Category Archives: Siinqee
From Kenya with Love: Our Brothers and Sisters Who Journeyed Home for Irreecha Bishooftuu 2026
By Dhabessa Wakjira
HARSADII, OROMIA — The morning sun had barely touched the shores of Lake Harsadii when the first buses rolled in from the south. Dust rose from the unpaved roads, horns blared in celebration, and the unmistakable rhythm of drums began to echo across the water. Among the thousands gathered for Irreecha Bishooftuu 2026, a special group stood out — not because of their dress or their language, but because of the distance they had traveled to be here.
They came from Kenya.
“Kunneen firoottan keenya Keeniyaa: Irreecha Bishooftuu, Harsadii (2026) irratti hirmaatanii dha,” the announcement rang out across the grounds — “These are our brothers and sisters from Kenya who have come to participate in Irreecha Bishooftuu, Harsadii 2026.” The words were met with thunderous applause, ululations, and the waving of green flags that stretched as far as the eye could see.
For the Oromo community in Kenya, the journey to Irreecha is more than a trip. It is a homecoming.
A Bond That Crosses Borders
Irreecha is the great thanksgiving festival of the Oromo people — a celebration of the end of the rainy season, a moment to give thanks to Waaqa (God) for peace, fertility, and the bounty of the earth. Held along the shores of lakes and rivers, it draws millions of Oromo from Ethiopia and across the globe. But the Oromo nation does not end at Ethiopia’s borders. In Kenya, Oromo communities have lived for generations, preserving their language, their customs, and their faith.
This year, that connection was on full display at Harsadii.
“We have always known we are one people,” said one elder from Kenya, his voice thick with emotion as he stood near the water’s edge. “But to stand here, on this soil, with our brothers and sisters — it is something else. It is a healing.”
The delegation from Kenya arrived in colorful traditional attire, carrying green branches and singing songs passed down through generations. They joined the procession to the lake, participated in the rituals of thanksgiving, and shared in the communal feast that followed. For many, it was their first time experiencing Irreecha on Ethiopian soil — and for some, it was a return to the land of their ancestors.
A Celebration of Unity
The presence of the Kenyan delegation was a powerful reminder that Irreecha is not just an Ethiopian festival. It is an Oromo festival — and the Oromo are one people, bound by language, history, and a shared love for their land and their Creator.
Organizers of this year’s Irreecha Bishooftuu emphasized the significance of the Kenyan participation. “Irreecha is a celebration of peace and unity,” one organizer said. “When our brothers and sisters from Kenya join us, it shows the world that we are strong together. It shows that our culture knows no borders.”
Throughout the day, the Kenyan visitors were welcomed with open arms. Elders exchanged blessings. Young people danced together, their feet moving to the same beat. Women shared stories and laughter. And as the sun set over Harsadii, the crowd stood as one, raising their hands in thanksgiving.
A Message of Hope
For the Oromo in Kenya, the journey to Irreecha is also a statement — a declaration that they remain connected to their roots, their identity, and their people. In a world where borders often divide, Irreecha serves as a bridge.
“We are here to show our children where they come from,” said a Kenyan mother, her daughter clutching her hand. “We are here to teach them that they belong. That they are Oromo. That they are home.”
As the celebration drew to a close, the words of the announcement echoed in the hearts of all who heard them: “Kunneen firoottan keenya Keeniyaa.” These are our brothers and sisters from Kenya. And they came home.
Happy Irreecha Bishooftuu 2026. May peace, unity, and blessings be upon us all.
Irreechaa: The Festival That Renews Humanity, Reconciles Creation, and Reclaims Time Itself
In the Oromo language, nineteen sacred phrases capture the full magnitude of Irreechaa — a celebration that is not merely cultural but cosmic, not merely annual but eternal, not merely human but divine.
Beneath the sycamores, beside the sacred waters, a people gather to become whole — and to remind the universe what wholeness means.
A Litany of Renewal
There are sentences that function as scripture. The Oromo people have such a sentence about Irreechaa:
“Irreechaan humneessaa namummaa, lachiisaa namummaa, marabeessaa namummaa, nageessaa namummaa, araarsaa namummaa, waloomsaa uumaa-uumamaa, sirna galateeffannaa, yaadannoo uumamaa, hulluuqoo hameenyaa, mallattoo ulfoo, yeroo dhiifamaa, ce’umsaa baraa, damboobsaa namummaa, fooyyessaa namummaa, fufsiisaa namummaa, fineessaa namummaa, guutessaa namummaa, kadhannaa gaarummaa, fi haaromsaa namummaa ti.”
This is not a description. It is a declaration. It is the Oromo people’s theological testimony about what Irreechaa is — not what it symbolizes, not what it represents, but what it accomplishes in the world.
Nineteen phrases. Nineteen dimensions of one reality. Nineteen ways of saying: Irreechaa renews humanity, reconciles creation, and reclaims time itself.
Part One: The Renewal of Humanity
The first five phrases focus on the human person — what Irreechaa does to the individual soul.
Humneessaa Namummaa — The Empowerment of Humanity
Irreechaan humneessaa namummaa. Irreechaa is the empowering of humanity.
Before the festival, participants are asked to reconcile. They set aside grudges. They release resentment. This is not weakness — it is the most difficult form of strength. To forgive is to be liberated from the prison of grievance.
The person who has made peace is not just morally superior. They are empowered. They have reclaimed energy that was being spent on resentment. They stand at the water’s edge lighter, freer, more capable of gratitude.
This is the first renewal: the empowerment that comes from letting go.
Lachiisaa Namummaa — The Reconciliation of Humanity
Irreechaan lachiisaa namummaa. Irreechaa is the reconciling of humanity.
