Irreecha: From Nature to Nation, Core Values of Oromo Culture: 

Gratitude, Peace, Unity, Cultural Resilience, and Communal Identity

Worku Burayu (PhD)

Abstract

This article offers a proactive reflection on Irreecha, the annual Oromo thanksgiving festival dedicated to Waaqa, the supreme Creator, increasingly celebrated both at home and in the diaspora. It aims to educate the community, affirm cultural identity, and reduce unnecessary debate before the festivities. At its heart, Irreecha is often misunderstood. It is not the worship of mountains, lakes, grasses, or other elements of nature.  It is the worship of the Creator of all these, the same One known by many names: Waaqa, Egziabher, God, Allah, who sustains life through the gifts of creation: the green grasses, the towering mountains, and the waters that give life. When Oromos gather on riverbanks, lakeshores, or mountaintops, they do not bow to the water or the earth itself, but to the One who made them. Through this sacred ritual, they offer gratitude to Waaqa for sustaining life, nurturing nature, and preserving the bonds of their community. Irreecha, in essence, is both a celebration and a profound affirmation of life, identity, and interconnectedness.

For centuries, external powers sought to vilify Irreecha, undermining confidence and cultural ownership. Today, efforts persist to reduce it to a political spectacle or mischaracterize it as hostile to other religions. In reality, Irreecha is inclusive, welcoming, and transcends any single faith. It strengthens social cohesion, preserves cultural continuity, and affirms the Oromo worldview, rooted in the principles of the Gadaa system, leadership, responsibility, and unity. Celebrated at lakes, rivers, or hilltops, Irreecha stands as a living testament to Oromo resilience, spiritual richness, and the enduring connection between culture, nature, and modern life. To preserve Irreecha is to preserve life itself; to forget it is to forget ourselves.

The Right to Celebrate Irreecha

Thanksgiving ceremonies are universal expressions of gratitude, yet their meanings and practices are deeply shaped by the histories, cultures, and worldviews of the people who observe them. Across Africa, such ceremonies long predate the arrival of Christianity, Islam, and European colonial influence, reflecting indigenous cosmologies and social values. Among the Oromo of East Africa, Irreecha stands out as one of the oldest and most profound thanksgiving rituals. It is a celebration of life itself, a communal act of gratitude directed toward Waaqa, the supreme creator of the universe, for blessings of fertility, health, peace, and renewal. Irreecha is not merely a seasonal festival; it is a living expression of the Oromo worldview, spirituality, and connection to nature. Its rituals, often performed at the turning of the seasons beside rivers, lakes, or sacred sites, carry layers of symbolic meaning that intertwine the physical, spiritual, and social dimensions of life. For thousands of years, Irreecha has embodied the values of community cohesion, cultural continuity, and collective well-being, surviving periods of suppression, political upheaval, and social change. 

Today, it continues to serve not only as a ritual of thanksgiving but also as a powerful affirmation of Oromo identity, unity, and resilience. By participating in Irreecha, Oromos assert the fundamental right to define themselves culturally, spiritually, and socially on their own terms. It is a reminder that the act of giving thanks is inseparable from the affirmation of identity, and that cultural expression can be both a sacred practice and a form of resistance, ensuring the survival of traditions and the continuity of a people’s shared story. This thanksgiving is inseparably tied to livelihood and survival. For an agrarian people, the cycles of rain, soil fertility, harvest, and peace are matters of life and death. Irreecha is not just cultural expression; it is a recognition of the bond between humans, nature, and the Creator. To vilify Irreecha is to deny this holistic way of life, one that has sustained the Oromo for centuries.

This is why Irreecha embodies both cultural resilience and political struggle. To celebrate it openly is to resist erasure. To revive it after generations of suppression is to reclaim not only heritage but also environmental stewardship and sustainable existence. The struggle for self-determination is, therefore, the struggle for all aspects of human life, for memory, for dignity, for land and livelihood, for spiritual freedom, and for the right to define one’s own identity. By reclaiming Irreecha, the Oromo declare that they will not be echoes of imposed stories but voices of their own truth, rooted in Waaqa, in the land, and in the unbroken chain of resilience.

