Category Archives: VMC
The Poisoned Feast: The Unbroken Spirit of Jaal Daawud Ibsaa
A Feature Article on Sacrifice, Betrayal, and the Silence That Defeated Torture
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In the annals of the Oromo national struggle, certain stories refuse to fade. They are passed down not through official archives but through whispered testimonies, through the memories of those who survived, and through the written records of security officials who once sought to erase them. One such story belongs to Jaal Daawud Ibsaa, a name that resonates in the Horro Guduruu heartland and beyond—a man whose journey from student activist to underground fighter to silent prisoner embodies the most harrowing dimensions of resistance.
This account draws from a security report authored by Nugusee Fantaa, head of the Wollega administrative security, and Tasfaayee W/Sillasee, head of Information and National Security, as documented by journalist Abbaa Duulaa Gammada. The journalist himself was granted unusual access, recalling that when he sought to research this history, the security archives of both the Derg’s peace and wartime offices were opened to him. “Abbaa Duulaa told me,” the journalist recounts, “‘You are the only one who has ever asked me to research this story.'”
Roots of Resistance
Jaal Daawud Ibsaa was born in Horro Guduruu, in the western highlands of Oromia. Like many young Oromos of his generation, he pursued education with determination, attending Wingate—the same institution that shaped Mallas Zeenaawii, a student two years his senior. Daawud then entered Kilo 4 University, where he studied statistics. But his formal name tells only part of the story: while the struggle knew him as Daawud, his family called him Firew—a detail preserved in the security records that now serve as historical testimony.
His political consciousness crystallized during the student movements of the early Derg years. For two years, he was imprisoned for his involvement in student activism. Upon his release, he did not retreat. Instead, he joined the underground armed struggle of the ONLF—the Oromo National Liberation Front—immersing himself in a movement that would define the rest of his short life.
The Seventeen Who Crossed the Border
In 1968, when the ONLF elected its central committee of twenty-eight members, Daawud was among those chosen. Three years later, in 1971, the Front made a strategic decision to expand its armed operations into western Ethiopia. Jaal Daawud and Abbaa Caalaa Lataa were appointed to lead and coordinate the western struggle. In total, seventeen fighters—most from the Wallagga and Beegii regions—crossed the Sudanese border to begin operations.
The Derg regime took notice. The suppression of this western ONLF initiative became a priority, with officials including Gidaamii district chief Hiikaa Masaadii and Wollega provincial administrator Nugusee Fantaa devising plans to crush the movement.
Among the seventeen fighters was Obboleessi Zakkaariyaas Shoroo, a native of the region. The security apparatus saw in him a tool for betrayal. Zakkaariyaas was summoned and given his orders: “Feed your brother and his comrades. We will supply you with poison to add to the food. If you refuse, you and your family will be killed, your property confiscated, your land taken, your livestock seized.”
Zakkaariyaas recoiled. “How can I kill my own brother?”
The response was cold and absolute: “If you can, separate your brother so he does not eat. If you cannot—then let them die together.” The security report notes that Zakkaariyaas, under duress, eventually agreed.
The Feast
The fighters, dressed in peasant clothing to blend into the countryside, had gathered in the area. Zakkaariyaas was watched to ensure he did not falter. The poison, sent from Finfinnee through Nugusee Fantaa to Hiikaa Masaadii, was passed to Zakkaariyaas.
On the evening of the planned betrayal, Zakkaariyaas slaughtered a sheep and prepared a feast, claiming to honor his brother and comrades. The seventeen ONLF fighters had split into two groups; Abbaa Caalaa was moving with nine men in another direction, and thus was not present at the meal. But Daawud and the remaining fighters accepted Zakkaariyaas’s invitation and gathered at his home that evening.
Zakkaariyaas could not bring himself to separate his brother. “You will eat later,” he urged. But Daawud refused and joined the meal. As his brother and comrades ate the poisoned food, Zakkaariyaas stood by, trembling, watching.
Daawud ate only a little. When he finished, he rose and went to the door to relieve the comrade who had been standing guard. The others continued eating. Then the convulsions began. Their bodies burned as if on fire. Screams filled the night as one by one they collapsed. Zakkaariyaas clutched his brother’s corpse to his chest.
Daawud had eaten less, but the poison did not spare him. Standing guard outside, he drank large quantities of water, then began convulsing, vomiting blood and bile. The pain in his stomach was unbearable. Yet he did not fall where he stood—he staggered back inside and collapsed among his fallen comrades in Zakkaariyaas’s compound.
