By a Staff Correspondent

Finfinnee — The city they call Finfinnee—hot, restless, and full of the ghosts of a hundred forgotten treaties—has seen many kinds of political theater. But rarely has it seen anything quite like this: an old man, his back still straight, his voice still a blade, walking the very streets where power once tried to bury him.

It is known simply as Adda Bilisummaa Oromoo — The Oromo Liberation Front.

And it is running.

Not from anyone. For something.

“Addi Bilisummaa Oromoo duula na filadhaa magaalaa Finfinnee keessatti adeemsisaa oole.”

For weeks now, the streets of Finfinnee have become its stage. Not the polished halls of conference centres, not the air-conditioned studios of state media. But the real Finfinnee: the dusty bus stops, the crowded kella markets, the tea stalls where taxi drivers debate politics between fares. Here, ABO has brought its campaign—a “choose me” movement that refuses to beg and refuses to bow.

Many Candidates, One Voice

“Addichi kaadhimamtoota heddu filannoo baranaaf dhiheessee jira.”

The electoral field for the coming year is crowded. Names rise and fall like the morning mist over Mount Entoto. Old parties rebrand themselves overnight. New coalitions promise salvation before lunch. But among the many candidates presented to the Oromo people, ABO stands apart—not because it is louder, but because it is older. Older than the current constitution. Older than many of the political parties now scrambling for relevance. Older, some say, than the wounds it carries.

It does not speak in hashtags. It does not chase viral moments. Instead, it speaks in seera—the unwritten law of the land, the memory of a people who have not forgotten what it means to be free.

The Media Battlefield

“Falmii paartilee siyaasaa karaa miidiyaan taasifamaa ture irrattis hirmaannaa jabaa taasisaa ture.”

Before it took to the streets, ABO fought on a different front: the media.

For months, the political parties of Oromia waged war not with bullets but with broadcasts. Television studios became propaganda pits. Radio waves crackled with accusations. Social media timelines turned into battlefields of bots and bile. Every party claimed to be the true voice of the people. Every analyst claimed to have the only solution.

And in the middle of this noise stood ABO/OLF.

It did not dodge the debates. It entered them. With the calm of a man who has seen regimes rise and fall, it took its place at the table—or the microphone, or the livestream—and spoke. Not as a candidate seeking votes, but as a father reminding his children of a promise not yet kept.

“It participated strongly,” one journalist recalls. “Not by shouting. By remembering. The other candidates spoke about tomorrow. OLF spoke about yesterday. And somehow, that felt more urgent.”

The Streets Again: A Campaign of Presence

“Kaleessa irraa eegalee immoo duula na filadhaa magaalaa Finfinnee keessatti adeemsisuutti jira.”

But yesterday, something shifted.

ABO left the studios. It left the debates. It left the carefully managed political events.

It walked.

From the bustling crossroads of Megenagna to the historic weight of Arat Kilo. From the alleys of Merkato—where commerce never sleeps—to the quiet residential lanes where families whisper political hopes behind locked doors. Everywhere it goes, the slogan follows: “Na filadhaa” — Choose me.

Not vote for me. Choose me.

There is a difference, its supporters say. A vote can be bought. A vote can be stolen. A vote can be cast in fear. But a choice? A choice is personal. A choice is an act of the soul.

The Man Behind the Title

Who is this ABO, really? To some, it is a hero—the living embodiment of a freedom struggle that predates the current political order. To others, it is a relic—a man whose time has passed, whose stories belong in history books, not on campaign posters. To its enemies, it is a threat.

But to those who stop it on the street—the old women selling incense, the young men with university degrees and no jobs, the taxi driver who has been arrested twice for speaking Oromo in public—itis something simpler: ABO. OLF.

Not because it has all the answers. But because it still remembers the questions.

A Quiet Promise

At a recent stop in the neighborhood of Lafto, ABO was surrounded by a small crowd. No banners. No microphones. Just tired faces holding hope by a thread.

A young man asked: “Why should we choose you when so many have promised and failed?”

ABO did not smile. It did not recite a manifesto. It simply said:

“Ani waadaa seeraan kenne hin cabsine. Ani waadaa dhiigaan kenne hin irraanfatne. Yoo na filattan, hin qaanoftanu.”

“I have never broken a promise made by law. I have never forgotten a promise made by blood. If you choose me, you will not regret it.”

The crowd was silent.

Then, one woman—her face weathered by decades of displacement—raised a hand and said softly:

“ABO, si filanneerra.”

“ABO, we have already chosen you.”

The Days Ahead

The campaign continues. Finfinnee’s streets are long, and the opposition is fierce. The old parties do not intend to surrender their space quietly. The new powers do not intend to share their table.

But ABO walks.

One step at a time. One street corner at a time. One handshake, one story, one quietly whispered promise at a time.

“Duula na filadhaa magaalaa Finfinnee keessatti adeemsisuutti jira.”

It is conducting the “choose me” campaign in the city of Finfinnee.

And whether it wins or loses at the ballot box, something has already shifted. ABO has returned to the streets. A people have remembered they have a choice. And a city—ancient, wounded, resilient Finfinnee—has become, once again, a stage for the unfinished business of freedom.

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Qabsoo Itti Fufa. Bilisummaan Ni Dhufa.