This is Irreechaa’s beating heart. Without araara — reconciliation — the festival cannot proceed. The tradition is explicit: you cannot participate while holding a grudge. The water will not receive your thanks if your heart is still at war.
In a world that profits from division, this requirement is revolutionary. Irreechaa says: Before you celebrate, reconcile. Before you give thanks, make peace. Before you approach the sacred, heal the human relationships that have been broken.
The Oromo do not pretend that reconciliation is easy. They simply insist that the work of peace must be done — deliberately, consciously, before the community gathers.
Marabeessaa Namummaa — The Unification of Humanity
Irreechaan marabeessaa namummaa. Irreechaa is the unifying of humanity.
Millions arrive from across Ethiopia, from the diaspora, from every walk of life. Farmers and professors. Mothers and students. Elders and children. Muslims and Christians and practitioners of the old faith. They dress in white — a sea of unity that visually overwhelms the eye.
But the unification is not mere numbers. It is spiritual. It is the experience of dissolving the boundaries that separate human beings from one another. For one day, the Oromo people are not many. They are one.
This is tokkummaa — unity — and it is not an abstract ideal. It is a lived experience at the water’s edge. The person standing beside you is not a stranger. They are your brother. They are your sister. They are yourself.
Nageessaa Namummaa — The Peace-Bringing of Humanity
Irreechaan nageessaa namummaa. Irreechaa is the peace-bringing of humanity.
The Oromo greeting for the festival is “Baga Irreechaa nagaan geessan” — May the Irreechaa arrive in peace. This is not a casual wish. It is a declaration of intent.
Irreechaa does not merely celebrate peace. It produces it. The festival is a peace-making technology, an ancient ritual that creates the conditions for harmony between individuals, communities, and the divine.
Consider what happens when millions of people gather in a single place and commit, together, to reconciliation. Consider what happens when a nation’s largest cultural event is built on the requirement that participants set aside their conflicts. Peace is not the absence of conflict. It is the presence of araara. And Irreechaa makes that presence visible, tangible, and real.
Araarsaa Namummaa — The Forgiveness of Humanity
Irreechaan araarsaa namummaa. Irreechaa is the forgiving of humanity.
Araara is the Oromo word for reconciliation, but it carries a deeper meaning: the restoration of relationship, the healing of rupture, the return to wholeness. At Irreechaa, forgiveness is not a suggestion. It is a prerequisite.
The person who comes to the water carrying resentment is not participating in Irreechaa. They are merely present. True participation requires the internal work of forgiveness — the decision to release the debt, to let go of the grievance, to choose relationship over righteousness.
This is the fifth renewal: the forgiveness that makes all other renewal possible.
Part Two: The Reconciliation of Creation
The next several phrases expand beyond the human person to encompass the entire created order.
Waloomsaa Uumaa-Uumamaa — The Harmony of Creation
Irreechaan waloomsaa uumaa-uumamaa. Irreechaa is the harmonizing of creation.
The Oromo understanding of Irreechaa is not limited to human community. The festival reconciles the entire cosmos — uumaa (the Creator) and uumamaa (creation) — in a single act of thanksgiving.
When the Oromo gather at the water, they are not just repairing human relationships. They are restoring the primal harmony between the divine, the human, and the natural. The water is sacred. The grass is sacred. The sky, the earth, the trees, the animals — all are participants in the festival.
This is waloomaa — harmony — and it is the original condition of creation. Irreechaa returns what was broken to what it was meant to be.
Sirna Galateeffannaa — The Order of Thanksgiving
Irreechaan sirna galateeffannaa. Irreechaa is the order of thanksgiving.
Sirna means order, system, institution, ceremony. Irreechaa is not spontaneous emotion. It is structured ritual — a carefully preserved system of thanksgiving that has been practiced for thousands of years.
The Gadaa system organizes Oromo society by age grades, each with defined responsibilities. Irreechaa is woven into this system. It is not just a festival. It is an institution — a sirna — that orders the relationship between the human community and the divine.
Thanksgiving, in Oromo cosmology, is not optional. It is the fundamental posture of the creature toward the Creator. To give thanks is to acknowledge reality: that we did not create ourselves, that we depend on forces beyond our control, that life is a gift.
Yaadannoo Uumamaa — The Memory of Creation
Irreechaan yaadannoo uumamaa. Irreechaa is the memory of creation.
Yaadannoo means memorial, remembrance, commemoration. At Irreechaa, the Oromo people remember not just the harvest of the past year but the creation of the world itself.
This is sacred memory — not nostalgia, not sentimentality, but the deliberate act of recalling what is fundamental. The Oromo remember that they are creatures. They remember that the earth is sacred. They remember that water is the source of life. They remember that gratitude is the proper response to existence.
In a modern world that so often forgets the sacred, Irreechaa is a collective act of remembrance. It says: We have not forgotten who we are. We have not forgotten where we came from. We have not forgotten what we owe.
Hulluuqoo Hameenyaa — The Rejection of Evil
Irreechaan hulluuqoo hameenyaa. Irreechaa is the rejection of evil.
Hulluuqoo means that which is rejected, refused, cast out. Hameenyaa means evil, wickedness, malice. Irreechaa is not just the affirmation of good. It is the explicit rejection of evil.
At the water’s edge, the Oromo people collectively renounce the forces that destroy human community: hatred, jealousy, greed, violence, deception. They name these forces and cast them out. They declare that these things have no place in the renewed humanity they are creating.
This is spiritual warfare — not against flesh and blood, but against the principalities and powers that corrupt the human heart. And it is fought not with weapons but with water, grass, and words of prayer.
Mallattoo Ulfoo — The Sign of Love
Irreechaan mallattoo ulfoo. Irreechaa is the sign of love.
Ulfoo means love, compassion, mercy. Irreechaa is not just a festival of gratitude. It is a sign — a visible, tangible, public demonstration — of divine love.
