Category Archives: Bokkkuu
Irreechaa: Its Significance in the Context of Other Religions
“Irreechaa is a Day of Thanksgiving!” — Why This Concept Embraces All Faiths
A study by Dr. Yoseph Mulugeta Baba (2024) examines the Irreechaa festival within the context of other religions and finds a central concept that cannot be logically wrong and carries a positive meaning. That concept is simply this: “Irreechaa is a Day of Thanksgiving.”
According to the paper, this concept carries the following meaning:
“Irreechaa is a day of thanksgiving where the gifts of the Creator are returned to the Creator in gratitude. Every individual who participates in the Irreechaa festival holds fresh green grass in both hands and gives thanks to their Creator. Fresh green grass is a symbol of peace and prosperity. Above all, they gather together to thank their great and holy Creator who saved them from the winter’s ice, heavy winds, floods, and storms. They also pray to their God to bless the harvest and the crops. Therefore, the Irreechaa festival is a tribute given to God who brought them from darkness to light.”
“Whom Are We Thanking?” — The Oromo Worldview’s Answer
A related question arises: “Whom are we thanking?” To answer this question correctly and unambiguously, we must clearly set out what the indigenous Oromo ontology (Oromo Ontology) teaches about the Creator, or Waaqa.
The indigenous Oromo understanding defines Waaqa with care, and its definition is as follows:
“Waaqa is the Creator of all things. Waaqa is omniscient, omnipresent, eternal, absolute, and infinite. Waaqa is absolutely one.”
Relationship with Christianity and Islam
Within this definition, there is no concept that directly contradicts the teachings of either Christianity or Islam regarding the Creator. Why?
The famous Catholic philosopher and theologian St. Thomas Aquinas, in his magnificent work Summa Theologica, correctly observes:
“That there exists one truth which every human being calls ‘God’ — the beginning and end of all creatures — the human creature can comprehend in many ways!”
This is why the Bible, when translated into different languages, does not give a new name to the Creator. A name already known in the indigenous religion and capable of correctly expressing the attributes of the Creator listed above is directly adopted. For example: Magano, Waa, Yeri, Waaqayo, Egziabher, Jowok, and so on.
Where Does the Difference Lie?
Therefore, the difference lies not in the attributes of God, but in the canon, tradition, and rules that each religion follows and teaches. The source of this difference may be historical or related to our use of language in theological interpretation.
As St. Thomas Aquinas says:
“Regarding God, what we can comprehend is not what He is, but what He is not, and what He resembles in comparison with other creatures.”
This is called the problem of religious language. God is above all creatures. Therefore, our human thought must adjust its limited, image-bound, and imperfect language about God so that it does not distort the identity of God — which has no expression, which cannot be fully known, which is invisible and intangible. The words we use will always fall short of expressing the mystery of God!
“Guracha” — The Name of Waaqa and Its Meaning
For example, in the Oromo indigenous religion, the word Waaqa, whether written or spoken, is accompanied by the adjective “Guracha.” Its literal translation is “black,” and in Oromo ontology, blackness is not only a symbol of supremacy but also expresses the originality of Waaqa. Blackness is a concept that expresses that the essence of Waaqa is an absolutely perfect mystery that cannot be reached by the human mind.
Irreechaa and the Universal Knowledge of the Creator
Therefore, when we celebrate the Irreechaa festival, we do so in a manner that takes into account the attributes of God. Since such knowledge of the Creator is universal, a follower of any religion can celebrate it with joy and in a true spirit, giving it a positive meaning.
The American Example: Thanksgiving Day
Above all, we must avoid actions that undermine the unity of a people under the guise of religion without properly understanding religious studies.
America is a country with a population of 340 million and five of the world’s major religions. When the people celebrate “Thanksgiving Day” every year, they have never once entered into a hair-splitting question or argument about “Whom are they thanking?”
The Human Being Is a Spiritual Creature
In the world in general, and in Ethiopia in particular, let us take the following ontological characteristics of human existence as an example to show that there is confusion regarding religious studies.
The human being is a spiritual being. Two faculties are given to human beings alone among all creatures, and other creatures intrinsically do not possess them at all: intellect and free will.
The human race knows and chooses to follow natural law because by nature it has the capacity to know universal truth and morality. For example, a Christian or a Muslim is able to know the natural law “Do not steal!” not because the commandment is written in the Bible or the Holy Quran, or because it exists in their faith’s teachings, but because the human being by nature and calling has the capacity and power to know this natural law.
