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#Irreecha2020: The Oromo national and cultural holiday season: Oromians and friends of the Oromo nation celebrating the blessing and colourful festival in Oromia and all over the Globe. Using military forces the Ethiopia government suppressed the main events in Finfinnee at Hora Finfinnee, Hulluuqoo Kormaa (Doollo Buddeena) and in Bishooftuu at Hora Harsadii October 4, 2020

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Irreecha 2020: The Oromo national and cultural holiday season: Oromians and friends of the Oromo nation celebrating the blessing and colourful festival in Oromia and all over the Globe. Due to the historically oppressive nature of Ethiopia’s government towards Oromo people and their culture and identity and its fears of the ongoing #OromoProtests, the Ethiopia government used massive military forces and sanctioned and suppressed the main Irreecha events in Finfinnee at Hora Finfinnee, Hulluuqoo Kormaa (Doollo Buddeena) and in Bishooftuu at Hora Harsadii. For this massive open public culture, the regime sent hand picked party cadres and its supporters through offering its participation badges and drop them there with its transport. That was designed and actioned to make believe that the events were held. Millions of Oromo mass sanctioned from driving and waling to the festive venues with layers and layers of military forces. The millions people of festivals at Hora Finfinnee an Hora Harsadii were defacto cancelled. Thousands attacked by the military, arrested and tortured in effort to celebrate their adored culture. The whereabouts of thousands is not known. This is once again a massive military attack against iconic Oromo culture and identity. Irreecha2020

“I don’t know the kind of information they have but these security checks are too much,” said Hassen, a participant who gave only his first name, fearing for his safety. “Added with the COVID-19, it really has ruined the festive mood.” ~ AP

VOA Afaan Oromoo: Bushooftuutti Irreechi Hora Harsadee namoota muraasa qofaan akka kabajamu taasisamee oole, Hirmaattoota hedduu irraa miirri mul’ataa tures qabanaahaa ta’uu gabaasaan VOA bakka sanatti argame ibsee jira.

“I was looking forward, like many of you, to waking up to hundreds of pictures of massive gatherings of people celebrating Irreecha in Ethiopia, like this one from last year. How heart-breaking to hear many were arrested or unexpectedly prevented from arriving at their destinations. If it was simply about COVID, there could have been clear messaging or alternative plans made, which I don’t think was the case, though that’s one excuse being given. This seems more like an attempt to suppress Oromo cultural expression during a politically volatile time. As we know from attempts of the past, Irreecha cannot  actually be suppressed for long, if at all, though they may have been caught off guard and disappointed today. Broad cultural suppression like this seems like an unwise move, and yet that’s the choice the current government made at the same time they are holding large numbers of political prisoners and are putting political opponents on trial when they should be playing their parts in elections.”Photo credit: oromianeconomist   ~Amy Elliott Van Steenwyk

The security forces blocked the public  not to attend Irreecha, this in Bishooftuu, 4 October  2020
Oromo youth were not allowed to celebrate their Irreecha, 4th October 2020 Bishooftuu, Hora Harsadii, Oromia
Fascist Ethiopia’s military in suppressing Irreecha Celebration in Bishooftuu 4 October 2020
Oromo nationals in their Irreecha cultural outfit, the military blocked them from attending Irreecha festival 4 October 2020, Bishooftuu, Oromia

The Ethiopia’s government military detained and attacking masses of the Irreecha Oromo revellers  in Bishooftuu 4 October 2020
The Ethiopia’s military in suppressing the iconic Oromo culture blocking the Oromo Irreecha revellers from Hora Harsadii in Bishooftuu 4 October 2020
This is Kefiyalew, Oromo national hero, the Ethiopian security forces sanctioned him from Irreecha, Finfinnee 3 October 2020
CaptureEthiopian security forces arresting Oromo national for going to Irreecha, Finfinnee, Oromia 3rd October 2020
Oromo youth in Irreecha Oromo cultural outfit suppressed from Hora Finfinnee and Hora Harsadii 3 and 4 October 2020
Oromo youth to Irreecha with Oromo music star Galana, stopped by military from attending Irreecha Hora Finfinnee on 3 October 2020
Celebrating Irreecha at home

BBC Afaan Oromoo reports on Events in Hora Harsadii, Bishooftuu : Kabaja Irreecha 2020 Hora Har-Sadee suuraadhaan

4 Onkololeessa 2020, BBC Afaan Oromoo

Irreechi 2020 kaleessaa magaaaa Finfinneetti kabajamee harra ammoo Magaalaa Bishooftuutti haala ho’aadhaa kabajameera. Hirmaattoota sirnichaa suuraadhaa kunooti.

Kabaja Irreecha 2020 Hore Har-Sadeetti suuraadhaan
Ibsa waa’ee suuraa,Kabaja Irreecha 2020 Hore Har-Sadeetti suuraadhaan
Kabaja Irreecha 2020 Hore Har-Sadeetti suuraadhaan
BBC Afaan Oromoo: Ibsa waa’ee suuraa,Kabaja Irreecha 2020 Hore Har-Sadeetti suuraadhaan
Kabaja Irreecha 2020 Hore Har-Sadeetti suuraadhaan
BBC Afaan Oromoo: Ibsa waa’ee suuraa,Kabaja Irreecha 2020 Hore Har-Sadeetti suuraadhaan
Kabaja Irreecha 2020 Hore Har-Sadeetti suuraadhaan
BBC Afaan Oromoo: Ibsa waa’ee suuraa,Kabaja Irreecha 2020 Hore Har-Sadeetti suuraadhaan
Kabaja Irreecha 2020 Hore Har-Sadeetti suuraadhaan
BBC Afaan Oromoo: Ibsa waa’ee suuraa,Kabaja Irreecha 2020 Hore Har-Sadeetti suuraadhaan
Kabaja Irreecha 2020 Hore Har-Sadeetti suuraadhaan
BBC Afaan Oromoo: Ibsa waa’ee suuraa,Kabaja Irreecha 2020 Hore Har-Sadeetti suuraadhaan
Kabaja Irreecha 2020 Hore Har-Sadeetti suuraadhaan
BBC Afaan Oromoo: Ibsa waa’ee suuraa,Kabaja Irreecha 2020 Hore Har-Sadeetti suuraadhaan
Kabaja Irreecha 2020 Hore Har-Sadeetti suuraadhaan
BBC Afaan Oromoo: Ibsa waa’ee suuraa,Kabaja Irreecha 2020 Hore Har-Sadeetti suuraadhaan
Kabaja Irreecha 2020 Hore Har-Sadeetti suuraadhaan
BBC Afaan Oromoo: Ibsa waa’ee suuraa,Kabaja Irreecha 2020 Hore Har-Sadeetti suuraadhaan
Kabaja Irreecha 2020 Hore Har-Sadeetti suuraadhaan
Ibsa waa’ee suuraa,Kabaja Irreecha 2020 Hore Har-Sadeetti suuraadhaan
Kabaja Irreecha 2020 Hore Har-Sadeetti suuraadhaan
BBC Afaan Oromoo: Ibsa waa’ee suuraa,Kabaja Irreecha 2020 Hore Har-Sadeetti suuraadhaan
Kabaja Irreecha 2020 Hore Har-Sadeetti suuraadhaan
BBC Afaan Oromoo: Ibsa waa’ee suuraa,Kabaja Irreecha 2020 Hore Har-Sadeetti suuraadhaan
Kabaja Irreecha 2020 Hore Har-Sadeetti suuraadhaan
BBC Afaan Oromoo: Ibsa waa’ee suuraa,Kabaja Irreecha 2020 Hore Har-Sadeetti suuraadhaan
Kabaja Irreecha 2020 Hore Har-Sadeetti suuraadhaan
BBC Afaan Oromoo: Ibsa waa’ee suuraa,Kabaja Irreecha 2020 Hore Har-Sadeetti suuraadhaan

BBC Afaan Oromoo Irreecha 2020: Irreechi Hora Finfinnee namoota muraasaan kabajamuun miira akkamii uume?

3 Onkololeessa 2020 BBC Afaan Oromoo

Irreecha Hora Finfinnee bara 202
BBC Afaan Oromoo: Irreechi Hora Finfinnee Onkoloolessa 4 bara 2020, in Oromo Calendar 6414

Irreechi Hora Finfinnee iddoo namootni muraasni affeeraan taasifameef argamanitti kabajameera.

Kabaja Irreecha 2020 Magaalaa Finfinnee suuraadhaan

3 Onkololeessa 2020

Irreecha bara kana Magaalaa Finfinneetti kabajameera. Boru ammoo Magaalaa Bishooftuutti kabajamuuf jira. Sababii koronaavaayirasitiin walqabatees lakkoofsi namoota ayyaana kanarratti hirmaatanii baayyee muraasaa ta’uun hubatameera.

Kabaja irreecha Hora Finfinnee
BBC Afaan Oromoo: Ibsa waa’ee suuraa,Kabaja irreecha Hora Finfinnee
Kabaja Irreechaa 2020 suuraan
Ibsa waa’ee suuraa,Kabaja Irreechaa 2020 suuraan
Kabaja Irreechaa 2020 suuraan
BBC Afaan Oromoo: Ibsa waa’ee suuraa,Kabaja Irreechaa 2020 suuraan
Kabaja Irreechaa 2020 suuraan
BBC Afaan Oromoo: Ibsa waa’ee suuraa,Kabaja Irreechaa 2020 suuraan
Kabaja Irreechaa 2020 suuraan
BBC Afaan Oromoo: Ibsa waa’ee suuraa,Kabaja Irreechaa 2020 suuraan
Kabaja Irreechaa 2020 suuraan
BBC Afaan Oromoo: Ibsa waa’ee suuraa,Kabaja Irreechaa 2020 suuraan
Kabaja Irreechaa 2020 suuraan
BBC Afaan Oromoo: Ibsa waa’ee suuraa,Kabaja Irreechaa 2020 suuraan
Kabaja Irreechaa 2020 suuraan
BBC Afaan Oromoo: Ibsa waa’ee suuraa,Kabaja Irreechaa 2020 suuraan
Kabaja Irreechaa 2020 suuraan
BBC Afaan Oromoo: Ibsa waa’ee suuraa,Kabaja Irreechaa 2020 suuraan
Kabaja Irreechaa 2020 suuraan
BBC Afaan Oromoo: Ibsa waa’ee suuraa,Kabaja Irreechaa 2020 suuraan
Kabaja Irreechaa 2020 suuraan
BBC Afaan Oromoo: Ibsa waa’ee suuraa,Kabaja Irreechaa 2020 suuraan
Kabaja Irreechaa 2020 suuraan
BBC Afaan Oromoo: Ibsa waa’ee suuraa,Kabaja Irreechaa 2020 suuraan
Kabaja Irreechaa 2020 suuraan
BBC Afaan Oromoo: Ibsa waa’ee suuraa,Kabaja Irreechaa 2020 suuraan
Kabaja irreecha Hora Finfinnee

BBC Afaan Oromoo: Ibsa waa’ee suuraa,Kabaja Irreechaa 2020 suuraan

#Irreecha2020 #OromoProtests in #Finfinnee, Oromia: Oromoon Lencuma duruu

ALJAZEERA ( 4 Oct 2020): In Pictures: Ethiopia’s Oromo hold Irreecha festival

The government says it restricted attendance at the Oromo group’s Irreecha festival to prevent the spread of COVID-19.

Women, wearing traditional clothing, sing and march during the celebration of Irreechaa, the Oromo people thanksgiving holiday, in Addis Ababa. [Eduardo Soteras/AFP]
Women, wearing traditional clothing, sing and march during the celebration of Irreechaa, the Oromo people thanksgiving holiday, in Addis Ababa. [Eduardo Soteras/AFP]

4 Oct 2020

Members of Ethiopia’s largest ethnic group gathered in Addis Ababa for a scaled-back version of Irreecha, their annual thanksgiving festival, against a backdrop of unrest and political division.

Prime Minister Abiy Ahmed’s government said it was restricting attendance for the Oromo group’s Irreecha festival to approximately 5,000 people to prevent the spread of the coronavirus, just as it did for an Orthodox Christian holiday last week.

But some attendees said the regulations were designed to prevent anti-government protests at a time when Oromo opposition politicians are behind bars and security forces stand accused of using heavy-handed tactics against civilians in the Oromo region surrounding the capital.

“When people get together they may reflect on what is going wrong in the country. For fear of that, they have restricted us,” said Jatani Bonaya, a 26-year-old student, on Saturday. “What the government is doing is not right.”

Irreecha marks the end of the rainy season and the start of the harvest season.

It is traditionally held in the city of Bishoftu, Oromia, some 50km (30 miles) southeast of Addis Ababa.

In 2016, the use of tear gas and firearms by security forces sparked a stampede in Bishoftu that killed dozens, some of whom drowned in a nearby lake.

The government put the death toll at 55, though Human Rights Watch later said it could have been in the hundreds.

The following year, Irreecha turned into an anti-government protest, part of a broader movement that brought Abiy, Ethiopia’s first Oromo ruler, to power in 2018.

Last year, Abiy allowed a separate Irreecha celebration to take place for the first time in Addis Ababa and hundreds of thousands turned out.

On Saturday, a much smaller crowd led by chanting Oromo traditional leaders gathered at pools of water in central Addis Ababa, where they dipped flowers and sprinkled it over themselves, gestures symbolising gratitude and renewal.

Tensions between Abiy and Oromo nationalists have been on the rise in recent months following the killing of Hachalu Hundessa, a pop star who gave voice to Oromo feelings of marginalisation, in June.

More than 160 people were killed in the ensuing violence, and more than 9,000 were caught up in subsequent mass arrests, including journalists and prominent Oromo opposition politicians.

Irreecha marks the end of the rainy season and the start of the harvest season. [Eduardo Soteras/AFP]
Irreecha marks the end of the rainy season and the start of the harvest season. [Eduardo Soteras/AFP]
Members of Ethiopia's largest ethnic group gathered in Addis Ababa for a scaled-back version of Irreecha [Eduardo Soteras/AFP]
Members of Ethiopia’s largest ethnic group gathered in Addis Ababa for a scaled-back version of Irreecha [Eduardo Soteras/AFP]
Men in traditional wraps during the celebration of Irreechaa, the Oromo people's festival of thanksgiving, in Addis Ababa. [Eduardo Soteras/AFP]
Men in traditional wraps during the celebration of Irreechaa, the Oromo people’s festival of thanksgiving, in Addis Ababa. [Eduardo Soteras/AFP]
Authorities said Irreecha attendance was restricted to around 5,000 people to prevent the spread of the coronavirus. [Eduardo Soteras/AFP]
Authorities said Irreecha attendance was restricted to around 5,000 people to prevent the spread of the coronavirus. [Eduardo Soteras/AFP]
Celebrants dipped flowers in water and sprinkled it over themselves, gestures symbolising gratitude and renewal. [Eduardo Soteras/AFP]
Celebrants dipped flowers in water and sprinkled it over themselves, gestures symbolising gratitude and renewal. [Eduardo Soteras/AFP]
The festival is traditionally held in the city of Bishoftu, Oromia, some 50km (30 miles) southeast of Addis Ababa. [Eduardo Soteras/AFP]
The festival is traditionally held in the city of Bishoftu, Oromia, some 50km (30 miles) southeast of Addis Ababa. [Eduardo Soteras/AFP]
A small crowd led by chanting Oromo traditional leaders gathered at pools of water in central Addis Ababa. [Eduardo Soteras/AFP]
A small crowd led by chanting Oromo traditional leaders gathered at pools of water in central Addis Ababa. [Eduardo Soteras/AFP]
Men in traditional clothing during the celebration of Irreechaa. [Eduardo Soteras/AFP]
Men in traditional clothing during the celebration of Irreechaa. [Eduardo Soteras/AFP]
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Irreecha Oromo in 2020 in Washington Dc 3 October 2020
This image has an empty alt attribute; its file name is irreecha-birraa-2020-in-washington-dc-3-october-2020.png
Irreecha Birraa Oromo 2020 in Washington DC 3 October 2020.
Irreecha Birraa in DC on October 3, 2020

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Irreecha Oromo 2020 in Khartoum, Sudan on 3rd October 2020
Irreecha Hawaasa Oromo Saskatoon, Canada (Onk 4, 2020)
Seattle Irreecha 2020

The Oromo’s Irrechaa Festival Is the Living Testimony for the Survival of over 12,000 Years Kush Civilisations!

By Denoboba Natie (October 03, 2020)

The Sidama Nation whole heartedly wishes its cousin nation, the Oromo and the entire nations and peoples in Ethiopia who recognise, respect and believe in unity in difference in an extremely troubled empire known as Ethiopia; a very happy Irreechaa 2020.

The Oromo nation is one of the ancient Kushitic nations of north East Africa whose true history spans back to the Egyptian (Kemetic) civilisation. This history could be traced back up to 10,000 years before Common Era (CE) also known by the Western intelligentsia as Before Christ (BC).

Therefore, plethora evidences are emerging showing the interconnectedness of the Oromo/Sidama/Afar (Kush) and their huge presence and part in a highly discussed civilisation of today’s Egypt (former Kemet). Moreover, the similarities of the ancient Kemites with the Oromo, Sidama, Afar, Somali and the other Kush kingdoms is striking. Available ‘hieroglyphs’ evidences also prove that their means of sacrifices and social organisation is unique and indistinguishable that survived to this date in the cultures of the indicated Kushites.

Additionally, there are also pressing evidences among the Kushitic nations of the horn that the concept of monotheism that has been ascribed to the Europeans by the Europeans has got its genuine root in the cultures of Kushites. There are credible evidences that all the globally renowned, Greek philosophers were schooled in Kemet (Egypt) from where they probably have plagiarised the concept of monotheism to eventually claim it is theirs. The reality is otherwise, however. In Sidama culture, Magano Kalaqa Kaaliqa and in Oromo culture ‘Waaqayoo’ has got the meaning of ‘God’ almighty and the only creator of the universe. No other gods than this were known to these nations. This is the concept of monotheism. Monotheism has been practised by the Kush nations since time immemorial until it was compromised by the infiltration of the West transported fake ideology and fallacious religions that have both adulterated these noble ancient belief systems to replace it with lies, deceits and unprecedented level of immorality.

The current cultural revivals of these noble cultures are ascertained by the celebrations of the Oromo Irreechaa, Sidama Fichchee and various other Kush nations’ noble cultures. This is why we congratulate our gallant Oromo nation during this critical time. Therefore, the Sidama of all walks of life wishes all the best for the Oromo nation whilst equally ascertaining our unity and fraternity is a natural that no one on planet can stop. The current difficulties the Oromo nation is put under including state of emergency and the nation had to bear with extreme cruelty and state terrorism; we assure the Oromo nation that you are not alone. The Sidama nation is with you, in action and belief. Furthermore, we would like the the Oromo nation and the rest Federalist nations know that the agents of the new Sidama national regional state are the agents of darkness masterminding terrorism in Sidama land on behalf of the very dictator dehumanising the Oromo nation.

As the Oromo quislings are doing in Oromia, the Sidamas are there to play their dirty games as they implement their obnoxious unionist agenda in Sidama soil. Like the Oromo agents, the Sidama’s hired and corrupt agents are working day and night to take forward the agendas of their unionist dictator and his advisers. The other federalist nations of Ethiopia must be aware of this and must stand with the Oromo nation and its just cause whose fruits will benefit us all. I believe that from the entire federalist forces no genuine person(s) with assertive thinking will stand with the dictator who aspires to reverse the smallest gain achieved thus far to return the very regime the Ethiopian nations and peoples have bitterly fought to get rid of for the last 60 years. Your enemy is our enemy! Your pain is ours. We can fight together for the future of our generations and will undoubtedly defeat our enemies.

Happy Irreechaa 2020 Once again.

By Denboba Natie (On behalf of the Sidama nation)about:blankFacebook URL

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Irreecha 2019: The Oromo national and cultural holiday season: Oromians and friends of the Oromo nation in millions celebrating the blessing festival in Oromia and all over the Globe. Over 10 million people attended the events in Finfinnee at Hora Finfinnee, Hulluuqoo Kormaa and in Bishooftuu at Hora Harsadii October 7, 2019

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Irreecha Brraa 2019, the Oromo Thanksgiving in Finfinnee, the capital city of Oromia, at Hora Finfinnee, Hulluuqoo Kormaa on 5th October 2019.
The largest festival in Africa. over 10 million people attended the event
The colourful #Irreecha2019 eve in Finfinnee, the capital city of Oromia at Hulluuqoo Kormaa, Irreecha Square
Irreecha 2019, Hora Harsadii Bishooftuu, Oromia
Oromo Horse men in Finfinnee in Celebration of Irreecha 2019
Irreecha 2019, Hora Harsadii, Bishooftuu city, Oromia
Irreecha 2019, Hora Harsadii Bishooftuu, Oromia on 6 0ctober 2019
Oromo nation and nations of Oromos’ friends in unity and diversity

Irreecha (Irreessa)  Birraa Oromoo kan Bara 2019 (akka lakkoobsa Oromootti kan Bara 6413)  akka gaariitti karooreffatamee, haala oo’aa fi bareedan Finfinnee (Hora Finfinnee, Hulluuqoo Kormaa) fi Bishooftuu, Hora Harsadiitti nagaan kabajamee jira. Kan Hora Finfinnee sababa Finfinneen dinaan qabamtee turteef waggaa 150f itti irreefachuun dhowwamee ture. Kunoo injifannoon barana itti irreeffatame. Irreecha Finfinnee fi Bishooftuutti namoota milyoona 10 oltu qooda itti fudhate. saboota hedduutu aadaa saanii muli’sun irratti argaman jiru.  Jaalaa, hariiroo fi firummaa Oromoo walii qabanisi ifatti ibsaniiru.

The blessing and colorful Irreecha (Oromo Thanksgivings) event that started in mid August and continue to be celebrated in Birraa (September- October). Over 10 Million people attended Hora Finfinnee in the capital of Oromia on 5th October and Hora Harsadi (in historic Bishoftuu, Oromia) on 6th October 2019. Both events were celebrated beautifully, successfully and peacefully. The Irreecha of love, peace, reconciliation and unity in diversity brought together diverse cultures, people and nations together.  Irreecha is the most important event (season) in Oromo people national and cultural calendar. #Irreecha2019

Here are some of  live  pictures, videos and reports refer to Irreecha Oromo Thanksgiving 2019 (6413 in Oromo Calendar)  Celebrations.

Finfinnee Irreecha 2019
Finfinnee and Oromo, the celebration of Irreecha 2019 at Hora Finfinnee
Irreecha 2019 in Bishooftuu, Hora Harsadii

Irreechi Hora Finfinneetti waggaa 150 booda kabajamaa jira

Irreecha 2019: ‘Oromoon akka galaanaatti dambali’ee Hora lamaanitti nagaan Irreefatee xumure’ BBC Afaan Oromoo

Shimallis qaamolee mikaa’ina Irreechi Finfinneetiif gumaachan galateeffate

Irreecha 2019: Taateewwan shan yaadataman keessaa

Ethiopia’s Oromos mark thanksgiving festival in Addis Ababa for the first time in 150 years, QZ Africa

Ethiopia’s Oromo Celebrate Festival in Addis Amid Tight Security, The New York Times

Irreecha 2019 at Hora Finfinnee the display of Oromo resistance flag, the Oromia national flag, Ethiopia’s multi national federation flag for unity in diversity

In pictures: Ethiopia’s Oromos celebrate thanksgiving, BBC

Woman in traditional costume

Huge crowds turned out in Ethiopia’s capital, Addis Ababa, as it hosted for the first time in more than a century the annual Irreecha thanksgiving festival of the Oromo, the country’s largest ethnic group.

In one Irreecha tradition, freshly cut grass and flowers are placed in water to thank God for the end of the rainy season and the beginning of spring.

People sprinkle water on their bodies as they take part in the Irreecha celebration, the Oromo thanksgiving ceremony in Addis Ababa

There was tight security as hundreds of thousands of people clogged the streets, including Addis Ababa’s main public area, Meskel Square. They chanted, sang and waved flags and flowers.

City officials said they were expecting 10 million people to take part, though the final attendance figures are hard to estimate.

People waving a flag and spraying water

Previously, the annual festival had been celebrated in Bishoftu, 40km (25 miles) away, but similar gatherings have taken place in other parts of Oromia at different times of the year.

The move to the capital, which is surrounded by Oromia, is seen by some as a recognition of Oromo culture by the authorities. For years, Oromo people had complained of cultural and political marginalisation.

But some say it is an attempt by the ruling party to cultivate popular support ahead of next year’s general election, reports the BBC’s Kalkidan Yibeltal.

Crowds in Meskel Square in Addis Ababa

There are thought to be at least 40 million Oromos in Ethiopia, making up more than 30% of the population.

Within the Oromos there are many different traditions associated with where people come from, and Irreecha brings them all together.

The celebration is a chance for people to wear traditional costume.

This man, from the Shoa region, are wearing “Daabe”, made from baboon skin.

Man in traditional costume

The beadwork, known as chelie, that these women are wearing on their foreheads is common to all Oromos, but their clothes are typical of people from the Borena region.

Women in traditional costume

These men made the 400km journey from Bale, in southern Ethiopia, to join in the festivities. Their headscarves, known as ruufa, are worn at any major celebration.

Men in traditional costume

This woman from Hararghe, in the east of Ethiopia, came in the clothes typical of her region.

Woman in traditional costume

A community from Alaba, which is in southern Ethiopia outside of Oromia, also joined in.

An Ethiopian man from the Alaba region dances during the Irreecha celebration

Ethiopia’s Prime Minister Abiy Ahmed is himself from Oromia.

He has implemented radical reforms since coming to power last year following protests demanding more rights for ethnic groups.

But despite the move to the capital, the festival comes amid rising political tensions and ethnic rivalries that are dogging Mr Abiy’s administration, our correspondent says.

Young people in traditional costume

Photographs by Yadeta Berhanu (BBC), Amensisa Negera (BBC), Reuters and AFP.

