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 wise, sensitive to cultural things and Methodology 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.