Cultural Values Are Products of the Intellect
Cultural values are products of the human intellect. The intellect was created by God. God created the intellect for the primary purpose that we might investigate and understand the world. It must be emphasized that the cultural values that human beings have established since ancient times have their source in this faculty and tool of thought — the intellect — granted by the Creator. In human history, every society was able to establish its own culture and indigenous religion because of the intellect and free will given by God.
Human Limitation and the Need for Careful Interpretation
However, because the human being is limited by space and time, their knowledge is limited. The human intellect cannot reach absolute knowledge. The human being is a historical being. We are all products of history and geography!
Therefore, no society in human history has ever possessed absolutely perfect and error-free cultural values. This is why cultural values or indigenous religions must receive a careful interpretation (hermeneutics) that gives correct meaning within the context of time and place.
This article is based on the study by Dr. Yoseph Mulugeta Baba (2024).
Irreechaa: Core Values
Core Values at a Glance: At its heart, Irreechaa is built on gratitude to Waaqa (God), which flows into four enduring pillars: peace, forgiveness and reconciliation, unity and inclusivity, and connection with nature.
Irreechaa is more than a harvest celebration in Oromo culture — it is a complete moral and spiritual framework. Here is a closer look at its core values.
🙏 Gratitude and Thanksgiving
This is the foundation of Irreechaa. The Oromo people gather to thank Waaqa (the Creator) for the blessings of the past year — life, peace, rain, harvest, health, family, and the fertility of livestock. It is not merely a celebration but a humble recognition that all life depends on the Creator’s generosity. Gratitude, in this sense, is not just spoken; it is felt and lived.
🤝 Forgiveness, Reconciliation, and Peace
Irreechaa carries a transformative power. Before taking part in the ceremony, participants are expected to let go of grudges, release anger, and seek reconciliation with others. Traditional belief holds that prayers offered with a pure and forgiving heart are the ones through which true peace can descend. Former Prime Minister Abiy Ahmed has repeatedly described Irreechaa as an occasion for reconciliation, forgiveness, and unity.
🕊️ Unity and Inclusivity
Irreechaa is radically inclusive. People of all ages, genders, religions, political views, and ethnic backgrounds are welcome to join. Scholars note that it unites not only Oromo people but also transcends language and territorial boundaries, bringing diverse communities together under the principles of peace, mutual respect, and coexistence. Participants dressed in white are themselves a symbol of that peace.
🌿 Connection with Nature
Irreechaa expresses a deep bond between humanity and the natural world. Ceremonies are held along riverbanks and lakeshores, where participants carry fresh green grass and flowers, dip them in water, and sprinkle the water as a blessing of renewal, hope, and purification. This ritual is not only an act of gratitude toward nature but also reflects the Oromo ethical principle of Safuu — the understanding that human beings are stewards of the earth, responsible for protecting water, soil, and the balance of life.
Together, these values form the spiritual core of Irreechaa, making it far more than a festival. It is a living heritage that continues to shape Oromo identity, moral life, and community bonds across generations.
Irreechaa in Edmonton: How One Diaspora Community Turned a Sacred Tradition into a Recognized Civic Celebration
By Daandii Ragabaa
EDMONTON, Alberta — When the Oromo community of Edmonton gathered for Irreechaa Malkaa this year, they were not simply marking a religious holiday. They were making a statement — to themselves, to their children, and to the wider Canadian society — that Oromo culture, identity, and heritage deserve to be seen, respected, and celebrated at the highest levels of public life.
The celebration, held a week ago, was honored with an official Certificate of Recognition from the Government of Alberta, presented by representatives of the city and the provincial and federal governments who stood alongside the Oromo community in celebration. The recognition was not a casual gesture. As the community noted, this acknowledgment did not come easily or by accident. It was the result of years of persistent advocacy and grassroots organizing.
A Celebration That Speaks for Itself
The symbolism of Irreechaa is powerful, and the Edmonton community was intentional about ensuring it was understood. Irreechaa is not simply a “Thanksgiving” festival. It is rooted in Waaqeffannaa, the traditional Oromo belief in one God, and in the Gadaa system — the ancient democratic governance structure that UNESCO has recognized as Intangible Cultural Heritage.
For Oromos in the diaspora, Irreechaa is a spiritual act of gratitude to Waaqa for the blessings of the past year, a moment of reconciliation, and a prayer for peace in the year ahead. It is also a public declaration of identity — a refusal to be invisible.
As the community statement put it, the presence of elected officials and the presentation of the certificate of recognition was not simply an act of kindness by those in power. It was the product of sustained effort and organized advocacy by OCANA (the Oromo Community Association of Northern Alberta) and the broader Oromo community of the region.
