Category Archives: Waaqeffannaa
Oromo Community in London Celebrates Irreecha with Joy, Reflection, and Hope
London, UK — The Oromo community in the United Kingdom gathered in London on 19 September 2026 to celebrate Irreecha, the sacred Oromo Thanksgiving festival, in a vibrant display of culture, faith, and unity.
The celebration, organised by Hawaasa Oromoo biyya UK – London, brought together Oromo families and friends from across the United Kingdom for a day of gratitude, reflection, and cultural pride.
A Celebration Rooted in Gratitude
Irreecha is one of the most beautiful and meaningful parts of Oromo culture. It is a time when the Oromo people come together to give thanks to Waaqa for life, peace, rain, harvest, family, and the blessings of the past season.
More than just a celebration, Irreecha is an expression of gratitude, unity, reconciliation, hope, and renewal. People gather in nature, often near rivers and lakes, carrying fresh green branches and flowers as symbols of life, abundance, and renewal.
Through prayers, songs, traditional clothing, and cultural expressions, communities celebrate together and give thanks for the blessings of creation.
A Time for Reflection and Remembrance
During the London celebration, speakers reflected on the journey of Irreecha and the sacrifices made to elevate the festival to its current standing. It was noted that great effort and dedication were required to bring Irreecha to the level of recognition it enjoys today.
The community also paused to remember the tragic events of 2016 at Arsadi, where lives were lost during Irreecha celebrations. Those who gathered were reminded that the sacrifices made that day will never be forgotten — a solemn moment that underscored the resilience and determination of the Oromo people.
Strengthening Bonds and Building Unity
Irreecha is also a time to strengthen relationships, forgive one another, resolve differences, and look toward the future with hope. The celebration reflects the deep Oromo understanding that human beings are connected to one another, to the land, and to the natural world.
In London, this spirit of unity was on full display as community members came together in traditional attire, sharing prayers, songs, and fellowship. Elders, youth, and children alike participated in the festivities, ensuring that the traditions of their ancestors continue to thrive in the diaspora.
A Message of Peace and Hope
As the celebration drew to a close, heartfelt wishes were extended to Oromo communities around the world:
“May this Irreecha bring peace to our hearts, unity to our communities, prosperity to our families, and hope for the generations to come.”
The gathering concluded with the traditional blessings that echo across Oromo celebrations everywhere:
“Happy Irreecha! 🌿 🙏🏾 🌳”
“Irreecha nagaan! 🌳”
“Horaa bulaa, deebanaa! ❤️💚❤️”
Irreecha: A Tradition That Transcends Borders
Irreecha remains a powerful symbol of Oromo identity, connecting millions of people across Ethiopia and the global diaspora. From the shores of Lake Hora Arsadi in Bishoftu to community halls and parks in London, Melbourne, Minneapolis, and beyond, the festival continues to unite Oromo people in gratitude, hope, and shared heritage.
As the Oromo community in London demonstrated, Irreecha is not merely a tradition of the past — it is a living, breathing celebration of faith, resilience, and the enduring bonds of community.
Irreecha nagaan! 🌿
THE RAINS HAVE CEASED, THE FLOWERS BLOOM: CELEBRATING IRREECHAA, THE OROMO THANKSGIVING
By Dhabessa Wakjira
In the highlands of Ethiopia, where the skies weep for months on end and the earth turns to mud, there comes a sacred morning when the clouds finally part. The sun, a golden orb of promise, kisses the damp grass, and a new season is born. This is the moment of Birraa—the spring—and for the Oromo people, it is a time to pause, breathe, and pour out their hearts in gratitude.
This is the spirit of Irreechaa, a festival that transcends mere celebration. It is the Oromo Thanksgiving, a profound spiritual and cultural touchstone that marks the end of the punishing rainy season and the beginning of a season of renewal, peace, and hope.
Held annually at the end of September or the beginning of October, Irreechaa is not a quiet affair of private reflection. It is a magnificent, vibrant explosion of life. Thousands, dressed in dazzling traditional attire, converge on sacred rivers, lakes, and hilltops. The air hums with the rhythm of drums, the melodic chants of elders, and the joyous ululations of the crowd. In their hands, they hold the symbols of the season: lush green grass and delicate yellow daisies, emblems of fertility, flourishing life, and the promise of a bountiful year.
The Heart of the Festival: Giving Thanks to Waaqa
At its core, Irreechaa is a dialogue with the divine. The Oromo people lift their prayers to Waaqa (God), offering thanks not for material wealth alone, but for the bedrock of their existence: a good harvest that fills the granaries, the health of their precious livestock, and the most precious gift of all—peace. It is a recognition that survival through the harsh, dark months was not by human effort alone, but by divine mercy.
“We come to the water to wash away our sorrows and our grudges,” explains an elder during a recent ceremony at Lake Hora Arsadi, near Addis Ababa. “The rain has stopped. Now, we cleanse our hearts and start anew.”
A Living Testament to the Gadaa System
Irreechaa is more than a religious observance; it is the vibrant pulse of the Gadaa System, the ancient, indigenous democratic governance structure of the Oromo people. Inscribed by UNESCO as an Intangible Cultural Heritage of Humanity, the Gadaa System organizes society into generations, guiding leadership, law, and morality. Irreechaa serves as a unifying moment for this system, reinforcing the social contracts and spiritual values that hold the community together.
Reconciliation and Unity
In a world often fractured by division, Irreechaa stands as a powerful advocate for unity. The festival is a designated time for reconciliation. It is a communal balm where feuds are set aside, misunderstandings are forgiven, and the bonds of kinship are strengthened. The shared experience of prayer and dance melts away social barriers, weaving a tapestry of harmony that includes not just the Oromo, but neighboring communities as well.