The Oromo believe that Waaqa (God) loves humanity. The rains come. The harvest arrives. The sun returns after the darkness. These are not accidents of nature. They are expressions of divine love.
And Irreechaa is the human response to that love. It is the sign that the relationship is mutual. God gives; the people give thanks. God loves; the people love in return.
Part Three: The Reclamation of Time
The next phrases focus on Irreechaa’s relationship to time itself — its power to forgive the past, transform the present, and renew the future.
Yeroo Dhiifamaa — The Time of Forgiveness
Irreechaan yeroo dhiifamaa. Irreechaa is the time of forgiveness.
Yeroo means time, season, moment. Dhiifamaa means forgiveness, pardon, release. Irreechaa is not just a festival. It is a time — a specific, sacred season set apart for the work of forgiveness.
In the rhythm of the Oromo year, Irreechaa is the moment when the community pauses and says: Now is the time to make peace. Now is the time to release grievances. Now is the time to forgive.
This is the ritualization of forgiveness. It is not left to chance or whim. It is scheduled. It is expected. It is required.
Ce’umsaa Baraa — The Turning of the Year
Irreechaan ce’umsaa baraa. Irreechaa is the turning of the year.
Ce’umsaa means transition, passage, crossing over. Irreechaa marks the turning point of the year — the end of the rainy season Ganna and the beginning of spring Birraa. It is a threshold, a liminal moment between what was and what will be.
At this threshold, the old year dies and the new year is born. The mistakes of the past are released. The possibilities of the future are welcomed. The community stands at the hinge of time and chooses to move forward.
This is ce’umsaa baraa — the turning of the year. And it is not just a calendar event. It is a spiritual one.
Damboobsaa Namummaa — The Restoration of Humanity
Irreechaan damboobsaa namummaa. Irreechaa is the restoring of humanity.
The rainy season destroys. Rivers swell. Roads wash out. Crops are lost. The land itself seems to be in mourning.
Then the rains end. The sun returns. The harvest begins. The people gather at the water to give thanks.
Irreechaa is the celebration after the suffering. It is the moment when the community pauses and says: We made it through. We survived. We are still here.
This is restoration — not the erasure of hardship, but the transformation of hardship into gratitude. The floods came, and we endured. The darkness came, and we waited. The sun returned, and we give thanks.
Part Four: The Perfection of Humanity
The final phrases describe Irreechaa’s ultimate purpose: the perfection of the human person and community.
Fooyyessaa Namummaa — The Improvement of Humanity
Irreechaan fooyyessaa namummaa. Irreechaa is the improving of humanity.
Irreechaa is not content with survival. It seeks flourishing. The festival is not merely about maintaining what exists but about becoming more than you were.
Fooyya’uu means progress, development, growth. The person who participates in Irreechaa is not the same person who entered the festival. They have been improved — refined by the discipline of reconciliation, elevated by the experience of unity, deepened by the practice of gratitude.
Fufsiisaa Namummaa — The Fulfillment of Humanity
Irreechaan fufsiisaa namummaa. Irreechaa is the fulfilling of humanity.
There is a deep longing in the human heart for completion — for the sense that life is not fragmented, that it has meaning, that it is going somewhere. Irreechaa answers that longing.
At the water’s edge, surrounded by millions of people who share your language, your faith, your hope, you experience a sense of completeness that modern life so often denies. You are not alone. You are not meaningless. You are part of something larger than yourself.
Fineessaa Namummaa — The Refinement of Humanity
Irreechaan fineessaa namummaa. Irreechaa is the refining of humanity.
Water is the medium of purification. At Irreechaa, participants dip sacred grass into the water and sprinkle it upon themselves and others. The Kormoomsaa — the blessing of the young men — cleanses and consecrates.
The refinement Irreechaa offers is the refinement of character. At the water’s edge, the layers of resentment, pride, and grievance are stripped away. What remains is the essential human being — vulnerable, grateful, connected, at peace.
Guutessaa Namummaa — The Completion of Humanity
Irreechaan guutessaa namummaa. Irreechaa is the completing of humanity.
There is a difference between fulfillment and completion. Fulfillment is the experience of meaning. Completion is the achievement of wholeness. Irreechaa offers both.
The festival completes the cycle of the year. It completes the work of reconciliation. It completes the process of purification. It completes the community — bringing together all its members, from the youngest child to the oldest elder.
At Irreechaa, nothing is left out. No one is excluded. The festival is guutuu — complete, full, entire. The sea of white garments is not just a visual image. It is a theological statement: this is what wholeness looks like.
Kadhannaa Gaarummaa — The Prayer of Goodness
Irreechaan kadhannaa gaarummaa. Irreechaa is the prayer of goodness.
Kadhannaa means prayer, supplication, petition. Gaarummaa means goodness, virtue, excellence. Irreechaa is not just a festival of the past. It is a prayer for the future.
At the water’s edge, the Oromo people pray for goodness — for themselves, for their families, for their communities, for their nation, for the world. They ask Waaqa to make them good, to keep them good, to use them for good.
This is the prayer that summarizes all the others. It is the request that the renewal that has begun at Irreechaa will continue throughout the year.
Haaromsaa Namummaa — The Renewal of Humanity
Irreechaan haaromsaa namummaa. Irreechaa is the renewing of humanity.
And so we arrive at the final phrase — the culmination of all the others.
Empowerment leads to reconciliation. Reconciliation leads to unity. Unity brings peace. Peace enables forgiveness. Forgiveness restores creation. Creation remembers its Creator. Evil is rejected. Love is affirmed. Time is redeemed. Humanity is restored, improved, fulfilled, refined, completed. And then — haaromsaa namummaa — humanity is renewed.
