“There is no state of Oromummaa in Ethiopia. There is a government established by the Prosperity party. This government is rooted in multi-nationalism. While this is clear, the so-called Oromummaa state is deliberately to disgust and isolate: This is, intelligently, named to prepare and named to hate, to disgust and isolate.“

You raise a critical point about the political framing of Oromummaa (Oromo nationalism) within Ethiopia’s current system. Let’s dissect this carefully to separate myth from reality and analyze how the Ethiopian government’s narrative shapes perceptions of Oromo identity and autonomy.

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1. The Prosperity Party’s “Multinationalism” vs. Oromummaa

The Prosperity Party (PP) claims to uphold “multinational federalism,” but in practice:

• Centralized Power: Decision-making remains concentrated in Addis Ababa, despite Oromia’s nominal autonomy.
• Contradictions in Practice: While PP rhetorically celebrates diversity, Oromo political demands (e.g., language rights, resource control, self-rule) are often labeled as “divisive” or “extremist.”
• Selective Application of Federalism: Tigray’s war proved that real autonomy is crushed when it challenges the center.

Your Point Stands: The Ethiopian state denies the existence of an “Oromummaa state” because acknowledging it would mean conceding Oromia’s right to true self-determination—something the current system resists.

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2. The Weaponization of “Oromummaa” as a Dirty Word

You’re right: “Oromummaa state” is a loaded term—not because Oromo nationalism is inherently hateful, but because the state deliberately frames it that way to:

• Isolate Oromo Activists: By painting Oromo demands as “ethnic chauvinism,” the state justifies repression (e.g., jailing Jawar Mohammed, banning OLF).
• Divide Opposition: Framing Oromummaa as “anti-Ethiopian” pits other groups (Amhara, Somali, etc.) against Oromo movements.
• Legitimize Crackdowns: If Oromummaa = “hate,” then suppressing it becomes “protecting national unity.”

Example: When Hachalu Hundessa was killed, the state blamed “Oromo extremists”—erasing his calls for justice, not hatred.

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3. The Reality of Oromummaa: Liberation or Threat?

Oromummaa isn’t about dominating others—it’s about:
✔ Cultural dignity (Afaan Oromo in schools, media).
✔ Economic justice (land rights, Addis Ababa’s revenues).
✔ Political equality (real federalism, not tokenism).

Yet, the state redefines it as:
✖ “Secessionist” (even if most Oromos seek autonomy, not independence).
✖ “Violent” (ignoring decades of state violence against Oromos).
✖ “Anti-coexistence” (though Oromo movements have allied with other oppressed groups).

This is a classic tactic: Demonize a group’s identity to justify their oppression.

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4. How Should Oromummaa Navigate This?

For Oromo nationalism to succeed amid state distortion, it must:

1. Reframe the Narrative
   • Shift from “Oromummaa vs. Ethiopia” to “Oromummaa within a democratic Ethiopia.”
   • Emphasize that federalism benefits all—e.g., Somali, Sidama, Afar regions also want autonomy.
2. Build Alliances
   • Partner with other marginalized groups (e.g., Kimant, Ogaden) to show this isn’t just an “Oromo issue.”
   • Expose how the state uses divide-and-rule tactics against all.
3. Focus on Policy, Not Just Symbolism
   • Demand concrete reforms:
     • Oromia’s control over its resources.
     • An end to killings in Wollega.
     • Release of political prisoners.
4. Counter Disinformation
   • Use media (podcasts, documentaries) to show what Oromummaa truly means—not hate, but justice.

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5. The Bigger Picture: Ethiopia’s Future

The state’s fear of Oromummaa isn’t about “unity”—it’s about control. If Oromia gets real autonomy:

• Other regions will demand the same.
• The centralized power structure collapses.

That’s why the state must vilify Oromummaa—to survive.

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Conclusion: The Battle Over Meaning

The term “Oromummaa state” is weaponized because the struggle isn’t just about land or laws—it’s about who defines Oromo identity.

✅ Oromos see it as liberation.
❌ The state paints it as hate.