The Leadership Behind the Recognition
The statement is clear that this achievement belongs to the community’s leadership and its collective will. “For our culture to flourish, for Oromos to be honored, and for Oromia to be viewed as a nation, the leadership of the Oromo Community Association of Northern Alberta played a lion’s share — and this is where it came from.”
That acknowledgment matters. In diaspora communities, recognition rarely arrives on its own. It must be cultivated — through relationship-building with local governments, through participation in multicultural events, through education, and through the persistence of community organizations.
A Model for Others
The Edmonton community also highlighted a striking achievement: at God-Hambaalee Edmonton, one of the city’s major multicultural festivals featuring over 90 countries, Oromia participated as a nation in its own right — complete with its own displays and presentations, which finished among the top ranks of participants.
For a community whose homeland has often been marginalized, denied recognition, and subjected to systemic oppression, this is no small thing. It is a reversal of the invisibility that has too often been imposed on Oromo people.
The statement also noted that many multicultural associations exist across Canada, but none has demonstrated the same strength, diplomatic skill, and ability to articulate the Oromo experience as this one. The community did not celebrate in isolation — it celebrated in public, with recognition, and with dignity.
Gratitude and Looking Forward
The message closes with gratitude — to the Oromo community of the region, to OCANA’s leadership, and to everyone who contributed to making Irreechaa 2026 a success. It also issues a challenge to other Oromo communities: learn from this example. The community intends to build on this momentum, and future plans are already taking shape.
To those who are honoring their country and culture, the community offers its blessing: Irreecha milkii — may your Irreechaa be fruitful and blessed.
Why This Matters
Irreechaa in Edmonton is not just a local story. It is a template for how diaspora communities can transform sacred traditions into civic recognition — without compromising the spiritual essence of the festival. It shows that cultural preservation and public engagement are not mutually exclusive. And it demonstrates that when a community organizes, advocates, and speaks with one voice, governments listen.
For Oromos across Australia, North America, Europe, and beyond, the Edmonton example offers both inspiration and a challenge: celebrate proudly, organize strategically, and ensure that Irreechaa is not only a memory carried from home, but a living tradition recognized by the nations in which it is celebrated.
Baga Irreecha milkiin geessan!
#Irreecha_Edmonton #Irreechaa #Oromo #Oromia #OCANA #Edmonton #Alberta #Diaspora #CulturalHeritage #Waaqeffannaa #Oromummaa
What are 10 interesting facts about Irreechaa?
Here are 10 interesting facts about Irreechaa, drawn from its ancient origins, spiritual practices, and growing global reach.
1. It’s Not Just One Festival — It’s Two
Irreechaa is celebrated twice a year, marking two distinct seasonal transitions. The main festival, Irreechaa Malkaa, is held in autumn (September/October) at rivers and lakes to mark the end of the rainy season. The second, Irreechaa Tulluu (or Arfaasaa), is celebrated in spring on hilltops and mountains to welcome the rainy season .
2. 
Its Roots Go Back Over 6,000 Years
This is not a recent tradition. Irreechaa is rooted in over 6,000 years of Cushitic civilization, making it one of the oldest continuous thanksgiving traditions in the world. It predates both Christianity and Islam in the region .
3. 
It’s Recognized by UNESCO
The festival is intimately tied to the Gadaa system, the traditional Oromo governance structure. The Gadaa system was inscribed by UNESCO as an Intangible Cultural Heritage of Humanity, giving Irreechaa international recognition as a vital part of global cultural heritage .
4. 
You Can’t Attend with a Grudge
One of the most striking rules of Irreechaa is that you cannot participate if you are holding resentment or hatred toward others. Disputes must be settled before the festival. It is believed that Waaqa will not accept the prayers and songs of those who come with unresolved conflict .
5. 👩🏾🤝👨🏾 Women Lead the Procession
In a powerful cultural tradition, women walk at the front of the Irreechaa procession, ahead of the Abbaa Gadaa (Gadaa leaders) and elders. If the women stop walking, the entire procession stops. Nobody passes before them. This is rooted in the Siinqee institution, which symbolizes women as sacred and as agents of peace .
6. 
The Grass and Flowers Are Sacred Symbols
Participants carry fresh green grass and yellow daisies (daraaraa keelloo) to the water’s edge. The grass symbolizes life, fertility, and renewal, while the yellow flowers bloom specifically during the Birraa (spring) season. Dipping them into the water is an act of purification and gratitude .
7. 
