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Historic “Jilaa Waayyuu” Cultural Ground Restored in Baatuu After 63 Years
Baatuu, Oromia – In a significant act of cultural revitalization, the Jilaa Waayyuu ceremonial ground in Baatuu has been officially reopened and restored to its original purpose after being closed for 63 years. The site, once a central hub for Oromo cultural and spiritual life, has been revived through a government-led heritage restoration project.
Known locally as Qilxuun Qixxee Waayyuu, this historic arena traditionally served as a place for community assembly, conflict resolution, and spiritual prayers. It was where elders gathered to deliberate on matters of justice and communal welfare and was revered as a sacred site for connecting with Waaqa (God).
Government officials highlighted the restoration as a key achievement. Obbo Badhaasaa Reebaa, an official from the Baatuu Branch of the Prosperity Party Office, stated, “The Oromia Regional Government has shown a dedicated focus on reclaiming our cultural heritage. We are committed to ensuring the Oromo people can return to their ancestral traditions and practices.”
Echoing this sentiment, Obbo Kamaal Badhaasoo from the Baatuu Culture and Tourism Office emphasized the project’s importance for future generations. “Our culture was suppressed and inaccessible for 63 years,” he said. “But thanks to the government’s work on cultural restoration, it has now been brought back to life. It is our duty to strengthen this revival and preserve it for the generations to come.”
A Suppressed History
The grounds carry a hidden history of suppression. In 1955, Emperor Haile Selassie passed by the site and saw the Waayyuu elders assembled in their traditional Qixxee formation. When he inquired about the place, his attendants informed him it was a “Qixxee Biyyaa” (a traditional assembly for governing the land). The Emperor subsequently decreed the area a imperial domain, forcibly dispersing the community and banning their gatherings.
Now, 63 years later, the Baatuu City Administration has announced that the Jilaa Waayyuu grounds have been returned to the people, marking a symbolic and concrete step in the recovery of Oromo cultural sovereignty.
Irreechaa: The Oromo Thanksgiving Festival
Introduction: Culture as the Soul of a People
A people’s identity is expressed through their culture. It is how they are seen and known by other communities and nations. The Oromo people possess a wealth of traditions that profoundly express their unique identity. The diverse geography of Oromia itself seems to have been created in harmony with the culture of its people.
Oromo culture is deeply intertwined with all aspects of social life. The people’s economy and faith are also expressed through this cultural lens. These traditions include marriage customs, culinary practices, dress, the Waaqeffannaa religion and its thanksgiving rituals, and the Gadaa system of power transfer, among many others. The systems that guide Oromo life are deeply spiritual, and a significant place is always given to Waaqa (God), the creator of the Earth.
However, the Oromo people have not been able to practice their way of life freely. From the era of Emperor Menelik to the fall of the Derg regime, they faced immense persecution for their identity and culture, enduring countless hardships. Yet, they held fast to their culture as the core of their identity until the fall of the imperial regime and the mass-exodus under the Derg in 1984.
With the establishment of a participatory government, Oromo culture, once marginalized and suppressed, is now being restored. The people are reclaiming their heritage. One of the most vibrant expressions of Oromummaa is the system of thanksgiving and prayer known as Irreechaa.
Irreecha: A Thanksgiving Ritual to the One God
The Oromo people, one of the major nations of Northeast Africa, are endowed with a rich culture and a fertile land. Historically, their way of life, faith, and cultural practices were guided by the Waaqeffannaa religion.
The Oromo are a monotheistic society, believing in one Creator God, who is formless and unparalleled. This God is the source of all existence. The Oromo do not worship creation itself—rivers, mountains, trees, or stones—but they see God’s power and artistry manifested within them. Therefore, Irreechaa is the form and process through which they give thanks to this one God. The name itself means “thankfulness to the one God.”
