Category Archives: Grief Support
Irreechaa: A Billion Hearts, One Festival of Light
Across continents and generations, the Oromo nation celebrates the victory of light over darkness — a festival that unites, sustains, and inspires
(MELBOURNE, AUSTRALIA, 27 September 2026) — This week, more than a billion people around the world are celebrating Irreechaa, the cultural festival celebrating the victory of light over darkness. It’s an important time for the Oromo nation. Across states, regions and cities, it fostered unity, sustainability, and joy, illuminating paths to prosperity and peace.
From the sacred shores of Hora Arsadi in Bishoftu to the riverbanks of the Awash, from the bustling streets of Addis Ababa to the quiet parks of Melbourne, Minneapolis, and London, the sounds of shaggooyyee and the colors of calanchi have once again filled the air. Irreechaa has returned — and with it, a message that transcends borders, generations, and circumstances.
A Festival Rooted in Gratitude
At its heart, Irreechaa is a thanksgiving. It marks the end of the rainy season and the beginning of the harvest, a moment when the Oromo people gather at the water’s edge to offer thanks to Waaqa (God) for the gift of life, fertility, and renewal. The festival is celebrated twice a year: Irreechaa Hiyyessa (the small Irreechaa) and Irreechaa Guddaa (the great Irreechaa), with the latter drawing millions to sacred sites across Oromia and beyond.
But Irreechaa is more than a ritual. It is a philosophy. The triumph of light over darkness is not merely a seasonal metaphor — it is a declaration of hope. It reminds us that even after the longest night, the sun rises. Even after the heaviest rain, the land blooms. Even in the face of adversity, a people united by faith and tradition can find their way forward.
Unity Across Divides
This year’s celebrations carried particular weight. In a world often divided by politics, religion, and geography, Irreechaa stood as a powerful counter-narrative. In cities across Ethiopia and the diaspora, people of all ages, backgrounds, and walks of life gathered side by side. Elders passed down blessings. Mothers sang songs of gratitude. Children danced in celebration. And for a moment, the divisions that so often define modern life seemed to dissolve.
In Melbourne, where the Oromo community has grown into a vibrant and organized presence, Irreechaa was celebrated with the same reverence as it is in the homeland. Families dressed in traditional wandaboo and uffannaa aadaa, exchanged greetings of “Happy Irreechaa!” and shared meals that tasted of home. The event was a testament to the resilience of a people who, even thousands of miles from their ancestral land, refuse to let their culture fade.
Sustainability: A Legacy of Respect for the Earth
Irreechaa is also a reminder of humanity’s relationship with nature. The festival is intrinsically tied to the land, the rivers, and the changing seasons. It teaches that gratitude must be accompanied by stewardship — that the earth is not ours to exploit but to protect.
In an era of climate crisis, this message could not be more urgent. The Oromo people’s reverence for water, land, and life offers a model of sustainability that the world would do well to heed. Irreechaa is not just a celebration of what we have received; it is a commitment to preserve it for those who come after us.
Joy as Resistance
Perhaps most powerfully, Irreechaa is a celebration of joy. In a world that often demands we focus on what divides us, the festival insists on what unites us. It is a reminder that joy is not frivolous — it is revolutionary. To celebrate in the face of hardship is to declare that hardship will not have the final word.
The images emerging from this year’s celebrations tell that story. A grandmother teaching her granddaughter the steps of a traditional dance. A young man helping an elder across the river. A group of friends laughing as they share a meal under the open sky. These are the moments that define Irreechaa. These are the memories that will be passed down.
Illuminating Paths to Prosperity and Peace
As the celebrations draw to a close, the message of Irreechaa lingers. Light has triumphed over darkness. Gratitude has triumphed over despair. Unity has triumphed over division.
For the Oromo nation, Irreechaa is not just a festival — it is a compass. It points toward a future built on peace, prosperity, and mutual respect. It reminds us that the path forward is illuminated not by the brightness of any single star, but by the collective light of a people who refuse to be extinguished.
And as the sun rises on another year, that light shines on — in Bishoftu, in Melbourne, in Minneapolis, and in every corner of the world where the Oromo spirit lives.
Baga Irreechaa Nagayaan Geessan! Baga Bara Haaraa Geessan!
May the light of Irreechaa guide us all toward a year of peace, unity, and abundance.
Irreechaa: A Living Memory Across Generations
“Irreechaa waggaatti naanna’e dhufa; ayyaana kana irratti yaadannoo barayyuu jiraatu dhalootaaf kahanii darbuu waanti fakkaatu hin jiru.”
Irreechaa returns year after year; there is nothing that seems to pass beyond the reach of generations when the memory of this festival lives on and is preserved.
This profound truth captures the essence of Irreechaa — a festival that refuses to be confined to a single moment in time. It is a celebration that travels with its people, crossing rivers, mountains, and oceans, carrying with it the sacred duty of remembrance.