The struggle continues. Freedom is coming.

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A People’s Assembly is Born: The Conferences That Forged Oromia’s Government

In the mid-1990s, the Oromo people, Ethiopia’s largest ethnic group, took a historic step toward self-governance. Two landmark gatherings—the Oromia Regional State Formation Conference and its first regular session—laid the legislative and political foundation for what would become one of Africa’s largest subnational governments.

The Formation Conference (June 9-15, 1987 E.C.)

From Sene 9 to 15, 1987, in the Ethiopian calendar (mid-June 1995 in the Gregorian calendar), hundreds of Oromo delegates gathered at Finfinne. This week-long Formation Conference marked the first time Oromo representatives came together to design their regional state, its administrative structure, and its legislative body—the Caffee Oromia. For a people whose culture and language had long been suppressed, this was a moment of historic empowerment, officially establishing Oromia as a federal region within Ethiopia’s new ethnic-based system.

The First Regular Conference (November 6-9, 1988 E.C.)

Just over a year later, from Hidar 6 to 9, 1988 (mid-November 1996), the newly formed Caffee Oromia convened in Finfinne for its first regular session. While the formation conference was about creation, this meeting was about governance. Delegates focused on the practical work of drafting regional laws, building administrative capacity, and addressing the needs of Oromia’s growing population.

A Delicate Balance

The timing of these conferences was crucial. The conferences emphasized that the Oromo people’s struggle was for justice within a reformed Ethiopian state, not secession. The Caffee Oromia, established at the formation conference, grew to represent over 30 million Oromo people, making it a key player in Ethiopia’s complex ethnic federal system—a role it continues to navigate to this day.

A Note on the Dates

The conference dates are recorded in the Ethiopian calendar (E.C.), which is approximately 7–8 years behind the Gregorian calendar. Thus:

· Formation Conference: Sene 9-15, 1987 E.C. ≈ June 1995 G.C.

· First Regular Conference: Hidar 6-9, 1988 E.C. ≈ November 1996 G.C.

The original post by Negash Qemant states that the Oromia Regional State was formed in 1987 E.C., and notes that the Formation Conference (Sene 9-15, 1987 E.C.) and the First Regular Conference (Hidar 6-9, 1988 E.C.) both took place in Finfinne.

WALMARAA, OROMIA – At dawn, the mountain holds its breath. A thin mist clings to its peculiar flat summit, rising like an earthen vessel turned upside down against the sky. This is Tulluu Eegduu—known to the elders as Tulluu Tuulamaa—and for generations, it has stood as both witness and sanctuary to the spiritual heartbeat of the Oromo people.

To call Tulluu Eegduu merely a mountain would be to call the ocean a puddle. Its shape alone defies expectation. Unlike the conical peaks that punctuate the landscape, this mountain spreads across the horizon with a flattened crown so vast and sheer that no path leads directly to its summit. Only the most determined climbers, equipped with ropes and resolve, can scale its steep flanks.

Those who make the ascent discover a world unto itself. The summit hosts ancient flora—juniper trees bent by centuries of wind, wild olive and eucalyptus standing as silent sentinels—plants so aged that their gnarled branches seem to whisper secrets from another time. Above, the air runs pure and damp, for the sun rarely penetrates this high place. Visitors find themselves standing on a plateau where nothing grows beneath their feet except the earth itself, raw and exposed to the heavens.

The Eight Mountains of Faith

For the Oromo people of Tuulamaa, Tulluu Eegduu belongs to a sacred constellation. Eight mountains—Boosat, Cuqqaalaa, Erar, Barrak, Mogloo (also called Wococaa), Waatoo Dallachaa, Foo’ata Algee, and Eegduu itself—form the spiritual geography of their world. Among these siblings of stone, Eegduu holds a unique position. It is here, during the season of Arfaasaa, that the Tuulamaa Oromo gather for Irreessa—the sacred thanksgiving ceremony—and depart for Muuda, the ritual of anointment that connects the living with the divine and the ancestral.

Yet Tulluu Eegduu is no stranger to turbulent history. Before the expansion of Emperor Menelik in the late 19th century, the mountain’s summit hosted the Qe’ee Ayyaantuu of the Maram clan. According to elders from the Waajuu lineage, this was a place of powerful spiritual authority—a sanctuary where the Ayyaantu, the ritual leaders, communed with Waaqa (God) on behalf of the people. That sanctuary, they say, was destroyed by none other than Empress Zawditu herself, Menelik’s daughter, who brought the mountain’s sacred enclosures crashing down.

Where Roots Run Deep

What truly sets Tulluu Eegduu apart, however, is its claim as the cradle of identity. Elders and Gadaa leaders affirm that within this mountain’s domain—specifically in a place called Malkaa Fuudhaa beneath Eegduu’s slopes—lies the origin point of the Handhuuraa, the foundational root from which both the Maccaa and Tuulamaa Oromo lineages sprouted. This is not merely a mountain. It is a womb of stone, a place where genealogy and geography become one.

This explains its original name: Tulluu Tuulamaa—the Mountain of the Tuulamaa people. Only later did it become known as Tulluu Eegduu, the Mountain of Guardians, for it watched over the very birthplace of a nation.

