Journal of Science and Sustainable Development (JSSD), 2014, 2(1), 96-110

Copyright © Ambo University

ISSN: 2304-2702 (print); 2414-4479 (online)
DOI: https://doi.org/10.20372/au.jssd.2.1.2014.028

Short Communication

“Irreecha” Ceremony among Shoa Oromo

Samuel Leykun

College of Social Sciences and Humanities, Department of English language and Literature, Ambo
University, P.O.Box 19,Ambo, Ethiopia, Email Address:- [email protected]

Abstract
Irreecha has widely been celebrated by Oromo people for a long period of time. It plays a
major role in the social life of the Oromo people. It is a ritual ceremony in which Oromos
worship and praise “Waaqa”(which means God). Moreover, it enables Oromos to be
united (strengthen unity), make conciliation among conflicting groups and promote their
culture. The Irreecha ceremony selected for this particular study are Irreecha Horaa
Arsadee (eastern Shoa) and Horaa Bisiil (western Shoa). Many scholarly works have so
far been dedicated to the study of the various aspects of Oromo history, culture, belief and
folklore. However, these scholars have touched upon the Irrecha ritual only as a passing
remark. In other word, no detailed study exclusively or broadly dedicated to Irreecha
ceremony (ritual) has been carried out with a view to properly documenting it. .
Therefore the main objective of this research work was to understand, describe and
document the component Irreecha ceremony; to analyze the process of Irreecha celebration
at Horaa Arasadee and Horaa Bisill; and to know the social values attached to Irrechaa
ceremony. In order to meet the stated objectives, the qualitative research approach was
adopted for information gathering. This includes the use of, interview, participant
observation and focus-group discussion. The result of the investigation reveals that there
are two major types of Irreecha ceremonies: Irreecha Tullu (Irreecha celebrated on
moutain) and Irreecha Malka (Irreecha celebrated on the bank of river), there are also
variations across Oromo lands regarding the celebration (not uniform) and the ceremony
is celebrated by all age group and gender regardless of status.

Keywords፡ Ceremony, Irreecha, Shoa Oromo

Introduction stands at 27 million. This makes the

Oromo one of the most numerous
ethnic groups in the whole of Africa
The Oromo People (Mohammed 1994, Bartels 1983 and
Among the different ethnic groups population House and census of
living within the borders of present Ethiopia 2007).
day Ethiopia, the Oromo constitute
the most numerous (Bartels 1983:13). The Oromo people constitute various
Oromia is the biggest region in groups which for centuries were
Ethiopia. The total population of composed almost exclusively of a
Oromia National Regional State confederation of groups. The groups,
Journal of Science and Sustainable Development (JSSD), 2014, 1(3)96-110
 “Irreecha” Ceremony among Shoa Oromo [2]

in turn, were divided in to sub- every eight years in assuming

groups, the sub-groups into clans, and military, economic, political and ritual
the clans in to lineages. Now a day’s responsibilities. Each Gadaa class
different Oromo groups occupy remains in power during a specific
central, western, eastern and south term (Gadaa) which begins and ends
eastern Ethiopia. Among the major with a formal power transfer
regional groups includes, the Borana, ceremony. Before assuming a position
Guji, Arsi, Tulama, Afran Qallo, of leadership, the Gadaa class is
Macha, Karrayu and Wallo. (Bartels- required to wage war against a
1983) community that none of their ancestor
had raided. This particular war is
In his unpublished work titled known as butta and is waged on
“Continuity and Change in Oromo schedule every eight years.
Administrative Practices (16th -19th (Mohammed 1994)
century)” Zelalem (2002) in a study
conducted had indicated that the The language
Oromo are the largest Kushitic
speaking people in Ethiopia. Beyond In terms of language, Oromo are one
their population size and vast of the Cushitic-speaking groups in
territorial distribution, they are Ethiopia. Cushitic speakers have
known for their rich cultural heritage inhabited parts of north-eastern and
and complex socio-administrative eastern Africa for as long as recorded
practices. It is believed that during history. Some writers use Oromo
their expansion, the Oromo had used term for both language and the
similar system of age classification. community. But, Afan Oromo and
Oromo are the language and the
Gafa gadaa kami? (During which community respectively. Afaan
gadaa?) It has the meaning of an Oromo (Oromo language) is most
official, Inni gadaa (he is gadaa i.e. an commonly written with a modified
official). The term Gaada can be used Latin alphabet called Qubee. Afaan
in different context: gadaa nagaya Oromo and Qubee are currently
(gadaa of the peace, gadaa qufa utilized by the Ethiopian
(gadaa of plenty), Gadaa Lola (gadaa government’s state Radio and
of war), gadaa Kenya (our gadaa), etc. Television and news paper. Like most
Gadaa is a measurement of time, but Ethiopian languages, whether Semitic
according to Anglo mizzi quoted in or Omotic.
Mohammed (1994) it also has a
religious sense. Gadama (sacredness) Oromo has the typical southern
is associated with circumcision and Cushitic set of five short and five long
thereby maturity for political power. vowels letters. The difference in the
length is contrastive, for example, lafa
The Gadaa system is a system of ‘earth’ laafaa ‘soft’. Germination is
classes (luba) that succeed each other also significant in Oromo. That is,
Journal of Science and Sustainable Development (JSSD), 2014, 1(3)96-110
 Samuel Leykun [3]

