Category Archives: Siinqee
Seventeen Women, One House: Black Women Make History in the 2026 Midterms
By Dhabessa Wakjira
In a political season defined by uncertainty and division, a quiet but powerful transformation took place at the ballot box: seventeen Black women were elected to the United States House of Representatives in the 2026 midterm elections. Their victories span from Georgia to Colorado, from Ohio to Washington—and together, they represent one of the most significant concentrations of Black women’s political power in American history.
A Historic Class
The list of newly elected and re-elected representatives reads like a roll call of resilience and ambition: Nikema Williams, Lucy McBath, and Jasmine Clark in Georgia; Joyce Beatty and Emilia Sykes in Ohio, with Sykes holding one of the toughest seats in the country; and Ayanna Pressley, Shontel Brown, Alma Adams, Valerie Foushee, Jennifer McClellan, Donna Miller, Yvette Clarke, Darializa Avila Chevalier, LaMonica McIver, Summer Lee, and Gwen Moore across the nation.
But perhaps the most striking story comes from Colorado, where Melat Kiros made history twice over: she became the first Black woman to represent her state in Congress and the first Gen Z woman ever elected to the House. Her victory is not only a milestone for Colorado but a signal that a new generation of leadership has arrived—one that is younger, more diverse, and unafraid to claim space in institutions that have historically excluded them.
The Significance of Seventeen
Seventeen may sound like a modest number in a chamber of 435. But representation is not merely arithmetic. Each of these women carries with them the experiences of communities that have been underserved, underestimated, and overlooked. Their presence in Congress matters—not just for symbolism, but for the substance of policy: for the issues they will champion, the perspectives they will bring to debates, and the doors they will open for those who come after them.
The hashtag that accompanied the announcement—#BlackGirlsVote—captures something essential: this is not only about the women who won, but about the movement that elected them. Black women have long been the backbone of the Democratic Party and of progressive movements across the country. In 2026, that labor translated into a visible, undeniable presence in the halls of power.
A New Generation, A New Chapter
Melat Kiros’s dual firsts—first Black woman from Colorado, first Gen Z woman in Congress—are a reminder that history is not only made by those who have waited their turn, but by those who arrive ready to transform the institution itself. Gen Z has come of age in a time of crisis and possibility, and its entry into Congress signals that the fight for representation is not over—it is only being reimagined.
The women elected in 2026 are not newcomers to struggle. They are attorneys, community organizers, state legislators, and advocates who have spent their careers fighting for the vulnerable. Their victories are the result of years of organizing, coalition-building, and the steadfast belief that American democracy works best when it looks like America itself.
What Comes Next
The 119th Congress will convene with more Black women than ever before in its history. The work ahead is formidable—from protecting voting rights to addressing economic inequality, from healthcare access to criminal justice reform. But the class of 2026 enters with a mandate: to lead, not just to be present; to legislate, not just to represent; and to ensure that the promises of democracy are extended to all.
Seventeen women. One House. A nation watching.
From Food Stamps to the Governor’s Mansion: Deb Haaland Makes American History
By Dhabessa Wakjira
SANTA FE, New Mexico — Seventy-eight years ago, Native Americans in New Mexico were still fighting for the right to vote. Last night, a Native American woman was elected to lead the entire state.
Her name is Deb Haaland. And her journey to becoming the first Native American woman elected governor in United States history is extraordinary.
A Life Forged in Struggle
Haaland is 65 years old, a member of Laguna Pueblo, a mother, a grandmother, and a woman who knows what it means to struggle. Before Washington, before Congress, before making history, she was a single mother trying to keep food on the table.
She relied on food stamps. She lived paycheck to paycheck. At times, she and her child had no permanent home, staying with relatives or sleeping on friends’ couches. She went back to college at 28, graduated while nine months pregnant, and later earned a law degree. She sold homemade salsa to support her family.
And she kept going.
A Trail of Firsts
In 2018, she became one of the first two Native American women elected to Congress. In 2021, she became the first Native American to serve as a United States Cabinet secretary. As Secretary of the Interior, she confronted one of America’s darkest chapters: the government-run system of boarding schools that separated Indigenous children from their families, languages, and cultures.
This history was personal. Her own grandmother had been taken from home as a child and sent to one of those schools.
