Author Archives: advocacy4oromia
This language was banned in Ethiopia just 30 years ago. Now, it’s being taught at Stanford
Oct. 20, 2022, 11:30 p.m.
Afan Oromo, a native language of Ethiopia, is being taught at Stanford for the first time this fall as a part of the Stanford Language Center’s African and Middle Eastern Languages Program (AMELANG) offerings.
Ethiopian emperor Haile Selassie banned Afan Oromo from being spoken, taught, or administratively used in the country in order to subdue the Oromo people and culture in 1941. After the ban was lifted in 1991, a push to give new life to the language began in and beyond Oromia and Ethiopia, led by native-born and diaspora Oromians, as well as non-Oromians. This push has now reached Stanford’s campus.
Among Stanford’s sizable East African student population, Saron Samuel ’25 along with Eban Ebssa ’25 told The Daily they sought to connect more with their heritage and put in a special language request last winter to get Afan Oromo added as a class. While their request was initially denied, they were told if they got at least one more interested student, the class might get funding. The special languages petition allows students to work with the university to add courses on less popularly taught languages.
Samuel sprang to action: “I sent the form in multiple group chats, reached out to people I knew would be interested in taking the class and posted on social media,” she said.
When the two had three more students commit to the class, the AMELANG Program expedited funding and hired a new lecturer, Afan Oromo teacher Belay Biratu, during the summer.
The University was able to add the course after a generous contribution from the Center for African Studies and in response to student requests, according to Coordinator of Stanford’s AMELANG Program, Khalil Barhoum. Afan Oromo is offered in a three-course sequence this year and will be the third Ethiopian language to be taught at Stanford, along with Amharic and Tigrinya.
Biratu told The Daily that he first learned the language secretly in the ’80s. He and other interested learners would meet in secret to explore the language. Although he was eventually caught teaching it to younger students and was punished severely for his actions, Biratu said he believes it was worthwhile, because he now gets to continue to teach the language and culture to those who seek it.
“In general, my view on teaching Afan Oromo is about doing justice to the culture. It is not against anyone, or any group. It is about doing justice to the people who are using this language as their mother tongue,” he said. “It is my passion and honest conviction that teaching language is doing justice to human culture.”
Biratu began this quarter’s class with an introduction of the sounds in Afan Oromo. Unlike English, Afan Oromo is a phonetic language and pronunciation is integral to its mastery, he said. He continues by teaching vocabulary, grammar and other foundational blocks of language-learning.
Biratu and his students consider themselves to be “pioneers who are paving the way at Stanford” for a greater appreciation and utilization of Afan Oromo.
Hawi Abraham ’24 said she has been petitioning the Languages Department to add Oromo since her freshman year, but the petition was never successful until now. Like Samuel and other students, she sought to learn the language to connect with her heritage and her family.
“My grandma only speaks Oromo, and not knowing the language was blocking me from this connection with her in many ways,” she said.
Abraham said she was never able to learn the language because of the lack of resources. She recalled a time when her Bay Area community tried to mount an effort to offer a course in the language, but there were no teachers or materials available.
“That’s why when I got into Stanford I knew this was one of my only chances to finally learn,” Abraham said.
Abraham said that due to the language’s half-a-century ban, there’s a palpable sense of enthusiasm and pride, as well as triumph, in the classroom. “Every time I walk into class, there’s a genuine excitement in the air to get it right and make our communities proud,” she said. “My parents never got the chance to learn Oromo in school, so every time I walk into class, I am so grateful for the opportunity that I am given, that many were not afforded.”
“Every time I learn something new, I call my family and share it with them,” she added. “I want to show them that the youth are not giving up on their culture, we’re fighting for it.”
“I am now learning Oromo and Amharic, and hopefully Tigrinya in the future,” Samuel said.
Today, the language is widely recognized, as the most spoken language in Ethiopia and the third most spoken language in Africa, and it is the lingua franca of the Oromo region. Because the ban ended only three decades ago, Ethiopian universities and institutions are now working to standardize and teach the language. Biratu hopes Stanford will join the effort.
Feyera Hirpa, a native Oromian and current chairman in the Northern California Oromo Community, said he is excited about the addition of the new class at Stanford.