Irreecha and the Gadaa System
Irreechaa, as a practice of thanksgiving and prayer, holds a significant place within the Gadaa system. The Gadaa system is a holistic socio-political system that meticulously organizes all aspects of Oromo life: culture, social life, economy, governance, and faith. Among the institutions established by Gadaa, Irreechaa is a prominent and enduring cultural and religious manifestation. It demonstrates how the Oromo, before the introduction of other faiths, prayed to and thanked the one God, affirming their identity as Waaqeffataa (believers in God).
The Philosophy of Irreechaa
The Irreechaa festival is a thanksgiving ritual where the Oromo acknowledge the power of Waaqa in the universe and in their daily lives. They believe that the cycle of human life—death and rebirth—is a hidden manifestation of God’s power, revealed during the thanksgiving process. This belief also has an economic dimension; a farmer will wake at dawn and pray, “Oh God, bless the fruit of the crop and the offspring of my child!”
In agrarian life, a farmer plants a seed with hope. God, with rain, nourishes the land, and the seed sprouts into a plant. This plant, in its season, blossoms, bears fruit, and becomes food for people and livestock. This transition happens in Birra (spring), after the summer rains have passed, the land has dried, and the rivers have receded. The plant, which was green, dries up, and its fruit is ready for harvest. This is the time of Irreechaa. The Oromo say, “Baga Booqa Birraa geessan!” (Congratulations on reaching the season of Birra!). Birra is the time when the summer gloom has passed, and the landscape is lush.
The Celebration of Birra
Birra is a time of joy. The month of Birra (roughly September) marks a clear shift in the weather; the summer clouds and mist give way to the bright sun of spring. The land becomes adorned with lush, green vegetation. It is a time for community, shared meals, conversation, and mutual visits. The festival of Masqala, with its iconic daamara (torch), is part of this seasonal celebration, where communities gather, sing, and dance.
Where is Irreechaa Celebrated?
In Oromo philosophy, all of creation reflects the work and power of the God who created it. The divine is made manifest through nature. Therefore, Irreechaa is celebrated in two main types of locations that reflect God’s creative power: Irreecha Tulluu (Mountain Top Irreechaa) and Irreecha Malkaa (River Bank Irreechaa). These are the most common, but celebrations occur throughout Oromia.
- Irreecha Tulluu: This is held in mid-May (Bitootessa) to pray for the heavy Kiremt (summer) rains. Elders gather on mountain tops, raise their hands to the sky, and pray: “Protect us from the hot sun, let the seasons follow their course, send us the rainy wind, forgive us.” This ritual shares philosophical roots with ancient Cushitic traditions.
- Irreecha Malkaa (The Ayyaana Birraa): This is the main and most widely recognized Irreechaa, held in mid-October (Fulbaana). It celebrates the end of the rainy season and the beginning of Birra. It is known as the “Festival of Birra” and is a day of giving thanks to God. On this day, people dress in traditional attire, hold sacred grasses like jiidhaa and keelloo, and gather at river banks. Gadaa leaders, holding their symbols of authority, lead the procession. The attire is a form of respect to Waaqa.
The Epicenter: Hora Harsadii in Bishooftu
The most famous site for the Malkaa Irreechaa is Hora Harsadii (Lake Harsadii) in the city of Bishooftu. The city’s name is derived from its abundance of water (bishaan). The lake is named after Harsadii, a figure from the Liiban clan. Today, an estimated four million people gather here annually for Irreechaa, drawing attention from global media like BBC, Al Jazeera, and CNN.
The gathering is a profound spectacle of peace and devotion. People wade into the water, sprinkling it on their heads while praying for longevity and prosperity. After the ceremony, families return home to share a special meal, celebrating together and saying, “Baga ittiin si ga’e” (Congratulations on the occasion).
The city of Bishooftu, adorned with its beautiful lakes like Hora Kurruuftuu and Hora Baabboo Gaayyaa, opens its arms to visitors, showcasing its beauty and the magnificence of the Irreechaa celebration.