consonant gemination can distinguish upon the Waqqefanna, Qalluu,

words from one another, for example, Irreecha, Waaka and Ayyana only as a
badaa, meaning ‘bad’, and baddaa, passing remark. In other words, so far
meaning ‘highland. In the Qubee no detailed study exclusively or
alphabet, a single “letter” consists broadly have been dedicated to
either of a single symbol or a diagraph Irreecha ceremony (ritual). This study
(ch, dh, ny, ph, sh) Germination is not try to bridge the gap with regards to
required to mark for the diagraphs, the documentation of irreecha
though some writers indicate it by ceremony among the various Oromo
doubling the first symbol Laphee groups. However, the scope is limited
‘heart’ (Baye 1986). to Irreecha ceremonies celebrated at
Horaa Arsadee in Eastern Shoa and that
According to Stroomer and Helmut of Horaa Bisiil in western Shoa.
Humbure (1984), three dialects of
Oromo language are found in Kenya,
Research Questions
six dialects are found in Ethiopia and
one dialect found both in Ethiopia and
Kenya. These dialects are: Raya • What are the phases of Irreecha
Oromo, Wallo Oromo, Wallaga celebration?
Oromo, Harar Oromo, Shoa Oromo • What are the social norms and
and Arsi Oromo all found in Ethiopia. rules that guide the behavior
While Gabra Oromo, Orma Oromo of participants (actors and
and Waata Oromo are found in audience?)
Kenya. The Borana Oromo is found in • How can we preserve the
both Ethiopia and Kenya. authenticity of Irreecha
ceremony in light of
contemporary cultural
Statement of the contamination?
Problem
Objective of the study
Many scholarly works have so far
been dedicated to the study of the Specific objectives:
various aspects of Oromo history,
• To identify and document the
culture, literature, belief and folklore.
steps used in performing
Among them, Asmarom Leggesse
Irreecha;
(1973) focused on `Borana Oromo;
• To identify customary rules and
Knutsson (1967) on Machaa group,
norms that guide social
Dirribi Demissie (2009) on ideology of
behavior.
Oromo, Gammachu (1998) on the
• To recommend the ways and
problems that arise in the
strategies of preserving the
understanding of Oromo culture.
authenticity of Irreecha ceremony
However, these scholars have touched
in view of its exposure to
Journal of Science and Sustainable Development (JSSD), 2014, 1(3)96-110
 “Irreecha” Ceremony among Shoa Oromo [4]