“The community is just so proud because Afan Oromo is now being taught at Stanford, one of the world’s best universities,” Hirpa said. “I hope, and share this hope with many members of the community, that this is the beginning of something large.”
Biratu shared similar sentiments: “When this kind of thing happens, the Ethiopian community is so happy, it has been a dream come true,” he said. “We are just so happy for Stanford.”
DHS Designates Ethiopia for Temporary Protected Status for 18 Months
Release Date: October 21, 2022
WASHINGTON – Today, the Department of Homeland Security (DHS) announced the designation of Ethiopia for Temporary Protected Status (TPS) for 18 months. Only individuals who are already residing in the United States as of October 20, 2022 will be eligible for TPS.
“The United States recognizes the ongoing armed conflict and the extraordinary and temporary conditions engulfing Ethiopia, and DHS is committed to providing temporary protection to those in need,” said Secretary of Homeland Security Alejandro N. Mayorkas. “Ethiopian nationals currently residing in the U.S. who cannot safely return due to conflict-related violence and a humanitarian crisis involving severe food shortages, flooding, drought, and displacement, will be able to remain and work in the United States until conditions in their home country improve.”
A country may be designated for TPS when conditions in the country fall into one or more of the three statutory bases for designation: ongoing armed conflict, environmental disaster, or extraordinary and temporary conditions. This designation is based on both ongoing armed conflict and extraordinary and temporary conditions in Ethiopia that prevent Ethiopian nationals, and those of no nationality who last habitually resided in Ethiopia, from returning to Ethiopia safely. Due to the armed conflict, civilians are at risk of conflict-related violence, including attacks, killings, rape, and other forms of gender-based violence; ethnicity-based detentions; and human rights violations and abuses. Extraordinary and temporary conditions that further prevent nationals from returning in safety include a humanitarian crisis involving severe food insecurity, flooding, drought, large-scale displacement, and the impact of disease outbreaks.
This will be Ethiopia’s first designation for TPS. Individuals eligible for TPS under this designation must have continuously resided in the United States since October 20, 2022. Individuals who attempt to travel to the United States after October 20, 2022 will not be eligible for TPS under this designation. Ethiopia’s 18-month designation will go into effect on the publication date of the forthcoming Federal Register notice. The Federal Register notice will provide instructions for applying for TPS and an Employment Authorization Document (EAD). TPS applicants must meet all eligibility requirements and undergo security and background checks.
Source: https://www.dhs.gov/news/2022/10/21/dhs-designates-ethiopia-temporary-protected-status-18-months
Oromos celebrate Irreechaa thanksgiving festival
(A4O, 2 October 2022), Thousands of Oromo people, Ethiopia’s largest ethnic group, came together in the capital on Saturday to mark the thanksgiving festival of Irreechaa; marking the end of the rainy season.
As well as traditional celebrations, including dipping flowers in water, the participants appealed for peace.
Violence has increased in the Oromia region due to long-standing complaints about a lack of political representation in Ethiopia’s federal government.
Armed militants and government forces are fighting in several locations in the region
College student, Hanan Dawud, said: “Justice should be served for those whose blood is spilt on the street and burned with their house.
“Our people should not suffer like this. Our farmers couldn’t send their children to school and farm their fields. We have to work together to solve this.”
University student, Latera Reta, added: “Currently, there is vast repression on the Oromo people. However, the Oromo people are not surrendering to it. We are overcoming oppression and securing freedom.”
Prime Minister, Abiy Ahmed said Irreechaa was a festival celebrated by all nations, nationalities and peoples of Ethiopia.
The Premier further urged Ethiopians to praise God for enabling them to overcome both manmade and natural challenges posed by enemies of the nation and welcome the brighter spring season.
He said the celebration promoted peace and love.
Irreechaa Festival Celebration Kicks Off At Hora Finfinnee
(A4O, October 1, 2022) – The Irreechaa Festival, the thanksgiving festival among the Oromo people has kicked off at Hora Finfinnee in the presence of thousands attendants, Aba Gadas, Haadha Siinqees, and guest from various countries.
Thousands from across the nation clad in colorful attires and costumes have gathered at Hora Finfinnee, God for the bounty of nature and the brighter spring season.