A Festival That Travels With Its People
Irreechaa is more than a thanksgiving ceremony. It is a living testament to the resilience, faith, and unity of the Oromo people. Celebrated at the banks of rivers and lakes, it marks the transition from the rainy season to the harvest, a moment of gratitude to Waaqa (God) for the blessings of life, fertility, and community.
But when Irreechaa travels — as it has with the Oromo diaspora to cities like Melbourne — it does not lose its meaning. Instead, it multiplies. Each celebration in a new land becomes a bridge between the homeland and the heart, between ancestors and descendants, between memory and hope.
Melbourne: A New Chapter in an Ancient Story
The Irreechaa celebrations in Melbourne are a vivid reminder that distance does not diminish devotion. Under the open sky of a foreign land, Oromo families gather in their traditional attire, sing songs of praise, and perform the sacred rituals that have been passed down for centuries. The colors of the calanchi and the rhythm of the shaggooyyee echo the same spirit that fills the banks of the Hora Arsadi and the Awash River.
These gatherings are not merely cultural events; they are acts of survival. They are declarations that no matter where life takes a people, their identity remains rooted in their traditions.
The Power of Shared Memories
“Suuraalee Irreechaa Melbourne kana waliif qooduunis yaadannoo keenyatti lubbuu haa horru!”
Sharing the photos of this Irreechaa in Melbourne breathes life into our memory!
In the age of digital connection, every photograph, every video, every shared post becomes a vessel of memory. When we share these images, we are not simply documenting an event — we are breathing life into our collective story. We are telling the next generation: This is who we are. This is where we come from. This is what we carry with us.
For those who could not attend, these shared moments become a lifeline. For those who were present, they become anchors of joy. For those yet to be born, they become a legacy.
A Call to Keep the Flame Alive
We extend our deepest gratitude to Yadeta Lemu, Kasahun Soboka, Aliye Geleto, Dhabessa Wakjira, and Yadesa Bedhasa for their dedication in capturing and sharing the spirit of Irreechaa Melbourne. Their efforts ensure that the memory of this celebration does not fade with time but grows stronger with each passing year.
Their work reminds us that preserving culture is not a passive act. It requires effort, commitment, and love. It requires people who understand that when we share our traditions, we are not just looking back — we are building forward.
Conclusion: Irreechaa as a Bridge
Irreechaa is a bridge. It spans the distance between generations, between homelands, between hearts. It teaches us that as long as we remember, we are never truly far from home. As long as we celebrate, we are never truly alone.
So let us continue to share. Let us continue to remember. Let us continue to breathe life into our memories — for in doing so, we ensure that Irreechaa will indeed return, year after year, carrying our stories to generations yet to come.
Irreechaa fi yaadannoo keenya — dhalootaaf kahanii darbuu hin danda’u!
Irreechaa and our memory — they cannot pass beyond the reach of generations!
Oromia Restructures: Six New Administrative Clusters and Their Administrators
Ethiopia’s largest federal state moves to a clustered governance model, appointing six vice presidents to oversee regional zones
(ONA, Finfinne — Oromia)– Ethiopia’s largest and most populous federal state, is undergoing a significant administrative restructuring. Under a newly approved arrangement, the state will be organized into six administrative “clusters,” each led by a vice president responsible for coordinating the zones within their region.
The plan was approved during the first session of the Oromia Regional Council (Caffee Oromia) held in Adama. Governor Shimelis Abdisa was successfully reelected, and he subsequently nominated six vice presidents, all of whom were confirmed by the council.
The Six Clusters and Their Administrators
According to the approved plan, Oromia will be divided into the following six administrative regions:
1. East Oromia (2 Zones) — Administrator Ato Abdurahman Abdela
Oversees West Hararghe and East Hararghe. These zones are located in eastern Oromia, bordering the Somali Region and the Harari region.
2. Southeast Oromia (4 Zones) — Administrator Ato Ahmed Idris
Oversees Arsi, Bale, West Arsi, and East Bale. This cluster spans the Rift Valley area and includes important ecological resources such as Bale Mountains National Park.
3. South Oromia (4 Zones) — Administrator Ato Ahmed Haji
Oversees Guji, West Guji, Borena, and East Borena. These areas border Kenya and are primarily characterized by pastoralism and cross-border trade.
4. West Oromia (4 Zones) — Administrator Ato Melaku Melaku
Oversees East Wollega, West Wollega, Kellem Wollega, and Horro Guduru Wollega. This region is one of Ethiopia’s important coffee-producing areas.
5. Southwest Oromia (3 Zones) — Administrator Dr. Reshad Kemal
Oversees Iluababor, Buno Bedele, and Jimma. Jimma is known as Ethiopia’s coffee capital, and the region is rich in agricultural and forestry resources.
6. Central Oromia (4 Zones) — Administrator Dr. Mengistu Bekele
Oversees East Shewa, North Shewa, Southwest Shewa, and West Shewa. This cluster surrounds the capital, Addis Ababa, and includes important cities such as Adama.