Irreecha Malkaa Warangaboo Celebrated with Cultural Grandeur in Baalee, Oromia
(November 9, 2025) – Gindhiir, Baalee – The annual Irreecha Malkaa Warangaboo festival was celebrated with great vibrancy and reverence at the Warangaboo River in the Gindhiir district of the Baalee Zone.
The ceremony was a powerful display of Oromo cultural unity, attended by Gadaa leaders, women proudly holding the Sinqee (a symbol of women’s rights), Qeerroo (Oromo youth), and community members adorned in traditional attire.
The gathering at this sacred site underscored the festival’s enduring role in giving thanks, fostering social cohesion, and affirming cultural identity for the Oromo people.
Oromo Rights Protest Held in London, Demanding International Action on Ethiopia
LONDON, UK – November 10, 2025 – A protest organized under the banner “Tumsa Haqa Oromoo” (Support Oromo Rights) was held in London, with participants calling for an end to human rights abuses in Ethiopia and international intervention to halt the ongoing violence in the Oromia.
According to Dr. Gizaaw Taasisaa, a member of the organizing committee who spoke to OMN, the protest’s key objectives were to condemn the widespread human rights violations and killings targeting the Oromo people, demand an end to the attacks on Oromia’s borders, and urge the global community to take decisive action.
Protesters highlighted that the offensive on Oromia’s borders has enabled militias, particularly the “Fino” in Western and Central Oromia, to carry out mass killings against civilians.
Key Demands Presented
As outlined by Dr. Gizaaw Taasisaa, the demonstrators presented several critical demands to the Ethiopian government:
- Immediately halt the forced conscription of children into the military.
- Cease the killings of Oromo civilians.
- End the genocide and the military operations being conducted across Ethiopia.
- Withdraw all forces from Oromia.
Furthermore, protesters called for justice and accountability, demanding:
- The cases of murdered artists and activists, including Haacaaluu Hundeessaa and Battee Urgeessaa, and all other victims be brought to light.
- The unconditional release of all political prisoners in Ethiopia.
- That Ethiopian officials responsible for crimes be brought before international courts.
Focus on Dirree Dhawaa and International Complicity
The protest also specifically condemned the government’s ongoing attacks in the Somali regional state against Oromia. Dr. Gizaaw Taasisaa emphasized that the city of Dirree Dhawaa is historically, legally, demographically, and geographically part of Oromia.
Finally, the demonstrators called on the UK Government and international financial institutions to suspend all financial and diplomatic support to the Ethiopian government. A formal petition detailing these grievances was also submitted to the UK Foreign Office.
Oromo Protesters in UK Decry Demand Global Action Against Ethiopian Regime
Oromo Protesters in UK Decry ‘Killings and Torture,’ Demand Global Action Against Ethiopian Regime
(LONDON, November 10, 2025) – In a massive show of solidarity, the Oromo diaspora in the United Kingdom rallied to condemn what they describe as systematic “killings and torture” by the administration of Prime Minister Abiy Ahmed.
The protesters urgently called for international intervention to pressure the Ethiopian government to end its offensive against the Oromo people.
The Founding of Oromia’s First Media Bureaus: A Tribute to the Pioneers
Thirty-two years ago, the Oromia region established its inaugural 12 administrative zones. As part of building the Oromia government, various bureaus were created. Among them was the Information Bureau.
The core mandate of the Information Bureau was to systematize media work by establishing its branches across all 12 zones. To achieve this, it recruited and trained a group of young pioneers, who were then deployed 32 years ago to establish and lead these new media offices.
