Category Archives: Finfinne
Irreechaa: The Annual Oromo Thanksgiving and Prayer to Waaqa
Oromia, Ethiopia — Across the highlands and lowlands of Oromia, and in Oromo communities scattered across the globe, millions gather each year to celebrate Irreechaa — the annual Thanksgiving Day and prayer of the Oromo people. It is a festival of gratitude, renewal, and unity, deeply rooted in the spiritual and cultural life of the Oromo nation.
A Celebration of Gratitude
Irreechaa is celebrated for all things that Waaqaa has done for people — bringing rain, peace, health, fertility, abundance, and the beautiful weather they have obtained. It is a time to pause, reflect, and give thanks for the blessings of the past year.
The festival is not merely a ritual; it is an expression of the Oromo people’s profound connection to the divine and to the natural world. Every drop of rain, every harvest, every moment of peace is recognized as a gift from Waaqaa, and Irreechaa is the community’s collective response of gratitude.
Welcoming the New Season
Moreover, the Oromo people celebrate Irreechaa not only to thank God but also to welcome the new season of plentiful harvests after the dark rainy season. It is a celebration that associates with nature and all creatures — a reminder that humanity is part of a larger web of life, bound to the rhythms of the earth and the skies.
Irreechaa marks the transition from Ganna (the rainy season) to Birraa (the spring) — a time when the land awakens, flowers bloom, and the promise of abundance fills the air. It is a festival of hope, a celebration of renewal, and a welcome to the new year.
Sacred Sites of Ritual
The Irreechaa ritual is conducted at different places; mainly, it takes place in two major areas: Irreechaa Malkaa (at the side of a river) and Irreechaa Tulluu (on a mountain). These two types of Irreechaa are formal and represent the most common sites of ritual among the Oromo people everywhere.
At Irreechaa Malkaa, communities gather at the water’s edge — rivers, lakes, and streams — to dip fresh green grass and flowers into the water, symbolizing purification, renewal, and thanksgiving. The water carries their prayers to Waaqaa, and the grass represents the life and fertility that the community seeks.
At Irreechaa Tulluu, communities ascend mountains and hills to pray and give thanks at higher ground — closer to the heavens, closer to Waaqaa. The mountain symbolizes strength, endurance, and the elevated spirit of a people who have weathered many storms.
Both forms of Irreechaa are sacred, and both are observed with deep reverence, traditional songs, and communal participation.
A Tradition Passed Down Through Generations
Irreechaa has been celebrated by the Oromo for generations. It has survived years of oppression and systemic subjugation, preserved in the hearts of the people and passed down to the present generation. Today, it stands as a testament to the resilience of Oromo culture and the unbreakable spirit of the Oromo nation.
A Festival for All
Irreechaa is not only for the Oromo people. It is a celebration that welcomes all — a festival of peace, unity, and gratitude that transcends boundaries of ethnicity, religion, and geography. The Oromo people, found across the world, are known for celebrating Irreechaa together in a shared and unified manner, and they extend an open invitation to all who wish to join.
A Living Heritage
Irreechaa is more than a festival. It is a living heritage — a bridge between the past and the future, between the human and the divine, between the individual and the community. It is a day of thanksgiving, a day of prayer, and a day of joy.
As the green grass is dipped into the water and the songs rise to the heavens, the Oromo people affirm once again their faith in Waaqaa, their love for their culture, and their hope for the year to come.
Baga Irreechaa! Baga Birraa!
Source: Oromo Cultural Heritage
Gadaa: The Living System That Raises Generations Through Word and Deed
West Shawa, Oromia — In a world where ancient traditions often fade beneath the weight of modernity, the Gadaa system of the Oromo people stands as a testament to endurance, democracy, and cultural resilience. As the Oromo saying goes: “Gadaan sirna ittiin jechaa fi gochaan dhaloota guddisanii dha” — Gadaa is the system through which generations are raised by word and by deed. And today, that system has emerged from the threat of extinction and reached the present generation, unbroken and vibrant.
Sons of Liiban Maccaa Carry the Torch
The sons of Liiban Maccaa — Walisoo, Amayyaa, and Kuttaayee — are actively fulfilling their duties within Gadaa Birmajii, ensuring that the ancient Oromo Gadaa system is passed down from generation to generation, unbroken and undiminished. Their commitment is not merely ceremonial; it is a living covenant with their ancestors and their descendants.
These communities, located across Central Oromia, West Shawa, and Southwest Shawa, have preserved the Gadaa system without interruption. From father to son, from elder to youth, the sacred knowledge and responsibilities of Gadaa are transmitted with reverence and precision.
A Model of Democracy Without Conflict
“Gadaan Mallattoo Dimokiraasii Morkii tokko malee Aangoo Waliif dabarsanii kennanidha” — Gadaa is the symbol of democracy, a system in which power is transferred peacefully, without conflict or bloodshed.
This principle lies at the heart of the Gadaa system. Every eight years, leadership transitions from one Gadaa grade to the next — a process rooted in consensus, ritual, and mutual respect. There are no coups, no violence, no contested successions. There is only the orderly, sacred transfer of responsibility from one generation to the next.
It is a democratic tradition that predates many modern political systems, and it continues to function today, guided by the wisdom of elders and the participation of the community.
Preparation for the Transfer of Power
The Sirna Oofkaltii Tumaa Gadaa Birmajii is currently in full preparation across various locations in the West Shawa Zone. Over the coming eight years, those in the Birmajii grade will prepare to receive authority from the Gadaa Roobalee — the outgoing grade — and assume the responsibilities of leadership.