distortion because of external targeting the scholars was slightly

influences. different.interviewees were selected
purposively for their knowledge (age
Methodology wise, sensitive to cultural things and
social acceptance in the community).
They were, mainly, youngsters, Abba
The field research Gadaas, and scholars, whom I
The study largely employs the believed to have knowledge on the
qualitative research approach. As such Irreecha ceremony. The number of
the data gathering instruments people interviewed was about 36 and
employed includes participant equally distributed in both places.
observation, focus group discussion Among these 26 are Abba Gaadas and
and interview with selected 10 are scholars are interviewed. The
respondents. questions prepared for all Abba
Gaadas are totally the same. But, for
Participant observation the Scholars one the questions are
Participant observation, which has quite different.
been described as “the most intimate
and morally hazardous” form of social Focus group-discussion
research (Lofland. 1972) enables me The focus-group discussion plays a
not only to see what is happening, but crucial role in the gathering of
to act like a member of the group. As a information on irreecha ceremony.The
participant, I visited and stayed in focus group discussants was drawn
Horaa Arsadee couple of weeks before from the interviewed group, with 14
the main ceremony to make Abba Gadaas. The main points for
observations of the preparatory discussion was centering on the role
stages in September The same was of Abba Gadaas, why water body is
true for Horaa Bisiil which was held in preferred for this celebration, the
October . All observations and note significance of ritual objects and its
taking were made systematically symbolic meaning.
before and after the ceremony.
Comparative Analysis of
Interview
The interview was conducted on a
Irreecha Celebration among
purposively selected sample size, Eastern and Western Shoa
specifically targeting those who have Oromo
knowledge on the irrecha ceremony.
There are 36 respondents in total, of Participants and their roles on the
which 26 are Abba Gadaas and 10 Eve of Irreecha Celebration
were scholars. The questions In this ceremony, all segment of
administered for the Abba Gadaas are Oromo society participate. For Tulama
totally the same, while the questions and Macca groups, Irreecha is ritual

Journal of Science and Sustainable Development (JSSD), 2014, 1(3)96-110

 Samuel Leykun [5]

ceremonys (a kind of a thanks giving) The role played by children

in which Oromo worship Waaqa The result of participant observation
(Supreme Being or Creator) at the end reveals that, Children are important
of the rainy season and the dawn of participants in the celebration of
birra (Spring). So, there is no sex or Irreecha at both sites. They make
age limitation in celebrating Irreecha. different performances: singing
Children, women, youngsters, girls, traditional songs and perform
elders and Abba Gadaas are all traditional dances. However, there are
involved in the ritual. A lot of slight differences in the songs of
preparations are undertaken before children. For instance, in Horaa
the coming of the main celebration Arsadee children say ‘marewo….
day. marewo… Odaa guddaa marewo’
meaning ‘he surrounds the sacred
The role played by women sycamore tree’. They say it in the form
While observing the celebration, of chanting mareo …. mareo…. While
different groups of the society take
In Horaa Bisiil, children are grouped in
part in the preparations, for the
different clusters to sing. They usually
celebration of the main day. However,
sing songs that are similar to Wallaga
the main participants are women.
traditional songs and music. They say
Among others, the main actors at this
Ishoo...Obbokoo ‘good deed my lord,
stage are Qallu holder Women or the
good deed my father’. These kinds of
Qallitti who prepare different
gratifying songs are usually extended
traditional drinks such as Farso (local
to creator (God). The other difference
beer), Araqee (local beverage alcohol),
is that children who sing different
Borde (local beer) and so forth. These
traditional songs and dances of on the
kinds of preparations are almost
eve at Horaa Bisiil receive blessing
common in both places (Hoora Arsade
from the elders (ritual leaders) at the
and Horaa Bisiil). The other thing that
end of the ceremony. However, elders
women do is going to the big Oda tree
(ritual leader) in Horaa Arsadee are not
where the celebration takes place
actively involved in the eve of the
having different gifts like Butter and
ceremony.
Incense (sandeli). They find any
opening in the tree and put the Butter
The role played by elder
in it and smoke the incense (sandeli).
They sing a kind of ritual song until girls (unmarried)
the spirit of Qallitti possesses them Elder girls have also been identified to
and communicate with the Waaqa play a significant role at Horaa Bisiil.
(God). The Women who do not have Being interviewed elder girls and the
Qalluu spirit come to the celebration result indicates that, they come to the
place with grass and immerse it in the celebration with their mothers or
lake and sprinkle to their face and stay grandmothers. In case a mother has
away. Qalluu spirit, when they sing and try