The following individuals made history as the first heads of the media bureaus in the 12 zones of Oromia:
- Qana’aa Lammii – West Shewa Zone
- Fayyisaa Bobbaasaa – Arsi Zone
- Shukurii Awwal – Bale Zone
- Jayilaa Aloo – Borena Zone
- Kadir Alii – East Shewa Zone
- Gaddafaa Nagaraa – West Arsi Zone (Deceased)
- Damisee Dabalaa – Illu Aba Bora Zone
- Zawudituu Asaffaa – North Shewa Zone
- Wandimmuu Birraatuu – West Wellega Zone
- Aliyyii Abdallaa – West Hararge Zone (Deceased)
- Jaafaar Alii – East Hararge Zone
- ______________ – Jimma Zone
Source: Kenea Lemmi
Honoring Hussein Badaso: A Pioneer of Afan Oromo Radio
A Tribute to Hussein Badaso: A Pioneer of Afan Oromo Radio and a Guardian of Oromo Heritage
The individual in the photograph is Hussein Badaso, a veteran program journalist for the Afan Oromo service of Ethiopian Radio. His career represents a foundational chapter in Ethiopian broadcasting and the cultural history of the Oromo people.
A Trailblazer in the Face of Adversity
Following the fall of the imperial regime on Meskerem 2, 1967 (Ethiopian Calendar), the Ethiopian Radio Services launched national broadcasts in Afan Oromo for the first time. Hussein Badaso was among the first cohort of university graduates recruited and rapidly trained in journalism to lead this historic initiative.
He served with courage and dedication during an era of widespread ignorance and prejudice against the language, bravely breaking down barriers to ensure Afan Oromo radio programming could begin. Alongside other pioneers like journalist Temesgen Gemeda, he helped shatter the culture of exclusion and narrow-mindedness that had previously dominated the airwaves.
More Than a Journalist: A Scholar and a Mentor
Hussein Badaso is a living archive of Oromo history, culture, identity, and language. He was not only the first journalist to present a full-hour national program in Afan Oromo but also a master teacher of Oromo art, history, philosophy, and culture through the radio.
His contributions extend beyond broadcasting. When mother-tongue education was introduced after the Derg regime took power, he worked alongside Professor Mahdi Hamid Mude, then editor of the “Beresa” newspaper, to develop foundational Afan Oromo curriculum modules. He is also a published author, having written four books to date and currently preparing two more. His research into Oromo folk music, conducted in collaboration with legendary artists like the late Ali Shabo, has been invaluable.
A Legacy of Resilience and an Urgent Call for Support
Despite facing immense political pressure, moral attacks, and professional sidelining for his perceived affiliations and unwavering stance, Hussein Badaso persevered. Today, in his old age, he survives on a meager pension.
The Oromo people, the Oromia Regional Government, philanthropic foundations, and civic organizations have a profound debt of gratitude towards this hero. Failing to honor his monumental contributions while he is still with us would be a historical injustice, akin to erasing a vital chapter of the struggle for justice and freedom.
A Concrete Opportunity to Help
Among his works is the prepared manuscript for “Afaan Oromoo Raadiyorraa, Volume 2,” a continuation of his educational radio programs. Due to a lack of financial support from either individuals or institutions, it remains unpublished. Volume 3 is also in progress.
We have an obligation to support this generation-bridging champion. Let us ensure his knowledge is preserved and shared. We can help by supporting the publication costs of his invaluable books, particularly his Afan Oromo radio educational series.
Let us not just offer words of thanks, but tangible support. Let us help ensure that the light of knowledge he lit continues to shine for future generations.
FDG Memorial Event: Honoring 20 Years of Oromo Struggle
[SBO-Sadaasa 9, 2025] FDG Memorial Event Concludes with Solemn Tributes and Resolve
The 20th-anniversary commemoration of the Fincila Diddaa Gabrummaa (FDG) took place on Sadaasa 8, 2025, bringing together leaders, officials, members, and the families of freedom fighters.
The solemn program, which emphasized both reflection and steadfast resolve, featured several key speakers:
- Jaal Gammachiis Tolosaa, a member of the GS-ABO, opened the memorial ceremony.
- Jaal Yaasoo Kabbabaa, an OLF organizer, led the main program, honoring the sacrifices of Oromo sons and daughters in the struggle for freedom. The event followed Oromo tradition, concluding with prayers and blessings from elders.