The purpose of this program is clear: “Kaayyoon Sirna Sagantaa Kanaas Gadaan Birmajii Gadaa Roobalee irraa Aangoo fudhachuun Waggoottan 8 itti Aanu Bulchuuf ofkaltii keessa darbaa jiraachuu ibsameera.” The Birmajii Gadaa is preparing to take power from the Roobalee Gadaa and to govern for the next eight years. This preparation is not merely administrative — it is spiritual, cultural, and communal.
The Journey to the River
The process has now reached a significant milestone. “Imalli gara malkaa deemuun tumaa ittiin bulmaata waggoota 8 dhufanii adeemsifameera.” The delegation has journeyed to the river, where the laws and rituals that will govern the next eight years have been formally enacted.
The journey to the water — the malkaa — is rich with symbolism. Water represents purification, renewal, and the continuity of life. By enacting the laws at the river’s edge, the community affirms that the Gadaa system is rooted in nature itself, in the eternal rhythms of the earth and the heavens.
A Blessing of Abundance
The message concludes with a powerful blessing: “Gadaan Quufaa Gabbina Oofkalchi Waaq.” May Gadaa bring fullness, abundance, and prosperity. May Waaqa bless the work of those who uphold this sacred tradition.
It is a prayer not only for material prosperity but for spiritual completeness — for a community that is whole, united, and at peace with itself and its Creator.
A Heritage That Endures
The Gadaa system is more than a cultural relic. It is a living, breathing institution that continues to shape the lives of millions of Oromo people. It teaches democracy, accountability, environmental stewardship, and respect for elders. It binds generations together in a chain of duty and blessing.
The sons of Liiban Maccaa — Walisoo, Amayyaa, and Kuttaayee — are not merely preserving the past. They are building the future, one ritual at a time, one generation at a time.
Baga oofkaltan!
Source: Community Report
Gadaa Elders Announce Dates for Irreechaa 2019: A Call for Unity, Gratitude, and Peace
Finfinnee, Oromia — The Assembly of Gadaa Elders of Oromia has officially announced the dates for the celebration of Irreechaa, one of the most sacred and widely observed festivals of the Oromo people. In a statement released to the public, the elders confirmed that Irreechaa at Hora Finfinnee will be celebrated on September 23, while Irreechaa at Hora Harsadee will take place on September 24, 2019.
Irreechaa is a centuries-old thanksgiving festival celebrated at the banks of rivers and lakes, most notably at Hora Finfinnee (Lake Finfinnee) and Hora Harsadee (Lake Harsadee). It marks the end of the rainy season and the beginning of a new year in the Oromo calendar — a time of renewal, reflection, and communal gratitude to Waaqa (God) for blessings received.
A Festival of Thanksgiving and Hope
In their statement, the Gadaa elders emphasized the profound meaning of Irreechaa, describing it as a celebration of thanksgiving, hope, unity, love, reconciliation, and renewal. “Irreechaa is a festival of gratitude, hope, unity, love, reconciliation, and rebirth,” the elders declared. “Therefore, all Oromo people, as well as all nations, nationalities, and peoples of our country and the entire world, are invited to honor Irreechaa together with the Oromo people.”
The invitation extends beyond the Oromo nation itself, reflecting the festival’s universal message of peace and togetherness. Irreechaa has long served as a gathering point for people of all backgrounds — a day when differences are set aside and communities join hands in celebration and prayer.
A Call to Preserve Tradition
The elders also stressed the importance of observing Irreechaa according to its longstanding customs, traditions, and sacred norms (safuu). “Irreechaa at Hora Finfinnee and Hora Harsadee will be celebrated on September 23 and 24, 2019, respectively,” the statement read. “Like other Irreechaa celebrations, it will be observed in accordance with the culture, tradition, and sacred order of Irreechaa.”
The Gadaa system, a traditional democratic governance structure of the Oromo people recognized by UNESCO as intangible cultural heritage, plays a central role in organizing and preserving the festival’s rituals. The elders’ announcement underscores their continued role as custodians of Oromo culture and tradition.
A Warm Invitation to All
In closing, the Assembly of Gadaa Elders extended a heartfelt invitation to all Oromo people to welcome visitors with the warmth and hospitality for which the Oromo are known. “Therefore, we call upon all Oromo people to receive every guest who comes to them with the culture, tradition, and hospitality of our people,” the elders urged.
The message is clear: Irreechaa is not merely a festival — it is a living expression of Oromo identity, faith, and community. As the dates approach, anticipation is building across Oromia and beyond, with preparations underway at Hora Finfinnee and Hora Harsadee.
For the Oromo people, Irreechaa 2019 promises to be a time of collective renewal — a moment to give thanks, seek reconciliation, and reaffirm the bonds that unite them as one people.
Source: Assembly of Gadaa Elders of Oromia
Oromo Advocacy Group Rejects Pan-Ethiopian Alliance, Citing Historical Erasure and Political Opportunism
By Staff Reporter
A prominent Oromo advocacy organization has formally rejected the newly formed “Ethiopian Peoples’ Forces Alliance for Survival,” accusing the coalition of failing to acknowledge the historical suffering of the Oromo people and of engaging in political opportunism rather than genuine problem-solving.
In a detailed statement released on 21 September 2026, Advocacy for Oromia outlined its objections to the alliance, which was established on 10/2019 E.C. (Ethiopian Calendar) and claims to represent a broad coalition of Ethiopian peoples against the current government.
