THE RESILIENT SPIRIT: OROMIA’S STRUGGLE FOR SURVIVAL AND RENEWAL
A feature on the challenges facing Oromo language, culture, and identity—and the unyielding determination to preserve them for generations to come
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The Whispers of a Dying Language
In the bustling markets of Finfinne, amidst the vibrant chaos of merchants and shoppers, a troubling silence grows. The melodic tones of Afaan Oromo—once the heartbeat of millions—are increasingly drowned out by foreign tongues. Elders shake their heads as they witness their grandchildren struggle to form sentences in their mother tongue, preferring instead the languages of power and commerce.
“This is not just about words,” says Dr. Lemma Gutema, a linguist at Jimma University. “When a language dies, a worldview dies with it. The Oromo people are losing not just vocabulary, but the very framework through which we understand our relationship with the land, our history, and each other.”
The erosion of Oromo culture is not a natural evolution—it is a systematic dismantling that has accelerated over decades. As one elder in the countryside put it: “The language that was once spoken freely in every home, every market, every ceremony, is now fighting for breath. Our children are taught to be ashamed of who they are.”
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Cultural Bleeding: The Erosion of Identity
Walk through any Oromo village today and you will see the signs of cultural fracture. The gadaa system—once the cornerstone of Oromo democracy and governance—is dismissed by many as primitive, its intricate wisdom forgotten. Traditional ceremonies are simplified, commercialized, or abandoned entirely.
“The aadaa of our people is not being preserved as it should be,” laments Haji Birmah, a cultural elder from Borana. “Our rituals, our songs, our ways of greeting, our respect for elders—these are not just customs. They are the threads that weave our community together. When these threads break, the fabric of our society unravels.”
Young Oromos find themselves caught between two worlds. Many seek to reconnect with their heritage, but find the path blocked by generations of suppression and the relentless pull of globalized culture. The result is a generation suffering from what psychologists call “cultural bereavement”—the grief of losing one’s cultural identity.
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The Weight of Economic Injustice
Behind the cultural crisis lies a deeper wound: the systematic impoverishment of the Oromo people. Poverty is not merely an economic condition in Oromia—it is a manifestation of structural injustice that has left entire communities marginalized.
“We are rich in resources but poor in access,” explains financial analyst Tsehay Mulugeta. “Oromia holds the majority of Ethiopia’s agricultural land, water resources, and mineral wealth. Yet our people remain among the poorest and least developed in the nation. This is not an accident of geography—it is a product of policy.”
Farmers who have worked the land for generations find themselves unable to benefit from its bounty. Young people with dreams and ambition lack the educational and economic opportunities available to others. The cycle of poverty is not just about money—it erodes dignity, hope, and the very possibility of a better future.
“The poverty is humiliating,” says a young woman from Arsi, who asked to remain anonymous. “We see others prosper while we struggle. Our children go hungry. Our parents cannot afford healthcare. How can we preserve our culture when we are fighting for survival?”
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Betrayed by the State
Perhaps most painful for the Oromo people is their relationship with the institutions meant to serve them. Citizenship services—the basic promise of protection and provision—have consistently failed to reach Oromo communities.
“Citizenship means nothing if the state does not recognize your dignity,” says legal scholar Professor Almaz Gonfa. “When you cannot access justice, when your rights are not protected, when your voice is not heard—you are not a citizen. You are a subject, at best, or an obstacle to be removed.”
The story of Oromo marginalization is written in the experiences of ordinary people: the family denied land rights, the businessman unable to secure permits, the student rejected from university despite qualifications, the community without basic infrastructure while neighboring regions prosper.
“Naatoon namummaa badaa jira”—human dignity is suffering. This simple phrase spoken by Oromo mothers captures the essence of the crisis. When a people’s humanity is not recognized, when their basic needs are not met, when their existence is rendered invisible—dignity itself becomes a casualty.
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The Lament of the Land
The Oromo relationship with their land is sacred. Oromiyaa is not just geography—it is identity, heritage, and the living memory of ancestors. But this connection is being severed.
Naannoon Oromiyaa—the Oromo region—is described by elders as gammojjummaan dhaalaa, a heritage that is crying out for proper care. Environmental degradation, encroachment on traditional lands, and the disruption of traditional land management systems have left the land scarred and the people disconnected.
“In our gadaa system, we understood that we are temporary stewards of the land,” explains a traditional leader from Guji. “We passed it down to our children as we received it from our fathers. But now the land is being taken, degraded, and exploited. How can we preserve our culture when the very ground beneath our feet is disappearing?”
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A Generation’s Sacred Duty
Despite the weight of these challenges, a powerful movement is stirring among Oromo youth. Across universities, community centers, and social media platforms, young Oromos are reconnecting with their heritage—not as a sentimental exercise, but as an urgent mission.
“This is about survival,” says Bontu Dibaba, a 24-year-old activist from Adama. “We are the generation standing between extinction and renewal. Our parents endured the worst of the suppression. We have the knowledge, the tools, and the freedom to fight back. If we don’t act now, what will be left for our children?”
