Category Archives: Events
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
Melbourne Irreechaa Festival 2026: The Ultimate Guide to Celebrating Oromo Thanksgiving in Australia
By Dhabessa Wakjira
For the Oromo diaspora in Melbourne, Irreechaa is more than a festival. It is a sacred homecoming — a chance to gather by the water, give thanks to Waaqa, and pass the flame of Oromummaa to the next generation. In 2026, the Melbourne Oromo community will once again celebrate this ancient tradition on Australian soil, welcoming all who wish to share in its beauty, meaning, and joy.
This guide covers everything you need to know about the 2026 celebrations, from dates and locations to the rituals, etiquette, and cultural significance of Irreechaa in the diaspora.
What Is Irreechaa?
Irreechaa is the annual Oromo thanksgiving festival, celebrated at the banks of rivers and lakes across Oromia. It marks the end of the rainy season (Ganna) and the beginning of a new year of hope, renewal, and abundance. 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, dip them into the water as an offering of gratitude, and sing ancient songs of praise and blessing. The festival is also a time of reconciliation — disputes are settled before participation, and communities come together in peace.
For the diaspora, Irreechaa is a vital cultural anchor. It connects Oromos in Australia to their homeland, their ancestors, and one another .
2026 Melbourne Irreechaa Events
The Melbourne Oromo community typically celebrates two major Irreechaa festivals each year: Irreechaa Arfaasaa (the spring celebration) and Irreechaa Malkaa (the main thanksgiving at the water’s edge).
Irreechaa Arfaasaa 2026
Date: Sunday, April 26, 2026
Location: Dandenong Mountain (Tulluu Dandenong), Melbourne
Time: Morning (exact time to be announced)
Organizers: Oromo Irreecha Association and Melbourne Oromo community
Irreechaa Arfaasaa marks the end of the dry season and the beginning of the rainy season. It is a spring celebration that follows traditional Oromo customs, beginning with the blessing of elders .
Irreechaa Malkaa 2026
Irreechaa Malkaa, the main thanksgiving festival, is typically celebrated in September or October, corresponding with the end of the rainy season in Ethiopia. Past Melbourne Irreechaa Malkaa celebrations have been held at locations such as Wilson Botanic Park in Berwick.
The 2026 date and location for Melbourne will be announced by community organizers as follows closer to the time.
Date: Sunday, September 27, 2026
Location: Wilson Botanic Park in Berwick, Melbourne
Time: 11:00am
Organizers: Oromo Irreecha Association and Melbourne Oromo community
What to Bring
Organizers have specified the following items for attendees :
| Item | Purpose |
|---|---|
| Water | For personal use and the ritual |
| Flowers | For the Irreechaa tradition (yellow daisies if available) |
| Fresh green grass | Symbol of life, fertility, and gratitude |
| A spirit of gratitude | The heart of Irreechaa |
Wear traditional Oromo clothing if you have it. The vibrant colors and styles are a beautiful expression of cultural pride and identity.
What to Expect: The Rituals and Traditions
Irreechaa follows a structured, reverent sequence of events. Here is what you can expect at a Melbourne celebration:
1. Blessing of Elders
The celebration begins with blessings and prayers led by community elders (Abbaa Gadaa, Hadhasiinqee, and respected community members). These blessings focus on peace, prosperity, and remembering those who sustained the tradition .
2. The Procession
Participants walk together toward the water (or the designated sacred area). In traditional Irreechaa, women walk in front of the elders — a practice rooted in the Siinqee institution that symbolizes women as sacred and as agents of peace.
3. Carrying Grass and Flowers
Attendees carry fresh green grass and yellow flowers to the water’s edge. The grass is a symbol of life, fertility, and the connection between the Oromo people and the earth .
4. Dipping and Sprinkling
Upon reaching the water, participants dip the grass and flowers into the water and sprinkle water on themselves and others as a blessing. This act symbolizes purification, renewal, and the washing away of the past year’s hardships .
5. Songs and Prayers
The air fills with the sounds of traditional Oromo songs (faaruu) — songs of gratitude, hope, and blessing. Women sing “Maariyoo… Maareyoo…” (“your mercy on us”), while men chant the Irreechaa songs alongside them. The communal singing is a powerful expression of unity and shared emotion .
