Category Archives: Press Release
Preserving the Sacred: Why Irreechaa Needs Correction, Not Just Celebration
By Dhabessa Wakjira
Irreechaa is more than a festival. It is a sacred covenant between the Oromo people and Waaqa — a day of thanksgiving, reconciliation, and renewal that has survived centuries of suppression. But as the celebration grows in size and visibility, so too does the need to protect its spiritual integrity.
A recent community message, circulated among Oromo elders and youth, raises urgent concerns about practices that have crept into modern Irreechaa celebrations — practices that, while perhaps well-intentioned, risk distorting the festival’s deep cultural and spiritual meaning. The message is not an attack on the celebration. It is a call to return to the duudhaa — the sacred customs and traditions — that give Irreechaa its power.
The concerns can be grouped into four key areas that, according to the message, must be corrected.
1. The Time of Irreechaa Malkaa Must Not Be at Night
The first concern is about timing. According to Oromo tradition, Irreechaa Malkaa should not be performed at night. The Oromo people have their own natural sense of time, rooted in family life and community rhythms. A person rises, tends to their household, prepares coffee, and then proceeds to the water’s edge for Irreechaa — honoring the customs passed down through generations.
The tradition describes how participants should approach the water: carrying fresh grass and flowers, singing the sacred songs of Mareyoo, and moving with reverence. Elders sing “Araaroo yaa araari hoo / Ararsaa waaqatu jalaataa / Nuuf Ararami hoo” — calling for peace and blessing from Waaqa. The youth accompany the elders respectfully, and upon reaching the Malkaa, no one should make noise or ululate until the Irreechaa ceremony at the water is complete.
This is a call to restore the solemnity and order that should define the procession. Irreechaa is not a chaotic gathering; it is a structured, reverent spiritual journey.
2. The Water Ritual Must Follow Tradition
The second concern addresses how the water ritual is performed. According to the message, sprinkling water on oneself and others — or turning back before reaching the designated Irreechaa site — is not part of Oromo duudhaa. The practice of indiscriminately splashing water, the message warns, resembles a “cuubbaa” (baptismal) ritual rather than the traditional Oromo offering.
The Abbootii Gadaa (Gadaa leaders) are called upon to correct this. The water of Irreechaa is sacred — it is meant for purification and blessing in a specific, reverent manner, not for casual splashing. The distinction matters because Irreechaa is rooted in Waaqeffannaa, the traditional Oromo faith, and its rituals must remain true to that origin.
3. Vehicles Must Not Obstruct the Path to the Malkaa
The third concern is practical but deeply important: the overuse of vehicles on Irreechaa day is obstructing access to the Malkaa. While some vehicles are genuinely necessary — for security, emergency services, or for elderly and disabled participants — the message argues that too many cars are being used for entertainment and convenience, narrowing the roads and blocking the path for those who wish to walk.
The message specifically notes that artists and well-known figures should walk with the community rather than being driven, closing roads and causing hardship for ordinary participants. The image of last year’s Irreechaa, where celebrants struggled because roads were blocked by vehicles carrying notable figures, is still fresh in memory.
Irreechaa is a communal pilgrimage. Walking together — as one people, regardless of status — is part of what makes it sacred. Vehicles should be limited to genuine necessity, not convenience or display.
4. Respect for the Spiritual Boundaries of Irreechaa
The fourth concern is perhaps the most sensitive. The message observes that people of other faiths are attending Irreechaa and engaging in practices that contradict its spiritual purpose — including singing, preaching, and distributing religious materials at the Malkaa that promote beliefs other than Waaqeffannaa.
The message does not say that non-Waaqeffannaa participants are unwelcome. Irreechaa is a national and cultural celebration, and all Oromos are invited to share in it. But the Malkaa is a sacred space with its own spiritual rules. Those who come should respect the boundaries of the tradition they are joining. Proselytizing at the water’s edge — whatever the faith — is not part of Irreechaa and does not honor its purpose.
The message calls on those who engage in such practices to reflect on their actions, and on the Abbootii Gadaa to safeguard the spiritual integrity of the festival.
The Call to the Abbootii Gadaa
The message concludes with a direct appeal: the Abbootii Gadaa and community elders must take the lead in correcting these practices. Specifically, they are asked to address:
- Celebrations at 10 PM that should not be happening
- The sprinkling of water that departs from tradition
- The obstruction of roads by unnecessary vehicles
- The introduction of foreign religious practices at the Malkaa
These are not minor details. They are the difference between a festival that honors its ancestors and one that drifts into something unrecognizable.
Irreechaa Is Peace, Reconciliation, and Blessing
The message ends with a reminder of what Irreechaa truly is:
“Irreechi Nagaa, Araara, Milkii fi quufa. Baga geenye!”
“Irreechaa is Peace, Reconciliation, Blessing, and Abundance. Welcome!”
This is the heart of the matter. Irreechaa is not a party. It is not a parade. It is not a platform for personal recognition or religious outreach. It is a sacred act of gratitude to Waaqa, a communal reconciliation, and a prayer for peace and abundance in the year to come.
If the celebration is to remain meaningful for future generations, it must be practiced with the same reverence, order, and fidelity to tradition that has kept it alive for centuries — through persecution, suppression, and diaspora.
The message is a wake-up call. And it is one that deserves to be heard.