It’s Africa’s Largest Outdoor Gathering
The main celebration at Hora Arsadi in Bishoftu is one of the largest annual human gatherings in Africa, attracting millions of people. International media like the BBC, Al Jazeera, and CNN have covered the massive scale of the event .
8. 
It Returned to Finfinne After 150 Years
In 2019, Irreechaa was celebrated at Hora Finfinne in Addis Ababa for the first time in 150 years. Under previous regimes, public celebrations had been banned. Its return to the capital was seen as a powerful act of cultural reclamation and identity .
9. 
It’s a Global Diaspora Tradition
Irreechaa is not confined to Ethiopia. Oromo communities in the United States, Canada, Germany, Australia, the UAE, Saudi Arabia, and the UK organize their own celebrations. In cities like Melbourne, Washington D.C., Toronto, and Berlin, the diaspora gathers in parks and community centers to maintain their traditions and pass them to the next generation .
10. 
It’s a Platform for Peace and Unity
Beyond thanksgiving, Irreechaa is a peace-building event. Scholars describe it as a festival that “sermonizes peace, reconciliation, and unity.” It brings together people of all ages, genders, religions, and social statuses, reinforcing the values of equality and social harmony.
Irreechaa Birraa Celebrated in Amsterdam as Diaspora Reaffirms Identity and Tradition
Where the Oromo Are, There the Oromo Order Thrives
Amsterdam — Under the gray autumn skies of the Dutch capital, a sea of white, green, and yellow transformed Gaasperplas into a sacred Oromo landscape on Saturday, September 26, 2026. The Oromo community of the Netherlands gathered for Irreechaa Birraa, the ancient thanksgiving festival marking the end of the dark rainy season and the arrival of spring, in a powerful display of cultural continuity far from the Horn of Africa .
The celebration, organized by Hawaasa Oromo Nederland, drew Oromo families from across the Netherlands and neighboring European countries. Women in traditional dresses carried fresh green grass and yellow daisies; elders led prayers in Afaan Oromoo; and the sound of faaruu—traditional songs of gratitude—echoed across the park grounds .
For the Oromo diaspora, Irreechaa is more than a festival. It is a living declaration that the Oromo system—the sirna Oromoo—endures wherever the Oromo people are.
A Nation of Greatness
The Oromo are the largest ethnic group in Ethiopia and the Horn of Africa, numbering tens of millions and inhabiting a vast territory stretching from the central highlands to the southern lowlands . Their language, Afaan Oromoo, belongs to the Cushitic branch of the Afro-Asiatic family, and their traditional governance system, the Gadaa, was recognized by UNESCO as an Intangible Cultural Heritage of Humanity .
But numbers alone do not capture the depth of Oromo civilization. The Oromo possess a comprehensive philosophical and legal framework—safuu—that governs relations between humans, between humans and the natural world, and between humanity and the divine . Safuu establishes boundaries, rights, and responsibilities; it teaches that every created thing has its proper place and that violating these boundaries invites aadmalee—a profound moral transgression .
Central to this system is the land itself. For the Oromo, the earth is not merely property. She is haadha waan hunda—the mother of all things . Among the Boorana Oromo, the land is called Baattoo, a name that evokes her role as the sustainer who carries all life, both good and evil, upon her back . To farm sacred land—mountain slopes, water sources—without proper ritual is not merely an agricultural decision; it is a spiritual violation.
The Oromo are a people of profound religious tradition. Waaqeffannaa, the Oromo religion, worships one God—Waaqa—through a complex system of ayyaana, spiritual intermediaries who convey human needs to the Creator . The Oromo do not see themselves as a people without faith; they see themselves as a people with a very old faith, one that predates the arrival of Christianity and Islam in their lands.
Irreechaa: The Heartbeat of Oromo Life
No single institution better embodies the Oromo system than Irreechaa. Celebrated at the end of the rainy season (Ganna) and the beginning of spring (Birraa), Irreechaa is a national thanksgiving, a collective prayer of gratitude to Waaqa for protection, harvest, and peace .
The festival is celebrated in two principal forms. Irreechaa Malkaa takes place at the edges of rivers and lakes, where participants dip green grass and flowers into the water, sprinkling themselves as a symbol of purification and renewal . Irreechaa Tulluu is celebrated on hilltops, where the community gathers to pray for rain, fertility, and the well-being of the people . The largest celebrations occur at Hora Finfinne in Addis Ababa and Hora Arsadi in Bishoftu, where millions of Oromo gather each year—making it one of the largest annual human gatherings on the African continent .