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 “Irreecha” Ceremony among Shoa Oromo [6]

to get into a trance the mood of the from the lake to their faces and stay
spirit, the elder girls prepare coffee away.
and make smoke around the Odaa
(sycamore tree) for the women who The role played by little
are singing and violently moving their Girls
heads in front of the Odaa to smell it. The direct participation and
It is a learning process for the elder observation of the ceremony indicates
girls who watched their mothers pray that, the active participants on the eve
and sing in front of the odaa, for they of Horaa Arsadee are little girls. They
learn how to pray and the tradition is engage in most of the activities to
passed down to the elder girls who serve the Qalluu spirit like elder girls
are expected to inherit the Qalluu of Horaa Bisiil. They make coffee,
spirit when the mother dies and keep smoke the fumes around the tree and
worshipping afterwards. decorate the surrounding with grasses
The little girls who sing traditional and so on.
songs in groups are also expected to In the ceremony of Irreecha, it is
inherit the activities of the elder girls believed that only virgin girls are
when they grow up and actively allowed to serve the Qalluu spirit.
participate in the ceremony. the elder Because, it is believed that Qalluu is
girl who serves the Qalluu spirit are a‘blessed’ spiritual leader of the
(is) believed to (receive ) get blessing people. The blessed relics of the
from the spirit to be rich, enlightened Qaallu spirit could only be used by
to get a good husband, blessed virgin girls. If materials offered for
children and so on. Due to this girls sacrifice are touched by non virgin
usually get in to competition so as to girls before it is offered to the Qalluu,
get the opportunity of serving the it is believed that the ‘blessed’
Qalluu spirit. Finally, they receive materials will be cursed. If Dubari holu
blessings from Abba Gaada express qabdu meaning unclean girls (girls
good wishes to each other and go with sexual experience, but not
away. married) touch the ‘blessed’ relics of
the Qalluu spirit, it is believed that
In the case of Horaa Arsadee elder girls
they could be ill or be killed by the
do not actively participate in the
anger of the spirit. Finally, the elder
ceremony. The Women similar to the
girls who have been dancing and
case of Horaa Bisiil pray infront of the
singing and also the little girls who
Odaa (sycamore tree). But, elder girls
have been serving the spirit go to the
show lesser interest to serve the spirit
lake and immerse a grass in to Water
of Qalluu unlike elder girl in Horaa
and touch their faces and say it to
Bisiil. They only come to the lake
creator ‘let us be reach for the next
wearing different traditional clothes,
time in good health’, ‘bless us’ and
cut grasses and splash the holy water
they express their good wishes and go
to home.
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 Samuel Leykun [7]

The role played by Elders only. According to Sidaa Badhaso,

The result of participant observation Abba Gadaa comes to the ceremony
reveals that, one of the major having a Grass, Chira (flywhisk), and
participants of Irreecha ceremony is wearing beautiful traditional clothes.
the elders. They actively participate If it is power transfer, the recipients of
in this ceremony in both places. The the authority make psychological
elders in Horaa Arsadee prepare korma preparation to administer for the next
meaning Bulls to be slanted for the eight years. This is done on the day
ceremony and welcome ritual leaders before the eve and the eve itself.
(Abba Gadaa) who come from In the case of Horaa Bisiil, Abba Gadaa
different corner of the country. come in the eve night surrounded by
Besides preparing sacrifice for the youngsters and blesses the people by
ceremony elders as one part of the sprinkling Water on them. Abba
society go to lake and pray the Waaqa. Gadaas transfer a message and advice
The elder who do these kinds of the community to love and respect
activities are not Abba Gadaa. The their culture and keep or transfer this
same is true in Horaa Bisiil. According unique indigenous Oromo ritual
to my elder informant, Motumma ceremony for the coming generation.
Cimdessa Irreecha is a crucial tradition At the end, they go back home
of the Oromo people and a base for surrounded by youngsters. This is not
Gadaa. He continues, Irreecha is an observed at the Horaa Arsadee.
expression of Oromo philosophy of
the world, miracle of the creator and
The main day of
mystery of life of generations.
Irreecha
The role played by Abba
Gadaa The role played by Women
Abba Gadaa is believed to have a great On the main day of Irreecha ritual
place both in Horaa Bisiil and Horaa ceremony, in both places women
Arsadee. The blessing and cursing of begin to take what they have been
Abba Gadaa are believed to be preparing to the Odaa (sycamore
effective in the society. They are tree). They are colorfully dressed and
considered as great ritual leader and have Siiqqee (thin women stick) on
main actors in the ceremony. Abba their hand. Especially Qalluu holder
Gadaa only shows up either in the eve Women or the Qallitti in most cases
or on the main day of Irreecha hold Butter in Qaabe (traditional
ceremony unlike other participants of Butter container) one hand and fresh
the ceremony. In Horaa Bisiil some of Grass on other hand and go to the
the Abba Gadaas come to the place at celebration site.
the eve of Irreecha ceremony. Whereas, The women who have the spirit do
in Horaa Arsadee, Abba Gadaa come to not take a food at all, till the praying is
the ceremony on the main ceremony done and the spirit communicates the
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 “Irreecha” Ceremony among Shoa Oromo [8]