People in groups have flocked to Hora Finfinnee chanting songs, brandishing clubs painted in the Aba Gada tricolor of black, red and white.
Elders are calling Gada chant blessings in melodious intervals to the Almighty God while celebrants responding in a ritualistic manner.
Ethiopian Oromo’s quest for self-determination
By Bernard Muhia
19th Sept, 2022, Nairobi, Kenya.
No one is free until everyone is free! This statement by Fannie Lou Hamer, filled the air this past weekend at a bookshop in the heart of Lavington, Nairobi. Hamer, an African-American woman who pushed for the civil rights movement in the 1960s led in community organizing to get black people in America to register as voters despite police harassment and death threats from the Ku Klux Klan (KKK).
In an almost similar scene, a female storyteller from Ethiopia was doing the same last weekend. Soreti organized a solidarity session for her Oromo people from the south of Ethiopia. The session was set at a bookshop/ bookclub cafe where books were in shelves on the walls and this was very symbolic because the session was meant to be an exchange of knowledge, information and ideas. The Oromo word for book is “Kitaaba” which has Arabic influence and close to “Kitabu” which is book in Swahili, another language with Arabic influence. The Oromo are 60% Muslim and 40% Christian. Then there is a small population that practice Waaqeffannaa, the traditional Oromo religion.
Soreti spent over six hours moderating a very engaged audience made up of Kenyans and Ethiopians. Her sheer presence and eloquence inspired a deep exchange of ideas and information about the various conflicts in Ethiopia and specifically for the Oromo people. There are also Oromo people in Northern Kenya. The Ethiopian Oromo extend all the way to Addis Ababa. The name Addis Ababa means ‘new flower’ and was given by Empress Taytu Betul, wife to Emperor Menelik II during his reign. The Oromo call Addis Ababa “Finfinne”.
Emperor Menelik II, also known as Sahle Maryam was Emperor of Ethiopia from 1889 to 1913 when he died. Previously, he was the King of Shewa from 1866 to 1889. He amassed great power and was highly regarded outside of Ethiopia largely due to his defeat of the Italian invaders at the battle of Adwa. He continued to expand his empire through peaceful negotiations with neighbouring kingdoms and where that wasn’t possible, he exerted crushing military takeovers where the resisters were tortured, maimed and/or starved to death. This territorial expansion facilitated the creation of the modern empire-state of Ethiopia in 1898. Menelik expanded his empire-state to the south and east, into Oromo, Kaffa, Sidama, Wolayta and other kingdoms or peoples.
The Oromo still view the Ethiopian state as an extension and expansion of the Menelik empire. We say Ethiopia wasn’t colonized but the Oromo say they were colonized by Menelik II and have never been decolonized, that they are still being colonized even now, through the state.
Despite the seat of the African Union Commission being in Addis Ababa, there is so much oppression and state violence against almost all ethnic people all over Ethiopia including the Oromo and Tigray to say the least. It had gotten so bad that according to Soreti, speaking their native Afaan Oromo language was not permissible from 1941 under the Haile Selassie rule up until 1991 when the DERG fell. Their culture was considered inferior to those of other communities. Their community faces discrimination and underdevelopment despite being rich in resources. The resources are merely taken out of Oromia and used to develop other regions and very little is invested back. This is despite the fact that the Prime Minister Abiy Ahmed is from the Oromo community. His coming to power was meant to soothe unrest and the grievances of the minorities.
However, some view him as a puppet for the state. He was awarded the 2019 Nobel Peace Prize for his efforts at ending the 20-year post-war territorial stalemate between Ethiopia and Eritrea. He has since enlisted Eritrea in his onslaught of the Tigray region which borders Eritrea. Eritrea was once a province of Ethiopia but managed to gain independence and self-rule.
The Oromo desire for self-determination and justice. Justice in the Oromo language is “Haqaa” which is close to Haki which is Swahili for Justice. Haqaa, according to the crowd present on the day, means deciding their own fate, deciding how their resources are used and being free to express themselves in their language, their culture and their political aspirations.