Oromia: Irreecha Malkaa Ateetee 2018 Colorfully Celebrated in Buraayyuu at Hora Gafarsaa October 8, 2018

Posted by OromianEconomist in Irreecha, Uncategorized.
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As a continuation of  the celebration of Oromo national and Cultural Holiday annual season, massive people turned out on 7th October 2018 to celebrate the colorful Irreechaa  season at Malkaa Ateetee, in Buraayyuu.  The event was colorfully and peacefully held and concluded with full of joy at Hora Gafarsaa in Buraayyu, Oromia, 10 km west to Finfinnee, the capital of Oromia. This is the 2nd biggest Irreecha Birraa celebration a week after the grand festival at Hora Harsadii, Bishoftuu, on  30th September  2018. The Gamo people also celebrated Irreecha at Malkaa Ateetee with   Oromo people. Irreechi Malkaa Ateetee Onkoloolessa 7 bara 2018 haala bareedaa fi  nagayaan irreeffatame.    #Irreecha2018
  “የቡራዩ የመልካ አቴቴ ኢሬቻ በሰላምና በፍቅር ተጠናቋል። የአከባቢው አሮሞ ህዝብ ከጋሞ ወንድሞች፣ እህቶችና ከሌሎችም ወንድሞች ጋር አብረው አክብረዋል.” Milkeessaa Miidhagaa   Irreecha Birraa Oromoo Malkaa Ateetee Celebration, on Sunday  8th October  2018 in Buraayyuu, Oromia.png   Irreecha Birraa Oromoo Malkaa Ateetee Celebrations, on Sunday  8th October  2018 in Buraayyuu, Oromia.png   Irreecha Birraa Oromoo Malkaa Ateetee Celebration and Oromo Horse Man on Sunday  8th October  2018 in Buraayyuu, Oromia.png   Irreecha Birraa Oromoo Malkaa Ateetee Celebration with Gaamo people, on Sunday  8th October  2018 in Buraayyuu, Oromia.png   Irreecha Birraa Oromoo Malkaa Ateetee Celebration  on Sunday  8th October  2018, Buraayyuu, Oromia.png Suuraa Gammadaa Olaanaa Torban Irreecha Hora Arsadeetti kabajametti, Irreecha Malkaa Ateetee Buraayyuutti, Irreecha Biyya Ameerikaa kutaa Miniyaapoolis magaalaa Lakkuutti, Awustraaliyaa magaalaa Melboornitti, akkasumas kan Keenyaa Naayiroobii ammoo Siitii Paark bakka jedhamutti kabajamee ooleera. BBCAfaan Oromoo. 
Hirmaattota Irreecha Keeniyaa magaala Naayiroobii, Sitii Paark keessatti kabajame,. Onk 07, 2018 ALA
Goodayyaa suuraaHirmaattota Irreecha Keeniyaa magaalaa Naayiroobii, kan bara 2018
Irreecha namoota 6 irraa hanga miiliyoona 6tti Irreecha Arfaasaa Awustiraaliyaatti Irreecha biyyoota addunyaa gara garaa keessatti Irreecha Hora Arsadee bara kanaas kan adda taasisan taateewwan hedduutu jiru. Isaan keessaas: Sabaaafi sablammoonni obbolaan Oromoo hedduun irratti hirmaachuudha. Gareedhaan gurmaa’anii uffataafi waan eenyummaa isaanii calaqqisiisuun faayamanii sabaafi sablamoonni Kibbaa irratti argaman, saba Sidaamaa, saba Koonsoofi saba Alaabaa akka jiran gabaafnee turre. Lakkoofsi namootaa irreecha Hora Arsadee bara kanaarratti argamees dabaluun olitti namoonni sababa gara garaan biyyaa baqatanii turan wagoota hedduun booda deebiyanii irratti argamanii galata galfataniiru. Irreecha bara kanaa waanti adda taasisu kan biraan namoonni gaa’ela isaanii guyyaa galataa kana raawwatan baayyeen jiraachuudha.
Hirmaattota Irreecha Hora Arsadee kan bara 2018 keessa
Goodayyaa suuraaHirmaattota Irreecha Hora Arsadee kan bara 2018 keessa
Namoota Irreecha Hora Arsadee kanarratti cidha isaanii raawwatan keessaa misirroonni nuti dubbifne maaliif akka guyyaa kana filatan yeroo dubbatan, guyyaa tokkummaafi jaalalaa waan ta’eef jedhu. Itti karoorfatanii Jimmarraa akka dhufan kan dubbatan warri walfuudhan kun, carraa namoonni miliyoonaan lakkaa’aman amaamota isaaniif ta’ellee ni dubbatu.
Irreecha 2018: Horri Finfinne hora jahan keessaa isa angafaati.
Irreechi bakkawwan kabajame maratti galata galfachuun alatti ergaan tokkumma cimsachuu, jaalala qabaachuufi quba walqabaachuu akka ta’e hirmaattonni Irreecha kan Naayiroobii irratti hirmaatan ni dubbatu. Irreechi waltajjii aadaafi eenyummaa ta’uurra darbees kan tokkummaafi jaalalaa ta’uu isaatiinis maqaa gaarii horachaa deemuun dagagaa jiraachuu hirmaattonni ragaa ba’u.

VIIDIYOO ‘Irreecha’ Naayroobii VOA Afaan  Oromoo irraa as tuquun ilaalaa. Irreecha Aanaa Ammaayyaa Horaa Gaangooti irreeffatameera. https://www.facebook.com/tesfaye.assefa.739/posts/2357724517788071
Suuraa Tasfaayee Asaffaa
Irreecha malkaa Sabbataa haala gaariin Irreeffatame.
Suuraa Abduljelil Hamid

Irreecha Malkaa 2018: The Oromo National And Cultural Holiday, Oromians and other nations and nationalities in Millions Celebrating the Blessing Festival in Oromia and all over the Globe. Irreechi 2018: Irreechi Hora Arsadiitti haala ho’aan kabajamaa oole nagaafi milkiin xumurameera September 30, 2018

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Irreecha Birraa celebration, September 30, 2018 in Bishoftu, Oromia

The blessing and colorful Irreecha Thanks Giving Annual season  that started in mid August and continue to be celebrated in Birraa (September- October). Over  six million from all over Oromia, Sidama, Konso, Burji, Gaamo, Alaba, Aga’u and other nations   have attended Hora Harsadi (Bishoftuu, Oromia) with success on Sunday 30 September 2018. Irreecha of peace, love and unity is the symbol of multicultural, peace and unity in diversity  of ethnic federal Ethiopia. Irreecha is the most important annual event  in Oromo people national calendar. #Irreecha2018.

Irreecha jaalalaa fi Tokkummaa: Irreecha (Irreessa)  Birraa Oromoo kan Bara 2018 (akka lakkoobsa Oromootti kan Bara 6412)  akka gaariitti karooreffatamee, haala oo’aa fi bareedan kabajamaa jira. Haaluma kanaan kan  Hora Harsadi Birraa 30 Bara 2018 nagaan irreeffatameera. Saboonni Kush kan akka Sidaamaa, Koonsoo, Aga’u, Alaabaa, Burjii fi Gaamoo aadaa isaanii guutuun irratti argamuun bareedinatti bareedina dabalanii jiruu.



Ayyaanni irrechaa sirna Gadaa waliin wal qabatee waggota 3000 oliif kabajamaa akka ture hayyoonni seenaa ni himu.

Oromoon miliyoonaan lakkaa’aman guutummaa Itoophiyaafi biyya alaarraa Bishooftuu Hora Arsadiitti bahanii Ayyaana Irreechaa kan bara 2018 kabajaa jiru. BBC AFAAN OROMOO


Irreecha Birraa celebration, September 30, 2018 in Bishoftu, Oromia

  Oromo Irreecha celebration, September 30, 2018 in Bishoftu, Oromia.png

Oromo Raayya fi Walloo
  Qeerroo at Irreecha Malkaa celebration, September 30, 2018 in Bishoftu, Oromia.png
  Irreecha Birraa Oromo Celebration, on September 30th, 2018 in Bishoftu, Oromia.png
  Culture, fashion at  Irreecha Birraa Oromoo celebration, September 30, 2018 in Bishoftu, Oromia.png
  Irreecha Birraa Oromo Celebration, on Sunday  September 30th, 2018 in Bishoftu, Oromia.png
 Foollee Gadaa,  Irreecha Birraa Oromo Celebration, September 30th, 2018 in Bishoftu, Oromia.png
   Oromo Artist and Journalist At Irreecha Birraa celebration, September 30, 2018 in Bishoftu, Oromia.png
   Oromo Artist and Journalist At Irreecha Malkaa celebration, September 30, 2018 in Bishoftu, Oromia.png
Culture, fashion, Irreecha Birraa celebration, September 30, 2018 in Bishoftu, Oromia
  Culture, fashion at  Irreecha Birraa celebration, September 30, 2018 in Bishoftu, Oromia.png
Irreecha Birraa Oromoo Celebrations, on Sunday September 30th, 2018 in Bishoftu, Oromia
  Culture, fashion at  Irreecha Birraa Oromo Celebration, September 30th, 2018 in Bishoftu, Oromia.png
Happy Irreecha 2018 from Eritrea

Oromia: Irreecha Birraa Bara 2017 Malkaa Soorii fi Malkaa Caffee Bookaatti irreeffatame. Oromians in Western Oromia peacefully and colorful celebrated Irreecha at Malka Soori in Iluu Abbabora and at Malkaa Caffee Bookaa in Horroo Guduruu Wallagaa. November 27, 2017

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Odaa OromooOromianEconomist

Irreecha Birraa 2017 irreeffachuun itti fufee jira. Akkuma kanaan Sadaasa 26 Bara 2017 Malkaa Soorii, Koodoo, Mattuu fii  Malkaa Caffee Bookaatti haala miidhagaan irreeffatamee oole.

Irreechi Malkaa Soorii, Iluu Abbaa Booraa, Lixa Oromiyaatti haala ho’aan bakka namni kumaataman irratti qooda fudhaterratti nagaan irreeffatameera.

Haaluma walffakkaatuun guyyuma kana Irreechi Malkaa Caffee Bookaa, Aanaa Abee Dongoroo,  Horroo Guguruu Wallaggatti kabajameera.

Suuraalee (Irreecha Malkaa Soorii)

irreecha Malkaa Soorii, Iluu Abbaa Booraa, Oromia,  November 2017 with the Abbaa Gadaa Oromoo.png


Irreecha Birraa  Malkaa Soorii, Oromia,  November (sadaasa) 2017.png

irreecha Malkaa Soorii, Iluu Abbaa Booraa, Oromia,  November 2017.png

Irreecha Malkaa Soorii, Oromia,  November 2017.png

Irreecha Birraa  Malkaa Soorii, Oromia,  November 2017.png

irreecha Malkaa Soorii, November 2017.png

Irreecha birraa 2017, Malkaa Soorii, Iluu, Oromia,  November 2017..png

Irreecha birraa 2017, Malkaa Soorii, Iluu, Oromia,  November 2017 p2.png

irreecha Malkaa Soorii, Iluu Abbaa Booraa, Oromia,  in November 2017.png


Irreecha Birraa 2017  Malkaa Soorii, Oromia  celebrated  in November.png

Irreecha Birraa  Oromoo Malkaa Soorii, Oromia,  November 2017.png

Irreecha Birraa  Malkaa Caffee Bookaa

Irreecha Birraa  Malkaa Caffee Bookaa,  Horroo Guduruu Wallaggaa, Oromia, November 2017.png

Irreecha Birraa Oromoo,  Malkaa Caffee Bookaa, Oromia, November 2017.png

Irreecha Birraa Oromoo, Malkaa Caffee Bookaa, Oromia, November 2017

Irreecha Malkaa Baraa 2017,  Caffee Bookaa, Oromia, Africa.png

Irreecha Birraa  Malkaa Caffee Bookaa, Oromia, November 2017.png


Irreecha Birraa  Malkaa Caffee Bookaa,  November 2017.png

Irreecha Birraa  Malkaa Caffee Bookaa,  Horroo Guduruu Wallaggaa, Oromia, November 2017.png

Dabalataaf as tuqaa illaalaa, Irreecha 2017, Horroo Guduruu Wallaggaa, Aanaa Abee Dongoroo, Malkaa Caffee Bookaa.

Oromia: The Blessing Season: #Irreecha2017: Oromians continued with the celebrations of their national & the common ancient culture in Malkaa Booyyee (Jimma), Qar Sadee (Abuunaa, Gindabarat) and Basaqaa (Fantaallee). The events were colorful, peaceful and successful with massive turnouts October 23, 2017

Posted by OromianEconomist in Irreecha, Irreecha Birraa, Irreecha Oromo, Irreessa, Uncategorized.
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Odaa OromooOromianEconomist


Three weeks after Horaa Harsadi, two weeks after Malkaa Ateetee and a week after Malkaa Ogiyyoo,  Malkaa Raachaa, Jalduu and more, Oromians celebrated the Irreecha Birraa 2017 season (6411, According Oromoo Gadaa Calendar) in Malkaa Booyyee (Jimma Abba Jifar), Malkaa Qar Sadee (Abuunaa Gindabarat) and Malkaa Basaqaa (Fantaallee). As of  the last 3 weeks major events, the Sunday, October 22nd, 2017 events were  with massive people of all walks of life in attendance.  They were very bright and colorful events with Oromo social styles, cultural costumes, Abbaa Gadaa’s, Siiqqee, the Qeerroo, cultural songs and #OromoProtests. The people and the Oromia State Police made the events peaceful and successful.  Irreecha is part of the Oromo Gadaa System UNESCO World Heritage. 

Irreechi bara kanaa (6411)  kan Malkaa Booyyee, Malkaa Qar Sadee fi kan Malkaa Basaqaa akkuma kan iddoowan biroo darbanii, Dilbata (Sanbata) Onkoloolessa 22 Bara 2017 (6411 ALOtti) haala ho’aa fi bareedan kabajaamee oole. Irreefannaa kana irratti namoonni heddummaan kan irratti argaman yoo ta’u, sabnii fi Polisiin Oromiyaa wal ta’uun diina irraa wal irraa ittisuun nagaan, gammachuu fi sirbaan ayyaanefatame oole.

#Irreecha2017      #Irreecha2017


Here are some of the videos and pictures  from the events:-

Irreecha Birraa (Malkaa) 2017 at Malkaa Booyyee, Jimmaa Abba Jifar, State of Oromia. 22nd October 2017







The eve of Irreecha Oromoo 2017 at Malkaa Deeddee, the eve (jala bultii) of Malkaa Booyyee, 21 October 2017

Irreecha Birraa 2017 at Malkaa Booyyee, Jimmaa Abba Jifar, Oromia on 22nd October 2017 (6411 ALO)

Irreecha Birraa 2017 at Malkaa Booyyee, Jimmaa Abba Jifar, Oromia on 22nd October 2017


Irreecha Birraa 2017 at Malkaa Booyyee, Jimmaa Abba Jifar, Oromia on 22nd October 2017 (6411 ALO).

Irreecha  Birraa  2017,   Malkaa Booyyee, Jimmaa  Abba Jifar, Oromia on 22nd October 2017 (6411 ALO).png

Irreecha Birraa 2017 at Malkaa Booyyee, Jimmaa Abba Jifar, Oromia, 22 October 2017 (6411 ALO)

Irreecha Birraa 2017 at Malkaa Booyyee, Jimmaa, Oromia on 22nd October 2017 (6411 ALO)


Irreecha Birraa 2017 at Malkaa Booyyee, Jimmaa Abba Jifar, Oromia, 22nd October 2017 (6411 ALO)

Malkaa Basaqaa, Fantallee, Oromia

Irreecha Birraa bara 6411 (ALO), Irreecha Birraa Oromoo 2017, on 8th October 2017 colorfully celebrated in Fantalle, Malkaa Basaqaa, in the state of Oromia

Irreecha Birraa bara 6411 (ALO), Irreecha Birraa Oromoo 2017, on 8th October 2017 colorfully celebrated in Fantalle, Malkaa Basaqaa, Oromia

Irreecha Birraa Oromo 2017, Malkaa Basaqaa, Fantallee, Oromia, 8 October 2017.png


Irreecha 2017 Malkaa Qar Sadee, Abunaa, Gindabarat, Oromia

Irreecha  2017, Malkaa Qar Sadee  Abuunaa,  Gindabarat,  Oromia 22 October 2017 (6411 ALO).png

Irreecha  2017  at Malkaa Qar Sadee  Abuunaa,  Gindabarat,  Oromia 22 October 2017 (6411 ALO).png

Irreecha 2017 at Malkaa Qar Sadee Abuunaa, Gindabarat, Oromia 22nd October 2017 (6411 ALO)

Irreecha 2017: The Oromo National And Cultural Holiday, Oromians in Millions Celebrating the Blessing Festival in Oromia and all over the Globe. And also remembering the October 2nd 2017 Bishoftu (Irreecha) Massacre October 1, 2017

Posted by OromianEconomist in Irreecha, Irreecha Birraa, Uncategorized.
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Odaa OromoooromianeconomistIrreechaOromoWaaq2014Irreecha Birraa 6411 Baga Ittiin Nu Gahe! Wish You a Very Happy Irreecha Oromo 2017..png


Irreecha Birraa bara 6411 (ALO), Irreecha Birraa Oromoo 2017, Hora Harsadii, Bishoftu Oromia. 1st October 2017 colorfully celebrated with millions Oromo in Bishoftu, Oromia.png

Irreecha Birraa (Malkaa) Oromoo 2017 ( 6411 ALO) colorfully celebrated in Bishoftu, Hora Harsadii, Oromia, 1st October 2017..png

Irreecha Birraa (Malkaa) Oromoo 2017 ( 6411 ALO) colorfully celebrated in Bishoftu, Hora Harsadii, Oromia, 1st October 2017

Irreecha Birraa (Malkaa) Oromoo 2017 ( 6411 ALO) Colorfully Celebrated in Bishoftu, Hora Harsadii, Oromia, 1st October 2017..pngIrreecha Birraa bara 6411 (ALO), Irreecha Birraa Oromoo 2017, Hora Harsadii, Bishoftu Oromia. 1st October colorfully celebrated with millions Oromo people

Irreecha Birraa bara 6411 (ALO), Irreecha Birraa Oromoo 2017, Hora Harsadii, Bishoftu Oromia. 1st October

Irreecha Birraa bara 6411 (ALO), Irreecha Birraa Oromoo 2017, Hora Harsadii, Bishoftu Oromia. 1st October colorfully celebrated with millions Oromo people. Happy Irreecha 2017

Irreecha Birraa bara 6411 (ALO), Irreecha Birraa Oromoo 2017, Hora Harsadii, Bishoftu Oromia. 1st October colorfully celebrated with millions Oromo in Bishoftu, Oromia

Irreecha (Irreessa)  Birraa Oromoo kan Bara 2017 (akka lakkoobsa Oromootti kan Bara 6411)  akka gaariitti karooreffatamee, haala oo’aa fi bareedan kabajamaa jira.  Lammi keenya bara  darbe ajjeechi sanyii daguugga irratti rawwateefi yaadannoon godhamaatti jira.  Here are some of  live  pictures, videos and reports refer to Irreecha Oromo Thanksgiving 2017 (6411 in Oromo Calendar)  Celebrations. The blessing and colorful event that started in mid August and continue to be celebrated Birraa (September- October). Millions have attended Hora Harsadi (Bishoftuu, Oromia) with success on 1st October 2017.  Irreecha is the most important event (season) in Oromo people national calendar. #Irreecha2017

(OPride)―On this festive yet somber occasion, the Oromo are out in great numbers, as colorful and vibrant as ever. It’s Irreecha, the “thanksgiving holiday,” as was described by a host of foreign media outlets in the wake of the disaster that left hundreds dead last year. With the grievances that led to the tipping of the vase last year left unaddressed, justice long sought over the massacre still a pipe dream, with countless remaining behind bars, the Oromo people are back in Bishoftu having unanimously declared that the show must go on. Click here to read more.

In Pictures: Irreecha celebrated colorfully, and peacefully, in Oromia: Click here to see full text of  Finfinne Tribune | Gadaa.com

Irreechi 2017: Rakkoo nageenyaa malee, mormii cimaa waliin kabajame. BBC Afaan Oromoo gutummatti ilaaluf as tuqaa.

Ayyaanni Irreechaa bara 2017 suuraan yoo ibsamu. BBC Afaan Oromoo as tuqa ilaalaa.

“Uummanni ofiin of eeguunsaa nageenya buuse” Poolisii Oromiyaa,” BBC Afaan Oromoo

የኢሬቻ በዓል ተቃውሞ ቢሰማበትም በሰላም ተጠናቀቀ click here to read full text, BBC Amharic

BBC News Afaan Oromoo – #Irreecha2017 biyyoota addunyaa gara garaa keessatti. Dabalataan as tugaa ilaalaa. #OromoUnity . Irreecha Birraa 2017 Celebration over the world, click here for more.

Ethiopia’s Oromo community has staged their thanksgiving celebrations known as Irreecha. Click here for more CGTN report.


Africa Times: Ethiopia’s Oromo hold peaceful memorial at Irreecha festival













Africa News: Ethiopia’s ethnic Oromos, tourists gather for Irreecha 2017

Oromia: Haala Kabaja Ayyaana Irreecha Malkaa bara 2017 ilaalchisee ibsaafi qajeelfama

Irreecha Birraa Oromo 2017 celebrated in Melbourne, Australia, 1st October 2017.png

Irreecha Birraa bara 6411 (ALO), Irreecha Birraa Oromoo 2017, Hora Harsadii, Bishoftu Oromia. 1st October colorfully celebrated with millions Oromo people. Happy Irreecha 2017.png



Irreecha bara 2016: “Iddoon ija koo itti dhabedha” BBC Afaan Oromoo irratti guutuutti dubbisuuf as tuqaa.

Africa News: Ethiopia’s ethnic Oromos, tourists gather for Irreecha 2017 September 30, 2017

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[Photos] Ethiopia's ethnic Oromos, tourists gather for Irreecha 2017


The Irreecha festival is an annual thanksgiving festival by Ethiopia’s Oromo ethnic group. It takes place in the town of Bishoftu – located about 45km away from the capital Addis Ababa.

The 2016 edition was marred by deadly chaos after security operatives were said to have fired live bullets towards protesting participants. Millions of attendees are expected to gather on this occasion at Lake Arsede, Bishoftu (Debre Zeit), and surrounding areas.

Preparations are underway for the weeklong event which starts from October 1 and concludes on or around October 8, in the the Oromia region. We present pictures from preparations thanks to Ethiopian news portal, Addis Standard.

 Related Articles (Oromian Economist Sources):-



OPRIDE: Oromia gears up for Irreecha 2017: Reports, photos and analysis from Bishoftu





Pool Photo

The United States Embassy in Ethiopia has issued a security message for its citizens with respect to Sunday, October 1 Irreecha festival in the Oromia region.

The September 29, 2017 statement titled ‘Security Message for U.S. citizens: Security Awareness in Oromia Region,’ cited the deadly chaos of last year as a key reason for its latest alert.

Millions of people – ethnic Oromos from across the country, around the world and tourists – are expected in the town of Bishoftu – located about 45km from Addis Ababa for the annual thanksgiving ceremony.

The chaos of last year is a major concern for rights groups and political watchers in the region. The Oromo regional authorities a week ago announced that there will be no armed personnel deployed for this year’s session.

The U.S. has in recent past issued alerts for the Oromia region but more to do with supposed ethnic clashes between people in the region and the adjoining Somali region.

The full statement from the embassy read:

“The U.S. Embassy informs U.S. citizens that, beginning on October 1 and concluding on or around October 8, the Oromia region will celebrate its annual Irreecha. Millions of attendees are expected to gather on this occasion at Lake Arsede, Bishoftu (Debre Zeit), and surrounding areas.

“Noting that at last year’s Irreecha a tragic stampede resulted in numerous deaths, and given the ongoing potential for civil unrest, the Embassy advises U.S. citizens to postpone travel to Bishoftu (Debre Zeit) and its surrounding areas until after the celebration has concluded.

“Review your personal security plans, remain aware of your surroundings, including local events, and monitor local news stations for updates. Be vigilant and take appropriate steps to enhance your personal security,” it concluded.

Ethiopians gather for festival marred by bloodshed

At least 50 Oromo people died last year at the Irreecha festival after police fired tear gas and started a stampede.

Demonstrators chant slogans while flashing the Oromo protest gesture during Irreecha in 2016 [Tiksa Negeri/Reuters]

A year ago, Firommisa Darasa barely made it out of Ethiopia‘s Irreecha festival alive, managing to escape from a deep ditch where dozens perished.

The tragedy happened after police fired tear gas at anti-government protesters, sparking a stampede.

Last year’s bloodshed at the annual religious festival held by Ethiopia’s largest ethnic group, the Oromo people, became a turning point in months of anti-government protests that prompted the government to declare a nationwide state of emergency.

While dissatisfaction with Ethiopia’s government still runs deep among the Oromo, last year’s protests have since died down.

Those planning to attend this year’s Irreecha festival say they are hoping for the best when Sunday’s gathering begins in the resort town of Bishoftu, southeast of the capital Addis Ababa.

“I feel fear inside but if I don’t come, the people around me won’t come. This is our ancestral celebration and we will have to keep it,” said one of the festival-goers, 28-year-old Firommisa,

At least 50 killed

The Oromo people began protesting in late 2015, angered by a government proposal to expand Addis Ababa that they feared would deprive them of land without proper compensation.

Those tensions exploded at last year’s Irreecha when activists took to the stage and began shouting anti-government slogans, prompting police to open fire with tear gas.

At least 50 people were killed in the ensuing stampede, according to government figures. Activists put the death toll much higher.

Changes have been made this year at the festival grounds adjacent to a lake in the town 60km southeast of the capital.

A new open-air amphitheatre has been built and cobblestones laid on the ground, while the ditch that claimed so many lives last year has been fenced off.