The mission is clear and urgent: to protect the Oromo language from extinction, to preserve Oromo culture in all its richness, to ensure Oromo children can grow up with dignity and opportunity, and to create a future where being Oromo is not a burden but a source of strength and pride.
“Dhaloonni keenya jajjaboon otuu jiranii”—as long as our descendants remain strong—the elders remind us. This is not a passive hope but an active commitment. The strength of future generations depends on the choices made today.
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Gaammee: The Call to Action
At the heart of this movement is a powerful concept: Gaammee. It represents the collective commitment of the Oromo people to stand together in defense of their identity and future.
“Nuti otuu jirruu Oromoo fi Oromiyaan rakkoof hin saaxilaman,” the people of Gaammee declare. “As long as we are alive, Oromo and Oromia will not be subjected to problems.”
This is not empty rhetoric. It is a pledge backed by action—cultural festivals being revitalized, language classes being organized in diaspora communities, economic cooperatives being formed to build self-sufficiency, advocacy campaigns raising awareness about rights and injustice.
The Gaammee movement represents something profound: a refusal to accept the narrative of decline, a determination to write a different story. It is the voice of a people saying, “We are here. We have always been here. And we will remain here.”
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Looking Toward Tomorrow
The challenges facing Oromo language, culture, and people are immense. But so is the resilience of a people who have survived centuries of change, challenge, and oppression.
What happens in the coming years will determine not just the fate of one ethnic group, but the kind of society Ethiopia will become. Will it be a nation that embraces its diversity, that protects the rights and dignity of all its peoples? Or will it continue down a path of exclusion and denial?
For the Oromo people, the answer is already clear. Through language preservation, cultural revival, economic empowerment, and collective action, they are building the future they deserve. A future where Afaan Oromo is not just spoken but celebrated. Where aadaa is not just remembered but practiced. Where Oromo children can grow up with pride, opportunity, and hope.
“Dhaloota keenya eeggachaa jira,” they say—we are protecting our generation. It is a promise passed from elders to youth, from parents to children. It is the thread that connects past, present, and future.
The road ahead is long. The obstacles are real. But the spirit of the Oromo people—that indomitable fire that has burned through centuries of challenge—is undimmed. Like the ancestors who survived and thrived before them, this generation is determined not just to survive, but to flourish.
In the words of an old Oromo proverb: “The river that forgets its source will dry up.” The Oromo people are remembering their source. They are returning to the well of their identity. And they are drawing from it the strength to build tomorrow.
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The struggle of the Oromo people is a struggle for justice, dignity, and identity. It is a struggle that deserves recognition and understanding—not just from Ethiopians, but from the global community. Because when one people’s culture, language, and dignity are threatened, it diminishes us all.
The question is not whether the Oromo people will survive—they have survived centuries of challenge and will continue to do so. The question is what kind of world we will create: one where diversity is celebrated and all peoples can thrive, or one where difference is suppressed and culture is erased.
For the Oromo people, the answer is clear. Gaammee—they stand together, committed to a future where Oromo culture flourishes, the language lives, and the land is protected. For themselves, and for generations yet unborn.
The Oromo Struggle: A Renaissance of Identity and Culture
By Dhabessa Wakjira
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In the heart of the Horn of Africa, a quiet revolution has been unfolding—one that began not with weapons, but with a single, powerful act: the reclaiming of a name. The Oromo struggle, known as Qabsoon Oromoo, did not start in the battlefields or political chambers. It began in the minds and hearts of a people determined to define themselves.
For decades, the Oromo people were subjected to a painful erasure. Their identity—the very name “Oromo”—was suppressed, replaced by the derogatory and alien label “Gaallaa,” a term meant to demean and dehumanize. But the Oromo refused to be silenced. They resisted, they fought, and they insisted on being called by their rightful name. That insistence was the seed from which a broader movement grew.
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The Awakening of Identity
The struggle for Oromo identity quickly evolved into a comprehensive renaissance. It was no longer just about a name; it was about reclaiming every aspect of what it means to be Oromo. The movement demanded recognition not only of the people but also of their language, their script, their land, and their heritage.
The Oromo language, Afaan Oromoo, had long been marginalized, dismissed as a “vernacular” unworthy of official status. But the struggle brought it back to the forefront. The adoption of the Qubee script—a writing system that gave the language a standardized, visible form—was a monumental victory. It allowed Afaan Oromoo to be taught, written, and celebrated, restoring dignity to a people who had been forced to express themselves in the tongues of others.
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Reclaiming the Land, Reclaiming the Names
The Oromo struggle also sought to restore the geography of their homeland. The region of Oromia—the ancestral land of the Oromo people—had been fragmented and renamed by outsiders. Cities and towns bore foreign-imposed names that carried no meaning for the Oromo. But the movement demanded change.