Soreti talked about Pan-Africanism and the need for Africans to band together to fight injustice everywhere on the continent. She walks in the footsteps of other great Pan-Africanist women like Jeanne Martin Cissé from Guinea who was instrumental in the independence of Guinea. She went on to become the first African president of the United Nations Security Council in 1972. She lobbied for and passed two resolutions, one condemning Apartheid in South Africa and the second one condemning Israel’s aggression against Palestine.
The second Pan-Africanist woman that Soreti walks in the footsteps of is Funmilayo Ransome-Kuti (FRK) who was a Nigerian activist. She was the first woman to be in a high ranking position at the National Council of Nigeria and the Cameroons. She was also the first woman in Nigeria to drive a car. Funmilayo’s son, Fela Kuti, grew up to be a very popular musician and created Afrobeat, a political musical genre that was very Pan-Africanist. His mother influenced his music a great deal.
Women are often casualties of war, however women’s involvement in war has, according to Soreti, given them a greater chance at advancement and promotion on the basis of merit more than anywhere else in Ethiopian society. Women in Ethiopia still face many inequalities. The United Nations says that women’s participation at the political level has resulted in greater responsiveness to citizen’s needs, often increasing cooperation across party and ethnic lines and delivering more sustainable peace. At the local level, women’s inclusion at the leadership level has led to improved outcomes of projects and policies. On the contrary, if policies or projects are implemented without women’s meaningful participation it can increase existing inequalities and decrease effectiveness. Soreti has risen from being a mere storyteller to a political activist and a force to be reckoned with.
Members of the Mathare Social Justice Center who were present had a feminist chant in support of women which goes like this “Women on the frontline, organize, educate, liberate and celebrate. They also advocated for Oromo women to join both the political and military wings of the struggle.
As a first hand immersion into the Oromo culture, the crowd was treated to Ethiopian cuisine. The main dish which looked like pancakes was a flat bread called Budena. It was the colour of porridge (sorghum) and was served with stew known as Shiro.
There were Oromo present who didn’t speak English and thus the session was translated to Afaan Oromo. It was a cultural exchange that left everyone feeling more connected. It opened the eyes of the Kenyans in the room to the plight of Ethiopians.
Irreechaa 2022
The Melbourne Irreechaa organsiing Committee has announced that it will be celebrating this year’s Irreecha Birraa on October 2, 2022 at Wilson Botanic Park Berwick (668 Princes Highway, Berwick, Vic 3806).
The Committee also called on the Oromo community in Melbourne, Australia to celebrate the Oromo Thanksgiving event in a warm and beautiful manner.
Irreechaa Celebration to be Held in Melbourne, Australia
By Maatii Sabaa
(Melbourne, Irreechaa, August 30, 2022)-The Oromia Irreechaa Organising Committee in Victoria is preparing to celebrate Irreechaa in Melbourne on 2nd October.
Head of the Committee, Ob Abdeta Homa said the celebration is to strengthen and promote Oromo culture, particularly the Irreechaa celebration in Melbourne.
Hawaasti Oromoo Australia Ayyaana Irreecha Arfaasaa kabajatan
(A4O, 12 Waxabajjii 2022) Hawaasti Oromoo Australia Melbourne ayyaana Irreecha Arfaasaa baranaa Waxabajjii 12 bara 2022, haala hoo’aa fi miidhagaan kabajatan.
Ayyaanni Tulluu bakka Kokoda Memorial Park jedhamu irratti kabajame kun, akkum aadaa Oromootti eebba angafootaan eegalame. Angafoonnis hirmaatota ayyaanichaa eebbisuun, Waaqni Uumama maraaf nagaa fi araara akka buusu kadhannaa godhan.
Ayyaana Irreecha Arfaasaa kana irratti dhaloota ayyaana Irreechaa jiraachisuuf, keessattuu bara 2016 dhumaatii Irreechaa Harsadii irratti wareegamaniif yaadannoo godhaniiru.
Sirnicha irratti akka ibsametti, Ayyaanni Irreecha Arfaasa kun baroota lamaan darban sababa COVID-19 addaan cite ture. Yeroo sanatti, immoo afuurri ayyaanicha akka hin badneef, sadarkaa maatiitti akka kabajamu godhamuu qindeessitoonni himanii jiru.