But Irreecha is more than a holiday; it is a powerful act of cultural resistance. When millions gather in traditional attire, speaking Afaan Oromo and affirming their roots, they send a clear message: they reject a homogenized national identity and affirm their rightful place in East Africa. At its core, Irreecha declares: “We are not just a people to be absorbed, we are a nation with our own story.” Irreecha survived not because it was allowed, but because the people refused to forget.

Why Is Irreecha Targeted?

Irreecha is not attacked by accident; it is targeted as part of a deliberate effort to weaken Oromo identity. Opponents brand it “backward,” or “foreign,” hoping to instill shame and push Oromos toward assimilation into dominant traditions (Addis Standard, 2019). 

When an external force writes a narrative to strip away your identity, the damage is already severe. But it becomes even more harmful when that narrative is echoed by the victims themselves, who, often unknowingly, turn against their own heritage. This is the deepest form of colonization of the mind, when the oppressed internalize the oppressor’s story and act against their own survival. Irreecha, the Oromo thanksgiving celebration, makes this visible. For generations, ruling powers through state policy, religious domination, and cultural assimilation, vilified Irreecha, branding it as unworthy of modern life. The aim was not simply to delegitimize a ritual but to sever the Oromo from their cultural lifeline. Tragically, some Oromos, influenced by these external narratives, distanced themselves from Irreecha or even denounced it, echoing the very forces that sought to erase them.

Irreecha is not an act of political activism, yet it cannot be separated from political realities. Attempts to suppress or control it are far from abstract. In recent years, the heavy security measures, restrictions, and even acts of violence surrounding Irreecha celebrations in Finfinnee reveal how deeply the survival of Oromo culture is intertwined with political rights.

The Internal Struggle: A Message to Fellow Oromos

The greatest wound sometimes comes from within. Among Oromo communities, ignorance and internalized prejudice continue to fuel division. Those who dismiss or belittle Irreecha do so without grasping its true meaning. For decades under imperial rulers, the Derg, and successive governments Irreecha was banned and driven underground (Addis Standard, 2015; ENA, 2015). Only through bitter, sustained struggle did it reemerge, and today millions across Oromia and the diaspora proudly celebrate it. Yet even now, attempts are made to distort its meaning. Authorities seek to reduce Irreecha to a political spectacle rather than recognize it as a sacred ritual. 

My message is simple: Do not stand on the wrong side of history. Before rejecting what is yours, take the time to understand it. Defend truth against falsehood and hold fast to the heritage that has carried our people through centuries of struggle.

Ritual Practices and Symbolism

Irreecha is celebrated in two principal forms: Irreecha Melka, held at riverbanks and lakeshores at the end of the rainy season (September–October), and Irreecha Tullu, performed on hilltops during the dry season, typically in March at the onset of spring. Both forms mark seasonal transitions and symbolize renewal, abundance, and the harmonious relationship between humanity and nature (Gemetchu 1993). Tradition traces the institutionalization of Irreecha to the era of Gadaa Melbaa, a prominent leader within the Oromo’s indigenous Gadaa system, which encompasses both governance and social philosophy. According to the Oromo lunar calendar, the festival was observed on the last Sunday of September or the first Sunday of October, a period now celebrated as the Oromo National Thanksgiving Day (Hassen 1990).

Irreecha rituals remain vibrant today, with major celebrations at Hora Arsadi in Bishoftu, approximately 45 kilometers southeast of Finfinne. In recent years, festivities have also taken place in the capital, reflecting both cultural revival and broader recognition of Oromo heritage. Participants traditionally wear white cotton garments, symbolizing peace. They carry green grass and daisies while proceeding toward water sources, where spiritual and community leaders, sacred guides, Abba Malkaas, and Abba Gadaas, lead prayers and blessings. Grass and flowers are dipped into the water and sprinkled over attendees as a symbol of purification, blessing, and renewal. Collective singing follows, including the traditional refrain, “Irreechoo yaa Irreecha Malkaa Roobaa fi Nagaa…” (“Thanksgiving at the river for rain and peace”).  Women play a central role, adorned with caaccuu (traditional beads) and carrying the siinqee staff, singing “Maariyoo… Maareyoo…, ” a prayer appealing Waaqa’s mercy. Men participate with haroresa sticks, joining in chants, dances, and ululations that emphasize gratitude, community solidarity, and harmony with the natural world (Bartels 1983).