The presence of armed security forces was seen as exacerbating last year’s chaos, but the Oromia regional government said this year there would be no weapons.

“This year will be different because there will be no political involvement from the government and no security from them as well,” said attendee Dachassa Gosa, 22.

WATCH: Ethiopia’s bereaved families seek justice (2:31)

Irreecha, or thanksgiving, is the most important annual festival of the Oromo people and it celebrates the end of the months-long rainy season and the upcoming harvest.

While traditionally a time to give thanks and pray for prosperity and abundance, it has increasingly been an opportunity for the Oromo to assert their identity and criticise government policies they say marginalise them.

Last year’s deaths re-ignited the protests across the Oromo region, but this time the targets were government and foreign-owned businesses, with several destroyed.

All told, the months of violence left more than 940 people dead, according to the government’s human rights commission, while arrests topped 22,000.

The bloodshed only ended with the declaration of a state of emergency, which was lifted in August.

However many Oromo say their grievances were not addressed and sporadic strikes and protests still occur.

READ MORE: 669 killed in Ethiopia violence since August

US-based Human Rights Watch (HRW) has urged the Ethiopian government to “act with restraint” this time around and to take measures to ensure there is no repeat of last year’s tragedy, while calling for a proper investigation into what happened.

“Certainly, if there were to be a return to what happened at least year’s Irreecha, you would expect that would lead to much wider unrest,” HRW researcher Felix Horne told AFP news agency.

Oftaha Oromoo travelled from a district hours away to join the celebration but expects a more subdued event this weekend.

“Personally I am still angry, but we have to be patient and celebrate,” he said. “This year, we want to remember the people who died.”

Source: AFP news agency


Posted by OromianEconomist in Irreecha Birraa, Irreecha Oromo, Irreessa, Uncategorized.
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Odaa Oromoooromianeconomist

Irreecha Oromo 2014 Hora Harsadii, Oromia


Getaachew Chemeda ( Member: Gadaa Meelbaa)

14440855_1012083622242098_3525717134028063329_nSince time immemorial Oromo men, women, youths, and elders have been rallying together to express thanks and happiness to their Waaqa, who according to the Oromo concept of colour is symbolised by the colour gurraacha, meaning black. By its very original concept the colour gurraacha (black) did not stand for mourning, grief or for the expression of sorrow. It was used to symbolise the invisible supreme power that can do and undo anything anywhere in the universe. Having this narrative tradition in mind, the Oromos have been getting together around rivers or lakes to thank their Waaqa Gurraacha at the end of the rainy season. They strongly believe that, it was Waaqa who delivered them from the restraining rainy season and brought them to the cherished flowery season. This great event, called Irreecha in Afaan Oromoo, is celebrated every year at the end of September or in the first week of October. https://youtu.be/Pk3W49aKXDY

Irreecha holds an important social event in Oromo people’s aspiration for peace, prosperity, abundance, fertility, and a hope for the renewal of a new social life. Like ancient Egyptians who used to celebrate the yearly inundation of the River Nile as a symbol of life giving, Oromos have been celebrating their new year on the side of river banks or lakes which, according to Oromo mythology, is the source of all life. Some of the hymens ancient Egyptians sang while praising the Nile were:

Oh Nile! You rise out of the earth and come to nourish Egypt! You quench the thirsty desert! You bring forth the barley! You create the wheat! You fill the granaries and the storehouses, not forgetting the poor. For You we pluck our harps, for You we sing! [1]                        

                                     Creation Narrative Stories

It was not only the ancient Egyptians or the Oromos who had creation stories in relation to water. In the Japanese telling stories, we find water holding the core of the dawn of creation. First, there was an ocean, out of which the many Japanese Islands were believed to have been created. There was a god known as Izanagi and a goddess Izanami. The gods, as a couple, had three children, of whom the grandson of the Sun Goddess had become the first Emperor of Japan, Nippon, as known to the native population.[2]

The gods used a long spear and stirred up mud at the bottom of the ocean.  It was out of the stirred up mud those more than 6000 Japanese islands were believed to have been created. On the eastern side, out of the glittering Pacific Ocean, the sun rose every morning. It was the cherished sun’s rays which had a big role in illumining, nourishing, and bringing up the Japanese archipelagos to life. This is the Japanese thought of their land, Mount Fuji being the most beautiful and sacred one.[3]

For the Japanese, Japan has not only been their country.  Japan has been their world and their religion. The creation story the people share in common and the passionate love they have for their country has continued to make up the coherent faith of their oneness. And, out of the cherished mythology, they have undoubtedly benefited enormous groundwork principles for their social and technological advancement we are witnessing today.

When we come to the antique Scandinavians of northern Europe, we find similar watery creation stories. In the beginning there was an abyss filled with water. The water froze; and lastly melted down. Out of the melted water, a giant being of human form called Ymir emerged. Thereafter, a man and woman were created out of Ymir’s armpits. In short, this was the beginning of ancient Scandinavian telling stories about the myth of human creation.[4]

The Oromo myth of creation holds the view that water being the source of androgynous being. According to Oromo narration story, by the unfathomable wisdom of Waaqa Gurraacha, the androgyny was divided in to two parts and became male and female. After the division, the two opposite sexes began to live separately on the either side of the river. Though they were able to see each other across the river, they were hampered from joining each other by the overflow of the river.  When the river subsided and sank down into its course, during the flowering season, they were able to cross the river and embraced each other.[5] Here was the point, during the flowering season, according to Oromo belief, when the first gaa’ila  (engagement for marriage) started to blossom.

Many of us may remember when newly married Oromo couples were coming to Irreecha at Hora Harsadii, enforced by nobody but only inspired by the tradition to get the blessings of the hayyuus and Abbaa Gadaas. But that was not performed on October 2, 2016 because of the heinous massacre carried out by the incumbent Ethiopian regime that disrupted the whole process of the ceremony.

Having this entire narrative story in mind, defending and combatting all challenging obstacles and heinous crimes imposed on them, the Oromos have continued to celebrate their yearly thanksgiving Irreecha festival, dressing beautiful national costumes suited for the occasion.

Norms of Irreecha Celebration

Today, at national level, millions of Oromos are celebrating Irreecha Birraa, on the side of Hora Harsadii in Bishooftuu town. At national or local levels, there are traditionally agreed upon norms that govern the whole process of the ceremony from the beginning to the end, which is deeply rooted in the strongly and humanely established Oromo views for peace, love, prosperity, and human dignity. Based on Oromo clans’ successive generation by birth, there are individuals who offer blessings first, second, and so on. This is dually (angafaa fi qixisuu) restructured in Oromo kinship organisations whose function of check and balance has become basic foundation for the indigenous Gadaa  Oromo Democracy to flourish.

The ceremony commences first by offering thanks and greeneries to Waaqa, followed by blessing all creatures of Waaqa to be at peace with each other. They also give admiration and honour to Waaqa’s wisdom who gave them a perfect bliss of land with abundant natural resources. This is one of the inherent reasons why the Oromos are cherishing their ancestral homeland, Oromiyaa (Biyya Oromoo) as part of their natural right, be it in peace or war times.

In the case of Irreecha Birraa, it is the Abbaa Malkaa who ‘opens the door’ of the malkaa (river) by charmingly welcoming those who arrived at the site in peace.[6] Those distinguished hayyuus from senior and junior clans (mana angafaa fi qixisuu) and the Abbaa Gadaa from the incumbent Gadaa party are traditionally honoured to take leading positions in giving thanks and blessings to all. Even the Ayyaantu-Qaalluus, who are believed to be the guardians of the laws of Waaqa and the  custodians of Oromo traditional religion, have no seniority right  to claim either to take the leading position or to give blessings first. They have their own defined time and place to do so. Failure to honestly follow those agreed upon traditional charter, could lead to chaos and eventually to the disintegration of the society. Nevertheless, despite so many apartheid walls erected among Oromo regions by builders of the imperial palace of political Ethiopia (in contradiction to historical Ethiopia), the Oromos are not able to be divided by the walls. They are chiselling down the walls and are patiently moving forward in unison.

         Is Irreecha a Religion?

As common to any Oromo meetings or conferences, thanking Waaqa and blessing each other precede the opening of the agenda of the meetings. There is no exception for the thanksgiving Oromo new year celebration, Irreecha. Since the Oromo name of Waaqa is the centre of Oromo Natural Religion, the solemn invocation of Waaqa at Irreecha or elsewhere cannot be avoided. This is the core issue, the authenticity of Oromo natural religion and Oromo morality that seem to have scared general managers of ‘Revelation Industries’ and their sponsors in Oromia. They are prompted to develop phobic images against essential Oromo values: vilifying, desecrating, defaming, and bedevilling Oromo material and spiritual assets as a whole. Why? The answer is so unilineal, not parallel.

Irreecha has been one of the major Oromo events that distinguishes, makes, and marks the identity of an Oromo personality as a member of the nation.

  • It is a social festival that praises Waaqa who helped them come together in peace and embrace the incoming bright-sunny season.
  • It is a social festival that sees off the out-going rainy season, wishing its recurrent appearance in peace, happiness, abundance, fertility, equality, fraternity and a hope for victory against all forms of evils.  

But, as has obviously been duplicated by foreign media outlets, particularly after the Irreecha massacre of October 2, 2016, there is a clear tendency to look on Irreecha as a ‘religious festival’. It is quite villainous and sinisterial to depict the general Oromo sense of Oromo-self only from a single perspective. Is Habasha’s Inkutatash not Qiddus Yohannes’ religious celebration or is it a new year festival?  Is Tigrian’s Ashanda the worshipping of Churches of Saints or season greetings? Is European Christmas the celebration of Christ’s birth day, or is it the continuation of pre-Christianity European culture of winter solstice celebration?

When it comes to Irreecha Oromo, it is propagated as heathenish or animist religion that makes a tree or a river the centre of worship. This can simply be attested from the recently publicised sub-human propaganda by a self-declared “Prophet” named Suraphael Demise https://youtu.be/u2hrjMaSeqM

We do not understand whether such inconsiderate propaganda is really a reflection from a fully-developed human brain or is it a proxy psychological war sponsored by the monstrous Satan.                                                                                                                                                                                                                                                                                                                                           If one wants to talk or know about Oromo religion, it is called Waaqeffanna, not Irreecha. Where is the self-organised Waaqeffannaa religion right now? One may ask the Tigrian Ethiopian regime, sitting in Minilk’s imperial palace; muddling the peoples of that empire,  sponsoring divisive and xenophobic people like Suraphel  Demise.

Waaqeffannaa by its natural origin, contrary to revelationists’ assertions who claimed to have seen visions and heard voices, is neither a claimed vision nor claimed heard voices. Had it been a claimed vision or claimed voices, it could have been dwelling on narrating about a place of everlasting torture or about a place of eternal delight in the afterlife. In the narrative story telling of Waaqeffannaa there were no individuals who did claim any visions or heard voices for its establishment as a religious institution. It emerged naturally out of the organised Oromo people’s activities in the remote antiquity. Henceforth, Waaqeffannaa, as a natural religion, has become the common vision of Oromo people’s common mind. It is free from claiming any received information of the afterlife, be it from the chamber of the sinners or from the chamber of the pious. However, Waaqeffannaa may wonder or speculate what could be happening beyond the veil of a man’s soul (lubbuu) after his dead body was ceremonially buried. Revealed religions claimed and are still claiming that they had unveiled the veil, saw the souls, and heard their voices from chambers of the ‘hell and heaven’.

In its strictest sense, Irreecha is not a religious institution. It is a ritualised social event; certainly, adorned and accompanied by Oromo Natural Religion known as Waaqeffannaa. Waaqeffannaa and Irreecha have been with the Oromos, by the Oromos, and for the Oromos since the dawn of creation long before the conception of revealed religions.

                 The Irreecha Massacre and the “Tasa” Monument

 An attempt to ban the Irreecha festival started the time when Oromos lost their sovereign rights to Abyssinian firearms under the supreme commandship of King Minilk of Shewa. After the Tigrian-led Ethiopian regime took the imperial palace by force in 1991, the orchestration to ban the Irreecha ceremony was concluded. This time, the regime took the first apartheid action by banning the revived Matcha-Tulama Self-Help Association and the freely organised Waaqeffaanaa religious association. Instead of directly banning Irreecha, however, like Matcha-Tulama and Waaqeffanaa, the regime renewed the old Nugus-Orthodox tactics of hijacking anything good of the Oromos and good for the Oromos.

A delegate led by Abba Duulaa Gammadaa, the then president of ‘Oromia Regional State’ was despatched to Hora Harsadii to hijack Irreecha. The delegate failed to accomplish the mission it intended to seal and returned to the palace in dismay. Here was planted the seed of the evil action that took thousands of innocent lives on October 2, 2016 at Hora Harsadii, Bishooftuu.

Ahead of the massacre, the regime meticulously orchestrated provocative tactics that could incite the people against itself. It imposed rules that are too antagonistic to the established Irreecha tradition. When the people reacted to the evil provocation, its ill-behaved security forces started firing life bullets from the ground and from armoured vehicles against millions of celebrants. Military helicopter flew over them spraying teargas on them. On this day, that barbaric action changed the happy Oromo Irreecha event to a bloody grief.   https://www.youtube.com/watch?v=R_3miIwY4mQ&t=33s

The regime and its killing forces rejoiced the success of their fascistic actions on human carnages. The regime’s trumpet Prime Minister, Haile Mariam Desalegn, was so quick to deny the massacre and said, “No single bullet was heard; but because of stampede about 52 people were killed.” Finally, like Muktar Kadir who thanked the Agazi killing forces, Ethiopia’s Prime Minister thanked the regime’s mercilessly firing forces  https://youtu.be/Q6cSzgiZdc8

To remember the success of their evil plan, the Tigrian-Ethiopian regime erected a very offensive stone they call “Memorial Monument”. A deaf monument, that speaks of nothing about the root cause of the massacre. Sadly, what is inscribed on the monument seems to be articulated in the way it could depict the lost human lives as unworthy ones. It reads in Afaan Oromoo “Tasa Lubbuun Isaanii dabreef, for suddenly passed away lives”

This “Tasa Monument” was erected in a faraway place where the actual massacre did not take place


The Oromos have tried to do everything positive for Ethiopia. But why are they being reciprocated with negativity for their positive generosity? When the Oromos are coming out for peace, those who are making huge business in the name of “Ethiopia” are incessantly confronting them with vibrant forms of violence, persecution and marginalisation.

 In former days, before Oromo country and their central holy site, Walaabu, had fallen to naftenya’s bayonet, Oromo generations in every Oromo clan were making pilgrimage to Walaabu. The purpose of the journey was more of religious, that they sought the anointment and blessings of Abbaa Muudaa, who was believed  to be the eldest son of Oromo [Orma], the Spiritual Father of the nation holding the centre of Oromo Natural Religion, the belief in Waaqa Tokkicha.[7]

The pilgrims, who were scattered in north-east Africa, representing their clans, used to travel a long journey and arrived at the Muuda site. On their return to their clans, they came back with qumbii (myrrh), which the Abbaa Muuda distributed to them as a symbol of his fatherly holy blessings. This had been considered as dangerous and anti-peace to Abyssinian crosses and crowns. Subsequently, with the invention and consolidation of the ‘New Ethiopia’, qinyi gizaat, (the Amharic version for colonial empire) by King Minilik of Shewa, Oromo’s journey to the Muuda holy site was prohibited. It was finally banned at the beginning of the twentieth century. Huntingford who collected good information from various sources wrote:

”—after the Abyssinian conquest of [Oromia], however, the pilgrimage was forbidden owing to its political and nationalistic influence.—as opportunities for stirring up Oromo patriotism and forming plans of rebellion for men of all the  Oromo tribes met at Walaabu.”[8]

This inhumane and erratic ideology will get nowhere. It is now far from halting down Oromo people’s aspiration for regaining their lost freedom. We, including those in ati-Oromo camps, are daily watching and witnessing the reality on the ground.  The more direct wars and propaganda campaigns are pouring on the Oromos, the more their heroisms are reinvigorated. Irreecha will continue to march forward with its noble objectives of thanksgiving social festivities: vitalising, remaking, and remarking Oromummaa (Oromo-ness).



HRW: Ethiopia: Exercise Restraint at Upcoming Irreecha Festival. International Inquiry Needed into Deaths at 2016 Event September 21, 2017

Posted by OromianEconomist in Human Rights Watch on Human Rights Violations Against Oromo People by TPLF Ethiopia, Irreecha, Uncategorized.
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Ethiopia: Exercise Restraint at Upcoming Festival

International Inquiry Needed into Deaths at 2016 Event

Human Rights Watch, 19 September 2017

Oromia (Ethiopia): Bishoftu Massacre: #IrreechaMassacre: The day that changed the game November 10, 2016

Posted by OromianEconomist in #OromoProtests, Irreecha, Irreecha Birraa.
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#OromoProtests image, Addis Standard


P. 5 – #IrreechaMassacre: The day that changed the game (By Addis Standard staffs)

“I saw people who had fallen inside ditches and deeper pits. I saw people who had no one to pick them up. I saw people suffocated by the smoke of the tear gas”

P.8 – A survivor’s account (By Bekel Atoma Boruu)

“Those who ran to save their lives from the teargas bombs and the gun shots pulled themselves and one another to the nearby 6 meters long ditch in front of the podium. The tear gas bomb thrown at the mass increased the number of people running to the ditch not seeing what is in front of them; besides they were blinded by the heavy smoke from tear gas”

P.10 – Irreecha is sacred! We cannot let them take it away (By Ayantu Ayana)

“I keep asking myself how dare they kill on sacred grounds and on a sacred day. How dare they? All those people muddied and bloodied in their beautiful and colorful clothes. All those lives lost. Should mourning be all we do these days? “

P. 13 – Into the heart of Irreecha: Why is it so important to the Oromo? (Buli Edjeta Jobir, Guest Writer)

“An amazing part of the Irreecha ceremony is its absolute orderliness, the reigning of absolute peaceful aura, the showering of love and mutual respect, the sense of oneness and unity. In all the Irreecha ceremonies recorded over the last two decades, after its first rejuvenation, there has never been a single stampede or injury recorded.”

P. 17 – Irreecha: A defining moment in a hallowed land (By Prof. Ezekiel Gebissa, Special to Addis Standard)

“In 2016, it was clear that the largest gathering of Oromos from Oromia’s all corners would be a scene of expression of anger in the wake of the government’s brutal crackdown of Oromo protests during the preceding ten months.

Oakland Institute: After Irreechaa Tragedy, the US Must Take Action for Human Rights in Ethiopia October 4, 2016

Posted by OromianEconomist in #OromoProtests.
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Oakland Institute

After Irreechaa Tragedy, the US Must Take Action for Human Rights in Ethiopia

October 4, 2016

Irreechaa Holiday 2016: Protests and Tragedy

The annual Irreechaa festival is a time of celebration and thanksgiving for the Oromo people of Ethiopia. After the hardship of the winter months, the festival welcomes the spring and attracts millions to the town of Bishoftu in one of the largest cultural and spiritual celebrations of the year.

But instead of jubilation, this year’s festival was met with bloodshed. Between 55 and several hundred anti-government protesters were killed when Ethiopian security forces used tear gas, rubber bullets, and live ammunition on crowds, triggering a stampede.

Protest for Human Rights in Ethiopia, Oakland, CA Credit: Elizabeth Fraser
Protest for Human Rights in Ethiopia, Oakland, CA. Credit: Elizabeth Fraser

The exact details of this atrocity are difficult to confirm—Ethiopian authorities routinely jail journalists and bloggers for critiquing the government and internet and cell phone reception in the Bishoftu region has reportedly been cut off. But regardless of the exact details, this is the latest in a series of events that signal increasing state violence.

State Violence Mounting in Ethiopia

For almost a year, protests have erupted in the Oromo and now also the Amhara regions of Ethiopia. They originated in response to a “Master Plan” that was set to expand the boundaries of Addis Ababa and take land away from farmers in the region, but have grown into larger calls for democracy and human rights in the country. Between November 2015 and January 2015, at least 400 people—mostly students—were killed by security forces in Oromo in the start of these protests. In August, nearly 100 more were killed in similar events in Oromo and Amhara. In September, a fire in the prison holding political prisoners and anti-government protesters in September took the lives of 23.

The trend is clear: state violence and repression in Ethiopia is mounting, and the international community is doing little to stop it.

Over the past eight years, the Oakland Institute has extensively researched, monitored, and reported on land and human rights abuses in Ethiopia. We started this work by examining detrimental land investments. This work led us to document the widespread human rights violations and repression of critics and opponents of the government’s development plans that were grabbing land and resources from its own citizens. In the wake of the Anti-Terrorism Proclamation that led to the arrest of students, land rights defenders, journalists, indigenous leaders, opposition politicians, religious leaders, and more for exercising basic freedoms; in the wake of the villagization program that set out to forcibly relocate up to 1.5 million people to make their land available for foreign investment; in the wake of this year’s anti-government protests that have seen hundreds, if not thousands, killed by security forces—our work has expanded and our appeals for justice have grown.

Today, as we all reel from this latest tragedy, we say enough is enough. The US—as the largest bilateral donor to the country—must take a firm stand for human rights, democracy, and justice in Ethiopia.

House Resolution 861—Human Rights in Ethiopia

In September, Resolution 861—“Supporting Respect for Human Rights and Encouraging Inclusive Governance in Ethiopia”—was introduced in the House of Representatives, thanks to the courageous leadership of Representative Chris Smith. To date, it has been publically co-sponsored by Rep. Keith Ellison (D-MN), Rep. Al Green (D-TX), Rep. Mike Coffman (R-CO), Rep. Eliot L. Engel (D-NY), Rep. David Cicilline (D-RI), Rep. Zoe Lofgren (D-CA), Rep. Pete Sessions (R-TX), and Rep. Joyce Beatty (D-OH). The resolution summarizes and condemns the massive abuses taking place in Ethiopia; calls on numerous US departments and agencies to review their financing of the Ethiopian government; and “stands by the people of Ethiopia and supports their peaceful efforts to increase democratic space and to exercise the rights guaranteed by the Ethiopian constitution.” The resolution’s support is growing, with news received last week that Rep. Barbara Lee (D-CA) will also be signing on.

The US Must Act Now

The US and Ethiopia have a unique relationship: the US has relied on Ethiopia in its war on terrorism in the region, while Ethiopia relies on the US as a primary aid contributor. Because of this relationship, the position of the US is vital. A strong statement from the US would not only cause the Ethiopian authorities to take heed, but could inspire other world leaders to stand up for human rights in the country as well.

Over the past year, nearly one thousand people have lost their lives because they stood up for justice and human rights. How many more innocent lives need to be lost before the US is willing to take a stand?

All eyes are on us. The time to act is now.

Irreecha Birraa (Malkaa) 2015: The Oromo National And Cultural Holiday, Oromians Celebrated the Blessing Festival in Oromia and all over the Globe. Over 6 Million Celebrated At Hora Harsadi. Lammiin Oromoo Milyoona Jaha Ol Ta’an Hora Harsaditti Waliin Irreeffatan. November 18, 2015

Posted by OromianEconomist in Culture, Development & Change, Humanity and Social Civilization, Irreecha, Irreessa, Khemetic Africa's culture, Oromia, Oromiyaa, Oromo Culture, Oromummaa, Thanksgiving.
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An Amusing Historical picture Captured in 1903 showing Irreechaa celebration at Lake Hora, Bishoftu town of Oromia

Ayyaanni Irreecha Malkaa  Bara 6409 (ALO) kan Hora Harsadi (Bishoftuu) baka Oromoon miliyoona 6 ool irratti argamanii irreeffatanitti Onkoloolessa 4  kabajamee oole. Itti dabaleesi  irreeffannaa Malkaa Ateetee, Gafarsa, Magaalaa Buraayyuu gaafa Onkoloolessa 11 bara 2015 haala o’aan bakka Oromoo milyoona hedduun argamanitti ayyaaneffatame. Haaluma wal fakkatuun Odaa Bulluqii fi Malkaa sabbataatti umman Oromoo irreeffatanii oolani.  Malkaa Awaas fi Onkoloollessa 18 baraa 2015   Malkaa Booyyee (Jimmatti) haala o’aa fi bareedan irreefftame. Naqamte, Haroo Adiiyaatttis Sadaasa 8 bara 2015 haala gaariin irreeffatame.

Akka sadarkaa biyyoolessatti kan kabajame Irreecha Malkaa Hora Arsadii booda Oromiyaa godina adda addaa keessatti ayyaan Irreechaa (Irreessaa) kabajamaa ture, isaan keessaa Malkaa Ateetee, Bokkuu Cittuu, Malkaa Hawaas, Hora Haadhoo, Karrayyuu, Naqamte, Odaa Bisli, Jimma, Haroo Maayaa fi Goonde yoo ta’u Sadaasa 15 bara 2015 immoo Aanaa Midaaqeny keessatti Wiirtuu Aadaa fi dhuggeeffata Oromo kan Galma Calalaqiitti  bakka irreeffattoonni milyoona tokko ol irreeffatanitti sirna ho’aan kabajamee ooleera.  https://oromianeconomist.wordpress.com/2015/11/18/oromia-midaaqanyi-irreecha-birraa-2015-aanaa-midaaqanyiitti-ayyaanni-irreechaatiifi-sirna-gadaa-oromoo-jabeessu-kabajamee-ooleera/

Jilli UNesco Ayyaana irreecha Malkaa Hora Harsadii kan Bara 2015 irratti argamee odeeffannasi godhe.