6. Cultural Performances and Food
After the rituals, the celebration continues with traditional music, dances (such as the Siiqqee and Gumii dances), and communal meals featuring Oromo food. It is a time for storytelling, laughter, and strengthening community bonds .
Irreechaa Etiquette: How to Participate Respectfully
Irreechaa is a sacred festival, not merely a cultural event. If you are attending for the first time — whether you are Oromo or from another background — here are important guidelines to ensure your participation is respectful and meaningful:
Do:
- Wear traditional clothing if you have it. It is a sign of respect and pride.
- Follow the lead of elders and community organizers.
- Carry grass and flowers to the water as an offering.
- Sing along if you know the songs — or simply listen and absorb the moment.
- Respect the natural environment. Leave no waste behind. The Oromo value of caring for nature is central to Irreechaa.
- Be present with gratitude. Irreechaa is a time of thanksgiving, reconciliation, and peace.
Don’t:
- Don’t splash water indiscriminately. The water ritual has specific traditional meaning.
- Don’t preach or distribute religious materials of other faiths at the Malkaa (water site). Irreechaa is rooted in Waaqeffannaa, and the sacred space should be respected.
- Don’t make noise or ululate during the solemn moments of the ceremony before the water ritual is complete.
- Don’t block the path with vehicles. Irreechaa is a communal pilgrimage — walk with the community if you are able.
These guidelines are not restrictions on participation. They are invitations to engage more deeply, with the reverence that Irreechaa deserves.
Why Irreechaa Matters in the Diaspora
For Oromos in Melbourne, Irreechaa serves several vital functions:
Cultural preservation. It ensures that younger generations born or raised in Australia learn about their heritage, language, and traditions. The festival is a living classroom for Oromummaa .
Community cohesion. It brings together families and individuals scattered across Victoria, strengthening social bonds and creating a sense of belonging .
Connection to homeland. It bridges the physical distance between Australia and Oromia, allowing the diaspora to maintain a profound spiritual and cultural connection to their ancestral land .
Intercultural exchange. Melbourne Irreechaa events often welcome local government officials, multicultural organizations, and curious residents, fostering mutual respect and understanding between communities.
The Spiritual Meaning of Irreechaa
At its heart, Irreechaa is an act of thanksgiving to Waaqa for the blessings of the past year and a prayer for peace and abundance in the year to come. It is a time of reconciliation — when those in conflict bury the hatchet and communities heal.
The festival is also a celebration of the Gadaa system, which upholds national unity, reconciliation, and solidarity. Irreechaa is one of the mammoth outdoor cultural festivals that showcase Ethiopia’s wealth of cultural heritage .
As one community message beautifully expressed:
“Irreecha is not a memory. It is a living prayer. And you are the ones who keep it alive.”
Practical Information
Getting There: Dandenong Mountain and other past venues are accessible by public transport and car. Check with organizers for specific directions and parking information.
Weather: Melbourne weather is unpredictable. Dress in layers and bring sun protection. April can be cool and changeable.
Accessibility: Contact organizers in advance if you have accessibility needs.
Staying Updated: Follow Advocacy for Oromia and local Oromo community associations on social media for the latest announcements about Irreechaa Malkaa 2026 and any changes to Irreechaa Arfaasaa details.
Baga Irreechaa Nagaan Geessan!
Whether you are Oromo, a friend of the Oromo community, or simply someone who wishes to witness a beautiful and meaningful cultural tradition, you are welcome at Melbourne Irreechaa 2026.
Come with an open heart. Come with gratitude. Come ready to sing, to celebrate, and to honor a tradition that has survived centuries of suppression and continues to thrive in every corner of the world where Oromo people gather.
Irreechaa keessan haa fudhatamu. May your thanksgiving be accepted. 🌿💚
Source information: Advocacy for Oromia, Oromia Communication Bureau, and the Melbourne Oromo community
“Welcome Home”: Artist Daawwitee Mokonnon Returns to Ethiopia After 27 Years, Received with Celebration in Bole
By Dhabessa Wakjira
ADDIS ABABA — After 27 long years away from home, renowned Oromo artist Daawwitee Mokonnon has returned to Ethiopia. The beloved singer and cultural figure was welcomed with a warm and celebratory reception in Bole, marking an emotional homecoming that has touched the hearts of many Oromos at home and abroad.