Barana haalli waan jijjirameef, hawaastni bakka tokkotti dhufee ayyaanicha kabajuun hedduu gammachiisaa ta’uu hirmamtonnis dubbataniiru.
Ayyaana kana irratti ummanni seerota fi qajeelfamoota karaa mootummaa bahan hordofuun akka balaa COVID fi qufaa irraa ofii fi maatii isaanii eegan dhaamsi darbeera.
Irreecha Arfaasaa maal?
Irreechi Arfaasaa ayyaana galateeffannaa Oromoo kan waggaa waggaan al tokko xumura yeroo gogiinsaafi jalqabbii yeroo roobaa keessa kabajamuu dha.
Sirnichi eebbaa fi ogummaa jaarsoliif kabajaa ni qaba; hambaa kunuunsuu, madaalli guddina dhala namaa fi eegumsa naannoo waloomsuuf ni gargaara.
Ayyaanni Irreecha Arfaasaa fiixee gaarren, tulluu fi lafa olka’aa biroo irratti kabajama. Sababiin isaas lafti kun gatii jireenyaa fi uumamaa bakka bu’a jedhanii waan amananiif.
Akkasumas, ayyaana kana irratti angafoota aadaa fi seenaa Oromoo jiraachisuuf obsaa fi kutannoo agarsiisaniif – injifannoo hawaasummaa dabalataaf karaa saaquu –galateeffannaan ni godhamaaf.
Ayyaanni Irreecha Arfaasdaa aadaa, seenaa fi uumama Oromoo miidhagsuu yeroo bonni xumuramuuf jedhu yookaan yeroo ganni seenuuf haala adda ta’een kabaju.
Kaayyoo fi Hiika Irreechaa
Irreechi guyyaa galateeffannaa Oromoo ti. Ayyaanni Irreechaa waggaatti yeroo lama: Irreechaa Malkaa fi Irreechaa Tulluu, gamtaadhaan kabajama.
Ayyaanni Irreechaa mata duree aadaa fi eenyummaa irratti kan xiyyeeffatu waan ta’eef, miseensota hawaasaa duudhaa isaanii beeksisuudhaaf gargaara. Ayyaana kanarratti jaarsoliin seera, safuu, duudhaa, seenaa fi muuxannoo isaanii hawaasaaf qooduun, tokkummaa maatii fi hawaasaa eeguuf unkaalee jireenya kaa’u. Sirnichi eebbaa fi ogummaa jaarsolii kabajuu, hambaa kunuunsuu fi guddina dhala namaa madaaluuf gahee guddaa qaba.
Guyyaa kana namoonni fiixee gaara irratti yookaan qarqara Malkaatti walitti qabamanii Waaqa isaanii hundumaa danda’u galateeffatu; ammaa fi egereef immoo Araaraa, Nagaa, Walooma fi Finnaa ( Misooma Waliigalaa) akka isaaniif baay’isuuf ni kadhatu.
Irreechaan duudhaa ayyaana gaarii kan Oromoon Uumaa kabajuu fi galateeffachuuf tolfatee dha.
Faayidaan Ayyaana Irrecha maal?
Ayyaanni Irreechaa yeroo ummanni walitti dhufee gammachuun Waaqa galateefaftu. Kun immoo akka dhalli namaa yaaddoo guyyuu, dhiphuu fi jeequmsa keessaa bahee ayyaan gaarii waliin dabarsu godha; guyyaa tokkoofis ta’u, dhiphuu fi yaaddoo hunda dagannee jireenyaa gaarii kabajuuf carraa nuuf kennan; guyyoota muraasaaf yoo ta’ellee, gara jiruu nagaa qabu jiraachuutti dhufna.
Ayyaana akka Irrechaa kabajuun dhiphina karaa adda addaa nutti jiru nurraa hir’isa. Kana malees, Ayyaana gaarii nuuf baay’isa; miirota nu laaffisan immoo nurraa xiqqeessa.
Akkasumas ayyaanni Irreechaa wal-dhabdee namoota gidduu jiru hir’isuuf carraa nuuf kenna. Yeroo kanatti, hiriyootaa fi firoota adda ba’an walitti deebisee araarsuufi hariiroo jaalalaatiin walitti fiduuf nu gargaara.