A Cultural Showcase
To witness Irreechaa is to witness the soul of Oromo culture. The hills become a runway of breathtaking fashion, with men and women adorned in intricately woven garments and vibrant beadwork. The music is hypnotic, with traditional songs that speak of heroism, love, and history. The dances are energetic, a physical manifestation of joy and liberation.
As the sun sets on the celebration, the green grass is often placed upon the heads of participants as a blessing, a final act of connection to the earth and the creator. The festival concludes, but its spirit lingers—a reminder that every ending is a new beginning, and that gratitude is the foundation upon which communities are built.
Irreechaa is not just a festival. It is a declaration: We have survived. We are thankful. We are one.
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Key Aspects of Irreechaa at a Glance:
· Thanksgiving: Central purpose is to thank Waaqa (God) for blessings over the past year.
· End of Winter: Celebrates the conclusion of the rainy season and the dawn of spring (Birraa).
· Sacred Sites: Observed at rivers (Malkaa), lakes, and hilltops (Tulu).
· Symbols of Life: Participants carry wet grass and daisy flowers to represent fertility and flourishing.
· Cultural Expression: A vibrant display of traditional costumes, music, chants, and dances.
· Unity & Peace: A time for community bonding, spiritual reflection, and reconciliation.
· Gadaa System: An integral ritual within the traditional Oromo governance and social structure.
Oromo Literacy Day: Celebrating the Power of Stories Held in Oromia
By Maatii Sabaa
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Every year, Oromo Literacy Day is more than a date on a calendar—it’s a living tribute to the resilience of a people and their language. It celebrates Afaan Oromoo, a language that carries the weight of history, the songs of ancestors, and the dreams of a nation. But how did the Oromo people arrive at this moment, where their stories can finally be written, read, and shared with the world? The answer lies in a long and courageous journey toward literacy.
A Written History of Resistance and Revival
The story of Oromo literacy is one of relentless struggle. The Oromo people have long possessed a rich oral tradition, but for much of Ethiopia’s modern history, their language was marginalized. It was a household language—spoken, sung, and whispered—but rarely seen on paper . The first major push to change this came in the late 19th and early 20th centuries.
A pivotal figure was Onesimos Nasib, an Oromo freed from slavery who trained as a teacher in Sweden. Upon his return, he and his colleague Aster Ganno worked with an almost missionary zeal to promote literacy in Afaan Oromoo. Onesimos created the Oromo Reader, a book filled with stories that were “short and funny” and designed to be both accessible and engaging. His aim was not just religious instruction but to cultivate a love for reading itself . He would famously ask young people he met, “Can you read and write?” and persuade them of its immense value .
However, their work met fierce opposition from the imperial government. In the mid-1940s, the Haile Selassie regime placed a total ban on Oromo literature . The language was effectively erased from public life, becoming a symbol of defiance.
The Quest for the Perfect Script
The suppression only intensified the desire for a written Oromo. The question of how to write the language became a central point of debate. Early works, like those of Onesimos, used the Ge’ez alphabet. But many activists and intellectuals believed this script was inadequate for Oromo sounds, failing to represent vowel length and consonant gemination—features that change a word’s meaning .
In the 1960s, the movement for a new script gained momentum. At Addis Ababa University, Oromo students began printing the first newspaper in Afaan Oromoo, Kana Beektaa? (“Do you know this?”), in 1968. The paper was a bold act of cultural preservation, collecting “Oromo songs, proverbs, war and grievance chants, Oromo prophecies, nuptials, baby lullabies, and others” . This was more than journalism—it was a declaration of identity. The paper was short-lived, forced to cease publication in 1971 .
Simultaneously, Oromo students in Europe were rigorously debating the script question. In 1968, a study group led by figures like Haile Fidaa concluded that a modified Latin alphabet was the most practical and linguistically sound choice for Oromo . This decision was not just technical; it was a political act of resistance, rejecting a script associated with the establishment.
A New Dawn: The Adoption of Qubee
After years of struggle, the fall of the military Derg regime in 1991 brought a turning point. The new Ethiopian constitution granted greater autonomy to regional states. Oromo was finally made the official language of the Oromia Regional State .
The Latin-based alphabet, known as Qubee, was officially adopted for writing Oromo . This was a victory decades in the making. The script’s simplicity and adaptability to modern technology made it a practical choice for a language finally stepping into the digital age. As one study noted, Qubee “enabled the language to grow faster as the script can be learned easily” .
However, the adoption was not without controversy. For some, the Ethiopic script held deep cultural significance, and the switch to a Latin alphabet was seen as an emotional and political break . Yet for the majority, Qubee represented liberation.
The Stories That Endure
The adoption of Qubee unlocked a literary explosion. Oromo youth and intellectuals began producing “newspapers, magazines, novels, translations and plays that describe their nation and their state in Afaan Oromoo” . Stories once confined to memory were now printed, preserved, and shared.
The journey has also involved recovering alternative scripts. A fascinating chapter is the story of Sheek Bakrii Saphaloo, a scholar who created a unique indigenous Oromo script. He developed an abugida, a writing system where each base glyph has multiple vocalic components, making it distinct from both the Ge’ez and Latin alphabets . This script has been used for over 70 years and is now being considered for digital preservation and inclusion in Unicode, highlighting the deep connection between literacy and cultural identity .
Why Oromo Literacy Day Matters
Oromo Literacy Day is a celebration of this entire journey. It honors the tenacity of Onesimos Nasib, the courage of student activists, and the vision of scholars who fought to give their language a written form. It is a day to recognize that literacy is not just about reading and writing; it is about power, identity, and survival.
The stories held in Oromia are now written down for the world to see. This day celebrates their liberation and their enduring power.