Irreechaa is not just a festival. It is a process — a spiritual technology that takes human beings as they are and transforms them into what they can become. It takes fractured people and makes them whole. It takes divided communities and makes them one. It takes a broken world and makes it new.
This is what the Oromo people have known for thousands of years. This is what they celebrate at the water’s edge every year. This is what they offer to Ethiopia, to Africa, and to the world.
The Full Testimony
Let us read the sentence again — the full sentence — and hear it now with understanding:
“Irreechaan humneessaa namummaa, lachiisaa namummaa, marabeessaa namummaa, nageessaa namummaa, araarsaa namummaa, waloomsaa uumaa-uumamaa, sirna galateeffannaa, yaadannoo uumamaa, hulluuqoo hameenyaa, mallattoo ulfoo, yeroo dhiifamaa, ce’umsaa baraa, damboobsaa namummaa, fooyyessaa namummaa, fufsiisaa namummaa, fineessaa namummaa, guutessaa namummaa, kadhannaa gaarummaa, fi haaromsaa namummaa ti.”
Irreechaa is the empowering of humanity, the reconciling of humanity, the unifying of humanity, the peace-bringing of humanity, the forgiving of humanity, the harmonizing of creation, the order of thanksgiving, the memory of creation, the rejection of evil, the sign of love, the time of forgiveness, the turning of the year, the restoring of humanity, the improving of humanity, the fulfilling of humanity, the refining of humanity, the completing of humanity, the prayer of goodness, and the renewing of humanity.
This is not poetry. This is testimony. This is the Oromo people’s declaration of what Irreechaa does in the world.
Humanity can be renewed. Not through politics or economics or technology alone, but through the ancient practices of reconciliation, gratitude, purification, and community. Not through grand ideological projects, but through the simple, profound act of gathering at the water with your people, setting down your grudges, and giving thanks.
Irreechaa is the renewal of humanity. And it happens every year, at the water’s edge, one person at a time.
Baga Irreechaa Nagaan Geessan
The Oromo greeting says it all:
Baga Irreechaa nagaan geessan.
May the Irreechaa arrive in peace.
May the festival be empowering, reconciling, unifying, peace-bringing, forgiving, harmonizing, thanksgiving, memorial, rejecting of evil, sign of love, time of forgiveness, turning of the year, restoring, improving, fulfilling, refining, completing, prayerful, and renewing of humanity.
May the waters receive your gratitude.
May the grass carry your prayers.
May the nation, like the earth after the rains, emerge greener and stronger than before.
And may you — and all of us — be renewed.
#Irreechaa #Oromia #Ethiopia #RenewalOfHumanity #HaaromsaaNamummaa #PeaceAndReconciliation #Thanksgiving #KadhannaaGaarummaa
photos credit: OBN
Irreechaa: The Festival That Renews Humanity Itself
In the Oromo language, ten words capture what no single English phrase can hold: Irreechaa is empowering, reconciling, unifying, peace-bringing, restorative, improving, fulfilling, refining, completing, and renewing of humanity.
Beneath the sycamore trees, beside the sacred waters, a people gather not merely to celebrate — but to become whole again.
Ten Words, One Truth
There are moments when a single sentence carries the weight of an entire civilization’s wisdom. The Oromo people have such a sentence about Irreechaa:
“Irreechaan humneessaa, lachiisaa, marabeessaa, nageessaa, damboobsaa, fooyyessaa, fufsiisaa, fineessaa, guutessaa fi haaromsaa namummaa ti.”
Translated, it means: “Irreechaa is empowering, reconciling, unifying, peace-bringing, restorative, improving, fulfilling, refining, completing, and renewing of humanity.”
This is not poetry for its own sake. It is a theological statement, a philosophical declaration, and a psychological insight — all compressed into ten carefully chosen Oromo words. Each word describes not merely what Irreechaa does, but what it is. The festival is not a symbol of these things. It is the mechanism through which they happen.
To understand Irreechaa is to understand that humanity — fractured, exhausted, divided, grieving — can be regenerated. And the Oromo people have been practicing that regeneration for thousands of years.
Humneessaa: The Empowerment
Irreechaa begins with empowerment — humneessaa.
Before the festival, participants are asked to reconcile with themselves and with others. They set aside grudges. They release resentment. This is not weakness. It is the most difficult form of strength: the strength to lay down your weapons, to open your hands, to approach the sacred water without the armor of grievance.
The Oromo understand something that modern psychology is only now catching up to: unresolved conflict is a form of imprisonment. It binds the spirit. It drains the soul. To forgive — to seek araara — is to be liberated.
At Irreechaa, the person who has reconciled is not just morally superior. They are empowered. They have reclaimed energy that was being spent on resentment. They stand at the water’s edge lighter, freer, more capable of gratitude. This is the first regeneration: the empowerment that comes from letting go.
Lachiisaa: The Reconciliation
The second word is lachiisaa — reconciliation.
This is Irreechaa’s beating heart. Without araara, the festival cannot proceed. The tradition is explicit: you cannot participate in Irreechaa while holding a grudge. The water will not receive your thanks if your heart is still at war.
In a world that profits from division — where political parties, media ecosystems, and social platforms thrive on grievance — this requirement is revolutionary. Irreechaa says: Before you celebrate, reconcile. Before you give thanks, make peace. Before you approach the sacred, heal the human relationships that have been broken.
The Oromo do not pretend that reconciliation is easy. They do not suggest that pain should be ignored or injustice forgotten. They simply insist that the work of peace must be done — deliberately, consciously, before the community gathers. This is not naive optimism. It is disciplined spiritual practice.
At Hora Arsadi, at Hora Finfinne, at watersides across Oromia, millions of people perform this practice every year. They come as individuals carrying private wounds. They leave as a community bound by shared peace.
Marabeessaa: The Unification
Marabeessaa — unification. Gathering. Coming together as one.