The rituals of Irreechaa are rich with symbolism. Green grass represents life and fertility. Yellow daisies represent the joy of survival. Water represents purification and the washing away of hardship. The procession itself—elders leading, women walking in front, youth carrying flowers—is a living map of the Gadaa system’s social order .
Critical to Irreechaa is the requirement of reconciliation. A person carrying a grudge, a dispute, or an unresolved conflict is not permitted to participate fully in the festival . This is not merely a social nicety; it is a profound statement of the Oromo moral order. One cannot approach the sacred with a heavy heart. One cannot give thanks while holding anger. The Oromo system insists that gratitude and grievance cannot coexist.
The Diaspora Embraces the System
In Amsterdam, these traditions were not merely remembered—they were practiced. The Gaasperplas celebration followed the traditional structure: opening prayers led by community elders, a procession toward the water’s edge, the dipping of grass and flowers, and the sharing of food and coffee in a spirit of communal joy .
For diaspora Oromos, Irreechaa serves as a vital cultural anchor. In a world where the pressures of assimilation and the distance of migration threaten cultural continuity, Irreechaa is a reminder that the Oromo system is portable. It travels across oceans. It survives in new climates and new languages. It does not require the soil of Oromia to flourish—only the hearts of Oromo people who refuse to forget .
Community organizers emphasized the importance of the festival for younger generations. For Oromo children born in Europe, Irreechaa may be one of the few spaces where they hear prayers in Afaan Oromoo, see traditional caaccuu and siinqee carried by women, and witness elders acting in their traditional roles as Abbaa Gadaa and Hadhasiinqee .
The siinqee—the ritual stick carried by Oromo women—is itself a powerful symbol of the Oromo system’s treatment of gender. In traditional Oromo society, the siinqee represents the sacred power of women, particularly in their roles as peacemakers and protectors of life . A man who sees the siinqee planted in the ground knows that a woman has claimed her right to be heard, to demand justice, or to stop violence. That this institution survives and is honored in Amsterdam is a testament to the depth of the Oromo system.
A System That Endures
The Oromo say: Irreechi irree keenya—”Irreechaa is our unity” . The festival is not simply a religious observance or a cultural performance. It is a political and social statement: the Oromo system, with its Gadaa governance, its safuu ethics, its ayyaana spirituality, and its seasonal rhythms, is not a relic of the past. It is a living framework that continues to order Oromo life.
In Amsterdam, that framework was visible in every aspect of the celebration. It was visible in the respect shown to elders. It was visible in the equal participation of women, whose siinqee tradition remains one of the most distinctive aspects of Oromo society. It was visible in the focus on reconciliation and peace. It was visible in the integration of prayer and communal meal, ritual and celebration, solemnity and joy.
The Oromo system does not require an army to defend it. It does not require a state to enforce it. It requires only that Oromo people continue to live it. In Amsterdam, they did.
Source: Facebook page Gudisa Barbada
Oromo Community in Melbourne Celebrates Irreechaa with Color and Tradition at Botanical Gardens
By Dhabessa Wakjira
MELBOURNE, 27 September 2026 — The Oromo community in Melbourne today celebrated Irreechaa, the traditional Oromo thanksgiving festival, in a vibrant and beautiful ceremony at the Botanical Gardens, bringing together hundreds of community members in a powerful display of culture, faith, and unity.
The celebration began with traditional blessings, and members of the community participated in the event in large numbers, dressed in beautiful cultural attire. Mr. Abdeta Homaa, Chairman of the Irreechaa Festival Committee, welcomed the gathered community with a speech of welcome, saying “Baga nagaan dhuftan” — welcome, and may you have arrived in peace.
A Sea of Color and Tradition
From children to elders, attendees were resplendent in traditional Oromo clothing, the colors and scents of the festival filling the air. Carrying fresh green grass and flowers — the symbols of Irreechaa — community members walked to the water’s edge, dipping the grass into the water in the traditional manner, giving thanks that they had passed through the past year safely and reached the spring season.
The sight of families in their finest cultural dress, the sound of traditional songs, and the shared prayers created an atmosphere of joy and reverence that echoed celebrations back home in Oromia.
A Time for Gratitude and Prayer
Irreechaa is not only a time to give thanks for what has passed, but also a moment to pray to Waaqa (God) for a peaceful passage through what lies ahead. The Oromo people, found across the world, are known for celebrating Irreechaa together in a shared and unified manner.
The festival has been celebrated by the Oromo for generations, preserved through years of oppression and systemic subjugation, and passed down to the present generation. Irreechaa is celebrated as the festival that marks the transition from the rainy season to the spring — from Ganna to Birraa.