November 3, 2026: A Historic Night
During National Native American Heritage Month, voters in New Mexico elected Haaland as their next governor. For generations, Indigenous people had been denied political rights in a land their ancestors inhabited long before the United States existed. Haaland describes herself as a 35th-generation New Mexican.
Standing before a cheering crowd last night, she spoke about being a single mother, overcoming poverty, and working toward a future she once could scarcely have imagined.
“Here in New Mexico, we can do anything,” she said. “And I know this because I am living proof.”
From Struggle to Leadership
A woman who once struggled to afford groceries will now lead a state of more than two million people. Her victory is not merely a personal triumph—it is a milestone in the long, unfinished struggle for Indigenous political rights in the United States. It comes in a state where, less than eight decades ago, Native Americans were still denied the ballot.
Haaland’s story is one of resilience, determination, and the refusal to accept the limits that poverty and circumstance impose. She did not inherit power; she built it from the ground up, one step at a time, while raising a child, earning degrees, and selling salsa to make ends meet.
A Symbol of What Is Possible
Her election sends a message that resonates far beyond New Mexico. It speaks to single mothers, to Native communities, to anyone who has ever been told that the odds are too great. Haaland’s life is proof that the distance between struggle and leadership is not as vast as it sometimes seems—and that the people who have lived through hardship often make the most committed public servants.
As she takes office, Haaland will carry with her the experiences of a life lived on the margins and the perspective of a people who have endured centuries of dispossession. Her governorship will be watched closely—not only for what she does, but for what she represents.
A Historic First
Her name is Deb Haaland. And on November 3, 2026, she made American history.
Deb Haaland — Governor-elect of New Mexico. First Native American woman elected governor in United States history. A 35th-generation New Mexican. Living proof.
Urjii Festival to Represent Oromo Gadaa on the World Stage in Dubai
By Dhabessa Wakjira
ADDIS ABABA — The Urjii Festival, a celebration of Oromo heritage and the Gadaa system, is preparing to represent Oromo culture on the global stage, with organizers calling on all stakeholders to support and stand alongside the initiative. The festival is scheduled to take place on 15 November 2026 in Dubai, United Arab Emirates.
Media Briefing Held in Addis Ababa
On Friday, 20 October 2026, a detailed media briefing on the Urjii Festival was held in Addis Ababa. In keeping with Oromo tradition, the briefing opened with blessings from Abbootii Gadaa (Gadaa leaders) and Haadholii Siinqee (women elders). The event was attended by invited guests, media professionals, and artists.
The briefing provided comprehensive information about the upcoming festival, which is being organized to showcase Oromo culture, traditions, and the Gadaa system to an international audience. The festival is expected to serve as a platform for cultural exchange and economic engagement between Oromia and the diaspora community in the UAE.
A Call to the Diaspora
The organizers have extended an invitation to the Oromo community in the UAE and neighboring countries to participate in the festival and take part in the various programs being prepared. The festival is designed to strengthen social ties and community connections among Oromo people in the region.
The Urjii Festival in Dubai will feature a diverse program, including:
- Community gathering and social networking events
- An Investment Forum
- A Coffee Trade exhibition
- Short film screenings
- A photography gallery
- Book displays
- Fashion and traditional attire shows
- Dance performances
- A major music concert featuring numerous artists
The festival will also highlight tourism destinations in Oromia, promoting the region as a place of cultural and historical significance.
Recognition of Gadaa on the World Stage
The organizers emphasized that the Urjii Festival represents the Gadaa system and Oromo heritage on the world stage. “The Urjii Festival is going to represent our Gadaa system and showcase our culture to the world,” the organizers stated. “Therefore, every stakeholder should support it and stand alongside it.”
The festival is being organized with the support of the Yaa’ii Gullallee multi-media and event organization, which has pledged its commitment to ensuring the success of the event.
A Moment of Pride for the Oromo Nation
The Urjii Festival comes at a time when Oromo cultural expression is gaining increasing international recognition. The Gadaa system, inscribed by UNESCO as Intangible Cultural Heritage in 2016, is a source of pride for the Oromo people and a testament to their democratic traditions. The festival in Dubai will provide an opportunity for the global Oromo diaspora to celebrate their heritage, connect with one another, and share their culture with the world.
As the organizers prepare for the November event, the call has gone out to the community in the UAE and beyond: come, participate, and be part of this historic celebration.
For more information about the Urjii Festival, including registration and participation details, please contact the organizing committee at Elias Kiflu Tolera.