Irreechaa is the largest gathering of Oromo people in the world. Millions arrive from across Ethiopia, from the diaspora, from every walk of life. Farmers and professors. Mothers and students. Elders and children. Muslims and Christians and practitioners of the old faith. They dress in white — a sea of unity that visually overwhelms the eye.
But the unification is not mere numbers. It is spiritual. It is the experience of dissolving the boundaries that separate human beings from one another. For one day, the Oromo people are not many. They are one.
This is what the Oromo call tokkummaa — unity — and it is not an abstract ideal. It is a lived experience at the water’s edge. The person standing beside you is not a stranger. They are your brother. They are your sister. They are yourself, reflected in the sacred waters.
In a nation and a world where ethnic, religious, and political identities so often divide, Irreechaa offers a different possibility: a unity that does not erase difference but transcends it. Everyone is welcome. Everyone is included. Everyone belongs.
Nageessaa: The Peace-Bringing
Nageessaa — peace-bringing.
The Oromo greeting for the festival is “Baga Irreechaa nagaan geessan” — May the Irreechaa arrive in peace. This is not a casual wish. It is a declaration of intent. Peace is not something that happens to you. It is something you arrive at, together, at the water, with your hands open and your grudges surrendered.
Irreechaa does not merely celebrate peace. It produces it. The festival is a peace-making technology, an ancient ritual that creates the conditions for harmony between individuals, communities, and the divine.
Consider what happens when millions of people gather in a single place and commit, together, to reconciliation. Consider what happens when a nation’s largest cultural event is built on the requirement that participants set aside their conflicts. Consider what happens when the sacred water receives only the prayers of those who have made peace with their neighbors.
Peace is not the absence of conflict. It is the presence of araara. And Irreechaa makes that presence visible, tangible, and real.
Damboobsaa: The Restoration
Damboobsaa — restorative. Renewing. Returning what was lost.
The rainy season in Oromia is long and hard. Rivers swell. Roads wash out. Crops are destroyed. Families are separated. The land itself seems to be in mourning.
Then the rains end. The sun returns. The harvest begins. And the people gather at the water to give thanks.
Irreechaa is the celebration after the suffering. It is the moment when the community pauses and says: We made it through. We survived. We are still here.
This is restoration — not the erasure of hardship, but the transformation of hardship into gratitude. The floods came, and we endured. The darkness came, and we waited. The sun returned, and we give thanks.
The Oromo understanding of restoration is deeply wise. It does not pretend that pain did not happen. It does not rush past grief. It simply insists that pain and grief are not the end of the story. The water is still there. The grass is still green. The community is still gathered. And the harvest, despite everything, has come.
Fooyyessaa: The Improvement
Fooyyessaa — improving. Making better.
Irreechaa is not content with survival. It seeks flourishing. The festival is not merely about maintaining what exists but about becoming more than you were.
This is the Oromo concept of fooyya’uu — progress, development, growth. The festival is connected to the harvest, to the productivity of the land, to the prosperity of the community. It celebrates not just what has been given but what has been built.
But the improvement Irreechaa seeks is not only material. It is moral, spiritual, and communal. The person who participates in Irreechaa is not the same person who entered the festival. They have been improved — refined by the discipline of reconciliation, elevated by the experience of unity, deepened by the practice of gratitude.
Irreechaa makes people better. Not through lectures or commandments, but through participation in a ritual that embodies the values it teaches.
Fufsiisaa: The Fulfillment
Fufsiisaa — fulfilling. Completing what was promised. Making whole.
There is a deep longing in the human heart for completion — for the sense that life is not fragmented, that it has meaning, that it is going somewhere. Irreechaa answers that longing.
The festival marks the fulfillment of a cycle. The rains came, and the harvest followed. The prayers were offered, and the blessings arrived. The year turns, and the community moves forward, not into emptiness, but into the next season of hope.
But fufsiisaa is more than seasonal. It is existential. At the water’s edge, surrounded by millions of people who share your language, your faith, your hope, you experience a sense of completeness that modern life so often denies. You are not alone. You are not meaningless. You are part of something larger than yourself — a people, a tradition, a story that stretches back thousands of years and forward into an unknown but blessed future.
This is fulfillment: the knowledge that you are exactly where you are supposed to be.
Fineessaa: The Refinement
Fineessaa — refining. Purifying. Making fine.
Water is the medium of purification in Oromo cosmology. At Irreechaa, participants dip sacred grass into the lake or river and sprinkle the water upon themselves and others. The Kormoomsaa — the blessing of the young men — is a ritual sprinkling that cleanses and consecrates.
This is not merely symbolic. The Oromo believe that water is the source of purity and the foundation of creation. To be sprinkled with sacred water is to be washed — not just physically, but spiritually, morally, and communally.
The refinement Irreechaa offers is the refinement of the human character. At the water’s edge, the layers of resentment, pride, and grievance are stripped away. What remains is the essential human being — vulnerable, grateful, connected, at peace.
The festival does not make people perfect. It makes them fine — purified of the things that separate them from themselves, from each other, and from the divine.
Guutessaa: The Completion
Guutessaa — completing. Making full. Filling up what was empty.
There is a difference between fulfillment and completion. Fulfillment is the experience of meaning. Completion is the achievement of wholeness. Irreechaa offers both.
The festival completes the cycle of the year. It completes the work of reconciliation. It completes the process of purification. It completes the community — bringing together all its members, from the youngest child to the oldest elder, from the nearest village to the farthest diaspora.
At Irreechaa, nothing is left out. No one is excluded. The festival is guutuu — complete, full, entire. The sea of white garments is not just a visual image. It is a theological statement: this is what wholeness looks like. This is what humanity becomes when it gathers in gratitude and peace.