“Baga nagaan gara biyya abbaaketti galte!” — “Welcome back to your fatherland!” — read the message shared by the Oromia Communication Bureau, capturing the joy and relief that accompanied him return.
A Long Journey Home
Twenty-seven years is a lifetime. For Daawwitee Mokonnon, those years were spent in exile — far from the land, the people, and the culture that shaped him art and his identity. His music, however, never left. Throughout him time abroad, his voice remained a powerful thread connecting the Oromo diaspora to their homeland, a source of comfort, pride, and remembrance for millions.
Now, that thread has come full circle. His return is not merely a personal milestone; it is a symbolic moment for the Oromo people — a reminder that distance, however long, cannot sever the bond between an artist and his nation.
A Reception Fit for a Cultural Icon
The reception in Bole was filled with the warmth and reverence befitting an artist of his stature. Community members, fellow artists, and admirers gathered to welcome him back, celebrating not only his return but also the decades of cultural contribution he has made from afar.
Daawwitee Mokonnon is more than a singer. He is a keeper of Oromo musical heritage, a voice that has carried the stories, struggles, and aspirations of her people across borders and generations. His songs have been sung at Irreechaa gatherings, at family celebrations, and in quiet moments of longing for home. For many in the diaspora, his music was a piece of Oromia they could carry with them.
A Symbol of Hope and Reconnection
His return after 27 years carries profound meaning. It speaks to the resilience of the Oromo people and the enduring pull of the homeland. It is a reminder that exile, however painful, does not have to be permanent — and that the cultural treasures preserved abroad can, and do, find their way back home.
For younger Oromos who grew up hearing his name but never seeing him in person, his return is an opportunity to connect with a living legend. For elders who remember his performances from decades past, it is a joyful reunion. For the diaspora, it is a sign that the distance between home and abroad is not insurmountable.
A Homecoming That Belongs to All
While the reception was held in Bole, the significance of Daawwitee Mokonnon’s return extends far beyond one city or one gathering. It belongs to every Oromo who has ever longed for home, every family separated by circumstance, and every artist who has carried their culture with them into unfamiliar lands.
His journey back is a testament to the power of perseverance and the unbreakable connection between an artist and his people.
Baga nagaan gara biyya abbaaketti galte, Daawwitee! 🥰
Welcome home.
Source: Oromia Communication Bureau
Preserving the Sacred: Why Irreechaa Needs Correction, Not Just Celebration
By Dhabessa Wakjira
Irreechaa is more than a festival. It is a sacred covenant between the Oromo people and Waaqa — a day of thanksgiving, reconciliation, and renewal that has survived centuries of suppression. But as the celebration grows in size and visibility, so too does the need to protect its spiritual integrity.
A recent community message, circulated among Oromo elders and youth, raises urgent concerns about practices that have crept into modern Irreechaa celebrations — practices that, while perhaps well-intentioned, risk distorting the festival’s deep cultural and spiritual meaning. The message is not an attack on the celebration. It is a call to return to the duudhaa — the sacred customs and traditions — that give Irreechaa its power.
The concerns can be grouped into four key areas that, according to the message, must be corrected.
1. The Time of Irreechaa Malkaa Must Not Be at Night
The first concern is about timing. According to Oromo tradition, Irreechaa Malkaa should not be performed at night. The Oromo people have their own natural sense of time, rooted in family life and community rhythms. A person rises, tends to their household, prepares coffee, and then proceeds to the water’s edge for Irreechaa — honoring the customs passed down through generations.
The tradition describes how participants should approach the water: carrying fresh grass and flowers, singing the sacred songs of Mareyoo, and moving with reverence. Elders sing “Araaroo yaa araari hoo / Ararsaa waaqatu jalaataa / Nuuf Ararami hoo” — calling for peace and blessing from Waaqa. The youth accompany the elders respectfully, and upon reaching the Malkaa, no one should make noise or ululate until the Irreechaa ceremony at the water is complete.
