How Ancient Oromo Festivals Build Peace, Unity, and Social Cohesion
By Dhabessa Gemelal
In an era of deepening social divisions, political polarisation, and youth disengagement, the Oromo people possess a powerful and ancient resource: their own cultural traditions. The festivals of Goobee and Shinooyyee—celebrations marking the transition from the rainy season to spring—are not merely expressions of cultural identity. They are sophisticated mechanisms for social cohesion, conflict prevention, and youth engagement that offer a model for addressing some of the most pressing social challenges of our time.
Understanding Goobee and Shinooyyee
Goobee: A Festival of Light and Freedom for Young Men
Goobee is a festival where young men welcome the light of Spring with joy, hope, and good wishes. It represents “the bliss of spring, the joy of the dawn of the earth”—a light that sprouts for youth with green hope and courage . It is a time when young men declare their freedom and independence, marking their transition toward adulthood.
Shinooyyee: A Festival of Freedom and Identity for Young Women
Shinooyyee is a unique festival celebrated by young unmarried girls . During this festival, girls “plait their hair in fantastic styles and dress up and decorate with ornaments of their choice. They chant, sing, and dance with friends and peers for up to 3 weeks” . They collect fragrant grass and give it to neighbours as a symbol of abundance and blessing, receiving food and butter in return. It provides “young girls with absolute freedom to enjoy outside of their family’s home” .
Both festivals are celebrated in the weeks leading up to Irreechaa, the grand Oromo thanksgiving festival, and are part of the wider Gadaa system recognised by UNESCO as an Intangible Cultural Heritage of Humanity .
Prevention: Addressing Root Causes of Social Problems
1. Preventing Conflict Through Reconciliation
The Gadaa system, of which Goobee and Shinooyyee are a part, is built on a fundamental principle: “as much as possible, conflict should be prevented from occurring” . Should conflict occur, “everything should be done to prevent it from escalating and all institutions should work together to manage the conflict” .
This preventive philosophy is embedded in the festivals. Irreechaa, the culminating festival, requires participants to resolve conflicts before attending. As one Abba Gadaa explained, “if anyone who attends the festival has a conflict even with a close person, he should first reconcile with himself or with the other persons” . This principle of pre-festival reconciliation prevents conflicts from festering and escalating.
2. Preventing Youth Disengagement Through Meaningful Participation
Shinooyyee and Goobee provide structured, meaningful activities that engage youth during a critical transition period. The festivals offer young people “absolute freedom” to express themselves, build social bonds, and develop confidence . This engagement prevents the alienation and disconnection that often lead to social problems.
Social Anthropologist Daniel Deressa noted that the festivals “promote love and unity to uphold peaceful coexistence in the society” . By providing positive outlets for youth energy and creativity, Goobee and Shinooyyee prevent the frustration and disengagement that can fuel social unrest.
3. Preventing Cultural Erosion Through Intergenerational Transmission
Goobee and Shinooyyee serve as mechanisms for transmitting cultural knowledge, values, and ethics from elders to youth. The festivals ensure that young people learn “the culture and morals of the people and teaching them the truth” . This intergenerational transmission prevents the loss of cultural identity that can leave communities vulnerable to social breakdown.
Intervention: Addressing Existing Social Problems
1. Healing Divisions Through Reconciliation
For those already in conflict, Goobee and Shinooyyee provide a structured pathway to reconciliation. The festivals are described as “a time for reconciliation,” where “hatred and revenge are removed and solidarity is strengthened” . The requirement of pre-festival reconciliation serves as a direct intervention for existing conflicts.
The festivals create an environment where “peace is preached and love is praised; disagreement, grievance and discontent are condemned” . This public affirmation of peace values directly counters the narratives that fuel conflict.
2. Building Social Bonds Across Communities
Goobee and Shinooyyee bring together young people from different communities, strengthening “their love and unity” . The festivals are not exclusive—they are inclusive gatherings that promote understanding and solidarity across diverse groups.
Irreechaa, the culminating festival, has become “an important ritual festival that attracts visitors” and “has been becoming a cultural nationalism not only for the people of Oromo but also the nations and nationalities of the country” . This inclusivity makes the festivals a direct intervention against ethnic division.
3. Strengthening Community Resilience
The festivals contribute to community resilience by reinforcing social bonds and shared values. As scholars have noted, “Irreechaa brings people closer to each other and strengthen social bonds” . This strengthening of social cohesion makes communities more resilient to the stresses that can lead to social problems.
The Dual Model in Action
Goobee and Shinooyyee operate through a dual model of prevention and intervention:
Prevention:
Engaging youth through meaningful participation
Transmitting cultural values and ethics
Resolving conflicts before they escalate
Building social cohesion through inclusive participation
Intervention:
Healing existing conflicts through reconciliation rituals
Strengthening social bonds across communities
Reinforcing shared values of peace and unity
Conclusion: A Model for Our Times
In a world facing deepening social divisions, youth alienation, and conflict, Goobee and Shinooyyee offer a powerful model. They demonstrate that cultural traditions are not merely nostalgic artifacts—they are living resources for building peace, strengthening communities, and engaging youth.
By preserving and promoting these festivals, the Oromo people are not only celebrating their heritage—they are investing in a more peaceful, cohesive, and resilient society. As one young participant noted, Goobee and Shinooyyee are “a festival of success, history, restoration of lost culture and expression of the Oromo people” .
In a fractured world, this ancient tradition offers a blueprint for healing.
This feature article is dedicated to the youth of Oromia who carry these traditions forward, and to all communities seeking models of peace and unity.
Culture is the mirror of a community’s identity, the bridge connecting generations, and the living witness to history. The Oromo people possess a wealth of indigenous values and traditional systems passed down through generations. Among these, the Goobee and Shinooyyee traditional games hold a unique place and message within the Gada system, celebrating the end of the rainy season and the arrival of spring.
As the Oromo calendar transitions from the rainy season—a time of reflection—to the spring season, a symbol of hope and renewal, various thanksgiving ceremonies and traditional games are performed. One such celebration is the Goobee and Shinooyyee festival, a vibrant cultural practice observed by young men (Qero) and women (Qaree) as they dress in traditional attire and joyfully play together.
Goobee: A Festival of Light and Freedom for Young Men
Goobee is a festival for young men welcoming the light of spring with joy and hope. It is a time for them to declare their freedom and independence. The festival marks a significant milestone in the lives of young Oromo men, allowing them to express their identity and embrace their role in the community.
The rituals of Goobee are deeply symbolic. Young men gather in groups, dressed in their finest traditional attire, and participate in games and dances that celebrate the arrival of the new season. The festival is a declaration of readiness—a statement that they are prepared to take on the responsibilities of adulthood and contribute to the well-being of their community.
Shinooyyee: A Festival of Freedom and Identity for Young Women
Shinooyyee is a festival of freedom and identity for young Oromo girls. It marks the transition of young women from childhood to a stage of greater social recognition, providing a unique opportunity for them to express themselves freely.
During Shinooyyee, girls gather with friends to style their hair and dress in their finest ornaments, chanting and dancing with unparalleled freedom. They collect fragrant grass and give it to their neighbours as a symbol of abundance and blessing, receiving food and butter in return. The festival serves as a critical space for social bonding, strengthening relationships among girls and providing them with a sense of community and mutual support.
The significance of Shinooyyee extends beyond individual celebration. It is a collective affirmation of the value and dignity of young women, reinforcing their place within the broader Oromo society. The festival instils pride, confidence, and a deep sense of belonging.