From Refugee to Trailblazer: How Dr Melika Yassin Sheikh-Eldin Is Reshaping Australia’s Approach to Settlement
By Dhabessa Wakjira
When Dr Melika Yassin Sheikh-Eldin fled war in Eritrea in the late 1970s, she could not have known that her journey would one day help shape how an entire nation welcomes its newest arrivals. But that is precisely what happened. Over four decades, Melika has transformed her lived experience as a refugee into world-leading models for community integration and social cohesion — models now studied and adopted far beyond Australia’s shores.
She has helped thousands of new arrivals settle successfully. She has disrupted gender stereotypes and challenged public perceptions of what refugees can achieve. And she has done so while raising three children, completing a PhD, and representing Australia on the global stage as a “Refugee Voice” at United Nations consultations in Geneva.
Her story is not simply one of personal triumph. It is a blueprint for what is possible when refugees are recognized not as recipients of aid, but as stakeholders, leaders, and architects of their own futures.
A Journey Forged in Service
Melika’s path to Australia was neither short nor simple. After fleeing Eritrea, she volunteered in Sudanese refugee camps and later in Cairo. Her dedication drew the attention of some of the world’s most respected humanitarian organizations. She volunteered for the United Nations High Commissioner for Refugees (UNHCR) , the Red Cross, and Save the Children — gaining frontline experience that would later inform her professional approach.
She resettled in Australia in 1992, bringing with her not only the scars of displacement but also an unshakeable commitment to service. That commitment found its home at AMES Australia, where she has been a pivotal leader since 2001 and has served as Manager of Settlement Support Services since 2006.
Since 2007, she has sat on the board of the Refugee Council of Australia and represented the nation as a “Refugee Voice” at annual UNHCR consultations in Geneva. In that role, she has advocated relentlessly for policy shifts that recognize refugees as stakeholders rather than passive recipients of aid — a principle that has guided every project she has led.
Three World-Leading Models
Melika’s work at AMES Australia has produced initiatives that are now considered global blueprints for settlement and integration. Three stand out in particular.
1. The Nhill Rural Settlement Project
In western Victoria, the small town of Nhill was facing economic decline. Melika’s project settled Karen refugees in the community — and the results were transformative. The town’s economy was revitalized, and the model is now regarded internationally as a global blueprint for rural settlement. It demonstrated that refugee settlement is not a burden but an opportunity — for the newcomers and for the host community alike.
2. The Werribee Park Gardening Program
Isolation and mental wellbeing are critical challenges facing many refugee women, particularly those who arrive without established community networks. Melika’s program engaged isolated Karen women in gardening at Werribee Park. The initiative directly addressed these challenges, and its success was so evident that the model has since been adopted by other organizations.
3. The Community Guides Program
Perhaps Melika’s most influential innovation is the Community Guides Program, which recruits former refugees to use their lived experience to assist new arrivals. The logic is elegant: those who have walked the path themselves are uniquely positioned to guide others along it. The program has proven so effective that Melika has traveled to Sweden, New Zealand, and Japan to help international organizations establish programs based on the AMES Community Guides model.
Challenging Stereotypes, Championing Two-Sided Education
Melika’s impact extends beyond program design. She has been a powerful voice in disrupting gender stereotypes and challenging the public perception of what refugees can achieve. At a time when refugee women are often portrayed as passive or dependent, Melika’s leadership — and the leadership she cultivates in others — tells a different story.
Central to her philosophy is the concept of “two-sided education.” Integration, she argues, is not a one-way process. Both host communities and new arrivals must learn about one another for true integration to occur. This mutual learning, she explains, helps mitigate the fear of the unknown — the anxiety that so often fuels resistance to newcomers.
It is a simple but profound insight: integration is not something done to refugees, but something built with them, and with the communities that receive them.
A Scholar and a Mother
Melika’s achievements are all the more remarkable given the circumstances in which she pursued them. While raising three children as a refugee in a small Australian town, she completed a PhD in aquatic science — a testament to her intellectual rigor and her refusal to be defined by the limitations others might have placed upon her.
Her academic background in science may seem distant from her work in settlement, but both reflect the same qualities: careful observation, systematic thinking, and a commitment to understanding complex systems — whether ecosystems or communities.
A Legacy Still Being Written
Dr Melika Yassin Sheikh-Eldin’s story is a reminder that refugee experiences are not only stories of loss. They are also stories of contribution, innovation, and leadership. Her work has reshaped how Australia approaches settlement, and her models continue to influence practice internationally.
But perhaps her most enduring legacy is the principle she has championed throughout her career: that refugees are not problems to be solved, but partners to be engaged. They are not merely recipients of aid, but stakeholders in their own futures — and, as Melika’s own life demonstrates, architects of the futures of others.
From a young woman fleeing war to a world-leading voice in settlement and integration, Melika’s journey is a testament to what becomes possible when refugees are given the opportunity — and the respect — to lead.
Dr Melika Yassin Sheikh-Eldin is the Manager of Settlement Support Services at AMES Australia and a board member of the Refugee Council of Australia.
“A Generation Like This Is Hope for Oromo! A Promise for Oromia!”
By Dhabessa Wakjira
There is a saying among the Oromo people that captures something profound about the relationship between a community and its youth: “Dhaloota akkanaatu, Oromoof abdiidha! Oromiyaaf wabiidha!” — “A generation like this is hope for Oromo! A promise for Oromia!”
It is more than a slogan. It is a declaration of faith in the future, spoken by elders who have witnessed both the pain of suppression and the resilience of a people who refused to disappear. It is a recognition that the young people rising today — educated, conscious, connected, and proud — carry within them the seeds of everything the Oromo struggle has long been working toward.