Contemporary Perspectives and Inclusivity

Recent scholarship highlights Irreecha’s revival in the context of Ethiopia’s cultural politics. Ivanova (2025) argues that Irreecha functions as a symbol of Oromo national identity and cultural resilience, linking present celebrations with the revival of indigenous traditions suppressed under earlier regimes. Similarly, Ethiopian scholars have emphasized Irreecha’s inclusive nature. Jeylan Woldyie of Haramaya University described it as “a festival in which any person participates,” reinforcing its role as a shared celebration of humanity, peace, and love. Tadesse Jaleta also stressed that Irreecha’s values transcend ethnic and religious boundaries, promoting unity, brotherhood, and respect across cultures (ENA 2023; Advocacy4Oromia 2024).

The inclusive spirit of Irreecha is also reflected in its growing international attention. Guests from Kenya and other countries now participate in Oromia Irreecha celebrations, while tourists who attend Ethiopia’s Meskel festival often stay to witness Irreecha. Media reports describe millions of celebrants gathering, dressed in white, carrying green grass and flowers as symbols of fertility and renewal (Anadolu Agency 2021).

Conclusion

Irreecha is an ancient thanksgiving ceremony that has endured and evolved for thousands of years, linking spirituality, agriculture, and communal harmony in the Oromo worldview. Rooted in the Gadaa system, it reflects peace, inclusivity, and cultural resilience. Contemporary scholarships and lived practice demonstrate that Irreecha is not only a cultural event but also a symbol of unity, identity, and shared humanity. Its growing recognition, locally, nationally, and internationally, underscores the importance of preserving Irreecha as a living tradition and as a symbol for global heritage status.

---

About the Author: Dr. Worku Burayu is an Agronomist by profession; Steward of the Oromo causes by purpose. He is a committed advocate for justice, pluralism, and sustainable development in Oromia and beyond.

References

1. Addis Standard. (2015). Irreecha banned for decades: A return to cultural memory. Addis Standard. Retrieved from https://addisstandard.com
2. Addis Standard. (2019). Irreecha: Celebration, identity, and politics. Addis Standard. Retrieved from https://addisstandard.com
3. Advocacy4Oromia. (2016). Irreecha: Oromo thanksgiving and its cultural significance. Advocacy4Oromia. Retrieved from https://advocacy4oromia.org
4. Anadolu Agency. “Ethiopia’s Oromos Celebrate Irreechaa Thanksgiving Festival.” Anadolu Agency, October 2021. Available at: aa.com.tr.
5. Bartels, Lambert. Oromo Religion: Myths and Rites of the Western Oromo of Ethiopia—An Attempt to Understand. Berlin: Dietrich Reimer, 1983.
6. Ethiopian News Agency (ENA). (2015). Irreecha: Heritage of the Oromo people. ENA. Retrieved from https://www.ena.et
7. ENA (Ethiopian News Agency). “Irreecha Is Inclusive Festival: Scholars.” Ethiopian News Agency, October 7, 2023. Available at: ena.et.
8. Gemetchu Megerssa. “Knowledge, Identity, and the Colonizing Structure: The Case of the Oromo in East and Northeast Africa.” The Journal of Oromo Studies, Vol. 1, No. 2, 1993.
9. Hassen, Mohammed. The Oromo of Ethiopia: A History 1570–1860. Cambridge: Cambridge University Press, 1990.
10. Ivanova, L.V. “Irreechaa: Oromo National Identity and the Revival of Traditions in Contemporary Ethiopia.” Novaya i Novejshaya Istoriya, No. 3 (2025): 149–158.