The Prelude to Irreechaa
These festivals are the prelude to Irreechaa, the grand Oromo thanksgiving celebration. The celebration begins in late August and continues for weeks as youth in villages and towns unite in joy and unity. Goobee and Shinooyyee are not merely games—they are profound cultural events that reflect the beauty of nature, the honour of youth, and the resilience of a people.
The Gadaa system, of which these festivals are a core component, has selected eight high-level mountains where offering thanks to God is performed. The festivals embody the principles of peace, unity, and harmonious coexistence that are central to the Gadaa system.
A Symbol of Cultural Revival
Goobee and Shinooyyee are powerful symbols of Oromo identity and cultural revival. In recent years, the festivals have been revived and celebrated with remarkable enthusiasm in Finfinnee and throughout Oromia. They are organised with the support of cultural institutions and government bodies, underscoring the commitment to preserving and promoting the culture of the Oromo people.
As part of the Gadaa system, a UNESCO-recognised intangible cultural heritage, these festivals are significant in maintaining social cohesion and transmitting cultural values. They ensure that the wisdom of the ancestors continues to guide future generations.
Tourism and Economic Potential
Beyond cultural preservation, Goobee and Shinooyyee hold significant potential for the tourism sector. By promoting these vibrant traditions, Oromia can attract visitors seeking authentic cultural experiences. The festivals showcase the region’s beauty and the rich heritage of the Oromo people, contributing to sustainable development and economic growth.
The traditional clothing, music, dances, and rituals associated with Goobee and Shinooyyee offer a compelling attraction for tourists interested in cultural tourism. The economic benefits of such tourism can support local communities and incentivise further cultural preservation efforts.
A Symbol of Freedom and Self-Determination
The revival of these festivals represents the restoration of a lost cultural heritage. For years, these practices were suppressed under past regimes, but now they serve as a symbol of freedom and self-determination for the Oromo people. They are celebrated alongside other Oromo festivals, such as Irreechaa, which have become powerful symbols of peace, unity, and national cohesion.
Celebrating Goobee and Shinooyyee is itself an act of resistance—a declaration that the Oromo people will not be erased, that their culture will not be forgotten, and that their traditions will continue to thrive.
Conclusion: An Act of Future-Building
Preserving these cultural treasures is not just a matter of nostalgia; it is an act of future-building. By safeguarding and promoting Goobee and Shinooyyee, the community ensures that its children inherit a rich cultural legacy that strengthens the fabric of society and fosters a spirit of unity.
It is a collective responsibility to cherish, pass on, and promote these living resources as expressions of Oromo identity, values, and cultural beauty.
Culture is the mirror of a community’s identity, the bridge connecting generations, and the living witness to history. The Oromo people possess a wealth of indigenous values and traditional systems passed down through generations. Among these, the Goobee and Shinooyyee traditional games hold a unique place and message within the Gada system, celebrating the end of the rainy season and the arrival of spring.
As the Oromo calendar transitions from the rainy season—a time of reflection—to the spring season, a symbol of hope and renewal, various thanksgiving ceremonies and traditional games are performed. One such celebration is the Goobee and Shinooyyee festival, a vibrant cultural practice observed by young men (Qero) and women (Qaree) as they dress in traditional attire and joyfully play together.
Goobee is a festival for young men welcoming the light of spring with joy and hope . It is a time for them to declare their freedom and independence. Shinooyyee is a festival of freedom and identity for young Oromo girls. It marks the transition of young women from childhood to a stage of greater social recognition, providing a unique opportunity for them to express themselves freely .
During Shinooyyee, girls gather with friends to style their hair and dress in their finest ornaments, chanting and dancing with unparalleled freedom . They collect fragrant grass and give it to their neighbors as a symbol of abundance and blessing, receiving food and butter in return . The festival serves as a critical space for social bonding, strengthening relationships among girls and providing them with a sense of community and mutual support.
These festivals are the prelude to Irreecha, the grand Oromo thanksgiving celebration . The celebration begins in late August and continues for weeks as youth in villages and towns unite in joy and unity. Goobee and Shinooyyee are not merely games—they are profound cultural events that reflect the beauty of nature, the honor of youth, and the resilience of a people.
Goobee and Shinooyyee are powerful symbols of Oromo identity and cultural revival. In recent years, the festivals have been revived and celebrated with remarkable enthusiasm in Finfinnee and throughout Oromia. They are organized with the support of cultural institutions and government bodies, underscoring the government’s commitment to preserving and promoting the culture of the Oromo people. As part of the Gada system, a UNESCO-recognized intangible cultural heritage, these festivals are significant in maintaining social cohesion and transmitting cultural values.
Beyond cultural preservation, Goobee and Shinooyyee hold significant potential for the tourism sector. By promoting these vibrant traditions, Oromia can attract visitors seeking authentic cultural experiences. The festivals showcase the region’s beauty and the rich heritage of the Oromo people, contributing to sustainable development and economic growth.
The revival of these festivals represents the restoration of a lost cultural heritage. For years, these practices were suppressed under past regimes, but now they serve as a symbol of freedom and self-determination for the Oromo people . They are celebrated alongside other Oromo festivals, such as Irreecha, which have become powerful symbols of peace, unity, and national cohesion .
Preserving these cultural treasures is not just a matter of nostalgia; it is an act of future-building. By safeguarding and promoting Goobee and Shinooyyee, the community ensures that its children inherit a rich cultural legacy that strengthens the fabric of society and fosters a spirit of unity. It is a collective responsibility to cherish, pass on, and promote these living resources as expressions of Oromo identity, values, and cultural beauty.
How Oromo Cultural Festivals Can Mitigate Conflict and Build Social Cohesion
By Dhabessa Wakjira
In a world where youth are increasingly drawn to divisive ideologies, political extremism, and social unrest, the Oromo people possess a powerful alternative: their own rich cultural traditions. The festivals of Shinooyee and Goobee—celebrations of the Oromo new year and the transition from winter to spring—are not merely cultural events. They are mechanisms for peacebuilding, social cohesion, and the redirection of youth energy toward constructive ends.
This article argues that Shinooyee and Goobee have significant preventive benefits. When young people invest their time, knowledge, skills, and resources in promoting Oromo culture, they not only ensure the growth of their traditions but also contribute to a reduction in conflict and violence. By focusing on cultural development, youth can build peace rather than division.
Argument 1: Cultural Engagement as a Preventative Measure
Proposition: Youth participation in Shinooyee and Goobee celebrations reduces the likelihood of conflict and violence.
Supporting Points:
1. Redirecting Youth Energy Toward Constructive Ends
Young people possess immense energy, creativity, and passion. When these qualities are channelled into political extremism or ethnic rivalry, the result is often violence and instability. However, when youth are engaged in cultural activities—learning traditional songs, preparing for festivals, and preserving Oromo heritage—that same energy is redirected toward positive community building.
Shinooyee and Goobeyyee provide structured, meaningful activities that require collaboration, discipline, and commitment. Young people who are actively preparing for these festivals have less time and inclination for destructive behaviour. The festivals create “prosocial bonds that reduce isolation and renew civic agency” .
2. Fostering Intergenerational Connection
Shinooyee and Goobee bring together elders and youth, creating opportunities for the transmission of cultural knowledge, values, and wisdom. This intergenerational connection is essential for building understanding and respect across age groups.