The Sanctuary That Healed a People

In the cosmology of the eastern Oromo, Tulluu Eegduu served as more than a ritual site. It was a court of last resort, a spiritual emergency room where broken souls came to be mended. When drought scorched the earth and famine followed, when plague swept through villages, when rains failed or children sickened, when the fragile web of safuu—the moral-spiritual order that governs Oromo life—was torn—the people climbed to this mountain.

From Walmaraa they came. From Muloo, Barrak Alaltuu, Aqaaqii Gumbichuu, Sabbataa Awwash, Guullallee, Abbichuu, Galaani, and beyond. They ascended Tulluu Eegduu not for conquest but for healing. They came to make offerings, to beseech Waaqa for mercy, to restore balance to their fractured world. And because the mountain’s summit was flat, they gathered in great numbers, finding not only divine audience but human communion.

The Marketplace in the Sky

In the time of the emperors, this communion evolved. The mountain’s flat crown became a meeting ground for something unexpected: commerce. Traders journeyed from as far as Jimma and Wallaggaa, carrying goods that had traveled from the Arabian Peninsula. They came to exchange Amoole—blocks of salt that served as currency—for other wares. They gathered at a place called Malkaa Fuudhaa, where water flowed and deals were struck.

But these merchants needed shelter, food, drink, and rest. And so the people of the surrounding lands, particularly those from Mana Gasaa—the name given to the temporary dwellings that children or herders occupied during the rainy season—extended their hospitality. “Let us meet at Mana Gasaa,” the traders would say, and the name stuck. Elders still recount that the very word “Mannaagashaa” (መናገሻ), a place of meeting and speech, was born from these gatherings on Tulluu Eegduu’s slopes.

The 22-Year Silence

For twenty-two years, Tulluu Eegduu stood silent.

The Irreessa ceremony, the lifeblood of Oromo spiritual practice, had been suppressed. The mountain that had witnessed countless generations of prayer, healing, and thanksgiving became a place where Oromo voices could no longer rise in collective worship. The flat summit that had once held thousands of worshippers remained empty.

But traditions buried do not die. They wait.

On September 24, 2018 (according to the Ethiopian calendar, though elders mark time differently), the mountain awoke. Under the guidance of Gadaa leaders, local elders, Ayyaantu ritual experts, and the Abbaa Tulluu—the “Father of the Mountain” who serves as its earthly custodian—the Irreessa ceremony returned to Tulluu Eegduu. The Association of Maccaa and Tuulamaa played a crucial role, their members working tirelessly to ensure that the sacred site would reclaim its place in Oromo spiritual life.

On that morning, the sun rose over the mountain’s flat crown for the first time in two decades to find it occupied once again—by worshippers, by drummers, by the faithful who had waited a generation to stand on that summit and lift their voices to Waaqa.

Mysteries Carved in Stone

But Tulluu Eegduu does not give up its secrets easily. Scholars, archivists, and the simply curious who climb its heights return with more questions than answers.

The Empress and the Enclave: How exactly did Zawditu destroy the sanctuary on the summit? And what connects her struggle with Lij Iyasu—the deposed emperor who embraced Islam and challenged the Christian establishment—to the shadow of Tulluu Eegduu? Oral traditions hint at connections, but written records remain elusive.

The Sunken House: After Zawditu demolished the Ayyaantu’s sanctuary, she reportedly built a house for herself on the mountain. That house, elders say, was later swallowed by the earth, dragged down into the mountain itself. Was this allegory, or did a structure truly sink into the volcanic soil? When did this happen? No one can say for certain.

The Birthplace Beneath: Repeatedly, those who know—the argaa-dhageettii, the “seers and hearers” who carry Oromo memory—speak of Malkaa Fuudhaa as the precise location where the Handhuuraa Oromo emerged. Is this the literal birthplace of the Maccaa and Tuulamaa nations? Previous studies have neither confirmed nor denied this claim. The earth beneath the mountain may hold answers that archaeology has yet to uncover.

The Gadaami Plateau and the Governor’s Archives: Upon Tulluu Eegduu’s summit stands a plateau called Gadaami. According to the protocols of the Orthodox Christian faith, only those properly authorized may reside there—yet people do live there, within the very ceremonial spaces that once hosted Oromo rituals. More intriguingly, local tradition holds that the administrative records of Habtagoorgis Diinagdee, a powerful governor from a bygone era, remain somewhere on this mountain. What connects this governor to Tulluu Eegduu? And what of his relationship with Tulluu Waatoo Daalachaa, the mountain’s neighbor in the sacred eight? The archives, if they exist, wait in silence.

A Prayer for Return

As the sun sets behind Tulluu Eegduu’s flattened crown, casting long shadows across the valleys below, a group of elders gathers at the mountain’s base. They have come to offer evening prayers, to pour libations, to speak the names of ancestors who stood on this same ground centuries ago.

An elder, his white hair catching the last light, raises his hands and speaks a simple blessing: “Nagaa ta’aa. Duudhaan Oromoo bakka isaatti yaa deebi’u.”

Let there be peace. May Oromo tradition return to its rightful place.

The mountain listens. And in the morning, the people will climb again.