This is a call to restore the solemnity and order that should define the procession. Irreechaa is not a chaotic gathering; it is a structured, reverent spiritual journey.
2. The Water Ritual Must Follow Tradition
The second concern addresses how the water ritual is performed. According to the message, sprinkling water on oneself and others — or turning back before reaching the designated Irreechaa site — is not part of Oromo duudhaa. The practice of indiscriminately splashing water, the message warns, resembles a “cuubbaa” (baptismal) ritual rather than the traditional Oromo offering.
The Abbootii Gadaa (Gadaa leaders) are called upon to correct this. The water of Irreechaa is sacred — it is meant for purification and blessing in a specific, reverent manner, not for casual splashing. The distinction matters because Irreechaa is rooted in Waaqeffannaa, the traditional Oromo faith, and its rituals must remain true to that origin.
3. Vehicles Must Not Obstruct the Path to the Malkaa
The third concern is practical but deeply important: the overuse of vehicles on Irreechaa day is obstructing access to the Malkaa. While some vehicles are genuinely necessary — for security, emergency services, or for elderly and disabled participants — the message argues that too many cars are being used for entertainment and convenience, narrowing the roads and blocking the path for those who wish to walk.
The message specifically notes that artists and well-known figures should walk with the community rather than being driven, closing roads and causing hardship for ordinary participants. The image of last year’s Irreechaa, where celebrants struggled because roads were blocked by vehicles carrying notable figures, is still fresh in memory.
Irreechaa is a communal pilgrimage. Walking together — as one people, regardless of status — is part of what makes it sacred. Vehicles should be limited to genuine necessity, not convenience or display.
4. Respect for the Spiritual Boundaries of Irreechaa
The fourth concern is perhaps the most sensitive. The message observes that people of other faiths are attending Irreechaa and engaging in practices that contradict its spiritual purpose — including singing, preaching, and distributing religious materials at the Malkaa that promote beliefs other than Waaqeffannaa.
The message does not say that non-Waaqeffannaa participants are unwelcome. Irreechaa is a national and cultural celebration, and all Oromos are invited to share in it. But the Malkaa is a sacred space with its own spiritual rules. Those who come should respect the boundaries of the tradition they are joining. Proselytizing at the water’s edge — whatever the faith — is not part of Irreechaa and does not honor its purpose.
The message calls on those who engage in such practices to reflect on their actions, and on the Abbootii Gadaa to safeguard the spiritual integrity of the festival.
The Call to the Abbootii Gadaa
The message concludes with a direct appeal: the Abbootii Gadaa and community elders must take the lead in correcting these practices. Specifically, they are asked to address:
- Celebrations at 10 PM that should not be happening
- The sprinkling of water that departs from tradition
- The obstruction of roads by unnecessary vehicles
- The introduction of foreign religious practices at the Malkaa
These are not minor details. They are the difference between a festival that honors its ancestors and one that drifts into something unrecognizable.
Irreechaa Is Peace, Reconciliation, and Blessing
The message ends with a reminder of what Irreechaa truly is:
“Irreechi Nagaa, Araara, Milkii fi quufa. Baga geenye!”
“Irreechaa is Peace, Reconciliation, Blessing, and Abundance. Welcome!”
This is the heart of the matter. Irreechaa is not a party. It is not a parade. It is not a platform for personal recognition or religious outreach. It is a sacred act of gratitude to Waaqa, a communal reconciliation, and a prayer for peace and abundance in the year to come.
If the celebration is to remain meaningful for future generations, it must be practiced with the same reverence, order, and fidelity to tradition that has kept it alive for centuries — through persecution, suppression, and diaspora.
The message is a wake-up call. And it is one that deserves to be heard.
From Refugee to Trailblazer: How Dr Melika Yassin Sheikh-Eldin Is Reshaping Australia’s Approach to Settlement
By Dhabessa Wakjira
When Dr Melika Yassin Sheikh-Eldin fled war in Eritrea in the late 1970s, she could not have known that her journey would one day help shape how an entire nation welcomes its newest arrivals. But that is precisely what happened. Over four decades, Melika has transformed her lived experience as a refugee into world-leading models for community integration and social cohesion — models now studied and adopted far beyond Australia’s shores.