people with Waaqa (God) through The other important thing on this day
these Women. another point is that it is usually believed that new
concerning the women who have the women who have not had spirit of
Qaallu spirit is that they start giving Qaallu might get it if their mother had
the sacrifices in different directions. spirits and die having handed down
They throw the Bread, the Grains in to them. Women who get new spirit of
different directions and also splash Qaallu are identified to be shouting
the Farsoo (local beer), Itittu (yogurt), too much, mooring their heads
and Araqee (traditional destiled violently here and there and so forth.
alcohol) in different directions. In All these activities of Women who
addition Qalluu holder women or have Qaallu spirit are common both in
Qallitti sprinkle perfume to the other Horaa Bisiil and Hora Arsadee.
participant of the ceremony.
On the other hand, Women believe
The result of participant observation that they would get good chance on
reveals that, the participants are not this celebration. Especially, barren
allowed to take anything from the Women immerse their breasts in the
sacrificed food and drink before the Water for they believe it would fertile
Qaallu spirits do this praying. The their womb. For instance, one of my
women who have a Qaallu spirit informants, Addee Dirribe Dhaba,
sprinkle a perfume around the lake told me that she did not have any
where the praying is done and smell child for nine years after she got
spread to the participants of the married. But, four years ago she came
ceremony. to Horaa Arsadee and immersed her
Breast in the lake where praying is
The women who have Qaallu spirit done and prayed that Waaqa (creator)
are considered as the main actors for would give her a child. After a year
the activities under the Odaa tree. The she gave birth to a child and now the
women hold Umbrella colored with boy is three years old. Addee Dirribe
green, yellow and red, their clothes said that she had given birth to other
are very attractive. They hold a special two children after this and her riches
kind of Grass called Coqorsa meaning is increasing. She believes that this is
Grass indicator of fertility and Siiqee the blessing of Waaqa (God). On figure
(thin women stick) and go around the 16 Adde Dirribe wandering is the
Odaa tree. They sing for the spirit and Odaa tree with her child to the left of a
being in the mood of it, moving Woman holding an Umbrella.
violently by it and put the Butter on Although, the above example is taken
the tree. The other women who do not from Horaa Arsadee, this tradition is
have a Qalluu spirit, holding their common in Horaa Bisiil too.
grass, immerse in the lake and
sprinkle to their face then take blesses The activities of Women are the same
from Elders finally, go back home. in both places. But, sacrifices
presented to the spirit such as, the
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 Samuel Leykun [9]