Today, places like Adaamaa, Bishooftuu, Amboo, and Finfinnee are once again called by their Oromo names. These are not mere linguistic adjustments; they are acts of reclamation, of asserting that the land belongs to its people and that its history is written in their language. Even the capital, Finfinnee, stands as a symbol of the struggle—a reminder that identity is inseparable from place.
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Reviving Culture and Spirituality
Beyond language and geography, the Oromo struggle has breathed new life into cultural and spiritual traditions that had been suppressed for generations. Festivals such as Irreechaa, the annual thanksgiving celebration, have seen a remarkable revival. Alongside it, traditions like Shanan, Gadaa, Ifaanoo, Goobee, Shinooyyee, and Wadaajaa have been rejuvenated, connecting the Oromo people to their ancestral roots.
The spiritual practice of Waaqeffannaa, the traditional Oromo belief in one supreme being, has also experienced a resurgence. These cultural and spiritual revivals are not nostalgic gestures; they are affirmations of a living heritage, a declaration that the Oromo identity is not a relic of the past but a vibrant force for the future.
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The Path Forward: Institutions and Unity
The struggle for Oromo identity has also extended to the realm of governance and legal recognition. The movement has worked tirelessly to ensure that Oromo institutions—both traditional and modern—are restored and strengthened. The revival of the Gadaa system, a traditional democratic governance structure, has been particularly significant. It serves as a reminder that the Oromo people have long possessed their own systems of justice, leadership, and decision-making.
Efforts to modernize and restore traditional courts and councils continue to gain momentum, ensuring that Oromo customs are not only preserved but also adapted to meet the needs of today. The Oromo struggle has made clear that the fight is not just for the past but for a future where the Oromo people can chart their own course.
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The Unfinished Business
Despite these achievements, the struggle is far from over. The Oromo quest for self-determination and full recognition continues. The demand for a constitutionally recognized Oromia and the resolution of the broader Oromo question—Gaaffiin Oromoo—remains at the heart of the movement. Until that question receives a just and lasting answer, the struggle will persist.
The Oromo renaissance is a testament to the resilience of a people who refused to disappear. It is a story of cultural reawakening, of reclaiming identity from the ashes of oppression, and of building a future grounded in pride and self-respect. The journey began with a name, but it will end with a nation—strong, united, and free.
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The Oromo struggle is not merely a political movement; it is a profound act of cultural survival. In a world where identities are often erased, the Oromo people remind us that the power to define oneself is the most fundamental freedom of all.
Advocacy for Oromia (A4O) Condemns Escalating Violence Against Civilians in Western Oromia, Calls for Urgent International Action
FOR IMMEDIATE RELEASE
Melbourne – 22 August 2026 – The Advocacy for Oromia (A4O) today issued a strong condemnation of the ongoing and escalating violence against civilians in Western Oromia (Wallagga), warning that the situation has reached an alarming level and demanding immediate action to protect vulnerable communities.
Recent attacks have reportedly intensified, with civilians in the Giddaa Ayyaanaa and Angar Guutee areas bearing the brunt of the violence. According to local accounts, families are being forcibly displaced from their homes, while others have lost their lives while traveling or in their own residences, creating a pervasive climate of fear and instability across the region.
While many attacks have been attributed to the Fano armed group, A4O also expressed grave concern over allegations implicating state actors. The organization highlighted the Ethiopian government’s apparent failure to adequately protect affected communities, stating that these serious allegations necessitate independent and transparent investigations to establish facts, ensure accountability, and bring perpetrators of abuses to justice.
“Western Oromia is a region of profound political and social significance, and this continued violence threatens not only the immediate security of residents but also the broader stability of the region,” a spokesperson for A4O stated. “The resulting displacement and destruction have severe humanitarian consequences that require an urgent global response.”
In response to the crisis, A4O is issuing a Call to Action, urging community members, advocates, civil society organizations, faith leaders, youth, women, and the diaspora to break their silence. The organization insists that “silence is not an option” in the face of such suffering and calls for:
- Strengthened advocacy and documentation of human rights violations.
- Immediate humanitarian assistance for displaced families.
- Local, national, and international awareness campaigns.
- Unity and collective action to amplify victims’ voices and advance justice.
Furthermore, A4O is calling on international institutions, humanitarian organizations, and global human rights bodies to closely monitor the situation in Western Oromia and take concrete steps to prevent further atrocities.
“We must not remain silent,” the statement concludes. “The lives, dignity, and security of innocent civilians depend on immediate attention and action. We stand in solidarity with all victims of violence and their families and demand lasting peace, justice, and respect for human rights in the region.”
About Advocacy for Oromia (A4O):
The Advocacy for Oromia is a civil society organization dedicated to promoting human rights, justice, and democratic governance for the people of Oromia. A4O works to amplify the voices of the Oromo people and advocate for peaceful solutions to conflicts affecting the region.
#UNHumanRightsCouncil #Oromia #Wallagga #Justice #HumanRights
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.