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“The stories, with the exception of a couple of martyr stories, are short and funny, and the subjects vary in order to attract.” — Onesimos Nasib on the Oromo Reader
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Maatii Sabaa is a writer and advocate of the Oromo stories.
BEYOND THE RITUAL: A PLEA FOR UNITY AT THE HEART OF OROMIA’S SACRED DIALOGUE
By Daandii Ragabaa
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In the bustling city of Finfinne, where the hum of modernity often drowns out the whispers of ancient tradition, a different kind of gathering recently took place—one that carried the weight of history and the fragile hope of a shared future. It was not a political rally, nor a commercial event. It was a meeting of faiths, a rare and courageous roundtable where religious leaders from the three spiritual pillars of Oromo society—Waaqeffanna, Christianity, and Islam—sat together not as rivals, but as brothers.
This landmark dialogue, initiated under the momentum of the Waaqeffanna community, was spearheaded by prominent figures, including Obbo Asnake Irko, a respected elder and representative of the Waaqeffanna faith. But the true architect of this historic convergence, as acknowledged by all present, was Qesiis Balay Mekonnen, whose dedication to securing media coverage and a neutral venue ensured that the voices of faith would not be whispered in shadows, but broadcast to the world.
The meeting was not about theological supremacy. It was about survival—the survival of culture, language, and mutual respect in a land where faith has too often been used as a wedge rather than a bridge.
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The Four Pillars of the Finfinne Accord
After hours of intense and heartfelt deliberation, the religious leaders reached a series of groundbreaking agreements that could reshape the spiritual landscape of Oromia. At the heart of these resolutions lay four core principles:
1. Mutual Respect for All Faiths
The leaders unanimously affirmed that no religion—whether indigenous Waaqeffanna, Orthodox or Protestant Christianity, or Islam—holds a monopoly on truth or dignity. They pledged to honor each tradition’s sacred practices, recognizing that the Creator, however named, desires reverence and love among His people.
2. Culture and Language as Unifying Tools
In a powerful declaration, the group committed to using the Oromo language and cultural heritage as vehicles for unity, not division. They agreed that songs, proverbs, and artistic expressions from all faiths could be shared to enrich the collective identity of the Oromo people, rather than to compete or exclude.
3. Standing Together in Times of Crisis
“Yoo rakkoon jiraate waliin dhaabbannee hiikuu”—”If trouble arises, we will stand together to resolve it.” This pledge was perhaps the most poignant. The leaders vowed that no community would face marginalization, violence, or discrimination alone. They would act as a unified bloc to mediate, protect, and advocate for justice, regardless of which faith was affected.
4. Defending the Oromo People from Religious Exploitation
In a bold stance against instrumentalization, the leaders condemned any attempt to use religious identity to sow discord or to harm the Oromo nation. They agreed to collectively denounce and counter any rhetoric or action that weaponizes faith against Oromo unity.
5. A Shared Vision for Irreechaa and Other Cultural Festivals
The dialogue also addressed the growing misunderstandings surrounding Oromo cultural celebrations, particularly Irreechaa. The leaders resolved to engage in ongoing consultations to ensure that these festivals are understood in their proper context—as expressions of thanksgiving and communal identity—and are respected by all faith communities.
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A Word of Gratitude
In his closing remarks, Obbo Asnake Irko expressed deep appreciation for the spirit of openness shown by his fellow religious leaders. Yet, he reserved his most heartfelt thanks for Qesiis Balay Mekonnen, whose tireless efforts in organizing the venue and mobilizing media attention made the dialogue possible. “Without his vision,” Obbo Asnake stated, “this table would remain empty.”
The participants included:
1. Qees Dr. Bantii U. Teessoo – representing the Protestant Christian community
2. Qesiis Balay Mekonnen – representing the Orthodox Christian tradition
3. Sheek Hajjii – representing the Islamic faith
4. Obbo Asnake Irko – representing the Waaqeffanna tradition
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What This Means for Tomorrow
This gathering in Finfinne is more than a news item. It is a testament to the maturity of Oromo society—a society that refuses to let religious difference become a source of conflict. In a region often scarred by sectarian strife, these leaders have lit a small but steady flame. They have shown that the green grass of Irreechaa, the cross of Christianity, and the crescent of Islam can coexist, not in uneasy tolerance, but in active solidarity.
The road ahead is long. Old suspicions do not vanish overnight. But as Obbo Asnake Irko reminded the gathering: “Our ancestors worshipped on the same hills, drank from the same rivers, and prayed to the same Creator under different names. Let us not be the generation that forgets that truth.”
As the media cameras packed up and the leaders departed with handshakes and embraces, one thing was clear—the spirit of Irreechaa, the spirit of thanksgiving and reconciliation, had found a new home. Not just on the lakeshores, but in the hearts of those who dare to listen.
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IN SUMMARY:
Key Agreement Significance
Mutual respect for all faiths Ends religious hierarchy and promotes equality
Use Oromo culture and language for unity Strengthens identity without exclusion
Joint crisis resolution Creates a safety net for all communities
Defend Oromo people from religious abuse Prevents faith from being used as a weapon
Consult on Irreechaa and cultural events Fosters understanding and reduces misconceptions
This is not just a religious accord. It is a covenant of civilization—a promise that in Oromia, faith will build bridges, not burn them.
The Ten Apostles of Waaqeffannaa: Guardians of Faith, Architects of Recognition
In the annals of cultural and religious history, certain moments stand as watersheds—turning points where the voices of the faithful rise above the din of indifference and claim their rightful place in the national consciousness. Such a moment unfolded between August 8, 2018, and August 16, 2018, when ten extraordinary individuals stepped into the arena of the national dialogue conference and forever altered the trajectory of Waaqeffannaa.