Irreecha: From Nature to Nation, Core Values of Oromo Culture: 

Gratitude, Peace, Unity, Cultural Resilience, and Communal Identity

Worku Burayu (PhD)

Abstract

This article offers a proactive reflection on Irreecha, the annual Oromo thanksgiving festival dedicated to Waaqa, the supreme Creator, increasingly celebrated both at home and in the diaspora. It aims to educate the community, affirm cultural identity, and reduce unnecessary debate before the festivities. At its heart, Irreecha is often misunderstood. It is not the worship of mountains, lakes, grasses, or other elements of nature.  It is the worship of the Creator of all these, the same One known by many names: Waaqa, Egziabher, God, Allah, who sustains life through the gifts of creation: the green grasses, the towering mountains, and the waters that give life. When Oromos gather on riverbanks, lakeshores, or mountaintops, they do not bow to the water or the earth itself, but to the One who made them. Through this sacred ritual, they offer gratitude to Waaqa for sustaining life, nurturing nature, and preserving the bonds of their community. Irreecha, in essence, is both a celebration and a profound affirmation of life, identity, and interconnectedness.

For centuries, external powers sought to vilify Irreecha, undermining confidence and cultural ownership. Today, efforts persist to reduce it to a political spectacle or mischaracterize it as hostile to other religions. In reality, Irreecha is inclusive, welcoming, and transcends any single faith. It strengthens social cohesion, preserves cultural continuity, and affirms the Oromo worldview, rooted in the principles of the Gadaa system, leadership, responsibility, and unity. Celebrated at lakes, rivers, or hilltops, Irreecha stands as a living testament to Oromo resilience, spiritual richness, and the enduring connection between culture, nature, and modern life. To preserve Irreecha is to preserve life itself; to forget it is to forget ourselves.

The Right to Celebrate Irreecha

Thanksgiving ceremonies are universal expressions of gratitude, yet their meanings and practices are deeply shaped by the histories, cultures, and worldviews of the people who observe them. Across Africa, such ceremonies long predate the arrival of Christianity, Islam, and European colonial influence, reflecting indigenous cosmologies and social values. Among the Oromo of East Africa, Irreecha stands out as one of the oldest and most profound thanksgiving rituals. It is a celebration of life itself, a communal act of gratitude directed toward Waaqa, the supreme creator of the universe, for blessings of fertility, health, peace, and renewal. Irreecha is not merely a seasonal festival; it is a living expression of the Oromo worldview, spirituality, and connection to nature. Its rituals, often performed at the turning of the seasons beside rivers, lakes, or sacred sites, carry layers of symbolic meaning that intertwine the physical, spiritual, and social dimensions of life. For thousands of years, Irreecha has embodied the values of community cohesion, cultural continuity, and collective well-being, surviving periods of suppression, political upheaval, and social change. 

Today, it continues to serve not only as a ritual of thanksgiving but also as a powerful affirmation of Oromo identity, unity, and resilience. By participating in Irreecha, Oromos assert the fundamental right to define themselves culturally, spiritually, and socially on their own terms. It is a reminder that the act of giving thanks is inseparable from the affirmation of identity, and that cultural expression can be both a sacred practice and a form of resistance, ensuring the survival of traditions and the continuity of a people’s shared story. This thanksgiving is inseparably tied to livelihood and survival. For an agrarian people, the cycles of rain, soil fertility, harvest, and peace are matters of life and death. Irreecha is not just cultural expression; it is a recognition of the bond between humans, nature, and the Creator. To vilify Irreecha is to deny this holistic way of life, one that has sustained the Oromo for centuries.

This is why Irreecha embodies both cultural resilience and political struggle. To celebrate it openly is to resist erasure. To revive it after generations of suppression is to reclaim not only heritage but also environmental stewardship and sustainable existence. The struggle for self-determination is, therefore, the struggle for all aspects of human life, for memory, for dignity, for land and livelihood, for spiritual freedom, and for the right to define one’s own identity. By reclaiming Irreecha, the Oromo declare that they will not be echoes of imposed stories but voices of their own truth, rooted in Waaqa, in the land, and in the unbroken chain of resilience.