Irreechaa fi COVID
Ayyaanni Irreechaa ayyaana gamtaan walitti bahanii kabajatanii dha. Haata’uutii, yeroo COVID babal’ate keessa gamtaan walitti dhufuun dhukkibicha daran babal’isa. Sababa Kanaan yeroo COVID keessa Ayyaanni Irreechaa akka addaatti kabajamuu eegale. Bakka seerri walitti qabama hawaasaa dhorkutti, ayyaanicha sadarkaa maatii qofaatti kabajuun dirqama ture.
Hawaasti Oromoo biyya Australia keessa jiraatan, fakkeenyaaf, waggoota lamaan darban ayyaanicha sadarkaa maatiitti kabajachaa turan; haala kabaja ayyaanichaa immoo karaa Zoom walitti dhufanii yaada walifi dabarsaa, suuraalee ayyaanicha akan sadarkaa maattiii gagggeefaftan waliif qoodaa fi miidiyaa hawaasaa irratti walifi qoodaa turan. Bakka seerri akka namootni muraasti walitti dhufan hayyametti immoo hawaasa lakkoofsa xiqqaa ta’an walitti dhufanii kabajachaa darban.
Seenaa Duubbee
Ummanni Oromoo Irreechaa Waaqaa galateeffachuu qofaaf osoo hin taane, yeroo qorraa kan roobaan waliin walqabate simachuuf kabaju. Ayyaana Irreechaa irratti hiriyyoonni, maatiin, firoottan walitti qabamanii gammachuu ayayaneffatu. Ayyaanni Irreechaa namoota walitti dhiheessuun, gamtaa hawaasummaa ni uuma. Aadaan kun baroota hdeeraaf kan itti fufee kabajamaa jiruu dha.
Afoola Oromoo irra akka hubatamutti, ummanni Oromoo yeroo Arfaasaa ayyaana gaariin kabajuu kan eegalan, xumura waqtii gogiinsa, kan Bona jedhamuun beekamu gaggeessuf, akkasumas yeroo roobaa, kan Ganna jedhamuun beekamu simachuuf ture.
Angafoonni Oromoo akka himanitti, ayyaanni kun, bara Gadaa Melbaa keessaa hundeeffame. Ayyaanni Irreecha Arfaasaa kun bara dheeraaf otuu addaan hin citiin kan itti fufee jiruu dha. Bara ammayyaa kanattis, ummanni Oromoo yeroo Birraa Malkaatti, yeroo Arfaasaa immoo Tulluutti bahuun gamtaan Waaqa galateeffachaa fi kadhachaa jiru. Irreechi waggoota 6400 oliif ummata Oromoo biratti kabajamaa tureera.
Australian Oromo Community Celebrates Irreechaa Arfaasaa.
(Oromedia, June 12, 2022) The Oromo community in Melbourne, Australia celebrates the Irreecha Arfaasaa festival in a grand manner.
The festival, which is celebrated on June 12, began with a blessing by the elders. Oromo mothers and fathers prayed for peace and mercy to all creatures.
The celebrators also offered silence of remembrance and prayers for the martyrs of the 2016 Irreecha massacre and those who paid their sacrifices to pass on the tradition of Irreechaa.
The Irreechaa festival was cancelled for the past two years due to the COVID-19 pandemic. According to the organisers, it would celebrate at the family level to preserve the spirit of the holiday.
Participants said they are happy to celebrate the Irreecha Arfaasaa together with their community in this year celebration held at Kokoda Track Memorial Walk (1000 Steps).
On the occasion, the people are urged to follow the laws and guidelines issued by the government to protect themselves and their families from the dangers of COVID and flu.
Irreecha Arfaasaa Spirit
Irreecha is a day of thanksgiving celebrated in the hills or mountains at the end of the dry season and the beginning of the rainy season.
The Oromo people who go to the mountains for this event not only gather for thanksgiving but also to pray for the achievement of Araaraa (reconciliation), Nagaa (peace), Waloomaa (harmony) and Finnaa (holistic development).
Irreecha celebrated on the top of the hills or mountains is called Irreecha Arfaasaa. Sometimes, it’s also called (‘Festival of the Good Spirit’). This festival is celebrated by the Oromo people in May/June.