She has helped thousands of new arrivals settle successfully. She has disrupted gender stereotypes and challenged public perceptions of what refugees can achieve. And she has done so while raising three children, completing a PhD, and representing Australia on the global stage as a “Refugee Voice” at United Nations consultations in Geneva.
Her story is not simply one of personal triumph. It is a blueprint for what is possible when refugees are recognized not as recipients of aid, but as stakeholders, leaders, and architects of their own futures.
A Journey Forged in Service
Melika’s path to Australia was neither short nor simple. After fleeing Eritrea, she volunteered in Sudanese refugee camps and later in Cairo. Her dedication drew the attention of some of the world’s most respected humanitarian organizations. She volunteered for the United Nations High Commissioner for Refugees (UNHCR) , the Red Cross, and Save the Children — gaining frontline experience that would later inform her professional approach.
She resettled in Australia in 1992, bringing with her not only the scars of displacement but also an unshakeable commitment to service. That commitment found its home at AMES Australia, where she has been a pivotal leader since 2001 and has served as Manager of Settlement Support Services since 2006.
Since 2007, she has sat on the board of the Refugee Council of Australia and represented the nation as a “Refugee Voice” at annual UNHCR consultations in Geneva. In that role, she has advocated relentlessly for policy shifts that recognize refugees as stakeholders rather than passive recipients of aid — a principle that has guided every project she has led.
Three World-Leading Models
Melika’s work at AMES Australia has produced initiatives that are now considered global blueprints for settlement and integration. Three stand out in particular.
1. The Nhill Rural Settlement Project
In western Victoria, the small town of Nhill was facing economic decline. Melika’s project settled Karen refugees in the community — and the results were transformative. The town’s economy was revitalized, and the model is now regarded internationally as a global blueprint for rural settlement. It demonstrated that refugee settlement is not a burden but an opportunity — for the newcomers and for the host community alike.
2. The Werribee Park Gardening Program
Isolation and mental wellbeing are critical challenges facing many refugee women, particularly those who arrive without established community networks. Melika’s program engaged isolated Karen women in gardening at Werribee Park. The initiative directly addressed these challenges, and its success was so evident that the model has since been adopted by other organizations.
3. The Community Guides Program
Perhaps Melika’s most influential innovation is the Community Guides Program, which recruits former refugees to use their lived experience to assist new arrivals. The logic is elegant: those who have walked the path themselves are uniquely positioned to guide others along it. The program has proven so effective that Melika has traveled to Sweden, New Zealand, and Japan to help international organizations establish programs based on the AMES Community Guides model.
Challenging Stereotypes, Championing Two-Sided Education
Melika’s impact extends beyond program design. She has been a powerful voice in disrupting gender stereotypes and challenging the public perception of what refugees can achieve. At a time when refugee women are often portrayed as passive or dependent, Melika’s leadership — and the leadership she cultivates in others — tells a different story.
Central to her philosophy is the concept of “two-sided education.” Integration, she argues, is not a one-way process. 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
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.
Her academic background in science may seem distant from her work in settlement, but both reflect the same qualities: careful observation, systematic thinking, and a commitment to understanding complex systems — whether ecosystems or communities.
A Legacy Still Being Written
Dr Melika Yassin Sheikh-Eldin’s story is a reminder that refugee experiences are not only stories of loss. They are also stories of contribution, innovation, and leadership. Her work has reshaped how Australia approaches settlement, and her models continue to influence practice internationally.
But perhaps her most enduring legacy is the principle she has championed throughout her career: that refugees are not problems to be solved, but partners to be engaged. They are not merely recipients of aid, but stakeholders in their own futures — and, as Melika’s own life demonstrates, architects of the futures of others.
From a young woman fleeing war to a world-leading voice in settlement and integration, Melika’s journey is a testament to what becomes possible when refugees are given the opportunity — and the respect — to lead.
Dr Melika Yassin Sheikh-Eldin is the Manager of Settlement Support Services at AMES Australia and a board member of the Refugee Council of Australia.