The Oromo understanding of completion is radical. It insists that human beings are not complete as individuals. We are complete only in community. We are complete only in relationship with the divine. We are complete only when we gather at the water, together, with hands open and hearts reconciled.
Haaromsaa Namummaa: The Renewal of Humanity
And so we arrive at the final and greatest word: haaromsaa namummaa — the renewal of humanity.
This is the culmination of all the others. Empowerment leads to reconciliation. Reconciliation leads to unity. Unity brings peace. Peace enables restoration. Restoration opens the way for improvement. Improvement leads to fulfillment. Fulfillment demands refinement. Refinement produces completion. And completion is renewal.
Irreechaa is not just a festival. It is a process — a spiritual technology that takes human beings as they are and transforms them into what they can become. It takes fractured people and makes them whole. It takes divided communities and makes them one. It takes a broken world and makes it new.
This is what the Oromo people have known for thousands of years. This is what they celebrate at the water’s edge every year. This is what they offer to Ethiopia, to Africa, and to the world.
Humanity can be renewed. Not through politics or economics or technology alone, but through the ancient practices of reconciliation, gratitude, purification, and community. Not through grand ideological projects, but through the simple, profound act of gathering at the water with your people, setting down your grudges, and giving thanks.
Irreechaa is the renewal of humanity. And it happens every year, at the water’s edge, one person at a time.
Baga Irreechaa Nagaan Geessan
The Oromo greeting for the festival says it all:
Baga Irreechaa nagaan geessan.
May the Irreechaa arrive in peace.
May the festival be empowering, reconciling, unifying, peace-bringing, restorative, improving, fulfilling, refining, completing, and renewing of humanity.
May the waters receive your gratitude.
May the grass carry your prayers.
May the nation, like the earth after the rains, emerge greener and stronger than before.
And may you — and all of us — be renewed.
#Irreechaa #Oromia #Ethiopia #RenewalOfHumanity #PeaceAndReconciliation #Thanksgiving #HaaromsaaNamummaa
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).
Melbourne Irreechaa Festival 2026: The Ultimate Guide to Celebrating Oromo Thanksgiving in Australia
By Dhabessa Wakjira
For the Oromo diaspora in Melbourne, Irreechaa is more than a festival. It is a sacred homecoming — a chance to gather by the water, give thanks to Waaqa, and pass the flame of Oromummaa to the next generation. In 2026, the Melbourne Oromo community will once again celebrate this ancient tradition on Australian soil, welcoming all who wish to share in its beauty, meaning, and joy.
This guide covers everything you need to know about the 2026 celebrations, from dates and locations to the rituals, etiquette, and cultural significance of Irreechaa in the diaspora.
What Is Irreechaa?
Irreechaa is the annual Oromo thanksgiving festival, celebrated at the banks of rivers and lakes across Oromia. It marks the end of the rainy season (Ganna) and the beginning of a new year of hope, renewal, and abundance. Rooted in Waaqeffannaa, the traditional Oromo belief in one God (Waaqa), the festival predates Christianity and Islam and has been passed down through generations for thousands of years.
Participants carry fresh green grass and yellow daisies (daraaraa keelloo) to the water’s edge, dip them into the water as an offering of gratitude, and sing ancient songs of praise and blessing. The festival is also a time of reconciliation — disputes are settled before participation, and communities come together in peace.
For the diaspora, Irreechaa is a vital cultural anchor. It connects Oromos in Australia to their homeland, their ancestors, and one another .
2026 Melbourne Irreechaa Events
The Melbourne Oromo community typically celebrates two major Irreechaa festivals each year: Irreechaa Arfaasaa (the spring celebration) and Irreechaa Malkaa (the main thanksgiving at the water’s edge).
Irreechaa Arfaasaa 2026
Date: Sunday, April 26, 2026
Location: Dandenong Mountain (Tulluu Dandenong), Melbourne
Time: Morning (exact time to be announced)
Organizers: Oromo Irreecha Association and Melbourne Oromo community
Irreechaa Arfaasaa marks the end of the dry season and the beginning of the rainy season. It is a spring celebration that follows traditional Oromo customs, beginning with the blessing of elders .
Irreechaa Malkaa 2026
Irreechaa Malkaa, the main thanksgiving festival, is typically celebrated in September or October, corresponding with the end of the rainy season in Ethiopia. Past Melbourne Irreechaa Malkaa celebrations have been held at locations such as Wilson Botanic Park in Berwick.
The 2026 date and location for Melbourne will be announced by community organizers as follows closer to the time.
Date: Sunday, September 27, 2026
Location: Wilson Botanic Park in Berwick, Melbourne
Time: 11:00am
Organizers: Oromo Irreecha Association and Melbourne Oromo community
What to Bring
Organizers have specified the following items for attendees :
| Item | Purpose |
|---|---|
| Water | For personal use and the ritual |
| Flowers | For the Irreechaa tradition (yellow daisies if available) |
| Fresh green grass | Symbol of life, fertility, and gratitude |
| A spirit of gratitude | The heart of Irreechaa |
Wear traditional Oromo clothing if you have it. The vibrant colors and styles are a beautiful expression of cultural pride and identity.
What to Expect: The Rituals and Traditions
Irreechaa follows a structured, reverent sequence of events. Here is what you can expect at a Melbourne celebration:
1. Blessing of Elders
The celebration begins with blessings and prayers led by community elders (Abbaa Gadaa, Hadhasiinqee, and respected community members). These blessings focus on peace, prosperity, and remembering those who sustained the tradition .
2. The Procession
Participants walk together toward the water (or the designated sacred area). In traditional Irreechaa, women walk in front of the elders — a practice rooted in the Siinqee institution that symbolizes women as sacred and as agents of peace.