Survival and Silence
The fighters in peasant disguise, waiting for the signal, arrived at Zakkaariyaas’s house as planned. They found seven comrades dead—and Daawud, gravely ill but still breathing.
He was rushed toward Dambidoolloo, then to Naqamte, as the ONLF sought both to extract intelligence and to save his life. But the Derg’s security apparatus had other plans. At Naqamte, once he had partially recovered, he was transferred to prison and the beatings began.
The Wollega security report is explicit: no intelligence was ever extracted from Jaal Daawud. Unable to break him through interrogation, they transferred him to Ma’ikelawwii Prison in Finfinnee. There, he was placed in a container filled with benzene and dirty water as interrogation intensified. The report details repeated searches and various forms of torture applied to him.
Daawud chose death over betrayal. Not a single word of intelligence escaped his lips. He endured until the end, and then he passed—unbroken, unbroken in spirit, unbroken in loyalty to the cause he had embraced as a student and carried to his final breath.
The Meaning of Nyaata Summaa’ee
The story of Daawud Ibsaa and the poisoned feast is more than a historical account of betrayal and heroism. It is a meditation on the impossible choices that colonial and authoritarian regimes force upon communities. Zakkaariyaas was not a willing traitor; he was a man crushed between the love of his brother and the threat to his family, his land, his very existence. The regime understood that the most effective weapons are not always guns—sometimes they are the bonds of kinship turned into instruments of destruction.
And yet, in the figure of Daawud Ibsaa, the story offers something else: the possibility of a fidelity that cannot be purchased, tortured, or poisoned away. He ate the food, drank the water, endured the benzene, and carried his secrets to the grave.
The security report that documents these events was never meant to celebrate him. It was meant to record the success of a suppression campaign. But in recording the methods of his torturers, it inadvertently preserved the evidence of his resistance. The archive of oppression became, in the end, a monument to the oppressed.
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This article is based on the security report authored by Nugusee Fantaa and Tasfaayee W/Sillasee, as documented by journalist.
Irreechaa 2026: A Sacred Celebration Across Australia’s Oromo Communities
By Maatii Sabaa
MELBOURNE, 27 September 2026 — For Australia’s Oromo diaspora, this Sunday is far more than a date on the calendar. Irreechaa — the ancient Oromo thanksgiving festival — is being celebrated across the country in a powerful display of culture, faith, and unity. From the banks of Melbourne’s waterways to gatherings in other cities, the tradition that has survived centuries of suppression now thrives on Australian soil.
A Festival of Gratitude and Renewal
Irreechaa marks the end of the rainy season (Ganna) and the beginning of spring (Birraa) — a time of harvest, hope, and renewal. 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, dipping them into the water as an offering of gratitude. This act symbolizes purification, renewal, and the washing away of the past year’s hardships .
The festival is also a time of reconciliation — disputes are settled before participation, and communities come together in peace .
Melbourne: Irreechaa Malkaa at Wilson Botanic Park
The Melbourne Oromo community is celebrating Irreechaa Malkaa 2026 on Sunday, 27 September at Wilson Botanic Park in Berwick, with festivities beginning at 11:00 AM .
The celebration follows the traditional structure of Irreechaa:
- Blessing of Elders: The event opens with prayers led by community elders (Abbaa Gadaa, Hadhasiinqee) .
- The Procession: Participants walk together toward the water, with women traditionally walking in front — a practice rooted in the Siinqee institution symbolizing women as sacred and as agents of peace .
- Carrying Grass and Flowers: Attendees carry fresh green grass and yellow flowers to the water’s edge, symbols of life, fertility, and connection to the earth .
- Dipping and Sprinkling: The grass and flowers are dipped into the water, and participants sprinkle water on themselves and others as a blessing .
- Songs and Prayers: Traditional Oromo songs (faaruu) fill the air — songs of gratitude, hope, and blessing, including the Marewoo songs sung during the procession .
Community members are encouraged to wear traditional Oromo clothing, bringing water, flowers, and a spirit of gratitude .
Irreechaa Arfaasaa: The Spring Celebration
Earlier in 2026, the Melbourne community gathered for Irreechaa Arfaasaa on Sunday, 26 April at Dandenong Mountain (Tulluu Dandenong) .
Irreechaa Arfaasaa marks the end of the dry season and the beginning of the rainy season — a spring celebration where communities pray to Waaqa for rain and good spirit. It is celebrated at hilltops and mountains, with elders leading blessings and the community gathering in traditional attire .