Millions of Oromians, and visitors from around the world, converged in Bishoftu, Oromia, by Hora Arsadi (Lake Arsadi) on 4th October 2015, to celebrate this year’s Irreecha Birraa (‘Oromo Thanksgiving’) Festival, which is the largest such public event in Africa. Millions celebrated at Malkaa ateetee, Gafarsaa, Buraayyuu, at Odaa Bulluq (Horroo Guduruu) and Malkaa Sabbataa,  Oromia on 11th October 2015. The celebrations of Irreecha Birraa at Malkaa Hawaas (Awash valley, in the cradle of  humanity) and  0n 18th October 2015 at Malkaa Boyyee in Jimma (Western Oromia, the birth place of Coffee (Buna) was joyful and colorful with massive attendance.  In similar situation Irreecha Malkaa celebrated in Naqamtee city at Haroo Adiiyaa on 8th November 2015.

Irreecha Birraa( Malkaa) Oromo celebrated in Midaaqanyi (Central Oromia) on 15 November 2015. Over one million people in attendance.

UNesco representative  attended the festival at Hora Harsadi, Bishoftuu, Oromia.

Irreecha Birraa 2015, the Oromo National And Cultural Holiday, Oromians Celebratied the Blessing Festival in Oromia and all over the Globe


Irreecha Malkaa Oromoo kan Bara 2015 Hora Harsadi, Bishoftuu, Oromia, Africa. Onkoloolessa 4, 2015 (6409 ALO)Oromia and the continuitity its Nile Valley Civilization, Irreecha Malkaa 2015 ( 6409 years since started on upper Nile (Mormore) Valley)Oromia and the continuity its Nile Valley Civilization, Irreecha Malkaa 2015 ( 6409 years since started on upper Nile (Mormore) Valley)Oromo, Irreecha Malkaa Oromoo 2015 @Hora Harsadi, Bishoftuu, OromiaIrreecha Malkaa 2015 @Hora Harsadii, Oromians from Finfinnee attendingIrreecha Malkaa Oromoo kan Bara 2015 Hora Harsadi, Bishoftuu, Oromia, Africa. Onkoloolessa 4, 2015 (6409 ALO)1Millions of Oromos, and visitors from around the world, converged in Bishoftu, Oromia, by Hora Arsadi (Lake Arsadi), to celebrate this year Irreecha Birraa Oromo Festival, which is the largest such public event in Africa.

Irreecha Birraa 2015 @Malkaa Ateetee, Buraayyuu, Oromia, 11 October 2015 picture1 Irreecha Birraa 2015 @Malkaa Ateetee, Buraayyuu, Oromia, 11 October 2015 picture2Irreecha Birraa 2015 @Malkaa Ateetee, Buraayyuu, Oromia, 11 October 2015 picture4Irreecha Birraa 2015 @Malkaa Ateetee, Buraayyuu, Oromia, 11 October 2015 picture5Irreecha Birraa 2015 @Malkaa Ateetee, Buraayyuu, Oromia, 11 October 2015 picture3 Irreecha Birraa 2015 @Malkaa Ateetee, Buraayyuu, Oromia, 11 October 2015 Irreecha Malkaa (Birraa) 2015 Kan Malkaa Ateetee, Buraayyuu, Oromia. Onkoloolessa (October 2015)3Irreecha Malkaa (Birraa) 2015 Kan Malkaa Ateetee, Buraayyuu, Oromia. Onkoloolessa (October 2015)Irreecha Malkaa 2015 @Malkaa Ateetee, Gafarsaa, Buraayyuu, Oromia. 11 October 2015Irreecha Malkaa 2015 @Malkaa Ateetee, Gafarsaa, Buraayyuu, Oromia. 11 October 2015 picture1Irreecha Malkaa 2015 @Malkaa Ateetee, Gafarsaa, Buraayyuu, Oromia. 11 October 2015 picture2Irreecha Malkaa 2015 @Malkaa Ateetee, Gafarsaa, Buraayyuu, Oromia. 11 October 2015 picture3Irreecha Malkaa 2015 @Malkaa Ateetee, Gafarsaa, Buraayyuu, Oromia. 11 October 2015 picture3

Irreecha Malkaa 2015 @Malkaa Ateetee, Gafarsaa, Buraayyuu, Oromia. 11 October 2015 picture4Irreecha Malkaa 2015 @Malkaa Ateetee, Gafarsaa, Buraayyuu, Oromia. 11 October 2015 picture5Irreecha Malkaa 2015 @Malkaa Ateetee, Gafarsaa, Buraayyuu, Oromia. 11 October 2015 picture6Irreecha Malkaa 2015 @Malkaa Ateetee, Gafarsaa, Buraayyuu, Oromia. 11 October 2015 picture7Irreecha Malkaa 2015 @Malkaa Ateetee, Gafarsaa, Buraayyuu, Oromia. 11 October 2015 picture9

Irreecha Malkaa 2015 @Malkaa Ateetee, Gafarsaa, Buraayyuu, Oromia. 11 October 2015 picture10Irreecha Malkaa 2015 @Malkaa Ateetee, Gafarsaa, Buraayyuu, Oromia. 11 October 2015 picture11Irreecha Malkaa 2015 @Malkaa Ateetee, Gafarsaa, Buraayyuu, Oromia. 11 October 2015 picture12Irreecha Malkaa 2015 @Malkaa Ateetee, Gafarsaa, Buraayyuu, Oromia. 11 October 2015 picture13Irreecha Malkaa 2015 @Malkaa Ateetee, Gafarsaa, Buraayyuu, Oromia. 11 October 2015 picture14Irreecha Malkaa 2015 @Malkaa Ateetee, Gafarsaa, Buraayyuu, Oromia. 11 October 2015 picture15Irreecha Malkaa 2015 @Malkaa Ateetee, Gafarsaa, Buraayyuu, Oromia. 11 October 2015 picture16Irreecha Malkaa Ateetee, Buraayyuu Oromia, October 11, 2015 picture 1Irreecha Malkaa 2015 @Malkaa Ateetee, Gafarsaa, Buraayyuu, Oromia. 11 October 2015 picture17Irreecha Malkaa 2015 @Malkaa Ateetee, Gafarsaa, Buraayyuu, Oromia. 11 October 2015 picture18Irreecha Malkaa 2015 @Malkaa Ateetee, Gafarsaa, Buraayyuu, Oromia. 11 October 2015 picture19

Irreecha Malkaa Sabbataa, 11 October 2015

Irreecha Malkaa 2015 @Malkaa Sabbataa, Oromia. 11 October 2015 picture 2

Irreecha Malkaa Sabbataa, 11 October 2015

Irreecha Malkaa 2015 @Malkaa Booyyee, Jimmaa, Oromia, 18th October 2015 picture5Irreecha Malkaa 2015 @Malkaa Booyyee, Jimmaa, Oromia, 18th October 2015 picture2Irreecha Malkaa 2015 @Malkaa Booyyee, Jimmaa, Oromia, 18th October 2015 picture3Irreecha Malkaa 2015 @Malkaa Booyyee, Jimmaa, Oromia, 18th October 2015 picture4

Irreecha Malkaa Booyyee, Jimma (Oromia),  18 October 2015

Irreecha Birraa (Malkaa) Oromoo kan bara 2015, Haroo Adiiyaa, magaalaa Naqamtee sadaasa 8, 2015 picture10

Irreecha Birraa (Malkaa) Oromoo kan bara 2015, Haroo Adiiyaa, magaalaa Naqamtee sadaasa 8, 2015

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Waaqeffattoota galma naqamtee irreessa birraa yoo irreeffatan, Sadaasa 8 bara 2015Waaqeffattoota galma naqamtee irreessa birraa yoo irreeffatan, Sadaasa 8 bara 2015, pcture1Waaqeffattoota galma naqamtee irreessa birraa yoo irreeffatan, Sadaasa 8 bara 2015, pcture2

Irreecha Birraa (Malkaa) Oromoo kan bara 2015, Haroo Adiiyaa, magaalaa Naqamtee sadaasa 8, 2015 picture9Irreecha Birraa (Malkaa) Oromoo kan bara 2015, Haroo Adiiyaa, magaalaa Naqamtee sadaasa 8, 2015 picture8Irreecha Birraa (Malkaa) Oromoo kan bara 2015, Haroo Adiiyaa, magaalaa Naqamtee sadaasa 8, 2015 picture6Irreecha Birraa (Malkaa) Oromoo kan bara 2015, Haroo Adiiyaa, magaalaa Naqamtee sadaasa 8, 2015 picture5Irreecha Birraa (Malkaa) Oromoo kan bara 2015, Haroo Adiiyaa, magaalaa Naqamtee sadaasa 8, 2015 picture4Irreecha Birraa (Malkaa) Oromoo kan bara 2015, Haroo Adiiyaa, magaalaa Naqamtee sadaasa 8, 2015 picture3Irreecha Birraa (Malkaa) Oromoo kan bara 2015, Haroo Adiiyaa, magaalaa Naqamtee sadaasa 8, 2015 picture2Irreecha Birraa (Malkaa) Oromoo kan bara 2015, Haroo Adiiyaa, magaalaa Naqamtee sadaasa 8, 2015 picture1

Irreecha Birraa (Malkaa) Oromoo kan bara 2015, Haroo Adiiyaa, magaalaa Naqamtee sadaasa 8, 2015


//static.doubleclick.net/instream/ad_status.js//www.google.com/js/bg/94YIzvPPuszyD69ykV0p0Ajqm3AR4EudClm7EM2etWI.jsIRREESSA MALKAA QOFFEE, MEKI – YouTube// //

Colors of Oromummaa @ Irreecha Through Raayyaa Studio’s Lens | 20 Stunning Photos from the ‘Oromo Thanksgiving’ Festival at Bishoftu, Oromia.












Irreecha Malkaa Oromoo kan Bara 2015 (6409 ALO) Onkoloolessa 4, Hora Harsadi. picture2Irreecha Malkaa Oromoo kan Bara 2015 (6409 ALO) Onkoloolessa 4Irreecha Birraa Oromo Hora Harsadii, Onkoloolessa 4, Bara 2015Irreecha Birraa Oromo Hora Harsadii, Onkoloolessa 4, Bara 2015 picture2Irreecha Birraa Oromo Hora Harsadii, Onkoloolessa 4, Bara 2015 picture3IrreechaBirraa2015OromoThanksgiving4

Irreecha Birraa (Malkaa Hora Harsadi, Bishoftuu Oromia, Africa on 4th October 2015 (6409 in Oromo calendar)Irreecha Birraa (Malkaa Hora Harsadi, Bishoftuu Oromia, Africa on 4th October 2015 (6409 in Oromo calendar)1Irreecha Malkaa Oromoo kan Bara 2015 (6409 ALO) Onkoloolessa 4, WaaqeffatootaIrreechaBirraa2015OromoThanksgiving2




Irreecha Malkaa Oromoo kan Bara 2015 (6409 ALO) Onkoloolessa 4, Hora Harsadi. picture3IrreechaBirraa2015OromoThanksgiving15






Irreecha Malkaa Oromoo kan Bara 2015 (6409 ALO) Onkoloolessa 4, Hora Harsadi. picture1Irreecha Malkaa Oromoo kan Bara 2015 (6409 ALO) Onkoloolessa 4, Hora Harsadi.IrreechaBirraa2015OromoThanksgiving6








Irreecha: Waltajjii miliyoononni akka tokkotti itti mul’atan

Torban darbe keessa Magaalaan Bishooftuu akka nama guyyaan cidha isaa/ishee itti ga’ee ko’amattee turte. Sababni isaas guyyaan addaa Oromoon hawwii guddaan eeggatuufi bakka guddaa kennuuf Irreechi Malkaa waan kabajamuufi. Irreechi Malkaa, Horaa Harsadeetti bifa miidhagaa ta’een kabajamu kun yeroo maraa Masqalli ba’ee Dilbata itti aanuu bakka Oromoon bakka addaddaa irraa dhufee walitti qabame kan kabajatudha. Bishooftuunis ayyaan guddaa kana kabachuuf egaa jala bultii irraa kaastee kan ko’ammatte. Egzibishiniifi baazaariin, konsariiwwan muuziqaa, agarsiifni aadaa, mariin paanaaliifi wantoonni ayyaanicha miidhagsan addaddaa kan gaggeeffamaa turanis torbanuma darbe keessa ture.

Magaalattiinis poostariiwwaniifi barreeffamoota garagaraa waa’ee ayyaanichaa ibsaniin iftee jirti. Akkasuma, hoteeliinnii, manneen ciisichaafi bakkeewwan ummataaf tajaajila kennan sirboota Afaan Oromoo sagalee guddaadhaan banuun keessummoota isaanii “anaa haa dhufu” jechuun simataniiru. Qophiin haala kanaan miidhagee adeemsifame kunis xumura isaa kan argatu Dilbata ture. Gaafsis ilmaan Oromoo bakka addaddaadhaa dhufan aadaafi faayaa Oromootiin miidhaganii, harkatti marga jidhaafi keelloo qabatanii, sirba aadaa sirbaa ture kan gara Hora Arsadeetti imalan. Ilmaan Oromoo malees namoonni biyya keessaafi alaa ayyaana miidhagaa kana ilaaluuf dhufaniiru. Irreecha baranaa kan adda godhu wayita ayyaanicha UNESCOtti galmeesisuuf hojiin % 80 xumurametti kan kabajamu ta’uu isaati. Kanaaf ture waamicha Biiroon Aadaafi Turizimii Oromiyaa namoonni ayyaanicha kabajan bifa nagaan akkasumas, aadaafi eenyummaa isaanii ibsuun akka kabajaniif taasise fudhachuun eenyuuyyu caalaa ilmaan Oromoo haala bareedaa ta’een kabajatanii kan dabarsan. Ayyaanichaan dura namoonni miliyoona afur ta’an Irreecharratti ni argamu jedhamee kan tilmaame yoo ta’u, tilmaamani ayyaanichaa boodaa garuu lakkoofsi sirrii eeramuu baatuus isa jedhameen ol ta’uun isaa dubbatameera. Irreeffattoonni haala irranatti eeramaeen gara Hora Arsadee bu’an, rakoo nageenyaafi tasagabbii tokko malee guyyaa hawwiidhaan eeggataa turan kana miira tokkoon kabajuun ayyaaneeffataniiru.

Ani ayyaana Irreechaa irratti waggoota walitti aanan sagaliif kaniin hirmaadhe yoo ta’u, haalli kabaja isaa yeroodhaa gara yeootti miidhagaa, lakkoofsi hirmaattootaa dabalaafi waltajjii agarsiisa aadaa akkasumas, eenyummaa ta’uu isaadha kaniin taajjabe. Dargaggoonniifi shamarran uffata aadaa godinaalee Oromiyaa hundaa bifa ammayyaafi aadaatiin uffatanii, faayaawwaniin miidhaganii, marga jidhaa qabatanii laga bu’anii erga irreeffataniin booda sirba aadaadhaan dhiichisaa, nyaata aadaa nyaatafi wantoota bashannanaa garagaraatiin rakkoo tokko malee kabajatanii yommuu galanis argeera. Keessumaa barana, baayyachuu namaatiin waldhiibboofi ho’a uumamuu dandamachuun miliyoonoonni akka tokkotti yommuu Irreecha kabajatan arguu caalaa waan nama gammachiisu hinjiru. Inni biraan ayyaanicha adda godhu misiroonni 25 abbootii Gadaatiin eebbifamanii cidha isaanii raawwatachuu isaaniiti. Waliigala taateewwan irreecharratti mul’ataniifi tokkummaan ummatichaa  Irreechi UNESCO irratti akka galmaa’uuf kan gumaachuu ta’uu isaatiin kan dinqisafamudha.  Ayyaanicharratti argamuun haasawaa kan taasisan Hogganaan BATO Obbo Geetuu Wayyeessaa akka jedhanitti, Irreechi galmee addunyaarratti akka galma’uuf haayyoota biyya keessaafi alaa affeerun qorannoon galmee kanaaf gargaaru taasifamaa jira.

Ministeerri Aadaafi Turiziimii Ayyaanni Irreechaa galmee addunyaarratti akka galma’uuf Barreessaa Ol’aanaa UNESCO, Hora Aarsadeefi magaalaa Bishooftuu daawwachisaani jiraachuu Ministirri ministeerichaa duraanii Obbo Amin Abdulqaadir dubbataniiru.  Af-yaa’iin Mana marii Bakka bu’oota uummata Obbo Abbaa dulaa Gammada ummanni hojii irratti boba’ee jiru hundarratti kutannoon hojjechuu akka qaban dhaamaniiru.  Waliigala ayyaanni Irreecha baranaa haala yaadameen kabajamuun isaa naamusa ummanni Oromoo qabu kan agarsiisu ta’uurra darbee jaalalaafi kabajaa inni aadaa isaf qabu kan calaqqisuu ta’uu isaatiin jajjabeeffamuu qaba jenna.

Saamraawiit Girmaatiin,


Baga Booqaa Birraa Ittiin Isin Gahe! Happy Irreecha Birraa, the blessing Oromo Thanksgiving Season 2015 (6409 in Oromo Calendar).




Irreecha Naannawa Waashingten DCtti



Irreechi Ayyaana Galfannaa Oromoo waggaa waggaatti, xumura gannaa fi itti gala Birraatti ayyaaneffafu. Ayyaanni kun, yeroo ammaa, Oromoo biyyoota alaa jiraatan dabalatee  Uummata Oromoo keessatti bakka adda addaatti kan ayyaaneffamu yoo tahu ayyaaneffannaan inni guddaan Dilbata dhufu kana, magaalaa Bishooftuu ka jiru Hara Arsadii irratti ayyaaneffamu. Biyyoota alaa tii garuu, torban dabre kana jalqabe. Dilbata dabre, gaafa Fuulbaana 27 Oromoonni Waashington DC fi naannawa ishee jiraatan kan handaara Waashington, kutaa Maryland keessa jiru Hara Artimesia jedhamutti  ayyaaneffatan.

Irreechaa, Hara Artemesia irratti ayyaaneffame irratti, ijoollee xixiqqoo dhaa jalqabee haga maanguddootaatti Oromoota hedduu tu argame. Marti isaanii jechuun ni danda’ama, uffataa fi faayaa aadaa Oromootiin of kuulanii, abaaboo fakkaatanii turan. Yeroo gara malkaatti yaa’an, wallee ani dura isin dhageessise sana faa wallisaa turan. Eega malkaa irra ga’anii booda, maanguddoonni akka aadaatti  “as keessaa namni walitti gadde yokaan mufate yoo jiraate, otuu hin irreeffatiin dura waliif dhiisaa” jedhanii gaafatan.  Achii booda, dhiiraa fi dubartiin wal-harkaa fuudhaan, galataa fi kadhannaan, abaaboo bishaanitti cuubanii  irreefftaa turan.

Guutummaa isaa dhaggeeffadhaa


Report: Irreecha in Amsterdam, The Netherlands | Hora Gaasperplas | ‘Oromo Thanksgiving’ | Onk./Oct. 3, 2015


 Onkoloolessa/October 5, 2015 · Finfinne Tribune | Gadaa.com



Irreessi IrreedhaCredit: Girma GemedaCredited: Girma Gemeda

Celebration of Irreecha Oromoo 2014 (6408 according to Oromo Calendar). 5th October 2014, Horaa Harsadii, Bishoftu, Oromia. Suura1Irreechaa Arfaasaa 2015 (17)Irreecha Oromo 2014 Hora Harsadii, Oromia 4Irreecha Oromo 2014 Malkaa Ateetee, Buraayyuu, Oromia

Tumsa ykn Yaadannoo Irreecha (Irreessa) Bara 2015 Cinaa (Bukkee) Hora Arsadiitti Geggeessamu

Tumsa ykn Yaadannoo Irreecha (Irreessa) Bara 2015 Cinaa (Bukkee) Hora Arsadiitti Geggeessamu1

Irreecha birraa 2015 ilaalchisee ibsa Gumii Waaqeffannaa irraa kenname: Baga Ayyaana Irreecha Birraa Bara 2015 Isin Gahe

Gumii Waaqeffannaa

Baga Ayyaana Irreecha Birraa Bara 2015 Isin Gahe

Irreecha birraa 2015 ilaalchisee ibsa Gumii Waaqeffannaa irraa kenname

Akka amantii Waaqeffannaatti, Waaqni uumaa waa maraati. Uumama qoollo kana keessa jiraatu kanneen lubbu qabeeyyii fi maleeyyii ta’an hunda kan uumee fi tiksee kan jiraachisu Waaqa dha.

Waaqni fulla’aa beelii-belel. Hin dhalu, hin dhalchu, kan hin dulloomnee fi hin duune jiraataa bara baraati. Hiriyaa fi morkataa kan hin qabne ta’uutti amanna. Waaqeffannaan amantii Waaqa tokkichatti buluu fi amanuudha. Akka amantii kanaatti Waaqni waan hunda kan uumee fi madda jireenyaa ta’uu dhugeeffanna. Waaqeffannaan amantii waggoota 6000 oli turee fi osoo amantiiwwan kanneen akka Kiristaanaa fi Isilaamaa gara gaanfa Afrikaa hin seeniin dura kan ture, amantii ummata Kuush isa duraa fi hundee amantiiwwan maraati.

Waaqeffatoonni seera uumaa fi uumman qajeelfamuu. Kabaja Waaqaf, jaalala uumamaf qabaachuu, dubbii hamaa fi cubbuu irraa fagaachuu fi lagachuun hundee amantichaati. Kana bu’uura godhachuun kaayyoon amantii Waaqeffannaa Safuu, Laguu, Hooda, Seeda, Aadaa fi Duudhaa Oromoo fi warra Kuush eeguu , kunuunsuu fi guddisuu irratti hojjechuudha. Gama biraan hordoftoonni Waaqeffannaa amantii fi aadaa saba biraaf kabajaa qabaachuu, elaa fi elaameen waliin hojjechuu qaban. Sirna Waaqeffannaa keesssatti, sabni Oromoo uuumaa isaatif Irreessa galchuun iddoo guddaa kennaaf. Kanaafu aadaa ummata Oromoo keessaa inni mul’ataa fi guddaan kabaja ayyaana Irreesaati. Amantii fi Aadaan waan hedduun walkeessa jira ykn walitti hidhataadha. Sabni ykn biyyi hundi amantii hordofuu fi aadaa jabeeffatu qaba. Kanneen lamaan akkaataa wal hin faallesiineen ittiin jiraatan. ” Sabni aadaa hin qabne garbicha” jedha, hayyuun argaa-dhageettii obbo Dabbasaa Guyyoo. Akkas jechuun sabni akka sabaatti bilisa ta’ee jiraatu aadaa saba biraa irraa waan adda isa godhu qaba. Yoo bilisa hin taane garuu, kan ofii gatuun aadaa warra isa gabroofateen liqimfama jechuudha.

Egaa ayyaanni irreechaa, kaleessa ykn waggoota digdamman darban keessa kan uumame osoo hin taane, amantii Waaqeffannaa waliin kan ture, aadaa Oromoon Waaqaa fi Uumaa isaa kan ittiin galateeffatuu fi isa fuulduraaf immoo kan itti kadhatudha. Ayyaanni Irreessaa akka duudhaa ganamaatti, ilmaan Oromoo naannoo jiraatan hundatti haalaa fi yeroo adda addaatti raawwatu. Haa ta’u malee dhiibbaa sirnooti darbanii fi amantiin biroon irraan gahaa turanin bakka hedduutti dhorkame ykn akka hin mul’anne golgame Ayyaanni irreecha birraa magaalaa Bishooftuu, Hora Arsadeetti kabajamaa jiru hambaawwan bakka bakkatti hafanii kabajamaa jiran yoo ta’u, baroota dhihoo keessa tattaaffii jaalatoonni aadaa Oromoo godhaniin beekamaa fi guddataa dhufee yeroo ammaa ummata kumaatamaan hedamu kan hirmaachisu, Afrikaa keessatti isa guddaa ta’ee kan mul’atuu fi ummata alagaa hedduu kan hawwataa dhufe dha. Ummati Oromoo, amantii, kutaa fi siyaasaan osoo walhin qoodiin tokkummaan eenyummaa isaa akka mul’isu kan godhe aadaa guddaa ta’uu isaa argina.

Yeroo ammaatti Irreechi aadaa moo amantiidha? kan jedhu gaaffiin ka’aa akka jiru hubanna. Akkuma olitti ibsame aadaa fi amantiin waan hedduun walitti hidhata. Akka aadaa Oromootti ammoo sirna raawwatu hunda keessatti osoo maqaa Waaqaa hin dhahiin waanti raawwatu hin jiru. Sirna gumaa, gaa’ela, araara ykn jaarsummaa fi waan kana fakkaatu irratti Coqorsa ykn marga jiidhaa qabachuun wal eebbisa ykn Waaqa kadhata. Coqorsi ykn margi mallattoo nagaa fi araaraati. Coqorsi ykn lataan qabatan irreecha jedhama. Haala kanaan irreechi aadaadha, amantiidhas. Yeroo irreeffannaaf Malkaa bu’an ykn Tulluu bahan Waaqeffatootaaf aadaa fi amantii yoo ta’u, warra amantii biraa keessa jiraniif ammoo aadaadha. Yeroo irreechaatti siiqqeen, caaccuu fi kaallachi, bokkuu fi meeshaaleen dhalaa fi dhiirri qabatu, uffati aadaa uffatamuu fi walleen achitti mul’atu marti aadaa fi seenaa Oromoo calaqqisa. Kanaaf ummati miliyoonaan lakkaa’amu, Isilaama, Kiristaanaa fi Waaqeffataan gamtaan walcina hiriiree Irreeffataa kan jiru. Haaluma kanaan jabaatee akka itti fufuu fi irreechi kan Oromoo qofa osoo hin taane, ummati Afrikaa marti kan ittiin boonuu fi waliin kabaju ta’uuf akka jiraatu abdii qabna. Kun akka ta’uuf Waaqni nu haa gargaaru, nutis ciminaa fi gamtaan waliin haa jabeeffannu.