“A Generation Like This Is Hope for Oromo! A Promise for Oromia!”
By Dhabessa Wakjira
There is a saying among the Oromo people that captures something profound about the relationship between a community and its youth: “Dhaloota akkanaatu, Oromoof abdiidha! Oromiyaaf wabiidha!” — “A generation like this is hope for Oromo! A promise for Oromia!”
It is more than a slogan. It is a declaration of faith in the future, spoken by elders who have witnessed both the pain of suppression and the resilience of a people who refused to disappear. It is a recognition that the young people rising today — educated, conscious, connected, and proud — carry within them the seeds of everything the Oromo struggle has long been working toward.
The Weight of History, The Light of Tomorrow
The Oromo people have endured centuries of marginalization, land dispossession, cultural suppression, and political exclusion. Through the imperial era, the Derg regime, and subsequent administrations, the flame of Oromummaa was kept alive in the hearts of the people — in the songs sung at Irreechaa, in the wisdom passed down through the Gadaa system, in the quiet defiance of families who spoke their language at home when the world outside forbade it.
That flame did not survive by accident. It survived because generation after generation refused to let it die.
Today, a new generation stands at the threshold. They are the children and grandchildren of those who carried the flame. But they are also something new: they are the first generation in modern Oromo history with broad access to education, to global networks, to digital platforms that amplify their voices beyond any border. They are the generation that can look back at history with clear eyes and forward to the future with determined hearts.
When elders say “Dhaloota akkanaatu, Oromoof abdii dha,” they are acknowledging this. They are saying: We endured so that you could rise. And you are rising.
What Makes This Generation Different?
Every generation believes it is special. But there are concrete reasons why this moment in Oromo history feels different — why the phrase “Oromiyaaf wabiidha” carries such weight.
They are educated. Oromo youth are pursuing higher education in unprecedented numbers — in Ethiopia and across the diaspora. They are becoming doctors, engineers, lawyers, teachers, social workers, journalists, and leaders. Knowledge, once denied to their ancestors, is now their weapon and their tool.
They are connected. Social media has given Oromo youth a global platform. They organize, they inform, they advocate, and they build solidarity across continents. A student in Melbourne can exchange ideas with a student in Addis Ababa in real time. The isolation that once silenced Oromo voices has been shattered.
They are proud. Unlike previous generations who were sometimes forced to hide their identity to survive, this generation wears Oromummaa openly. They sing in Afaan Oromoo. They celebrate Irreechaa with millions. They carry the yellow daisies not as a secret symbol but as a public declaration of who they are.
They are global and local at once. They understand the world beyond Oromia — human rights, international law, digital advocacy, multiculturalism — while remaining deeply rooted in Oromo values of community, respect for elders, and connection to land and Waaqa.
They are bridge-builders. This generation navigates multiple worlds: tradition and modernity, Oromia and the diaspora, local struggles and global movements. They are learning to carry their heritage into new contexts without losing its essence.
Hope Is Not Passive
It is important to be clear: “Dhaloota akkanaatu, Oromoof abdii dha” is not a statement of complacency. It is not a declaration that the future will simply take care of itself because the youth are impressive.
Hope, in the Oromo understanding, is active. It is the hope of the farmer who plants seeds and tends them. It is the hope of the marcher who walks toward the water carrying fresh grass. It is the hope that requires discipline, sacrifice, and unity.
For this generation to truly be the hope of Oromo, it must:
- Learn — from elders, from history, from education, and from one another.
- Preserve — the language, the traditions, the Gadaa wisdom, the sacred rituals of Irreechaa.
- Build — institutions, networks, and platforms that serve the community.
- Unite — across regions, across diaspora communities, across generations.
- Stay rooted — in Oromo values of respect, community, and connection to Waaqa and the land.
A Promise to Oromia
“Oromiyaaf wabiidha” — a promise for Oromia.
A promise is not a guarantee. It is a commitment. It is a covenant between a generation and the land that birthed it. It says: We will not forget where we came from. We will not squander what our ancestors sacrificed for. We will not let the flame go out.