Butter, the Bread, and the Liquor and take all the different materials that
so forth are covered by curtail all they have brought to the celebration
around in the case of Horaa Bisiil. They place. They take holy water from the
believe that they are trying to hide the lake because they believe it is good
secrets. In the case of Horaa Arsadee the and have a curative power when they
sacrifices are left open in front of the are sick and so on. This believes are
Odaa (sycamore tree) and the people common in both Horaa Arsadee and
leave. In general, on this day, women Horaa Bisiil.
(mothers) wish good for their people,
children, country and everything. The role played by the
Youngsters
The role played by the Youngsters who are generally above
children 15 (fifteen) years are also active
Children bellow 15 (fifteen) years in participants of this ceremony. They
general have great role in this come to the celebration place getting
ceremony. Children whose mothers dressed of colorful traditional clothes
do not have Qalluu spirit go to the such as shoes made from hides,
Hora and sprinkle water to their face trousers made from cotton and also
by using fresh grass and daisy. On the scarf clothes made from cotton.
other hand those whose mother has
They have the special kind of grass
Qalluu spirit show respect for their
called Coqorsa and flower called Kelloo
parents on this day by carrying the
(daisy) on one hand, and special stick
sacrifices prepared for the Qaallu
called Bokkuu. They come singing in
spirit. They have to take a great care
group the song of Gadaa year. Like
not to take a food prepared for
this, hayyee hoo Gadaa Birmaji qufaa hoo
sacrifice for it is believed that unless
meaning the Gadaa Birmaji is
the Women with Qaallu spirit throw
indicator of satisfaction. According to
the sacrifice to the spirit, it is
my informant, Caala Fayyisa, Irreecha
impossible to eat for them. If in case
give them strength. According to him,
they do eat, they could suffer from
youngsters say that “Irreechi irree
different sicknesses like diarrhea,
Koo ti” meaning Irreecha is my
headache and even death may follow.
strengthening.
As part of the community they
immerse the fresh grass and daisy in Youngsters are advised by elders for it
the lake and sprinkle it on their face. is believed that they will inherit and
The other thing children do in this serve Waaqa. They get recognition
ceremony is, making groups on the from elders and begin to be involved
eve and singing different traditional in different activities. According to
songs and dances till the praying is Caala Fayyisa, in Horaa Bisiil, a
finished and its time for eating. Youngster starts to involve in
Having eaten and received blessing different activities done by his Gadaa
from the fathers and elders, children father such as traditional court
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 “Irreecha” Ceremony among Shoa Oromo [10]

(juries), reconciliation and so on. This songs that signify the greatness of
is also observed in Horaa Arsadee. In Waaqa (creator or God) for they
general, having finished the praying believe he has given them the land,
and blessing, they go back to their the sky, the river and so on. Any
homes following their fathers playing young girl in Horaa Bisiil is expected
traditional songs. This is common in to serve her mother (spirit holder) in
both places. the Odaa. She has to make coffee and
present the sacrifices to the Qaallu
The role played by elder spirit which is believed to reside in
girls (unmarried) her Mother.
It is well-known that girls have great
The result of participant observation
role in domestic chores and works in
reveals that, unlike in the case of
Ethiopia. This is particularly true in
Horaa Bisiil, in Horaa Arsadee, young
Oromia region. Girls take
girls are not active participants in the
responsibility of their house and help
Irreecha ceremony. They don’t usually
parents in a great deal. I try to discus
serve their mothers praying in the
bellow the role of elder Girls on the
mood of the spirit under the Odaa
main day of Irreecha ritual ceremony
tree. Rather, little girls under 15 fifteen
in both places.
years are seen actively involved in the
ceremony. They present different food
In the case of Horaa Bisiil elder girls
drinks and sacrifices such as Faffato
play pivotal role in the celebration of
(minced injera), Caccabsa (a piece of
Irreecha. They come to the celebration
Bread mixed with butter), Qori
place getting dressed of different
(roasted sorghum mixed with butter),
colorful clothes of different Oromo
bread, mead, Farsoo (local beer) and
groups. For instance, if the decent of a
Ititto (yogurt) to the Qaallu spirit
girl is from Harar Oromo, she will
which is believed to be residing in the
look dressed of Harar traditional
mother or grandmother. Whereas, in
clothes and so forth. An elder girl is
Horaa Bisiil little girls chant and sing
too busy especially if her mother has a
about the ceremony but they are not
Qalluu spirit. In the case of Horaa Bisiil,
old enough to serve the spirit.
Young girls help their Mothers
(Qaallu holders) by presenting the
incense, the food and the drink The role played by Elders
sacrifices in front of the Odaa The analysis of the interview
(sycamore tree). It is also believed that conducted also indicated that elders
if a young girl is Orphan or got her have great roles in the Ethiopia
mother died, the Qaallu spirit passes community. They are highly
down to her from her mother. represented and respected section of
the society. They are involved in
On the main day of the ceremony, different social issues such as
these young girls come to the reconciliation, marriage deals and
celebration place chanting different
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 Samuel Leykun [11]