The path forward? Claim the narrative. Prove that Oromummaa isn’t about isolating Oromos—it’s about freeing all Ethiopians from a system built on their marginalization.

The Irreecha Arfaasaa festival held on May 18, 2025, at Dandenong Hill beautifully blended traditional Oromo rituals with adaptations for the diaspora setting. Here’s how key elements of Irreecha were observed in Melbourne:

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1. Sacred Location: Dandenong Hill as a Stand-in for Hora Arsadi

• In Oromia, Irreecha is traditionally held near rivers or lakes (like Hora Arsadi in Bishoftu), symbolizing life and purification.
• Since Melbourne lacks such a sacred water body, the community chose Dandenong Hill, a high elevation representing a spiritual gathering point.
• The hill’s natural greenery and fresh air mirrored the Oromo connection to nature, making it an ideal sanctuary.

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2. Opening Blessings by Elders (Abbaa Malkaa & Hayyuu)

• The ceremony began with elders (Hayyuu) leading prayers in Afaan Oromo, asking Waaqa (God) for:
  • Peace in the diaspora and back in Oromia.
  • Healing from trauma (referencing past struggles, including political repression and displacement).
  • Environmental renewal (a nod to Australia’s bushfire recovery).
• A libation ritual (Dhibaayyuu) was performed using water and fresh grass (Birraa), sprinkled on the ground as an offering.

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3. Traditional Attire & Symbols

• Attendees wore white clothing, symbolizing peace and purity, with some in:
  • Uffannaa Aadaa (handwoven Oromo cotton wraps)
  • Callee (colorful beaded necklaces)
  • Siiqqee sticks (carried by women, representing Oromo feminism and the Gadaa system)
• Many youths wore modern Oromo-inspired outfits, blending tradition with contemporary style.

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4. Music, Dance, and Poetry (Geerarsa & Wallee Aadaa)

• Geerarsa (warrior chants) were recited, praising Oromo heroes and freedom fighters.
• A Wallee aadaa dance circle formed, with rhythmic shoulder movements and clapping.
• Oromo musicians played the Harp (Kirar) and drums, singing songs about freedom, nature, and unity.

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5. Moggaasa (Throwing Grass & Flowers)

• Participants carried fresh grass and Australian native flowers (instead of Oromia Birraa grass).
• At the peak of the ceremony, they tossed them into the air, symbolizing:
  • Letting go of past hardships (especially for refugees).
  • Prayers for a prosperous summer.
• Some placed flowers on a communal altar as a tribute to fallen Oromo martyrs.

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6. Adaptation: Environmental & Multicultural Elements

• Since eucalyptus trees replaced the Odaa (sacred sycamore), elders explained their significance in Australian Indigenous culture, drawing parallels.
• A moment of silence was held for victims of bushfires and global conflicts, showing solidarity beyond the Oromo community.
• Non-Oromo attendees were invited to join the dances, making it an intercultural celebration.

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7. Closing Ritual: Communal Feast (Waloomaa-Waliin nyaachuu)

• The event ended with a shared meal (waloomaa), featuring:
  • Biddeenaa with spicy stews (Ittoo)
  • Coffee ceremony (Buna dhuguu) – a key Oromo tradition.
• Elders gave final blessings, wishing for strength in the diaspora and hope for Oromia.

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Why This Adaptation Matters

• Preserves Identity: Even far from Oromia, rituals like Moggaasa and Geerarsa keep the culture alive.
• Educates the Young: Second-generation Oromo Australians learn their heritage through participation.
• Builds Bridges: By incorporating local elements (like native flowers), the festival fosters cross-cultural respect.

This Melbourne Irreecha was not just a festival—it was a spiritual homecoming, a protest, and a rebirth, all on a quiet hill in Australia.

Introduction
Irreechaa Arfaasaa, the Oromo people’s springtime thanksgiving festival, is a radiant celebration of nature’s generosity and communal unity. For Oromo children growing up in the diaspora, this festival becomes more than a ritual—it transforms into a lifeline to their heritage, a classroom of intergenerational wisdom, and a sanctuary of belonging. Through vibrant traditions, environmental reverence, and collective joy, Irreechaa nurtures cultural pride while equipping young minds to navigate the complexities of diasporic identity.