The Alliance’s Platform
The Ethiopian Peoples’ Forces Alliance for Survival presents itself as a unified front against what it describes as a regime that has institutionalized national and religious divisions. Its stated objectives include removing the current government through “any means necessary,” establishing a transitional government, ensuring security for all citizens, and rebuilding the economy. The alliance explicitly calls for the right to self-determination for seven major national groups: Oromo, Amhara, Tigray, Afar, Somali, Benishangul-Gumuz, and Gambella.
The alliance’s rhetoric is sweeping: “We have reached a point where we must unite to save ourselves and our country,” reads its preamble, which accuses the current regime of fueling conflicts, engaging in widespread human rights violations, and pushing the country to the brink of disaster.
The Oromo Rejection
Advocacy for Oromia, however, sees the alliance as fundamentally flawed. In its statement, the organization argues that the coalition’s generic language about “immense suffering” and “widespread displacement” deliberately avoids naming the Oromo people as specific victims of systemic oppression.
“The harm includes, but is not limited to, land dispossession, political marginalization, cultural suppression, and economic exploitation under successive Ethiopian regimes—the imperial era, the Derg regime, the EPRDF administration, and continuing under the current government,” the statement reads. “This omission is not accidental; it reflects a deliberate refusal to centre Oromo historical trauma within the alliance’s political framework.”
The advocacy group further accuses the alliance of refusing to accept the reality of systemic oppression inflicted upon the Oromo people by past regimes. Rather than demanding accountability for historical wrongs, the alliance frames the current crisis as a departure from an otherwise acceptable trajectory—a framing that Advocacy for Oromia rejects outright.
A Question of Strategy
At the heart of the dispute lies a fundamental strategic disagreement within Ethiopian opposition politics: whether to prioritize unity against a common enemy or to insist upon historical justice as a precondition for any alliance.
The alliance positions itself as a broad-based coalition, calling for unity among Ethiopia’s diverse national groups to confront a shared adversary. Its document lists self-determination for multiple peoples and declares that “the unity of the Ethiopian peoples is paramount.”
Advocacy for Oromia, however, argues that without acknowledging past wrongs, any coalition risks reproducing the same structural injustices that have historically subjugated the Oromo people. “Formal recognition of Oromo rights within a reformed Ethiopian state is insufficient,” the statement asserts. “What is required is transformative justice that addresses the structural legacy of Oromo dispossession and abuses.”
The “Survival” Critique
The advocacy group also takes issue with the alliance’s very name. In the original Oromo statement, Advocacy for Oromia notes that the alliance is called “Survival”—a designation the group argues reveals its limited and inadequate scope.
“The alliance is named ‘Survival,’ which reveals its limited and inadequate scope,” the statement reads. “It is not founded to genuinely resolve the country’s problems, but rather to engage in political maneuvering and gamesmanship.”
This critique suggests that the alliance’s focus on mere survival—bare existence—falls far short of the Oromo struggle for liberation, justice, and systemic transformation.
Political Opportunism Alleged
The most serious charge leveled by Advocacy for Oromia is that the alliance is a vehicle for political opportunism. The group points to the alliance’s inclusion of multiple ethnic groups and its call for armed struggle as evidence of a framework that “superficially accommodates Oromo demands while failing to address the fundamental historical injustice against the Oromo people.”
“This framework offers only formal recognition, not substantive transformation,” the statement argues.
Advocacy for Oromia explicitly rejects any pan-Ethiopian initiative that does not subordinate itself to Oromo nationalist priorities, describing the alliance’s refusal to do so as exposing it “as a vehicle for political opportunism rather than a genuine instrument for liberating the Oromo people.”
An Unresolved Contradiction
The advocacy group also highlights what it sees as a contradiction within the alliance’s logic. The alliance’s stated objective is to remove the current regime—which Advocacy for Oromia notes is itself a product of past systems of Oromo oppression.
“If the alliance succeeds in dismantling the current order, does that not constitute a form of accountability?” the statement asks rhetorically. “Removal without acknowledgment and redress is insufficient. True liberation requires not merely a change of personnel but a reckoning with the structural foundations of Oromo subjugation.”
The Broader Context
The rejection of the alliance reflects long-standing tensions within Ethiopian opposition politics. The Oromo people, Ethiopia’s largest national group, have historically experienced marginalization and dispossession under successive regimes. The emergence of Oromo nationalist movements—both peaceful and armed—has challenged the centralized Ethiopian state, demanding greater autonomy, self-determination, and historical justice.
The Ethiopian Peoples’ Forces Alliance for Survival appears to be an attempt to bridge these divides, bringing together diverse national groups under a common banner. But Advocacy for Oromia’s rejection suggests that such efforts will face significant obstacles, particularly when they require subordinating specific historical grievances to a broader, more generic narrative of national suffering.
The Unanswered Question
The statement from Advocacy for Oromia leaves an important question unresolved: can Oromo liberation be achieved through alliance with other Ethiopian peoples, or does it require a separate, Oromo-centred path?
The group clearly leans toward the latter, but does not fully grapple with the strategic costs of that position—including potential isolation, the difficulty of achieving liberation without allies, and the risk of perpetuating the very divisions that have historically weakened Ethiopian opposition movements.
For now, Advocacy for Oromia’s rejection of the alliance stands as a clear statement of its position: any coalition that does not explicitly centre Oromo historical suffering and commit to its redress cannot be trusted.
Advocacy for Oromia formally rejects the “Ethiopian Peoples’ Forces Alliance for Survival” as an unsuitable vehicle for the liberation and advancement of the Oromo people.