Resilience in the Diaspora
The Melbourne celebration stands as a testament to the resilience of Oromo culture and the community’s determination to keep its traditions alive far from home.
Despite the distance from their ancestral homeland, Oromos in Australia have ensured that Irreechaa remains a living, breathing tradition — not merely a memory. The Botanical Gardens became a sacred space where gratitude met hope, and where tradition triumphed over distance.
A Community United
As the Melbourne celebration drew to a close, the message was unmistakable: Irreechaa is more than a festival — it is an expression of identity, a bond of unity, and a living link between generations.
For the Oromo community in Melbourne, the Botanical Gardens became a place where the past and present met — where children learned the songs their grandparents sang, where elders saw their traditions carried forward, and where a people far from home remembered, together, who they are.
Baga Irreechaa nagaan geessan! — May the Irreechaa have arrived in peace.
The Oromo community in Melbourne celebrates Irreechaa annually, welcoming all who wish to share in its traditions of gratitude, reconciliation, and unity.
Irreechaa 2026 celebrations in the global cultural event.
Irreechaa, the Oromo Thanksgiving Festival, is a global celebration of gratitude, unity, and cultural heritage for the Oromo people, with major events scheduled across North America, Europe, and Australia in 2026.
Here is a summary of the major 2026 celebrations:
- North America: Seattle (Oct 4), Washington, DC (Oct 2-4), Portland (Oct 3), Winnipeg (Sept 26), Ottawa (Sept 26), Edmonton (Sept 19), Minneapolis (Sept 19), Calgary (Sept 26).
- Europe: Rome, Italy (Oct 10), Oslo, Norway (Oct 3).
- Australia: Berwick, VIC (Sept 27).
🌳 Themes & Significance
The festival is often described as a “celebration of Thanksgiving, Unity & Oromo Culture”. Its core themes include:
- Gratitude: Giving thanks for blessings and peace (“Galateeffannaa”).
- Unity: Fostering togetherness among the Oromo community and beyond (“Tokkummaa”).
- Culture: Honoring traditional practices, music, dance, and attire (“Aadaa”).
- Symbolism: The Odaa tree plays a central role, symbolizing peace, reconciliation, and the connection between the community and nature.
The Ethio-Canadian Connection
A major related event is the 26th Annual Ethio-Canadian Day in Toronto, scheduled for September 5-6, 2026 at Christie Pits Park. This is a two-day celebration that highlights Ethiopian heritage in Canada, contributing to the broader cultural mosaic of the region.
📅 Planning Your Attendance
If you plan to attend, please double-check the final dates and locations with local organizers, as some schedules may be subject to change.
What is the significance of Irreechaa Celebrations in the global cultural event?
Irreechaa has grown far beyond its origins as a local Oromo thanksgiving festival. It is now a significant global cultural event that serves as a powerful symbol of unity, a major driver of tourism, and a living expression of a heritage recognized by UNESCO.
🕊️ A Global Symbol of Unity and Peace
Irreechaa’s core values of gratitude, reconciliation, and forgiveness resonate universally. It is described as a “culture of inclusivity” where people of all backgrounds, languages, and religions are welcomed. The festival is celebrated as a national treasure that strengthens brotherhood and solidarity, not just for the Oromo people but for all Ethiopians. Its message of peace and harmony has made it a platform for fostering understanding between diverse communities.
🌍 A Growing International Diaspora Tradition
The celebration has firmly taken root across the globe. Oromo communities in countries like the United States, Canada, Germany, the United Arab Emirates, and Australia organize their own Irreechaa events. These gatherings, held in cities like Washington, D.C., Toronto, and Berlin, bring together the diaspora and curious locals to preserve their heritage and pass it on to younger generations. The festival’s international appeal was highlighted in 2024 when visitors from the US and Canada described their experience in Ethiopia as “transformative,” praising the warmth and spiritual depth of the celebration.
🏛️ UNESCO-Recognized Heritage and Tourism Driver
Irreechaa is not just a cultural festival; it is a recognized part of world heritage. It is celebrated as part of the Gada system, which was inscribed by UNESCO as an Intangible Cultural Heritage. This status, combined with its massive scale—gatherings in Bishoftu can attract over 4 million people, making it one of the largest annual gatherings in Africa —has turned Irreechaa into a significant tourism draw. The Ethiopian government actively promotes the festival to attract international visitors, boosting the local economy.