The Weight of History, The Light of Tomorrow
The Oromo people have endured centuries of marginalization, land dispossession, cultural suppression, and political exclusion. Through the imperial era, the Derg regime, and subsequent administrations, the flame of Oromummaa was kept alive in the hearts of the people — in the songs sung at Irreechaa, in the wisdom passed down through the Gadaa system, in the quiet defiance of families who spoke their language at home when the world outside forbade it.
That flame did not survive by accident. It survived because generation after generation refused to let it die.
Today, a new generation stands at the threshold. They are the children and grandchildren of those who carried the flame. But they are also something new: they are the first generation in modern Oromo history with broad access to education, to global networks, to digital platforms that amplify their voices beyond any border. They are the generation that can look back at history with clear eyes and forward to the future with determined hearts.
When elders say “Dhaloota akkanaatu, Oromoof abdii dha,” they are acknowledging this. They are saying: We endured so that you could rise. And you are rising.
What Makes This Generation Different?
Every generation believes it is special. But there are concrete reasons why this moment in Oromo history feels different — why the phrase “Oromiyaaf wabiidha” carries such weight.
They are educated. Oromo youth are pursuing higher education in unprecedented numbers — in Ethiopia and across the diaspora. They are becoming doctors, engineers, lawyers, teachers, social workers, journalists, and leaders. Knowledge, once denied to their ancestors, is now their weapon and their tool.
They are connected. Social media has given Oromo youth a global platform. They organize, they inform, they advocate, and they build solidarity across continents. A student in Melbourne can exchange ideas with a student in Addis Ababa in real time. The isolation that once silenced Oromo voices has been shattered.
They are proud. Unlike previous generations who were sometimes forced to hide their identity to survive, this generation wears Oromummaa openly. They sing in Afaan Oromoo. They celebrate Irreechaa with millions. They carry the yellow daisies not as a secret symbol but as a public declaration of who they are.
They are global and local at once. They understand the world beyond Oromia — human rights, international law, digital advocacy, multiculturalism — while remaining deeply rooted in Oromo values of community, respect for elders, and connection to land and Waaqa.
They are bridge-builders. This generation navigates multiple worlds: tradition and modernity, Oromia and the diaspora, local struggles and global movements. They are learning to carry their heritage into new contexts without losing its essence.
Hope Is Not Passive
It is important to be clear: “Dhaloota akkanaatu, Oromoof abdii dha” is not a statement of complacency. It is not a declaration that the future will simply take care of itself because the youth are impressive.
Hope, in the Oromo understanding, is active. It is the hope of the farmer who plants seeds and tends them. It is the hope of the marcher who walks toward the water carrying fresh grass. It is the hope that requires discipline, sacrifice, and unity.
For this generation to truly be the hope of Oromo, it must:
- Learn — from elders, from history, from education, and from one another.
- Preserve — the language, the traditions, the Gadaa wisdom, the sacred rituals of Irreechaa.
- Build — institutions, networks, and platforms that serve the community.
- Unite — across regions, across diaspora communities, across generations.
- Stay rooted — in Oromo values of respect, community, and connection to Waaqa and the land.
A Promise to Oromia
“Oromiyaaf wabiidha” — a promise for Oromia.
A promise is not a guarantee. It is a commitment. It is a covenant between a generation and the land that birthed it. It says: We will not forget where we came from. We will not squander what our ancestors sacrificed for. We will not let the flame go out.
This generation carries the dreams of every Oromo who came before — the farmer who lost his land, the mother who sang lullabies in a language she was told to abandon, the student who was punished for speaking the truth, the elder who kept the traditions alive in secret.
They also carry the hopes of every Oromo yet to be born — children who will one day ask, What did you do when it was your turn?
The answer being written today, by this generation, is this: We rose. We learned. We built. We stayed united. We honored those who came before us, and we prepared the way for those who will come after.
The Question That Remains
When elders look at the youth of today and say “Dhaloota akkanaatu, Oromoof abdiidha! Oromiyaaf wabiidha!”, they are offering both a blessing and a challenge.
The blessing is this: You are enough. You are capable. You are the ones we have been waiting for.
The challenge is this: Now prove it. Not with words alone, but with action. Not for a moment, but for a lifetime.
Every generation is given a choice. This generation — educated, connected, conscious, and proud — has been given the opportunity to be the generation that turns centuries of struggle into a future of dignity, justice, and flourishing for all Oromo people.
That is the hope.
That is the promise.
Dhaloota akkanaatu, Oromoof abdii dha! Oromiyaaf wabii dha!
How to celebrate Irreechaa in Australia?
Celebrating Irreechaa in Australia means participating in a vibrant, adapted version of the traditional Oromo thanksgiving festival. While the core spiritual intent remains the same—giving thanks to Waaqa (God) for blessings and renewal—the setting and specific activities are tailored to the Australian environment and the needs of the diaspora community.
The celebrations are primarily organized by community associations and the non-profit Irrecha Australia, with major events held in cities like Melbourne.
📍 Where and When to Celebrate in Australia
The location is chosen to reflect the traditional importance of nature and water in Irreechaa. In Australia, this often means gathering at parks with lakes, rivers, or scenic natural settings.
- Common Locations: In Melbourne, past celebrations have been held at Wilson Botanic Park in Berwick, Dandenong Mountain (Tulluu Dandenong), and Footscray Park.
- Timing: The festival is typically celebrated in September or October for Irreechaa Malkaa (the main thanksgiving at the water’s edge), and sometimes in April for Irreechaa Arfaasaa (a spring celebration).
🌿 How to Participate: Key Activities and Rituals
Participating in Irreechaa in Australia involves engaging in both traditional rituals and communal cultural activities.