Background and Controversy
This administrative restructuring comes at a time of profound change in Ethiopia’s political landscape. Reports suggest that the ruling Prosperity Party is considering a broader “clusterization” reform of the federal system nationwide, and Oromia’s six-cluster plan may be part of that larger blueprint.
Supporters argue that dividing a vast administrative region into smaller management units can bring government closer to the people, improve administrative efficiency, and enhance public service delivery. Oromia covers an area of 353,600 square kilometers with a population of over 27 million, and single-tier management indeed faces enormous challenges.
However, criticism is equally strong. Some analysts suggest the restructuring may carry political motives — weakening Oromia’s cohesion and negotiating power as a single political entity by dividing it. Some commentators have described it as “a systematic weakening of Oromo political power.”
Human rights observers also worry that pushing through such a major administrative reform while security conditions in parts of Oromia remain unstable could exacerbate tensions at the local level.
What Comes Next
With the six vice presidents now in place, they are expected to begin forming coordination bodies for each cluster. However, the specific division of powers, financial arrangements, and relationships with existing zonal administrative units remain to be clarified.
In his address to the council, Governor Shimelis stated that the new term would “consolidate development gains and advance reforms,” but did not elaborate on the controversial aspects of the administrative reorganization.
For Oromia — a central player in Ethiopia’s political landscape — this quiet administrative revolution may have implications far beyond a single list of appointments.
Irreechaa: Its Significance in the Context of Other Religions
“Irreechaa is a Day of Thanksgiving!” — Why This Concept Embraces All Faiths
A study by Dr. Yoseph Mulugeta Baba (2024) examines the Irreechaa festival within the context of other religions and finds a central concept that cannot be logically wrong and carries a positive meaning. That concept is simply this: “Irreechaa is a Day of Thanksgiving.”
According to the paper, this concept carries the following meaning:
“Irreechaa is a day of thanksgiving where the gifts of the Creator are returned to the Creator in gratitude. Every individual who participates in the Irreechaa festival holds fresh green grass in both hands and gives thanks to their Creator. Fresh green grass is a symbol of peace and prosperity. Above all, they gather together to thank their great and holy Creator who saved them from the winter’s ice, heavy winds, floods, and storms. They also pray to their God to bless the harvest and the crops. Therefore, the Irreechaa festival is a tribute given to God who brought them from darkness to light.”
“Whom Are We Thanking?” — The Oromo Worldview’s Answer
A related question arises: “Whom are we thanking?” To answer this question correctly and unambiguously, we must clearly set out what the indigenous Oromo ontology (Oromo Ontology) teaches about the Creator, or Waaqa.
The indigenous Oromo understanding defines Waaqa with care, and its definition is as follows:
“Waaqa is the Creator of all things. Waaqa is omniscient, omnipresent, eternal, absolute, and infinite. Waaqa is absolutely one.”
Relationship with Christianity and Islam
Within this definition, there is no concept that directly contradicts the teachings of either Christianity or Islam regarding the Creator. Why?
The famous Catholic philosopher and theologian St. Thomas Aquinas, in his magnificent work Summa Theologica, correctly observes:
“That there exists one truth which every human being calls ‘God’ — the beginning and end of all creatures — the human creature can comprehend in many ways!”
This is why the Bible, when translated into different languages, does not give a new name to the Creator. A name already known in the indigenous religion and capable of correctly expressing the attributes of the Creator listed above is directly adopted. For example: Magano, Waa, Yeri, Waaqayo, Egziabher, Jowok, and so on.
Where Does the Difference Lie?
Therefore, the difference lies not in the attributes of God, but in the canon, tradition, and rules that each religion follows and teaches. The source of this difference may be historical or related to our use of language in theological interpretation.
As St. Thomas Aquinas says:
“Regarding God, what we can comprehend is not what He is, but what He is not, and what He resembles in comparison with other creatures.”
This is called the problem of religious language. God is above all creatures. Therefore, our human thought must adjust its limited, image-bound, and imperfect language about God so that it does not distort the identity of God — which has no expression, which cannot be fully known, which is invisible and intangible. The words we use will always fall short of expressing the mystery of God!
“Guracha” — The Name of Waaqa and Its Meaning
For example, in the Oromo indigenous religion, the word Waaqa, whether written or spoken, is accompanied by the adjective “Guracha.” Its literal translation is “black,” and in Oromo ontology, blackness is not only a symbol of supremacy but also expresses the originality of Waaqa. Blackness is a concept that expresses that the essence of Waaqa is an absolutely perfect mystery that cannot be reached by the human mind.
Irreechaa and the Universal Knowledge of the Creator
Therefore, when we celebrate the Irreechaa festival, we do so in a manner that takes into account the attributes of God. Since such knowledge of the Creator is universal, a follower of any religion can celebrate it with joy and in a true spirit, giving it a positive meaning.