These were not merely delegates or observers. They were apostles—ten men and women who carried the hopes of a community on their shoulders and the weight of centuries-old tradition in their hearts. With unwavering resolve, they presented the core agenda items concerning Waaqeffannaa, articulating its principles, its spiritual significance, and its enduring relevance to the nation’s diverse tapestry. Their presentation was not a mere request; it was a testimony—a vivid recounting of a faith that has sustained generations and deserves recognition.
Their efforts bore fruit in ways that exceeded even the most optimistic expectations. The ten apostles successfully advocated for the Irreechaa festival—the sacred thanksgiving celebration of Waaqeffannaa—to be formally recognized as a national holiday. In a historic decision, their proposal was met with resounding approval from the 4,000 participants of the conference, marking a pivotal moment of inclusion and respect for indigenous spirituality.
But the journey was far from effortless. The proceedings were marked by rigorous debate, delicate negotiations, and moments of intense deliberation. Yet through it all, the apostles remained steadfast, refusing to yield to fatigue or frustration. Their commitment never wavered, even as the conference unfolded day after day, dialogue after dialogue. They understood that they were not merely negotiating for a date on the calendar; they were negotiating for identity, for dignity, and for the right of future generations to celebrate their heritage openly and proudly.
Today, their legacy is etched not only in the official records of the conference but in the hearts of every Waaqeffannaa believer. The recognition of Irreechaa as a national holiday is more than a symbolic victory—it is a bridge between the past and the present, a testament to what can be achieved when faith meets perseverance, and when a small group of committed individuals dares to speak truth to power.
As we reflect on their achievement, we are reminded that every great movement begins with a few voices willing to stand alone before they stand together. The ten apostles of Waaqeffannaa have shown us that courage, clarity, and conviction can move mountains—or, in this case, calendars.
So let us offer them our deepest gratitude and our most heartfelt blessings. May their footsteps inspire others to walk the path of advocacy. May their success embolden other communities to seek recognition. And may the Irreechaa festival, now enshrined in the national fabric, forever remind us of the power of unity, faith, and the unyielding human spirit.
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To the ten apostles—we see you, we honor you, and we thank you.
Ifaanoo: Welcoming the Season of Light
How the Sacred Mijirii Bonfire Illuminates Hope, Rebirth, and Oromo Unity
ByMaatii Sabaa
At the break of dawn, as the first rays of light touch the horizon, the sky ignites with warmth. Flames leap toward the heavens, casting a golden glow across the gathered community. This is Ifaanoo—the sacred Oromo ritual that marks the end of the dark winter season and the joyous arrival of Birraa (spring).
The historic Mijirii bonfire is lit, filling the air with the crackling sound of fire and the scent of burning wood. Families, elders, youth, and children gather around the flames, their faces illuminated by the glow. It is a moment of profound spiritual significance—a time when the community comes together to cast away the gloom of winter, uplift one another, and celebrate the rich, enduring customs of their ancestors.
The Meaning of Ifaanoo
Ifaanoo is a celebration of light and renewal. The word ifaa in Afaan Oromoo means “light,” and the festival embodies the dispelling of darkness—both literal and metaphorical. Just as the dawn breaks after a long night, Ifaanoo represents the triumph of hope over despair, of unity over division, of life over hardship.
The lighting of the Mijirii bonfire is the centrepiece of the celebration. The bonfire is not merely a source of warmth; it is a symbol of the sun’s return, the rebirth of the earth, and the renewal of the community’s covenant with Waaqa (God). As the flames rise, participants offer prayers of gratitude for the blessings of the past year and petitions for peace, prosperity, and unity in the year ahead.
A Ritual of Community and Solidarity
Ifaanoo is a profoundly communal celebration. Families and neighbours gather around the bonfire, sharing stories, songs, and traditional foods. The warmth of the fire mirrors the warmth of human connection, reinforcing the bonds that hold the community together.
The festival is also a time for reconciliation. As with other Oromo celebrations, participants are encouraged to resolve conflicts and seek forgiveness before joining the festivities. This requirement ensures that the celebration is not merely a superficial gathering but a genuine act of collective healing and renewal.
Elders play a central role in the Ifaanoo ceremony. They lead the prayers, offer blessings, and share the wisdom of the ancestors with the younger generation. The intergenerational transmission of knowledge ensures that the values and traditions of the Oromo people are preserved and passed on.
The Symbolism of Light
For the Oromo people, light represents not only physical illumination but also spiritual clarity, moral purity, and the presence of divine blessing. The bonfire is a reminder that even in the darkest times, light can be kindled—that hope is never extinguished, and that renewal is always possible.
The transition from winter to spring is a powerful metaphor for the human experience. Winter, with its cold, darkness, and isolation, represents the hardships and challenges of life. Spring, with its warmth, light, and abundance, represents the promise of renewal and hope. Ifaanoo celebrates this transition, reminding the community that after every winter, spring will come.
A Living Tradition
Ifaanoo is not a relic of the past—it is a living tradition that continues to evolve and adapt to the needs of the present. In recent years, the celebration has been revived and embraced with renewed enthusiasm in Oromia and diaspora communities across the world.
The festival serves as a powerful statement of cultural identity and resilience. For a people who have faced centuries of oppression and cultural erasure, the act of gathering around the Mijirii bonfire is a declaration that their traditions endure and that their identity will not be extinguished.
A Call to Renewal
As the Mijirii bonfire illuminates the sky, it also illuminates the path forward. Ifaanoo is a call to renewal—to let go of past grievances, to embrace hope, and to recommit to the values of unity, peace, and mutual respect.
In a world often marked by division and despair, the Oromo people offer a powerful alternative: a celebration of light, community, and the enduring hope that dawn will always follow the night.
This feature article is dedicated to the custodians of Oromo tradition who keep the flame of Ifaanoo burning bright for future generations.