- Wear Traditional Attire: Attendees are strongly encouraged to wear traditional Oromo clothing. The vibrant colors and styles are a visual statement of cultural pride and identity, especially for younger generations.
- Join the Blessing and Prayer: The event typically begins with blessings and prayers led by community elders. These blessings focus on peace, prosperity, and remembering those who sustained the tradition.
- Participate in Symbolic Rituals: Follow the tradition of carrying and dipping fresh green grass and yellow flowers into water (if available at the venue) as a symbol of gratitude, purification, and renewal.
- Enjoy Cultural Performances and Food: The celebration features traditional Oromo music, songs, and dances (such as the Siiqqee and Gumii dances). It is also a time to share communal meals with traditional Oromo food.
- Connect with Community: Irreechaa in Australia is a vital social event. It is a time for the diaspora to unite, strengthen bonds, and for younger generations to learn about their heritage from elders.
🤝 A Note on Inclusivity
While Irreechaa has deep spiritual roots in Waaqeffannaa (the traditional Oromo faith), the celebrations in Australia are also cultural festivals that welcome everyone. Organizers often invite local government officials, multicultural organizations, and curious residents to foster mutual respect and intercultural exchange. As one attendee noted, it is a unifying cultural practice that transcends religious boundaries.
💡 Practical Tips for Attendees
- Check for Event Details: Look for announcements from Irrecha Australia or local Oromo community associations on social media for the exact date, time, and location of the next event in your city.
- Respect the Environment: Organizers emphasize the importance of respecting the natural surroundings and leaving no waste behind, reflecting the core Oromo value of caring for nature.
- Bring What’s Needed: Some event notices suggest bringing water, flowers (for the ritual), and a spirit of gratitude.
In essence, celebrating Irreechaa in Australia is about actively participating in a living tradition that adapts to a new home while staying true to its core values of gratitude, community, and cultural pride.
Irreechaa: The Ancient Oromo Thanksgiving That Science Is Only Beginning to Understand
By Daandii Ragabaa
OROMIA, Ethiopia — At the banks of rivers and lakes across Oromia, millions gather each year for Irreechaa, the annual Oromo thanksgiving festival. They carry fresh green grass and yellow daisies, dip them into the water, and sing ancient songs of gratitude that have echoed across these lands for thousands of years.
To the Oromo people, Irreechaa is a sacred spiritual and cultural celebration — a time to thank Waaqa (God) for the rains, the harvest, and the gift of life itself. But a growing body of scientific research reveals that this ancient festival is also something else: a sophisticated, multisensory pathway to mental well-being that modern science is only beginning to fully understand.
A Festival Older Than Empires
According to Oromo tradition, Irreechaa was established by Oromo forefathers during the time of Gadaa Melbaa, marking the end of the rainy season known as Ganna. The festival has been celebrated for thousands of years, predating the institutionalized religions of Christianity and Islam. It is rooted in Waaqeffannaa, the traditional Oromo belief in one supernatural power called Waaqa.
Irreechaa was systematically outlawed for more than a century following the fall of the Oromo nation under the rule of Menelik II and subsequent regimes. Despite these challenges, the tradition survived in the hearts of the people and has undergone a powerful revival in recent decades.
As one Oromo historian noted, “Irreechaa has revived putting the Oromo identity foremost before anything else.”
The Sacred Elements
Every element of Irreechaa carries layered meaning. Water holds profound significance — the festival is celebrated at Malkaa (riverside) and Hora (lakeside), where communities gather to dip fresh green grass and flowers into the water. This act symbolizes purification, renewal, and the washing away of the past year’s hardships.
The fresh green grass and yellow daisies carried by participants are symbols of hope (abdi) and renewal. In the Oromo worldview, these plants represent the life and fertility that Waaqa has granted. By carrying them to the water’s edge and offering them, participants express gratitude for the past and pray for future abundance.
The procession to the water is led by the Abbaa Malkaa (lineal chiefs) and Abbaa Gadaa (Gadaa leaders), accompanied by traditional songs, dances, and ululations. Women play a particularly prominent role, walking in front of the leaders. If they stop on the road, the entire procession stops — nobody passes before them, because Oromo culture symbolizes women as sacred and as peace. This is rooted in the Siinqee institution, the customary women’s institution that serves as a peace mission and mediator.
After reaching the water, the Abbaa Malkaa, Abbaa Gadaa, and Qaalluu (spiritual leaders) bless the participants and make speeches on rules and regulations. This blessing carries the authority of the Gadaa system, which regulates political, economic, social, and religious life. Irreechaa is also an occasion when those in conflict bury the hatchet — a powerful, community-enforced deadline for resolving disputes.
What Science Says About Chanting
Chanting, a central practice in Irreechaa’s riverside ceremonies, has been shown to produce measurable reductions in stress and anxiety. A randomized controlled trial conducted in Australia found that just twelve minutes of group chanting — whether vocal or silent — resulted in significant decreases in cortisol levels and self-reported anxiety.
The reduction in cortisol, the body’s primary stress hormone, was similar for both vocal and silent chanting. However, self-reported anxiety decreased more following vocal chanting, suggesting that the act of voicing — singing the songs of Irreechaa — amplifies the psychological benefit.
The study also found that altruism scores increased following both vocal and silent chanting, indicating that the ritual practice fosters pro-social tendencies. Group synchronisation, a feature of communal chanting, is thought to promote cooperation and feelings of connection to others.