When youth learn from elders—about history, culture, and the principles of the Gadaa system—they gain perspective on the struggles and triumphs of their people. This perspective reduces the likelihood of impulsive or radical behaviour, as youth see themselves as part of a larger historical narrative.
3. Promoting Peace and Reconciliation Values
Both Shinooyee and Goobee are rooted in the values of peace, reconciliation, and unity. The Gadaa system, of which these festivals are a part, “symbolises peace, unity, and harmonious coexistence among people”.
Before participating in these celebrations, individuals are expected to resolve conflicts and seek forgiveness. This practice teaches youth that peace is not abstract—it requires active effort and accountability. By internalising these values, young people become peacebuilders rather than conflict participants.
Argument 2: Economic and Social Benefits of Cultural Investment
Proposition: Investing youth resources in Shinooyee and Goobee generates positive economic and social returns.
Supporting Points:
1. Building Local Economies
Shinooyee and Goobee are economic drivers. The demand for traditional clothing, food, and crafts creates employment opportunities for artisans, tailors, and small businesses. By investing in these festivals, youth contribute to the economic vitality of their communities.
The Irreechaa Expo, for example, has become a platform for over 250 trade associations, providing economic opportunities and promoting cultural tourism. Similar economic benefits can be realised through the investment of youth resources in Shinooyee and Goobee.
2. Strengthening Social Networks
The festivals foster social networks that serve as safety nets in times of crisis. When youth participate in Shinooyee and Goobee, they build relationships with peers and elders across communities. These relationships can be drawn upon during times of hardship, reducing reliance on divisive or violent alternatives.
As one scholar observed, Irreechaa “brings people closer to each other and strengthens social bonds”. The same applies to Shinooyee and Goobee.
3. Preserving Cultural Heritage
By investing their resources in cultural promotion, youth ensure that Oromo traditions are not lost to modernity. This preservation is not merely nostalgic—it is a form of resistance against cultural erasure and a foundation for collective identity.
When youth understand their culture, they are less likely to adopt extremist ideologies that reject or denigrate their heritage. Instead, they become ambassadors of their culture, promoting understanding and respect across communities.
Argument 3: The Preventive Impact on Conflict
Proposition: Widespread investment in Shinooyee and Goobee can prevent the escalation of conflict.
Supporting Points:
1. Building Bridges Across Communities
Shinooyee and Goobee are not exclusive festivals. Members of various ethnic groups—Kembata, Kebena, Burji, Dawro, and Sidama—have described these celebrations as platforms for cultural exchange and multinational unity. When youth from diverse backgrounds participate together, they build relationships that transcend ethnic divisions.
2. Creating Alternative Narratives
Conflict often arises from narratives of grievance, victimhood, and enmity. Cultural festivals offer alternative narratives of resilience, gratitude, and common humanity. By promoting these narratives, youth challenge the divisive rhetoric that fuels conflict.
3. Demonstrating the Benefits of Peace
Shinooyee and Goobee are celebrations of hope and renewal. They demonstrate that peace is not only possible but desirable—that communities can thrive when they come together in celebration rather than conflict. By participating in these festivals, youth experience the tangible benefits of peace.
Rebuttal: Addressing Potential Counterarguments
Counterargument:“Culture is not a substitute for political change. Focusing on festivals distracts from the real issues facing the Oromo people.”
Rebuttal: Cultural engagement is not a substitute for political action—it is a complement to it. When youth are disconnected from their culture, they are more vulnerable to radicalisation and division. Cultural festivals like Shinooyee and Goobee provide the foundation of identity and community that makes political action more effective and principled.
Counterargument:“Investment in culture is a luxury we cannot afford when we face urgent political and economic challenges.”
Rebuttal: Culture is not a luxury—it is a necessity. The loss of culture is itself a form of oppression, and its preservation is a form of resistance. Moreover, cultural festivals generate economic benefits that address urgent needs. The Irreechaa Expo, for example, has become a platform for economic growth and community development .
Counterargument:“Celebrating culture does nothing to stop violence.”
Rebuttal: Cultural celebration does not stop violence on its own—but it creates the conditions in which violence is less likely. Communities that are culturally connected, socially cohesive, and economically vibrant are more resilient to conflict. Shinooyee and Goobee contribute to these conditions.
Conclusion: A Path to Peace Through Culture
Shinooyee and Goobee are not merely festivals—they are investments in peace. When young people invest their time, knowledge, skills, and resources in promoting Oromo culture, they are not only preserving their heritage—they are building a future of peace and stability.
By engaging in these traditions, youth become peacebuilders, cultural ambassadors, and community leaders. They create alternatives to violence and division, demonstrating that the path to a better future lies not in conflict but in cooperation, not in extremism but in cultural pride.
As the Oromo proverb says: “A person without culture is like a tree without roots.” By investing in Shinooyee and Goobee, youth are planting the roots of peace for generations to come.
This feature article is dedicated to Oromo youth everywhere who are working to preserve and promote their culture as a foundation for peace and unity.
Catholic Missionary Records from 1868 Confirm the Oromo Identity of Finfinne and Birbirsa
By Negash Qemant
In the archives of Catholic missionary history lies a remarkable document that provides irrefutable evidence of Oromo presence in what is now Addis Ababa. The “Missione di Finfinni” —a drawing and written account by Monsignor Luigi Lasserre from 1868—offers a vivid snapshot of the area known as Finfinne and Birbirsa (the present-day Piassa and St. George’s area) long before the establishment of the imperial capital.
This historical record, preserved by Dr. Abba Antonios Alberto, OFM Cap, in his writings (pages 110-111), confirms that the area was not an empty wilderness awaiting colonisation, but a vibrant Oromo landscape with established communities, trade routes, and cultural significance.
The Foundation of Finfinni and Birbirsa (1868)
According to the missionary records, the Catholic mission at Finfinne was established in September 1868. The account states:
“On September 8, 1868, upon the return of Massaja from Fekerie Gemb, Francisco Taurin left Liche for Finfinne together with some Oromo boys with the authorisation of King Menelik. On September 11, 1868, they reached Birbirsa, in the vicinity of Finfini. They began immediately constructing some houses with the friendly assistance of some Oromo people there.”
This passage is significant for several reasons:
The Name “Finfinni”: The missionaries used the name “Finfinni” (Finfinne) to refer to the area. This confirms that the Oromo name was in common use and was recognised by outsiders.
The Name “Birbirsa”: The area now known as Piassa and St. George’s was specifically identified as “Birbirsa.” This Oromo name predates the establishment of Addis Ababa.
Oromo Presence: The missionaries were assisted by “some Oromo people” who helped them construct their buildings. This demonstrates that the area was inhabited by Oromo communities who were active participants in the life of the region.
King Menelik’s Authorisation: The missionaries received authorisation from King Menelik to establish their mission. This indicates that Menelik, at this time, was not yet the undisputed ruler of the area but was engaging with the existing landscape.
The Sarrawa Family: Oromo Hospitality
The missionary records also document the role of an Oromo family in hosting the missionaries:
“At Birbirsa, Sarrawa, a rich Oromo, housed the above-mentioned group of missionaries directed to Finfinni.”
This is a remarkable detail. A wealthy Oromo individual named Sarrawa provided shelter and support to the Catholic missionaries. This act of hospitality is a testament to the generosity and openness of the Oromo people, even towards strangers from distant lands.