The American Example: Thanksgiving Day
Above all, we must avoid actions that undermine the unity of a people under the guise of religion without properly understanding religious studies.
America is a country with a population of 340 million and five of the world’s major religions. When the people celebrate “Thanksgiving Day” every year, they have never once entered into a hair-splitting question or argument about “Whom are they thanking?”
The Human Being Is a Spiritual Creature
In the world in general, and in Ethiopia in particular, let us take the following ontological characteristics of human existence as an example to show that there is confusion regarding religious studies.
The human being is a spiritual being. Two faculties are given to human beings alone among all creatures, and other creatures intrinsically do not possess them at all: intellect and free will.
The human race knows and chooses to follow natural law because by nature it has the capacity to know universal truth and morality. For example, a Christian or a Muslim is able to know the natural law “Do not steal!” not because the commandment is written in the Bible or the Holy Quran, or because it exists in their faith’s teachings, but because the human being by nature and calling has the capacity and power to know this natural law.
Cultural Values Are Products of the Intellect
Cultural values are products of the human intellect. The intellect was created by God. God created the intellect for the primary purpose that we might investigate and understand the world. It must be emphasized that the cultural values that human beings have established since ancient times have their source in this faculty and tool of thought — the intellect — granted by the Creator. In human history, every society was able to establish its own culture and indigenous religion because of the intellect and free will given by God.
Human Limitation and the Need for Careful Interpretation
However, because the human being is limited by space and time, their knowledge is limited. The human intellect cannot reach absolute knowledge. The human being is a historical being. We are all products of history and geography!
Therefore, no society in human history has ever possessed absolutely perfect and error-free cultural values. This is why cultural values or indigenous religions must receive a careful interpretation (hermeneutics) that gives correct meaning within the context of time and place.
This article is based on the study by Dr. Yoseph Mulugeta Baba (2024).
“A Generation Like This Is Hope for Oromo! A Promise for Oromia!”
By Dhabessa Wakjira
There is a saying among the Oromo people that captures something profound about the relationship between a community and its youth: “Dhaloota akkanaatu, Oromoof abdiidha! Oromiyaaf wabiidha!” — “A generation like this is hope for Oromo! A promise for Oromia!”
It is more than a slogan. It is a declaration of faith in the future, spoken by elders who have witnessed both the pain of suppression and the resilience of a people who refused to disappear. It is a recognition that the young people rising today — educated, conscious, connected, and proud — carry within them the seeds of everything the Oromo struggle has long been working toward.
The Weight of History, The Light of Tomorrow
The Oromo people have endured centuries of marginalization, land dispossession, cultural suppression, and political exclusion. Through the imperial era, the Derg regime, and subsequent administrations, the flame of Oromummaa was kept alive in the hearts of the people — in the songs sung at Irreechaa, in the wisdom passed down through the Gadaa system, in the quiet defiance of families who spoke their language at home when the world outside forbade it.
That flame did not survive by accident. It survived because generation after generation refused to let it die.
Today, a new generation stands at the threshold. They are the children and grandchildren of those who carried the flame. But they are also something new: they are the first generation in modern Oromo history with broad access to education, to global networks, to digital platforms that amplify their voices beyond any border. They are the generation that can look back at history with clear eyes and forward to the future with determined hearts.
When elders say “Dhaloota akkanaatu, Oromoof abdii dha,” they are acknowledging this. They are saying: We endured so that you could rise. And you are rising.
What Makes This Generation Different?
Every generation believes it is special. But there are concrete reasons why this moment in Oromo history feels different — why the phrase “Oromiyaaf wabiidha” carries such weight.
They are educated. Oromo youth are pursuing higher education in unprecedented numbers — in Ethiopia and across the diaspora. They are becoming doctors, engineers, lawyers, teachers, social workers, journalists, and leaders. Knowledge, once denied to their ancestors, is now their weapon and their tool.
They are connected. Social media has given Oromo youth a global platform. They organize, they inform, they advocate, and they build solidarity across continents. A student in Melbourne can exchange ideas with a student in Addis Ababa in real time. The isolation that once silenced Oromo voices has been shattered.
They are proud. Unlike previous generations who were sometimes forced to hide their identity to survive, this generation wears Oromummaa openly. They sing in Afaan Oromoo. They celebrate Irreechaa with millions. They carry the yellow daisies not as a secret symbol but as a public declaration of who they are.
They are global and local at once. They understand the world beyond Oromia — human rights, international law, digital advocacy, multiculturalism — while remaining deeply rooted in Oromo values of community, respect for elders, and connection to land and Waaqa.
They are bridge-builders. This generation navigates multiple worlds: tradition and modernity, Oromia and the diaspora, local struggles and global movements. They are learning to carry their heritage into new contexts without losing its essence.
Hope Is Not Passive
It is important to be clear: “Dhaloota akkanaatu, Oromoof abdii dha” is not a statement of complacency. It is not a declaration that the future will simply take care of itself because the youth are impressive.