Research on singing in groups confirms that music can “reach our deepest emotions without using language or images” and that when people sing together, they share “a form of emotion that carries along the participants so that they experience their bodies responding emotionally in very similar ways.”
This aligns with the experience of Irreechaa participants, who sing together in a shared expression of gratitude and hope. The Marewoo songs sung during the procession express gratitude and hope for the new year. Women sing “Maariyoo… Maareyoo…” meaning “your mercy on us,” while men chant the Irreechaa song with them.
One traditional prayer begins:
“Dukkana gannaa nubaaftee / Booqa Birraa nugarsiiftee / Akkanumatti fuuldura keenyaafis / Waan horre walin nagaa nu godhi”
This translates to: “You have ended the darkness of winter / You have brought us the hope of spring / Likewise, for our future / Make us peaceful with what we have gathered.”
The song is both thanksgiving for the past and prayer for the future — a complete expression of the Oromo relationship with Waaqa.
The Healing Touch of Grass
The fresh green grass carried by Irreechaa participants — dipped into the water as an offering and symbol of renewal — also carries documented psychological benefits when touched. A 2024 study published in the Journal of Urban Health investigated the effects of tactile interaction with real grass versus artificial grass among older adults.
The findings showed that touching real grass produced a heightened sense of relaxation and calmness, increased mean systolic blood pressure reduction, and upward trends in brainwave patterns associated with relaxation.
A separate study involving young adults found that five minutes of tactile stimulation with real landscape grass, applied through the palm of the hand, produced significant reductions in diastolic blood pressure, increased alpha brainwave activity (a marker of relaxed alertness), and alleviation of anxiety compared to a control condition.
The researchers concluded that “palming grass — the act of touching grass with one’s hand — has a calming effect on both physiological and psychological responses to stress.”
For Irreechaa participants, the act of holding grass and dipping it into the water is thus not only a spiritual gesture but a tactile experience with measurable calming effects on the nervous system.
The Restorative Power of Water
Irreechaa’s setting at rivers and lakes — Irreechaa Malkaa — places participants in what researchers call “blue spaces,” environments featuring water. A systematic evidence map of blue space research confirms that contact with water environments is associated with mental health benefits, including reduced stress and enhanced well-being.
A landmark 19-country study involving over 17,000 participants found that all blue space settings were recalled as restorative, with rural rivers and canals among the most restorative. The study also found a reciprocal relationship between restoration and nature connectedness — the more restored an individual felt, the more connected to nature they became, and vice versa.
Research specifically examining Irreechaa notes that water’s acoustic properties and its natural setting “engage biophilia, enhancing mental well-being.” Acoustically, water’s ability to transmit sound four times faster than air creates immersive soundscapes, amplifying the emotional impact of riverside songs.
The Oromo people have long understood what environmental psychology now confirms: that gathering at the water’s edge, with the sound of flowing water and the sight of its expanse, creates a sense of calm and repose that supports spiritual reflection and communal bonding.
The Synergy of Sound, Grass, and Water
What makes Irreechaa psychologically powerful is not any single element in isolation, but their combination. The ritual brings together vocal chanting, tactile contact with fresh grass, and immersion in a water environment — a multisensory experience that engages multiple pathways to well-being simultaneously.
Research on Irreechaa explicitly describes this synergy: “water’s fluidity and reflectivity, paired with the resonance of sound, create multisensory rituals that deepen spiritual engagement.”
The study notes that “psychologically, chanting and singing reduce stress and trigger dopamine release, fostering emotional uplift and communal bonding,” while “natural water settings engage biophilia, enhancing mental well-being and aligning with the spiritual clarity sought in rituals.”
The communal dimension is equally important. The Oromo people gather at sacred rivers and lakes to thank their creators for the greenery that the rains have brought. Men, women, the elderly and the young all join in, adorned in eye-catching clothes and jewellery. They sing, dance, share stories and place freshly cut grass and flowers in water — a symbol of life, renewal and hope.
For a community gathering after the isolating rainy season, this reconnection — through shared sound, shared touch of grass, and shared presence at the water — serves as a collective psychological renewal. The festival’s requirement for reconciliation before participation further reinforces this, creating a culturally mandated pathway for repairing broken social bonds before they solidify into chronic distress.
A Culturally Rooted Pathway to Well-Being
For the Oromo people, Irreechaa is a spiritual and cultural celebration. The scientific evidence now confirms what generations have experienced intuitively: the ritual’s elements — sound, grass, and water — are also powerful tools for mental health.
In a context where formal mental health services are scarce, Irreechaa offers an accessible, culturally meaningful pathway to stress relief, emotional restoration, and social connection.
The psychological power of Irreechaa lies in its integration of body, mind, and community — a holistic approach to well-being that modern research is only beginning to fully understand.
As the festival continues to grow in participation and recognition, these ancient symbols remain as relevant as ever — reminding the Oromo people of their connection to Waaqa, to the earth, and to one another.
Irreechaa is celebrated annually at the banks of rivers and lakes across Oromia, with Irreechaa Malkaa taking place in mid-September at the end of the rainy season, and Irreechaa Tulluu during the dry season at the beginning of spring.
Peace Celebrations Behind the Storm: The “Festival Politics” of Oromia and Tigray
FINFINNE — When the Oromo thanksgiving festival Irreecha and the Ethiopian Orthodox Meskel festival arrive in the capital and surrounding areas within two weeks of each other, the official messaging is strikingly uniform: everything is for peace.