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For researchers, archivists, and all who preserve the thread of history: Tulluu Eegduu awaits. Its stories are etched not in paper but in stone, in memory, in the wind that moves across its flat summit. The questions are many. The answers lie beneath the surface, waiting for those who would dig—not only into the earth, but into the living tradition that never truly died.

Melbourne Oromo Community to Celebrate Irreecha Arfaasaa on April 26 with Warmth, Beauty, and a Call for Cultural and Environmental Renewal

MELBOURNE, Australia – The Oromo community in Melbourne is preparing to celebrate Irreecha Arfaasaa, the annual thanksgiving festival rooted in Oromo tradition, on Sunday, April 26, 2026, with warmth, beauty, and profound cultural significance.

The event will be held at Dandenong Mountain (Tulluu Dandenong) and, according to organizers, will follow traditional Oromo customs — beginning with the blessing of elders. Community members have been called upon to attend adorned in traditional Oromo attire, adding vibrant color, dignity, and cultural pride to the occasion.

A Festival of Gratitude and Renewal

Irreecha is traditionally a time of gratitude, spiritual renewal, and connection with nature. It is one of the most cherished celebrations in Oromo culture, marking the beginning of the spring season and expressing thanks to Waaqaa (God/Creator) for the blessings of life, rain, and harvest.

This year’s gathering in Melbourne carries special significance, as organizers emphasize not only the joy of celebration but also the responsibility to protect both the environment and Oromo cultural heritage.

A Call for Environmental Protection and Cultural Growth

Organizers have repeatedly reminded participants that as the community observes Irreecha Arfaasaa, strengthening the protection of our environment and ensuring that Oromo culture continues to flourish are essential commitments.

“When we celebrate Irreecha, we are not only giving thanks — we are also reminded of our duty to protect nature and to pass our traditions to the next generation,” one organizer stated.

The community has been urged to respect the natural surroundings of Dandenong Mountain, to leave no waste behind, and to celebrate in a manner that reflects the core Oromo values of damboobummaa (cultural ethics) and naamusa lammummaa (civic dignity) .

Traditional Attire and Community Unity

A special call has been made for all attendees to wear traditional Oromo clothing. Organizers believe that seeing the community gathered in cultural dress will serve as a powerful visual statement of identity, resilience, and pride — especially for younger generations growing up in the diaspora.

“When we wear our traditional attire together at Tulluu Dandenong, we are telling the world: Oromo culture is alive, it is beautiful, and it is growing stronger every day.”

Event Details

Detail	Information
Date	Sunday, April 26, 2026
Location	Dandenong Mountain (Tulluu Dandenong), Melbourne
Time	Morning (exact time to be announced)
Attire	Traditional Oromo clothing encouraged
Bring	Water, flowers (for Irreecha tradition), and a spirit of gratitude

A Lasting Message

As the Melbourne Oromo community prepares to gather in thanksgiving, the message remains clear:

“Irreecha Arfaasaa is a time to come together — to give thanks, to protect our environment, and to ensure that Oromo culture grows ever stronger, both at home and in the diaspora.”

Organizers have extended a warm invitation to all Oromo community members, friends, and supporters of Oromo culture to join the celebration.

Lest we forget — and let Irreecha renew us all.

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#IrreechaArfaasaa2026 #MelbourneOromo #TulluuDandenong #OromoCulture #EnvironmentalProtection #Damboobummaa #NaamusaLammummaa #OromoDiaspora

Oromo Martyrs Day – April 15 is more than just a date on the calendar. It’s a moment for all of us to stop, reflect, and remember the men, women, and countless heroes who have served our people and our cause – especially those who never made it home.

Their courage knew no bounds. Their loyalty was tested in ways most of us will thankfully never know.

If you can, attend a local Oromo Martyrs Day service this year. There’s something deeply powerful and moving about standing together in quiet reflection. When I hear that sad, lonely sound of “The Last Post,” I break out in goosebumps.

Please, don’t let the day pass without saying thank you – to those who served, those still serving, and the families who carry that pain and loss alongside them every single day.

Thank you to all who have served and to those who still do. We see you. We appreciate you.

Lest we forget. 🕊️

#OromoMartyrsDay #April15 #LestWeForget #Oromo #HonorTheFallen

IMPACT STATEMENT

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PREAMBLE

This Impact Statement articulates the logical framework through which interventions are designed, implemented, and evaluated. It establishes the causal relationship between identified problems, strategic responses, target populations, outcomes, and long-term impact.

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PROBLEM STATEMENT

Whereas the Oromo people consistently encounter structural and systemic barriers and challenges that impede their full participation in political, economic, social, and cultural life;

Whereas these barriers include, but are not limited to, political marginalization, economic exploitation, cultural suppression, legal discrimination, and historical erasure;

Whereas such systemic obstacles have persisted across successive regimes and continue to affect Oromo communities both within Ethiopia and across the global diaspora;

Therefore, a coordinated and sustained response is required to address these entrenched inequities.