Yeroo irreeffannaaf deeman tartiibni raawwii isaa akka armaan gadii ta’a.
1. Yeroo Malkaa bu’an ykn Tulluu bahan, dubartoonni uffata aadaa uffachuun siiqqee fi irreecha qabatanii Mareehoo jechaa dura deemu,
2. Abbootii fi dargaggoonni duubarra dhiichisaa ykn jeekkaraa hordofu,
3. Bakka irreechaa yeroo gahan, Abbaan Malkaa, malkaan saaqamuu ibsa.
4. Faatii waliif baafatu, kunis nagaa fi araara waliif buusanii , garaa nagaa fi qulqullummaan waliin irreeffachuuf,
5. Jaarsoliin akka angafaa quxisuutti walduraa duuba eebbisu. Eebba kana keessa waan argataniif Waaqa galateeffachuun, nagaa, jaalala, tokkummaa fi badhaadhina kadhatu
6. Sirni irreeffannaa ni raawwata. Yeroo kanatti warri irreessa qabate hundi irreessa isaanii bishaan cuuphuun Waaqa kanaan isaan gahe galateeffachuun, bara dhufus akkasuma nagaan akka isaan gahu gaafatu
7. Dhibaayyuu fi daddarbaan ni raawwata. Dachee sanyii biqilchiteef, waan irratti horanii fi argatan irraa matadeebii kennuu jechuudha.
8. Maatiin daa’ima ammachiisan yoo jiraatan, abbaan malkaa akka sirna ammachiisaatti raawwata
9. Sirbaa fi wallisaan duubatti garagalu, dhangaa qabatanii dhaqan waliin dhamdhamu ykn bakka qophii addaatti walgahanii nyaatanii dhuguun sirbanii gammadu. Bara dhufu nagaan akka walitti deebi’aniif eebbaan raawwatu.

Ayyaanni irreechaa mallattoo, nagaa, araaraa fi tokkummaa ta’uu irrayyuu aadaa Oromoo fi Oromummaa guddisu, akkasumas Oromiyaa addunyaatti kan mul’isu waan ta’eef,

– Ayyaanni irreechaa, akka ayyaana biyyoolessa Oromiyaatti akka kabajamuuf kalandera keessa galee fi guyyaa ayyana biyyooleessaa ta’ee beekamtiin akka kennamuuf,

– Dirreen ayyaana irreechaa itti kabajan, Malkaan Arsadee giddugaleessa ayyaana irreecha Oromiyaa waan ta’eef ummata ayyaana kana irratti hirmachuuf dhufan, akkasumas dawwatootaa fi tursitoota addunyaaf mijuu akka ta’u, bakki bashannanaa fi aara galfannaa naannoo kanatti akka ijaaramu qaamni Mootummaa Oromiyaa dhimmi kun ilaalu akka irrtti hojjetu kabajaan gaafanna. Nutis waan dandeenyun deeggarsa nurraa barbaadamu akka goonu waadaa galla.

Irreecha bara 2015, kan tokkummaa fi jaalalaan waliin haa kabajnu, kan hawwinuu fi barbaadnu Waaqayyo itti nuuf haa guutu!


Koree GWA

Ayyaana Irreechaa Bara 2015 Ilaalchisisee Ibsa Gabaabaa Qeerroo Bilisummaa Oromoo Irraa Kenname.


Ayyaana Irreechaa Bara 2015 Ilaalchisisee Ibsa Gabaabaa Qeerroo Bilisummaa Oromoo Irraa Kenname.

Fulbaana 24,2015, Finfinnee

Qeerroon Bilisummaa Oromoo Ayyaana Irreechaa Birraa kan baranaa 2015 Hora Arsadiitti kabajamuuf jiru, Onkololessaa 3/2015 ykn A.L.Habashaatti Fulbaana 23/01/2008 kan kabajamu ta’uu hubachiisuun , Uummata Oromoo hundaan baga jalbultii ayyaana Irreecha bara kanaa nagaan geessan, Barri kun Bara milkii,bara, kan hidhamee kan itti hiikamuu, gammachuu,bara qe’ee ofii irraa buqqa’uun dhaabatu,bara irreen Oromoo itti jabaatu, Bara gaaffiin mirga abbaa biyyummaa deebii itti argatu, Bara ‘’Master Plan Finfinnee’’ guutummatti haqamuu ,Bara Injifannoo fi Bilisummaa nuuf haa ta’u !!

Ayaanni Irreecha guyyaa Oromoon Malkaa/Tulluutti ba’ee Waaqa isa uume waan argateef kan galateeffatuu fi waan fulduratti barbaaduu fi hawwuuf itti kadhatudha. Irreechi Ayyaana Oromoon ittin beekamu,mallattoo Oromummaa fi Eenyummaa isaa ibsu, calaqqee Aadaa fi duudhaa keenyaa qofa utuu hin ta’iin dhaalmayaa hambaa seenaa uummata keenyaa kan qabsoo wareegama qaaliin as qaqqabedha. Goototni Oromoo uummatni Oromoo eenyummaan, aadaan, duudhaan,Afaanii fi biyyi Oromiyaa akka hin sarbameef  jechuun dhiigaa isaanii itti cophsuun, lafee isaanii itti cabsuun ayyaanni seena qabeessii kun akka uummatichaaf jiraatu taasisan bara baraan ni yaadatamu,

Ayyaanni irreecha barana 2015 sadarkaa Idil-Addunyaa UNESCO’tti galmaa’aa jiru kun bu’aa gootota ilmaan Oromoo;  Oromoo fi Oromiyaa akkasumas leecelloo Oromiyaa saamicha, faca’insaa fi gita bittaa gabrummaa jalaa baasuuf jedhanii wareegamaa qaalii kanfalaa turanii fi hardha illee Oromiyaa bilisoomsuuf wareegama wal irraa hin citne kanfalaa jiraniti. Ayaana Irreecha 2015 Ilaalchisee Ibsa Qeerroo Bilisummaa


Short Documentary on Irreechaa by OBS TV

Oromia’s Irreecha Festival – A Revival of an Ancient African Culture – An Attempt to Understand and Explain

By Mekuria Bulcha, Ph. D.

Irreecha (also spellled Irreessa), the Oromo equivalent of Thanksgiving, was traditionally celebrated bi-annually in different parts of the Oromo country. The Irreecha Birra festival is celebrated in the month of September and Irreecha Arfaasaa in the month of April. Although it was a non-political festival, the irreecha was suppressed by Ethiopian regimes. Brought back to life by a struggle for cultural revival which the Oromo have waged during the last fifty, the festival is now playing a significant role in the manifestation and preservation of Oromo national identity. The festival in its traditional form is celebrated in different localities across Oromia. At the national level, it is an event that brings millions of Oromos from all over the Oromo country and non-Oromo visitors from other parts of the world to the shores of Hora (Lake) Arsadi in the city of Bishoftu in central Oromia. As such, it has no parallel in Africa. The festival is celebrated not only in Oromia, but has become an event which is observed transnationally by tens of thousands of Oromos settled in many countries around the world.

This paper aims to shed light on the role of the irreecha festival in the expression of Oromo unity and national identity. It is said that a collective identity is constructed not only in and of its present life, but also in reconstructing the collectivity’s earlier life. I will describe the role of numerous pan-Oromo socio-cultural and historical symbols and artefacts which the festival has brought to light, in awakening the Oromo sense of belonging to a community. The pan-Oromo democratic tradition is reflected in the artefacts displayed in the irreecha parade, in the blessings of elders who officiate it, in the environmental ethics articulated and in the performances of artist who entertain the celebrants.

Elements of a reviving culture packed up in a festival

In the pre-colonial past, the IrreechaBirra marked the end of the rainy season and the beginning of harvest season. It is an Oromo custom to gather on the river banks and the shores of lakes and give thanks to Waaqa (God) for all his bounty and pray for Nagaa (peace) and Araara (reconciliation) among humans and with God. Today, the festival has come to mark the end of the rainy season, and more. It marks the end of the cultural trauma which had affected the Oromo for about a century. It heralds and confirms that the time when the Oromo culture was seen as “pagan and primitive” is gone for good. It denotes victory over a history of cultural denigration.

The elders of the nation, their counsel and benediction

Like in the past, the haayyuu (elders, wisemen, the learned – both singular and plural) thank God and bless the nation as their ancestors did. They bless the nation; they remind their audience to uphold the Oromo ethics of safuu and nagaa (respect and peace), reconcile among themselves and pray to God to reconcile with them.  Although many of the Oromo concepts, vocabulary and semantics thehaayyuu use are archaic, the meanings of their blessing and sagacious counsel are comprehensible to their audience. The following is a rough translation of an excerpt from the counsel and blessing of a haayyuu who officiated an irreecha festival outside the city of Naqamtee in 2013.

Shall evil have no place amongst you?
Shall hate have no place amongst you?
Shall truth find you?
Is this your testimony before God?
Let peace be among all!
Let peace be among adults!
Let peace be among the youth!
Let peace be with the livestock!

He reminded the participants the connection that the occasion has with the Oromo heritage and counsels and commands them to confirm the authenticity of the occasion. He asked them whether spirit of the celebration is aligned with the spirit of Oromo traditions as reflected in the laws of the five major Odaas: Odaa Nabee (in central Oromia), Odaa Bisil (in western Oromia), Odaa Bulluq (in north-western Oromia), Odaa Roobaa (in south-eastern Oromia) and Odaa Bultum (in eastern Oromia). He asked them whether the traditions of Madda Walaabuu are respected. The five Odaaswere centers of the ancient gadaa republics where the Oromo met and elected their leaders and reviewed their laws and made new ones every eight years according to the constitution of the nation, and Madda Walaabuu was the seat of Abba Muuda, the high priest of traditional Oromo religion Waaqefannaa. The response of the celebrants is in the affirmative. This was followed by another moment of blessing which, roughly translated, said the following

You shall not conspire against one another
You shall not betray one another
Let God be at peace with you
Let the Earth be at peace with you

The significance of this ritual is not that the counsel of the haayyuu is translated into action, but the historical and cultural knowledge it conveys and the consciousness it raises in the minds of the audience. The past is memorized and communicated not only by the haayyuu but is also stored and reflected in the array of artefacts and costumes that decorate the irreecha parade. Combined with sagacious words of the haayyuu, the rich symbols of the Oromo gadaa culture – that attire the multitude who march in total harmony – reveal the dignity and pride with which the Oromo nation is re-asserting its culture and identity.

The poetic interpretations of artists

The collective memories of the nation, preserved in the ritual and symbols, then expressed in the words of the haayyuu, are supplemented by young artists who herald the revival of their heritage with songs and dances. Some of songs such as Galaanee Bulbulaa’s “Kottaa ni hirreefannaa, aadaa bade deeffannaa” which means (“Come let us celebrate Thanksgiving; Let us revive our banned culture”, Giftii Dhadhii’s Oromoon seera qabaa (“The Oromo have laws”), Abdoo Badhaasoo’s Irreecha irreeffanna (“We will celebrate Thanksgiving”), Gaaddisee Shamsadin’s Beenu Oromia, irreechi irree keenya (“Go on Oromia, irreecha is our power”) and Amartii Waarii’s Kottaa ni kabajna kuni aadaa keenyaa (“Come, let us celebrate our culture”), which were performed at the irreecha festivals and elsewhere, connect the Oromo present with the past. They herald the recovery, revival and survival of the Oromo culture from the destruction to which it was doomed by conquest and colonization. In short, they reflect the feelings which underpin the ongoing Oromo recovery from a century of cultural trauma. The “green” leitmotif of luxuriant vegetation and abundant water against which the artists perform, provides a symbolic connection with God and nature that suggest that the Oromo are and will be at peace, with God, and also with nature. Their lyrics imply that the earth, the forests, rivers, lakes, animals and all the other living things are both natural and divine. Their implicit message is that what hurts the eco-system hurts humans also.

The dynamics that are at work during the irreecha festivals and what the participants experience is more than what the eye can see or the ear can hear. It is a joy and sense of belonging and experience of being part of a community that cannot be expressed fully in words. It is more. What the participants experience is a resurrection of a nation and a reconstruction of collective memory through the festival and the array of artefacts it displays. The occasion creates a collective “reality” and history. This collective reality connotes a state of being of the same mind, sharing a collective memory about a shared past and, just as importantly, an aspiration for a common future. This is more than a product of individual perception or understanding. When asked by a journalist fromChina Central TV Africa (CCTV) what he was thinking about the irreecha celebration at the 2014 festival in Bishoftu, a young celebrants replied

I have don’t have a word to express what I see or feel. I believe that this is my culture and religion at the same time. This is what was forwarded to us by our ancestors; and it is what I will forward to my children.

This individual is not alone in having that “feeling” about the festival.  His feeling is shared by other Oromo participants around him and those who watch the process on TV.  They may or may not express what they see and feel with words, but most of them, share with him the experience that what they see is their culture symbolized in the festival. When human communities attach symbols to words, concepts and artefacts that signify their collective experience, they share a vision. A society cannot exist without a degree of this sort of vision shared by a majority of its members. The young respondent cited above says that what he sees is his culture and religion which was passed to him by his ancestors and which he will pass over to his children. In other words, what he sees reflects his identity and that of others around him. My point is that the irreecha festival is one of the ways in which the Oromo society “recognizes itself”, that is to say imagines, feels, experiences or knows about its own existence. As an occasion and venue for the symbolic expression of Oromo history and culture, the irreecha festival connects the Oromo to a common past through the tangible artefacts on displays in the massive parades.

It important to note here that the Oromo celebrate the irreecha irrespective of their religious backgrounds. Whether they are Waaqeffataa, Christians or Muslims they participate in the festival. The moral counsel and ideals officiated by the haayyuu do not contradict the essence of any of the three religions. In fact the haayyuu who officiate it are from all the three religions on most occasions. The festival unites the Oromo and harmonizes their thoughts and voices. It creates a “mental state” shared by the entire Oromo nation. Whether one interprets the occasion culturally or politically, the significance of the prayer, counsel and blessing of the haayyuu and the songs of the artists in raising Oromo consciousness and unifying the nation cannot be overlooked. It is important to stress, however, the fact that the aim of the counsel of the haayyuu and the songs of the artists is not to “mobilize” the participants for collective political action on the spot. The occasion is to celebrate a tradition and its revival. The traditional Oromo ethics of safuu and nagaa, or respect for and peace with God, humans and the natural world pervade the atmosphere in which the festival is conducted. As I will explain in more detail below, the tranquillity which the occasion demands is respected.

Tranquility underpinned by tension and ethically controlled anger

It is important to note here that the tranquillity that has characterized the Bishoftu irreecha parade of millions of men, women and children during the last few years is not a sign that the participants are satisfied with their situation or the status quo. The tranquility reflected in the massive annual parades should not give us the impression that Oromia is a peaceful territory and that Ethiopia is a stable polity.  In fact, the benedictions of the haayyuu who officiate the festival are often underpinned by restrained feelings of dissatisfaction. The songs of the artists who entertain the participants contain anger felt against the prevailing political conditions. During the 2014 irreechafestival, for example, the prayers of the elders were marked by a feeling of grief for the Oromo students who had been cruelly killed by the agents of the regime because they were opposing the so-called Addis Ababa Master Plan. The “crime” for which students were killed, as we all know, was participation in a peaceful protest against the eviction of the Oromo people from their land en masse. The haayyuu were not calling their audience to make war, but praying for the restoration of justice and for Oromo victory over all those who are harming or will harm them.  Concern about human rights’ violations committed by the TPLF regime was also reflected through slogans which called for “Respect to Oromo humanity and sovereignty” and “Respect Oromo Rights to their Territory” from the crowd. In short, the bright colors, the melodious songs and entertaining dances we observe in the irreecha parades do not signify Oromo satisfaction with their present situation in Ethiopia. We cannot expect a people whose youth are killed cruelly by a dictatorial regime, or, a people who are evicted from their homes and land, or, a people who are rounded up routinely and are thrown into jail en masse without the rule of law, to be satisfied. The celebrants of the irreechafestival were immensely dissatisfied with the Tigrayan regime. But, as Asmarom Legesse has remarked, “among the Oromo, war is war and peace is immensely tranquil” (see Gadaa Democracy, 2000, p. 77). The irreecha festival is an occasion that requires such tranquility. To feel anger about the injustice is normal and expected, but to express it would violate the spirit of a sacred occasion that Oromos greatly value. As a journalist from CCTV Africa who visited the festival in 2014 described it “the irreecha is a sort of family gathering.” Indeed, the festival is a sacred come-together for the different branches of the Oromo nation.  It would be considered immoral to disturb it.  However, given that the ruling Tigrayan elite are nervous about every Oromo gathering and that they have shown unprecedented impunity against the Oromo people, the possibility of interference by its security forces that can turn the tranquil “family gathering” into a bloody scene cannot be disregarded. During the last ten years the peace was disturbed by measures taken against participants of the festival: visitors were beaten, and many were imprisoned. Some of them were wounded by bullets fired by the police. During the 2010 festival 120 young participants were imprisoned accused of being “terrorists”; the gadaa cultural costume they wore was interpreted as a symbol of the Oromo Liberation Front (personal communication).  Yet the Oromo have continued to come to Lake Arsadi in an ever increasing numbers to continue with the revival of their ancient culture.

Artefacts that symbolize the “staying power of Oromo institutions”

After decades of suppression, the spontaneity with which irreecha, and other Oromo traditions, have come back to life during the last two decades has proved the resilience of Oromo culture. This shows that the majority of the Oromo people have successfully maintained a collective identity different from an identity which the Ethiopian ruling elites have been trying to impose on them in an effort to create a people with “one culture (Abyssinian), one religion (Orthodox Christianity), one language (Amharic) and one nation (Ethiopia)” out of a colonial empire.

The symbols that the irreecha festival has brought together are ancient and pan-Oromo reflecting what Asmarom Legesse has famously referred to as the “staying power” of the gadaa cultural heritage (ibid. p. 103). They symbolize justice, peace, and sovereignty which the Oromo of the gadaarepublics enjoyed in the past. In fact, the bokkuu which are carried by men and siqqee carried by women, as well as a range of other pre-colonial pan-Oromo gadaa symbols which are lined-up prominently by participants in the irreecha parade, reinforce the memories and values shared by the multitude gathered at the festival sites as well as those who are following the event in the media from afar, whether in Oromia or in the diaspora. The bokkuu and siiqqee are the symbols of the democratic ethos of the gadaa system. The bokkuu, a scepter which is carried by elderly men, is the symbol of the gadaa system, signifying both power and justice. As a symbol of gadaa democracy thesiiqqee stood for the inalienable rights of Oromo women and the inviolability of their human dignity. It is a symbol for an institution within the gadaa system. A woman is “accepted” into such an institution on her marriage day and thenceforth she is protected by it against any violation of her rights or human dignity, be it by her husband or other men.  The siiqqee entitles Oromo women to prticipate in many instances of decision making, in conflict resolution and other important matters that concern their society. The authenticity of the irreecha festival is reflected not only in the artefacts displayed in the parade or the blessings conducted by the hayyuu and songs sung by the artists, but is also in the amazing harmony which pervades the gathering of millions of people: the festival is serene; it proceeds peacefully and ends without incidents.

To go back to symbols, nations need symbols to frame their self-identification: that is symbols which help them to recognize themselves as collectivities, or that they exist as a “We”. Those who claim belongingness to such a collectivity share a culture, the elements of which are given significance in ritual practice. Thus, the array of symbols, such as the ones displayed in in the irreecha parades, constructs a narrative which holds together the imagination of a people and provides bases of harmonious thought and collective action. Nations around the world organize parades for different reasons. Some organize them to commemorate historical events such as their victories in battles or day of national independence. Others use parades to exhibit their cultural achievements or display technological progress. The irreecha festival, in the form it takes in Bishoftu today is, by and large, a national parade organized to celebrate the revival of Oromo culture. It heralds Oromo victory over ethnocide, or the attempted destruction of their culture by Ethiopian regimes. The costumes which the majority in the parade wear and the artefacts they carry reflect the culture and history which the different branches of the Oromo nation had shared and preserved. It is a history and culture which they rejoice with pride and will revive and defend.  For the Oromo people, the consequences of the Abyssinian conquest was prolonged cultural trauma. The irreecha festival heralds that the Oromo are now leaving behind that trauma.

The irreecha is taking the place of the ancient muudaa pilgrimage

What is very significant about the festival is that the multitude of men and women who converge on Bishoftu city from all over the Oromo country celebrate a culture that was denigrated, despised and suppressed for about a century. Such a massive gathering is reminiscent of another aspect of Oromo culture.  The spontaneous pan-Oromo participation in the festival suggests the manner in which the ancient pilgrimage to Abbaa Muuda was undertaken by thousands of jila (pilgrims) from the different gadaa federations. The pilgrimage to the holy muuda shrines attracted every eighth year tens of thousands of men who represented every Oromo clan from every corner of the Oromo country. Today, the irreecha festival celebrated on the shores of Lake Arsadi is playing a similar role.

The jila pilgrimage was both a religious and a political undertaking. Those who traveled on foot for months every eight years to the muuda shrines from regions which are far apart, were drawn together by a myth of origin from one ancestor, Orma. This was reinforced by a common language, a common religion through a strong attachment to their spiritual leader Abba Muuda, a common system of law, a shared attitude toward the natural world as well as their democratic character – all gave the Oromo who lived in different gadaa republics a sense of a single nation.  The muudainstitution maintained the moral unity of the Oromo nation until it was banned in 1900 by Emperor Menelik. The ban exacerbated the traumatic disruption of Oromo culture which I have mentioned above. The revival of the irreecha festival is a major step in dispelling the distortion of Oromo self-perception as a nation that was created by the disruption of conquest and colonization.

It is important to recollect here that it was the Macca Tuulama Association (MTA) that paved the way to take the Oromo nation into the present phase of their history. It is a well known fact that the activities of the MTA launched the recovery of the Oromo nation from the cultural and political traumas of conquest and colonization. It became the first forum to gather members of the Oromo branches from different parts of their country for a common purpose decades after the jilapilgrimages were banned by the imperial Ethiopian government. The MTA itself was banned by a successor of Menelik in 1968; but its work was resumed by the Oromo Liberation Front (OLF) beginning in the mid-1970s. It was also by the initiative of the MTA members that the Lake Arsadiirreecha festival was revived in the mid-1990s overcoming the restrictive surveillance of the present Ethiopian regime. The MTA was banned and its leaders were imprisoned for the second time in 2004, but the irreversible work of Oromo cultural revival that had started fifty years ago has continued on a large scale as reflected in the Irreecha festival.

Although the aim of the journey taken by Oromo masses to Lake Arsadi today is not exactly the same as those which stimulated the pilgrimage to the muuda shrines in the past, the effects are similar. It brings people from every corner of the Oromo country to one place. The irreecha festivals have re-established the sense of belonging to a single nation by the different branches of the Oromo nation in the way that the jila pilgrimage did in the past.  The national consciousness created by the irreecha festival may be even deeper than the awareness that was created by the muudapilgrimages and kept the Oromo nation intact in the past. Covered by mass media which takes the festival home to millions of Oromos at home and transnationally, the annual event makes Oromo imagination of their national community more vivid, immediate and real than it had ever been in the past.

For the Oromo their land is holy to all religions

As a cultural and religious site Lake Arsadi is located in a district which, de facto, was a holy land for the Oromo. Odaa Nabee, one of the oldest and most historic and ritually significant sites of thegadaa assemblies, is located about 15 km north of the lake. Tulluu (Mount) Cuqqaalaa (Ziquala in Amharic), Tulluu Erer, Tulluu Bosati, Tulluu Furii, Tulluu Eegduu, Tuluu Foyataa, Tullu Galaan and TulluWaatoo Daalachaa which were called Saddetan Tulluu Waaqayoo (the eight mountains of God) in Oromo tradition are also located in the district within less than 30 km distance from the lake. Scholars of Oromo studies have argued that mountains were seen as ceremonial grounds in the past and that the tops of the mountains mentioned here were used for that purpose.  In fact, the shores of a crater lake on Mt. Cuqqaalaa was a site for the irreecha festival for centuries. In short, the proliferation of ritual sites indicates the importance which the region has in the religious and political lives of the Oromo.

It is well known that Abyssinian kings and Orthodox clergy built churches in the lands they conquered to serve their soldiers and settlers, and in some cases also to Christianize the conquerd peoples. It seems that the Oromo region of Ada’a in which Bishoftu city is located was given more attention in this respect than normal. The conquerors did not stop with building churches and converting the indigenous population; the intention seems to have been  Christianizing the land and changing its Oromo identity as well. Biblical names such as Debre Zeit to Bishfotu and Nazret (Nazreth) to Adama. Farther south, two islands in Lake Zway were also called Galila Daseet (Galilee Island) and Debre Sina. The change of these place names in a region which is seen as sacred by the Oromo to Semitic Biblical names is perhaps to “Semiticize and Abyssinize” the region, deny its idigenous Oromo identity and claim it as a “holy” land proclaiming that it belonged to their Christian empire since ancient times. However, the policy did not succeed; the place names were reversed back to Oromo names in the 1970s, and now the irreecha festival is reviving the cultural identity of the district. Waqeffannaa, the traditional Oromo religion, with which the irreecha is culturally aligned, is also reviving. This does not meant there is no opposition to the re-instution of the Oromo heritage.  According interviews given by Abba Abdiisaa Dhaabaa, Hunddataa Waqwayyaa and Kaasaa Balchaa to a journalist from the Oromia Media Network recently (OMN TV, September 13, 2015), the opposition of the Orthodox clergy against the Bishoftu irreecha festival is still persistent. The denigration of the Oromo religious festival has not stopped.