Mardasa, Director of the Oromia Bureau of Administration and Security and Peace Commissioner, stated that security agencies have made full preparations to celebrate both festivals “in a peaceful manner and under the traditions of unity and coexistence.” The federal police have also pledged to deploy adequate forces at Hora Finfinne, Hora Harsadi, and other locations.
Yet behind this placid official statement, Ethiopia in 2026 faces its most severe security situation since the end of the Tigray war in 2022. For a country mired in multi-front conflicts, the “security preparations” for two festivals are far from routine.
Surface Calm and Deep Fear
Irreecha is the single most important thanksgiving celebration for the Oromo people, marking the end of the rainy season and the beginning of the harvest. This year’s Irreecha will be held on Meskerem 23 and 24 in the Ethiopian calendar (October 3 and 4 in the Gregorian calendar) at Hora Finfinne in Addis Ababa and Hora Harsadi in Bishoftu. Masqala took place two weeks earlier in mid-September, with the Demera bonfire ceremony at Meskel Square in the capital drawing large crowds.
Official statements emphasize “coordinated cooperation between security agencies and religious leaders, Gadaa elders, Siinqee women’s representatives, and youth,” and call on the public to “immediately report any suspicious circumstances to the nearest security agency.” This phrasing itself reveals tension.
The concern is not unfounded. During the 2016 Irreecha celebration in Bishoftu, clashes between police and protesters triggered a stampede that killed at least 52 people, becoming a turning point for large-scale anti-government protests in Oromia. At that time, protesters raised crossed wrists—a gesture that later became a symbol of resistance—and advanced toward the stage. Police responded with tear gas and rubber bullets, and people fell into deep ditches as they fled.
A decade later, the political fractures in that land are far from healed.
“Peace” Under Siege
Peace Commissioner Mardasa’s statement was issued at an extremely delicate moment. Just days earlier, seven armed groups announced an alliance aimed at “overthrowing” Prime Minister Abiy’s federal government. Alliance members include the Tigray People’s Liberation Front (TPLF), the Amhara Fano militia, and the Oromo Liberation Army (OLA)—organizations whose historical enmity runs so deep that their union itself is a signal.
The federal government now faces armed insurgencies on three fronts simultaneously: Tigray, Amhara, and Oromia. Against this backdrop, the large gatherings for Irreecha and Masqala are both a security challenge and a political litmus test: can the government maintain effective control over the capital and surrounding areas in a wartime posture?
The U.S. State Department’s travel advisory lists large parts of Oromia at “Do Not Travel” level, citing “risks of armed conflict, kidnapping, and unrest.” Finland’s Ministry of Foreign Affairs warns that Ethiopia’s “political and ethnic tensions have led to an unstable situation, and unrest may further intensify.” A clear temperature gap exists between these international assessments and the official “everything is ready” posture.
The Dual Function of Festivals
Irreecha has never been merely a religious festival. In the Oromo Gadaa tradition, it is the transition from the “dark season” to the “light season,” a moment for the community to collectively wash away the misfortunes of the past year and pray for a bountiful year ahead. But in contemporary Ethiopia, it is also the largest-scale staging ground for Oromo identity politics.
Similarly, Masqala has a unique cultural embedding in the Oromia region. Academic research documents that during Masqala, Oromo communities perform Garmaama singing, which carries the collective emotional expression of “joy, sorrow, love, and longing,” a cultural ritual of “transition from the old era to the new.”
When these festivals are framed by officials under the banner of “peace and unity,” a sharp question emerges: who defines “peace”? Is it community reconciliation in the Gadaa elders’ tradition, or order and stability under federal government rule?
Peace Commissioner Mardasa’s statement repeatedly emphasizes coordination between “security agencies” and “community leaders,” but the real question may be: when community leaders themselves become a party to political contestation, are festival celebrations an opportunity for unity or a fuse for conflict?
The Risk of Silence
Addis Ababa police say they have made “coordinated preparations” for the Demera ceremony at Meskel Square, but as of press time, authorities have not published any specific traffic control plans, crowd management measures, or security deployment details for any single day. The Oromo Abbaa Gadaa Council frames this year’s Irreecha as an expression of “national consensus,” but in Ethiopia’s current context, that phrase reads more like a prayer than a description.
For the millions about to travel to Hora Finfinne and Hora Harsadi, the reality they face is: a government fighting on multiple fronts simultaneously, an armed opposition that has just formed an anti-government alliance, and a traumatic memory that cost 52 lives a decade ago.
The Peace Commissioner’s statement ends with a blessing: “May you return safely in this harvest season.” In this harvest season, the weight of those words is heavier than ever.
Advocacy for Oromia Rejects Northern Forces Alliance, Demands Genuine Security and Respect for Oromo Gains
FOR IMMEDIATE RELEASE
September 21, 2026 — Advocacy for Oromia has issued a formal statement rejecting the alliance recently concluded with northern forces, condemning it as a political maneuver that fails to address the fundamental grievances of the Oromo people. In its statement, the organization outlined four key demands:
- The government must engage in dialogue with armed groups operating within Oromia in order to establish genuine and sustainable security for the region.
- Armed groups operating within Oromia must refrain from any actions that harm Oromo interests, and must cease all activities that undermine the wellbeing of the Oromo people.
- Armed groups operating within Oromia must work together in coordination to ensure the security of Oromia, placing unity of purpose above division.
- All parties must firmly safeguard and uphold the victories achieved by the Oromo people, ensuring that no agreement or political arrangement dishonors or diminishes those hard-won gains.