Rejection of the “Ethiopian Peoples’ Forces Alliance for Survival” from an Oromo Nationalist View
Advocacy for Oromia hereby issues this formal statement to articulate its categorical rejection of the so-called “Ethiopian Peoples’ Forces Alliance for Survival.” This rejection is grounded in a thorough analysis of the alliance’s foundational assumptions, its treatment of Oromo historical grievances, and its strategic objectives. Advocacy for Oromia concludes that the aforementioned alliance is not beneficial for the Oromo people, and this statement sets forth the reasons for that conclusion.
I. Failure to Acknowledge the Historical Suffering of the Oromo People
The alliance does not genuinely believe in or acknowledge the harm that has persisted for years against the Oromo people. This harm includes, but is not limited to, land dispossession, political marginalization, cultural suppression, and economic exploitation under successive Ethiopian regimes—the imperial era, the Derg regime, the EPRDF administration, and continuing under the current government.
While the alliance document employs generic language regarding “immense suffering,” “widespread displacement,” and “destruction and death,” it conspicuously avoids naming the Oromo people as a specific victim of systemic oppression. This omission is not accidental; it reflects a deliberate refusal to centre Oromo historical trauma within the alliance’s political framework.
Advocacy for Oromia maintains that any political coalition that does not explicitly acknowledge and centre the specific historical grievances of the Oromo people is inherently suspect and cannot be trusted to advance Oromo national interests.
II. Refusal to Accept the Wounds of Past Systems of Oppression
The alliance refuses to accept the reality of systemic oppression inflicted upon the Oromo people by and current regimes. This refusal manifests in the alliance’s framing of the current crisis as a departure from an otherwise acceptable historical trajectory, rather than as the culmination of centuries of Oromo subjugation.
The alliance positions itself as a broad-based coalition against the current regime, while declining to demand accountability for past systems. This approach reflects a fundamental strategic disagreement within Ethiopian opposition politics: whether to prioritize unity against a common enemy or to insist upon historical justice as a precondition for any alliance.
Advocacy for Oromia unequivocally adopts the latter position. Without acknowledging past wrongs, any coalition risks reproducing the same structural injustices that have historically subjugated the Oromo people. Formal recognition of Oromo rights within a reformed Ethiopian state is insufficient; what is required is transformative justice that addresses the structural legacy of Oromo dispossession and abuses.
III. Political Opportunism Rather Than Genuine Problem-Solving
The alliance is not founded to solve the empire’s problems but rather to play political games. This is the most serious charge against the alliance, and Advocacy for Oromia asserts it without equivocation.
The alliance’s inclusion of multiple national groups, its call for armed struggle, and its specific demands for self-determination for various peoples—Amhara, Oromo, Tigray, Afar, Somali, Benishangul-Gumuz, and Gambella—collectively constitute an ethnic-federal framework that superficially accommodates Oromo demands while failing to address the fundamental historical injustice against the Oromo people. This framework offers only formal recognition, not substantive transformation.
Advocacy for Oromia rejects any pan-Ethiopian initiative that does not recognize Oromo nationalist priorities. The alliance’s refusal to do so exposes it as a vehicle for political opportunism rather than a genuine instrument for liberating the Oromo people.
IV. The Contradiction Within the Alliance’s Logic
The alliance’s stated objective is to remove the current regime—which is itself a product of past systems of Oromo oppression. If the alliance succeeds in dismantling the current order, does that not constitute a form of accountability?
Advocacy for Oromia answers unequivocally: removal without acknowledgment and redress is insufficient. True liberation requires not merely a change of personnel but a reckoning with the structural foundations of Oromo subjugation. The alliance’s failure to commit to such a reckoning renders its objectives inadequate for the Oromo struggle.
V. Conclusion
Advocacy for Oromia articulates a coherent Oromo nationalist position: any political alliance that does not explicitly centre Oromo historical suffering and commit to its redress cannot be trusted.
The critique is strongest in its insistence on historical specificity—generic calls for “survival” and “democracy” can obscure rather than address ethnic-specific oppression. However, the statement is weakest in its lack of concrete evidence for the “political games” charge and in its implicit rejection of broad-based coalition politics.
The underlying question remains unresolved: can Oromo liberation be achieved through alliance with other Ethiopian peoples, or does it require a separate, Oromo-cantered path? Advocacy for Oromia clearly leans toward the latter, but does not fully grapple with the strategic costs of that position.
Therefore, Advocacy for Oromia formally rejects the “Ethiopian Peoples’ Forces Alliance for Survival” as an unsuitable vehicle for the liberation and advancement of the Oromo people.
Advocacy for Oromia
21 September: 2026
Gifata Festival Celebrated in Wolaita Sodo with Color, Unity, and Cultural Pride
(ENA, Wolaita Sodo, Ethiopia) — The 2019 Ethiopian calendar Gifata festival, marking the Wolaita New Year, is being celebrated in grand style at the Wolaita Sodo Multipurpose Stadium with a series of vibrant events and cultural performances.
The 2026 celebration is being held under the theme: “Let us protect our ancestral heritage; let us continue the legacy of Gifata.”
A Festival of Reconciliation and Unity
Gifata is far more than a New Year celebration. It is a deeply meaningful cultural festival that reflects Ethiopian unity and solidarity — a time when relatives and friends who have been apart come together, when the scattered reunite, and when those who have fallen out reconcile.
It is described as a celebration of peace, love, unity, and joy — a powerful expression of the values that bind communities together across generations.
The festival holds a special place in the hearts of the Wolaita people and serves as a symbol of shared identity, mutual respect, and collective hope for the year ahead.
A UNESCO-Recognised Heritage
In December 2018, Gifata was inscribed by UNESCO as an Intangible Cultural Heritage of Humanity. This year’s celebration marks the first time the festival has been held on such a grand scale since receiving that prestigious recognition.