Goobee and Shinooyyee: A Dual Model of Prevention and Intervention for Social Problems
How Ancient Oromo Festivals Build Peace, Unity, and Social Cohesion
By Dhabessa Gemelal
In an era of deepening social divisions, political polarisation, and youth disengagement, the Oromo people possess a powerful and ancient resource: their own cultural traditions. The festivals of Goobee and Shinooyyee—celebrations marking the transition from the rainy season to spring—are not merely expressions of cultural identity. They are sophisticated mechanisms for social cohesion, conflict prevention, and youth engagement that offer a model for addressing some of the most pressing social challenges of our time.
Understanding Goobee and Shinooyyee
Goobee: A Festival of Light and Freedom for Young Men
Goobee is a festival where young men welcome the light of Spring with joy, hope, and good wishes. It represents “the bliss of spring, the joy of the dawn of the earth”—a light that sprouts for youth with green hope and courage . It is a time when young men declare their freedom and independence, marking their transition toward adulthood.
Shinooyyee: A Festival of Freedom and Identity for Young Women
Shinooyyee is a unique festival celebrated by young unmarried girls . During this festival, girls “plait their hair in fantastic styles and dress up and decorate with ornaments of their choice. They chant, sing, and dance with friends and peers for up to 3 weeks” . They collect fragrant grass and give it to neighbours as a symbol of abundance and blessing, receiving food and butter in return. It provides “young girls with absolute freedom to enjoy outside of their family’s home” .
Both festivals are celebrated in the weeks leading up to Irreechaa, the grand Oromo thanksgiving festival, and are part of the wider Gadaa system recognised by UNESCO as an Intangible Cultural Heritage of Humanity .
Prevention: Addressing Root Causes of Social Problems
1. Preventing Conflict Through Reconciliation
The Gadaa system, of which Goobee and Shinooyyee are a part, is built on a fundamental principle: “as much as possible, conflict should be prevented from occurring” . Should conflict occur, “everything should be done to prevent it from escalating and all institutions should work together to manage the conflict” .
This preventive philosophy is embedded in the festivals. Irreechaa, the culminating festival, requires participants to resolve conflicts before attending. As one Abba Gadaa explained, “if anyone who attends the festival has a conflict even with a close person, he should first reconcile with himself or with the other persons” . This principle of pre-festival reconciliation prevents conflicts from festering and escalating.
2. Preventing Youth Disengagement Through Meaningful Participation
Shinooyyee and Goobee provide structured, meaningful activities that engage youth during a critical transition period. The festivals offer young people “absolute freedom” to express themselves, build social bonds, and develop confidence . This engagement prevents the alienation and disconnection that often lead to social problems.
Social Anthropologist Daniel Deressa noted that the festivals “promote love and unity to uphold peaceful coexistence in the society” . By providing positive outlets for youth energy and creativity, Goobee and Shinooyyee prevent the frustration and disengagement that can fuel social unrest.
3. Preventing Cultural Erosion Through Intergenerational Transmission
Goobee and Shinooyyee serve as mechanisms for transmitting cultural knowledge, values, and ethics from elders to youth. The festivals ensure that young people learn “the culture and morals of the people and teaching them the truth” . This intergenerational transmission prevents the loss of cultural identity that can leave communities vulnerable to social breakdown.
Intervention: Addressing Existing Social Problems
1. Healing Divisions Through Reconciliation
For those already in conflict, Goobee and Shinooyyee provide a structured pathway to reconciliation. The festivals are described as “a time for reconciliation,” where “hatred and revenge are removed and solidarity is strengthened” . The requirement of pre-festival reconciliation serves as a direct intervention for existing conflicts.
The festivals create an environment where “peace is preached and love is praised; disagreement, grievance and discontent are condemned” . This public affirmation of peace values directly counters the narratives that fuel conflict.
2. Building Social Bonds Across Communities
Goobee and Shinooyyee bring together young people from different communities, strengthening “their love and unity” . The festivals are not exclusive—they are inclusive gatherings that promote understanding and solidarity across diverse groups.
Irreechaa, the culminating festival, has become “an important ritual festival that attracts visitors” and “has been becoming a cultural nationalism not only for the people of Oromo but also the nations and nationalities of the country” . This inclusivity makes the festivals a direct intervention against ethnic division.
3. Strengthening Community Resilience
The festivals contribute to community resilience by reinforcing social bonds and shared values. As scholars have noted, “Irreechaa brings people closer to each other and strengthen social bonds” . This strengthening of social cohesion makes communities more resilient to the stresses that can lead to social problems.
The Dual Model in Action
Goobee and Shinooyyee operate through a dual model of prevention and intervention:
Prevention:
- Engaging youth through meaningful participation
- Transmitting cultural values and ethics
- Resolving conflicts before they escalate
- Building social cohesion through inclusive participation
Intervention:
- Healing existing conflicts through reconciliation rituals
- Strengthening social bonds across communities
- Reinforcing shared values of peace and unity
Conclusion: A Model for Our Times
In a world facing deepening social divisions, youth alienation, and conflict, Goobee and Shinooyyee offer a powerful model. They demonstrate that cultural traditions are not merely nostalgic artifacts—they are living resources for building peace, strengthening communities, and engaging youth.