The opposition of the Orthodox clergy seems to be even more marked against the celebration of the Spring irreecha on the shores of the crater lake on Mount Cuqqalaa. As mentioned above, the shores of that crater lake is an ancient site where the Oromo festival was celebrated for centuries. A monastery run by Orthodox Christians had also existed since the twelvth century on the same mountain. Its clergy had co-existed with the Oromo who follow their own religious tradition and celebrated irreecha festival on the shores of the crater lake. On the part of the Oromo, who do not see the co-existence of the different religions as a problem, this is not surprising. What is remarkable is the decision of the Orthodox clergy to share the shores of a small lake for ritual purposes with a people their church considers as heathen.  According to oral tradition the remarkable co-existence was a result of an agreement made with the Oromo by a bishop who founded the monastery. The condition which forced the bishop to accept the coexistence of the two religion is not clear. Ironically, the tolerance which the Orthodox clergy have shown over the centuries has changed into irrational opposition in recent years and the co-existance between the two religious communities is distrubed. According to my informant, the Oromo have been forbidden to celebrate the irreecha festival on Mount Cuqqaalaa since 2010. It is reported that a stelae calledsida Nabee (Nabee’s statue) which stood for centuries and was associated with Oromo traditions was also destroyed recently. According to the same source, the resistance of the clergy is against the revival of the Oromo religious culture. However, given the number of people of Oromo “pilgrims” who visit the irreecha celebrations, it is plausible to suggest that the revival of Oromo religious and cultural traditions is unstoppable. Above all, based on the religious backgrounds of the millions of people who participate in the irreecha festival and the haayyyuu who officiate it, one can say that today Bishoftu is a sacred place not only for Waaqeffataa (followers of the traditional Oromo religion), but also for Christians and Muslims. That shows that in Oromia people from all religious background are welcome. But, religious fanaticism is not. It is detested.

Refutation of Oromo misrepresentations and misconceptions  

The festival refutes many of the misconceptions which are created by Ethiopianist narratives. As I have pointed out my recent book The Contours of the Ancient and Emergent Oromo Nation (see Bulcha, 2011, Chapter 8), there are Ethiopianist writers who posit that the Oromo “have never had a sense of collective identity based on popular memory,” that the Oromo have no common historical symbols that are emotionally appealing to them or which could serve as primary symbols of their national identity and that they do not have a collective consciousness “rooted in myths and symbols.” The range of pan-Oromo symbols and artefacts, which are mentioned above, refute these propositions. They contradict the argument, which says the Oromo “do not possess a sense of belonging to a single societal community who shared important past experience and a common historic destiny.” The enthusiasm with which the Oromo are reviving the irreecha shows not only the resilience of this element of their traditional culture but also the revival of Oromummaa (being Oromo) in contradiction to the imposed culture of Ethiopiyawinet (Ethiopian-ness) with unexpected speed and vibrancy. Contradicting the picture of a “chaotic” people depicted in the Ethiopianist discourse, the festival also proves that the Oromo are a people who have a culture capable of bringing together millions of men, women and children from different religious backgrounds in one place to celebrate their ancient traditions with utmost harmony and peace. The revival of theirreecha festival in such a manner and on such a scale confirms, among others, that time when the Oromo were made to feel shame about their history, culture and identity; and the time when they strived to behave like or speak the language of their conquerors in order to be taken as Ethiopians is gone.

It is also interesting to note here the profound refutation the festival offers to the Ethiopianistmisconception of Oromo history, culture and identity. It refutes the misconception that the Oromo are a mixed bag of different tribes who do not share a common past or have a collective identity. As I have discussed at length elsewhere (see above), literature on Ethiopia – still in use – asserts the ‘fragility’ of Oromo socio-cultural features in contrast to the ‘tenacity’ of Abyssinian traditions. It has been argued by Ethiopianist historians that the Oromo lack a sense of community and solidarity and possess no collective memory or corporate history. For those who will understand Oromo culture and history it suffices to watch the irreecha festival. It narrates a cultural history shared by an entire nation. It does not narrate stories about kings and emperors who conquered and subjugated other people; it mirrors a heritage that is different from the Abyssinian heritage which the Ethiopianist historiographers have in mind when they talk about peoples “who lack history”.


Given what is said about the irreecha in this article, the following can be concluded. From the historical point of view, a recent and clear manifestation of the resilience of Oromo cultural heritage is that the Oromo have, in the face of a vicious colonial repression, preserved the irreecha.  This achievement shall be added to the preservation of important aspects of the Oromo gadaa system and the traditional Oromo religion, Waaqefannaa.  Indeed, this confirms that time when the Oromo were made to feel shame about their culture is gone for good, and the time has arrived when the Oromo culture assumes the place it deserves as a noteworthy cultural heritage of Africa and a significant contribution to global culture.

Taking into account the colorful costumes of its celebrants, it is clear that the festival has brought out expressions, colors, and art forms that are uniquely Oromo but which were hidden from public sight in the past.  It is incumbent on Oromo artists, designers, scholars and organizers of festivals and Oromo events to polish and create quality out of the treasure of Oromo arts, artefacts and narratives that have been preserved by their people and are now manifested in abundance in Oromo oral literature and cultural traditions, including in the irreecha festival. In short, the festival is an occasion that can be used by the Oromo to introduce themselves and their unique African culture to the world community.

As a parting word, I would like to point out that as an event which attracts millions of participants from near and far, the Bishoftu irreecha festival is becoming a major income generating event. Unfortunately, most of the beneficiaries are not Oromo. Frantz Fanon has reminded us that the poverty of a colonized people, national oppression and the inhibition of their culture are one and the same thing (see his Wretched of the Earth). This has been the fate of the Oromo. Because of the policy of the previous Ethiopian regimes, the majority of property owners in and around the city of Bishoftu are no longer Oromo. The present regime’s land policy which is encroaching on the district and displacing the Oromo from the area and is worsening their predicament. The income generated by the lease or sale of their land to local and international contractors along with the value generated by their cultural significance is not benefiting the Oromo. For the irreecha festival to benefit them, the displacement of the Oromo should cease, and the so-called Addis Ababa Master Plan (AAMP), which is encroaching on the district from the north, should be stopped. If the Plan continues, the irreecha festival will soon end up celebrated in a territory bereft of its Oromo inhabitants and culture.


Mekuria Bulcha, PhD and Professor of Sociology, is an author of widely read books and articles. His most recent book, Contours of the Emergent and Ancient Oromo Nation, was published by CASAS (Centre for Advanced Studies of African Society), Cape Town, South Africa, in 2011. He was also the founder and publisher of The Oromo Commentary (1990-1999). He is an active member of the OLF and has served in the different branches of the national movement since the 1970s.


We continue update this page since the celebration of the blessing event takes the month

(A4O, 3 September 2015) It is with great pleasure that to invite you to the annual Irreecha Birraa festival, Oromo National Thanksgiving day, of the year on Sunday 4 October 2015.

Irreechaa 2014

Irreechaa Birraa is a celebration that repeats once in a year-in birraa and involves special activities or amusements as it has a lot of importance in our lives. It symbolizes the arrival of spring and brighten season with their vibrant green and daisy flowers.

It’s a day all Oromian’s celebrate and cherish due to our ties to our root: Oromo Identity and country. It’s a time for reflection, celebration and a good connection with our best heritage, Oromummaa.

Theme: Moving Forward: A Year of Networking 

This year’s Oromian Irreechaa Festival is going to be bigger and better than ever, with a whole theme park devoted to diverse Oromian cultural Identity. The theme of this national Thanksgiving Day is “Moving Forward: A Year of Networking ” in which it aims to celebrate Irreechaa festivals as a medium for bringing all Oromias together to follow and promote our tradition and religion in society, to create public awareness where Oromo cultural and religious issues will be discussed, to provide a better understanding of Oromo culture and history, to pave the way for promotion of the Oromo culture, history and lifestyle and to celebrate  Oromo Irreechaa, a national Thanksgiving Day.

We celebrate Irreechaa to thank Waaqaa for the blessings and mercies we have received throughout the past year at the sacred grounds of Hora Harsadi (Lake Harsadi), Bishoftu, Oromia. The Irreechaa festival is celebrated every year at the beginning of Birraa (the sunny new season after the dark, rainy winter season) throughout Oromia and around the world where Diaspora Oromos live.

We celebrate Irreechaa not only to thank Waaqaa (God) also to welcome the new season of plentiful harvests after the dark and rainy winter season associated with nature and creature. On Irreechaa festivals, friends, family, and relatives gather together and celebrate with joy and happiness. Irreechaa Festivals bring people closer to each other and make social bonds.

OromiyaaIrreecha2014_8Moreover, we are celebrating this auspicious event to mark the end of rainy season[1], known as Birraa, was established by Oromo forefathers, in the time of Gadaa Melbaa[2] in Mormor, Oromia. The auspicious day on which this last Mormor[3] Day of Gadaa Belbaa[4]-the Dark Time of starvation and hunger- was established on the 1st Sunday of last week of September or the 1stSunday of the 1st week of October according to the Gadaa lunar calendar ‐‐ has been designated as our National Thanksgiving Day by modern‐day Oromo people.    Oromo communities both at home and abroad celebrate this National Thanksgiving Day every year.

Irreechaa as a medium for bringing all Oromias together

The Oromian Irreechaa Festival will not only serve as a medium for bringing all Oromias together, from all its diasporas, as one voice, but will also focus on promoting and enhancing Oromummaa in freedom struggle, tourism, arts and crafts, business, restaurants and hospitality, and entertainment. Moreover as a moving and flourishing heritage, Irreechaa also connects our Oromo identity with the global civilization in which the industrial and manufacturing sectors of heavy and light machinery of natural resources and raw materials.

During the event, we will be serving with Oromo foods and featuring with traditional dances by Oromo children, youth and dance troupes. Irreechaa is about a lot more than just putting on shows, it encourages engagement and participation from everyone in the greater community across our great city, country and the globe.

Please join and experience  Oromo culture.

[1] Rainy season symbolized as a dark, disunity and challenging time in Oromia.

[2] Gadaa Melbaa was established before 6400 years ago at Odaa Mormor, North-west Oromia.

[3] Mormor in Oromo means division, disunity, chaos.

[4] Gadaa Belbaa is the end time of starvation.


Irreecha Birraa 2015,   Oromo Thankisgiving, Toronto,   September 6, 2015

September 6, 2015

Canada Irreecha,

4745 Country Lane
Whitby, Ontario Canada

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Irreecha Birraa 2015, Oromo Thankisgiving, FrankFurt,  19 September 2015

– Waamicha Qophii Ayyaana Irreechaa Malkaa Kan Bara 2015: Waldaa Hawaasa Oromoo Awuroopaa (WHOA)/ Oromo Community Association In Europe (OCAE) e.V. (Inc.)

September 19, 2015


Am Römerhof 15, 60486
Frankfurt, Hesse Germ

Irreecha Birraa (Malkaa) 2015 | Oromo Thanksgiving | Oslo/Norway | Sept. 26, 2015 – Qophii Ayyaan Irreechaa Osloo/Noorwee, Fulbaana 26 bara 2015

September 26, 2015


Kristoffer Robins Vei 2 (Smedstua)
Oslo, Oslo Norway

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Ayyaan irreechaa kan baranaa Fulbaana (September) 26 bara 2015 biyya Norway, magaalaa Oslo, bakka hora Sognsvann jedhamutti waaree dura sa’ati 11:30 irraa eegalee kabajama. Ilmaan oromoo kannen dhihoo fi fagoo jiraattan hundi jila dudhaa ganamaa kana irratti uffata aadaatiin of miidhagsitanii akka ayyaana kana irratti hirmaattan kabajaa guddaa wajjiin sin afeerra. Malkaa jilaa dhufuudhaaf, baabura lafa jalaa (Metro) laakkofsa3 (Sognsvann) gara kallattii lixaa deemu(west bound) yaabbadhaa; buufatni isaa kan maayyii Sognsvann suduudaan isin fida. Erga qophiin irreechaa raawwatee booda qophii…

Erga qophiin irreechaa raawwatee booda qophii bashannanaa sa’aa 18:00 irraa eegalee qabna. Halkan guutuu waliin taphataa bulla.

Bakki qophiin bohaarsaa itti dhihaatu:
Kristoffer Robins Vei 2 (Smedstua)
0978 Oslo

Bakka kana dhufuuf, magaala /Oslo S irraa baabura gara Lillestrøm deemuu qabattanii bakka Haugenstuastasjon jedhutti irraa bu’uun bakka Smedstua jedhu yoo iyyaafattani salphaatti achi geessu. Ykn Stovner Senter irraa bus 65 yoo qabattanii bakka Smedstua jedhutti irraa buutani, bakki qophichaa cinaadhuma sanatti argama.

Odeessii dabalataa yoo barbaaddan yookiin gaaffii yoo qabaattan bilbila harkaa laakkofsa
+47 951 88 081 / + 47 911 85 127 / irreechaa@gmail.com nuu qunnamaa.

Ana haadhufu!

Gadaan roobaa fi gabbina!

Koree Qindeessituu

Irreecha Birraa 2015 | Oromo Thanksgiving | Calgary/AB | Sept. 26, 2015
Edworthy Park,
5050 Spruce Dr SW
Calgary, AB Canada

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Also: After Irreecha Concert at 8pm

Irreecha Birraa 2015 | Oromo Thanksgiving | DC-Maryland-Virginia | Sept. 26 2015 – Kabajaa Ayyaana Gubaa fi Irreecha

September 26, 2015September 27, 2015

Gubaa + Irreecha,

4903 Sheridan Street
Riverdale, MD United States

+ Google Map


London: Oromo Community in UK: Baga jalbultii guyyaa Ayyaana Irreessaa nagaan geessan!! Ayyaanni Irreessaa Fulbaana (Sep) 26, 2015 London keessatti sirna ho’aan kabajamuuf: Irreecha – London, England – Sept. 26, 2015



Lausanne/Switzerland | Sept. 26, 2015 | Irreecha Birraa | Oromo Thanksgiving – WAAMICHA KABAJA IRREECHA 2015 SWITZERLAND


Gumiin Abbootii Gadaa Oromoo guyyaa Irreecha Malkaa kan Bara 6409 (ALO) ifa taasisee jira. Irreechi (Irreessi) Bishooftuu, Hora Hrasadiitti waggaa waggaan kabajamu, Onkolooleessa 4 Bara 2015 (Fuulbaana 23 Bara 2008 A.L.H tti) akka kabajamu Uummataaf ibsi kennameera.

Oromia: OBS: Qophii Addaa, Kabaja Ayyaana Ingichaa (2015) Abbaa Muudaa Abbabaa Haayiluu faana taasifnee. September 17, 2015

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Oromia: A Pilgrimage to Oromummaa Roots | The Colorful Irreecha at Bishoftu | A More Complete Video of Irreecha 2014 (Bishoftu, Oromia) September 16, 2015

Posted by OromianEconomist in Irreecha, Irreecha (Irreesa) 2014, Irreecha Birraa, Irreecha Oromo.
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???????????Irreecha Oromo 2014 Hora Harsadii, Oromia 5


A Pilgrimage to Oromummaa Roots | The Colorful Irreecha at Bishoftu | A More Complete Video of Irreecha 2014 (Bishoftu, Oromia), see more at:-  http://finfinnetribune.com/Gadaa/2015/09/a-pilgrimage-to-oromummaa-roots-irreecha-at-bishoftu-a-more-complete-video-of-irreecha-2014-bishoftu-oromia/

Irreechaa Arfaasaa was celebrated under the theme of “Moving Forward: Restoring the Good Spirit of Humanity” May 31, 2015

Posted by OromianEconomist in Africa, Irreecha Arfaasaa, Irreecha Oromo, Oromia, Spring Celebration.
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???????????Spring celebration in Oromia, Jimmaa, Tulluu Deeddee. 26 April 2015. Irreecha Arfaasaa.

Advocacy for Oromia

(Advocacy4oromai, Melbourne, 30 May 2015) The Oromo Irreecha Arfaasaa festival, held on 30 Mya 2015  for the first time in Melbourne, Victoria, Australia at Mount Dandenong.

Irreechaa Arfaasaa 2015 (17)The ceremony was celebrated at Mount Dandenong to promote the Oromo Good Spirit tradition of respect for nature and gratefulness for life.
It was celebrated under the theme of “Moving Forward: Restoring the Good Spirit of Humanity” in which it aimed to celebrate Irreechaa festivals to follow our tradition and religion in society, to create public awareness where Oromo cultural and religious issues was discussed.

According to the organisers the festival was designed to provide a better understanding of Oromo culture, history and humanity, to pave the way for promotion of the Oromo culture, history, and lifestyle.

The Celebration of Irreechaa Arfaasaa, a national Spirit Day, is held yearly both to thank Waaqaa for the blessings and mercies we have received throughout the past…

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Oromia: Untwist the Twisted History December 28, 2014

Posted by OromianEconomist in Africa, Development, Gadaa System, Humanity and Social Civilization, Ideas, Language and Development, Oromia, Oromo, Oromo Identity, Oromo Nation, Oromo Social System, Qubee Afaan Oromo, Sirna Gadaa, The Oromo Governance System, The Oromo Library, Theory of Development, Wisdom.
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Sof Omer Bale

Sof  Umar Wall, Bale Oromia (Ancient and magnificent past and present)


Oromo women necklaces1

Oromo women necklaces2

Parts of ancient kemetic (Kushitic), Egyptian, material culture (fashion accessories), courtesy of British Museum sources

Traditionally, Oromo women wear necklaces with telsum amulets, triangular and crescent shaped pendants protect from the evil eye and attract the power of the moon or to improve fertility.


Farming in past and present Oromo (Oromia, modern kemet)Farming in ancient kemetic (Ancient Egypt)

Oromia: The continuity of farming in Oromo society from ancient Kemetic (Kushitic) to present Oromia

Ancient Oromo culture, Irreechaa from the time before the  Pyramid


As some indeed suspect, that the science which we see at the dawn of recorded history, was not science at its dawn, but represents the remnants of the science of some great and as yet untraced civilisation. Where, however, is the seat of that civilisation to be located? (J. W. S. Sewell, 1942)

Conquest and dominations are social phenomenon as are dying elsewhere will die in Oromia (Author’s Remark).


JEL: O5, D2

Oromia: Untwist the Twisted History

The topic is about Oromia’s location   in space and allocation in humanity and society.  It is concerned with Oromia’s physical position in terms of geography and relational to issues of economic conditions, social justices, cultural values, political history and destiny. Civilisation, Colonisation and Underdevelopment are presented in historical and geo-political perspectives.  They capture both the space and time perceptions. They are also representing the economic and social conditions and positions. The portrayal we procure the present of the Oromo nation, the core of the Cush (Cushite/ Kemet)/Ham (Hamite), the children of Noah, in North & East Africa in past age from the phantom of the Solomonic dynasty, the history thought in Abyssinian high schools, their text books and elsewhere in the invaders’ literature, abusive literary and oral discourses is that they   were savages and that, though Abyssinians and Europeans overrun their lands and have made mere subjects of them, they have been in a way, bestowing  a great  favour on them, since they have  brought  to them the benisons of Christian Enlightenment. With objective analysis, however, this paper obliterates and unmakes that inaccurate illustration, wanton falsifications, immorality, intellectual swindle, sham, mischievous tales, the bent and the parable of human reductionism. Hence, it is the step to delineate an authentic portrait of a human heritage, which is infinitely rich, beautiful, colourful, and varied in the retrograde of orthodox misconceptions.  The paper is not only a disinclination itself but also a call for and a provocation of the new generation of historians to critically scrutinise and reinvestigate the orthodox approaches to the Oromo history and then to expose a large number of abusive scholarship authorities on the Oromo and Cushitic studies and it detects that they do not really know the intensity and profoundness of the history of these black African people and nations and the performance these Africans registered in the process of creating, making and shaping  the prime civilisations of  human societies. The study acknowledges and advances a strict contest to an orthodox scholarship’s rendition of Egypt as a white civilisation, which arose during the nineteenth century to fortify and intensify European imperialism and racism. Depending on massive evidences from concerned intellectual works from linguistic to archaeology, from history to philosophy, the study authenticates that   Egypt was a Cushitic civilisation and that Cushite civilisation was the authentic offspring of the splendid Upper Nile/ Oromian legacy. The Greek civilisation, which has been long unveiled as the birthplace of Western philosophy and thought, owes its roots to the Cushites thoughts and achievements.  The original works of Asfaw Beyene (1992) and F. Demie (in Oromia Quarterly, 1998 & 2000) are giving motivations and also greatly acknowledged. The study also expresses that radical thinkers and multi-genius African historians such as Diop (1991) have not given due attention to the epic centre of Cushitic civilisation, Oromia, the land after and Eastern and South Eastern to Nubia, pre-Aksum central Cush, Aksumite Cush and Cushites civilisation southern to Aksum, etc. The method of enquiry is qualitative and the eclectics of formal and the informal sources, rigorous, casual and careful scholarship argument. Oral history and written documents on history, economy, sociology, archaeology, geography, cosmology and anthropology are based on as references. The paper studies the Oromo history and civilisation in horizontal approach and challenges the reductionist and Ethiopianist (colonialist, racist) vertical approach (topsy-turvy, cookkoo). It goes beyond the Oromo Oral sources (burqaa mit-katabbii) and Africanist recorded studies and western civilisational studies. The approach is to magnify, illuminate and clarify the originality of humanity and civilisation to this magnificent Cushitic (African) beauty. The Origin of Humanity When and where did human life first surface on our cosmos? Who contrived the original and prime human culture and civilisation? Ancient Egyptians contended that it was in their homeland, the oldest in the world, the God modelled the first of all human beings out of a handful of ooze soddened by the vivacity of the life giving sanctified and blessed water, the Nile  (see, Jackson, 1995). “The ancient Egyptians called the river Ar or Aur (Coptic: Iaro), “Black,” in allusion to the colour of the sediments carried by the river when it is in flood. Nile mud is black enough to have given the land itself its oldest name, Kem or Kemi, which also means “black” and signifies darkness. In The Odyssey, the epic poem written by the Greek poet Homer (7th century bce), Aigyptos is the name of the Nile (masculine) as well as the country of Egypt (feminine) through which it flows. The Nile in Egypt and Sudan is now called Al-Nīl, Al-Baḥr, and Baḥr Al-Nīl or Nahr Al-Nīl.”http://www.britannica.com/EBchecked/topic/415347/Nile-River Ar or Aur (Coptic: Iaro)  is Booruu in modern Afaan Oromo which means turbid in English translations. Lagdi Nayili jedhamee amma waamamu maqaan kun kan akkanatti moggaasameefi, bowwaa jechuudha. Warri kushii, warri biyyaa, waarri durii laga isaanii Aur (Ooruu) jedhanii waamu. Afaan Oromoo amma uni dubbannuutti booruu jechuudha. Booruu (turbid) jechuuni gurri’aacha (Kami) jechuu miti. Booruu (Ooruu, Aur) jechuun kan taliila hin taane kan hin calaliini jechuudha. Dameen laga kanaa kan Moromor (dhidheessa) irraa maddu galaana biroo itti burqan dabalatee biyyoo loolan haramaniin waan booraweef. kaartumitti yoo damee isa (isa taliila) garba Viktooriyaati karaa Ugaanda dhufutti makamu kanasi booressee misiriitti godaana. Dameen Garba Viktooriyaati dhufu iyyuu adii (white) jedhamee mogga’uuni irra hin turre. Bishaani adiini hin jiru. Bishaani hin boora’iini bishaan taliila. Bishaani taliilatu bishaan guri’aacha. Inni ‘Blue’ jedhanisi ‘Blue’ mitti. Bishaan taliilatu, gurri’aacha ‘Blue’ dha. ‘Blue Nile’ jechuu irra ‘Brown’ Nile (Mormor Booruu, Ar, Aur) yoo jedhani ille itti dhiyaata.

The word (Africa) Afrika itself  derived from kemetic (Oromo) language. In Oromo, one of the ancient black people (kemet), Afur means four. Ka (Qa, Waqa) means god. Afrika Means the four children of god. It describes the four sub groups of kemet people. Such type of naming system is very common in Oromo even today  such as Afran Qallo, Shanan Gibee, Salgan Boorana, Macca Shan, Jimma Afur, Sadan Soddoo, etc. For other theories in this topic please refer to   http://atlantablackstar.com/2014/09/23/9-theories-africa-got-name/

One of the oldest Cushites histories to account for the origin and early development of man and his culture survives in a Greek version of the thesis advanced by the ancient Cushites, Oromians and the rest. This marvellous people paraded in golden times in the region called Kush (Punt) in the Hebrew Scriptures and stamped on the present-day upper Nile Oromia (see, Jackson, 1995). Diodorus Siculus, wrote that the Cushites were of the opinion that their country was not only the birthplace of human race and the cradle land of the world’s earliest civilisation, but, indeed, the primal Eden where living things first appeared on Earth, as reported by the Scriptures. Thus, Diodorus was the first European to focus attention on the Cushites asseveration that Upper Nile (Oromia) is the cradle land of world’s earliest civilisation, the original Eden of the human race. Whether by almighty (God) or nature/ evolution (Darwin’s natural selection and survival of the fittest), Oromia was not only the birth place of man himself (e.g., Lucy) but also for many hundred years thereafter is in the vanguard of all world progress (see Diop, 1991 in his African Civilisation; Martin Bernal, 1987). These are also authenticated by the present archaeological inferences in Oromo tropical fields and rivers valleys. The original natives of Egypt, both in old and in the latter ages of development, were Cushite and there is every raison d’être for the discourse that the earliest settlers came from upper Nile Oromia. The original homeland of the Oromians and other Cushites including Chadic, Berber, Egyptian, Beja, Central Cushitic, East Cushitic, South Cushitic, Omotic and Nilotic was the present day upper Nile Oromia. It was from the original Oromo (Madda Walaabu) that the rest of humanity descended diffused to other parts of the world.  This can be understood in the analogue of the diffusion of two Oromo families (Borana and Barentuma). While those who expanded to other regions latter taken new family names like Macha, Tulama, Karayyu, etc and those who stayed in original place kept the original name such as Borana. In terms of linguistic, like most scholars, we believe that it is impossible to judge between the theories of monogenesis and polygenesis for human, though the inclination is towards the former.  On the other hand, recent work by a small but increasing number of scholars has convinced us that there is a genetic relationship between European, Asian, and African and Cushite languages. A language family originates from a single dialect, proto Cushitic/ Oromo. From such language and culture that must have broken up into Africa, Asiatic, and European and within them a very long time a go. Professor Bernal (1987, in Black Athena, p. 11) confirmed that the unchallenged originality of Oromians and other Cushites nativity to the region and put forward that the latest possibility for initial language break up would be the Mousterian period, 50- 30,000 years Before the Present (BP), however, it may well have much earlier. He further observed that the expansion and proliferation of Cushitic and other Afroasiatic as the promulgation of a culture long pioneered in the East African Rift valley (South Eastern Oromian) at the end of the last Ice Age in the 10th and 9th millennia BC. According to Bernal (1987, p.11) the polar ice caps caged the water within itself, which was during the Ice ages, thus water was significantly less than it is nowadays. He reports that the Sahara and Arabian deserts were even bigger and more inhospitable then than they are presently. In the centuries that ensued, with the rise of heat and increase in the rainfall, greatly the regions became savannah, into which adjoining peoples voyaged. The most successful of these were, the speakers of Proto-Afroasiatic from upper Nile Oromia.  Bernal further confirmed that these people not only possessed flourishing and effective   skills and techniques of hippopotamus hunting with harpoons but also had domesticated cattle and food crops. The following is quoted from Black Athena: ‘Going through the savannah, the Chadic speakers renched lake Chad, the Berbers, the Maghreb, and the Proto-Egyptians, upper Egypt…. With long-term desiccation of the Sahara during the 7th and 6th millennia BC, there were movements into the Egyptian Nile Valley from the west and east as well as from the Sudan. … A similar migration took place from the Arabian savannah into lower Mesopotamia ‘(Bernal, pp.11-12).