But Irreecha is more than a holiday; it is a powerful act of cultural resistance. When millions gather in traditional attire, speaking Afaan Oromo and affirming their roots, they send a clear message: they reject a homogenized national identity and affirm their rightful place in East Africa. At its core, Irreecha declares: “We are not just a people to be absorbed, we are a nation with our own story.” Irreecha survived not because it was allowed, but because the people refused to forget.

Why Is Irreecha Targeted?

Irreecha is not attacked by accident; it is targeted as part of a deliberate effort to weaken Oromo identity. Opponents brand it “backward,” or “foreign,” hoping to instill shame and push Oromos toward assimilation into dominant traditions (Addis Standard, 2019). 

When an external force writes a narrative to strip away your identity, the damage is already severe. But it becomes even more harmful when that narrative is echoed by the victims themselves, who, often unknowingly, turn against their own heritage. This is the deepest form of colonization of the mind, when the oppressed internalize the oppressor’s story and act against their own survival. Irreecha, the Oromo thanksgiving celebration, makes this visible. For generations, ruling powers through state policy, religious domination, and cultural assimilation, vilified Irreecha, branding it as unworthy of modern life. The aim was not simply to delegitimize a ritual but to sever the Oromo from their cultural lifeline. Tragically, some Oromos, influenced by these external narratives, distanced themselves from Irreecha or even denounced it, echoing the very forces that sought to erase them.

Irreecha is not an act of political activism, yet it cannot be separated from political realities. Attempts to suppress or control it are far from abstract. In recent years, the heavy security measures, restrictions, and even acts of violence surrounding Irreecha celebrations in Finfinnee reveal how deeply the survival of Oromo culture is intertwined with political rights.

The Internal Struggle: A Message to Fellow Oromos

The greatest wound sometimes comes from within. Among Oromo communities, ignorance and internalized prejudice continue to fuel division. Those who dismiss or belittle Irreecha do so without grasping its true meaning. For decades under imperial rulers, the Derg, and successive governments Irreecha was banned and driven underground (Addis Standard, 2015; ENA, 2015). Only through bitter, sustained struggle did it reemerge, and today millions across Oromia and the diaspora proudly celebrate it. Yet even now, attempts are made to distort its meaning. Authorities seek to reduce Irreecha to a political spectacle rather than recognize it as a sacred ritual. 

My message is simple: Do not stand on the wrong side of history. Before rejecting what is yours, take the time to understand it. Defend truth against falsehood and hold fast to the heritage that has carried our people through centuries of struggle.

Ritual Practices and Symbolism

Irreecha is celebrated in two principal forms: Irreecha Melka, held at riverbanks and lakeshores at the end of the rainy season (September–October), and Irreecha Tullu, performed on hilltops during the dry season, typically in March at the onset of spring. Both forms mark seasonal transitions and symbolize renewal, abundance, and the harmonious relationship between humanity and nature (Gemetchu 1993). Tradition traces the institutionalization of Irreecha to the era of Gadaa Melbaa, a prominent leader within the Oromo’s indigenous Gadaa system, which encompasses both governance and social philosophy. According to the Oromo lunar calendar, the festival was observed on the last Sunday of September or the first Sunday of October, a period now celebrated as the Oromo National Thanksgiving Day (Hassen 1990).

Irreecha rituals remain vibrant today, with major celebrations at Hora Arsadi in Bishoftu, approximately 45 kilometers southeast of Finfinne. In recent years, festivities have also taken place in the capital, reflecting both cultural revival and broader recognition of Oromo heritage. Participants traditionally wear white cotton garments, symbolizing peace. They carry green grass and daisies while proceeding toward water sources, where spiritual and community leaders, sacred guides, Abba Malkaas, and Abba Gadaas, lead prayers and blessings. Grass and flowers are dipped into the water and sprinkled over attendees as a symbol of purification, blessing, and renewal. Collective singing follows, including the traditional refrain, “Irreechoo yaa Irreecha Malkaa Roobaa fi Nagaa…” (“Thanksgiving at the river for rain and peace”).  Women play a central role, adorned with caaccuu (traditional beads) and carrying the siinqee staff, singing “Maariyoo… Maareyoo…, ” a prayer appealing Waaqa’s mercy. Men participate with haroresa sticks, joining in chants, dances, and ululations that emphasize gratitude, community solidarity, and harmony with the natural world (Bartels 1983).

