Irreecha Birraa!” The Oromo Thanksgiving
Throughout long history Oromoo have developed their own culture, identity, religious cult and ritual performances. Practicing monotheism (belief in one God), the Oromo people, do not tolerate that one expresses the slight doubt regarding the accepted belief of their faith in the unity of God. They very highly protest in such case, that there is and there will always be but only one God, or Waaqa tokko. The Oromo are not fetishists. They believe in Waaqa tokko unique universal creator and master. They see his manifestations in the great forces of nature, without mistaking them for him that they admire through this creature. The way the Oromo pray, worship, chants and maxims connects with his fundamental beliefs that based on thanks giving and ritualizing.This thanksgiving culture and pray would be accomplished at different places and time governed by its own system. It is portrayed by its own ritual practices. In this aspect of Waaqeffannaa culture, the Qaalluus (the spiritual leaders) and the Abbaa Malkaas(lineal chiefs of the areas) are at the top hierarchies. In the Qaalluu religio-ethics, the Qaalluus give instructions and directives of the where about and the time of the implementation of the ritual.
Although the Irrecha ritual ceremony is conducted at different places, by and large it usually takes place at two major areas.
It has become evident since recently that the Oromo across religious, political and geographical boundaries have converged together in celebrating an annual ritual/festival called Irreecha. Historically, Irreecha has been understood and practiced within the circumstance of the Oromo religion, Waaqeffannaa – a belief in one supernatural power called Waaqa(God). However, as far the celebration was braced, Irreecha has undergone some revolutions in accommodating non-religious aspect in the context of Oromo culture, and thus has played significant role in building the Oromo identity and sense of unity. In the contemporary context, where the ritual brings Oromos across different walks of life, Irreecha should be understood more as an arena where the Oromo identity is articulated, renovated and experienced, rather than as a religious-oriented or a mere thanks giving celebration.
Traditionally, the Oromo practiced Irreecha ritual as a thanksgiving celebration twice a year (in autumn and spring) to praise Waaqa (God) for peace, health, fertility and abundance they were given with regards to the people, livestock, harvest and the entire Oromo land. Irreecha is celebrated as a sign of reciprocating (returning) Waaqa in the form of providing praise for what they got in the past, and is also a forum of prayer for the future. In such rituals, the Oromo meet in places with symbolic meanings, such as hilltops, river side and shades of big sacred trees. Here, what must be clear is that the Oromo people never worship any of these physical landscapes though some outsiders and detractors of the Oromo culture and religion represent it as such. Rather, these physical landscapes are chosen for their representations in the Oromo worldview, for example, green is symbolized with fertility, peace, abundance and rain. As a result Oromo says “Uummamaan Uumaa kadhanna!” which means “praying creator by creature!” that reflect the great admiration for their God (Waaqa) who created such things that are beyond human capacity or thinking.
In Oromia, the core center of Irreecha celebration has been around Hora Arsade in Bishoftu town, some 25kms to the south of Finfinne, the capital city. In the past few decades, Irreecha celebrations have been expanded both in content as well as geographical and demographic representations. Irreecha, perhaps is one of the largest open air thanks giving day in the African Continent. It is major traditional Oromo festivities observed annually with colors& great splendor at the end of rainy season to tanks Waaqaa for the beautiful weather and to beg it to last until the promised crops ripen to sustain life, for children to grow, for the sick to heal, for justice and fraternity to prevail among human beings. The Oromo people from the time of immemorial had recognized Waaqa(God) as the only supreme reality, the creator of everything. Thus the Oromo people could be one of among the earliest peoples of the world to develop the doctrine of Monotheism. Waaqeffanna(Worship), is Oromo traditional religion and manifested by oromummaa as part of the culturel domain of the “Gadaa” oromo society. In some area, Irreecha celebration also exercised during the Gadas’ rites of passage ceremony which is called “Buttaa Qaluu”.