- Jaal Girmaa Nagaasaa, one of the Qeerroo movement organizers, underscored the day’s significance, stating, “Commemorating Sadaasa 9 is not only about remembering the past, but also about continuing to work towards achieving its goals.”
Reflections on the FDG Movement’s Journey
The ceremony featured a presentation tracing the origins and evolution of the FDG movement.
- Jaal Lammii Beenyaa, an OLF leader, presented a paper outlining the role of the OLF and the Oromo youth in the struggles from the inception of the FDG up to the political changes of 2018. He stated, “The FDG was the foundation of the Oromo youth struggle; the OLF provided leadership, and the youth continued their fight.”
Acknowledging the Role of Oromo Women
- Jaal Biyyaa Ashabbir, a member of the GS-ABO in charge of the Women’s and Children’s Affairs branch (DDD), highlighted the multifaceted contributions of Oromo women. She noted that they were not only fighters on the battlefield but also mobilized the public through poetry and song, provided medical care, and played a crucial role in organizing the FDG movement from its inception.
A Look Back and a Look Forward
Jaal Yaasoo Kabbabaa, a political leader of the OLF and a surviving organizer of the FDG, provided historical context. He recalled that the Oromo people have faced similar challenges for the past 168 years, but the FDG was unique because it was channeled through the organizational structure of the OLF.
Addressing the relationship between the people and the front, Jaal Yaasoo stated, “The OLF has shown you the enemy; it is up to you to fight. The OLF alone cannot win its freedom without the people.” He also pushed back against critics of the OLF, asserting that the organization has grown from zero to achieving over 80% of its objectives.
Attendees, including families of martyrs, those injured in the movement, and many who lost loved ones, also shared their testimonies, highlighting the profound personal costs of the struggle.
A Call for Self-Determination
In a concluding speech, Jaal Amaan Filee, a member of the GS-ABO, declared, “The Oromo people are the owners of Oromia!” He emphasized that the Oromo people must be prepared to decide their own destiny, and that any delay is due only to the patience of the Oromo people themselves. He stressed that the immense sacrifices made must be validated by concretely securing and openly affirming Oromo identity and sovereignty.
The 20th-anniversary commemoration of the Sadaasa 9 FDG concluded with prayers for unity, messages of reconciliation, and the triumphant raising of the Oromo flag, symbolizing hope and continued resolve.
Irreecha Hora Hadiyyaa Celebrated with Traditional Zeal, Affirming Oromo Culture and Unity
[Nagamte, Oromia] – The Irreecha Hora Hadiyyaa festival was celebrated today with great reverence and colorful ceremony, upholding its central role in Oromo cultural and spiritual life.
The event was marked by a vibrant display of community spirit, as diverse social groups adorned in traditional Oromo attire participated in remarkable numbers. The gathering embodied the festival’s core purpose: to give thanks, pray for prosperity, and strengthen social bonds.
During the ceremony, participants holding fresh grass made a symbolic journey to the river. There, they offered thanks to Waaqa (God) for the blessings of the new spring and for guiding them through the past rainy season. The festival serves as a collective prayer for peace, unity, and prosperity for the nation and society.
As the Gadaa leaders explained, Irreecha is a profound symbol of love and reconciliation, a time to mend the fabric of community life. It is a celebration that powerfully affirms Oromo identity, reinforces humanity and social ties, and expresses a shared hope for a bright and peaceful future.
Why Sadaasa 9 (November 9) holds a place of supreme importance in the history of the Oromo struggle for freedom?
Sadaasa 9 (November 9) holds a place of supreme importance in the modern Oromo struggle for freedom because it marks the beginning of a watershed protest movement that fundamentally transformed the nature of the resistance against the Ethiopian government.
Here is a detailed breakdown of why this date is so significant and is commemorated annually.