many other tasks. The place of elders (indicator of fertility), Kelloo (Flowers)
in Irreecha ceremony is also decisive. and so forth. Having got the blessings
They prepare Oxen to be slaughtered of Abba Gadaas, they go back to their
as sacrifices for the Waaqa (God) on various homes.
the main day. They welcome different
Abba Gadaas coming from different The role played by Abba
areas and so forth. This is common in
Gadaa
both Horaa Arsadee and Horaa Bisiil.
Abbaa Gadaas are the most respected
They slaughter the Bull and splash the
and honored traditional leaders of the
blood under the Odaa tree. They do
Oromo people. They act as lawgivers,
the cooking and fumes and smokes
judges, and leaders. They are thought
are believed to extend to the Waaqa
to bless or curse what they believe to
(God) or creator. This practice exists in
be good or evil in the society
both places. The striking difference is
respectively. They are also the main
in the color of the Bulls
actors in the Irreecha ceremony. They
slaughtered.On the main day of the
are dressed traditional clothes holding
ceremony elders come to lake holding
flywhisk (Chira) and special stick
fresh grass, daisy and traditional stick.
called Bokkuu (sign of authority) and
As one part of the society, elders pray,
attend the ceremony and they are
thank and pray Waaqa by immersing
given honored places in the ceremony.
Coqorsa and Kelloo in the lake and
sprinkle to their face. Abba Gadaas come to the celebration
site surrounded by old, youngsters
In the case of Horaa Arsadee the bull to
and children, chanting ‘Hoo… Gale
slaughtered is always Korma
Abban sera dhufe’, meaning ‘come
Gurracha, meaning black bull. The
father of law’ ‘come father of law’.
reason is that the first person who
They are well honored and highly
slaughtered the bull is believed to
respected in both places. In Horaa
have presented a black bull which was
Bisiil, they chant special song if incase
sacrificed in at Bishoftu ( Horaa).
the time is a year of power transfer to
According to key informant, Abba
new Abba Gadaa. The Abba Gadaa
Gadaa Takala Badhaso, the first person
who is transferring power says: Hoo
is Arsade. Since then, the area is called
Darara (take flower or honey), Hoo
Horaa-Arsadee. This has became an
Qoori (take a roosted grain mixed
example for that. The place of the
with Butter), Hoo Caccabsa (take a
praying is named Horaa Arsade’ (Lake
piece of bread mixed with Butter),
of Arsade).
Hoo Itittu (take yogurt). The recipient
of the power (the new Abba Gadaa)
Generally speaking, in the case of
responds by saying: Mee Darara (give
Horaa Bisiil, the color of the bull
me the flower or honey), Mee Qoori
slaughtered is not specific to any
(give me the roosted grain mixed with
particular color. In both cases, the
Butter), Mee Caccabsa (give me a
elders bring fresh Grass Coqorsa
piece of bread mixed with Butter) and
Journal of Science and Sustainable Development (JSSD), 2014, 1(3)96-110
 “Irreecha” Ceremony among Shoa Oromo [12]