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STRATEGIC RESPONSE

In response to the aforementioned challenges, we provide:

Strategic Pillar	Definition
Advocacy	The systematic representation of Oromo interests and rights before local, national, and international bodies, including governmental institutions, human rights mechanisms, and policy-making forums.
Engagement	The deliberate cultivation of relationships and dialogue among community members, stakeholders, decision-makers, and allied organizations to foster mutual understanding and collaborative action.
Knowledge Sharing	The dissemination of accurate, timely, and relevant information concerning legal rights, available resources, historical context, and strategic opportunities to empower informed decision-making.
Training	The structured development of skills and competencies in leadership, advocacy, legal literacy, media production, community organizing, trauma-informed practice, and organizational governance.
Leadership Development	The identification, cultivation, and support of emerging and existing leaders from within the Oromo community and other marginalized groups to assume positions of influence and responsibility.

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TARGET POPULATION

The intended beneficiaries of these strategic interventions are:

1. Primary Population: The Oromo people, both within Ethiopia and across the global diaspora, encompassing all regions, clans, religions, and generations.
2. Secondary Population: Other oppressed nations and ethnic groups within Ethiopia, including but not limited to Amhara, Tigray, Sidama, Somali, Gambella, Benishangul-Gumuz, Afar, and other marginalized communities facing analogous structural barriers.
3. Tertiary Population: The broader civil society sector, including community-based organizations, non-governmental organizations, advocacy networks, and human rights institutions working toward justice and equity.

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INTENDED OUTCOMES

The immediate results of these interventions are:

Outcome	Operational Definition
Enhanced Social Inclusion	The measurable increase in Oromo participation across social, economic, political, and cultural domains; the reduction of exclusionary practices; and the active welcoming of Oromo voices into public discourse and decision-making spaces.
Increased Access to Support	The availability and utilization of legal aid, mental health services, economic resources, educational opportunities, housing assistance, and advocacy networks by Oromo individuals and communities.
Increased Access to Knowledge	The equitable dissemination of accurate information concerning rights, resources, history, culture, and strategies, enabling informed individual and collective action.

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LONG-TERM IMPACT

The sustained realization of these outcomes leads to:

A socially cohesive Oromia where people from all backgrounds fully participate in society, contribute, and thrive.

Impact Component	Definition
Social Cohesion	A condition of mutual trust, shared identity, respectful coexistence, and peaceful conflict resolution within and across communities, transcending divisions of clan, religion, region, and political affiliation.
Full Participation	The active and equitable engagement of all individuals and groups – including women, youth, elders, displaced persons, diaspora returnees, and persons with disabilities – in the social, economic, political, and cultural life of Oromia.
Contribution	The opportunity and capacity for every person to offer their skills, labor, creativity, knowledge, and wisdom toward the collective flourishing of their communities and nation.
Thriving	A state beyond mere survival, characterized by educational attainment, economic security, physical and mental health, cultural vitality, and the exercise of fundamental rights and freedoms.

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LOGICAL FRAMEWORK SUMMARY

Component	Statement
Problem	Oromo people face structural and systemic barriers and challenges.
Intervention	We provide advocacy, engagement, knowledge sharing, training, and leadership development.
Target Population	Oromo people, other oppressed nations, and the civil society sector.
Immediate Outcomes	Enhanced social inclusion and increased access to support and knowledge.
Long-Term Impact	A socially cohesive Oromia where all people fully participate, contribute, and thrive.

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CAUSAL CHAIN

text

STRUCTURAL BARRIERS (Problem)
           ↓
STRATEGIC INTERVENTIONS (We provide)
           ↓
TARGET POPULATION EMPOWERMENT (To empower)
           ↓
IMMEDIATE OUTCOMES (That results in)
           ↓
LONG-TERM IMPACT (That leads to)

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COMMITMENT STATEMENT

This Impact Statement serves as both a framework for action and a measure of accountability. It affirms the following commitments:

To the Oromo People	To Partner Organizations	To the Broader Community
We pledge to serve with integrity, transparency, and unwavering dedication to your liberation.	We pledge to collaborate respectfully, sharing credit and responsibility equitably.	We pledge to conduct our work ethically, lawfully, and in pursuit of justice for all.

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CONCLUSION

The barriers facing the Oromo people are real, deep, and persistent. They are the product of historical injustice and ongoing systemic discrimination. No single intervention can dismantle them overnight.

However, through sustained advocacy, authentic engagement, strategic knowledge sharing, rigorous training, and courageous leadership, meaningful progress is possible.

The vision of a socially cohesive Oromia where people from all backgrounds fully participate, contribute, and thrive is not an abstraction. It is a practical goal toward which every action, every resource, and every partnership is oriented.

This Impact Statement is both a roadmap and a promise.

“This Impact Statement is grounded in the lived experience of the Oromo people, informed by the expertise of community advocates, and directed toward the realization of a just, inclusive, and thriving Oromia.”

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FORMAL ADOPTION

Adopted by:

Advocacy for Oromia

Date: April 2026

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© 2026 – Oromo Empowerment & Advocacy Framework | All Rights Reserved

Qaama Oromoo Maccaa fi qubsuma isaanii – balbala shan, gosa baay’ee, fi seenaan walitti isaan hidhe

Barreeffama Seenaa | Ebla 2026

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Seensa: Oromoon Maccaa – Eenyu?

Oromoon Maccaa qaama Oromoo guddaa keessaa isa tokko. Isaanis Oromoo kanneen aadaa, duudhaa, fi sirna Gadaa keessatti iddoo guddaa qaban. Akka seenaa Oromoo duriitti, Oromoon Maccaa balbala shan (gosa shan) qaba.