Irreecha at Malkaa Meexxii: A Community’s Thanksgiving in West Oromia
By Daandii Ragabaa
DAMBI DOLLO, West Oromia — The waters of Malkaa Meexxii ran clear and the grass was fresh as the Oromo community of Sayyo District gathered to celebrate Irreecha, the annual thanksgiving festival that marks the transition from the dark rainy season of Ganna into the light and renewal of Birraa. The celebration, held in Dambi Dollo, brought together Gadaa leaders, women elders, youth, and the wider community in a display of unity and gratitude that echoed traditions stretching back generations .
A Festival of Gratitude and Renewal
Irreecha is, at its core, a profound act of thanksgiving. The Oromo people gather at Malkaa—places associated with water—to give thanks to Waaqa (God) for life, rain, peace, and the blessings of the year that has passed, while praying for prosperity and a good season ahead . For the community of Sayyo, the celebration at Malkaa Meexxii was a moment to mark the end of the hardships of the rainy season and to welcome the renewal that Birraa brings.
The significance of the season is embedded in Oromo cosmology. The rainy months of June to September are understood as a time of difficulty—swollen rivers, floods, and the separation of families unable to travel. Irreecha marks the passage out of that darkness. As participants gather at the water’s edge, carrying fresh green grass and flowers, they enact a ritual of gratitude for survival and hope for what lies ahead.
The Presence of Gadaa and Elders
The celebration at Malkaa Meexxii was honored by the presence of the Abbootii Gadaa (Gadaa leaders) and Haadholii Siinqee (women elders), whose participation lends the festival its spiritual and institutional authority . In Oromo tradition, the Gadaa system provides the framework within which Irreecha is celebrated—an indigenous democratic order that regulates political, economic, social, and religious life . The elders’ presence at the river is not ceremonial decoration; it is the living expression of a system that has transmitted knowledge, values, and social organization across generations.
The Abbaa Malkaa (father of the river) and the Abbaa Gadaa play central roles in the blessing that precedes the communal thanksgiving. Traditionally, the Haati Malkaa (mother of the river) first cleanses the site, and the Abbaa Malkaa then blesses it, followed by the Abbaa Gadaa, before the gathered community is blessed in turn . At Malkaa Meexxii, this sequence unfolded as it has for countless seasons, connecting the present celebration to an unbroken chain of practice.
Youth and the Energy of Continuity
The festival was not only a gathering of elders. The youth were present in force, their energy a reminder that Irreecha is a living tradition, not a relic. The Qeerroo generation—young Oromo who have grown up in the wake of the cultural and political awakening of recent decades—brought their own vitality to the celebration. Their participation ensures that the knowledge and values embedded in Irreecha will be carried forward, even as each generation brings its own experiences and aspirations to the riverbank .
This intergenerational dimension is central to Irreecha’s enduring power. The festival is described as a meeting place between generations, where memory and modern life stand together. Elders pass on the values of peace, reconciliation, and respect for creation, while the young bring the energy that keeps the tradition alive.
A Call for Peace and Reconciliation
Irreecha is not only about gratitude for the past; it is also about repairing relationships for the future. Traditional teachings emphasize that people should reconcile before entering the sacred gathering. Conflict, insults, and resentment have no place at the water’s edge. The elders ask the gathered crowd: Are you at peace with each other? Are you at peace with the Creator? Are you at peace with creation? Only when the community affirms its peace does the thanksgiving officially begin .
At Malkaa Meexxii, this spirit of reconciliation was palpable. The festival brought together people from across the district, transcending the divisions that ordinary life can impose. For a day, the community was united in gratitude and hope—a reminder of what Irreecha at its best can achieve.
A Tradition That Lives
The celebration at Malkaa Meexxii is one of countless Irreecha gatherings taking place across Oromia and among the Oromo diaspora this season. While the largest celebrations draw millions to Hora Finfinnee in Addis Ababa and Hora Arsadi in Bishoftu, the festival’s meaning is not diluted in smaller settings. Indeed, it is in places like Dambi Dollo, at rivers like Malkaa Meexxii, that the tradition remains most intimately connected to the land and the community .