Mee Itittuu (give me yogurt). Then Biyya ambayyoo ‘it is your land’
both shake each other’s hand and this
The main message of the above song
signifies the official democratic power
is ‘Children you left Gadaa’ this is
transfer to the new Abba Gadaas, which
common in both Horaa Bisiil and Horaa
will last for the next 8 (eight)
Arsadee. This is to encourage children
years.This is in the case of Horaa Bisiil.
to understand their culture with a
view to preserving it for the future.
In the case of Horaa Arsadee, the power
Generally, Abba Gadaas are the most
transfer is similar with Horaa Bisiil.
honored members of the Oromo
First the Abba Gadaa nominates the
people.
new Abba Gadaa and give the
authority in front of the people. After
these ceremonies, they bless the The social roles of Irreecha
people and express good wishes to the Irreecha has an important role in
people and the country and then, reconciliation, unifying the Oromo
curse any evil thing. They believe that people and promoting their culture,
the God is able to punish those who custom, beliefs system. In addition
go beyond his limits of what is Irreecha play a pivotal role in social
morally, socially or legally acceptable. inclusion and social exclusion,
meaning those who do good things
Evans-pritchard (1969) asserts that will be appreciated and get acceptance
God is conceived of not only as a in the society and for those who are
creator but also as a guardian of social engaged in evil are blamed and
order who punished transgressors, cursed.
who breaches any of the interdictions
which serve to maintain the social Conclusions
order. Finally, the Abba Gadaas go
back home. When they go back home, Human being has developed its own
they are surrounded by the culture, way of life, philosophy, and
youngsters, elders, children who also belief right from inception, which
chant a song like this: makes him different from animals.
Africa can be identified with peculiar
Biyya ambayyoo yaa raaba ‘it is your culture, dozens of original traditions,
land children’ and ways of life, custom, etc. Among
Biyya ambayyoo ‘it is your land’ African countries that can be
mentioned as multicultural and
Gadaa gatte yaraba ‘you left Gadaa
multilingual are Ethiopia, Nigeria,
the children’
Sudan not to mention a dozen more
Biyya ambayyoo ‘it is your land’ of such multi -cultural and multi-
Gadaa gaatte nagafate yaa raba ‘Don’t lingual countries.
ask me you are the one who lost Irreecha is a spectacular show of
Gadaa’ cultural, historical and natural
Journal of Science and Sustainable Development (JSSD), 2014, 1(3)96-110
 Samuel Leykun [13]

beautification in their full glory at the to elders) is a participant in the

height of the season. Irreecha Irreecha ceremony. This ceremony is
celebration in Oromo society indicates not left for a particular group such as
the end of the rainy season and the children, youth, or Elders. It is equally
beginning of a blossom harvest season celebrated by every section of the
of Birraa. It is in Oromo tradition to society. Any participant begs God for
gather at the river banks, mountains the well being of not only him/her
tops and lakes shores to give thanks to self but also for other people as well as
the almighty Waaqa for all the every creature in the world.
blessings throughout past years and
ask for Araaraa (Reconciliation), On the ritual ceremony of Irreecha,
Nagaa (Peace) and etc. for the coming following the blessing and praying of
year. Irreecha ceremony has a pivotal a ritual leader, people pray to and ask
role in strengthening the unity of the Waaqa what they wished to get though
people, promoting and exchanging the content varied. However, the
cultures among the society, forcing prayer were usually aimed at
elders to keep peace in the prosperity i.e., to have many cattle,
community. In addition, Irreecha health and to get a child. For instance,
makes a person ruled by social laws a sterile woman usually asks to get
(customery laws) for any problem and children. This is common in both
conflict. Social rules have big role in cases. These are some of similarities
solving them. Therefore, social rules and differences in Irreecha ceremony
are confirmed in the Irreecha stage of both places.
among Macca and Tulama of Oromo.
For many Macca and Tulama Oromo,
The length of time or celebration is Irreecha is a special day of prayer,
another point of difference between thanksgivings and so forth. In
the two Irreecha places. At Horaa addition, it is a ritual that has been
Arsadee Irreecha is celebrated for five transferred from generation to
consecutive weeks but at Horaa Bisiil generation. As mentioned in the
only for three weeks. The previous chapters, the Irreecha ritual
participation of girls in the Irreecha ceremony is celebrated in different
ceremony is another difference parts of Oromia regions. The Irreecha
between Horaa Bisiil and Horaa celebrated in Horaa Arsadee and Horaa
Arsadee. Young Girls are very active Bisiil, with the exceptions of some
and eager in the case of Horaa Bisiil to differences, are similar in many
serve the Qalluu. This however is aspects. The main aim of the
weak in the case of Horaa Arsadee. ceremony of Irreecha in both places is
to pray and thank Waaqa. But now
When we come to the common days, the Irreecha ceremony at Horaa
features of Irreecha in the two places, Arsadee has became an annual festival
in both places (Horaa Aarsadee and of splended size where people
Horaa Bisiil) every one (from children different religion and age group
Journal of Science and Sustainable Development (JSSD), 2014, 1(3)96-110
 “Irreecha” Ceremony among Shoa Oromo [14]

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thanks to almighty Waaqa, but also to introduction. The University of
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relax. Durkheim E. 1965. The Elementary Form of
Religious Life. Free Press. New York
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