Organizers emphasized the importance of environmental protection at this year’s Arfaasaa celebration, reminding participants to respect the natural surroundings of Dandenong Mountain and leave no waste behind .
Irrecha Australia: A Growing National Movement
What began as small community gatherings among Oromo families in Australia has blossomed into vibrant national festivals. At the heart of this movement is Irrecha Australia, a registered non-profit organization dedicated to honoring the Oromo people’s cherished thanksgiving tradition .
The organization places particular emphasis on empowering young people, equipping the next generation to carry traditions forward with pride and confidence. Its vision extends beyond the Oromo community itself — envisioning a nation where Oromo culture thrives as an integral part of Australia’s diverse identity .
“Through festivals, education, and community initiatives, we strengthen connections, honour our heritage, and celebrate a way of life rooted in gratitude, resilience, and unity,” the organization states .
Why Irreechaa Matters in Australia
For Oromos living far from their homeland, Irreechaa serves as a vital cultural anchor. It connects the diaspora to their ancestors, their language, and one another .
The festival is also a powerful statement of resilience. Irreechaa has been celebrated by the Oromo for generations, preserved through years of oppression and systemic subjugation. That it now thrives in Australia — thousands of kilometres from Oromia — is a testament to the community’s determination to keep its traditions alive .
As one Oromo community message beautifully expressed: “Irreecha is not a memory. It is a living prayer. And you are the ones who keep it alive” .
A Message for All
Irreechaa is more than a festival. It is an expression of identity, a bond of unity, and a living link between generations. For the Oromo community in Australia, this weekend’s celebrations are a sacred homecoming — a chance to give thanks, to reconnect, and to pass the flame of Oromummaa to the next generation.
Baga Irreechaan nagaan geesse! — May the Irreechaa have arrived in peace.
Irreechaa is celebrated annually at the banks of rivers and lakes across Oromia, and by Oromo communities around the world.
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
“Welcome Home”: Artist Daawwitee Mokonnon Returns to Ethiopia After 27 Years, Received with Celebration in Bole
By Dhabessa Wakjira
ADDIS ABABA — After 27 long years away from home, renowned Oromo artist Daawwitee Mokonnon has returned to Ethiopia. The beloved singer and cultural figure was welcomed with a warm and celebratory reception in Bole, marking an emotional homecoming that has touched the hearts of many Oromos at home and abroad.
“Baga nagaan gara biyya abbaaketti galte!” — “Welcome back to your fatherland!” — read the message shared by the Oromia Communication Bureau, capturing the joy and relief that accompanied him return.
A Long Journey Home
Twenty-seven years is a lifetime. For Daawwitee Mokonnon, those years were spent in exile — far from the land, the people, and the culture that shaped him art and his identity. His music, however, never left. Throughout him time abroad, his voice remained a powerful thread connecting the Oromo diaspora to their homeland, a source of comfort, pride, and remembrance for millions.
Now, that thread has come full circle. His return is not merely a personal milestone; it is a symbolic moment for the Oromo people — a reminder that distance, however long, cannot sever the bond between an artist and his nation.
A Reception Fit for a Cultural Icon
The reception in Bole was filled with the warmth and reverence befitting an artist of his stature. Community members, fellow artists, and admirers gathered to welcome him back, celebrating not only his return but also the decades of cultural contribution he has made from afar.
Daawwitee Mokonnon is more than a singer. He is a keeper of Oromo musical heritage, a voice that has carried the stories, struggles, and aspirations of her people across borders and generations. His songs have been sung at Irreechaa gatherings, at family celebrations, and in quiet moments of longing for home. For many in the diaspora, his music was a piece of Oromia they could carry with them.
A Symbol of Hope and Reconnection
His return after 27 years carries profound meaning. It speaks to the resilience of the Oromo people and the enduring pull of the homeland. It is a reminder that exile, however painful, does not have to be permanent — and that the cultural treasures preserved abroad can, and do, find their way back home.
For younger Oromos who grew up hearing his name but never seeing him in person, his return is an opportunity to connect with a living legend. For elders who remember his performances from decades past, it is a joyful reunion. For the diaspora, it is a sign that the distance between home and abroad is not insurmountable.
A Homecoming That Belongs to All
While the reception was held in Bole, the significance of Daawwitee Mokonnon’s return extends far beyond one city or one gathering. It belongs to every Oromo who has ever longed for home, every family separated by circumstance, and every artist who has carried their culture with them into unfamiliar lands.