Balbalonni shanan isaanii:

Lakkoobsa	Balbala
1	Liiban
2	Guduruu
3	Jaawwii
4	Daallee (Daadhii)
5	Jidda

Barreeffamni kun seenaa, qubsuma, fi gosa balbala Oromoo Maccaa shanan kanaa ifa taasisuuf yaala.

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Balbala 1: Warra Liiban – Angafummaa fi Seenaa

Eenyu?

Warri Liiban warra angafa Oromoo Maccaati. Isaan kun balbala keessaa angafa – namoonni duraa, kabajamoon, fi warri sirni Gadaa isaanin durfama ture.

Gosoota Liiban

Liiban gosoota sadii qaba:

Gosa	Hiikkaa ykn beekumsa
Walisoo	Gosa tokko
Ammayya	Gosa lammaffaa
Kuttaayee	Gosa sadaffaa

Qubsama Ammaa

Warri Liiban har’a qubsumaan godinaalee Shawaa Lixaa fi Shawaa Kaaba-Lixaa keessa jiraatu.

Sirni Gadaa fi Odaa Bisil

Sirni Gadaa Oromoo Maccaa dur Odaa Bisil jedhamu jalatti ta’ama ture. Odaan kun naannawa magaalaa Ijaajjii (Shawaa Lixaa) keessatti argama.

“Odaa Bisil – bakki sirni Gadaa Oromoo Maccaa itti durfama ture. Warri Liiban iddoo kana keessatti aangoo guddaa qaba turan.”

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Balbala 2: Warra Guduruu – Balbala Sagal

Eenyu?

Warri Guduruu balbala Oromoo Maccaa kan biraa. Isaan kun baldhinaan godina Horroo Guduruu Wallaggaa keessa jiraatu.

Gosoota Guduruu

Guduruun sagal jedhama. Gosoonni kunneen baay’ee kan adda baafamaniidha.

Odaa Bulluq

Sirni Gadaa Oromoo Maccaa Odaa Bisil qofa osoo hin taane, Odaa Bulluq jedhamu jalattis tajaajila ture. Warri Guduruu Odaa Bulluq jalatti sirna Gadaa bulaa turan.

“Warri Guduruu – Odaa Bulluq jalatti Gadaa bulaa turan. Isaan balbala sagal.”

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Balbala 3: Warra Jaawwii – Laga Abbayyaa Gamatti

Eenyu?

Warri Jaawwii Oromoota Maccaa ilmaan Jaawwii ti. Isaan kun qubsumaan laga Abbayyaa gamanatti irra jiraatu.

Qubsuma

Warri Jaawwii jiraatan:

Godina	Aanaalee fi bakkeewwan
Wallagga Bahaa	Giddaa, Kiiramuu, Eebantuu, Limmuu Galiilaa, Amuuruu
Gojjam	Aanaa Jaawwii, Buree
Matakkal	Naannoo Matakkal

Oromoota Gojjam

Oromoota Jaawwii keessaa warri Godina Gojjam (Aanaa Jaawwii, Buree, fi Matakkal) keessa jiraatanis Oromoota Gojjam jedhamu. Isaanis Oromoo Maccaa irraa kan ka’an.

“Warri Jaawwii – laga Abbayyaa irraa eegalee hamma Gojjamitti. Isaan Oromoo Maccaa warra laga guddaa caban.”

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Balbala 4: Warra Daallee (Daadhii) – Baay’een Oromoo Maccaa

Eenyu?

Warri Daallee (Daadhii) Oromoota Maccaa keessaa warra baay’eedha. Isaan kun qubsumaan godinaalee afur keessatti argamu.

Gosoota Daallee

Ilmaan Daallee torba (7) jedhamu.

Qubsuma

Warri Daallee jiraatan:

Godina	Bakkeewwan fi qubsuma
Buunnoo Beddellee	Naannoo Beddellee
Iluu Abbaa Booraa	Buunnoon kan Tummee, Tummeen kan Daallee
Sayyoo (Qellem Wallaggaa)	Naannoo Sayyoo
Leeqaa (Wallagga Bahaa)	Naannoo Leeqaa
Gomboo (Wallagga Lixaa)	Naannoo Gomboo

“Warri Daallee – balbala baay’aa. Isaan godinaalee afur keessatti argamu. Ilmaan Daallee torba.”

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Balbala 5: Warra Jiddaa – Laga Gibee Waliin

Eenyu?

Warri Jiddaa Oromoota Maccaa qubsumaa fi jireenyi isaanii laga Gibee waliin walitti hidhateedha.

Qubsuma

Qaama	Bakka
Warra Jimmaa	Naannoo Jimmaa
Gibee Gamaa	Naannoo Gibee

5G – Maal jechuudha?

Warri Jiddaa walumaagalaa “5G” jedhamu. Kunis gosa shan (5) warra Jiddaa jiran jechuudha.

“Warri Jiddaa – laga Gibee qaban. Isaan Jimmaa fi Gibee Gamaa keessa jiraatu. 5G jechuun gosa shan isaaniiti.”