The UNESCO listing affirmed Gifata’s significance not only to Ethiopia but to the world — recognising it as a living tradition that embodies cultural diversity, community resilience, and the universal human desire for connection and renewal.
A Gathering of Dignitaries and Communities
The celebration has drawn a wide cross-section of participants, including:
- Tilahun Kebede, Chief Administrator of the South Ethiopia Regional State
- Federal, regional, zonal, city administration, and district government officials
- Elders and community leaders
- Religious fathers
- Invited delegates from all Ethiopian regions
- Local residents from across the area
Their presence underscores the festival’s role as a unifying force that transcends regional and ethnic boundaries, bringing together people from all walks of life in a shared celebration of culture and heritage.
What Is Gifata?
Gifata is the traditional New Year festival of the Wolaita people, celebrated annually in September. It marks the transition from one year to the next and is a time for:
- Giving thanks for the blessings of the past year
- Strengthening relationships with family and community
- Reconciling differences and seeking forgiveness
- Celebrating cultural identity through music, dance, and traditional attire
- Looking forward with hope to the year ahead
The festival is characterised by colourful processions, traditional songs and dances, communal feasting, and the exchange of blessings among elders and youth.
A Celebration of Heritage and Hope
As the Gifata festival unfolds in Wolaita Sodo, it serves as a powerful reminder of the richness of Ethiopia’s cultural tapestry. In a world where traditions are often under pressure, Gifata stands as a testament to the resilience of community, the importance of heritage, and the enduring power of celebration.
The theme of this year’s festival — protecting ancestral heritage and continuing the legacy of Gifata — speaks directly to the responsibility of each generation to preserve and pass on the cultural treasures entrusted to them.
Looking Ahead
With its UNESCO recognition and growing participation, Gifata continues to shine as a beacon of Ethiopian culture and unity. As communities gather in Wolaita Sodo to welcome the new year, they do so with gratitude for the past and hope for the future.
Happy Gifata! May the new year bring peace, prosperity, and unity to all.
Source: Ethiopian News Agency (EZA)
Minnesota Oromo Community Celebrates Irreecha with Gratitude, Unity, and Hope
Minnesota, USA — The Oromo community in Minnesota gathered at Lake Nokomis on 19 September 2026 to celebrate Irreecha, the sacred Oromo Thanksgiving festival, in a vibrant and deeply meaningful observance that brought together families and friends from across the state.
The celebration, organised by Hawaasa Oromoo Minnesota, was marked by prayers, cultural performances, traditional attire, and a shared spirit of gratitude that reflected the enduring strength of Oromo heritage in the diaspora.
Irreecha: A Festival That Unites the World
During the celebration, speakers described Irreecha as a great Oromo festival that brings the global Oromo community together and showcases the beauty and richness of Oromo culture to the world.
It was emphasised that Irreecha has reached its current level of recognition through immense effort and dedication over many years. Community members were reminded that the journey to elevate the festival has not been easy, and that the sacrifices made along the way must always be honoured.
The gathering also paused to remember the tragic events of 2016 at Arsadi, where lives were lost during Irreecha celebrations. Those who gathered were reminded that the sacrifices made that day will never be forgotten — a solemn moment that underscored the resilience and determination of the Oromo people.
A Celebration Rooted in Gratitude
Thanksgiving is one of the most beautiful and meaningful parts of Oromo culture. Irreecha is a time when the Oromo people come together to give thanks to Waaqa for life, peace, rain, harvest, family, and the blessings of the past season.
More than just a celebration, Irreecha is an expression of gratitude, unity, reconciliation, hope, and renewal. People gather in nature, often near rivers and lakes, carrying fresh green branches and flowers as symbols of life, abundance, and renewal.
Through prayers, songs, traditional clothing, and cultural expressions, communities celebrate together and give thanks for the blessings of creation.
Strengthening Relationships and Building Unity
Irreecha is also a time to strengthen relationships, forgive one another, resolve differences, and look toward the future with hope. The celebration reflects the deep Oromo understanding that human beings are connected to one another, to the land, and to the natural world.
In Minnesota, this spirit of unity was on full display as community members came together in traditional attire, sharing prayers, songs, and fellowship. Elders, youth, and children alike participated in the festivities, ensuring that the traditions of their ancestors continue to thrive in the diaspora.
A Message of Peace and Hope
As the celebration drew to a close, heartfelt wishes were extended to Oromo communities around the world:
“May this Irreecha bring peace to our hearts, unity to our communities, prosperity to our families, and hope for the generations to come.”
The gathering concluded with the traditional blessings that echo across Oromo celebrations everywhere:
“Happy Irreecha! 🌿 🙏🏾 🌳”
“Horaa bulaa, deebanaa! ❤️💚❤️”
Irreecha: A Tradition That Transcends Borders
Irreecha remains a powerful symbol of Oromo identity, connecting millions of people across Ethiopia and the global diaspora. From the shores of Lake Hora Arsadi in Bishoftu to community halls and parks in Minnesota, London, Melbourne, and beyond, the festival continues to unite Oromo people in gratitude, hope, and shared heritage.
As the Oromo community in Minnesota demonstrated, Irreecha is not merely a tradition of the past — it is a living, breathing celebration of faith, resilience, and the enduring bonds of community.
Irreecha nagaan! 🌿
Edmonton Oromo Community Celebrates Irreecha Malkaa in Vibrant Cultural Splendor
(ONA, Edmonton, 19 September 2026) The Oromo community in Edmonton, Canada, came together in joyous celebration of Irreecha Malkaa – Edmonton, honoring their cherished cultural festival with traditional attire, symbolic greenery, and messages of renewal, peace, and hope.