Throughout long history Oromoo have developed their own culture, identity, religious cult and ritual performances. Practicing monotheism (belief in one God), the Oromo people, do not tolerate that one expresses the slight doubt regarding the accepted belief of their faith in the unity of God. They very highly protest in such case, that there is and there will always be but only one God, or Waaqa tokko. The Oromo are not fetishists. They believe in Waaqa tokko unique universal creator and master. They see his manifestations in the great forces of nature, without mistaking them for him that they admire through this creature. The way the Oromo pray, worship, chants and maxims connects with his fundamental beliefs that based on thanks giving and ritualizing.This thanksgiving culture and pray would be accomplished at different places and time governed by its own system. It is portrayed by its own ritual practices. In this aspect of Waaqeffannaa culture, the Qaalluus (the spiritual leaders) and the Abbaa Malkaas(lineal chiefs of the areas) are at the top hierarchies. In the Qaalluu religio-ethics, the Qaalluus give instructions and directives of the where about and the time of the implementation of the ritual.
Although the Irrecha ritual ceremony is conducted at different places, by and large it usually takes place at two major areas.
- Irrecha Tulluu(Irrecha that is performed at the top of the mountains) during dry season (bona) according to the Oromo Culture.
- Irrecha Malkaa (Irrecha that is performed along the river bank). In September or at the beginning of Birraa.
It has become evident since recently that the Oromo across religious, political and geographical boundaries have converged together in celebrating an annual ritual/festival called Irreecha. Historically, Irreecha has been understood and practiced within the circumstance of the Oromo religion, Waaqeffannaa – a belief in one supernatural power called Waaqa(God). However, as far the celebration was braced, Irreecha has undergone some revolutions in accommodating non-religious aspect in the context of Oromo culture, and thus has played significant role in building the Oromo identity and sense of unity. In the contemporary context, where the ritual brings Oromos across different walks of life, Irreecha should be understood more as an arena where the Oromo identity is articulated, renovated and experienced, rather than as a religious-oriented or a mere thanks giving celebration.
Traditionally, the Oromo practiced Irreecha ritual as a thanksgiving celebration twice a year (in autumn and spring) to praise Waaqa (God) for peace, health, fertility and abundance they were given with regards to the people, livestock, harvest and the entire Oromo land. Irreecha is celebrated as a sign of reciprocating (returning) Waaqa in the form of providing praise for what they got in the past, and is also a forum of prayer for the future. In such rituals, the Oromo meet in places with symbolic meanings, such as hilltops, river side and shades of big sacred trees. Here, what must be clear is that the Oromo people never worship any of these physical landscapes though some outsiders and detractors of the Oromo culture and religion represent it as such. Rather, these physical landscapes are chosen for their representations in the Oromo worldview, for example, green is symbolized with fertility, peace, abundance and rain. As a result Oromo says “Uummamaan Uumaa kadhanna!” which means “praying creator by creature!” that reflect the great admiration for their God (Waaqa) who created such things that are beyond human capacity or thinking.
In Oromia, the core center of Irreecha celebration has been around Hora Arsade in Bishoftu town, some 25kms to the south of Finfinne, the capital city. In the past few decades, Irreecha celebrations have been expanded both in content as well as geographical and demographic representations. Irreecha, perhaps is one of the largest open air thanks giving day in the African Continent. It is major traditional Oromo festivities observed annually with colors& great splendor at the end of rainy season to tanks Waaqaa for the beautiful weather and to beg it to last until the promised crops ripen to sustain life, for children to grow, for the sick to heal, for justice and fraternity to prevail among human beings. The Oromo people from the time of immemorial had recognized Waaqa(God) as the only supreme reality, the creator of everything. Thus the Oromo people could be one of among the earliest peoples of the world to develop the doctrine of Monotheism. Waaqeffanna(Worship), is Oromo traditional religion and manifested by oromummaa as part of the culturel domain of the “Gadaa” oromo society. In some area, Irreecha celebration also exercised during the Gadas’ rites of passage ceremony which is called “Buttaa Qaluu”.