By preserving and promoting these festivals, the Oromo people are not only celebrating their heritage—they are investing in a more peaceful, cohesive, and resilient society. As one young participant noted, Goobee and Shinooyyee are “a festival of success, history, restoration of lost culture and expression of the Oromo people” .
In a fractured world, this ancient tradition offers a blueprint for healing.
This feature article is dedicated to the youth of Oromia who carry these traditions forward, and to all communities seeking models of peace and unity.
Goobee and Shinooyyee: Expressions of Celebration, Identity, and Cultural Beauty of the Oromo People
A Vibrant Revival of Ancient Traditions
By Daandii Ragabaa
Culture is the mirror of a community’s identity, the bridge connecting generations, and the living witness to history. The Oromo people possess a wealth of indigenous values and traditional systems passed down through generations. Among these, the Goobee and Shinooyyee traditional games hold a unique place and message within the Gada system, celebrating the end of the rainy season and the arrival of spring.
As the Oromo calendar transitions from the rainy season—a time of reflection—to the spring season, a symbol of hope and renewal, various thanksgiving ceremonies and traditional games are performed. One such celebration is the Goobee and Shinooyyee festival, a vibrant cultural practice observed by young men (Qero) and women (Qaree) as they dress in traditional attire and joyfully play together.
Goobee: A Festival of Light and Freedom for Young Men
Goobee is a festival for young men welcoming the light of spring with joy and hope. It is a time for them to declare their freedom and independence. The festival marks a significant milestone in the lives of young Oromo men, allowing them to express their identity and embrace their role in the community.
The rituals of Goobee are deeply symbolic. Young men gather in groups, dressed in their finest traditional attire, and participate in games and dances that celebrate the arrival of the new season. The festival is a declaration of readiness—a statement that they are prepared to take on the responsibilities of adulthood and contribute to the well-being of their community.
Shinooyyee: A Festival of Freedom and Identity for Young Women
Shinooyyee is a festival of freedom and identity for young Oromo girls. It marks the transition of young women from childhood to a stage of greater social recognition, providing a unique opportunity for them to express themselves freely.
During Shinooyyee, girls gather with friends to style their hair and dress in their finest ornaments, chanting and dancing with unparalleled freedom. They collect fragrant grass and give it to their neighbours as a symbol of abundance and blessing, receiving food and butter in return. The festival serves as a critical space for social bonding, strengthening relationships among girls and providing them with a sense of community and mutual support.
The significance of Shinooyyee extends beyond individual celebration. It is a collective affirmation of the value and dignity of young women, reinforcing their place within the broader Oromo society. The festival instils pride, confidence, and a deep sense of belonging.
The Prelude to Irreechaa
These festivals are the prelude to Irreechaa, the grand Oromo thanksgiving celebration. The celebration begins in late August and continues for weeks as youth in villages and towns unite in joy and unity. Goobee and Shinooyyee are not merely games—they are profound cultural events that reflect the beauty of nature, the honour of youth, and the resilience of a people.
The Gadaa system, of which these festivals are a core component, has selected eight high-level mountains where offering thanks to God is performed. The festivals embody the principles of peace, unity, and harmonious coexistence that are central to the Gadaa system.
A Symbol of Cultural Revival
Goobee and Shinooyyee are powerful symbols of Oromo identity and cultural revival. In recent years, the festivals have been revived and celebrated with remarkable enthusiasm in Finfinnee and throughout Oromia. They are organised with the support of cultural institutions and government bodies, underscoring the commitment to preserving and promoting the culture of the Oromo people.
As part of the Gadaa system, a UNESCO-recognised intangible cultural heritage, these festivals are significant in maintaining social cohesion and transmitting cultural values. They ensure that the wisdom of the ancestors continues to guide future generations.
Tourism and Economic Potential
Beyond cultural preservation, Goobee and Shinooyyee hold significant potential for the tourism sector. By promoting these vibrant traditions, Oromia can attract visitors seeking authentic cultural experiences. The festivals showcase the region’s beauty and the rich heritage of the Oromo people, contributing to sustainable development and economic growth.
The traditional clothing, music, dances, and rituals associated with Goobee and Shinooyyee offer a compelling attraction for tourists interested in cultural tourism. The economic benefits of such tourism can support local communities and incentivise further cultural preservation efforts.
A Symbol of Freedom and Self-Determination
The revival of these festivals represents the restoration of a lost cultural heritage. For years, these practices were suppressed under past regimes, but now they serve as a symbol of freedom and self-determination for the Oromo people. They are celebrated alongside other Oromo festivals, such as Irreechaa, which have become powerful symbols of peace, unity, and national cohesion.
Celebrating Goobee and Shinooyyee is itself an act of resistance—a declaration that the Oromo people will not be erased, that their culture will not be forgotten, and that their traditions will continue to thrive.