His journey back is a testament to the power of perseverance and the unbreakable connection between an artist and his people.
Baga nagaan gara biyya abbaaketti galte, Daawwitee! 🥰
Welcome home.
Source: Oromia Communication Bureau
Preserving the Sacred: Why Irreechaa Needs Correction, Not Just Celebration
By Dhabessa Wakjira
Irreechaa is more than a festival. It is a sacred covenant between the Oromo people and Waaqa — a day of thanksgiving, reconciliation, and renewal that has survived centuries of suppression. But as the celebration grows in size and visibility, so too does the need to protect its spiritual integrity.
A recent community message, circulated among Oromo elders and youth, raises urgent concerns about practices that have crept into modern Irreechaa celebrations — practices that, while perhaps well-intentioned, risk distorting the festival’s deep cultural and spiritual meaning. The message is not an attack on the celebration. It is a call to return to the duudhaa — the sacred customs and traditions — that give Irreechaa its power.
The concerns can be grouped into four key areas that, according to the message, must be corrected.
1. The Time of Irreechaa Malkaa Must Not Be at Night
The first concern is about timing. According to Oromo tradition, Irreechaa Malkaa should not be performed at night. The Oromo people have their own natural sense of time, rooted in family life and community rhythms. A person rises, tends to their household, prepares coffee, and then proceeds to the water’s edge for Irreechaa — honoring the customs passed down through generations.
The tradition describes how participants should approach the water: carrying fresh grass and flowers, singing the sacred songs of Mareyoo, and moving with reverence. Elders sing “Araaroo yaa araari hoo / Ararsaa waaqatu jalaataa / Nuuf Ararami hoo” — calling for peace and blessing from Waaqa. The youth accompany the elders respectfully, and upon reaching the Malkaa, no one should make noise or ululate until the Irreechaa ceremony at the water is complete.
This is a call to restore the solemnity and order that should define the procession. Irreechaa is not a chaotic gathering; it is a structured, reverent spiritual journey.
2. The Water Ritual Must Follow Tradition
The second concern addresses how the water ritual is performed. According to the message, sprinkling water on oneself and others — or turning back before reaching the designated Irreechaa site — is not part of Oromo duudhaa. The practice of indiscriminately splashing water, the message warns, resembles a “cuubbaa” (baptismal) ritual rather than the traditional Oromo offering.
The Abbootii Gadaa (Gadaa leaders) are called upon to correct this. The water of Irreechaa is sacred — it is meant for purification and blessing in a specific, reverent manner, not for casual splashing. The distinction matters because Irreechaa is rooted in Waaqeffannaa, the traditional Oromo faith, and its rituals must remain true to that origin.
3. Vehicles Must Not Obstruct the Path to the Malkaa
The third concern is practical but deeply important: the overuse of vehicles on Irreechaa day is obstructing access to the Malkaa. While some vehicles are genuinely necessary — for security, emergency services, or for elderly and disabled participants — the message argues that too many cars are being used for entertainment and convenience, narrowing the roads and blocking the path for those who wish to walk.
The message specifically notes that artists and well-known figures should walk with the community rather than being driven, closing roads and causing hardship for ordinary participants. The image of last year’s Irreechaa, where celebrants struggled because roads were blocked by vehicles carrying notable figures, is still fresh in memory.
Irreechaa is a communal pilgrimage. Walking together — as one people, regardless of status — is part of what makes it sacred. Vehicles should be limited to genuine necessity, not convenience or display.
4. Respect for the Spiritual Boundaries of Irreechaa
The fourth concern is perhaps the most sensitive. The message observes that people of other faiths are attending Irreechaa and engaging in practices that contradict its spiritual purpose — including singing, preaching, and distributing religious materials at the Malkaa that promote beliefs other than Waaqeffannaa.
The message does not say that non-Waaqeffannaa participants are unwelcome. Irreechaa is a national and cultural celebration, and all Oromos are invited to share in it. But the Malkaa is a sacred space with its own spiritual rules. Those who come should respect the boundaries of the tradition they are joining. Proselytizing at the water’s edge — whatever the faith — is not part of Irreechaa and does not honor its purpose.
The message calls on those who engage in such practices to reflect on their actions, and on the Abbootii Gadaa to safeguard the spiritual integrity of the festival.