Hope, in the Oromo understanding, is active. It is the hope of the farmer who plants seeds and tends them. It is the hope of the marcher who walks toward the water carrying fresh grass. It is the hope that requires discipline, sacrifice, and unity.
For this generation to truly be the hope of Oromo, it must:
- Learn — from elders, from history, from education, and from one another.
- Preserve — the language, the traditions, the Gadaa wisdom, the sacred rituals of Irreechaa.
- Build — institutions, networks, and platforms that serve the community.
- Unite — across regions, across diaspora communities, across generations.
- Stay rooted — in Oromo values of respect, community, and connection to Waaqa and the land.
A Promise to Oromia
“Oromiyaaf wabiidha” — a promise for Oromia.
A promise is not a guarantee. It is a commitment. It is a covenant between a generation and the land that birthed it. It says: We will not forget where we came from. We will not squander what our ancestors sacrificed for. We will not let the flame go out.
This generation carries the dreams of every Oromo who came before — the farmer who lost his land, the mother who sang lullabies in a language she was told to abandon, the student who was punished for speaking the truth, the elder who kept the traditions alive in secret.
They also carry the hopes of every Oromo yet to be born — children who will one day ask, What did you do when it was your turn?
The answer being written today, by this generation, is this: We rose. We learned. We built. We stayed united. We honored those who came before us, and we prepared the way for those who will come after.
The Question That Remains
When elders look at the youth of today and say “Dhaloota akkanaatu, Oromoof abdiidha! Oromiyaaf wabiidha!”, they are offering both a blessing and a challenge.
The blessing is this: You are enough. You are capable. You are the ones we have been waiting for.
The challenge is this: Now prove it. Not with words alone, but with action. Not for a moment, but for a lifetime.
Every generation is given a choice. This generation — educated, connected, conscious, and proud — has been given the opportunity to be the generation that turns centuries of struggle into a future of dignity, justice, and flourishing for all Oromo people.
That is the hope.
That is the promise.
Dhaloota akkanaatu, Oromoof abdii dha! Oromiyaaf wabii dha!
Why is Irreechaa celebrated in Australia?
Irreechaa is celebrated in Australia because it serves as an essential cultural anchor and a vital tool for preserving Oromo identity for the diaspora community. For Oromos living far from their homeland, the festival bridges the physical distance, allowing them to maintain a profound connection to their heritage, land, and community.
🌏 Maintaining Connection to Homeland
For the Oromo diaspora in Australia, Irreechaa is not merely a tradition but a spiritual and cultural lifeline. As community members explain, the festival creates a “cultural ambiance that connects the people to Oromo land and the creator, Waaqa”. It serves as a powerful bridge, reinforcing the bond between those living abroad and their ancestral roots, ensuring that their connection to Oromia remains strong despite the geographical separation.
🎶 Preserving Identity Across Generations
The celebration plays a critical role in fostering Oromummaa (Oromo identity) in a new environment. By organizing these events, the community ensures that younger generations born or raised in Australia can learn about and embrace their heritage. The festival includes traditional blessings by elders, cultural performances like the Siiqqee and Gumii dances, and communal meals, all of which educate and immerse participants in Oromo traditions. This active practice is vital for intergenerational learning and instills a sense of pride in Oromo culture among the youth.
🤝 Building Community and Belonging
Irreechaa provides a crucial opportunity for the Oromo diaspora to unite and strengthen their communal bonds. In cities like Melbourne, the celebration brings together families and individuals to share in a collective expression of gratitude, peace, and solidarity. The festival has been held annually in Australia since 2009, growing steadily in participation. It serves as a platform to build a sense of belonging and mutual support within the community, creating a home away from home.
🌉 Bridging Cultures
The celebration also acts as a cultural bridge to the wider Australian society. Many Irreechaa events invite local government officials, multicultural organizations, and curious residents, encouraging mutual respect and intercultural exchange. By sharing their traditions openly, the Oromo community not only sustains its own cultural practices but also contributes to the vibrant multicultural fabric of Australia.
In essence, Irreechaa in Australia is a dynamic and necessary adaptation of a sacred tradition. It allows the Oromo diaspora to give thanks, celebrate their shared history, and ensure their culture continues to thrive and be recognized for generations to come.
A Heartfelt Thank You: Family Finds Strength in Community’s Love as Ruphael’s Tombstone Is Unveiled
In a deeply moving tribute to a life cherished and never forgotten, a grieving family marked a significant milestone this week — the completion and inauguration of the tombstone for their beloved Ruphael.
In an emotional message shared with family, friends, and community members, the family expressed their deepest and most sincere gratitude to everyone who stood by them throughout what they described as a painful journey.
“Today marks a significant milestone as we successfully completed and held the final inauguration and unveiling of the tombstone for our beloved Ruphael,” the family said.