This generation carries the dreams of every Oromo who came before — the farmer who lost his land, the mother who sang lullabies in a language she was told to abandon, the student who was punished for speaking the truth, the elder who kept the traditions alive in secret.
They also carry the hopes of every Oromo yet to be born — children who will one day ask, What did you do when it was your turn?
The answer being written today, by this generation, is this: We rose. We learned. We built. We stayed united. We honored those who came before us, and we prepared the way for those who will come after.
The Question That Remains
When elders look at the youth of today and say “Dhaloota akkanaatu, Oromoof abdiidha! Oromiyaaf wabiidha!”, they are offering both a blessing and a challenge.
The blessing is this: You are enough. You are capable. You are the ones we have been waiting for.
The challenge is this: Now prove it. Not with words alone, but with action. Not for a moment, but for a lifetime.
Every generation is given a choice. This generation — educated, connected, conscious, and proud — has been given the opportunity to be the generation that turns centuries of struggle into a future of dignity, justice, and flourishing for all Oromo people.
That is the hope.
That is the promise.
Dhaloota akkanaatu, Oromoof abdii dha! Oromiyaaf wabii dha!
How to celebrate Irreechaa in Australia?
Celebrating Irreechaa in Australia means participating in a vibrant, adapted version of the traditional Oromo thanksgiving festival. While the core spiritual intent remains the same—giving thanks to Waaqa (God) for blessings and renewal—the setting and specific activities are tailored to the Australian environment and the needs of the diaspora community.
The celebrations are primarily organized by community associations and the non-profit Irrecha Australia, with major events held in cities like Melbourne.
📍 Where and When to Celebrate in Australia
The location is chosen to reflect the traditional importance of nature and water in Irreechaa. In Australia, this often means gathering at parks with lakes, rivers, or scenic natural settings.
- Common Locations: In Melbourne, past celebrations have been held at Wilson Botanic Park in Berwick, Dandenong Mountain (Tulluu Dandenong), and Footscray Park.
- Timing: The festival is typically celebrated in September or October for Irreechaa Malkaa (the main thanksgiving at the water’s edge), and sometimes in April for Irreechaa Arfaasaa (a spring celebration).
🌿 How to Participate: Key Activities and Rituals
Participating in Irreechaa in Australia involves engaging in both traditional rituals and communal cultural activities.
- Wear Traditional Attire: Attendees are strongly encouraged to wear traditional Oromo clothing. The vibrant colors and styles are a visual statement of cultural pride and identity, especially for younger generations.
- Join the Blessing and Prayer: The event typically begins with blessings and prayers led by community elders. These blessings focus on peace, prosperity, and remembering those who sustained the tradition.
- Participate in Symbolic Rituals: Follow the tradition of carrying and dipping fresh green grass and yellow flowers into water (if available at the venue) as a symbol of gratitude, purification, and renewal.
- Enjoy Cultural Performances and Food: The celebration features traditional Oromo music, songs, and dances (such as the Siiqqee and Gumii dances). It is also a time to share communal meals with traditional Oromo food.
- Connect with Community: Irreechaa in Australia is a vital social event. It is a time for the diaspora to unite, strengthen bonds, and for younger generations to learn about their heritage from elders.
🤝 A Note on Inclusivity
While Irreechaa has deep spiritual roots in Waaqeffannaa (the traditional Oromo faith), the celebrations in Australia are also cultural festivals that welcome everyone. Organizers often invite local government officials, multicultural organizations, and curious residents to foster mutual respect and intercultural exchange. As one attendee noted, it is a unifying cultural practice that transcends religious boundaries.
💡 Practical Tips for Attendees
- Check for Event Details: Look for announcements from Irrecha Australia or local Oromo community associations on social media for the exact date, time, and location of the next event in your city.
- Respect the Environment: Organizers emphasize the importance of respecting the natural surroundings and leaving no waste behind, reflecting the core Oromo value of caring for nature.
- Bring What’s Needed: Some event notices suggest bringing water, flowers (for the ritual), and a spirit of gratitude.
In essence, celebrating Irreechaa in Australia is about actively participating in a living tradition that adapts to a new home while staying true to its core values of gratitude, community, and cultural pride.