The Call to the Abbootii Gadaa
The message concludes with a direct appeal: the Abbootii Gadaa and community elders must take the lead in correcting these practices. Specifically, they are asked to address:
- Celebrations at 10 PM that should not be happening
- The sprinkling of water that departs from tradition
- The obstruction of roads by unnecessary vehicles
- The introduction of foreign religious practices at the Malkaa
These are not minor details. They are the difference between a festival that honors its ancestors and one that drifts into something unrecognizable.
Irreechaa Is Peace, Reconciliation, and Blessing
The message ends with a reminder of what Irreechaa truly is:
“Irreechi Nagaa, Araara, Milkii fi quufa. Baga geenye!”
“Irreechaa is Peace, Reconciliation, Blessing, and Abundance. Welcome!”
This is the heart of the matter. Irreechaa is not a party. It is not a parade. It is not a platform for personal recognition or religious outreach. It is a sacred act of gratitude to Waaqa, a communal reconciliation, and a prayer for peace and abundance in the year to come.
If the celebration is to remain meaningful for future generations, it must be practiced with the same reverence, order, and fidelity to tradition that has kept it alive for centuries — through persecution, suppression, and diaspora.
The message is a wake-up call. And it is one that deserves to be heard.
“A Generation Like This Is Hope for Oromo! A Promise for Oromia!”
By Dhabessa Wakjira
There is a saying among the Oromo people that captures something profound about the relationship between a community and its youth: “Dhaloota akkanaatu, Oromoof abdiidha! Oromiyaaf wabiidha!” — “A generation like this is hope for Oromo! A promise for Oromia!”
It is more than a slogan. It is a declaration of faith in the future, spoken by elders who have witnessed both the pain of suppression and the resilience of a people who refused to disappear. It is a recognition that the young people rising today — educated, conscious, connected, and proud — carry within them the seeds of everything the Oromo struggle has long been working toward.
The Weight of History, The Light of Tomorrow
The Oromo people have endured centuries of marginalization, land dispossession, cultural suppression, and political exclusion. Through the imperial era, the Derg regime, and subsequent administrations, the flame of Oromummaa was kept alive in the hearts of the people — in the songs sung at Irreechaa, in the wisdom passed down through the Gadaa system, in the quiet defiance of families who spoke their language at home when the world outside forbade it.
That flame did not survive by accident. It survived because generation after generation refused to let it die.
Today, a new generation stands at the threshold. They are the children and grandchildren of those who carried the flame. But they are also something new: they are the first generation in modern Oromo history with broad access to education, to global networks, to digital platforms that amplify their voices beyond any border. They are the generation that can look back at history with clear eyes and forward to the future with determined hearts.
When elders say “Dhaloota akkanaatu, Oromoof abdii dha,” they are acknowledging this. They are saying: We endured so that you could rise. And you are rising.
What Makes This Generation Different?
Every generation believes it is special. But there are concrete reasons why this moment in Oromo history feels different — why the phrase “Oromiyaaf wabiidha” carries such weight.
They are educated. Oromo youth are pursuing higher education in unprecedented numbers — in Ethiopia and across the diaspora. They are becoming doctors, engineers, lawyers, teachers, social workers, journalists, and leaders. Knowledge, once denied to their ancestors, is now their weapon and their tool.
They are connected. Social media has given Oromo youth a global platform. They organize, they inform, they advocate, and they build solidarity across continents. A student in Melbourne can exchange ideas with a student in Addis Ababa in real time. The isolation that once silenced Oromo voices has been shattered.
They are proud. Unlike previous generations who were sometimes forced to hide their identity to survive, this generation wears Oromummaa openly. They sing in Afaan Oromoo. They celebrate Irreechaa with millions. They carry the yellow daisies not as a secret symbol but as a public declaration of who they are.
They are global and local at once. They understand the world beyond Oromia — human rights, international law, digital advocacy, multiculturalism — while remaining deeply rooted in Oromo values of community, respect for elders, and connection to land and Waaqa.
They are bridge-builders. This generation navigates multiple worlds: tradition and modernity, Oromia and the diaspora, local struggles and global movements. They are learning to carry their heritage into new contexts without losing its essence.
Hope Is Not Passive
It is important to be clear: “Dhaloota akkanaatu, Oromoof abdii dha” is not a statement of complacency. It is not a declaration that the future will simply take care of itself because the youth are impressive.
Hope, in the Oromo understanding, is active. It is the hope of the farmer who plants seeds and tends them. It is the hope of the marcher who walks toward the water carrying fresh grass. It is the hope that requires discipline, sacrifice, and unity.