Irreechaa 2026: Africa’s Largest Gathering of Gratitude and Resilience
Millions Prepare to Celebrate Oromo Thanksgiving in Finfinne and Bishoftu
By Maatii Sabaa
As the golden light of spring breaks over the Oromo landscape, a profound spiritual awakening stirs across Oromia and the global diaspora. Irreechaa—the Oromo Thanksgiving—is set to transform Finfinne and Bishoftu into a vibrant sea of white, green, and cultural pride from October 3 to October 4, 2026 . This is not merely a festival. It is Africa’s largest outdoor gathering, where millions will come together to express gratitude to Waaqa (God) and celebrate a cultural heritage that has endured for millennia .
The Heartbeat of a People: What Is Irreechaa?
Irreechaa, known in some traditions as Irreessa or Dhibaayyuu, is an annual thanksgiving holiday that marks the end of the rainy winter season and the joyous arrival of Birraa (spring) . It is a time when the Oromo people gather at sacred lakes, rivers, and springs to thank Waaqa for the blessings, mercies, and bountiful harvests received over the previous twelve months .
The festival’s roots run deep—over 6,000 years into the ancient Oromo and Cushitic civilization, long before the rise of modern empires or religions . It is intimately connected to the Gadaa system, the traditional Oromo governance structure recognised by UNESCO as an Intangible Cultural Heritage of Humanity . As the elders teach, Irreechaa is simply “giving thanks to the one God”—the pinnacle of Oromo religious and cultural expression .
Two Sacred Sites, One Unifying Spirit
This year’s celebration will unfold over two days across two of the Oromo people’s most sacred sites, following a time-honoured itinerary announced by the Council of Oromo Gadaa Elders .
Hora Finfinne: Reclaiming the Heart of the Capital
On October 3, the celebration will commence at Hora Finfinne, in the heart of the capital city . This location carries profound historical weight. For decades, under oppressive regimes, public celebrations of Irreechaa were banned, and the Oromo people were denied the right to give thanks at their own sacred sites . The site now known as Finfinne was originally named after the very same Hora Finfinne—a sacred geography that the construction of a colonial capital attempted to overwrite . Celebrating Irreechaa here is not just a cultural act; it is a powerful reclamation of space, identity, and dignity.
Hora Arsadi: The World’s Stage
On October 4, the festival moves to its grandest location: Hora Arsadi in the city of Bishoftu, approximately 45 kilometres south of Finfinne . This is the site of the main event—a gathering so vast that it is recognised as one of the largest annual human gatherings on the African continent . Here, in a landscape of breathtaking natural beauty and sacred waters, the celebration reaches its crescendo.
In recent years, the scale of the gathering has been so immense that international media, including the BBC, Al Jazeera, and CNN, have broadcast images of the spectacle: hundreds of thousands, sometimes millions, of people dressed in a vibrant sea of traditional colours, moving with purpose and joy towards the water .
The Rituals of Renewal
The Irreechaa ceremony is a tapestry of ritual and symbolism. At the lake, participants carry freshly cut green grass and flowers—symbols of fertility, life, and renewal . They immerse these offerings in the water, sprinkle themselves, and raise their hands in prayer. The grass, dipped and sprinkled, is a symbolic gesture of cleansing, purification, and the washing away of hardship. Traditional songs, known as sirba, echo across the valley, their melodies passed down from elders to the youth, ensuring the continuity of a living heritage .
Women are decorated in their finest traditional attire, while youth, particularly young men known as Kormoomsaa, move through the crowd, sprinkling people with fresh water as a gesture of cleansing and blessing . The event is a total immersion in culture and community. After the prayers, families and friends share meals of traditional dishes and freshly brewed coffee, reinforcing the profound social bonds that the festival strengthens .
More Than a Festival: A Symbol of Unity and Resilience
Irreechaa is often described as the “most celebrated cultural festival in Africa” . However, its significance extends far beyond its sheer scale. The festival’s core principles are peace, unity, love, and reconciliation. As the history of the festival teaches, holding onto resentment or grievance is not permitted at Irreechaa. A person cannot attend unless they have resolved their disputes with others . This requirement is a profound social intervention, reinforcing the idea that one cannot give thanks while holding a grudge.
The revival and growth of Irreechaa, particularly the celebrations in Finfinne, represent a powerful statement of cultural resilience. It is a declaration to the world that the Oromo culture, with its deep-rooted values of democracy, community, and spirituality, is not a relic of the past but a vibrant force for the present and future .
A Call to the World
The message from the Oromo community is clear: “You can be from any corner of the globe, individuals can come and showcase their unique cultural heritage in Finfinne during our celebration, at the heart of Africa’s vibrant cityscape.” As the Oromo people gather to give thanks, they extend an invitation to the world to witness the unity and resilience of a nation that has overcome immense challenges and continues to celebrate life, faith, and hope with unparalleled passion.
The Oromo Calendar and the Year 6420: A Legacy of Ancient Timekeeping
Understanding the Origins of One of Africa’s Oldest Calendrical Systems
By Maatii Sabaa
In March 2026, when most of the world marked the beginning of a new year according to the Gregorian calendar, the Oromo people—across Oromia and the global diaspora—celebrated the arrival of a different milestone: the Oromo New Year, 6420. For many outside the Oromo community, this number raises a fundamental question: Where does the year 6420 come from?
The Oromo Calendar: A 2,300-Year-Old Legacy
The Oromo calendar is one of Africa’s oldest indigenous calendrical systems. It is believed to have been developed by the Oromo people around 300 BC . This places its origins at approximately 2,300 years ago—a period when the Oromo were already sophisticated observers of the cosmos.