As the sun set on the celebration and families returned to their homes, the prayers offered at the water’s edge carried forward an ancient message: be grateful for what has been received, seek peace and reconciliation, respect creation, and face the future with hope. For the people of Sayyo, Irreecha at Malkaa Meexxii was not merely a festival. It was an affirmation of who they are—a nation that gives thanks, that remembers, and that endures.
Baga Irreecha Malkaa Meexxiitiin nu gahe!
Ethiopia’s Leaders Trade Suits for Uniforms: A Wartime Cabinet in Training
By ONA Staff Reporter
ADDIS ABABA — In a striking image that has circulated widely across Ethiopian social media, Prime Minister Abiy Ahmed stands shoulder to shoulder with his cabinet members and senior officials, not in the dark suits of governance but in the olive-green fatigues of military trainees. The photographs, shared on the Prime Minister’s own social media pages on Saturday, October 31, 2026, reveal a government preparing for war—and framing that preparation as a strategic necessity.
A Cabinet in Uniform
Among those pictured in military training gear at the Hurso facility were Mufrihat Kamil, Speaker of the Federation Council; Dr. Fitsum Assefa, Minister of Finance; and Dr. Mekdes Daba, Minister of Health. They were not observing exercises from a distance. They were participating in them.
According to the Prime Minister’s statement, the officials are undergoing military training at Hurso, a site that has become synonymous with the government’s increasingly militarized approach to statecraft. The training, Abiy explained, is designed to help officials “properly understand and implement” the ideas contained in what he calls the “Great Strategy of Additive Civilization” (Ye Medemer Siltenie Talaku Strategy).
The “Additive Civilization” Doctrine
The strategy, as articulated by the Prime Minister, contains principles that read as much like a wartime manifesto as a governance blueprint: “ensuring national security at all times,” “building a strong country that cannot be bent by anyone or anything,” and “mobilizing the structure from bottom to top for a national purpose.”
Military science, Abiy wrote, “has no competitor in shaping the purpose and humanity of a person.” He described it as a discipline that makes people “physically, spiritually, morally, and in execution disciplined.” The knowledge, skills, and experience drawn “from military science and life,” he argued, are essential to implementing the strategy.
“Leaders of the Additive government are taking military training at the Hurso military training camp,” Abiy wrote. “Soldiers have targets; civilians have objectives. The goal of both is to register victory. By combining both disciplines, we will create a generation that hits the target and achieves the objective.”
The Context: A Region on Edge
The timing of the training is not incidental. It comes as the Ethiopian National Defense Force (ENDF) has moved closer to the border with Eritrea, amid mounting fears that the two countries—locked in a diplomatic freeze over accusations of supporting insurgents and a dispute over sea access—could be drawn into war. The two nations have severed diplomatic relations, and the threat of renewed conflict hangs over the Horn of Africa.
The training also comes as the government continues to consolidate its military posture. This week, during a visit to Russia, Prime Minister Abiy announced that Ethiopia had received Su-35 fighter jets—advanced aircraft that would make Ethiopia the first sub-Saharan African nation to operate them. The delivery represents a significant escalation in the country’s aerial capabilities.
The Prime Minister has repeatedly stated that strengthening Ethiopia’s military capacity across all sectors is among his objectives. The images of his cabinet in uniform are not merely symbolic; they are a signal that the government’s approach to governance has become inseparable from its approach to war.
A Government at War with Itself?
The photographs raise uncomfortable questions. A finance minister in fatigues, a health minister in combat gear—what does it mean for a government to train its civilian leadership for battle? The Prime Minister’s framing suggests a belief that military discipline is the antidote to the indiscipline of civilian governance, that the battlefield’s clarity of purpose should be brought to the messy work of running a state.
But critics may see something else: a government that has increasingly turned to military solutions for political problems. The training at Hurso, the procurement of advanced fighter jets, the escalating rhetoric—all of this unfolds against a backdrop of internal conflict, including renewed fighting with forces in northern Ethiopia and ongoing unrest in Oromia.
The government has not disclosed when the training began or how long it will last. What is clear is that the image of a cabinet in uniform is intended to convey a message: Ethiopia’s leadership is preparing for something. Whether that something is defense, deterrence, or the prosecution of war remains to be seen.
The Image That Speaks
In a region where symbols carry enormous weight, the photograph of Abiy and his officials in military fatigues is more than a social media post. It is a declaration of intent. The “Great Strategy of Additive Civilization” is being taught at a military camp, to a cabinet, in a country on the brink. The soldiers have targets; the civilians have objectives. And the Prime Minister has made clear that he expects both to hit them.