Advocacy for Oromia emphasized that any political framework that fails to recognize the historical suffering of the Oromo people — spanning the imperial era, the Derg regime, the EPRDF government, and the current administration — cannot serve as a legitimate basis for peace or justice. The organization warned that alliances built on the omission of past wrongs risk perpetuating the same structural injustices that have long afflicted Oromia.
The statement further criticized the recent alliance for portraying the current crisis as an aberration rather than the inevitable consequence of centuries of Oromo subjugation, insisting that genuine transformative justice — not symbolic recognition — is the only path forward.
Advocacy for Oromia reaffirmed its commitment to the liberation, justice, and systemic change sought by the Oromo people, declaring that mere survival is not enough.
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Gadaa Maccaa: Ceremonies of Baallii Transfer, Oofkaltii, and Buttaa Qaluu Underway Across East Maccaa, Liiban
Kallacha Oromiyaa, Fulbaana 13, 2019 — The Oromo people are a nation that created the Gadaa system and gifted it to the world. Now, in a powerful return to ancient traditions, the Maccaa Oromo are strengthening, renewing, and revitalizing their Gadaa system across West Shawa Zone.
The Government of Oromia Region has been working to promote and revitalize Oromo culture, strengthening the pillars of the Gadaa system. In line with this effort, the Maccaa Oromo community is actively reinforcing its Gadaa system through a series of traditional ceremonies.
The Ceremonies Underway
In various districts of West Shawa Zone, the rituals of Oofkaltii (preparation) and Buttaa Qaluu (the cutting of the buttaa) are being conducted as part of the Baallii transfer ceremony — the sacred passage of authority from one Gadaa grade to the next.
The Baallii transfer is one of the most significant moments in the Gadaa cycle. It marks the formal transition of power, responsibility, and leadership from the outgoing grade to the incoming one. The Buttaa ceremony — the ritual cutting of the buttaa — symbolizes the clearing of the path for the new leadership, the enactment of laws that will govern the next eight years, and the renewal of the community’s covenant with Waaqa (God) and with one another.
Conducted According to Tradition
These ceremonies are being carried out in full accordance with Oromo culture, tradition (duudhaa), and sacred norms (safuu). The elders, Abbaa Gadaas, and community leaders are overseeing the process to ensure that every ritual is performed correctly and that the integrity of the Gadaa system is preserved.
The Oofkaltii — the period of preparation — involves the training and initiation of those who will assume leadership roles in the new Gadaa grade. It is a time of learning, reflection, and spiritual readiness. The Buttaa Qaluu then formally seals this transition, marking the beginning of a new eight-year cycle of governance, justice, and community service.
A Living Heritage
The Gadaa system, recognized by UNESCO as an Intangible Cultural Heritage of Humanity, remains a living, breathing institution among the Oromo people. It regulates political, economic, social, and religious life, providing a framework for democracy, conflict resolution, environmental stewardship, and the protection of rights.
The Maccaa Oromo’s active observance of these ceremonies is a testament to the resilience and vitality of Oromo culture. Despite centuries of suppression and the pressures of modernization, the Gadaa system continues to be passed down from generation to generation — unbroken and undiminished.
A Source of Pride and Identity
For the Oromo people, the Gadaa system is not merely a historical relic. It is a source of pride, identity, and belonging. It is a gift to humanity — a model of democratic governance, peaceful power transfer, and community solidarity that predates many modern political systems.
As the Baallii transfer, Oofkaltii, and Buttaa ceremonies continue across West Shawa, the Maccaa Oromo are reaffirming their commitment to their ancestors’ wisdom and to the future generations who will inherit this sacred tradition.
Baga oofkaltan! Gadaan quufa fi gabbina!
Source: BATO
Why Fresh Grass and Water Are Essential in Oromo Blessings
In Oromo culture, fresh grass (Marga Jiidhaa) and water are far more than simple elements of nature. They are sacred symbols that carry the deepest meanings of life, fertility, peace, and divine connection. They transform abstract blessings into visible, tangible rituals and serve as the medium through which humans communicate with Waaqa (God).
Fresh Grass (Marga Jiidhaa): The Symbol of Life and Fertility
In Oromo culture, fresh grass is the most direct expression of life force and abundance.
The Meaning of “Irreechaa” Itself: The very word “Irreechaa” — the grand Oromo thanksgiving festival — means “fresh and green grass.” The festival celebrates the end of the rainy season and the renewal of all life, and fresh grass is the most vivid sign of that season.
The Carrier of Life: Grass is the food of livestock — the foundation of Oromo wealth and survival. When animals eat grass, they grow strong, produce milk, and reproduce. Fresh grass is therefore seen as a symbol of fertility, productivity, and prosperity.
The Medium of Blessing: During Irreechaa rituals, people hold fresh grass and dip it into water, then sprinkle the water on themselves and others. This is not merely an act of thanksgiving — it is a way of transferring the “life force” of the grass and the “purifying power” of the water to the participants, praying for health and offspring. In Gadaa blessing prayers, phrases like “may the grass grow (margi nimarga)” are common, placed alongside rain, livestock reproduction, and peace as manifestations of divine grace.
Water (Bishaan): The Source of Purity, Holiness, and Peace
Water in Oromo blessings holds both material and spiritual significance. It is the dwelling place of sacred power.
The Dwelling of God and Divine Gift: In traditional Oromo belief, rivers and lakes are sacred — they are places where the spirit of Waaqa (God) resides. Water bodies like Hora (sacred springs/lakes) are themselves considered blessings from Waaqa, possessing healing and fertility-giving powers. Infertile women may wet their chests with water, believing it will make their wombs fertile.