Known as the Borana calendar or the Dhaha/Henni calendar, it is a lunar-stellar calendar system. This means it relies on astronomical observations—specifically, the phases of the moon in conjunction with the rising and setting of seven particular stars or constellations.
The calendar’s sophistication lies in its integration of astronomy with daily life. It consists of 12 months and 354 days in a year, based on the lunar cycle. It has no weeks, but rather a name for each day of the month. The first day of the Oromo year begins in the month of Bitootessaa (March), when the constellation Triangulum is in conjunction with the new moon.
The Significance of the Number 6420
The year 6420 is reached by counting forward from the calendar’s inception around 300 BC. While the exact starting point is a subject of ongoing scholarly discussion, the calendar’s antiquity is well-established.
For the Oromo people, the calendar is more than just a way to count time—it is a cornerstone of their identity and cultural continuity. As one elder explained at the Walisoo Liiban celebration of the 6420 New Year:
“Observing Birboo at our Galma is not just about marking a calendar. It is about remembering who we are. It is about connecting our past to our future, grounding ourselves in the values of balance, respect for all creation, and community that Waaqeffannaa teaches” .
The calendar is tied to the traditional Oromo religion, Waaqeffannaa, and is used to schedule the Gadaa system of elections and power transfer. The Gadaa system, recognised by UNESCO as an Intangible Cultural Heritage of Humanity, is itself deeply connected to the calendar.
Archaeological and Astronomical Evidence
The Oromo calendar’s origins are not merely a matter of oral tradition. The Namoratunga archaeological site near Lake Turkana, Kenya, has been central to understanding its antiquity. Some scholars have argued that the site, dating to around 300 BC, contains evidence of an early Cushitic calendar that shares astronomical alignments with the Oromo calendar. The site’s basalt pillars are aligned with seven star groups that correspond to the Borana star groups still used in the Oromo calendar today.
However, it should be noted that the relationship between Namoratunga and the Oromo calendar has been debated. Astronomer and archaeologist Clive Ruggles, after re-examining the site, concluded there is no direct relationship. Nevertheless, the broader scholarly consensus acknowledges the calendar’s ancient roots and its continuity into the present day.
A Living Calendar in the Modern World
Today, the Oromo calendar remains a living tradition. In January 2026, Waaqeffannaa faithful gathered at the Galma Amantaa (House of Worship) in Walisoo Liiban, Oromia, to observe the Oromo New Year, Birboo, marking the year 6420. The celebration, which included prayers for peace (nagaa), love (jaalala), and unity (tokkummaa), was described as “a powerful reaffirmation of an ancient identity” and “a community’s declaration of continuity”.
The calendar’s months and day names, with their astronomical origins, are still used by Oromo communities in both Ethiopia and Kenya. The Ayyaantu—Oromo time-experts with knowledge about stars—continue to track time astronomically, preserving a tradition that has survived for millennia.
Conclusion: A Calendar of Identity and Continuity
The Oromo calendar, with its year 6420, is a testament to the ancient astronomical knowledge of the Oromo people and their enduring cultural identity. Its development around 300 BC and its continued use today represent one of the longest continuous calendrical traditions in the world. For the Oromo people, the calendar is not just a way to count years—it is a declaration of continuity, a connection to ancestors, and a guide for the future.
As the Oromo New Year 6420 was celebrated, the message was clear: “May this New Year bring you peace, love, and unity” .
This feature article is dedicated to the custodians of the Oromo calendar and to all those working to preserve and promote Oromo cultural heritage.
Celebrating Qaammee: A Sacred Oromo Tradition of Womanhood, Unity, and Cultural Pride
The Rituals of Buqqisaa and Daddarbaa — A Timeless Celebration of Young Women
By Daandii Ragabaa
The Oromo people are blessed with a rich tapestry of cultural traditions that have been passed down through generations. Among these, the Ayyaana Qaammee stands as one of the most beautiful and significant celebrations—a sacred festival honouring young unmarried women, their transition into adulthood, and their vital role in the continuity of Oromo society.
The word Qaammee refers to a young unmarried woman who participates in this sacred festival. The celebration embodies the essence of youthful femininity, purity, and the promise of a bright future. It is a rite of passage, a communal blessing, and a moment of profound cultural significance.
This year, as the community gathers to celebrate Qaammee, we extend our warmest greetings: “Baga Nagaan Ayyaana Qaammee geessan!” —Happy Qaammee Festival!
Understanding Qaammee: More Than a Celebration
The Qaammee festival is more than just a cultural event—it is a sacred tradition that connects the Oromo people to their ancestors, their community, and the natural world around them. It is a celebration of womanhood, a blessing for the future, and a reaffirmation of Oromo identity.
The festival takes place annually, beginning in the month of Hagayya (roughly July-August) and continuing through the month of Fulbaana (September-October). The timing coincides with the end of the rainy season—a time of renewal, abundance, and new beginnings. This year’s celebration is a continuation of this sacred tradition, bringing communities together in joy, song, and blessing.
Central to the Qaammee celebration are two key rituals:
- Buqqisaa — The “Breaking” or preparation ceremony
- Daddarbaa — The “Passing” or blessing ceremony
The Buqqisaa Ceremony: Preparation and Unity
The Qaammee celebration begins with the Buqqisaa ceremony, a vibrant evening of preparation and community bonding.
Gathering by the Water
On the evening of Buqqisaa, young unmarried women (Qaammeen) gather in groups and make their way to a nearby river or stream (laga or caffee). This is a time of sisterhood, joy, and anticipation. The women come together in large numbers, united by their shared identity and purpose.
The Breaking of Qunnii
At the water’s edge, the women perform the ritual of Buqqisaa—the breaking or preparation of Qunnii, a special plant similar to grass that has a fragrant fruit (gumaa/firii) at its base. When the Qunnii blooms, it becomes Dhallaadduu, ready for use.
