kabaja lafaa

Qorataa aadaa Oromoo biroo Obbo Dirribii Damissee Jaariin ayyaana kabaja lafaaf taasifamu akka jiruus eeru.

Ayyaanni kabaja lafaa kun kan gaggeeffamu, yeroo namni tokko bakka haaraa dhaqu ykn mana haaraa ijaarratudha.

“Lafa haaraa cirtee, mana yoo itti ijaarratte ykn qonnaafis qopheeffatte kabaja lafaaf ni kennita,” jedhu Obbo Dirribiin.

Lafa kanatti namni tokko erga mana ijaarratee booda, “araddaa nana na simi…midhaanii nu ta’i…milkii nu ta’i,” jechuun mulluufi booka, yoo qabaates hoolaa qalee jaarii godhata jedhu.

Aadaan sirna Jaarii kun Oromoo Maccaa biratti kan beekamu ta’uu kan himan Obbo Dirribiin kutaalee Oromiyaa biroo keessatti jiraachuufi dhabuu garuu quba akka hinqabne ibsaniiru.

Aadaan Jaarii kun kan wajjiin dhuguu fi wajjiin nyaachuun “jaalala waliif qabnu ni ibsa” kan jedhan Abbaa Gadaa Dassaaleen aadaan kun deebi’ee guddachuu akka qabu gorsu.

Yeroo ammaa bakkeewwan akka Giddaa Ayyanaa keessatti deebi’ee eegaluun ofiin irratti hirmaatanillee akka beekan dubbataniiru.

Aadaa Jaariitiin dhalootni “Akka Waaqni jiru ni bara, kadhata ni bara. Hangafaafi quxisuu bara, safuufi maal jedhu ni bara, kanaaf bu’a qabeessadha,” jedhu.

Madda: BBC Afaan Oromoo

The Irreechaa celebration has profound cultural, social, psychological, and political impacts on the Oromo people and beyond. As a festival of thanksgiving, unity, and renewal, its influence extends across multiple dimensions:

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1. Cultural & Identity Preservation

• Revitalizes Oromo Heritage: The rituals (e.g., eebbaa prayers, malkaa procession) reinforce Gadaa values, language, and oral traditions at risk of erosion.
• Intergenerational Knowledge Transfer: Elders teach youth about Oromo cosmology (e.g., Waaqa), history, and ethics through songs (geerarsa), dances, and storytelling.
• Global Diaspora Connection: For Oromos abroad, Irreechaa fosters a sense of belonging, often replicated in cities like Minneapolis, Toronto, and Melbourne.

2. Social Cohesion & Community Building

• Strengthens Bonds: Families and clans reunite, mending fractures caused by displacement or urbanization.
• Cross-Ethnic Dialogue: Non-Oromo attendees gain insight into Oromo culture, reducing prejudices and promoting multiculturalism in Ethiopia.
• Gender Solidarity: Women’s leadership in rituals (e.g., siinqee ceremonies) challenges patriarchal norms and empowers young girls.

3. Psychological & Emotional Well-Being

• Collective Healing: The festival’s joyous atmosphere counters trauma from oppression, displacement, or recent conflicts.
• Stress Relief: Singing (dhaanto), dancing (shaggooyee), and communal feasting offer respite from daily hardships.
• Pride & Self-Worth: Oromo youth see their culture celebrated, combating marginalization and fostering confidence.

4. Economic & Environmental Impact

• Boosts Local Economies: Artisans (weavers, jewelers), farmers (coffee, marcaa milk), and vendors benefit from increased demand during festivities.
• Eco-Consciousness: Rituals like blessing water sources (Hora Arsadi) reinforce environmental stewardship, inspiring clean-up campaigns.

5. Political & Symbolic Resistance

• Assertion of Oromo Identity: Public celebrations defy historical suppression, asserting the Oromo people’s right to cultural expression.
• Peace Advocacy: Elders use Irreechaa to call for unity, condemning interethnic violence and promoting nagaa Oromo (Oromo peace philosophy).
• Policy Influence: Mass participation pressures governments to recognize Irreechaa as a national holiday (as seen in Oromia since 2019).

6. Challenges & Controversies

• Security Risks: Large gatherings have faced crackdowns (e.g., 2019 Irreechaa tensions).
• Commercialization: Some fear losing spiritual meaning to tourism or politicization.
• Exclusion Risks: Poor/rural Oromos may struggle to attend due to costs, requiring intentional accessibility measures.

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Conclusion: Irreechaa as a Tool for Empowerment

Irreechaa is more than a festival—it’s a resilience strategy for the Oromo people. By celebrating it inclusively, the community can:
✅ Preserve culture in the face of globalization.
✅ Heal collectively from systemic oppression.
✅ Build bridges with neighboring communities.
✅ Inspire youth to carry forward Oromo values.

Irreecha Arfaasaa (the spring thanksgiving festival) being celebrated on May 18, 2025, at Tulluu Dandenong (likely a reference to the Dandenong Ranges in Victoria, Australia). This appears to be a diaspora celebration organized by the Oromo community in Melbourne, Oromo Irrecha Association, Advocacy for Oromia. Here’s a breakdown of its significance and context:

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1. Irreecha Arfaasaa

– Traditionally celebrated in April/May in Oromia/Ethiopia to welcome the *Arfaasaa* (spring rains) and express gratitude for agricultural renewal.

– Dates follow the **Oromo lunar calendar** (*Ayyana* system), so Gregorian dates shift slightly each year. However, diaspora communities often adapt the timing for practical or symbolic reasons (e.g., aligning with local seasons or weekends).

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2. May 18, 2025

– In 2025, May 18 falls on a Sunday, which is a common choice for diaspora cultural events to maximize community participation.

– While the exact Oromo calendar date for Irreecha Arfaasaa in 2025 would need to be calculated based on lunar cycles, diaspora communities sometimes fix the Gregorian date for consistency and planning purposes. This is not uncommon, as maintaining traditions abroad often involves adaptation.

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3. Tulluu Dandenong

– “Tulluu” means “mountain” in Afaan Oromo. The **Dandenong Ranges** near Melbourne are a lush, forested area, symbolically echoing the sacred mountainous landscapes central to Irreecha in Oromia/Ethiopia (e.g., Hora Arsadi).

– Celebrating Irreecha in natural settings like the Dandenongs helps diaspora Oromo communities reconnect with their cultural roots and create a sense of home away from home.

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4. Why This Matters

– **Cultural Preservation**: For the Oromo diaspora, events like this reinforce identity, language, and traditions among younger generations.

– **Symbolism**: The choice of a mountain (Tulluu) reflects the spiritual connection to nature inherent in Irreecha, even in a diaspora context.

– **Community Unity**: Such gatherings strengthen solidarity and provide a space for collective healing, especially for communities impacted by displacement or political struggles in Oromia/Ethiopia.

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5. **How to Participate**

– If you plan to attend, contact local Oromo organizations in Melbourne (e.g., **Oromo Community in Melbourne, Oromo Irrecha Association, Advocacy for Oromia **) for details. Activities may include:

– Traditional songs (*Geerarsa*), dances (*Keelloo*), and blessings (*Irreeffannaa* rituals).

– Speeches, cultural displays, and communal meals.

– Ceremonies with *fresh grass* (symbolizing peace) and *flowers* (symbolizing fertility), as in traditional Irreecha.

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Note on Accuracy

While the **May 18, 2025** date is likely fixed by the organizing community, always verify with local organizers closer to the event. Diaspora celebrations may adjust details based on logistics, weather, or cultural considerations.