Conclusion: An Act of Future-Building
Preserving these cultural treasures is not just a matter of nostalgia; it is an act of future-building. By safeguarding and promoting Goobee and Shinooyyee, the community ensures that its children inherit a rich cultural legacy that strengthens the fabric of society and fosters a spirit of unity.
It is a collective responsibility to cherish, pass on, and promote these living resources as expressions of Oromo identity, values, and cultural beauty.
Injifannoon Ummata Oromoo!
Goobee fi Shinooyyee haa jabaattu!
Goobee and Shinooyyee: Expressions of Celebration, Identity, and Cultural Beauty of the Oromo People
By Haymanot Kebede
Culture is the mirror of a community’s identity, the bridge connecting generations, and the living witness to history. The Oromo people possess a wealth of indigenous values and traditional systems passed down through generations. Among these, the Goobee and Shinooyyee traditional games hold a unique place and message within the Gada system, celebrating the end of the rainy season and the arrival of spring.
As the Oromo calendar transitions from the rainy season—a time of reflection—to the spring season, a symbol of hope and renewal, various thanksgiving ceremonies and traditional games are performed. One such celebration is the Goobee and Shinooyyee festival, a vibrant cultural practice observed by young men (Qero) and women (Qaree) as they dress in traditional attire and joyfully play together.
Goobee is a festival for young men welcoming the light of spring with joy and hope . It is a time for them to declare their freedom and independence. Shinooyyee is a festival of freedom and identity for young Oromo girls. It marks the transition of young women from childhood to a stage of greater social recognition, providing a unique opportunity for them to express themselves freely .
During Shinooyyee, girls gather with friends to style their hair and dress in their finest ornaments, chanting and dancing with unparalleled freedom . They collect fragrant grass and give it to their neighbors as a symbol of abundance and blessing, receiving food and butter in return . The festival serves as a critical space for social bonding, strengthening relationships among girls and providing them with a sense of community and mutual support.
These festivals are the prelude to Irreecha, the grand Oromo thanksgiving celebration . The celebration begins in late August and continues for weeks as youth in villages and towns unite in joy and unity. Goobee and Shinooyyee are not merely games—they are profound cultural events that reflect the beauty of nature, the honor of youth, and the resilience of a people.
Goobee and Shinooyyee are powerful symbols of Oromo identity and cultural revival. In recent years, the festivals have been revived and celebrated with remarkable enthusiasm in Finfinnee and throughout Oromia. They are organized with the support of cultural institutions and government bodies, underscoring the government’s commitment to preserving and promoting the culture of the Oromo people. As part of the Gada system, a UNESCO-recognized intangible cultural heritage, these festivals are significant in maintaining social cohesion and transmitting cultural values.
Beyond cultural preservation, Goobee and Shinooyyee hold significant potential for the tourism sector. By promoting these vibrant traditions, Oromia can attract visitors seeking authentic cultural experiences. The festivals showcase the region’s beauty and the rich heritage of the Oromo people, contributing to sustainable development and economic growth.
The revival of these festivals represents the restoration of a lost cultural heritage. For years, these practices were suppressed under past regimes, but now they serve as a symbol of freedom and self-determination for the Oromo people . They are celebrated alongside other Oromo festivals, such as Irreecha, which have become powerful symbols of peace, unity, and national cohesion .
Preserving these cultural treasures is not just a matter of nostalgia; it is an act of future-building. By safeguarding and promoting Goobee and Shinooyyee, the community ensures that its children inherit a rich cultural legacy that strengthens the fabric of society and fosters a spirit of unity. It is a collective responsibility to cherish, pass on, and promote these living resources as expressions of Oromo identity, values, and cultural beauty.
The Case for Shinooyee and Goobee: A Preventive Force for Peace and Unity
How Oromo Cultural Festivals Can Mitigate Conflict and Build Social Cohesion
By Dhabessa Wakjira
In a world where youth are increasingly drawn to divisive ideologies, political extremism, and social unrest, the Oromo people possess a powerful alternative: their own rich cultural traditions. The festivals of Shinooyee and Goobee—celebrations of the Oromo new year and the transition from winter to spring—are not merely cultural events. They are mechanisms for peacebuilding, social cohesion, and the redirection of youth energy toward constructive ends.
This article argues that Shinooyee and Goobee have significant preventive benefits. When young people invest their time, knowledge, skills, and resources in promoting Oromo culture, they not only ensure the growth of their traditions but also contribute to a reduction in conflict and violence. By focusing on cultural development, youth can build peace rather than division.
Argument 1: Cultural Engagement as a Preventative Measure
Proposition: Youth participation in Shinooyee and Goobee celebrations reduces the likelihood of conflict and violence.
Supporting Points:
1. Redirecting Youth Energy Toward Constructive Ends
Young people possess immense energy, creativity, and passion. When these qualities are channelled into political extremism or ethnic rivalry, the result is often violence and instability. However, when youth are engaged in cultural activities—learning traditional songs, preparing for festivals, and preserving Oromo heritage—that same energy is redirected toward positive community building.