The celebration, held with great warmth and enthusiasm, saw community members adorned in beautifully decorated traditional Oromo clothing, proudly displaying the cultural heritage that binds them together across generations and continents. Participants carried fresh green grass and blooming flowers — the treasured symbols of Irreecha — bringing the essence of the ancestral festival to life in the heart of Canada.
A Message of Renewal and Growth
At the heart of the gathering was the exchange of heartfelt blessings marking the transition from the rainy season to spring. Community members greeted one another with the beloved Irreecha salutation:
“Baga bacaqii gannaa keessaa baatanii booqaa birraa geessan!” — congratulations on emerging from the rains and reaching the blossoming of spring — a message that carries profound meaning of renewal, resilience, and hope for growth and prosperity in the year ahead.
Prayers for Peace, Unity, and New Hope
Beyond the colorful attire and ceremonial symbols, participants shared prayers and good wishes for the community and the wider world:
“Irreechi nagaa, tokkummaa, galata, jaalalaafi abdii haaraa nuuf haa fidu,” they declared — may Irreecha bring us peace, unity, gratitude, love, and new hope.
The message resonated deeply among those gathered, reinforcing the festival’s enduring role as a source of spiritual strength and communal solidarity.
A Celebration of Oromo Identity in the Diaspora
The Edmonton celebration stands as part of a broader global observance of Irreecha by Oromo communities worldwide. Far from their homeland, diaspora communities continue to preserve and nurture their traditions, passing them to new generations and sharing the beauty of Oromo culture with the wider Canadian society.
The vibrant colors of the Oromo flag — green, red, and white — adorned the celebration, and the sounds of traditional songs and blessings echoed through the gathering, creating a space of belonging and pride for all who attended.
A Blessing for All Oromo People
As the celebration concluded, one message rang out clearly for Oromo people everywhere:
“Baga Ayyaana Irreechaa geessan! Happy Irreecha! May this season bring blessings and joy to all Oromo people.”
The Edmonton Irreecha Malkaa celebration was more than a festival — it was a reaffirmation of identity, a bridge between generations, and a testament to the enduring spirit of the Oromo people, united across borders by culture, faith, and hope.
Oromo Community in London Celebrates Irreecha with Joy, Reflection, and Hope
London, UK — The Oromo community in the United Kingdom gathered in London on 19 September 2026 to celebrate Irreecha, the sacred Oromo Thanksgiving festival, in a vibrant display of culture, faith, and unity.
The celebration, organised by Hawaasa Oromoo biyya UK – London, brought together Oromo families and friends from across the United Kingdom for a day of gratitude, reflection, and cultural pride.
A Celebration Rooted in Gratitude
Irreecha is one of the most beautiful and meaningful parts of Oromo culture. It is a time when the Oromo people come together to give thanks to Waaqa for life, peace, rain, harvest, family, and the blessings of the past season.
More than just a celebration, Irreecha is an expression of gratitude, unity, reconciliation, hope, and renewal. People gather in nature, often near rivers and lakes, carrying fresh green branches and flowers as symbols of life, abundance, and renewal.
Through prayers, songs, traditional clothing, and cultural expressions, communities celebrate together and give thanks for the blessings of creation.
A Time for Reflection and Remembrance
During the London celebration, speakers reflected on the journey of Irreecha and the sacrifices made to elevate the festival to its current standing. It was noted that great effort and dedication were required to bring Irreecha to the level of recognition it enjoys today.
The community also paused to remember the tragic events of 2016 at Arsadi, where lives were lost during Irreecha celebrations. Those who gathered were reminded that the sacrifices made that day will never be forgotten — a solemn moment that underscored the resilience and determination of the Oromo people.
Strengthening Bonds and Building Unity
Irreecha is also a time to strengthen relationships, forgive one another, resolve differences, and look toward the future with hope. The celebration reflects the deep Oromo understanding that human beings are connected to one another, to the land, and to the natural world.
In London, this spirit of unity was on full display as community members came together in traditional attire, sharing prayers, songs, and fellowship. Elders, youth, and children alike participated in the festivities, ensuring that the traditions of their ancestors continue to thrive in the diaspora.
A Message of Peace and Hope
As the celebration drew to a close, heartfelt wishes were extended to Oromo communities around the world:
“May this Irreecha bring peace to our hearts, unity to our communities, prosperity to our families, and hope for the generations to come.”
The gathering concluded with the traditional blessings that echo across Oromo celebrations everywhere:
“Happy Irreecha! 🌿 🙏🏾 🌳”
“Irreecha nagaan! 🌳”
“Horaa bulaa, deebanaa! ❤️💚❤️”
Irreecha: A Tradition That Transcends Borders
Irreecha remains a powerful symbol of Oromo identity, connecting millions of people across Ethiopia and the global diaspora. From the shores of Lake Hora Arsadi in Bishoftu to community halls and parks in London, Melbourne, Minneapolis, and beyond, the festival continues to unite Oromo people in gratitude, hope, and shared heritage.
As the Oromo community in London demonstrated, Irreecha is not merely a tradition of the past — it is a living, breathing celebration of faith, resilience, and the enduring bonds of community.
Irreecha nagaan! 🌿
From Guerrilla Fighters to Election Contenders: Inside the OLF’s Historic Political Transition
For over four decades, the Oromo Liberation Front (OLF) waged an armed struggle from the forests of southern Ethiopia. Today, its chairman Dawud Ibsa Ayana is preparing for a different kind of battle — one fought at polling stations rather than on frontlines. In a rare interview with Swedish journalist Martin Schibbye of The Blankspot, the OLF leader opens up about the challenges, compromises, and cautious hopes shaping his movement’s unprecedented entry into electoral politics.