1. The Trigger: The “Master Plan” for Addis Ababa
The immediate catalyst was the **2006 Master Plan**, a massive urban expansion scheme by the government that aimed to annex large swathes of Oromia farmland surrounding the capital, Finfinne (Addis Ababa). For the Oromo people, this was not merely a municipal boundary adjustment; it was an **existential threat**. It meant:
* Mass Dispossession: The forced eviction of Oromo farmers from their ancestral land with little to no compensation.
* Cultural Erasure: The further erosion of Oromo identity, sovereignty, and their historical connection to Finfinne.
* Economic Marginalization: The loss of livelihood for millions, turning self-sufficient farmers into a displaced underclass.
The Master Plan was seen as the ultimate symbol of garbummaa (systemic exploitation, subjugation, and denial of Oromo rights) under the Ethiopian state.
2. The Outbreak of the Oromo Protests (Fincila Diddaa Garbummaa – FDG)
In response to this plan, widespread protests erupted spontaneously, primarily led by **Oromo youth (the Qeerroo)**. While discontent had been simmering for decades, **Sadaasa 9, 2015**, marks a pivotal moment when these protests exploded into a coordinated, mass movement.
The protests that began on and around this date were characterized by:
* Mass Mobilization: It was not led by a single political party but was a genuine grassroots uprising involving students, farmers, professionals, and elders across virtually all of Oromia.
* Strategic Non-Violence: Initially, the protests were largely peaceful, involving marches, sit-ins, and the symbolic raising of the Oromo flag.
* A Clear, Unified Message: The protests unified various Oromo grievances—political marginalization, economic exploitation, cultural suppression—under the central demand to cancel the Master Plan and secure Oromo self-rule.
3. The Government’s Brutal Crackdown and Martyrdom
The Ethiopian government’s response was swift and extremely violent. Security forces used live ammunition, mass arrests, torture, and intimidation to crush the protests.
This crackdown had a profound effect:
* Creation of Martyrs: Hundreds, and eventually thousands, of unarmed protesters were killed. Sadaasa 9 became a day to remember these wareegamtoota (martyrs) who gave their lives for the cause.
* International Spotlight: The brutal suppression drew unprecedented international attention from human rights organizations like Amnesty International and Human Rights Watch, global media, and diplomats, putting the Ethiopian government under intense scrutiny.
* Radicalization of the Movement: The violence convinced many Oromos that peaceful protest was futile, further cementing their resolve and transforming the **Qeerroo** into a formidable, disciplined force for change.
4. A Historic Turning Point
The protests that began on Sadaasa 9, 2015, ignited a fire that could not be extinguished. They:
* Shattered the Climate of Fear: For the first time in a generation, the Oromo public massively and openly defied the state.
* Forged a New Generation of Leaders: The **Qeerroo** movement demonstrated immense organizational skill and strategic patience.
* Laid the Groundwork for Political Change: The sustained pressure from these protests over the next three years critically weakened the ruling party and was the primary force that led to the resignation of Prime Minister Hailemariam Desalegn and the rise of Abiy Ahmed in 2018. The **Master Plan was officially canceled** in January 2016 as a direct result of the protests.
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Summary: Why Sadaasa 9 is Commemorated
In essence, Sadaasa 9 is commemorated because it marks the birth of the Oromo Protest Movement—a decisive, transformative moment in the struggle.
* It is a Day of Remembrance: To honor the courage and sacrifice of the wareegamtootaa (martyrs) who were killed.
* It is a Day of Resistance: It symbolizes the collective rejection of garbummaa and the reclaiming of Oromo identity and agency.
* It is a Day of Resilience: It celebrates the power of a united people to challenge a repressive state and force historic political concessions.
* It is a Foundational Date for Modern Oromo Nationalism: For the Oromo youth and the diaspora, it represents their “1776” or “Sharpeville”—a defining date where their generation took center stage in the fight for their people’s future.
Therefore, Sadaasa 9 is not just a date on the calendar; it is a powerful symbol of sacrifice, unity, and the unyielding pursuit of freedom in the face of overwhelming odds.
Advocacy for Oromia 