As Ethiopia navigates a precarious moment in its history, the sight of its leaders in uniform offers a glimpse of how they see the road ahead: not as a path of diplomacy and civilian governance, but as a campaign to be won.
Source: EBC (Ethiopian Broadcasting Corporation) and the Prime Minister’s official social media pages.
A Nation Behind the Façade: Inside the Oromo Crisis Ahead of the UN Human Rights Council
By Dhabessa Wakjira
When the 63rd Session of the UN Human Rights Council convenes in Geneva from 7 September to 9 October 2026, diplomats will debate frameworks, resolutions, and language. But beneath the procedural veneer lies a brutal reality documented by the Oromia Support Group (OSG) in its submission to the Council: a nation where the state’s monopoly on violence has been turned against its own people, and where the international community’s attention remains dangerously fragmented.
The OSG’s submission, drawing on Reports 73 and 74, paints a portrait of Ethiopia that stands in stark contrast to the narrative of progress and development promoted by the government in Finfinnee. It is a portrait of a country where at least 7,862 civilians have been killed since September 2018—a figure the OSG acknowledges is only a fraction of the total. Since April 2026 alone, at least 245 civilians have been killed, 38 of them by Amhara Fano militants.
The Anatomy of a Massacre
The numbers, however staggering, cannot capture the human cost. In early March 2026, 32 villagers—including women and children—were slaughtered in a single attack by Fano in Abee Dongoroo district, Horo Guduru. On 30 June and 1 July, at least 12 were killed in Agamsa, Horo Guduru. On 24 July, 11 or more were killed in Hanger Gutin, East Wallega, where they had gathered for a football tournament.
These are not isolated incidents. They are part of a systematic campaign of violence that has engulfed Oromia, driven by a confluence of forces: government security forces, Amhara Fano militants, and government operatives masquerading as Fano or as the Oromo Liberation Army (OLA) to sow hatred between communities.
The OSG submission is explicit: “Government forces masquerading as Fano and OLA are deployed against Amhara, Oromo and Gumuz communities with the sole purpose of fomenting hatred between them.” This is not a byproduct of war; it is a strategy of division, a modern iteration of the zero-sum, supremacist culture that has haunted Ethiopia for over a century.
Displacement, Destruction, and the Vanity of Development
Beyond the killings, the OSG documents a systematic campaign of displacement and destruction. Since March 2026, artillery barrages and drone strikes have killed people and animals in East Wallega, North Showa, and East Showa. Homes have been burned and villagers displaced across North, West, and Southwest Showa, Wollo, Hararge, Bale, Arsi, Qellem, West Wallega, and Buno Bedele zones.
This violence is not merely a security operation; it is deeply intertwined with economic interests. The OSG notes that displacement continues for “corridor and vanity projects and clearing of land for foreign investors.” The government’s vision of modernization, it seems, is built on the ruins of Oromo homes and the graves of Oromo farmers.
The submission also highlights the lawlessness and extortion by government militias, the forced conscription of youngsters—often under 17 years of age—into national defense forces, and more recently, into the Sudanese Rapid Support Forces (RSF) based in Asosa zone. Older and infirm men are press-ganged into local militia. Refusal of conscription leads to detention, torture, and killing.
The Weaponization of Rape and the Corruption of Aid
The OSG submission reiterates previous findings: the rape and murder of young girls and women continue with impunity. But it also raises a troubling new dimension: the weaponization of these crimes in the international media.
“Even Amnesty International has been duped into biased and inflammatory propaganda against OLA,” the submission states, “singling it out as almost the sole perpetrator of sexual violence against women in West Wallega, despite this being the opposite of the conclusions drawn by the UN Independent Commission of Human Rights Experts in Ethiopia.”
This is a damning indictment of the international human rights community’s ability to be manipulated by state actors. Massacres committed by government forces masquerading as OLA have been attributed to OLA itself in poorly researched and biased reports. The result is a global narrative that legitimizes state violence while demonizing those who resist it.
Meanwhile, behind the façade of progress in Finfinnee and other major cities, the OSG paints a picture of a destitute and hungry population, heavily dependent on foreign aid—aid whose distribution is “once again rife with corruption and discrimination.” The government and its allies, the submission notes, abuse their connections in national and international media, NGOs, and institutions to demonize Oromo people and their organizations.