The presence of a “rich Oromo” in the area also challenges the narrative that the Oromo people were impoverished nomads. Sarrawa was a person of means who could offer accommodation and support to a group of foreign missionaries. This indicates a level of economic activity and social organisation that contradicts the stereotypes used to justify dispossession.
Finfinne: “At the Center of the Country of Oromo”
Perhaps the most significant passage in the missionary records is a letter dated October 14, 1868, written by Fr. Taurin from Finfinne. In this letter, addressed to the provisional minister, Fr. Taurin states:
“He was with a certain Gebremariam at Finfinni situated at the center of the country of Oromo with the tribe of Gulele.”
This is a powerful statement. The missionary explicitly identifies Finfinne as being located at the “center of the country of Oromo.” This is not a vague reference—it is a precise geographical and ethnographic observation.
The phrase “center of the country of Oromo” confirms that Finfinne was understood by outsiders as being in the heart of Oromo territory. The mention of the “tribe of Gulele” (the Gulele Oromo) further locates the area within a specific Oromo community.
This evidence is consistent with Oromo oral tradition, which has always maintained that Finfinne is the heart of Oromia—a place of cultural, spiritual, and historical significance to the Oromo people.
The Missionaries and the Oromo Landscape
The missionary accounts also provide insights into the Oromo landscape of the time. The records describe:
Oromo settlements: The area was not empty but inhabited by Oromo communities.
Oromo agriculture: The presence of “rich” Oromo individuals indicates economic activity.
Oromo hospitality: The missionaries received assistance and accommodation from the local Oromo population.
Oromo social organisation: The mention of specific tribes (like Gulele) indicates a structured society.
The missionaries were not arriving in an empty wilderness—they were entering a well-established Oromo landscape with its own social, economic, and political systems.
Implications for the History of Finfinne
The missionary records from 1868 provide crucial historical evidence that challenges the dominant narrative of Finfinne’s origins. They demonstrate that:
The Oromo People Were the Inhabitants: The area was inhabited by Oromo communities, including the Gulele tribe, before the establishment of the imperial capital.
The Land Was Oromo: The missionaries identified Finfinne as being at the “center of the country of Oromo.”
The Oromo Names Were Original: The names “Finfinne” and “Birbirsa” were in use before the area was renamed Addis Ababa.
The Oromo People Were Active Participants: The Oromo people assisted the missionaries, hosted them, and engaged with them as equals.
Oromo Society Was Structured: The presence of “rich” Oromo individuals like Sarrawa indicates economic stratification and social organisation.
Conclusion: A Historical Record That Cannot Be Erased
The Catholic missionary records from 1868 are a powerful testament to the Oromo presence in Finfinne. They provide irrefutable evidence that the area was not an empty wilderness but a vibrant Oromo landscape with established communities, economic activity, and social organisation.
These records confirm what Oromo oral tradition has always maintained: that Finfinne is Oromo land, and that the Oromo people were the original inhabitants of the area now known as Addis Ababa.
As the Oromo people continue to demand recognition and justice, these historical records serve as a powerful reminder that the truth cannot be erased. The documents exist. The names remain in the landscape. The history is there for those who seek it.
The land remembers. The history endures. Finfinne is Oromo.
This feature article is based on the missionary records of Dr. Abba Antonios Alberto, OFM Cap (pages 110-111) and the original documents from the Missione di Finfinni (1868). It is dedicated to all those who seek the truth about Oromo history and the origins of Finfinne.
Proceedings of the International Symposium on the Centenary of Addis Ababa (November 24-25, 1986)
By Negash Qemant
In 1986, under the Derg regime, an international symposium was held to mark the centenary of Addis Ababa. The proceedings, published in a historical volume, brought together scholars from various disciplines to examine the history of the city. Among the contributions was a groundbreaking research paper that sheds light on the true origins of Finfinne—the city now known as Addis Ababa.
This paper, presented by scholars of the time, documented the historical reality that the area now occupied by St. George’s Church and the statue of Menelik was once known as Birbirsa. The research paper opens with a striking question:
“Who would imagine that the place where one can see today’s Saint George’s Church and the statue of Menelik was known as Birbirsa?”
The paper continues:
“This paper is about Birbirsa, a place located in Finfinne which later on came to be called Addis Ababa.”
The Name “Finfinne”
The symposium proceedings confirm what Oromo oral tradition has always maintained: the area was originally known as Finfinne—a name derived from the hot mineral springs (finfina) that bubble up from the earth in the area. The proceedings note that the name “Finfinne” was the original designation, and the name “Addis Ababa” was a later imposition.
The research paper documents that the area now known as Piassa, Arat Kilo, and the surroundings of St. George’s Church were once called Birbirsa Goro—an Oromo name. The paper also confirms that the area around the present-day St. George’s Cathedral was known as Birbirsa, an Oromo name that predates the arrival of Menelik and his forces.
The proceedings document that the area was known by Oromo names: Gafarsa, Hurufa Boombii, Tulluu Daalattii, and others. These names were systematically replaced with new names after the establishment of the city under Menelik.
The Dream of Sahle Selassie
The symposium proceedings also address the well-known story of King Sahle Selassie’s “prophecy” about the site where his descendants would build a city. The proceedings treat this story as a genuine prophecy, which was used to legitimise the establishment of the city.
As the proceedings note, the story goes that King Sahle Selassie, while camping in the area, had a vision that his descendants would build a city on that spot. This “prophecy” was used to create an aura of divine legitimacy around Menelik’s decision to establish the capital.
However, as Blatten Geta Hiruy Wolde Selassie notes in his book The History of Ethiopia from the Queen of Sheba to the Victory of Adwa (p. 87):
“This land, which today is called Addis Ababa and is the capital of Ethiopia, was known as Finfinne at that time. King Sahle Selassie, while on a campaign, pitched his tent at the spot where the palace now stands and is said to have prophesied that his descendants would build a city there.”
The Role of Empress Taytu
The symposium proceedings and other historical sources confirm that it was Empress Taytu who gave the city its new name, Addis Ababa (“New Flower”). According to the account of Dr. Dejazmach Zewde Gebre Selassie, Empress Taytu wrote to Emperor Menelik:
“I have found the place we were looking for, and I have named it Addis Ababa.”
She sent this message to Menelik, who was at a different location at the time. The empress and the emperor, along with their armies, later pitched their tents on the hill known as Tulluu Finfinnee (the hill of Finfinne), where the hot springs (Hora Finfinnee) are located. After this, the emperor ordered that all official correspondence should bear the new name “Addis Ababa.”
However, the symposium proceedings also note that the area was already known as Finfinne and that the local population had long used this name. The renaming was an act of imperial assertion, not a neutral decision.
The Birbirsa Connection: Catholic Missionaries and the Oromo College
The symposium proceedings and Catholic missionary records confirm that Birbirsa Goro was the site of a Catholic mission and an Oromo college established by missionaries. The missionaries had introduced various species of flowers from Europe to the area, planting them in the college compound and surrounding areas. These flowers—not indigenous to the region—impressed Empress Taytu, who saw them when she visited the area.
The Catholic mission records also confirm that after the college was closed, the site was later chosen for the construction of St. George’s Church, which now stands in the heart of the city.
The Erasure of Oromo History
What emerges from these historical documents is a clear pattern: the systematic erasure of Oromo history and identity. The Oromo names—Finfinne, Birbirsa, Gafarsa, Hurufa Boombii, Tulluu Daalattii—were replaced with Amharic names. The story of Sahle Selassie’s “prophecy” was used to create a legitimising narrative that obscured the reality of Oromo dispossession.