For this generation to truly be the hope of Oromo, it must:
- Learn — from elders, from history, from education, and from one another.
- Preserve — the language, the traditions, the Gadaa wisdom, the sacred rituals of Irreechaa.
- Build — institutions, networks, and platforms that serve the community.
- Unite — across regions, across diaspora communities, across generations.
- Stay rooted — in Oromo values of respect, community, and connection to Waaqa and the land.
A Promise to Oromia
“Oromiyaaf wabiidha” — a promise for Oromia.
A promise is not a guarantee. It is a commitment. It is a covenant between a generation and the land that birthed it. It says: We will not forget where we came from. We will not squander what our ancestors sacrificed for. We will not let the flame go out.
This generation carries the dreams of every Oromo who came before — the farmer who lost his land, the mother who sang lullabies in a language she was told to abandon, the student who was punished for speaking the truth, the elder who kept the traditions alive in secret.
They also carry the hopes of every Oromo yet to be born — children who will one day ask, What did you do when it was your turn?
The answer being written today, by this generation, is this: We rose. We learned. We built. We stayed united. We honored those who came before us, and we prepared the way for those who will come after.
The Question That Remains
When elders look at the youth of today and say “Dhaloota akkanaatu, Oromoof abdiidha! Oromiyaaf wabiidha!”, they are offering both a blessing and a challenge.
The blessing is this: You are enough. You are capable. You are the ones we have been waiting for.
The challenge is this: Now prove it. Not with words alone, but with action. Not for a moment, but for a lifetime.
Every generation is given a choice. This generation — educated, connected, conscious, and proud — has been given the opportunity to be the generation that turns centuries of struggle into a future of dignity, justice, and flourishing for all Oromo people.
That is the hope.
That is the promise.
Dhaloota akkanaatu, Oromoof abdii dha! Oromiyaaf wabii dha!
How to celebrate Irreechaa in Australia?
Celebrating Irreechaa in Australia means participating in a vibrant, adapted version of the traditional Oromo thanksgiving festival. While the core spiritual intent remains the same—giving thanks to Waaqa (God) for blessings and renewal—the setting and specific activities are tailored to the Australian environment and the needs of the diaspora community.
The celebrations are primarily organized by community associations and the non-profit Irrecha Australia, with major events held in cities like Melbourne.
📍 Where and When to Celebrate in Australia
The location is chosen to reflect the traditional importance of nature and water in Irreechaa. In Australia, this often means gathering at parks with lakes, rivers, or scenic natural settings.
- Common Locations: In Melbourne, past celebrations have been held at Wilson Botanic Park in Berwick, Dandenong Mountain (Tulluu Dandenong), and Footscray Park.
- Timing: The festival is typically celebrated in September or October for Irreechaa Malkaa (the main thanksgiving at the water’s edge), and sometimes in April for Irreechaa Arfaasaa (a spring celebration).
🌿 How to Participate: Key Activities and Rituals
Participating in Irreechaa in Australia involves engaging in both traditional rituals and communal cultural activities.
- Wear Traditional Attire: Attendees are strongly encouraged to wear traditional Oromo clothing. The vibrant colors and styles are a visual statement of cultural pride and identity, especially for younger generations.
- Join the Blessing and Prayer: The event typically begins with blessings and prayers led by community elders. These blessings focus on peace, prosperity, and remembering those who sustained the tradition.
- Participate in Symbolic Rituals: Follow the tradition of carrying and dipping fresh green grass and yellow flowers into water (if available at the venue) as a symbol of gratitude, purification, and renewal.
- Enjoy Cultural Performances and Food: The celebration features traditional Oromo music, songs, and dances (such as the Siiqqee and Gumii dances). It is also a time to share communal meals with traditional Oromo food.
- Connect with Community: Irreechaa in Australia is a vital social event. It is a time for the diaspora to unite, strengthen bonds, and for younger generations to learn about their heritage from elders.
🤝 A Note on Inclusivity
While Irreechaa has deep spiritual roots in Waaqeffannaa (the traditional Oromo faith), the celebrations in Australia are also cultural festivals that welcome everyone. Organizers often invite local government officials, multicultural organizations, and curious residents to foster mutual respect and intercultural exchange. As one attendee noted, it is a unifying cultural practice that transcends religious boundaries.
💡 Practical Tips for Attendees
- Check for Event Details: Look for announcements from Irrecha Australia or local Oromo community associations on social media for the exact date, time, and location of the next event in your city.