The Refugee Crisis: From Bad to Worse
The violence has created a refugee crisis of staggering proportions. Oromo civilians, displaced by government and Fano forces, constitute the bulk of Ethiopian refugees fleeing to neighboring countries and beyond—to Egypt, Yemen, South Africa, and further afield.
But the world is not welcoming them. The OSG documents a global shift away from treating refugees with dignity and compassion. In Egypt, hundreds of Oromo and Sudanese refugees have been detained, and many, including registered asylum-seekers, have been returned against their will. At least one Oromo died in detention in Cairo on 22 July 2026. In Cape Town, South Africa, at least two Oromo registered asylum-seekers were killed by xenophobic mobs in early July. Thousands are trapped in Sana’a, Yemen, unable to escape because of forced conscription by Houthi militia and violence and extortion by traffickers. UNHCR offices are closed and unable to help. Migrants who survive lethal violence by border guards are liable to summary justice and execution for minor offenses in Saudi Arabia.
The Historical Roots of the Crisis
The OSG submission does not shy away from history. It traces the roots of the current crisis to the 19th and early 20th centuries, when the Oromo—the majority people of Ethiopia—were overrun by Amhara and Tigrayan tyrants. Although slavery was abolished by Italian invaders in 1936, serfdom within the neftenya-gabbar system continued until 1974. Amhara racist and supremacist culture, the submission argues, continues to exert itself under the Prosperity Party government.
“Although nominal Oromo are part of that government, all the gains in autonomy and the adoption of the Oromo language within the 1995 federal constitution are in danger of being lost as the incumbent Prime Minister attempts to monopolise control within a presidential system,” the OSG warns.
This is the crux of the matter: the fear that the hard-won gains of federalism, however imperfect, are being rolled back in favor of a centralized, authoritarian state that serves the interests of a narrow elite.
The Gadaa Alternative
Against this bleak backdrop, the OSG offers a vision of hope rooted in indigenous knowledge. The Oromo culture of compromise, power-sharing, consensus decision-making, and checks and balances to avoid the monopoly of power by individuals and small groups is evidenced in the ancient Gadaa system, recognized by UNESCO as of World Heritage significance.
“By enabling the emancipation and self-determination of the Oromo, it would be possible to experience again the benefits of this culture,” the submission states. “This could be the only way to restore peace, stability, and respect for human rights in Ethiopia for all its peoples.”
A Call to the International Community
As the UN Human Rights Council convenes in Geneva, the OSG submission is a stark reminder that the international community cannot afford to look away. The crisis in Ethiopia is not a distant, intractable conflict; it is a manufactured catastrophe, sustained by a government that has weaponized ethnicity, manipulated international institutions, and deployed its security forces against its own citizens.
The submission’s conclusion is unambiguous: “Without self-determination for the Oromo and other oppressed peoples of Ethiopia, there will be no stability in Ethiopia. A peaceful and prosperous Ethiopia would allow stability and peace to develop in the Horn of Africa.”
The choice before the international community is clear. It can continue to reward a government that has turned its guns on its own people, or it can stand with those who seek a different path—one rooted in the ancient wisdom of the Gadaa system, where power is shared, dissent is tolerated, and every voice is heard.
For the people of Oromia, the stakes could not be higher. They have endured over a century of subjugation, and they are now facing a government that seems determined to erase their gains and silence their demands. The world must decide whether it will stand with them—or stand aside as the slaughter continues.
The Oromia Support Group’s full submission is available at oromiasupport.org.
IYYANNAA MAATII: BARBAACHAA ILMA ISAANII ELIYAAS WADAJOO FIDAA WAGGOTA 30F
Abdiin Maatii Hin Citu: Barbaachaan Eliyaas Waggoota Soddoma Booddees Itti Fufe
Oromiyaa, Godina Wallaggaa Lixaa, Aanaa Boojjii Coqorsaa, Ganda Fiigaa Koobbaraa 01 keessatti dhalatee guddate Eliyaas Wadajoo Fidaa, maatiin isaa waggoota soddomaa ol erga adda ba’anii abdii isaanii hin kutanne.