The symposium proceedings, while an important historical document, were also a tool of propaganda. The Derg regime, like the imperial regime before it, sought to construct a narrative that legitimised the empire’s expansion. The “prophecy” of Sahle Selassie was treated as a genuine prediction, while the history of the Oromo people in the area was suppressed.
The Oromo Contribution to the City
The historical evidence also confirms that the Oromo people made significant contributions to the establishment and development of the city. The symposium proceedings document the role of Oromo labour in building the city, the supply of food and water by Oromo communities, and the presence of Oromo settlements in the area before the establishment of the capital.
The city’s name—Finfinne—is itself a testament to Oromo presence. The hot springs (finfina) that gave the city its name continue to flow, a reminder of the land’s original identity.
Conclusion: A History That Must Be Reclaimed
The proceedings of the 1986 symposium provide valuable historical evidence that confirms what Oromo oral tradition has always maintained: that Finfinne was originally Oromo land, and that the city was established through dispossession and conquest.
The evidence from the symposium proceedings, combined with the accounts of Blatten Geta Hiruy Wolde Selassie and Dr. Dejazmach Zewde Gebre Selassie, paints a clear picture:
The area was originally known as Finfinne and Birbirsa.
The Oromo people were the original inhabitants of the area.
The city was renamed and its history was systematically rewritten.
The narrative of Sahle Selassie’s “prophecy” was used to legitimise the dispossession.
As the Oromo people continue to demand recognition and justice, this historical evidence serves as a powerful reminder that the truth cannot be erased. The documents exist. The names remain in the landscape. The history is there for those who seek it.
The land remembers. The history endures. Finfinne is Oromo.
This feature article is based on the proceedings of the International Symposium on the Centenary of Addis Ababa (1986) and the historical accounts cited above. It is dedicated to all those who seek the truth about Oromo history and the origins of Finfinne.
A Story of Dispossession, Resilience, and the Unbroken Spirit of Gullallee
By Abdi Milkessa
The history of the Oromo people of Finfinne—the city known internationally as Addis Ababa—is a history of profound sorrow and indomitable resistance. It is a story that moves the heart to tears, sets the teeth on edge, and stirs the soul to action. It is a history that calls upon the Oromo people to reclaim their land, their identity, and their dignity.
As the wise saying goes: “The history of the Oromo Gullallee, like the history of other Oromo communities, grieves you, makes you weep, grinds your teeth in frustration, stirs your heart to action, and makes you proud.”
The Land and Its People
Finfinne was not built on empty land. It was built on the bones and blood of the Oromo people. The area now known as Addis Ababa was once the heartland of the Gullallee Oromo, one of the clans of the greater Tulama Oromo nation. Alongside the Gullallee, other Oromo clans—Eekkaa, Galaan, Meettaa Aabbuu, and Sululta—inhabited the region that surrounded what is now the capital.
The name Finfinne itself is Oromo, derived from the hot mineral springs (finfina) that bubble up from the earth in the area. For centuries, these springs were a source of healing and sustenance for the Oromo people and their cattle.
The land was rich and fertile, a land of pastures, rivers, and hills where the Oromo people lived according to the Gadaa system—a democratic governance structure that regulated every aspect of their lives.
The Arrival of the Colonizers
The arrival of Emperor Menelik II and his armies in the late 19th century marked the beginning of a dark chapter. Menelik, armed with modern European weapons, launched a campaign of conquest against the Oromo, Sidama, Gurage, and other peoples of the south. This was not a peaceful integration—it was colonisation.
The Oromo people of Gullallee were among the first to resist. They stood firm against Menelik’s forces, using their knowledge of the land and guerrilla tactics to defend their homeland. But the disparity in weaponry was overwhelming. The Oromo warriors, armed only with spears and shields, faced muskets and cannons.
One Oromo elder lamented the arrival of the colonisers in a poem:
“No more standing on Intotto, to look down at the pasture below, No more taking cattle to Finfinnee, to water at the mineral spring. No more gathering on Tulluu Daalattii, where the Gullallee assembly used to meet. Since Mashasha came, freedom has vanished.”
The Uprising of 1878
The Gullallee Oromo rose in a major uprising in 1878. They had endured years of oppression—land dispossession, cattle raids, and the subjugation of their women. The final straw came when Menelik’s soldiers began taking Oromo women by force.
According to oral tradition, the Oromo women of Gullallee, tired of being violated by the colonisers, gathered together and devised a plan. They told their husbands:
“We are being forced to sleep with the enemy. If you do not act, we will take matters into our own hands.”
The men, shamed into action, organised a rebellion. The Gullallee warriors launched a coordinated attack against the colonisers, using the cover of darkness and their intimate knowledge of the terrain.
But they were outmatched. Menelik sent a massive army under his nephew, Dajjaach Mashashaa Seifu, to crush the rebellion. The Gullallee were defeated. Thousands were killed, and the survivors were scattered.
The Dispossession Continues
The defeat of the Gullallee uprising was followed by a systematic campaign of ethnic cleansing. The Oromo were driven from the heart of Finfinne—from areas now known as Arat Kilo, Siddist Kilo, Piassa, Mercato, and beyond.
The land was given to Menelik’s generals and loyalists. Oromo farms were confiscated. Oromo cattle were taken. Oromo children were forced into servitude.
The Gullallee were scattered to the winds. Some fled to neighbouring Oromo areas—to Meettaa, Sooddo, Bacho, Ada’a Bargaa, Waliso, and Kuttaaye. Others remained in Finfinne, but their numbers dwindled as they were steadily pushed to the margins.
Even today, the dispossession continues. In the areas of Bole, Garji, Bulbula, Laaftoo, Makkannisa, Kaarra Qoree, Buraayyuu, Askoo, Shoogalee, and Qaallittii, Oromo families are being displaced to make way for new developments.
The Resilience of the Oromo Gullallee
Despite the centuries of oppression, the Oromo Gullallee have not been broken. They have preserved their culture, their language, and their identity against all odds.
Their resilience is captured in the songs they still sing:
“Bole was once a field of wheat and barley, Now it is covered with villas. The cattle that once grazed there are gone, The land has been taken by strangers.”
Another song laments the loss of the land while affirming the unbroken spirit of the people:
“Bole, O water of Bole, The villas have covered the field. Tomorrow we will go to Jimma, This evil time will pass. Stand firm, stand firm, do not give up!”
The Struggle Continues
The history of the Oromo Gullallee is not just a story of the past—it is a story of the present. The Oromo people of Finfinne and its surrounding areas continue to face displacement, marginalisation, and the erasure of their identity.
The current government, under the Prosperity Party, has continued the policies of its predecessors. The Oromo Special Zone surrounding Finfinne has been systematically dismantled. Oromo farmers in areas like Buraayyuu, Garjii, Bole, and Laaftoo have been displaced to make way for the expansion of the capital.
But the Oromo people have not given up. They continue to resist, to organise, and to demand justice.
A Call to Action
The history of the Oromo Gullallee is a call to action for all Oromo people. It is a reminder that the struggle for Finfinne is not just about land—it is about identity, dignity, and justice.
As the late Dr. Makuraa Bulchaa wrote:
“We have been lamenting for too long. Let us leave that behind and move forward—both at home and abroad. Let us organise our people, let us build our institutions, let us strengthen our unity, and let us fight for our freedom.”