3. Carrying Grass and Flowers
Attendees carry fresh green grass and yellow flowers to the water’s edge. The grass is a symbol of life, fertility, and the connection between the Oromo people and the earth .
4. Dipping and Sprinkling
Upon reaching the water, participants dip the grass and flowers into the water and sprinkle water on themselves and others as a blessing. This act symbolizes purification, renewal, and the washing away of the past year’s hardships .
5. Songs and Prayers
The air fills with the sounds of traditional Oromo songs (faaruu) — songs of gratitude, hope, and blessing. Women sing “Maariyoo… Maareyoo…” (“your mercy on us”), while men chant the Irreechaa songs alongside them. The communal singing is a powerful expression of unity and shared emotion .
6. Cultural Performances and Food
After the rituals, the celebration continues with traditional music, dances (such as the Siiqqee and Gumii dances), and communal meals featuring Oromo food. It is a time for storytelling, laughter, and strengthening community bonds .
Irreechaa Etiquette: How to Participate Respectfully
Irreechaa is a sacred festival, not merely a cultural event. If you are attending for the first time — whether you are Oromo or from another background — here are important guidelines to ensure your participation is respectful and meaningful:
Do:
- Wear traditional clothing if you have it. It is a sign of respect and pride.
- Follow the lead of elders and community organizers.
- Carry grass and flowers to the water as an offering.
- Sing along if you know the songs — or simply listen and absorb the moment.
- Respect the natural environment. Leave no waste behind. The Oromo value of caring for nature is central to Irreechaa.
- Be present with gratitude. Irreechaa is a time of thanksgiving, reconciliation, and peace.
Don’t:
- Don’t splash water indiscriminately. The water ritual has specific traditional meaning.
- Don’t preach or distribute religious materials of other faiths at the Malkaa (water site). Irreechaa is rooted in Waaqeffannaa, and the sacred space should be respected.
- Don’t make noise or ululate during the solemn moments of the ceremony before the water ritual is complete.
- Don’t block the path with vehicles. Irreechaa is a communal pilgrimage — walk with the community if you are able.
These guidelines are not restrictions on participation. They are invitations to engage more deeply, with the reverence that Irreechaa deserves.
Why Irreechaa Matters in the Diaspora
For Oromos in Melbourne, Irreechaa serves several vital functions:
Cultural preservation. It ensures that younger generations born or raised in Australia learn about their heritage, language, and traditions. The festival is a living classroom for Oromummaa .
Community cohesion. It brings together families and individuals scattered across Victoria, strengthening social bonds and creating a sense of belonging .
Connection to homeland. It bridges the physical distance between Australia and Oromia, allowing the diaspora to maintain a profound spiritual and cultural connection to their ancestral land .
Intercultural exchange. Melbourne Irreechaa events often welcome local government officials, multicultural organizations, and curious residents, fostering mutual respect and understanding between communities.
The Spiritual Meaning of Irreechaa
At its heart, Irreechaa is an act of thanksgiving to Waaqa for the blessings of the past year and a prayer for peace and abundance in the year to come. It is a time of reconciliation — when those in conflict bury the hatchet and communities heal.
The festival is also a celebration of the Gadaa system, which upholds national unity, reconciliation, and solidarity. Irreechaa is one of the mammoth outdoor cultural festivals that showcase Ethiopia’s wealth of cultural heritage .
As one community message beautifully expressed:
“Irreecha is not a memory. It is a living prayer. And you are the ones who keep it alive.”
Practical Information
Getting There: Dandenong Mountain and other past venues are accessible by public transport and car. Check with organizers for specific directions and parking information.
Weather: Melbourne weather is unpredictable. Dress in layers and bring sun protection. April can be cool and changeable.
Accessibility: Contact organizers in advance if you have accessibility needs.
Staying Updated: Follow Advocacy for Oromia and local Oromo community associations on social media for the latest announcements about Irreechaa Malkaa 2026 and any changes to Irreechaa Arfaasaa details.
Baga Irreechaa Nagaan Geessan!
Whether you are Oromo, a friend of the Oromo community, or simply someone who wishes to witness a beautiful and meaningful cultural tradition, you are welcome at Melbourne Irreechaa 2026.
Come with an open heart. Come with gratitude. Come ready to sing, to celebrate, and to honor a tradition that has survived centuries of suppression and continues to thrive in every corner of the world where Oromo people gather.
Irreechaa keessan haa fudhatamu. May your thanksgiving be accepted. 🌿💚
Source information: Advocacy for Oromia, Oromia Communication Bureau, and the Melbourne Oromo community
“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!
Irreecha: A Festival for National Unity and Patriotic Covenant
Oromia, Ethiopia — National festivals play a vital role in accelerating peace, love, unity, and shared development. Among the festivals that exemplify peace, love, and solidarity, Irreecha stands as one of the most significant. Rooted in the Gadaa system, Irreecha embodies the ancient Oromo traditions of working together, eating together, supporting one another, standing side by side, reconciliation, holding good wishes for one another and the country, and translating unity into action.
Irreecha is celebrated as a festival that manifests the spirit of togetherness and brotherhood among peoples. It serves as a source of collective strength, a fountain of love, a spring of friendship, and a foundation for living together in harmony.
A Festival That Embraces All Humanity
This grand festival holds a special place in fostering a national covenant because it is enriched with values that enable people to see one another with equal respect, to understand one another, and to draw closer together. Irreecha teaches that every human being deserves dignity and honor, regardless of their background.
That is why the Oromo people celebrate this festival of thanksgiving and gratitude to the Creator with unwavering unity. No distinction is made based on appearance, gender, age, religion, or any other criterion. Everyone is welcome. Everyone is equal. Everyone belongs.