✨ A Global Reminder of Shared Values
Ultimately, Irreechaa’s global significance lies in its universal message. It serves as a reminder of humanity’s connection to nature, the importance of expressing gratitude, and the power of community to heal and unite. Whether celebrated on the shores of Lake Hora in Ethiopia or in a park in Melbourne, Irreechaa embodies values that resonate far beyond Oromia.
Irreechaa 2026: A Sacred Celebration Across Australia’s Oromo Communities
By Maatii Sabaa
MELBOURNE, 27 September 2026 — For Australia’s Oromo diaspora, this Sunday is far more than a date on the calendar. Irreechaa — the ancient Oromo thanksgiving festival — is being celebrated across the country in a powerful display of culture, faith, and unity. From the banks of Melbourne’s waterways to gatherings in other cities, the tradition that has survived centuries of suppression now thrives on Australian soil.
A Festival of Gratitude and Renewal
Irreechaa marks the end of the rainy season (Ganna) and the beginning of spring (Birraa) — a time of harvest, hope, and renewal. Rooted in Waaqeffannaa, the traditional Oromo belief in one God (Waaqa), the festival predates Christianity and Islam and has been passed down through generations for thousands of years .
Participants carry fresh green grass and yellow daisies (daraaraa keelloo) to the water’s edge, dipping them into the water as an offering of gratitude. This act symbolizes purification, renewal, and the washing away of the past year’s hardships .
The festival is also a time of reconciliation — disputes are settled before participation, and communities come together in peace .
Melbourne: Irreechaa Malkaa at Wilson Botanic Park
The Melbourne Oromo community is celebrating Irreechaa Malkaa 2026 on Sunday, 27 September at Wilson Botanic Park in Berwick, with festivities beginning at 11:00 AM .
The celebration follows the traditional structure of Irreechaa:
- Blessing of Elders: The event opens with prayers led by community elders (Abbaa Gadaa, Hadhasiinqee) .
- The Procession: Participants walk together toward the water, with women traditionally walking in front — a practice rooted in the Siinqee institution symbolizing women as sacred and as agents of peace .
- Carrying Grass and Flowers: Attendees carry fresh green grass and yellow flowers to the water’s edge, symbols of life, fertility, and connection to the earth .
- Dipping and Sprinkling: The grass and flowers are dipped into the water, and participants sprinkle water on themselves and others as a blessing .
- Songs and Prayers: Traditional Oromo songs (faaruu) fill the air — songs of gratitude, hope, and blessing, including the Marewoo songs sung during the procession .
Community members are encouraged to wear traditional Oromo clothing, bringing water, flowers, and a spirit of gratitude .
Irreechaa Arfaasaa: The Spring Celebration
Earlier in 2026, the Melbourne community gathered for Irreechaa Arfaasaa on Sunday, 26 April at Dandenong Mountain (Tulluu Dandenong) .
Irreechaa Arfaasaa marks the end of the dry season and the beginning of the rainy season — a spring celebration where communities pray to Waaqa for rain and good spirit. It is celebrated at hilltops and mountains, with elders leading blessings and the community gathering in traditional attire .
Organizers emphasized the importance of environmental protection at this year’s Arfaasaa celebration, reminding participants to respect the natural surroundings of Dandenong Mountain and leave no waste behind .
Irrecha Australia: A Growing National Movement
What began as small community gatherings among Oromo families in Australia has blossomed into vibrant national festivals. At the heart of this movement is Irrecha Australia, a registered non-profit organization dedicated to honoring the Oromo people’s cherished thanksgiving tradition .
The organization places particular emphasis on empowering young people, equipping the next generation to carry traditions forward with pride and confidence. Its vision extends beyond the Oromo community itself — envisioning a nation where Oromo culture thrives as an integral part of Australia’s diverse identity .
“Through festivals, education, and community initiatives, we strengthen connections, honour our heritage, and celebrate a way of life rooted in gratitude, resilience, and unity,” the organization states .
Why Irreechaa Matters in Australia
For Oromos living far from their homeland, Irreechaa serves as a vital cultural anchor. It connects the diaspora to their ancestors, their language, and one another .
The festival is also a powerful statement of resilience. Irreechaa has been celebrated by the Oromo for generations, preserved through years of oppression and systemic subjugation. That it now thrives in Australia — thousands of kilometres from Oromia — is a testament to the community’s determination to keep its traditions alive .
As one Oromo community message beautifully expressed: “Irreecha is not a memory. It is a living prayer. And you are the ones who keep it alive” .
A Message for All
Irreechaa is more than a festival. It is an expression of identity, a bond of unity, and a living link between generations. For the Oromo community in Australia, this weekend’s celebrations are a sacred homecoming — a chance to give thanks, to reconnect, and to pass the flame of Oromummaa to the next generation.