A Community That Carried Them Through Darkness
To their communities, the family extended profound thanks for unwavering financial, emotional, and physical contributions. The message painted a picture of a community that refused to let one of its own grieve alone — standing together from the very first day of mourning to the final act of remembrance.
“Your collective generosity, love, and solidarity from the very beginning of the funeral until the completion of the tombstone have carried us through our darkest days,” they wrote.
The statement underscored how the support of an entire community — sustained over months of grief and healing — transformed an unbearable loss into a shared burden, lightened by collective compassion and unwavering presence.
The Comfort of Presence and Shared Memory
To all who attended the final inauguration and unveiling ceremony, the family offered their gratitude from the bottom of their hearts. Their words captured the profound comfort that comes not from grand gestures, but from simple presence.
“Your presence brought us comfort, strength, and a shared space to honor Ruphael’s cherished memory,” the family said. “Knowing that we do not walk this path alone, and seeing how deeply Ruphael was loved by all of you, means more to us than words can ever express.”
The ceremony became more than a formal conclusion to mourning — it was a collective affirmation that Ruphael’s memory lives on in the hearts of all who knew and loved them.
A Blessing Returned for Kindness Shown
The family closed their message with a blessing for all who showed kindness and compassion: “May God bless you and your families abundantly for your kindness and compassion.”
The unveiling marked not only the completion of a tombstone but the enduring bond between a family and the community that walked beside them every step of the way — a powerful testament to the strength found in solidarity, and to the truth that grief shared is grief diminished.
In their darkest days, this family discovered what so many communities strive to embody: that no one should have to carry loss alone, and that love — expressed through presence, generosity, and collective memory — endures far beyond the grave.
Dandenong Harmony Square: Oromo Community Honors Ilfinash Qanno with Love and Reverence
DANDENONG, Victoria — At 5 PM on September 12, 2026, Dandenong Harmony Square became the emotional heart of Melbourne’s Oromo diaspora. The Oromo Community in Melbourne Australia convened a solemn and deeply affectionate commemorative gathering to mourn the passing of legendary artist and freedom fighter Ilfinash Qanno, who died in Finfinnee on September 6. Hundreds of community members and friends assembled to express their profound respect and enduring remembrance for the woman known as “the voice of resistance.”
Grief Transformed into Celebration
From the outset, the commemoration was invested with a meaning that transcended mere mourning. In the days leading up to the event, Oromo advocacy groups in Melbourne called upon the community to transform sorrow into a celebration of Ilfinash’s life. “What she left us is not despair, but a radiant legacy,” the organizers wrote in a statement. “We must draw strength from her and from the spirit of those who came before us, and renew our commitment to the cause she defended throughout her life.”
That spirit permeated the entire gathering at Harmony Square. Participants wove together song, recitation, and remembrance to sketch the portrait of a woman who belonged not only to the stage but to the deepest conscience of a people. As the Oromo community in Minnesota expressed in its own condolence message, Ilfinash “dedicated her extraordinary talents throughout her life to expressing Oromo identity, history, language, aspiration, and resilience — often at tremendous personal cost.”
From Nekemte to Finfinnee: A Voice That Would Not Be Silenced
Ilfinash Qanno was born in 1962 in Nekemte, Oromia, and later moved to Finfinne. Her artistic career began amid the cultural revival of the Oromo renaissance, but it quickly became inseparable from political awakening. In 1976, at a historic cultural performance in Finfinnee, she electrified the audience with a single line: “Qawwee malee maaltu bilisa nu baasa?” — “Without a gun, what will set us free?” From that moment, she bound her destiny irrevocably to the Oromo liberation struggle.
Her music was never merely entertainment. In an era when Afaan Oromo expression and Oromo identity were brutally suppressed, her songs became vessels of memory, defiance, and collective aspiration. She drew on Oromo oral traditions, proverbs, and geerarsa — the traditional praise poetry of Oromo warriors — fusing cultural roots with political consciousness in songs such as “WBO Koo Maaloo Ree,” “Yaa Lammii Koo,” and “Geerarsa.”
The price was devastating. She was imprisoned multiple times under the Derg regime and subsequent governments. According to Oromo human rights documentation and accounts from fellow prisoners, she endured extraordinarily brutal treatment in detention — including having her head forcibly shaved with broken glass. This violence was not merely physical torture; it was a calculated assault on a woman who stood through her voice. Yet as she later reflected, her physical frailty could not simply be attributed to age — the prison gates had opened, but the imprisonment never truly left her body.
She Opened the Road for Oromo Women
Ilfinash’s significance extends far beyond the label of “protest singer.” The Oromo community in Melbourne emphasized in its tribute her role as a pioneer of Oromo women in public life: in an era when restrictive expectations severely constrained women’s participation in public affairs, she challenged both political oppression and social convention, carving out space for those who would follow. “Her courage created possibilities for generations of Oromo artists and women,” the organization wrote.
