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, , Email Address:- [email protected]

Abstract

Irreecha has widely been celebrated by 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 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 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, , 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 () 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 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 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 Irreecha Celebration among The interview was conducted on a 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

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

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

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

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

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

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

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