The Qunnii plant is significant for several reasons:
- It produces a natural fragrance that is pleasing to the senses
- It has medicinal properties that are beneficial for women’s health
- It is used as a natural perfume (Qayya) by the young women
Songs, Dance, and Celebration
The Buqqisaa ceremony is accompanied by traditional songs, dances, and celebrations that continue well into the night. The women sing Faaruu Qaammee (Abaabilee)—special songs composed for the occasion—as they prepare the Qunnii together.
The women break and prepare the Qunnii, sharing in the work and the joy of the occasion. The atmosphere is filled with laughter, song, and the spirit of unity.
Returning Home with Blessings
After the preparation is complete, each woman returns to her home with the Qunnii she has prepared. She places it on the doorstep (balbala irra kaawwatanii) as she enters, symbolizing the blessings she brings into her home.
The Ashaashullaa Tradition
On this same evening, young girls (ijoolleen dubaraa) participate in a special tradition involving Ashaashullaa—a plant similar to moss or creeping vine. The Ashaashullaa is tied to their hands and feet (harkaa fi quba miilatti hidhatanii bulu), and they sleep with it overnight.
In the morning, the plant has turned their hands and feet red—a beautiful decoration that adds to their adornment. The plant is considered a traditional ornament for girls, enhancing their beauty and connection to nature.
The Daddarbaa Ceremony: Blessings and Passing Forward
The following day is the Daddarbaa ceremony—the Passing or Blessing ceremony. This is the main day of the Qaammee celebration, when the young women receive the community’s blessings and are honoured for their transition.
Gathering at the Meeting Place
In the morning, the young women take the Qunnii they prepared the previous evening and gather at a designated meeting place, known as the Mootii Durbaa (the place of the chosen leader). The Mootii Durbaa is the eldest or most respected among the young women, chosen by the group.
The Journey Through the Community
From the Mootii Durbaa, the women begin their journey through the community. Walking in groups, they sing the Abaabilee songs as they go from house to house. They start with the Warra Angafaa (the elders/leaders of the clan) and then visit every household in their community.
The Ritual of Daddarbaa
At each household, the women perform the Daddarbaa ritual. They pass the Qunnii from the previous day to the household, receiving blessings in return. They eat and drink a little at each home, and the elders offer prayers and blessings for their future.
The women continue this journey until they have visited all the households in their community, spreading joy, receiving blessings, and reinforcing the bonds of community.
The Role of Young Men in Qaammee
While Qaammee is primarily a celebration of young women, young men also play an important role—though it is very different from that of the women.
Young unmarried men (who are not yet married) do not participate in the Buqqisaa or Daddarbaa ceremonies in the same way as the women. However, they accompany the women during the celebrations, walking alongside the groups and participating in the songs and dances.
The Wadaajii Tradition
The most notable tradition involving young men is the Wadaajii Dhungachuu—a ritual that is eagerly awaited, especially by the men. This tradition is unique to the Oromo culture and reflects the playful and respectful nature of the Qaammee celebration.
During the procession, when the women leave one household to go to the next, the young men position themselves along the route. As the women pass, the men suddenly fall to the ground in front of them and attempt to “drink” (dhungachuu) from them. The women, in turn, push the men away using their hands and the Dhallaadduu they are carrying.
This is a playful ritual, not a violation. The men approach with respect, and the women respond with good-natured resistance. The location for this ritual is often a boqoo/maddii—a designated area along the route.
After the ritual, the women continue on their way, laughing and continuing their songs. The men, having participated in the tradition, rejoin the procession. This tradition is an important part of Oromo youth culture, reinforcing bonds between young men and women while maintaining cultural protocols.
Important note: Men who participate in the Wadaajii ritual are not allowed to marry the women they “drink” from—it is a matter of cultural respect and propriety.
The Spiritual Significance of Qaammee
At its heart, the Qaammee celebration is a spiritual experience. The rituals are conducted with reverence and respect, invoking the blessings of Waaqa (God) and the ancestors.
The young women receive the prayers of the elders, the admiration of the community, and the hope of their families. The celebration is an act of thanksgiving—giving thanks for the rain, the harvest, and the continuity of Oromo culture.
The songs of Qaammee, known as Abaabilee, carry deep meaning and are an essential part of the celebration:
“Aababilee haa doolee” — Let the Abaabilee songs be sung
“Haayee yaa shoroorootoo” — Oh, the beautiful songs
“Shoororoo haati deechee” — The mother has sung the Shoororoo
“Yaa qal’oo qaammen geechee” — The Qaammee women have come
A Celebration of Promise and Renewal
As the Qaammee festival concludes, the participants and their families are filled with a sense of pride, joy, and hope. The young women who have been blessed and celebrated carry with them the strength and support of their community as they embark on their journeys into adulthood.
The festival is also a reminder of the beauty and resilience of Oromo culture—a culture that has survived centuries of oppression and continues to thrive in the hearts of its people.
The Challenge of Cultural Erosion
It is important to note that the Qaammee festival is in danger of being forgotten in many areas. In some places, it is no longer celebrated at all. In others, a modified version called “Qaammee Sidaamaa” is celebrated on October 1st (Fulbaana 1, ALH), but even this is not the same as the traditional celebration.
This erosion of cultural traditions is a loss for the Oromo people. These traditions are not just customs—they are expressions of Oromo identity, resilience, and continuity. They connect the present generation to their ancestors and provide a foundation for the future.
The responsibility of reviving and preserving these traditions falls on the current generation. As the saying goes, “Duudhaaleen Oromoo hedduun isaanii bakka hin jiran. Bakkatti deebisuun dirqama dhaloota ammaa ti” —Many Oromo traditions are no longer practiced. It is the duty of the current generation to bring them back.