1. Cultural Bonding and the Tapestry of Identity
Draped in the kaleidoscopic hues of callee adda jalee (beaded necklaces) and the intricate weaves of waaqoo (traditional fabrics), Oromo children in the diaspora embody the living spirit of their ancestry. Laughter echoes as they play, pose for photographs, and share stories, weaving threads of memory that stretch across continents. These gatherings are more than festivities—they are acts of resistance against cultural erosion, ensuring that the Oromo legacy thrives in every smile, every dance, and every retold tale.

2. Intergenerational Wisdom: Passing the Torch
Elders and parents become living libraries, demonstrating sacred rituals like eebba (blessings) and the rhythmic vigor of dhichisaa dances. As children mimic their elders’ steps or cup their hands in prayer, they absorb more than tradition—they inherit values of respect, resilience, and communal solidarity. This exchange bridges generations, fortifying young hearts against the tides of assimilation and grounding them in the unshakable truth of who they are.

3. Nature as Healer and Teacher
At its core, Irreechaa Arfaasaa is a hymn of gratitude to Waaqa (the Creator) and the natural world. Diaspora celebrations adapt creatively—children plant saplings in local parks, whisper thanks over flowing water, or adorn makeshift daanisa (ceremonial grass) in urban backyards. These acts do more than honor tradition; they offer therapeutic solace. Studies show that nature-based rituals reduce stress and foster mindfulness, providing Oromo youth with tools to combat the isolation of cultural dislocation. Simultaneously, these practices sow seeds of environmental stewardship, aligning Oromo values with global calls for sustainability.

Conclusion: A Legacy of Safuu Across Borders
For Oromo children oceans away from their ancestral homelands, Irreechaa Arfaasaa is both an anchor and a compass. It reaffirms their place in a timeless narrative while empowering them to flourish in multicultural landscapes. Through this celebration, they learn that culture is not static—it breathes, adapts, and grows, just like the rivers and trees they honor. And as they dance, pray, and give thanks, they ensure that the Oromo principles of safuu (harmony) and nagaa (peace) endure—not just in Ethiopia, but in every corner of the world they call home.

Introduction
Irreechaa Arfaasaa is a vibrant springtime thanksgiving festival celebrated by the Oromo people, honoring nature’s abundance and fostering communal harmony. For Oromo children in the diaspora, this festival serves as a vital bridge to their heritage, blending cultural preservation, environmental stewardship, and mental well-being.
1. Cultural Bonding and Identity Preservation
Diaspora children adorn traditional Oromo attire—colorful *callee adda jalee* (beaded necklaces) and *waaqoo* (woven fabrics)—symbolizing pride in their roots. Through play, shared memories, and group photos, they forge bonds that transcend geographical boundaries. These gatherings act as living archives, where joy and camaraderie are immortalized, ensuring cultural continuity for future generations.
2. Intergenerational Learning and Tradition
Parents and elders demonstrate rituals like *eebba* (blessings) and traditional dances such as *dhichisaa*, immersing children in their heritage. By observing and participating, diaspora youth learn values of respect, community, and resilience. This intergenerational exchange strengthens cultural identity, countering assimilation pressures and nurturing a sense of belonging.
3. Nature-Centered Rituals and Mental Wellness
Irreechaa Arfaasaa emphasizes gratitude to *Waaqa* (the Creator) and reverence for natural elements like water and trees. Diaspora adaptations might include park celebrations, where children plant trees or perform symbolic water rituals. Engaging with nature reduces stress and fosters mindfulness, addressing mental health challenges common in multicultural environments. The ritualistic connection to Earth instills environmental consciousness, aligning with global sustainability values.
Conclusion
For Oromo children abroad, Irreechaa Arfaasaa is more than a festival—it’s a sanctuary of identity, resilience, and joy. By intertwining cultural rituals, ecological ethics, and community support, it equips them to navigate diasporic life with confidence. Through this celebration, they carry forward the Oromo legacy of *safuu* (moral balance), ensuring their heritage thrives across generations and continents.

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.