This dimension was invoked repeatedly at the Harmony Square gathering. For many young Oromo women present, Ilfinash was not merely a name to be honored but a stance to be inherited: the conviction that women have the right not only to sing but to stand at the forefront of struggle.
A Final Resting Place: Ambo’s Loyalty Repaid
Ilfinash Qanno ultimately chose Ambo as her final resting place. It was not an arbitrary decision. In 1992, she was captured alongside comrades in fighting near Ambo and detained at the Kerchele detention center. When elements within the regime discussed whether to execute her, the people of Ambo answered with collective action: they pooled money to bribe the prison commander, and the weight of popular will made the authorities afraid to act.
She never forgot. When her life approached its end, she did not choose to return to her birthplace but to the city whose people had once ransomed her life through their courage. Ambo’s people had refused to let her die; she answered that debt with eternal rest among them.
The Voice Has Fallen Silent; The Song Endures
Ilfinash Qanno left behind more than ten albums and an auditory archive dispersed across Oromo diaspora communities worldwide. Her cassette tapes once crossed borders she herself could not cross; her melodies passed from mouth to mouth through the cracks of prohibition and imprisonment.
The commemoration at Dandenong Harmony Square was the echo of that archive on another continent. When Oromo diaspora members sing her songs in a public square in a foreign land, they are doing more than remembering a person. They are enacting the very truth Ilfinash proved with her life: that a people’s language, memory, and identity are worth defending — and can be defended.
The voice has fallen silent. The song endures.
Oromo Community in Melbourne to Hold Memorial for Artist Ilfinash Qannoo in Dandenong
The Oromo Community in Melbourne has announced it will host a special memorial event to honour the life and legacy of the beloved artist and freedom fighter, Ilfinash Qannoo, on September 12, 2026.
The Oromo Community in Melbourne (OCM) has organised a commemorative gathering to celebrate the life and enduring legacy of Artist Ilfinash Qannoo, who passed away recently in Oromia.
The memorial program will take place on September 12, 2026, at Dandenong Harmony Square, beginning at 5:00 PM.
A Celebration of Life and Legacy
Artist Ilfinash Qannoo was more than a performer—she was a symbol of Oromo resilience, unity, and the enduring struggle for freedom. Throughout her life, she dedicated herself to advocating for Oromo liberation, justice, human rights, and gender equality, using her art as a powerful tool for change.
Her passing has been deeply felt by Oromos in Victoria, across Australia, and around the world. The memorial event organised by the OCM offers the community an opportunity to come together, share their grief, and—most importantly—celebrate her remarkable contributions.
A Call to the Community
The Oromo Community in Melbourne has extended a warm invitation to all members of the community and friends of Oromia to attend the memorial gathering:
“Come to Dandenong Harmony Square at 5:00 PM and let us express the love and respect we hold for our artist!”
The event will feature a program of tribute, reflection, and cultural celebration, honouring the life of a woman who gave everything to the Oromo cause.
Event Details
📍 Location: Dandenong Harmony Square, Victoria, Australia
📅 Date: September 12, 2026
⏰ Time: 5:00 PM
Honouring a Heroine
Ilfinash Qannoo’s legacy is one of courage, dedication, and unwavering commitment to her people. Her music and advocacy inspired millions, and her memory continues to unite Oromos across the globe.
The OCM’s memorial event is not only a tribute to her life but a reaffirmation of the values she stood for—unity, justice, and the unyielding pursuit of freedom for Oromia.
A Community United in Remembrance
As Oromos in Victoria gather at Dandenong Harmony Square, they will do so with heavy hearts but also with pride—pride in a woman who represented the very best of Oromo culture, resilience, and hope.
The event promises to be a powerful moment of community solidarity, cultural expression, and collective remembrance.
Join Us
All members of the Oromo community, friends of Oromia, and supporters of justice and human rights are warmly invited to attend.
Let us come together to honour a true heroine of Oromia. Let us celebrate her life, her art, and her enduring legacy. Let us show the world that Ilfinash Qannoo will never be forgotten.
Galatoomaa! — Thank you!
Event Summary:
| Detail | Information |
|---|---|
| Event | Memorial for Artist Ilfinash Qannoo |
| Organiser | Oromo Community in Melbourne |
| Location | Dandenong Harmony Square, Victoria |
| Date | September 12, 2026 |
| Time | 5:00 PM |
Bilisummaan Oromoof!
The Unbroken Ode: Elfinesh Keno’s Life of Resistance and the Legacy She Left in Ambo
By Daandii Ragabaa
In a world where countless souls bend, break, or sell their dignity for comfort or personal gain, Elfinesh Keno walked through fire and emerged with her value intact. Even in death, her respect stands untouched—a monument to a life lived not for fame, but for freedom. Her art was never mere entertainment; it was resistance. It was a shield. It was a call to conscience.
She was an Oromo singer and cultural icon whose voice rose not for applause but for the rights, equality, and dignity of her people.