The path to liberation is clear: unity, organisation, and determination. The Oromo people must overcome their divisions, strengthen their institutions, and build a coordinated struggle that will leave the colonisers with no option but to retreat.
Conclusion
The history of the Oromo people of Finfinne is a history of suffering, but it is also a history of resilience. From the heroes of Gullallee to the Qeerroo of today, the Oromo people have never ceased to resist.
The memory of Tufaa Munaa, Hasanuu Wadaay, and countless other heroes reminds us that the struggle for freedom is a sacred duty. Their sacrifice calls us to action.
Finfinne is not just a city—it is the heart of Oromia. And as long as the Oromo people remember their history, they will never give up the fight to reclaim it.
This feature article is dedicated to the Oromo Gullallee and all the Oromo people who have endured displacement and oppression, and who continue to resist for a free and just Oromia.
When we speak of the great civilisations of antiquity, our minds often turn to Egypt, Greece, or Rome. But long before the Persian Empire rose to dominance, there existed in the heart of Africa a kingdom of extraordinary power, wealth, and sophistication—the Kingdom of Kush.
The Kingdom of Kush, with its three major cities of Meroe, Kerma, and Napata, emerged in the Nubian Desert south of Egypt along the Upper Nile River Valley from the 2nd millennium B.C. to the fourth century A.D. . For over a thousand years, Kush was a major power in the Nile valley, controlling an empire that at its height stretched from Central Sudan to the Mediterranean .
The achievements of this ancient civilisation challenge long-held beliefs that Egypt was the sole centre of advancement in the region. As renowned archaeologist Charles Bonnet’s excavations have revealed, Kush was not a mere vassal state of Egypt but a powerful and independent kingdom with its own distinctively indigenous culture . This sophisticated political state organised trade to the Mediterranean basin and built up a military strong enough to resist Egyptian forces .
The Black Pharaohs: A Legacy of Power
The Kushite rulers of Egypt’s 25th Dynasty, often referred to as the “Black Pharaohs,” represent a pivotal moment in the history of the Nile Valley. Emerging from the Kingdom of Kush at Napata in Nubia, these rulers not only unified Egypt after centuries of fragmentation but also reinvigorated pharaonic traditions .
The first major figure of this dynasty, King Piye, launched a campaign into Egypt during a period of political fragmentation known as the Third Intermediate Period. His Victory Stela records the subjugation of Delta rulers and proclaims his role as restorer of order . By 730 BCE, Piye had conquered Lower Egypt, establishing Kushite authority over both Upper and Lower Egypt .
The dynasty reached its zenith under Taharqa (690–664 BCE), whose reign is remembered for monumental building projects and ambitious foreign policy. Taharqa sponsored extensive temple construction at Karnak, Kawa, and Jebel Barkal, reinforcing his devotion to Amun and his claim to pharaonic legitimacy . He intervened in the Levant, supporting coalitions against Assyrian expansion, and is mentioned in both Biblical and Assyrian sources .
One of the most remarkable features of Meroitic civilisation was its powerful queens. The title “Candace,” meaning “sister,” was given to Kushite queens . Queens such as Amanirenas—who signed a peace treaty with the emperor Augustus—and Amanishakheto, whose treasure was looted in 1834, demonstrate the prominent role of women in Kushite society .
Kush: More Than a Footnote
The Kingdom of Kush was more than a civilisation; it was a power that commanded both land and sea. Kushite armies were formidable, and their military prowess allowed them to conquer and control Egypt itself . Kush also boasted a powerful navy, controlling trade routes along the Nile and beyond .
The economy of the ancient Kushites relied on trade in exotic African goods with Egypt and beyond. As middlemen, Kushite traders passed along ivory, ebony, incense, and other exotic goods from the South to the Egyptians, who then traded with other Mediterranean peoples . The city of Kerma, with its strategic location on the Nile River, controlled this crucial trade route .
Kush produced more gold than anywhere in the world at that time . Archaeologists have uncovered massive gold-processing operations at sites like Hosh el-Guruf, revealing the scale of Kush’s wealth . Minerals and high-quality stone were also mined for trade, and the Kushites introduced and developed iron metallurgy to the region .
A Sophisticated Society
The art and architecture of the Kushites reveal a sophisticated society of innovative craftsmen who constantly assimilated new artistic techniques from other lands . Notable architecture includes stone temple complexes such as the Lion Temple at Naqa and the steep-sided, solid pyramids found at Meroe and Jebel Barkal .
In fact, Sudan has more pyramids than all of Egypt—a testament to the grandeur of the Kushite civilisation . These tall, slender, graceful monuments bear witness to the lasting splendour of Kush .
Kushite art includes narrative tomb wall paintings and unique, eggshell-thin pottery with geometric patterns traded all over the Mediterranean . Stoic granite and bronze statues of gods and kings convey the religious beliefs of this ancient people .
The Question of Cush
The name “Kush” has been connected since at least the time of Josephus with the biblical character Cush, son of Ham (Genesis 10:6). Ham had four sons: Cush, Put, Canaan, and Mizraim (Egypt) . According to the Bible, Nimrod, a son of Cush, was the founder and king of Babylon, Erech, Akkad, and Calneh .
The Cushitic-speaking peoples, who are the ethnolinguistic groups speaking Cushitic languages natively, are today found primarily in the Horn of Africa, with minorities in Egypt, Sudan, Kenya, and Tanzania . Proto-Cushitic was spoken on the Ethiopian Highlands by 5000–4000 BC .
A Civilisation Worthy of Recognition
The Kingdom of Kush is not merely a footnote in the history of Africa—it is a testament to the power, ingenuity, and resilience of the peoples of the Nile Valley. As the American Journal of Archaeology notes in its review of The Nubian Pharaohs of Egypt, the term “Black Pharaohs” has sometimes been used to market exhibits, but the historical significance of Kush extends far beyond its interaction with Egypt . Sudanese colleagues and community members rightly resent the idea that the kings of ancient Sudan are only important because they ruled over Egypt . The Kingdom of Kush deserves to be remembered on its own terms.
Honouring the Voices That Speak for the People’s Will
By Meseret Daba Kene
There are moments in the life of a nation when silence is not an option. There are times when the weight of history, the suffering of generations, and the hope of the future demand that we speak—clearly, boldly, and without fear. And when someone rises to that occasion, we must recognize them, honour them, and stand with them.
A Voice That Cannot Be Silenced
In the ongoing struggle for justice and self-determination, some voices stand out not because they are loud, but because they are true. I am thinking of figures like Aadde Sa’aadaa Abdurahamaan and others in the Caffee Oromiyaa who have spoken with courage and conviction about the question of Finfinne and the will of the Oromo people.
They have stood at the forefront, speaking truth to power, expressing the dreams and aspirations of a people who have been marginalized, dispossessed, and silenced for generations. They have not wavered. They have not been intimidated. They have spoken with the clarity of those who know that the truth is on their side.
And for that, we are grateful.
“Yoo dubbadhu jettan kaa,” —when they chose to speak, they spoke not for themselves, but for the millions who have no voice, for the ancestors who sacrificed, and for the generations yet to come.
The Will of the People
What has been expressed by these brave individuals is not a personal opinion—it is the will of the people. It is the collective desire of a nation that has been denied its rightful place in history. It is the demand for justice, dignity, and recognition.
When they spoke about Finfinne, they spoke about the heart of Oromia—a city that was built on Oromo land, a city that holds the blood and bones of Oromo martyrs, a city that must be recognized as an integral part of Oromo identity.