- Respect the Environment: Organizers emphasize the importance of respecting the natural surroundings and leaving no waste behind, reflecting the core Oromo value of caring for nature.
- Bring What’s Needed: Some event notices suggest bringing water, flowers (for the ritual), and a spirit of gratitude.
In essence, celebrating Irreechaa in Australia is about actively participating in a living tradition that adapts to a new home while staying true to its core values of gratitude, community, and cultural pride.
A New Chapter for Multicultural Victoria: VMC Bids Farewell as MMV Begins
Melbourne, Victoria — After four decades of championing inclusion, belonging, and community voice, the Victorian Multicultural Commission (VMC) has issued its final Community Update, marking the end of an era and the beginning of a new chapter for multicultural and multifaith Victoria.
As of 1 October 2026, Multicultural and Multifaith Victoria (MMV) will formally commence, taking over the VMC’s legacy of community engagement, advocacy, and partnership with government.
A Legacy Built on People, Not Policies
In her farewell message, VMC Chairperson Louise Perry reflected not on programs or policies, but on the people who made the Commission’s work possible.
“The community leaders, volunteers, faith representatives, young people, elders, advocates and families who have shared their stories, welcomed us into their communities and worked alongside us,” she wrote. “It is neither the programs nor the policies that come to mind, but the people.”
That people-centered reflection captures the essence of the VMC’s four-decade journey. Since its establishment, the Commission has worked through moments of both celebration and challenge, championing inclusion and belonging, responding to crises, and ensuring that community voices are heard in the decisions that shape Victoria.
Standing Together in Times of Crisis
The VMC’s work during the COVID-19 pandemic stands as a defining example of what can be achieved when government and communities work together. At a time of great uncertainty, multicultural and multifaith organisations, community leaders, and volunteers played a vital role in sharing trusted information, supporting vulnerable people, and helping keep communities connected.
That same spirit of community was evident recently when Louise Perry joined Victoria’s Nepalese community to celebrate Hartalika Teej, a significant Hindu festival observed by women. The VMC also expressed solidarity with the Nepalese community following the devastating monsoon floods in Nepal — a reminder that the bonds between Victoria’s communities and their homelands remain strong and deeply felt.
A Legacy of Trust and Candour
As the VMC closes this chapter, Louise Perry extended her gratitude to former commissioners, staff, partners, and countless community leaders who contributed to the Commission’s legacy.
“Most importantly, I thank the communities who placed their trust in the VMC and who, to this day, continue to engage with us with candour and generosity,” she said.
That trust, built over forty years, represents the true measure of the VMC’s success. It is a legacy not of institutions, but of relationships — of communities that felt seen, heard, and valued.
Looking Ahead: MMV and the Future
Multicultural and Multifaith Victoria now represents an opportunity to deepen engagement with communities, strengthen partnership with government, and ensure that community voices continue to help shape Victoria’s future.
“I am excited for what lies ahead,” Perry said. “The story of multicultural and multifaith Victoria continues to evolve in our neighbourhoods, places of worship, businesses, community organisations and homes.”
The transition from VMC to MMV is not an ending but a renewal — a recognition that the work of building an inclusive, harmonious, and vibrant multicultural society is never complete. Each generation must take up the task anew, adapting to changing circumstances while holding fast to the values of respect, belonging, and shared humanity.
A Story That Continues
As Multicultural and Multifaith Victoria begins its work, it inherits not only the structures and responsibilities of the VMC but also its spirit — a spirit of partnership, trust, and unwavering commitment to the communities it serves.
The story of multicultural and multifaith Victoria is a story still being written — in the neighbourhoods where neighbours of different backgrounds share meals, in the places of worship where faiths coexist in mutual respect, in the businesses that bridge cultures, and in the homes where traditions are passed to the next generation.
It is a story that belongs to all Victorians. And it is a story that continues.
Source: Victorian Multicultural Commission
Victorian Multicultural Commission Acknowledges Yom Kippur, Extends Best Wishes to Jewish Community
The Victorian Multicultural Commission (VMC) has acknowledged Yom Kippur, Judaism’s holiest day, extending its best wishes to all those observing the sacred occasion across Victoria and beyond.
In a statement shared with the community, the Commission described Yom Kippur as “a sacred day of reflection, repentance and renewal.”
A Time for Introspection and Renewal
For those observing, Yom Kippur is a time for introspection, prayer, and seeking forgiveness. The day, which follows a 25-hour period of fasting and intensive prayer, is dedicated to atonement and reconciliation — both with God and with fellow human beings.