Purification and Reconciliation: Water symbolizes “cleansing” and “purification.” One of the core rituals of Irreechaa is the act of libation — dipping fresh grass into water and sprinkling it — which symbolizes washing away the sins and conflicts of the past year, achieving reconciliation, and welcoming a new beginning in a purified state.
The Metaphor of Peace: In Oromo thought, “Nagaa” (peace) is the foundation of all blessings. They believe that only when humans live in peace with nature, with God, and with one another can fertility and abundance be achieved. Water, through its flowing and gathering nature, symbolizes this universal connection, unity, and harmony. Blessings pray for “peace to descend upon our land,” and water is the physical embodiment of that peace.
The Union of Both: The Sacred Blessing Ritual
The combination of fresh grass and water creates the most powerful sacred moment in Oromo blessings. In rituals like Irreechaa, people dip fresh grass into water, and this very act is a prayer:
- Connection: Fresh grass represents the earth and life; water represents the sacred and purification. Together, they symbolize offering the life of the earth to God and praying for God’s blessings to return to humanity through the water.
- Transmission: Participants then sprinkle the sacred water on themselves and others, symbolizing the receiving and sharing of God’s grace, life force, and the blessing of peace.
Therefore, in Oromo blessings, fresh grass and water are ritual tools that fuse “life” with “the sacred.” Without them, blessings would lose their concrete form and power — they could not truly “touch” and “transform” the participants. They are the visible signs of an invisible grace, the tangible carriers of divine blessing.
OLF Calls for Immediate Peaceful Negotiations in Oromiya, Warns of Devastating War
Finfinnee, September 24, 2026 — The Oromo Liberation Front (OLF) has issued a strongly worded statement calling on the Ethiopian government and the Prosperity Party (PP) to immediately embark on genuine peaceful negotiations to end the devastating war in Oromiya, warning that continued military action will only trap the country in a vicious cycle of poverty, disease, and misery.
In a statement released today from Finfinnee, the OLF declared that the “reckless war” of the past eight years has entailed devastating consequences, with many innocent lives lost and resources that could have improved the lives of the people “frantically destroyed.”
A War Without Solution
The OLF criticized the government’s reliance on military might rather than mutual understanding and compromise, stating that such an approach “has not yielded any solution to the ravaging war.” Instead, the statement warned, “the depth and breadth of the conflict have expanded day after day, month after month, and year after year.”
The organization painted a grim picture of the conflict’s toll: “The loss of young and helpless souls and the endless ravage into the villages of poor households, the devastation of social and economic infrastructures, and their consequences will surely trap the country into a vicious circle of poverty, disease, and misery.”
“A sympathetic heart and a wise gut would not dare to see this continue,” the statement read.
The Only Solution: Genuine Peaceful Settlement
The OLF was unequivocal in its position: “OLF believes that the only solution is a genuine peaceful settlement.” The organization called on the government and the Prosperity Party to “embark on genuine peaceful negotiations with all concerned parties to end the war and find a solution to the misery of our people.”
The statement reaffirmed the OLF’s longstanding position that “war and military action have never been a lasting solution to political conflict.”
Defending Oromiya Against External Threats
The OLF also raised concerns about what it described as the “northern coalition, known as Tsimido,” which it accused of aiming “to turn Oromiya into a battleground for an unnecessary war; reverse the fruits of our struggle so far gained, and control Oromiya to usurp its resources once again.”
“The Oromo people cannot remain silent on this,” the statement declared. The OLF called on the Oromo people to “unite, regardless of political differences, and to defend their territory and villages without infringing on the rights of others.”
A Call for Oromo Unity
In a direct appeal to Oromo political parties and the regional government, the OLF urged all Oromo stakeholders to “stand in unison without jeopardizing the rights of the Oromo people.”
“This is not a time when we count on our political differences and party lines,” the statement emphasized. The OLF warned that “detaining political activists and party members exacerbates the suffering of our people” and called for the immediate release of those in custody.
“The meaningless detention of innocents should abate, and those in custody should be immediately released,” the statement read.
A Warning to Those Who Stand with Aggressors
The OLF also directed a sharp warning at those it accused of standing “with our historical aggressors and exploiters while claiming to struggle for the Oromo people.”
“You are making a historical mistake that history will never forgive you,” the statement declared, calling on them to “reconsider their path.”
A Call to All Peace-Loving People
In its concluding appeal, the OLF called on “all parties, especially the Government and the ruling party, to embark on genuine peaceful negotiations that end the suffering of our people once and for all.”
The organization urged “all stakeholders, including religious leaders, Abba Gadas, Haadha Sinqees, diplomats, media personnel, journalists, and all peace-loving people, to campaign for a peaceful settlement to avert the ugly, devastating war confronting us.”
The Stakes for Oromiya and Ethiopia
The OLF’s statement comes at a critical juncture for Oromiya and for Ethiopia as a whole. The eight-year conflict has exacted a heavy toll on civilians, infrastructure, and the social fabric of the region. The OLF’s call for negotiations reflects a growing consensus among many observers that military solutions have failed and that only dialogue can bring sustainable peace.
The statement’s appeal to Oromo unity — across political lines — signals the OLF’s recognition that internal divisions weaken the collective ability to address the crisis. By calling on the regional government, political parties, and civil society to work together, the OLF is positioning itself as a voice for a unified Oromo approach to peace.
Whether the government and the Prosperity Party will heed the call for negotiations remains to be seen. But the OLF’s message is clear: the time for war is over, and the time for genuine dialogue has come.
“Victory to the Mass!!”
Source: Oromo Liberation Front (OLF)