The Child of a Legacy
Born into the shadows of a struggle far larger than herself, Elfinesh Keno—known to many as Ilfinash Qannoo—was the daughter of Daraaraa Kafanii. Her lineage traced directly to Obboo Argaw Dinqaa, a towering Oromo patriot, lawyer, and founding father of cultural and political organizations such as Jibatii, Maccaa, and the Waldaa Walgargaarsaa Maccaafi Tuulamaa (WMT). Obboo Argaw was no ordinary man. Imprisoned for his opposition to the H/S government, he emerged from confinement to organize the Grand Oromo Cultural Festival of 1977 in Finfinne. He used culture as a weapon to resurrect Oromo identity and unity.
It was on that stage that young Elfinesh Keno first stepped into the light of history, performing alongside artists like Obboo Tasammaa Nagarii and Aaddee Kuulanii Guddinaa. Her art was a product of that great cultural renaissance—a movement that toured towns such as Asallaa, Waliso, and Naqamtee, where elders like Jaal Nadhii Gammadaa and Jaal Magarsaa Barii worked alongside Obboo Argaw to reinstate the sacred Gadaa system through performance.
A Heroine Forged in the Crucible of Conflict
But the road was never easy. When the Oromo liberation movement intensified, the Derg regime came for its leaders. Obboo Argaw was arrested on October 19, 1978, and later executed. Yet the flame he lit was passed to the next generation—to artists like Daraaraa Kafanii and his daughter, Elfinesh.
In the turbulent years that followed, Elfinesh found herself on the frontline. During a ferocious battle in Burree, Jalduu, in July 1992, between W3O fighters and the Wayyaanee (EPRDF) regime, she and fellow artist Zaruhuun Wadaajoo were captured. They were imprisoned in Ambo’s Karchallee detention center. There, Elfinesh faced the possibility of execution.
Her story at that point offers a stunning glimpse into her character. When the Wayyaanee regime’s OPDO operatives debated executing her, she was saved—not by bending her principles, but by her unwavering association with the Oromo people. Some of those who held her file, knowing the depth of her devotion, feared the wrath of the people so much that they altered her records to avoid carrying out the sentence.
Meanwhile, the people of Ambo acted. They pooled their money and bribed the prison commander, ensuring Elfinesh would not be killed behind bars. When she was finally released, the community welcomed her like a returning queen—taking her to the Daraaraa Kafanii Hotel, where she reunited with elders and fellow fighters. Even in the face of death, she did not run. She chose duty.
Ambo’s Daughter by Choice
One of the most defining moments of Elfinesh Keno’s life came near the end. When she could have chosen to return to her birthplace, to the comfort and familiarity of her early years, she did not. Instead, she chose Ambo—the city whose people once chose to face bullets for her.
Ambo’s masses had refused to let her die. They had stood by her during her darkest hour, chanting for her survival and promising to keep the fight for true freedom alive. In return, Elfinesh honored their bravery with her final resting place. That decision alone speaks volumes about her character.
Her choice reminds us that heroism is not loud; it is consistent. It is not boastful; it is principled. And it is not convenient; it is costly. But Elfinesh Keno paid that cost willingly.
A Lesson for the Wavering
Elfinesh Keno’s life offers a powerful lesson to all who waver, compromise, or forget the weight of responsibility. While many ran for safety, she ran toward duty. While others hid, she stood in the field. While some betrayed their own, she remained truthful to her core.
Her integrity was so complete that she could recognize goodness even in those standing on the opposite side of history—a mark of a true heroine. She taught the cowards and the “gantuus” that she would rather be covered with the flag of resistance, a symbol of freedom, than to live under the shadow of betrayal.
The Eternal Thread
Elfinesh Keno’s story is not an isolated one. It is a thread in a larger tapestry of Oromo resistance and cultural preservation. In her, we see the face of Obboo Argaw Dinqaa. Through her, we hear the voices of Jaal Nadhii Gammadaa, Jaal Magarsaa Barii, Jaal Abboomaa Mitikkuu, and countless unnamed heroes who gave their lives for Oromummaa.
Her passing is a heartbreak—”Bool’akee bookni haa guutu,” as the Oromo poet wrote. Yet she did not die in vain. She passed away with her value intact, her respect untouched, and her legacy eternal.
May her memory continue to guide her people.
May her courage continue to inspire future generations.
May her integrity remain a mirror for all who claim to serve the truth.
Stand for Something
Elfinesh Keno’s final chapter reflects her deepest values: the pursuit of truth, the protection of dignity, and the unwavering commitment to her people. In the end, she was not just an artist or a performer—she was a symbol of what it means to live with purpose and die with honor.
Her voice may be silent now, but the melody of her resistance will echo forever.
Stand for something.
Live truthfully.
Protect your dignity.
Let your final chapter reflect your deepest values.
Elfinesh Keno—Ilfinash Qannoo—passed away with her value intact.
Her respect untouched.
Her legacy eternal.