Conclusion: The Eternal Light of Qaammee
Qaammee is more than a celebration—it is a sacred tradition that connects the Oromo people to their past, their present, and their future. It is a moment to honour young women, to bless their journey, and to affirm the enduring strength of Oromo culture.
As the community gathers to celebrate, let us remember the beauty, grace, and resilience of the Oromo people. Let us honour the young women who carry the hopes of their community. And let us commit ourselves to preserving and reviving these sacred traditions for future generations.
“Kan Baranaa kan egeree nuun haa jedhu!” —May this year’s celebration be one of abundance and joy!
Baga Nagaan Ayyaana Qaammee geessan!
This feature article is dedicated to all the young Oromo women—past, present, and future—who carry the spirit of Qaammee in their hearts, and to the communities who are working to preserve this beautiful tradition.
A Line Crossed: Ambassador Suleiman Dedefo Warns of Eritrea’s Grave Violation of Ethiopian Sovereignty
In the volatile landscape of the Horn of Africa, where alliances shift like desert sands and the embers of conflict never fully cool, a stark warning has been issued. Ambassador Suleiman Dedefo, Ethiopia’s top diplomat, has leveled a serious accusation against Eritrea: that it has committed a “grave violation” of Ethiopia’s sovereignty by sending an armed military delegation across their internationally recognized border into the Tigray region—without the consent of the Ethiopian government.
A Breach of Sovereign Borders
According to Ambassador Dedefo, Eritrea’s military delegation did not merely cross into Ethiopian territory; it was received by forces engaged in active military confrontation with the Ethiopian government—a “gang group” aligned with the Tigray People’s Liberation Front (TPLF). This, he argues, constitutes a direct and reckless act of alliance with a group waging war against Ethiopia.
“It is highly unusual and contrary to established principles of international law for an armed military delegation to cross the internationally recognized border of another sovereign state without the consent of its government,” Ambassador Dedefo stated, framing the incursion not as a diplomatic misstep but as a fundamental breach of the rules that govern relations between sovereign nations.
The Legal Framework: A Violation of the UN Charter
The Ambassador’s words carry the weight of international jurisprudence. Under the United Nations Charter and customary international law, the territorial integrity and political independence of sovereign states are inviolable. An armed incursion by one state into another, particularly to support an armed group hostile to the host government, is widely recognized as an act of aggression.
By receiving Eritrea’s military delegation in territory it does not control, the TPLF-aligned forces have, in Ambassador Dedefo’s view, effectively made Eritrea a party to the conflict. “This amounts to joining the war that TPLF is waging on Ethiopia,” he declared. Such an action erases any pretense of Eritrea acting as a neutral observer or a humanitarian partner—it positions Asmara as a belligerent.
A Reckless Alliance
The implications extend far beyond the battlefield. Ambassador Dedefo characterized Eritrea’s move as a “reckless act of alliance with a mercenary group” that jeopardizes not only Ethiopia’s sovereignty but also the stability of the entire region. In the Horn of Africa, where borders remain contested and historical grievances run deep, an act of this nature threatens to unravel the fragile peace.
By aligning with a group that the Ethiopian government has designated as hostile, Eritrea is gambling with regional security. The message sent to other nations in the region is deeply troubling: that borders can be crossed with impunity, and that external actors may choose sides in a neighbor’s internal conflict without consequence.
The Right to Self-Defense
Perhaps the most significant portion of Ambassador Dedefo’s statement is his assertion regarding Ethiopia’s legal recourse. “Such actions may give rise to Ethiopia’s rights under international law, including those recognized by the UN Charter,” he noted. He went further, stating unequivocally that “Eritrea becomes a legitimate target for any action that Ethiopia could take in self defense”.
This is not merely diplomatic rhetoric. Article 51 of the UN Charter enshrines the “inherent right of individual or collective self-defence if an armed attack occurs.” By framing Eritrea’s actions as an armed incursion in support of a hostile force, Ambassador Dedefo has laid the groundwork for a potential Ethiopian military response—one that would be legally justified under international law.
The Broader Context
Ambassador Suleiman Dedefo is no stranger to the complexities of Ethiopian diplomacy. Having served as Ethiopia’s ambassador to the United Arab Emirates and later as its top envoy to Somalia, he has been at the center of some of the region’s most sensitive negotiations. He has previously warned of external forces creating “political and strategic challenges” to Ethiopian interests and has been a vocal critic of those who threaten the nation’s sovereignty.
His latest warning comes at a time of heightened tensions in the Horn of Africa. Ethiopian Prime Minister Abiy Ahmed has spoken of “correcting” the historic loss of Red Sea access, a statement that has drawn sharp criticism from Eritrea. Meanwhile, Egypt has deployed troops to Somalia, further complicating an already fraught regional dynamic. Into this cauldron of competing interests, Eritrea’s alleged military incursion adds a volatile new element.
A Line That Cannot Be Uncrosed
Ambassador Dedefo’s words are a clear signal: Ethiopia views Eritrea’s actions as an act of war. Whether this leads to direct military confrontation between the two neighbors remains to be seen. What is certain is that the diplomatic landscape of the Horn of Africa has shifted.
The international community now faces a critical test. Will it condemn Eritrea’s violation of Ethiopian sovereignty and call for de-escalation? Or will it remain silent, allowing the precedent of armed incursion to take root? Ambassador Dedefo has drawn a line in the sand—a line that, once crossed, may prove impossible to uncross.
As the region holds its breath, one thing is clear: the principle of sovereign borders, hard-won over centuries of international law and diplomacy, hangs in the balance. And Ethiopia, through the voice of its ambassador, has made it known that it will not stand idly by while that principle is trampled.
Advocacy for Oromia 