Contemporary Perspectives and Inclusivity

Recent scholarship highlights Irreecha’s revival in the context of Ethiopia’s cultural politics. Ivanova (2025) argues that Irreecha functions as a symbol of Oromo national identity and cultural resilience, linking present celebrations with the revival of indigenous traditions suppressed under earlier regimes. Similarly, Ethiopian scholars have emphasized Irreecha’s inclusive nature. Jeylan Woldyie of Haramaya University described it as “a festival in which any person participates,” reinforcing its role as a shared celebration of humanity, peace, and love. Tadesse Jaleta also stressed that Irreecha’s values transcend ethnic and religious boundaries, promoting unity, brotherhood, and respect across cultures (ENA 2023; Advocacy4Oromia 2024).

The inclusive spirit of Irreecha is also reflected in its growing international attention. Guests from Kenya and other countries now participate in Oromia Irreecha celebrations, while tourists who attend Ethiopia’s Meskel festival often stay to witness Irreecha. Media reports describe millions of celebrants gathering, dressed in white, carrying green grass and flowers as symbols of fertility and renewal (Anadolu Agency 2021).

Conclusion

Irreecha is an ancient thanksgiving ceremony that has endured and evolved for thousands of years, linking spirituality, agriculture, and communal harmony in the Oromo worldview. Rooted in the Gadaa system, it reflects peace, inclusivity, and cultural resilience. Contemporary scholarships and lived practice demonstrate that Irreecha is not only a cultural event but also a symbol of unity, identity, and shared humanity. Its growing recognition, locally, nationally, and internationally, underscores the importance of preserving Irreecha as a living tradition and as a symbol for global heritage status.

---

About the Author: Dr. Worku Burayu is an Agronomist by profession; Steward of the Oromo causes by purpose. He is a committed advocate for justice, pluralism, and sustainable development in Oromia and beyond.

References

1. Addis Standard. (2015). Irreecha banned for decades: A return to cultural memory. Addis Standard. Retrieved from https://addisstandard.com
2. Addis Standard. (2019). Irreecha: Celebration, identity, and politics. Addis Standard. Retrieved from https://addisstandard.com
3. Advocacy4Oromia. (2016). Irreecha: Oromo thanksgiving and its cultural significance. Advocacy4Oromia. Retrieved from https://advocacy4oromia.org
4. Anadolu Agency. “Ethiopia’s Oromos Celebrate Irreechaa Thanksgiving Festival.” Anadolu Agency, October 2021. Available at: aa.com.tr.
5. Bartels, Lambert. Oromo Religion: Myths and Rites of the Western Oromo of Ethiopia—An Attempt to Understand. Berlin: Dietrich Reimer, 1983.
6. Ethiopian News Agency (ENA). (2015). Irreecha: Heritage of the Oromo people. ENA. Retrieved from https://www.ena.et
7. ENA (Ethiopian News Agency). “Irreecha Is Inclusive Festival: Scholars.” Ethiopian News Agency, October 7, 2023. Available at: ena.et.
8. Gemetchu Megerssa. “Knowledge, Identity, and the Colonizing Structure: The Case of the Oromo in East and Northeast Africa.” The Journal of Oromo Studies, Vol. 1, No. 2, 1993.
9. Hassen, Mohammed. The Oromo of Ethiopia: A History 1570–1860. Cambridge: Cambridge University Press, 1990.
10. Ivanova, L.V. “Irreechaa: Oromo National Identity and the Revival of Traditions in Contemporary Ethiopia.” Novaya i Novejshaya Istoriya, No. 3 (2025): 149–158.