They expressed the will of the people with such conviction that it left us in awe—not of their words, but of their courage. And we must not let that courage go unrecognized. We must not let that truth be silenced.
The Foundation of Unity
The unity of the Oromo people is not something to be taken for granted. It is built on the foundation of truth, justice, and mutual respect. When we stand together, we are unstoppable. When we speak with one voice, we cannot be ignored.
This is why the work of those who speak for the people is so important. They remind us that we are not alone. They remind us that we have a collective destiny. They remind us that our strength lies in our unity.
“Waan hundi gaarummaaf ta’e!” —everything that happens is for the greater good. Even the challenges we face, the struggles we endure, and the sacrifices we make are all part of a larger purpose: the liberation and prosperity of our people.
A Future of Peace and Prosperity
There is no doubt in my mind that the future of our people is bright. The road may be long and difficult, but the destination is certain. Peace, security, and prosperity will come to our people—not as a gift from others, but as a result of our own efforts, our own unity, and our own determination.
“Nagaan, tasgabbii fi badhaadhinni biyyaafi saba keenyaaf ni ta’a!” —peace, security, and prosperity will be ours.
This is not a naive hope. It is a conviction born of history, experience, and faith. It is a belief that justice will prevail, that truth will triumph, and that the will of the people cannot be defeated.
The Power of Gratitude
In the midst of struggle, it is easy to focus on the difficulties—the losses, the pain, the setbacks. But we must also remember to be grateful. Grateful for those who have stood up for us. Grateful for those who continue to fight. Grateful for the unity that sustains us.
“Hundi keessanu galatoomaa” —thank you all.
Thank you to the leaders who have spoken truth to power. Thank you to the activists who have kept the flame of resistance alive. Thank you to the ordinary citizens who have refused to give up hope. Thank you to the ancestors who paved the way.
A Final Reflection
The struggle for justice is not a sprint—it is a marathon. There will be setbacks. There will be disappointments. There will be moments of doubt. But we must never lose sight of the goal: a free, just, and prosperous Oromia.
Those who have spoken out, who have risked their freedom and their lives for the cause of our people, are our heroes. They are the pillars upon which our future will be built. They are the architects of our liberation.
Let us not forget them. Let us not forget their sacrifice. And let us not forget the truth they have spoken.
Injifannoon Ummata Oromoo!
Nagaan fi tasgabbii haa jabaattu!
Hundi keessanu galatoomaa!
This reflection is dedicated to Aadde Sa’aadaa Abdurahamaan and all those who have dared to speak the truth on behalf of the Oromo people. Your courage inspires us, and your sacrifice will never be forgotten.
As the golden hues of the Ethiopian spring—known as Birraa—begin to blanket the landscape, a profound spiritual and cultural awakening stirs across Oromia. This year, the 2018 Irreecha festival, celebrated on September 24th at Hora Finfinne and September 25th at Hora Arsadee-Bishooftuu, carries a particularly resonant theme: “Irreecha: Olka’iinsa Biyyaatiif” (Irreecha: For the Elevation of the Nation). Following a sacred itinerary, the Council of Oromo Gadaa Elders has announced the events will be observed consecutively, beginning with morning rituals.
This year’s Irreecha stands apart, marking a triumphant return to tradition after a long night of cultural suppression. The proclamation of the Oromo Cultural Renaissance, coinciding with the blessing of the Great Ethiopian Renaissance Dam (GERD), adds a layer of double joy and profound national significance. The very air hums with the promise of renewal.
The Soul of a Nation: Culture as Identity
Culture is the radiant mirror of a people’s soul. It is through their customs, rituals, and traditions that a community reveals its unique character to the world. For the Oromo people, one of the largest nations in the Horn of Africa, culture is not merely a collection of artifacts but the living fabric of daily existence.
The Oromo possess a rich cultural tapestry, interwoven with the rhythms of their environment. Their traditions—from the sacred union of marriage and the art of traditional attire to the intricate wisdom of the Gadaa system—all reflect a deep, symbiotic relationship with the land and the cosmos. Central to this worldview is a profound reverence for Waaqa (God), the Creator.
For centuries, Oromo life was guided by a seamless integration of work, social structure, governance, and spirituality. This harmony was, however, violently disrupted from the era of Emperor Menelik II through the oppressive Derg regime. The Oromo people endured systematic marginalization, their identity and cultural practices suppressed. Their language, customs, and even their names were targets of state-sanctioned denigration.
Yet, like the resilient birbirsaa plant that thrives after the rains, the Oromo spirit endured. The fall of the Derg in 1991 and the subsequent constitutional recognition of the Oromo language and culture heralded a new dawn. A people once forced into the shadows of history could now reclaim their heritage in the full light of day.
Waaqeffanna: The Oromo Spiritual Tradition
At the heart of Oromo identity lies Waaqeffanna, the indigenous belief system. The Oromo have been custodians of a monotheistic faith since time immemorial, believing in a single, omnipotent Waaqa who is the sole Creator of the universe.
Unlike other systems, Waaqeffanna does not worship idols or intermediary deities. It is a direct, personal connection between the worshipper and the Creator. The Oromo believe that Waaqa is the source of all life and power, and that this power manifests through the natural world. The rivers, mountains, trees, and lakes are not gods themselves but sacred creations through which Waaqa’s majesty is revealed.
This philosophy is elegantly expressed through Irreecha, the ultimate act of thanksgiving and spiritual communion. The elders teach that Irreecha is simply “giving thanks to the one God.” It is the pinnacle of Oromo religious and cultural expression, a testament to the enduring faith of a people in the face of adversity.
The Seasons of Life: Why Irreecha is Celebrated
To understand Irreecha, one must understand the Oromo calendar and the life-giving cycle of the seasons. Following the long, harsh rains of the Ganna (winter) season, the landscape transforms. Mighty rivers swell, roads turn to impassable mud, and communities are often separated. Nature, in its raw power, hibernates.
Then comes Birraa, the spring season. The rains recede. The sky clears to a brilliant blue. The mud dries, opening pathways. The once-dormant earth erupts in a spectacular bloom of yellow, white, and purple flowers. The oyiruu (crops) transform from green foliage to golden, life-sustaining grain. This is the season of hope, rebirth, and abundance.
It is in this moment of transition, from the darkness of winter to the light of spring, that the Oromo offer Irreecha. It is a heartfelt “thank you” to Waaqa for guiding them through the difficult months and for bestowing the first fruits of the harvest. It is a powerful acknowledgment of the divine order that governs existence.
“Baga Booqa Birraa geessan!” — “Welcome, the freshness of spring!” is the joyful greeting of the season.
Two Hallowed Places: Irreecha Tulluu and Irreecha Malkaa
The Irreecha rituals are held in two distinct settings, each reflecting a different phase of the spiritual and agricultural cycle.
Irreecha Tulluu (Irreecha of the Mountain)
As the dry season (Bona) takes hold, the land becomes parched, and water sources dwindle. The elderly of the community, acting on ancient knowledge, would gather at a designated highland—a Tulluu—believed to be closer to the divine. Here, they would raise their hands to the sky, beseeching Waaqa for rain. Their prayers, steeped in the wisdom of the Cushitic cosmological tradition, seek to restore the balance of nature and ensure the renewal of life.
Irreecha Malkaa (Irreecha of the River)
This is the main event. Held at the outset of Birraa around mid-September, Irreecha Malkaa is a vibrant, joyous, and public festival. The Oromo gather at the banks of rivers, lakes, or springs—places where the life-giving water is most tangible.