The Commission acknowledged the profound spiritual significance of the day, recognising it as a period when Jewish communities around the world come together in solemn reflection and heartfelt prayer.
Celebrating Faith and Diversity
The Victorian Multicultural Commission extended its best wishes to all those marking this significant day, noting the importance of faith, understanding, and respect in our diverse community.
The statement reflects the Commission’s ongoing commitment to fostering interfaith harmony and celebrating the rich tapestry of cultures and religions that make up Victoria’s multicultural society.
A Message of Respect
In a gesture of solidarity and respect, the Commission concluded its message with the traditional Hebrew greeting:
“G’mar Chatimah Tovah”
This phrase, which translates to “May you be sealed for a good [year] in the Book of Life,” is a customary greeting exchanged during Yom Kippur, expressing hope for a blessed and prosperous year ahead.
About Yom Kippur
Yom Kippur, also known as the Day of Atonement, is the most solemn and holy day in the Jewish calendar. It concludes the Ten Days of Repentance that begin with Rosh Hashanah, the Jewish New Year.
Observant Jews spend the day in synagogue, engaging in prayer and reflection, and abstaining from food, drink, and other physical comforts. The day is dedicated to seeking forgiveness for sins committed against God and fellow human beings, and to making resolutions for the year ahead.
A Community United in Respect
The Victorian Multicultural Commission’s acknowledgment of Yom Kippur serves as a reminder of the importance of recognising and respecting the diverse faith traditions that enrich our community. In a world often divided by differences, such gestures of understanding and goodwill help build bridges of mutual respect and appreciation.
To all those observing Yom Kippur, the Commission extends its warmest wishes for a meaningful and peaceful day.
G’mar Chatimah Tovah.
Multicultural and Multifaith Victoria: A New Independent Voice for Diverse Communities
Victoria’s multicultural groups and communities have welcomed the creation of Multicultural and Multifaith Victoria, a new agency aimed at giving diverse communities a stronger voice in government, according to AMES Australia.
The government says the new agency will ensure diverse communities have an independent voice in government to influence policies and programs. Multicultural and Multifaith Victoria will support and advise government departments and agencies, including health and emergency services, and it will commence operations on 1 October 2026.
A Significant Step for Multicultural Victoria
The establishment of Multicultural and Multifaith Victoria marks a major development in how the Victorian Government engages with its diverse communities. For decades, multicultural communities have sought greater representation and a more direct channel to influence the decisions that affect their lives. This new agency is designed to be that channel.
The agency will serve as an independent body, providing advice and support to government departments and agencies across a range of portfolios. Its mandate includes ensuring that the needs and perspectives of multicultural and multifaith communities are considered in the development and delivery of policies and programs — particularly in critical areas such as health and emergency services.
What the Agency Will Do
Multicultural and Multifaith Victoria is expected to play a central role in:
- Advising government on policies and programs affecting diverse communities
- Ensuring independent representation for multicultural and multifaith voices within government
- Supporting government departments and agencies, including health and emergency services, to better serve diverse communities
- Strengthening community engagement and participation in civic life
By embedding these functions within a dedicated agency, the government aims to move beyond consultation toward genuine partnership with the communities it serves.
Commencing 1 October 2026
The agency will officially commence operations on 1 October 2026, a date that marks the beginning of a new chapter in Victoria’s approach to multicultural affairs. Communities and stakeholders are encouraged to stay informed as the agency takes shape and begins its work.
A Welcome Development
The creation of Multicultural and Multifaith Victoria has been welcomed by Victoria’s multicultural groups and communities, who see it as a positive step toward greater inclusion and representation. AMES Australia, a longstanding advocate for multicultural communities, has highlighted the significance of this development.
For communities that have long called for a stronger voice in government, the new agency represents both recognition and opportunity — a chance to shape the policies and programs that impact their daily lives.
Looking Ahead
As Victoria continues to grow as one of the world’s most diverse societies, the establishment of Multicultural and Multifaith Victoria signals a commitment to ensuring that diversity is not only celebrated but actively represented in the corridors of power.
The agency’s success will ultimately be measured by how well it amplifies community voices, influences meaningful change, and helps build a Victoria where every community feels seen, heard, and valued.
To read more about Multicultural and Multifaith Victoria, visit the link shared by AMES Australia.
#AMES #AMESAustralia #Victoria #MMV #VictorianGovernment