A Movement Transformed
The guerrilla group was allowed to return to Ethiopia in 2018 as part of newly-appointed Prime Minister Abiy Ahmed’s sweeping reforms. After decades of operating as an underground liberation army, the OLF now finds itself navigating the complex terrain of formal politics — registering as a political party, forming alliances, and preparing to contest elections it believes it can win.
The interview takes place at Scandic Hotel in Skärholmen, Sweden, where a wedding party’s music competes with the conversation. Dawud Ibsa Ayana, settling into a room with bookish wallpaper, appears eager to speak. For years, journalists had to venture into guerrilla-controlled territories to understand OLF’s positions — a reality that meant the movement’s struggle was either misunderstood or entirely unknown to the outside world.
A Personal History Forged in Struggle
Dawud Ibsa Ayana’s story is inseparable from the organization he leads. He studied at Haile Selassie I University in the 1970s, where he became involved in the student movement and eventually rose to its leadership. In the late 1970s, he was elected to the OLF Central Committee and imprisoned shortly afterward by the Ethiopian regime.
After his release, he fled to Sudan, combining statistics studies with military training. Back in Ethiopia, he led the OLF platoon that initiated armed struggle in Welega province. Arrested again, he was poisoned, tortured, and imprisoned without trial until 1986, when he rejoined the rebel army and resumed his work on the Central Committee.
Throughout interviews from that era, he remained firmly convinced that once free elections were permitted, the OLF would win and form the backbone of Ethiopia’s next government.
From Armed Struggle to Political Arena
The path to electoral politics has not been straightforward. “A few years ago I had not thought that we would prepare for such a situation,” Dawud admits. “What a choice!”
The Berlin Wall fell. The Soviet Union collapsed. But in the wooded parts of southern Ethiopia, Dawud and his comrades fought a war that, for many rebels, was older than themselves.
The historical context is profound. The Ethiopian emperor of the 20th century, from the Amhara people group, had colonized the Oromo people’s wealthy home territories during the same era European powers colonized the rest of Africa. While other countries eventually gained independence, the Oromo people — one of the largest ethnic groups in Africa — did not.
The popular revolution that swept away the Mengistu dictatorship in 1991 also failed to resolve the region’s fundamental conflict with central power.
The Decision to “Play the Game”
When Ethiopian Prime Minister Abiy Ahmed received the Nobel Peace Prize in 2019, he was rewarded primarily for peace with Eritrea. More forgotten, but perhaps more important for Ethiopia’s future, was peace with local rebel groups — including the OLF.
Dawud believes the TPLF survived because the regime understood that growing protests were directed at their own party and that they had to “reform” the country to continue governing.
“I put ‘reforms’ in quotes because they were forced to release prisoners. It was nothing they wanted to do. There was no amnesty,” he says. “We are not completely happy about the situation, but we decided to ‘play the game.'”
Was it a difficult decision? “It was a tough decision absolutely, but we had no choice. The TPLF created confusion and the outside world thought this was a genuine change, so we were then forced to ‘play the game’ because the government said they would invite exile organizations and remove the stamp of terror. If we had not taken the chance, we would have been branded as those who ‘destroyed the peace’ or ‘nihilists.'”
The Unresolved Question of the Disappeared
When the OLF and Ethiopian government settled down after decades of armed conflict, one major stumbling block was the OLF members who had disappeared over the years.
“We presented a list of 300-400 names and wanted answers: are these people living or are they dead?”
They did not receive a straight answer, but they agreed that criminals responsible for human rights violations on both sides should be tried. The OLF suggested a commission be appointed. The idea was not rejected but was postponed until after the election.
“If the choice goes well, this will be a priority for us,” Dawud says. “Whether we agree on a South African reconciliation model or a personal arrangement remains to be seen.”
Obstacles and Harassment
The movement’s problematic relationship with state powers did not end when they laid down their weapons. Even registering their party was delayed — it took over a year after the peace agreement to formalize.
“Since we brought home our soldiers from Eritrea in September 2018, we have had a tough time. The government has obstructed and hampered our work, they have closed down our local offices which we have opened and over 20,000 of our members have been imprisoned for short or longer periods.”
The areas where the movement has encountered most difficulties are in Ambo and the southwestern parts of the Oromo region.
“Here are the large garrisons of the Ethiopian army and in these, several members have been detained for months without a trial, often under torture-like conditions. Not only former soldiers, but also farmers, young people and teachers have been taken from the entire Oromo region to these places.”
He believes the purpose is to weaken the party ahead of the August 2020 elections.
In mid-February 2020, Amnesty International issued a report showing that 75 members of OLF had been arrested at the beginning of the new year. The human rights organization noted it was “inadvertent that opposition politicians were so close to the impending election.” Amnesty warned that what was happening was a trend break that risked undermining both the newly won organization and freedom of expression in the country.
Amnesty also noted that several local offices opened by OLF were stormed by police, and several OLF members had been killed. Journalists working for the satellite TV channel Oromia News Network (OMN) had also had their vehicles and equipment broken.
The government itself believes it is fighting the Oromo Liberation Army (OLA), an splinter group from the OLF that did not accept the peace agreement but continued the armed struggle.
Electoral Hopes and Fears
Despite the difficulties, Dawud remains confident. The OLF has formed electoral alliances with other organizations such as the Oromo Federalist Congress and the Oromo National Party.
“We are confident that we will win a majority regionally and significantly with the seats in the national parliament,” he predicts.
But the party’s concern is now about the time leading up to the election, and it is not only the OLF that is worried about developments in the region.