Shinooyee and Goobeyyee provide structured, meaningful activities that require collaboration, discipline, and commitment. Young people who are actively preparing for these festivals have less time and inclination for destructive behaviour. The festivals create “prosocial bonds that reduce isolation and renew civic agency” .
2. Fostering Intergenerational Connection
Shinooyee and Goobee bring together elders and youth, creating opportunities for the transmission of cultural knowledge, values, and wisdom. This intergenerational connection is essential for building understanding and respect across age groups.
When youth learn from elders—about history, culture, and the principles of the Gadaa system—they gain perspective on the struggles and triumphs of their people. This perspective reduces the likelihood of impulsive or radical behaviour, as youth see themselves as part of a larger historical narrative.
3. Promoting Peace and Reconciliation Values
Both Shinooyee and Goobee are rooted in the values of peace, reconciliation, and unity. The Gadaa system, of which these festivals are a part, “symbolises peace, unity, and harmonious coexistence among people”.
Before participating in these celebrations, individuals are expected to resolve conflicts and seek forgiveness. This practice teaches youth that peace is not abstract—it requires active effort and accountability. By internalising these values, young people become peacebuilders rather than conflict participants.
Argument 2: Economic and Social Benefits of Cultural Investment
Proposition: Investing youth resources in Shinooyee and Goobee generates positive economic and social returns.
Supporting Points:
1. Building Local Economies
Shinooyee and Goobee are economic drivers. The demand for traditional clothing, food, and crafts creates employment opportunities for artisans, tailors, and small businesses. By investing in these festivals, youth contribute to the economic vitality of their communities.
The Irreechaa Expo, for example, has become a platform for over 250 trade associations, providing economic opportunities and promoting cultural tourism. Similar economic benefits can be realised through the investment of youth resources in Shinooyee and Goobee.
2. Strengthening Social Networks
The festivals foster social networks that serve as safety nets in times of crisis. When youth participate in Shinooyee and Goobee, they build relationships with peers and elders across communities. These relationships can be drawn upon during times of hardship, reducing reliance on divisive or violent alternatives.
As one scholar observed, Irreechaa “brings people closer to each other and strengthens social bonds”. The same applies to Shinooyee and Goobee.
3. Preserving Cultural Heritage
By investing their resources in cultural promotion, youth ensure that Oromo traditions are not lost to modernity. This preservation is not merely nostalgic—it is a form of resistance against cultural erasure and a foundation for collective identity.
When youth understand their culture, they are less likely to adopt extremist ideologies that reject or denigrate their heritage. Instead, they become ambassadors of their culture, promoting understanding and respect across communities.
Argument 3: The Preventive Impact on Conflict
Proposition: Widespread investment in Shinooyee and Goobee can prevent the escalation of conflict.
Supporting Points:
1. Building Bridges Across Communities
Shinooyee and Goobee are not exclusive festivals. Members of various ethnic groups—Kembata, Kebena, Burji, Dawro, and Sidama—have described these celebrations as platforms for cultural exchange and multinational unity. When youth from diverse backgrounds participate together, they build relationships that transcend ethnic divisions.
2. Creating Alternative Narratives
Conflict often arises from narratives of grievance, victimhood, and enmity. Cultural festivals offer alternative narratives of resilience, gratitude, and common humanity. By promoting these narratives, youth challenge the divisive rhetoric that fuels conflict.
3. Demonstrating the Benefits of Peace
Shinooyee and Goobee are celebrations of hope and renewal. They demonstrate that peace is not only possible but desirable—that communities can thrive when they come together in celebration rather than conflict. By participating in these festivals, youth experience the tangible benefits of peace.
Rebuttal: Addressing Potential Counterarguments
Counterargument: “Culture is not a substitute for political change. Focusing on festivals distracts from the real issues facing the Oromo people.”
Rebuttal: Cultural engagement is not a substitute for political action—it is a complement to it. When youth are disconnected from their culture, they are more vulnerable to radicalisation and division. Cultural festivals like Shinooyee and Goobee provide the foundation of identity and community that makes political action more effective and principled.
Counterargument: “Investment in culture is a luxury we cannot afford when we face urgent political and economic challenges.”
Rebuttal: Culture is not a luxury—it is a necessity. The loss of culture is itself a form of oppression, and its preservation is a form of resistance. Moreover, cultural festivals generate economic benefits that address urgent needs. The Irreechaa Expo, for example, has become a platform for economic growth and community development .
Counterargument: “Celebrating culture does nothing to stop violence.”
Rebuttal: Cultural celebration does not stop violence on its own—but it creates the conditions in which violence is less likely. Communities that are culturally connected, socially cohesive, and economically vibrant are more resilient to conflict. Shinooyee and Goobee contribute to these conditions.
Conclusion: A Path to Peace Through Culture
Shinooyee and Goobee are not merely festivals—they are investments in peace. When young people invest their time, knowledge, skills, and resources in promoting Oromo culture, they are not only preserving their heritage—they are building a future of peace and stability.