Two seasonal Irreechaa
Traditionally, Oromo people celebrate two seasonal Irreechaa festivals nationwide. One is Irreecha Birraa that is celebrated in late September (or early October) during the sunny season and the late rainy season.
The second one is Irreecha Arfaasaa which is celebrated during the rainy season (i.e., the harvest season). This seasonal Irreechaa is celebrated to bring good spirit with rain and heat; By the way, mothers spread their seeds on the ground during the rainy season only to ensure that the last seeds will be turned into humans.
Purpose and Meaning
Irreecha Arfaasaa is an annual Oromo Thanksgiving Day that is repeated once a month in May or in June.
On this day, people have a ceremony to thank their ancestors for their determination to continue their culture and history. The dry season ends (October to April and the rainy season begins (May to September).
Respecting nature and being grateful for life are an Oromo good spirit culture. Its ceremonies celebrate the blessings and wisdom of the elders, preserve the heritage, and appraise the growth of the human child.
The Importance of Irreechaa Festival
Irreechaa festivals have a great contribution to social cohesion. Because the festival focuses on cultural issues, it helps to recognise community members and their values. During the festival, community elders share traditional laws, culture, legends, and customs with the community with examples of how to maintain community and family unity.
Irreechaa provides the opportunity to forget all our worries and celebrate the good aspects of our life. It helps us to keep our emotions balanced and to reduce negativity in our life. It also provides an opportunity to reduce unhealthy habits and unites conflicting neighbours and relatives in a loving bond.
Irreecha brings together people from all religious, economic and social backgrounds.
Historical Background
The Oromo people celebrate Irreechaa not only to thank Waaqa (God) but also to interact with nature and welcome the new rainy winter season. On Irreechaa festivals, friends, family, and relatives gather together and celebrate with joy and happiness.
Irreechaa festivals are a festival stage that brings people together and shares good values that create social bonds. Moreover, the Oromo people celebrate this exciting winter festival to welcome the beginning of winter and winter with joy.
Irreechaa was founded by Oromo ancestors in Gadaa Meelbaa in Mormor, Oromia. The auspicious day on which this last Mormor Day of Gadaa Belbaa — the Dark Time of starvation and hunger- was established on the 1st Sunday of last week of May or the 1st Sunday of the 1st week of June according to the Gadaa lunar calendar. It was celebrated as the second winter Thanksgiving by the modern Oromo people.
Irreecha has been celebrated by the Oromo people for over 6400 years.
Irreechaa Arfaasaa 2022
Irreechaa Arfaasaa is a day of thanksgiving at the end of dry seasons and beginning of rainy season every year at the top of hills or mountains to acquire and celebrate good spirit. For this event, the Oromos usually go to the mountain during the time of their worshiping rituals, or during Irreessaa celebration.
Purpose and Meaning
Irreecha Arfaasaa is another annual Oromo Thanksgiving Day that repeats once in May to mark the end of the dry season and beginning of the rainy and planting season. It marks the end of the dry season (October to April) and the beginning of the rainy season for planting (May to September). It is a unique Oromo cultural, historical and natural beautification (planting) in their full glory at the height of the season.
On this day, people come to gather on mountain tops to give thanks to the almighty Waaqaa (God) for all the blessings throughout the past dry season and ask for Araaraa (Reconciliation), Nagaa (Peace), Walooma (Harmony) and Finnaa (Holistic Development) for the present and the future. There is also a ceremony of thanking all forebears for their endurance and determination to survive their culture and history – paving the way for further social victory. Irreecha Arfaasaa has been observed by the Oromo people for more than 6400 years. The ceremony honors elders’ blessings and wisdom, preserves the heritage and assesses the progress of humanity.
We warmly invite you to join us at the 2022 Irreecha Arfaasaa festival at Kokoda Track Memorial Walk. It is an Oromo Good Spirit tradition of respect for nature and gratefulness for life.
Venue: Kokoda Track Memorial Walk (1000 Steps),
Address: Tree Fern Gully Track, Tremont, VIC, 3785
Date: June 12, 2022
Time: 11:00AM – 4:30PM
Advocacy for Oromia 