For this occasion, the community dresses in their finest traditional attire. The men wear colorful Wandaboo (shoulder cloths) and carry traditional weapons or staffs, while the women don elegant, flowing gowns and adorn themselves with intricate hairstyles and beaded jewelry, known as Calallee. The youth, particularly the Kormoomsaa (young warriors), move through the crowd, sprinkling people with fresh water, a gesture of cleansing and blessing.
At the appointed time, the Abbaa Gadaa (the Gadaa leader) and elders lead the procession. They carry the sacred Bokkuu (staff of office), Margaa (leaves of peace), and Callacha (ceremonial container). Chanting the sacred mantra “Maareewoo, Maareewoo!”—a powerful invocation of the divine—the throng moves toward the water’s edge.
Water is dipped from the river and touched to the forehead. This act signifies purification and a prayer for longevity and prosperity. The air fills with the sound of devotional songs and prayers.
“Obiin, kunni, malkaa nu gaha, ya Waaqa, nu eebbisi!” (Leader, take us to the river, O God, bless us!)
Irreecha Finfinne and Bishooftuu: The Heartbeat of the Festival
While Irreecha is celebrated across Oromia, the largest and most significant gatherings take place in two locations.
Hora Finfinne (Lake Finfinne), in the heart of the capital, is a site of profound historical significance. For decades, under oppressive regimes, public celebrations were banned. Holding Irreecha in Finfinne is a powerful act of reclaiming space and identity.
Hora Arsadee-Bishooftuu in the city of Bishooftuu is another major center. This location is famed for its beautiful, natural landscape. The specific gathering spot is near a sacred body of water believed to be a site of ancient Oromo worship. The historical figure Harsadi, of the Liiban clan, is associated with this lake.
In recent years, the scale of these gatherings has been staggering. It is estimated that over four million people attend the main Irreecha in Bishooftuu, making it one of the largest annual gatherings of people on the African continent. International media, including the BBC, Al Jazeera, and CNN, have taken note, broadcasting the awe-inspiring images of hundreds of thousands of people dressed in a vibrant sea of colors, moving with purpose and joy.
The day is a total immersion in culture and community. After the prayers and rituals, families and friends return home to share a meal of traditional dishes and freshly brewed Bunaa (coffee). The atmosphere is one of profound peace and unity.
A Culture Reborn
This year’s Irreecha is more than a religious ceremony; it is a powerful statement of cultural resilience. The revival of Irreecha after years of suppression represents a people reconnecting with their spiritual roots, reclaiming their heritage, and looking towards the future with hope.
The Oromo are announcing to the world that their culture, with its deep-rooted values of democracy, community, and spirituality, is not a relic of the past but a vibrant force for the present and future. Irreecha stands as a testament to the enduring spirit of a nation that has overcome immense challenges and continues to celebrate life, faith, and unity with unparalleled passion and dignity.
Deebi’uu: As the sun sets on the banks of Hora Arsadee, the echoes of “Maareewoo” fade into the cool evening air. The Oromo people have once again fulfilled their covenant of thanksgiving, carrying in their hearts the promise of a bright and prosperous future.
Advocacy for Oromia was established in 2010 with the purpose of enabling and empowering Oromo people by providing accurate and timely information that will help to make better choices to create the kind of future in which they wish to live.
It also provides information focus on the major issues facing us in the 21st century and it is going to try and bring a balanced approach with factual information that is positive and solution based.
The website has been in operation for the last nine years with the mission of promoting and advancing causes of Oromo people through advocacy, community education, information service, capacity building, awareness raising and promotion.
The website is also the official site of Advocacy for Oromia Association in Victoria Australia Inc., a non-profit organisation, registered under the Associations Incorporation Reform Act 2012 in Victoria as April 2014.
Our team already had considerable community development experience and expertise. Our various projects helped to develop our confidence and the capacity of our agency. Our team used every gained knowledge, skills and experiences as an opportunity to design and develop new approaches, to documenting progress, supporting positive employment outcomes, liaising with community stakeholders, and conduct evaluation.
Advocacy for Oromia is devoted to establishing Advocacy for Oromia organisation to close the gaps where we can stand for people who are disadvantaged and speaking out on their behalf in a way that represents the best interests of them. We are committed to supporting positive settlement and employment outcomes for Victoria’s Oromo community.
Advocacy for Oromia Office
Addresses:
39 Clow St,
Dandenong VIC 3175
=====================
247-251 Flinders Lane
Melbourne VIC 3000
Activities Address
Springvale Neighbourhood House Inc
Address: 46-50 Queens Ave, Springvale VIC 3171
Postal Address:
P. O. Box 150
Noble Park, Vic 3174
With your support, we can continue to help community build a better future.
Advocacy for Oromia Mental Health Program
The aim of the program is to improving the mental health and well-being of Oromo community in Victoria. It aims to assist those experiencing, mental ill-health, their families and carers of all ages within this community to address the social determinants of mental health for Oromo community. It helps:
Identify and build protective factors,
Reduce stigma and discrimination
Build capacity for self-determination
Better understand mental wellbeing, mental ill-health and the impacts of trauma
The goal of the project is to increase mental health literacy of Oromo community that aims:
To assist people with mental health issues
To increase the capacity of mental health worker
To better understand mental wellbeing
To provide mental health education and information
To address the social and cultural causes of mental health issues
Advocacy for Oromia will organise information session, women performance, radio programs, culturally adopted conversations on Oromo Coffee Drinking ceremony, providing training for mental health guides and forum and producing educational materials on the selected groups and geographical area.
Human Rights Education Program
The Human Rights Education Program is a community based human rights program designed to develop an understanding of everyone’s common responsibility to make human rights a reality in each community.
Human rights can only be achieved through an informed and continued demand by people for their protection. Human rights education promotes values, beliefs and attitudes that encourage all individuals to uphold their own rights and those of others.
The aim of the program is to build an understanding and appreciation for human rights through learning about rights and learning through rights. We aimed at building a universal culture of human rights. Thus, we aimed:
To build an understanding and appreciation for human rights through learning about rights and learning through rights.
To build capacities and sharing good practice in the area of human rights education and training
To develop human rights education and training materials and resources
The goal of the project is to increase human rights literacy of Oromo community that aims:
To better understand human rights
To increase the capacity of human rights worker
To analyse situations in human rights terms
To provide human rights education and information
To develop solidarity
To strategize and implement appropriate responses to injustice.
The ultimate goal of education for human rights is empowerment, giving people the knowledge and skills to take control of their own lives and the decisions that affect them.
Human rights education constitutes an essential contribution to the long-term prevention of human rights abuses and represents an important investment in the endeavour to achieve a just society in which all human rights of all persons are valued and respected.
Advocacy for Oromia will organise information session, performance, radio programs, culturally adopted conversations on Oromo Coffee Drinking ceremony, providing training for Human Rights guides and forum and producing educational materials on the selected groups and geographical area.
Community Safety Program
The program aims to strengthen existing collaborations and identify opportunities for the development of partnerships aimed at community safety and crime prevention activities. This approach seeks to improve the individual and collective quality of life by addressing concerns regarding the wider physical and social environment. Importantly, community safety means addressing fear of crime and perceptions of safety as without this any actions to address the occurrence of crime and anti-social behaviour are of less value.
Advocacy for Oromia 