Baga Irreechaan nagaan geesse! — May the Irreechaa have arrived in peace.
Irreechaa is celebrated annually at the banks of rivers and lakes across Oromia, and by Oromo communities around the world.
A Trailblazer Honoured: Dr Melika Sheikh-Eldin Inducted into the Victorian Honour Roll of Women
By Dhabessa Wakjira
In a moment that celebrates both personal achievement and the power of lived experience, Dr Melika Sheikh-Eldin — Manager of International and Community Development at AMES Australia — has been inducted into the Victorian Honour Roll of Women, one of the state’s most prestigious recognitions of women’s contributions to their communities and the nation.
The announcement was met with pride and joy across AMES Australia and the broader settlement sector, where Dr Melika has been a guiding force for more than two decades.
“Congratulations to Dr Melika Sheikh-Eldin, our Manager of International and Community Development, on being inducted into the Victorian Honour Roll of Women,” AMES Australia shared in a statement. “This well-deserved recognition celebrates Melika’s outstanding leadership and commitment to creating opportunities for multicultural communities.”
A Journey from Refugee to World-Leading Innovator
Dr Melika’s story is one of remarkable transformation — and of turning personal hardship into a force for systemic change. She fled war in Eritrea in the late 1970s, volunteering in Sudanese refugee camps and in Cairo for organisations including the United Nations High Commissioner for Refugees (UNHCR) , the Red Cross, and Save the Children. She resettled in Australia in 1992.
Since joining AMES Australia in 2001, she has dedicated her career to settlement, community development, capacity building, and advocacy. Her work has helped thousands of new arrivals settle successfully in Australia and has influenced settlement policy and practice both nationally and internationally.
At the Victorian Honour Roll of Women ceremony, it was recognised that Dr Melika Sheikh-Eldin has transformed her lived experience as a refugee into world-leading approaches to community integration and social cohesion.
Three World-Leading Models
Dr Melika’s impact at AMES Australia is perhaps best illustrated by the innovative programs she has led — programs that have become blueprints for others:
1. The Nhill Rural Settlement Project
In western Victoria, the small town of Nhill was facing economic decline. Dr Melika’s project settled Karen refugees in the community, revitalising the town’s economy and creating a model now considered a global blueprint for rural settlement.
2. The Werribee Park Gardening Program
Engaging isolated Karen women in gardening, this program addressed critical issues of isolation and mental wellbeing. Its success was so evident that the model has been adopted by other organisations.
3. The Community Guides Program
Perhaps her most influential innovation, the Community Guides Program recruits former refugees to use their lived experience to assist new arrivals. Dr Melika has travelled to Sweden, New Zealand, and Japan to help international organisations establish programs based on this model.
Challenging Stereotypes, Championing Two-Sided Education
Throughout her career, Dr Melika has disrupted gender stereotypes and challenged the public perception of what refugees can achieve. Central to her philosophy is the concept of “two-sided education” — the idea that both host communities and new arrivals must learn about one another for true integration to occur.
This mutual learning, she explains, helps mitigate the fear of the unknown — the anxiety that so often fuels resistance to newcomers. It is a simple but profound insight: integration is not something done to refugees, but something built with them, and with the communities that receive them.
A Scholar and a Mother
Dr Melika’s achievements are all the more remarkable given the circumstances in which she pursued them. While raising three children as a refugee in a small Australian town, she completed a PhD in aquatic science — a testament to her intellectual rigor and her refusal to be defined by the limitations others might have placed upon her.
Since 2007, she has also sat on the board of the Refugee Council of Australia and represented the nation as a “Refugee Voice” at annual UNHCR consultations in Geneva, advocating for policy shifts that recognise refugees as stakeholders rather than recipients of aid.
A Well-Deserved Recognition
The Victorian Honour Roll of Women celebrates women who have made exceptional contributions to Victoria and beyond. Inductees are recognised for their leadership, courage, and lasting impact on their communities.
Dr Melika’s induction places her among a distinguished group of women who have shaped the state’s social, cultural, and political landscape. For the Oromo community and for refugees and migrants across Australia, her recognition is a moment of immense pride.
“Congratulations, Melika. We are incredibly proud of you,” AMES Australia said. 💙
Learn More
To read Dr Melika Yassin Sheikh-Eldin’s full profile on the Victorian Honour Roll of Women, visit:
🔗 https://www.vic.gov.au/dr-melika-yassin-sheikh-eldin
#AMESAustralia #AMES #Award #VictorianHonourRoll