The Origin of Civilisation

There are many things in the manners and   customs and religions of the historic Egyptians that suggest that the original home of their human ancestors was in the Upper Nile region and the biblical land of Punt/ Kush (Cush) Or Oromia which include the present day of Cushitic North and East of Africa. Hence, historical records showed that the antiquity of   upper Nile Cushitic Oromian civilisation had a direct link with the civilisation of ancient Egypt, Babylonian and Greece. Hence, the Egyptian and Babylonian civilisations are part and parcel of the entire Cushite civilisation. As it is described above, there is wide understanding that Cushites = Egyptians + Babylon + Oromo+ Agau + Somalis + Afars + Sidama + Neolithic Cush + other Cush. There is also an understanding that all the Cushites are branched out (descended) from their original father Oromo which can be described as Oromo = Noah=Ham= Cush= Egyptian + Bablyon+ Agau + Somali + Afar + Sidama + Neolithic Cush + other Cush. Boran and Barentuma, the two senior children and brothers were not the only children of the Oromo. Sidama, Somali, Agau, Afar and the others were children of the big family. Wolayita and the Nilotics were among the extended family and generations of the Cushite. As a hydro-tower of Africa, the present Oromia is naturally gifted and the source of Great African rivers and hosts the bank and valleys of the greatest and oldest civilisations such as Nile (Abbaya), Baro (Sobat), Gibe, Wabe, Dhidhesa, Ganale, Wabi-shebele, Omo, and Awash among others. Oromian tropical land, equatorial forest and Savannah have been the most hospitable ecology on the earth and conducive environment to life and all forms of human economic and social practices. According to Clarke (1995), many of the leading antiquarians of the time, based largely on the strength of what the classical authors, particularly Diodorus Siculus and Stephanus of Nabatea (Byzantium after Roman colonisation and Christianisation), had to say on the matter, were exponents of the vista that the Cushite, the ancient race in Africa, the Near East and the Middle East, or at any rate, the black people of remote antiquity were the earliest of all civilised peoples and that the first civilised inhabitants of ancient Egypt were members of what is referred to as  the black,  Cushite race who had  entered the land as they expanded in  their geographical space from the their birthplace in upper Nile Oromia, the surrounding Cushite river valleys and tropical fields. It was among these ancient people of Africa and Asia that classical technology advanced, old world science and cosmology originated, international trade and commerce was first developed, which was the by-product of   international contacts, exchange of ideas and cultural practices that laid the foundations of the prime civilisations of the ancient world. Cushite  Africa and also of the Middle East and West Asia was the key and most responsible to ancient civilisations and African history. It must also be known that there were no such geographical names, demarcations and continental classification at that time.  As a whole, Cushite occupied this region; there was the kernel and the centre of the globe, the planet earth, and the universe. African history is out of stratum until ancient Cushites looked up on as a distinct African/ Asian nations.  The Nile river, it tributes, Awash, Baro and Shebele or Juba, etc., played a major role in the relationship of Cushite to the nations in North, South and East Africa. The outer land Savannah, Nile, other Oromian rivers with it Adenian ecology were great cultural highways on which elements of civilisation came into and out of inner North East Africa. After expansions, there was also an offshoot, a graft, differentiation, branching out, internal separation, semi-independence and again interactions, interdependence and co-existence of the common folks.  Cushites from the original home made their relationships with the people of their descendants in the South, the North, East and the West, which was as both good, and bad, depending on the period and the regime in power they formed and put in place in the autonomous regions. Cushite Egypt first became an organised autonomous nation in about 6000 B.C. In the Third Dynasty (5345-5307 B.C.) when Egypt had an earnest pharaoh named Zoser and Zoser, in turn, had for his chief counsellor and minister, an effulgent grand named Imhotep (whose name means ‘he who cometh in peace”). Imhotep constructed the famous step pyramid of Sakkarah near Memphis. The building techniques used in the facilitation of this pyramid revolutionised the architecture of the ancient world (Clarke, 1995). Of course, Independent Egypt was not the original home of these ancient technology. However, it was an extension, expansion, advancement and the technological cycle of the Upper Nile Oromia, Nubia, Beja, Agau and other Cushites.  Ideas, systems, technologies and products were invented, tested and proved in upper Nile then expanded and adopted elsewhere in the entire Cush regions and beyond. . Bernal (1987, pp. 14-15) has identified strict cultural and linguistic similarities among all the people around   the Mediterranean. He further attests that it was south of the Mediterranean and west to the Red Sea’s classical civilisation that give way to the respective north and east. Cushite African agriculture of the upper Nile expanded in the 9th and 8th century millennia BC and pioneering the 8th and 7th of the Indo-Hittite. Egyptian civilisation is Cushite and is clearly based on the rich pre-dynastic cultures of Upper Egypt, Nubia and upper Nile, whose Cushite African and Oromian origin is uncontested and obvious. Of course, Cushite Egypt gave the world some of the greatest personalities in the history of mankind. In this regard, Imhotep was extraordinary discernible. In ancient history of Egypt, no individual left a downright and deeper indentation than Imhotep. He was possibly the world’s first mult-genuis.  He was the real originator of new medicine at the time.  He revolutionised an architect of the stone building, after which the Pyramids were modelled. He became a deity and later a universal God of Medicine, whose images charmed the Temple of Imhotep, humanity’s earliest hospital. To it came sufferers from the entire world for prayer, peace, and restorative. Imhotep lived and established his eminence as a curative at the court of King Zoser of the Third Dynasty about 5345-5307 B.C. (Duncan, 1932). When the Cushite civilisation through Egypt afar crossed the Mediterranean to become the foundation of what we think of as Greek culture, the teachings of Imhotep were absorbed along with the axioms of other great Cushite African teachers.  When Greek civilisation became consequential in the Mediterranean area, the Greeks coveted the world to ponder they were the originators of everything in its totality. They terminated to acknowledge   their liability to Imhotep and other great Cushites. Imhotep was forgotten for thousands of years, and Hippocrates, a mythical posture of two thousand years latter, became known as the father of medicine. Regarding to Imhotep’s influence in Rome, Gerald Massey, noted poet, archaeologist, and philologist, says that the early Christians cherished him as one with Christ (Massey, 1907). It should be understood that, while the achievements of Cushite Egypt were one of the best, these are not the only achievements that Cushite Africans can claim. The Nubians, upper Nile, central and eastern Cushites (the Oromo, Agau, Somalia, Afar, etc) were continue to develop many aspects of civilisation independent of Cushite Egyptian interactions.  These nations and states gave as much to Egypt as Egypt give to them in terms of trade, ideas and technology as well. There was also a considerable Cushite dominion on what later became Europe in the period preceding Christian era. Cushites played a major role in formative development of both Christianity and Islam. Both the Holly Bible and the Holly Quran moral texts are originated from the Oromo and other Cushite oral and moral principles, beliefs, creeds and teachings. There is a common believe and understanding that Abraham, a seminal prophet, believer and recipient of a single and eternal God was from Central Cush of present Upper Nile Oromia.  The Oromos believed in a single and eternal God, Black God (Waaqa Guri’acha) also Blue God according to some scholars who translated the oral history.  Waaqa also Ka. While the Oromian faith, social structure and policies were the prime and the origins of all, Judaism, Christianity, and Islam were all the derivatives and originated from the Black God. Waaqayyoo in Oromo is the original, the single, the omnipotent, the prime and the greatest of all the great religions. All aspects of the present day Christian churches were developed in Cushites. One of the more notable of Cushite contributions to the early church was monasticism. Monasticism, in essence, is organised life in common, especially for religious purposes. The home of a monastic society is called a monastery or a convent.  Christian monasticism probably began with the hermits of Cushite Egypt and Palestine about the time when Christianity was established as a licit religion (Clarke, 1995). Oral tradition and Arabian records confirm that Bilal, a tall, gaunt, black, bushy-haired, Oromo, was the first High Priest and treasurer of the Mohammedan empire.  After Mohamet himself, the great religion, which today numbers upwards of half a billion souls, may be said to have began with Bilal.  He was honoured to be the Prophet’s first neophyte. Bilal was one of the many Cushites who concurred in the founding of Islam and later made proud names for themselves in the Islamic nations and expansions. Europe was sluggishing in her Dark Ages at a time when Cushite Africa and Asia were relishing a Golden Age.  In this non-European world of Africa and Asian, Cushites built and enjoyed an age of advancement in technology before a period of internal withdrawal and isolation that favoured the Europeans to move a head of them. For more than a thousand years the Cushites were in the ‘Age of Grandeur’ but the second rise of Europe, internal strife, slave trade and colonialism brought the age of catastrophic tragedy, abase and declivity. The early Cushites made spears to hunt with, stone knives to cut with, the bola, with which to catch birds and animals, the blow-gun, the hammer, the stone axe, canoes and paddles, bags and buckets, poles for carrying things, bows and arrows. The bola, stone knives, paddles, spears, harpoons, bows and arrows, bow-guns, the hammer and the axe- all of them invented first by Cushites – were the start of man’s use of power. The present’s cannon, long-range missiles, ship propellers, automatic hammers, gas engines, and even meat cleavers and upholstery tack hammers have the roots of their development in the early Cushite use of (Clarke, 1995). Cushite offered humans the earliest machine. It was the fire stick. With it, man could have fire any time.  With it, a campfire could be set up almost any place.  With it, the early Africans could roast food. Every time we light a match, every time we take a bath in water heated by gas, every time we cook a meal in a gas-heated oven, our use of fire simply continues a process started by early Cushites: the control of fire. Of course, those early Cushite was the first to invent how to make a thatched hut. They had to be the first because for hundreds of thousand of years they were the only people on earth. They discovered coarse basket making and weaving and how to make a watertight pot of clay hardened in a fire. In the cold weather, they found that the skins of   beasts they had killed would keep them warm. They even skin covers for their feet. It was from their first effort much later clothing and shoes developed.  Humanity owes the early Cushites much and even much more (Clarke, 1995). The Cushites dociled animals.  They used digging sticks to obtain plant roots that could be consumed. They discovered grain as a food, how to store it and prepare it.  They learnt about the fermentation of certain foods and liquids left in containers. Thus, all mankind owes to Cushites including the dog that gives companionship and protection, the cereals we eat at break-fast-time, the fermented liquids that many people drink, the woven articles of clothing we wear and the blankets that keep us warm at night, the pottery in which we bake or boil food, and even the very process  (now so simple) of boiling water- a process we use every time we boil an egg, or make spaghetti, or cook corned beef. Canoes made it possible for man to travel further and farther from his early home. Over many centuries, canoes went down Baro, the Nile and the Congo and up many smaller rivers and streams. It was in this pattern that the early   Cushite civilisation was advanced. From the blowgun of antiquated Cushite, there come next, in later ages, many gadget based on its standard. Some of these are: the bellows, bamboo air pumps, the rifle, the pistol, the revolver, the automatic, the machine gun- and even those industrial guns that puff grains.  Modern Scientists certain that by about 3000 B.C., the Cushite farmers in the Nile Valley were growing wheat and barely, cultivating millet, sorghum, and yams.  Around 1500 B.C.  new crops farming were developed: – banana, sugar cane, and coconut trees and later coffee.   The cultivation of bananas and coffees in particular spread rapidly which are suited to tropical forest conditions. Cushites had also domesticated pigs, donkeys, horses, chickens, ducks, and geese, etc.  (Greenblatt, 1992). The agricultural revolution brought about a gradual increase in population. Then another development helped expand population still more. The technique of smelting iron innovated by Cushites. Iron working start and then advanced in the Nile valley and then started to spread to other parts of Africa and from who, by way of Egypt and Asian Minor, this art made its way into Europe and the rest of Old World. Iron greatly improved the efficiency of tools and weapons. Iron tools and weapons are much stronger and last longer than those made of stone or wood. Iron axes made it easier to chop tropical trees and clear land for farming. Iron sickles made harvest easier. Iron hoes and other farm tools helped farmers cultivate land more easily. Iron-tipped spears meant more meat. The new technologies boosted the Cushite economy; they increased food production that enabled more people to survive. In addition, iron objects became valuable items in Cushite trade and commercial activities. With his simple bellows and a charcoal fire the Cushite blacksmith reduced the ore that is found in many parts of the region and forged implements of great usefulness and beauty. In general, the Iron technology was instrumental in auguring the rise and expansion of Cushite civilisation (Greenblatt, 1992). Cushite hunters many times cut up game.  There still exists for evidences, drawings of animal bones, hearts and other organs. Those early drawings as a part of man’s early beginnings in the field of Anatomy. The family, the clan, the tribe, the nation, the kingdom, the state, humanity and charity all developed first in this region of the cradle of mankind. The family relationships, which we have today, were fully developed and understood then.  The clan and the tribe gave group unity and strength. The nation, the common whole was first developed here. It was by this people that early religious life, beliefs, and the belief in one God, the almighty started and expanded. The first formal education of arts, science, astronomy, times and numbers (mathematics) were visual, oral and spoken tradition given in the family, during social and religious ceremonies. Parents, Medicine men, religious leaders, etc were the education heads.  Ceremonial Cushite ritual dances laid the basis for many later forms of the dance. Music existed in early Cushite Among instruments used were: reed pipes, single-stringed instruments, drum, goured rattles, blocks of wood and hollow logs. Many very good Cushite artists brought paintings and sculpture into the common culture.  The early Cushites made a careful study of animal life and plant life.  From knowledge of animals, mankind was able to take a long step forward to cattle rising. From the knowledge of plants and how they propagate, it was possible to take a still longer step forward to agriculture. Today, science has ways of dating events of long a go. The new methods indicate that mankind has lived in Cushite Africa over two million years. In that long, long time, Cushites and people of their descent settled in other parts of Africa and the rest. Direct descents of early Cushites went Asia Minor, Arabia, India, China, Japan and East Indies. Cushites and people of Cushite descents went to Turkey, Palestine, Greece and other countries in Europe. From Gibraltar, they went into Spain, Portugal, France, England, Wales and Ireland (Clarke, 1995). Considering this information, the pre-Colombian presence of Cushite African mariners and merchants in the New World is highly conceivable and somewhat sounds. In this context, the first Africans to be brought to the New World were not in servitude and slavery, which contrary to popular creed. Tormenting references in the Spanish chronicles and other growing body of historical studies advocate that Cushites were the founders, the pioneers and first permanent settlers of   America. Commanding authentication as in Bennett (1993, p. 85) cited by Leo Veiner in his work Africa and the discovery of America suggests that African traders founded Mexico long before Columbus. Hence, the Africans influences were extended from Canada in the North to the Maya, Aztec, and Inca civilisation in the South America. The Cushite civilisation is therefore the basis of Indian civilisation. Unlike the western Sudan and in Egypt, the people and nations of upper Nile had lost written records of their ancient times and medieval history. These were destroyed and burned during war of conquests. The early travellers to these areas are also mostly not yet known. Notable kingdoms, republics and states did rise in this part of Africa and did achieve a high degree of civilisation of their time.  Scholarly undertakings show that Cushite Africans such as Oromos were the first in human history to invent and implement democratic institutions (e.g. Gada system  or Gadaa system), democratic forms of government, elections and unwritten constitution. Democracy was first invented in upper Nile Oromia then to Athens, Greek and to the rest. It was not the other way round. Gada, an accomplishment of Oromian social genius in socio-political organisation is one of the most complex, the world wonder   and by far superior to so far other humanity’s social and political imagination and civilisation. Gada in its vector of values constitutes, political institution, the power structure, governing constitution, the ideology, the religion, the moral authority, the economic and the whole way of life of the public, the collective, the social and the private individual.  Gada is the social civilization of the Oromo in the Nile civilization. Gada is an atonishing and complex social evolution in human social transformation and an Oromo social perfection. In old Egyptian (Cushite, oromo) dialect it means Ka Adaa. Ka means God. Adaa (law). It means the law of  God, the law of  waaqa (God). It also symbolizes the dawn of not only civilization  but also human freedom as civilazation. ‘Gadaa bilisummaa saaqaa.’ Orthodox historians and some archaeologists believe that the civilisation of Egypt is the oldest in the world, while others give that priority to western Asia or India.  It has also been suggested that, since all these cultures possess certain points of similarity, all of them may evolve from an older common civilisation. Men of eminent scholarship have acknowledged this possibility. In this regard, Sir E.A. Wallis Budge  (1934) indicated: “It would be wrong to say that the Egyptians borrowed from the Sumerians or Sumerians from Egyptians, but it may be submitted that the literati of both peoples borrowed their theological systems from common but exceedingly ancient source… This similarity between the two companies of gods is too close to being accidental.” A pioneer American Egyptologist, Breasted (1936) advanced the following views: “In both Babylonian and Egypt the convenient and basic number  (360), of fundamental importance in the division of the circle, and therefore in geography, astronomy and time-measurement, had its origin in the number of days in the year in the earliest known form of the calendar. While its use seems to be older in Egypt than in Babylonian, there is no way to determine with certainty that we owe it exclusively to either of these two countries.  A common origin older than either of is possible.” Sewell (1942) said that the science, which we see at the dawn of recorded history, was not science at its dawn, but represents the remnants of the science of some great and as yet untraced civilisation. Where, however, is the seat of that civilisation to be located?” A number of scholars, both ancient and modern, have come to the conclusion that the world’s first civilisation was created by the people known as Cushite (Oromian) and also known by Greeks as Punt (Burnt Faces). The Greeks argued that these people developed their dark colouration since they were adjacent to the sun than were the fairer natives of Europe. In terms of the sources of well-informed modern authority, Herodotus describes the Cushites as in Lugard (1964) as: “ The tallest, most beautiful and long-lived of the human races,’ and before Herodotus, Homer, in even more flattering language, described them as  ‘ the most just of men; the favourites of gods.’ The annals of all the great early nations of Asia Minor are full of them. The Mosaic records allude to them frequently; but while they are described as the most powerful, the most just, and the most beautiful of the human race, they are constantly spoken of as black, and there seems to be no other conclusion to be drawn, than that remote period of history the leading race of the western world was the black race.” Alexander Bulatovich (2000, p.53) of Russia in his 1896-1898 travels in Oromia described the Oromo, which is akin to Herodotus’s description as fallows: “The [Oromo] physical type is very beautiful. The men are very tall, with statuesque, lean, with oblong face and a somewhat flattened skull. The features of the face are regular and beautiful…. The mouth is moderate. The lips are not thick. They have excellent even teeth; large and in some cases oblong eyes and curly hair. Their arm bones are of moderate length, shorter than the bones of Europeans, but longer than among the Amhara tribes. The feet are moderate and not turned in. The women are shorter than the men and very beautifully built. In general, they are stouter than the men, and not as lean as they. Among them one sometimes encounters very beautiful women. And their beauty does not fade as among the Abyssinians. The skin color of both men and women ranges from dark to light brown. I did not see any completely black [Oromo].” According to Homer and Herodotus, the Cushites were inhabited in the Sudan, Egypt, Arabia, Palestine, present Ethiopia, Western Asia and India. In his essay of historical analysis of ancient East Africa and ancient Middle East, roughly in the years between 500BC and 500AD. Jesse Benjamin (2001), brought to our attention that  the importance of research focus on global formations, multi- and bi-directional and cultural relations, geopolitical  associations, archaeology, linguistics, sociology, cosmology, production, commerce and consumption patterns of these regions.  Benjamin (2001) indicates that historiographers have acknowledged and documented that the adored spices, cinnamon (qarafaa in modern Afaan  Oromo)  and cassia of the Mediterranean sphere produced and come from ‘Cinnamon land.’ The latter is also known in different names as  ‘ The other Barbaria,’ ‘Trogodytica,’ Cush, Kush,  Upper Nile. or ‘Punt’ but persistently representing the whole environs identified nowadays as the ‘Horn of African’ or that part of Oromia. These show the presence of production, consumption and commercial interactions in the regions. In line with Miller (1969),  Wilding (1988), Benjamin (2001) included the Oromian pastoralism, pottery, cosmology and culture in the antiquity and old world civilisation. The identification of the Cushite Oromian civilisation with the present Abyssinia Amhara-Tigre under the name of Ethiopia made by the post civilisation Abyssinian priests translators of the Abyssinian version of the Bible in the 5th and 6th century or some other time, has been a cheating and misrepresentation of true human history.  Those Abyssinians who were stealing the history were relatively recent migrant (conquerors) of the region. They occupied the present day Northern Ethiopia (central Cushitic of Agau and Oromo) long after the first human civilisation already originated and advanced in the area and spread to the rest of the world including to Arabia and Mediterranean Europe. The native residents of the region are the Cushite African people (Oromo, Agau, Somali, Sidama, Afar, Beja, Saho, etc). Ethiopian Jews (Falashas) are also Cushite Oromo and Agau who accepted Jews religion. Abyssinian tribes have fabricated their own myth and false history to claim legitimacy to the region and then established a regime truth through continuos fable story, phantom, indoctrination and falsification of the real Cushite history.  Semitic immigrants did not found Aksum but the Abyssinians resettled among the Cushites cities and commercial centres in which Aksum was one and latter dominated the ruling power in this very centre of the civilisation of the central Cush. Ge’ez was invented as a language of the centre and latter used as the official language of the church and the colonising Abyssinian ruling class. Ge’ez was initially developed from the mixture of Cushitic and Greek elements that was facilitated by the Cushite trade links to the Greek world. There was also Greek resettlement in Aksum and the surrounding central Cush commercial towns with primary contacts with endogenous Cushite. The earlier rulers of Aksum and Christian converts including Ezana were Cushites.  Though Ezana was the first convert from the above (the ruling class) to Christianity, he did not give up his belief in one God (Waqa) (Cushite/ black God). He was also not the first Cushite to be a Christian. In their linkages with a wider world, it is also highly likely and very logical and possible that there were Christians among the civilian Cushite trading communities who had already disseminated their new faith, as so many Oromo merchants were to do latter in the expansion of Islam. The splendid Stella, towers of solid masonry, with non-functional doors and windows at Aksum was not the earliest materialisation but it was the continuity in the manifestation of major indigenous Cushite tradition of monumental architecture in stone, which also later found expression in the rock-hewn churches of the Cushite Agau kings (see also Isichei, 1997 for some of the opinions). Abyssinians were the rulers. They were not the engineers and the builders of the stone monuments. It was the original product and brainchild of Cushite technologist. Of course, their advancement was thwarted with the unfortunate coming of the Abyssinians. Almost all of the original studies of the origin of Cushite civilisation could not penetrate far deep into regions south east to Nubia (Mereo) and could not dig out the other side of the twin, the close link and vast primary sources in present day Oromia. Though the British Museum has collected vast sources on Nubian, it has not kept on or linked any to the sister and more or less identical to the civilisation of the Oromo. For me, as native Oromo with knowledge of oral history and culture, as I observed the Nubian collection in British Museum, what they say Nubian collection is almost identical to Oromia, but in a less variety and quantity.  I can say that Nubian and other Cushite civilisations were extensions (grafts) of the vast products of Oromo. I may also be enthused to the inference that the people whose manners and customs have been so thoroughly capitulated by Herodotus, Diodorus, Strabo Pliny and other were not Abyssinians and other Black people at all, but the natives of Upper Nile, Oromos, Agau, Somalis, Afar and the rest of Cushitic people of the present Horn of Africa. Sir Henry Rawlinson in his essay on the early History of Babylonian describes Oromos as the purest modern specimens of the Kushite. Thus, Oromo is Kush and Kush is Oromo. Seignobos (1910), in his scholarly works on the history of Ancient Civilisation reasoned that the first civilised natives of the Nile and Tigiris-Euphrates Valleys were a dark skinned people with short hair and prominent lips, they were called Cushites by some scholars and Hamites by others.  So Cushite (Hamite) is generally recognised as the original home of human civilisation and culture both beyond and across the Red Sea. They are the original source of both the African and Asiatic (Cushitic Arabian) civilisation. Higgins in 1965 scholarly undertaking discusses: “I shall, in the course of this work, produce a number of   extraordinary facts, which will be quite sufficient to prove, that a black race, in a very   early times, had more influence   of the affairs of the world than has been lately suspected; and I think I shall show, by some very striking circumstances yet existing, that the effects of this influence have not entirely passed away.” Baldwin in his 1869 study of Arab history expressed in his own words the following: “At the present time Arabia is inhabited by two distinct races, namely descendants of the old Adite, Kushite, …known under various appellations, and dwelling chiefly at the south, the east, and in the central parts of the country, but formerly supreme throughout the whole peninsula, and the Semitic Arabians- Mahomete’s race- found chiefly in the Hejaz and at the north. In some districts of the country these races are more or less mixed, and since the rise of Mahometanism the language of Semites, known as to us Arabic, has almost wholly suppressed the old  … Kushite tongue; but the two races are very unlike in many respects, and the distinction has always been recognised by writers on Arabian ethnology. To the Kushite race belongs the purest Arabian blood, and also that great and very ancient civilisation whose ruins abound in almost every district of the country.” Poole (in Haddon, 1934) says, “Assyrians themselves are shown to have been of a very pure type of Semites, but in the Babylonians there is a sign of Kushite blood.  … There is one portrait of an Elmite king on a vase found at Susa; he is painted black and thus belongs to the Kushite race.” The myths, legends, and traditions of the Sumerians point to the African Cushite as the original home of these people (see. Perry, 1923, pp. 60-61).  They were also the makers of the first great civilisation in the Indus valley. Hincks, Oppert, unearthed the first Sumerian remains and Rawlinson called these people Kushites. Rawlinson in his essay on the early history of Babylonian presents that without pretending to trace up these early Babylonians to their original ethnic sources, there are certainly strong reasons for supposing them to have passed from Cushite Africa to the valley of the Euphrates shortly before the opening of the historic period:  He is based on the following strong points: The system of writing, which they brought up with them, has the closest semblance with that of Egypt; in many cases in deed the two alphabets are absolutely identical. In the Biblical genealogies, while Kush and Mizrain  (Egypt) are brothers, from Kush Nimrod (Babylonian) sprang. With respect to the language of ancient Babylonians, the vocabulary is absolutely Kushite, belonging to that stock of tongues, which in postscript were everywhere more or less, mixed up with Semitic languages, but of which we have with doubtless the purest existing specimens in the Mahra of Southern Arabia and the Oromo.

kemetic alphabet (Qubee)

qubee durii fi ammaa

The Greek alphabet, the script of English today, is based on the Kemetic alphabet of Ancient Egypt/Kemet and the Upper Nile Valley of Ancient Africa. Ancient Egyptians called their words MDW NTR, or ‘Metu Neter,” which means divine speech. The Greeks called it, ‘hieroglyphics”- a Greek word. The etymology of hieroglyphics is sacred (hieros) carvings (glyph). The Oromos (the Kemet of modern age) called it Qubee.