Dawud is concerned about how local militias and “soldiers taking orders from political parties” will act during the upcoming election movement.
“Will they continue to harass and arrest our members or will the government discipline them?” he asks.
Another test is the upcoming staffing of polling stations and the question of voters’ sympathies. During the TPLF era, many organizations that called themselves “civil society” were in fact fronts for the ruling party.
“We will closely monitor the election authority’s staffing at village level so that they recruit independent administrators and volunteers.”
If the situation continues to escalate, the question arises as to whether it is possible to hold elections at all.
“No, today it is not possible to hold free elections in the areas that are under emergency conditions and are controlled by the military’s command post,” Dawud says.
The Question of Minority Rights
When asked about activist and journalist Eskinder Nega’s claims of ethnic cleansing in the Oromo region aimed at expelling non-Oromos, Dawud is dismissive.
“It is not surprising that Eskinder exploits this and travels around the world, warning the UN that Oromo’s youth, querroos, are terrorists, but it must stand for him. But if you are going to talk about the matter: the situation of Amharas in the Oromo region he is wrong, that they would be forced to flee is nonsense.”
According to him, recent reports of attacks on civilian students are not something for which his organization has responsibility.
“OLF operated in the region for 40 years while tens of thousands of civilians from the Amharic region lived in the area, but they were not attacked by OLF. We fought against the Ethiopian army, never against the Amharas people, their houses or homes.”
He points out that in several of the region’s largest cities there have always been 100,000 Amharas and that there are also officers and generals from the Amharan region within OLF’s ranks.
“Why would any of us attack innocent young students? To say that is an attack on us.”
So in a future Oromo region, where they own a majority of the seats, will the rights of minorities be guaranteed?
“Undoubtedly! It has been black and white in our political program since 1976: OLF respects the rights of minorities. They have the right to choose and to candidate and run their own affairs in Parliament. Why after 27 years would we have changed now? We are crystal clear in this regard.”
The Path Forward
Although OLF now faces a roadmap, its struggle has always been about two things: creating political consciousness among the population and pursuing independence.
When the OLF was formed, the aim was to fight against oppression in all its forms and to give the inhabitants of the region the political confidence to stand up for themselves. The main issues were also that the region and its inhabitants had the right to self-determination and to their own country.
When the Ethiopian Constitution was written after Mengistu was overthrown in 1991, a section on the right to self-determination was enrolled. The movement chose to participate in the transitional government with the goal of creating a democratic Ethiopia and not pushing the issue of independence.
But shortly thereafter, the transitional government collapsed and OLF chose — or was forced, depending on how one looks at it — into the forest again.
So how does OLF today view the demand for an independent state?
“It was OLF’s position previously to work for it. But at present we understand that it is not something we can demand from the Ethiopian state because it is not capable of giving it to us,” Dawud replies.
Just as in 1991-1992, people have been chosen to participate in the democratization process with the goal of seeing a democratic Ethiopia.
“We have chosen to play down our own historic demand for independence and prioritized the democratization of Ethiopia as a federation, a country with several states, several nations, living in peace. We wanted to and then we want to give this a chance again.”
According to him, it is a “pragmatic move” based on the analysis that today’s Ethiopian state formation would not respect a fully independent Oromo.
“What happens in the future, it lies in the future, there are of course several Eritrea-like opportunities to jump off, if they were so rigid that they do not accept self-determination, under this Ethiopian umbrella.”
Land Reform and Economic Vision
If everything goes the way of the election, a priority issue will be land reform in the region.
“Land ownership is the central political issue for us. Land that was formerly owned by feudal lords in the region is now owned by the government and because the people do not own the land they use, they also have no control over their lives.”
The goal is a land reform where users take over ownership. But Dawud emphasizes that previous owners should be compensated.
“Such a process is complex and in order for no one to be deceived by banks or investors, we also want to set up a control authority to monitor how land is sold and bought in the region.”
Areas that are now agricultural areas may also be considered for future industrial areas.
“Industrialization will be a ‘game changer’ for the area and mean that we are moving from an agrarian economy to a more mixed one. In this upcoming development, we welcome private companies and investors, but we have a social democratic view of society and want central functions such as communications, education, infrastructure, healthcare to be taken care of by the general public.”
A Question of Acceptance
Political self-confidence is high, and despite harassment and imprisoned party members, Dawud believes they will soon be the victors of the election.
But the question he ponders a lot is whether the ruling party will hand over power.
“Will the election be peaceful? Will the result be accepted? We don’t know that yet – but we want to show the outside world that we are for peace and for free elections. Then it becomes clear who is breaking this. We have our fears that the result will not be accepted.”
The Role of International Observers
In his work on the formal elections, Dawud believes countries such as Sweden have a big role to play — both with independent election observers and knowledge. He also points out that foreign states that have supported Abiy Ahmed’s reforms have a responsibility for the process and for pushing the government so that the military stays away during the electoral movement.
“We expect that Sweden does not accept that anyone abuses power, but ensures that it becomes a free, genuine choice in which the people can choose their representatives.”
Conclusion
The OLF’s journey from armed insurgency to electoral politics represents one of the most significant political transformations in contemporary Ethiopia. Whether that transformation succeeds — and whether the movement’s hopes for democratic change are realized — remains to be seen. What is clear is that the coming months will be decisive, not only for the OLF but for the future of Ethiopia’s fragile democratic experiment.
For a movement that fought for over 40 years, the ballot box may prove to be the most challenging battlefield of all.
This article is based on an interview by Martin Schibbye, originally published by The Blankspot on February 20, 2020.