Eliyaas barnoota sadarkaa 1ffaa fi giddugaleessaa Mana Barumsaa Fiigaa Koobbaraatti barate; barnoota sadarkaa 2ffaa immoo Boojjii Dirmajiitti xumure. Bakkaa fi bara sirriitti isaa adda baafnee yaadachuu baannus, kolleejjii irraa eebbifamee naannoo sanatti barsiisaa ta’ee hojjechaa ture. Akkasumas hojii daldalaatiin bobba’ee jiraachaa ture.
Yeroo naannoo sanaa irraa fagaatetti dargaggeessa, nama gaa’ila hin qabne ture. Garuu, waggoota gara 30 dura, sababa sirriitti hin beekamneen naannoo dhaloota isaa irraa erga deeme kaasee, hanga har’aatti bakka inni jiru maatiin isaa hin beekan.
IYYANNAA MAATII
Waggoota dheeraaf maatiin Eliyaas isa barbaadaa jiru. Abbaanii fi haati isaa, akkasumas maatiin isaa guutuun, bakka inni jiru, haala jireenyaa isaa fi nageenya isaa beekuu hawwu. Yoomiyyuu abdii osoo hin kutatin, odeeffannoo waa’eesaa kamiyyuu dhaga’uu hawwu. Waaqayyo hin godhin malee yoo rakkoon addaa isa mudatee jiraate illee, maatiin isaa hirmii baafatanii garaa kutachuu barbaadu.
AKKATAA GARGAARSAA
Namooti kabajamoo, ergaa kana dubbisaa jirtan hundi:
- Yoo Eliyaas Wadajoo Fidaa beektan, yookaan waa’ee isaa odeeffannoo qabaattan, maaloo nuuf qoodaa.
- Yoo namoota isa beekan arguu dandeessan, ergaa kana isaan biraan ga’aa.
- Yoo odeeffannoo isaa hin qabne, maaloo ergaa kana SHARE gochuun namoota hedduu bira akka ga’u nu gargaaraa.
Odeeffannoo xiqqoon isin qabdan nama waggoota dheeraaf maatiin isaa barbaadaa jiran kana argamsiisuu danda’a. Ergaan isin qooddan tokko maatii fi ilma isaanii waggoota hedduuf addaan ba’an walitti fiduu keessatti gahee guddaa qabaachuu danda’a.
ELIYAASIIF ERGAA:
Eliyaas, yoo ergaa kana argite, maatiin kee si barbaadaa jiru. Maaloo nageenya kee beeksisi!
ODEEFFANNOOF QUNNAMTII
Namni odeeffannoo waa’ee Eliyaas qabu kamiyyuu, maaloo lakkoofsa bilbilaa armaan gadii irratti nu qunnamaa:
+251 920419911
+251 945322544
+251 932920632
+251 917928869
ERGAA KANA SHARE GODHAA—MAATII WALITTI FIDUU KEESSATTI GARGAARAA
Waaqayyo nama kana haa eegu; maatii isaas haa gammachiisu!
ULFAADHAA!!
Family’s 30-Year Search for Missing Son Eliyaas Wadaajoo Fidaa
A Family’s Unwavering Hope: The Search for Eliyaas Continues After Three Decades
In the heart of Oromia, in West Wollega Zone, Bojji Chokorsa District, a family continues to hold onto hope after nearly 30 years of separation from their beloved son, Eliyaas Wadaajoo Fidaa.
Born and raised in Fiigaa Kobara Village, Kebele 01, Eliyaas completed his primary and secondary education at Fiigaa Kobara and Bojji Dirmaji schools respectively. Though the exact dates remain unclear, it is known that he graduated from college and worked as a teacher in the area before eventually venturing into business.
At the time he left his home region, Eliyaas was a young, unmarried man. However, for reasons that remain unknown, he departed from his birthplace approximately 30 years ago—and since that day, his family has had no knowledge of his whereabouts.
A Family’s Plea
For decades, Eliyaas’s family has been searching for him. His father and mother, along with his entire family, long to know where he is, how he is living, and whether he is safe. They have never given up hope, holding onto the possibility that they might one day hear news of him. Even if he has faced hardships, his family wants him to know they are waiting to embrace him with open arms.
How You Can Help
This is a heartfelt appeal to all who read this message:
- If you know Eliyaas Wadaajoo Fidaa or have any information about him, please share it with the family.
- If you know people who might recognize him, please pass this message along.
- If you have no information, please SHARE this message to help it reach as many people as possible.
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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.
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photos credit: OBN