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Gabaasa: Oromoon Maccaa – Tokkummaa keessatti Baay’ina

Oromoon Maccaa balbala shan qaba:

Balbala	Gosa Baay’ina	Qubsuma Guddaa
Liiban	Gosoota sadii	Shawaa Lixaa, Ijaajjii (Odaa Bisil)
Guduruu	Sagal	Horroo Guduruu Wallaggaa, Odaa Bulluq
Jaawwii	Baay’ee	Wallagga Bahaa, Gojjam, Matakkal
Daallee	Ilmaan torba	Buunnoo, Iluu, Sayyoo, Leeqaa, Gomboo
Jidda	Gosa shan (5G)	Jimmaa, Gibee Gamaa

Oromoon Maccaa tokko – garuu balbala fi gosa adda addaa. Isaan kun:

• Aadaa fi duudhaa tokko qabu
• Sirna Gadaa tokko keessatti walitti dhufu
• Odaa Bisil fi Odaa Bulluq jalatti wal argan
• Oromummaadhaan walitti hidhaman

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Xumura: Seenaan Oromoo Maccaa Hanga Jaarraa 20ffaa

Oromoon Maccaa balbala shan, gosa baay’ee, fi seenaa gugurdaa qaba. Isaan:

• Sirna Gadaa keessatti iddoo guddaa qaban
• Daangaa fi mootummaa adda addaa keessa jiraatan
• Aadaa, afaan, fi duudhaa isaanii eegganii turan
• Har’as Oromummaadhaan jiraatu

Seenaan Oromoo Maccaa hanga Jaarraa 20ffaa seenaa qabsoo, jireenyaa, fi jabaadha.

“Oromoon Maccaa balbala shan – garuu onnee tokko. Aadaa tokko. Afaan tokko. Oromummaa tokko.”

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© 2026 – Seenaa Oromoo Maccaa | Qorannaa Aadaa fi Duudhaa

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“Balbala shan, gosa baay’ee, garuu Oromoon Maccaa tokko. Odaa Bisil jalatti wal argan. Sirna Gadaa keessatti walbulchaa turan. Oromummaadhaan wal qaban.” 🌿🇴🇲

In a heartwarming cultural demonstration, young students proudly showcase the traditions of Oromo thanksgiving.

A Feature Story | Education & Cultural Preservation | April 2026

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PROLOGUE: The Future Honoring the Past

In a small but powerful ceremony, a group of Grade 3 students recently demonstrated how the sacred Oromo festival of Irreecha is celebrated. With grass in their hands, traditional attire on their shoulders, and songs on their lips, these young children proved a timeless truth:

Culture does not die when it is taught to the young.

The demonstration was not merely a school performance. It was an act of cultural preservation. It was a statement that the Oromo identity – suppressed for generations – is alive, thriving, and being passed deliberately to the next generation.

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PART ONE: What Is Irreecha?

Before understanding the significance of the students’ demonstration, one must understand Irreecha itself.

Aspect	Detail
Name	Irreecha (also known as Irreessa or Thanksgiving)
Occasion	Annual Oromo thanksgiving festival
Timing	End of rainy season / beginning of spring (September/October)
Location	Near bodies of water (rivers, lakes, springs)
Purpose	To thank Waaqa (God) for the passing year, for rain, for harvest, for life
Cultural significance	One of the largest indigenous festivals in Africa
Modern celebration	Celebrated in Oromia and globally by Oromo diaspora

Irreecha is not merely a festival. It is the spiritual and cultural heartbeat of the Oromo people. For centuries, even when it was suppressed, Oromos found ways to gather at water bodies, raise their hands in prayer, and thank their Creator.

Today, Irreecha is celebrated openly – in Finfinne’s Hora Finfinne, in Bishoftu’s Hora Arsadi, and in cities across North America, Europe, Australia, and the Middle East.

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PART TWO: The Demonstration – What the Students Did

The Grade 3 students, dressed in traditional Oromo attire, gathered to reenact the Irreecha celebration.

What They Wore

Item	Significance
Traditional clothing (Uffata Aadaa)	Woolen cloaks, colorful wraps, and cultural garments that connect them to their ancestors
Wet grass (Marga jiidhaa)	Fresh grass is traditionally carried or worn during Irreecha as a symbol of life, fertility, and connection to the earth
Ceremonial items (Meeshaalee barbaachisan)	Traditional instruments, prayer items, and symbolic objects used during the festival

What They Did

The students:

• Carried wet grass (marga jiidhaa) – a central element of Irreecha representing new life and gratitude
• Wore traditional clothing with pride and respect
• Sang Irreecha songs (sirba guyyaa ayyaanichaa) that have been passed down through generations
• Demonstrated the proper way to approach water bodies for thanksgiving
• Raised their hands in symbolic prayer – imitating the elders who bless Waaqa for the harvest

The demonstration was not a mockery or a simplified “children’s version.” It was a faithful, respectful reenactment – showing that even the youngest Oromos can carry the weight of their heritage.

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PART THREE: The Significance of Children Celebrating Irreecha

Why does it matter that Grade 3 students – children of approximately 8-9 years old – are learning and demonstrating Irreecha?

Reason One: Breaking the Cycle of Erasure

For generations, Oromo culture was suppressed.