Without OROMO, NO Amhara Culture & NO Amharic! – My Beta Israel & Zagwe Roots pt1 Ras Iadonis









http://www.gadaa.com/Irreechaa.html http://waaqeffannaa.org/?page_id=167


http://en.wikipedia.org/wiki/West_Central_Oromo_language http://www.gadaa.com/language.html






African Philosophy in Ethiopia. Ethiopian Philosophical Studies II with A Memorial of Claude Sumner http://www.crvp.org/book/Series02/master-ethiopia.pdf






“Chaltu as Helen”, which is based on a novelized story of Chaltu Midhaksa, a young Oromo girl from Ada’aa Barga district, also in central Oromia.

Born to a farming family in Koftu, a small village south of Addis Ababa near Akaki, Chaltu led an exuberant childhood. Raised by her grandmother’s sister Gode, a traditional storyteller who lived over 100 years, the impressionable Chaltu mastered the history and tradition of Tulama Oromos at a very young age.

Chaltu’s captivating and fairytale like story, as retold by Tesfaye, begins when she was awarded a horse named Gurraacha as a prize for winning a Tulama history contest. Though she maybe the first and only female contestant, Chaltu won the competition by resoundingly answering eleven of the twelve questions she was asked.

Guraacha, her pride and constant companion, became Chaltu’s best friend and she took a good care of him. Gurraacha was a strong horse; his jumps were high, and Chaltu understood his pace and style.

A masterful rider and an envy to even her male contemporaries, Chaltu soon distinguished herself as bold, confident, outspoken, assertive, and courageous. For this, she quickly became a household name among the Oromo from Wajitu to Walmara, Sera to Dawara, Bacho to Cuqala, and Dire to Gimbichu, according to Tesfaye.

Chaltu traces her lineage to the Galan, one of the six clans of Tulama Oromo tribe. At the height of her fame, admirers – young and old – addressed her out of respect as “Caaltuu Warra Galaan!” – Chaltu of the Galan, and “Caaltuu Haadha Gurraacha!” – Chaltu the mother of Gurraacha.

Chaltu’s disarming beauty, elegance, charisma, and intelligence coupled with her witty personality added to her popularity. Chaltu’s tattoos from her chin to her chest, easily noticeable from her light skin, made her look like of a “Red Indian descent” (Tesfaye’s words).

As per Tesfaye’s account, there wasn’t a parent among the well-to-do Oromos of the area who did not wish Chaltu betrothed to their son. At 14, Chaltu escaped a bride-kidnapping attempt by outracing her abductors.

Chaltu’s grandfather Banti Daamo, a well-known warrior and respected elder, had a big family. Growing up in Koftu, Chaltu enjoyed being surrounded by a large network of extended family, although she was the only child for her parents.

Recognizing Chaltu’s potential, her relatives suggested that she goes to school, which was not available in the area at the time. However, fearing that she would be abducted, Chaltu’s father arranged her marriage to a man of Ada’aa family from Dire when she turned 15.

Locals likened Chaltu’s mannerism to her grandfather Banti Daamo, earning her yet another nickname as “Caaltuu warra Bantii Daamo” – Chaltu of Banti Daamo. She embraced the namesake because many saw her as an heir to Banti Daamo’s legacy, a role usually preserved for the oldest male in the family. Well-wishers blessed her: prosper like your grandparents. She embraced and proudly boasted about continuing her grandfather’s heritage calling herself Chaltu Banti Daamo.

Others began to call her Akkoo [sic] Xinnoo, drawing a comparison between Chaltu and a legendary Karrayu Oromo woman leader after whom Ankobar was named.

Chaltu’s eccentric life took on a different trajectory soon after her marriage. She could not be a good wife as the local tradition and custom demanded; she could not get along with an alcoholic husband who came home drunk and abused her.

When Chaltu threatened to dissolve the marriage, as per Oromo culture, elders intervened and advised her to tolerate and reconcile with her husband. Rebellious and nonconformist by nature, Chaltu, who’s known for challenging old biases and practices, protested “an alcoholic cannot be a husband for Banti Daamo’s daughter!”

Soon she left her husband and moved to Addis Ababa, Ethiopia’s capital, to attend formal education and start a new chapter in life.

Trouble ensues.

In Addis Ababa, her aunt Mulumebet’s family welcomed Chaltu. Like Chaltu, Mulumebet grew up in Koftu but later moved to Addis Ababa, and changed her given name from Gadise in order to ‘fit’ into the city life.

Subsequently, Mulumebet sat down with Chaltu to provide guidance and advice on urban [Amhara] ways.

“Learning the Amharic language is mandatory for your future life,” Mulumebet told Chaltu. “If you want to go to school, first you have to speak the language; in order to learn Amharic, you must stop speaking Afaan Oromo immediately; besides, your name Chaltu Midhaksa doesn’t match your beauty and elegance.”

“I wish they did not mess you up with these tattoos,” Mulumebet continued, “but there is nothing I could do about that…however, we have to give you a new name.”

Just like that, on her second day in Addis, Caaltuu warra Galaan became Helen Getachew.

Chaltu understood little of the dramatic twists in her life. She wished the conversation with her aunt were a dream. First, her name Chaltu means the better one, her tattoos beauty marks.

She quietly wondered, “what is wrong with my name and my tattoos? How can I be better off with a new name that I don’t even know what it means?”

Of course she had no answers for these perennial questions. Most of all, her new last name Getachew discomforted her. But she was given no option.

The indomitable Chaltu had a lot to learn.

A new name, new language, new family, and a whole new way of life, the way of civilized Amhara people. Chaltu mastered Amharic in a matter of weeks. Learning math was no problem either, because Chaltu grew up solving math problems through oral Oromo folktale and children’s games like Takkeen Takkitumaa.

Chaltu’s quick mastery amazed Dr. Getachew, Mulumebet’s husband. This also made her aunt proud and she decided to enroll Chaltu in an evening school. The school matched Chaltu, who’s never set foot in school, for fourth grade. In a year, she skipped a grade and was placed in sixth grade. That year Chaltu passed the national exit exam, given to all sixth graders in the country, with distinction.

But her achievements in school were clouded by a life filled with disappointments, questions, and loss of identity. Much of her troubles came from Mulumebet packaged as life advice.

“Helen darling, all our neighbors love and admire you a lot,” Mulumebet told Chaltu one Sunday morning as they made their way into the local Orthodox Church. “There is not a single person on this block who is not mesmerized by your beauty…you have a bright future ahead of you as long as you work on your Amharic and get rid of your Oromo accent…once you do that, we will find you a rich and educated husband.”

Chaltu knew Mulumebet had her best interest at heart. And as a result never questioned her counsel. But her unsolicited advises centered mostly on erasing Chaltu’s fond childhood memories and making her lose touch with Oromummaa – and essentially become an Amhara.

Chaltu spent most of her free time babysitting Mulumebet’s children, aged 6 and 8. She took care of them and the kids loved her. One day, while the parents were away, lost in her own thoughts, Chaltu repeatedly sang her favorite Atetee – Oromo women’s song of fertility – in front of the kids.

That night, to Chaltu’s wild surprise, the boys performed the song for their parents at the dinner table. Stunned by the revelation, Mulumebet went ballistic and shouted, “Are you teaching my children witchcraft?”

Mulumebet continued, “Don’t you ever dare do such a thing in this house again. I told you to forget everything you do not need. Helen, let me tell you for the last time, everything you knew from Koftu is now erased…forget it all! No Irreechaa, no Waaree, no Okolee, no Ibsaa, No Atetee, and no Wadaajaa.”

Amused by his wife’s dramatic reaction, Getachew inquired, “what does the song mean, Helen?” Chaltu told him she could not explain it in Amharic. He added, “If it is indeed about witchcraft, we do not need a devil in this house…Helen, praise Jesus and his mother, Mary, from now on.”

“Wait,” Getachew continued, “did you ever go to church when you were in Koftu? What do they teach you there?”

Chaltu acknowledged that she’s been to a church but never understood the sermons, conducted in Amharic, a language foreign to her until now. “Getachew couldn’t believe his ears,” writes Tesfaye. But Getachew maintained his cool and assured Chaltu that her mistake would be forgiven.

Chaltu knew Atetee was not a witchcraft but a women’s spiritual song of fertility and safety. All Oromo women had their own Atetee.

Now in her third year since moving to Addis, Chaltu spoke fluent Amharic. But at school, in the market, and around the neighborhood, children bullied her daily. It was as if they were all given the same course on how to disgrace, intimidate, and humiliate her.

“You would have been beautiful if your name was not Chaltu,” strangers and classmates, even those who knew her only as Helen, would tell her. Others would say to Chaltu, as if in compliment, “if you were not Geja (an Amharic for uncivilized), you would actually win a beauty pageant…they messed you up with these tattoos, damn Gallas!”

Her adopted name and mastery of Amharic did not save Chaltu from discrimination, blatant racism, hate speech, and ethnic slurs. As if the loss of self was not enough, seventh grade was painfully challenging for Chaltu. One day when the students returned from recess to their assigned classes, to her classmate’s collective amusement, there was a drawing of a girl with long tattooed neck on the blackboard with a caption: Helen Nikise Gala – Helen, the tattooed Gala. Gala is a disparaging term akin to a Nigger used in reference to Oromos. As Chaltu sobbed quietly, their English teacher Tsige walked in and the students’ laughter came to a sudden halt. Tsige asked the classroom monitor to identity the insulting graffiti’s artist. No one answered. He turned to Chaltu and asked, “Helen, tell me who drew this picture?”

She replied, “I don’t know teacher, but Samson always called me Nikise Gala.”

Tsige was furious. Samson initially denied but eventually admitted fearing corporal punishment. Tsige gave Samson a lesson of a lifetime: “Helen speaks two language: her native Afaan Oromo and your language Amharic, and of course she is learning the third one. She is one of the top three students in the class. You speak one language and you ranked 41 out of 53 students. I have to speak to your parents tomorrow.”

Athletic and well-mannered, Chaltu was one of the best students in the entire school. But she could not fathom why people gossiped about her and hurled insults at her.

Banned from speaking Afaan Oromo, Chaltu could not fully express feelings like sorrow, regrets, fear and happiness in Amharic. To the extent that Mulumebet wished Chaltu would stop thinking in Oromo, in one instance, she asked Chaltu to go into her bedroom to lament the death of a relative by singing honorific praise as per Oromo custom. Chaltu’s break came one afternoon when the sport teacher began speaking to her in Afaan Oromo, for the first time in three years. She sobbed from a deep sense of loss as she uttered the words: “I am from Koftu, the daughter of Banti Daamo.” Saying those words alone, which were once a source of her pride, filled Chaltu with joy, even if for that moment.

Chaltu anxiously looked forward to her summer vacation and a much-needed visit to Koftu. But before she left, Mulumebet warned Chaltu not to speak Afaan Oromo during her stay in Koftu. Mulumebet told Chaltu, “Tell them that you forgot how to speak Afaan Oromo. If they talk to you in Oromo, respond only in Amharic. Also, tell them that you are no longer Chaltu. Your name is Helen.”

Getachew disagreed with his wife. But Chaltu knew she has to oblige. On her way to Koftu, Chaltu thought about her once golden life; the time she won Gurracha in what was only a boys’ competition, and how the entire village of Koftu sang her praises.

Her short stay in Koftu was dismal. Gurraacha was sold for 700 birr and she did not get to see him again. Chaltu’s parents were dismayed that her name was changed and that she no longer spoke their language.

A disgruntled and traumatized Chaltu returns to Addis Ababa and enrolls in 9th grade. She then marries a government official and move away from her aunt’s protective shield. The marriage ends shortly thereafter when Chaltu’s husband got caught up in a political crosshair following Derg’s downfall in 1991. Chaltu was in financial crisis. She refused an advice from acquintances to work as a prostitute.

At 24, the once vibrant Chaltu looked frail and exhausted. The regime change brought some welcome news. Chaltu was fascinated and surprised to watch TV programs in Afaan Oromo or hear concepts like “Oromo people’s liberation, the right to speak one’s own language, and that Amharas were feudalists.”

Chaltu did not fully grasp the systematic violence for which was very much a victim. She detested how she lost her values and ways. She despised Helen and what it was meant to represent. But it was also too late to get back to being Chaltu. She felt empty. She was neither Helen nor Chaltu.

She eventually left Addis for Koftu and asked her parents for forgiveness. She lived a few months hiding in her parent’s home. She avoided going to the market and public squares.

In a rare sign of recovery from her trauma, Chaltu briefly dated a college student who was in Koftu for a winter vacation. When he left, Chaltu lapsed back into her self-imposed loneliness and state of depression. She barely ate and refused interacting with or talking to anyone except her mother.

One afternoon, the once celebrated Chaltu warra Galaan took a nap after a coffee break and never woke up. She was 25.

The bottom line: Fictionalized or not, Chaltu’s is a truly Oromo story. Chaltu is a single character in Tesfaye’s book but lest we forget, in imperial Ethiopia, generations of Chaltu’s had to change their names and identity in order to fit in and be “genuine Ethiopians.” Until recently, one has to wear an Amhara mask in order to be beautiful, or gain access to educational and employment opportunities.

Likewise, in the Ethiopia of today’s “freedom of expression advocates” – who allegedly sought to censor Tesfaye – it appears that a story, even a work of fiction, is fit to print only when it conforms to the much-romanticized Ethiopianist storyline.

So much has changed since Chaltu’s tragic death a little over a decade ago, yet, clearly, much remains the same in Ethiopia. Honor and glory to Oromo martyrs, whose selfless sacrifices had allowed for me to transcribe this story, the Oromo today – a whole generation of Caaltuus – are ready to own, reclaim, and tell their stories.

Try, as they might, the ever-vibrant Qubee generation will never be silenced, again.

Origins of the Afrocomb: Exhibition: Fitzwilliam Museum, Cambridge, UK; 2nd July - 3rd November

Origins of the Afro Comb: 6,000 years of culture, politics and identity


Even today, a significant number of mainstream Egyptologists, anthropologists, historians and Hollywood moviemakers continue to deny African people’s role in humankind’s first and greatest civilization in ancient Egypt. This whitewashing of history negatively impacts Black people and our image in the world. There remains a vital need to correct the misinformation of our achievements in antiquity.

Senegalese scholar Dr. Cheikh Anta Diop (1923-1986) dedicated his life to scientifically challenging Eurocentric and Arab-centric views of precolonial African culture, specifically those that suggested the ancient civilization of Egypt did not have its origins in Black Africa.

Since some people continue to ignore the overwhelming evidence that indicates ancient Egypt was built, ruled, and populated by dark-skinned African people, Atlanta Blackstar will highlight 10 of the ways Diop proved the ancient Egyptians were Black.

Physical Anthropology Evidence
Based on his review of scientific literature, Diop concluded that most of the skeletons and skulls of the ancient Egyptians clearly indicate they were Negroid people with features very similar to those of modern Black Nubians and other people of the Upper Nile and East Africa. He called attention to studies that included examinations of  skulls from the predynastic period (6000 B.C.) that showed a greater percentage of Black characteristics than any other type.

From this information, Diop reasoned that a Black race existed in Egypt at that time and did not migrate at a later stage as some previous theories had suggested.


”’ኦሮሞና ኦሮሚያ”’

የኦሮሞ ሕዝብ መሠረተ አመጣጥ ከኩሽ ቤተሰብ የሚመደብ ነዉ። በቆዳ ቀለሙና በአካላዊ አቋሙ ከሃሜቲክ እስከ ናይሎቲክ ያጣቀሰ ዝርያ ያለዉ ሕዝብ መሆኑ ታሪክ አረጋግጦታል። በሰሜን ምሥራቅ አፍሪካ ከሚኖሩ ህዝቦች ጋር በብዙ መልኩ ተመሳሳይነት ያለዉ ነዉ። በዚህ ክልል የሚኖሩ ሕዝቦች ታሪክ መመዝገብ ከጀመረበት ጊዜ አንስቶ የኩሽ ቋንቋ ተናጋሪ መሆናቸዉ ተረጋግጧል።

ኦሮሞ የኩሽ ቋንቋ ተናጋሪ ብቻ አይደለም። ይልቁንም ይህ ሕዝብ በአህጉረ- አፍሪካ ቀደሚ ዜጋ ሆነዉ ከኖሩት ሕዝቦች መካከል የመጀመሪያ መሆኑ ይታወቃል። በዚህ የረጅም ዘመናት ታሪኩ ውስጥ ለሥልጣኔዉ የሚሆኑ ባህሎችን እስከማዳበር ደርሷል። ሊንች እና ሮቢንስ የሚባሉ ሁለት የዉጭ ምሁራን ሰሜናዊ ኬኒያ በተገኘዉ ጥንታዊ አምድ ላይ ከትጻፈዉ መረጃ በመነሳት ኦሮሞዎች በ3000 ዓመተ-ዓለም አካባቢ የራሳቸዉ የሆነ የቀን መቁጠሪያ እንደነበራቸዉ አረጋግጠዋል። ይህም ሕዝቡ በዚሁ ክልል ለመኖሩ አንዱ ተጨባጭ ማስረጃ ነው።

ከሊንች እና ሮቢንሰም ሌላ ፕራዉቲ እና ሮሴንፊልድ የተባሉ የታሪክ ሊቃዉንት “Historical Dictionary of Ethiopia” ኢንዲሁም ባትስ : “The Abyssinian Difficulty” በተባሉ ሥራዎቻቸው ; <<ኦሮሞ ጥንታዊ ዝርያና አንጋፋ; ምናልባትም ለበርካታዎቹ የምስራቅ አፍርካ ሕዝቦች የዘር ግንድ ነው>> በማለት ይገልጻሉ።

የኦሮሞ ሕዝብ የምስራቅ አፍርካ (የአፍርካ ቀንድ) ቀዳሚ ቤተኛ ስለመሆኑ አያሌ ማስረጃዎች ኣሉ። ስለዚሁ ጉዳይ ታሪካዊ ሰናዶች በብዛት ይገኛሉ። አባ ባህሬይ የተባሉ የአማራ ብሄር ተወላጅ የጋላ ታሪክ ብለው በሲዳሞና ከፋ ዉስጥ በመዘዋዋር ስላ ኦሮሞ በፃፉት መጽሃፍ በጥላቻ የተሞሉና ትክክል ያል ሆኑ ታሪኮችን ለማሳተም በቅተዋል። ክራፍ በ 1842 ፥ ፍት በ1913 በክልሉ በመዘዋወር ኦሮሞ በምስራቅ አፍርካ ከሁሉም የላቀ ስፍት ያለዉ ሀገር ባለቤት መሆኑን አረጋግጠዋል ።

ከ1850 በፊት ዲ. አባደ ቤክ፥ እስንባርገር ኢንዲሁም ክራፍ የተባሉ አዉሮፓዊያን ዘጎች የኦሮሞን ሕዝብ ፖለቲካዊ ፥ ባህላዊና ማህበራዊ አኗኗር ሥራዓት በማጥናት ለዉጭዉ ዓለም አስተዋዉቀወል። ከዚያም ወዲህ በተለይ ከ 18ኛው መቶ ክፍለ ዘመንና በኋላም ኦሮሚያ በአፄ ምንልክ ተወርራ የኢኮኖሚና የፖለቲካ ሥራዓቷን ከመነጠቋ በፊት ሲቺ የተባለ ኢጣሊያዊ እንዲሁም በሬሊ ; እና ሶሌይሌት የተባሉ የፈረንሳይ ዜጎች በኦሮሚያ ህዝብ ፖለቲኮ-ባህላዊ; ኢኮኖሚያዊና ማህበራዊ ታሪኮች ላይ ያተኮሩ ሥራዎችን አዘጋጅተዉ ለአንባቢያን አቅርበዋል።

ታሪካዊ ጥናቶች አንደሚያረጋግጡት ኦሮሞና ኢትዮጵያ ከ16ኛዉ እስከ 19ኛው መቶ ክፍለ ዘመን አንዱም ሌላዉን አሸንፎ በ ቁጥጥሩ ሥር ሳያደርግ ጎን ለጎን ሆነው ሲዋጉ መቆየታቸው ሆሎኮምብ እና ሲሳይ ኢብሳ በ 1900፥ ፕሮ. መሐመድ ሐሰን በ 1990፥ ፕሮ. አሰፋ ጃላታ በ 1990፥ መሐመድ አሊ በ 1989፥ ሌቪን በ 1965 ፥ ገዳ መልባ በ 1978… ሥራዎቻቸዉ ዉስጥ በስፋት አቅርበዋል። እንዲሁም ጄስማን የተባሉ ጸሐፊ ከ50 ዓመታት በፊት ባሳተሙት መጽሓፍ ከአፄ ምንልክ የደቡብ ወረራ በፊት የነበረችዉ ኢትዮጵያ በሰሜን ከፍታዎች አካባቢ መሆኑን ከመግለጻቸዉም በላይ ማአከሏም በሰሜን ትግራይ ፥ በጌምድር ፥ ላስታና ወሎ ፥ በመሃል ጉራጌ ፥ በ ደቡብ ሸዋ ነው ያሉት ከላይ የተጠቀሱ ምሁራን ያ ቀረቡኣቸዉን ቁም ነገሮች በተጨባጭ መልክኣ ምድራዊ ገጽታ የሚያረጋግጥ ሆኗል።

ጥንታዊቷ አበሲኒያ ቀደም ብሎ በተጠቀሱት ክልሎች ላይ ብቻ የተወሰንች ለመሆኗ አፄ ቴዎድሮስ ኢየሩሳሌም ሳሙኤል ጎባ ለተባሉ የእንግሊዝ ጳጳስ በጻፉት ድብዳቤ ውስጥ ከጠቀሱትም ቁም ነገር መገንዘብ ይቻላል። እችሳቸውም:-

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OTHEORIZING WAAQEFFANNAA: OROMIA’S INDIGENOUS AFRICAN RELIGION AND ITS CAPACITY AND POTENTIAL IN PEACEMAKINGThe article is Originally published by OromoPress @http://oromopress.blogspot.co.uk/2012/12/theorizing-waaqeffannaa-oromias.htmlSee  also Fulbaana/September 18, 2014 · Finfinne Tribune | Gadaa.comhttp://gadaa.net/FinfinneTribune/2014/09/oromopress-theorizing-waaqeffannaa-oromias-indigenous-african-religion-and-its-capacity-and-potential-in-peacemaking/

In most of Africa, indigenous African religions have been pushed to the margin because of a number of factors. The implied and open relegation of indigenous African religions to the levels of inferiority and inconsequentiality in world affairs by colonial powers and post-colonial contemporary African states not only undermines and stereotypes the examination of the unique contributions of these religions to peacemaking, but also discards with them unique mythologies, values, laws, cultures and meaning-making systems. I argue that applying North American conflict resolution models, without considering African religious values that existed for many millennia before the arrival of world religions, will be an enormous hindrance to building lasting peace from the bottom-up in the vastly rural and agrarian Africa that is still steeped in traditions and rituals.

Contributing to a range of negative stereotypes about African religions (example, uncivilized, barbaric and conflict-generating) is the fact that many of them have been orally transmitted from generation to generation and lack written major holy books unlike the world religions. The purpose of this paper is to shift attention from common misconceptions about African religions to a productive examination of the constructive roles they can be made to play.

I will focus on the case of Waaqeffannaa, an Oromo indigenous religion of East Africa, and its core values and laws. It will be significant to examine Waaqeffannaa’s complex concepts, such as concept and view of Waaqaa (God), Eebba (prayers and blessings), safuu (the place of all things and beings in the cosmic and social order), issues related to cubbuu (sin) and other religious and ritual practices. Although there is no holy