A Unifying Force for All Nations and Nationalities
Because of this inclusive and unifying character, Irreecha has today become a celebration that brings together nations, nationalities, and peoples of Ethiopia. What began as a traditional Oromo thanksgiving festival has grown into a national event that transcends ethnic boundaries, drawing participants from all walks of life who wish to share in its message of peace, gratitude, and togetherness.
The festival’s ability to unite diverse communities is not accidental. It flows from the core values embedded in the Gadaa system — values of consensus, mutual respect, and collective responsibility. These values have been passed down through generations and remain as relevant today as they were centuries ago.
A Call to Celebrate in Unity
The message is clear: all people are invited to come out in unity to celebrate this festival of Irreecha and to give thanks to the Creator. The festival belongs to everyone — not to any single group, region, or faith. It is a shared heritage, a common treasure, and a living expression of Ethiopia’s diversity and unity.
In a time when divisions often dominate public discourse, Irreecha offers a powerful counter-narrative. It reminds us that our shared humanity is greater than our differences, that our collective strength lies in our unity, and that our future depends on our ability to stand together.
A Covenant for the Nation
For these reasons, Irreecha holds an elevated role in strengthening national unity and fostering a patriotic covenant. It is not merely a festival — it is a declaration that peace, love, and togetherness are not abstract ideals but lived realities. It is a promise that the bonds between peoples are stronger than the forces that seek to divide them.
As millions gather at the banks of rivers and lakes to dip fresh grass into the water and lift their voices in song, they do more than celebrate a tradition. They renew a covenant — with Waaqa, with one another, and with the nation they share.
Baga Irreecha! Baga Tokkummaa!
Source: Oromo Cultural Heritage
A Life Worth Celebrating—A4O Calls for Honor, Not Grief, for Artist Ilfinash Qannoo
By Our Correspondent
(Melbourne, Australia – 8 September 2026)-In a poignant and powerful statement released today, Advocacy for Oromia (A4O) has called on Oromos and friends of the struggle worldwide to transform mourning into celebration for the late artist and freedom fighter, Ilfinash Qannoo.
The Melbourne-based advocacy group, speaking from their Australian headquarters, emphasized that while the loss of the beloved artist is deeply felt, her life, legacy, and unwavering commitment to the Oromo cause demand a response of honor rather than sorrow.
A Life Dedicated to Liberation
Ilfinash Qannoo was no ordinary artist. According to A4O, she was a steadfast pillar of the Oromo liberation movement, dedicating her entire life to the struggle for Oromo self-determination. Her artistry was not merely entertainment—it was resistance. Her voice was not just melody—it was a clarion call for justice.
“Artist Ilfinash Qannoo spent her whole life supporting and advancing the Oromo struggle for freedom,” the statement reads, positioning her among the most committed cultural warriors of her generation.
More Than an Artist—A Symbol
A4O’s statement highlights ten compelling reasons why Ilfinash Qannoo’s legacy must be celebrated:
A Symbol of Oromo Identity: She embodied the pride, dignity, and cultural richness of the Oromo nation. Her very presence was a testament to Oromo resilience and identity.
Champion of Justice: She was a fearless defender of Oromo rights, human rights, and gender equality. She challenged oppression in all its forms and stood against discrimination, including gender-based injustice.
Unifier of the Oromo People: At a time when division threatens the struggle, Ilfinash Qannoo stood as a powerful symbol of Oromo unity, reminding her people that solidarity is the foundation of victory.
Teacher and Inspiration: Through her life and work, she taught Oromos to resist subjugation with dignity, while also respecting the rights of other nations—a rare and powerful example of principled advocacy.
Martyr for the Cause: Her final resting place in Ambo is now etched into the historical landscape of the Oromo struggle. Her grave, like her life, has become a site of memory and honor.
A Legacy That Transcends Death
Perhaps the most striking aspect of A4O’s tribute is the assertion that Ilfinash Qannoo’s impact extends far beyond her lifetime. She did not simply live for Oromia; she ensured that even in death, she would remain a rallying figure for the movement.
“She left us not with despair, but with a glorious legacy,” the statement declared. “We are called to take strength from what she and our forebears have left us, and to rededicate ourselves to the struggle with renewed vigor.”
A Call to Action, Not Lamentation
In what can be described as a clarion call to the Oromo diaspora and the wider movement, A4O urged supporters to channel their grief into action. The organization stressed that the most fitting tribute to Ilfinash Qannoo is not tears, but a renewed commitment to the goals she championed.
“We must celebrate her life, her work, her history, and her enduring symbol of resilience,” the statement emphasized. “Let us march forward in her honor, advancing the struggle for Oromo liberation with determination and unity.”
Global Reach of the Statement
Issued from Melbourne, Australia, on 8 September 2026, the statement reflects the global nature of the Oromo struggle and the far-reaching influence of cultural icons like Ilfinash Qannoo. A4O’s message transcends geographic boundaries, speaking directly to Oromos in the homeland and across the diaspora.
The advocacy group concluded with an unwavering declaration: “Victory to Oromia!” —a fitting epitaph for a woman whose life was dedicated to that very cause.
Historical Context
Ilfinash Qannoo’s passing marks the end of an era in Oromo cultural and political history. She was among a generation of artists who used their craft as a weapon of resistance, challenging the status quo and inspiring millions. Her death is not just a loss of talent, but the departure of a moral compass for a movement in constant pursuit of justice.
As Oromos around the world reflect on her legacy, A4O’s message is clear: Grieve, yes—but more importantly, celebrate. Honor her by carrying the torch she has passed on.
About Advocacy for Oromia (A4O): Based in Melbourne, Australia, A4O is a diaspora advocacy organization committed to advancing the rights, justice, and self-determination of the Oromo people through awareness, advocacy, and solidarity initiatives.
“We mourn her loss, but we celebrate her life—for in her, Oromia found a voice that will never be silenced.”