Era	Suppression
Imperial era	Afaan Oromo banned in schools; Irreecha prohibited
Derg era	Cultural festivals monitored or forbidden
Early EPRDF era	Limited recognition, but fear remained

When children are not taught their culture, culture dies within one generation. When children are taught their culture, culture lives forever.

“The grave is not the end of a people. The end comes when the children no longer know the songs.”

Reason Two: Pride Over Shame

Older generations of Oromos grew up feeling shame about their identity. They were told their language was “backward,” their traditions “primitive,” their festivals “pagan.”

When young children stand proudly in traditional clothing, singing traditional songs, carrying grass to honor Waaqa – that is decolonization in action. That is the replacement of shame with pride.

Reason Three: Cultural Continuity

Irreecha is not a static relic of the past. It is a living tradition. Living traditions require living practitioners. By teaching Grade 3 students how to celebrate Irreecha, the community ensures that:

• The songs will be sung next year
• The grass will be carried next generation
• The hands will be raised in gratitude forever

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PART FOUR: The Role of Schools in Cultural Preservation

The fact that this demonstration took place in a school setting is significant.

Traditional Learning	School-Based Learning
Elders teach children informally	Structured curriculum ensures all children learn
Limited to certain families	Accessible to all students
Vulnerable to disruption	Institutionalized and protected
Oral transmission	Combined with written and visual resources

When schools teach Oromo culture – including Irreecha – they:

• Legitimize traditions that were once banned
• Ensure equal access to cultural knowledge
• Create a permanent place for Oromo heritage in formal education
• Prepare students to be proud, knowledgeable Oromos in a globalized world

“The classroom is not separate from culture. Culture belongs in the classroom – especially for children whose culture was once forbidden there.”

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PART FIVE: The Songs of Irreecha – A Living Archive

The students sang sirba guyyaa ayyaanichaa – the songs of Irreecha. These songs are not mere entertainment.

Function of Irreecha Songs	Purpose
Praise Waaqa	Thanksgiving and prayer
Remember ancestors	Honor those who came before
Teach values	Courage, gratitude, community, resilience
Transmit history	Events, heroes, struggles encoded in lyrics
Unite participants	Collective singing builds solidarity

When children learn these songs, they inherit not just melodies – but worldviews, values, and memory.

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PART SIX: What the Demonstration Represents

The Grade 3 students’ Irreecha demonstration is a small event with enormous meaning.

It Represents	Because
Resilience	Despite generations of suppression, Irreecha survives
Hope	The next generation is learning and will continue the tradition
Pride	Young Oromos are not ashamed – they are proud
Continuity	The chain of transmission remains unbroken
Freedom	Oromos can now celebrate openly, without fear
Education	Schools are embracing, not erasing, Oromo culture

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PART SEVEN: A Message to the Oromo Community

To the parents, elders, teachers, and community leaders who made this demonstration possible:

Thank you.

Thank you for ensuring that the children know their songs.
Thank you for dressing them in traditional clothing.
Thank you for teaching them to carry the grass.
Thank you for showing them how to raise their hands to Waaqa.

You are not just teaching culture. You are securing the future.

To the Grade 3 students who demonstrated Irreecha:

You are the future.

One day, you will be the elders. One day, you will teach your own children. One day, you will explain to them what Irreecha means.

And you will remember: I learned this when I was young. I have always known who I am.

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PART EIGHT: A Call to Other Schools

This demonstration should not be an exception. It should be a model.

Action	Why It Matters
Teach Irreecha in schools	Normalize Oromo cultural education
Include Oromo songs in music classes	Preserve musical heritage
Encourage traditional dress on cultural days	Build pride through wearing
Invite elders to speak to students	Connect generations
Celebrate Irreecha as a school event	Institutionalize the tradition

Every school with Oromo students has a responsibility to teach Oromo culture. Not as a token “multicultural day” – but as core curriculum.

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CONCLUSION: The Grass Will Never Wither

The wet grass (marga jiidhaa) that the Grade 3 students carried is a symbol of life, fertility, and gratitude.

But there is another meaning.

The grass is green because it is connected to the earth. It draws life from the soil of Oromia. It bends in the wind but does not break.

That is the Oromo people.

We have bent. We have not broken.
We have suffered. We have survived.
We have been suppressed. We have risen.

And as long as our children carry the grass, sing the songs, and raise their hands to Waaqa – we will never be erased.

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Final Tribute

To the Grade 3 students who demonstrated Irreecha:

You are young. But you are already carrying something heavy – the weight of your ancestors, the hope of your people, the future of your culture.

Do not let go.

Sing the songs until your voice is hoarse.
Wear the clothing until the fabric fades.
Carry the grass until your hands are green.

And when you have children of your own, teach them.

Because Irreecha is not a memory. It is a living prayer.
And you are the ones who keep it alive.

“The children carried grass. They sang songs. They wore their culture on their shoulders. And in doing so, they proved: the Oromo spirit does not fade. It is passed from hand to hand, from heart to heart, from generation to generation.” 🌿🇴🇲

Waaqni isin haa eegu.
May God protect you.

Irreecha keessan haa fudhatamu.
May your thanksgiving be accepted.

Aadaan Oromoo haa jiraatu.
May Oromo culture live forever.

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© 2026 – Feature Story on Irreecha Cultural Demonstration