By engaging in these traditions, youth become peacebuilders, cultural ambassadors, and community leaders. They create alternatives to violence and division, demonstrating that the path to a better future lies not in conflict but in cooperation, not in extremism but in cultural pride.
As the Oromo proverb says: “A person without culture is like a tree without roots.” By investing in Shinooyee and Goobee, youth are planting the roots of peace for generations to come.
This feature article is dedicated to Oromo youth everywhere who are working to preserve and promote their culture as a foundation for peace and unity.
Ifaanoo: A Sacred Oromo celebration of light and renewal of Faith and Unity
An Ancient Ritual of Illumination and Reaffirmation of Faith
In the rich tapestry of Oromo cultural and religious traditions, few ceremonies carry the luminous symbolism of Ifaanoo—a sacred celebration of light, spiritual renewal, and the reaffirmation of community bonds. Rooted in the ancient Waaqeffannaa faith system, this profound ritual embodies the Oromo people’s deep connection to creation, their Creator, and one another.
The Symbolism of Light in Oromo Spirituality
The term Ifaanoo derives from ifaa, meaning “light” in Afaan Oromoo. In the traditional Oromo worldview, light represents not only physical illumination but also spiritual clarity, moral purity, and the presence of divine blessing. Just as light dispels darkness, the Ifaanoo ceremony symbolises the dispelling of ignorance, conflict, and spiritual obscurity from the community.
The concept of light appears throughout Oromo religious practice. The rituals of Ulaa bahuu, Ifa bahuu, and Dhugaa bahuu are among the major components of ceremonies undertaken in the indigenous religion, where the entire family of followers is required to visit the shrine centre to receive blessing, good fortune, and reconciliation with Waaqaa (God) . These “emergence” rituals are deeply connected to the symbolism of coming into the light—emerging from darkness into divine presence.
The Ifaanoo Ceremony
Ifaanoo is closely tied to the Oromo calendar and the Gadaa system—the democratic social and political institution that organised Oromo life for centuries and is recognised by UNESCO as an Intangible Cultural Heritage of Humanity . The festival is fundamentally a ritual of gratitude to Waaqa (God) for life, health, and the bounty of the land .
In the Waaqeffannaa faith, followers celebrate various Ayyannota (ceremonies) to offer thanksgiving . Scholars have noted that the indigenous practices of the Oromo are believed to have been intact for centuries, involving the blessing and reconciliation of entire families . While the specific rituals of Ifaanoo vary by region, they share common elements:
- Gathering at sacred sites — often at shrines or natural locations deemed spiritually significant
- Light rituals — the symbolic use of fire, candles, or the rising sun to represent divine presence
- Blessings by elders — led by the Abba Gadaa or spiritual leaders who offer prayers for the coming season
- Communal singing and dancing — traditional songs and ululations that express joy and gratitude
- Offerings to Waaqa — gifts of dadhii (honey beer), dufo (bread), and other symbolic items
- Reconciliation — resolving conflicts before participating, reinforcing that one cannot give thanks while holding a grudge
A Social Bond Across Communities
The ceremony is profoundly social. Irreechaa—a related celebration—has been described as “a social bond within Oromo people that brings them closer to each other” . Ifaanoo similarly serves as a gathering point, bringing Oromo people from different areas together regardless of their religious background .
In diaspora communities, ceremonies like Ifaanoo and Irreechaa take on added significance. In Bergen, Norway, the festival has been celebrated as the only place in Europe where the event takes place, with participants travelling from across European countries, emphasising how religious celebrations offer opportunities for families and friends to reaffirm relations through face-to-face interaction .
Renewal of Faith and Unity
At its core, Ifaanoo is a reaffirmation of faith in Waaqa and a renewal of the community’s covenant with the divine. It embodies the principle that light represents not only spiritual clarity but also the ongoing presence of Waaqa in the lives of the faithful.
The blessing, which is a central part of Waaqeffannaa ceremonies, is described as a time when “the entire family members of followers of the religion and all their living animals are required to visit the shrine center to have blessing, good fortune and reconciliation with Waaqaa (God)” . This is a holistic act, covering all aspects of life—from the spiritual to the physical to the economic.
Ifaanoo also embodies the values of unity. Like Irreechaa, which “is now observed by the majority of Oromos, regardless of their religion” , Ifaanoo brings together followers of Waaqeffannaa, Muslims, and Christians who come together and celebrate with joy . It is a symbol of cultural identity and social cohesion.
A Living Tradition
Ifaanoo remains a living tradition, celebrated in Oromia and diaspora communities worldwide. It is a powerful expression of Oromo identity and resilience—a declaration that the light of tradition continues to shine brightly despite the challenges of modernity.
As the Oromo people continue to preserve and celebrate their heritage, ceremonies like Ifaanoo ensure that the light of their culture, faith, and unity will illuminate the path for future generations.
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.
Advocacy for Oromia 