Ethiopia's ancient Thanksgiving is for forgiveness and unit

Ethiopia's ancient Thanksgiving is for forgiveness and unit We have a very interesting topic here! There is an important nuance: there is no uniform, "nationwide" thanksgiving in Ethiopia, but it actually exists an outstanding example, which is often described exactly. The speech is from the irreecha festival of the oromo people. The Oromo (natural name OROMOO) are the largest ethnic group of Ethiopia and one of the largest peoples of Africa. They live mainly in the Oromia region in Ethiopia, but also in parts of Kenya, Somalia and Sudan. Around 33-40 million people; In Ethiopia, they provide about a third to 40% of the total population. Their language is the Afaan Oromoo (also called OroIfIs), an East Cuditant Language of the Afroasian Language Family; After talking numbers one of the most important languages of Africa. It is often referred to as "old Ethiopian Thanksgiving", and its core is actually characterized by the thoughts of reconciliation and unity.

Irreecha is celebrated at the end of the rainy season - about in October. For the Oromo, this is a time of the renewal of nature, because the rainfall ends, and the time of the rich harvest begins. People gather to thank the deity Waaqa for fertility, peace, health and a good harvest. But the meaning of the festival goes beyond the mere thanks for the gave earth. Before the actual celebration, the participants strive for reconciliation; They leave the risks, anger and mistrust behind. Here is the idea of forgiveness: the festival becomes a moment of spiritual cleaning and the restoration of human bonds. The great gathering as well as the common rituals, songs and dances also strengthen the feeling of unity. People from different clans and with different backgrounds feel on this day as part of a large whole. The celebrations often take place on holy lakes - for example at the Hora Finfinne in Addis Ababa or at the Hora Arsadi in Bishoftu. The participants wear colorful traditional clothes and bring fresh grasses and flowers. One of the symbolic rituals is dipping these herbs and flowers in water: this is a sign of the bondage of human, nature and a higher power as well as a symbol of life and renewal. Oldest and traditional fees (such as "Abba Gadaa") speak prayers. Irreeecha is closely linked to the Gadaa system - an old self-governmental system and cultural traditional work of the Oromo-Volkes, which is even recognized by UNESCO. The Ethiopian authorities see in the feast of great potential: his values - unity, national consensus and reconciliation - can benefit all the country. Therefore, special forums are held in which this ideas can be further developed in which these ideas can be discussed. In addition, there are initiatives to record IRREECHA in the list of UNESCO's intangible cultural heritage. The Oromo commit numerous holidays and memorial days that have been divided into three categories: traditional rites of Waaqeffanna religion, secular events and holidays of religions that the Oromo belongs today (Christianity and Islam). Here are the most important of this. Irreeecha - more than just a party The already mentioned Thanksgiving actually takes place twice a year: in autumn as "Irreecha Birraa" (in October, on the water) and in the spring as "Irreecha Arfaasaa" or "Irreeecha Malkaa" (in April). There is also a variant that is celebrated on hillcases: "irreeecha tulluu". In all these occasions, the same core content is the focus: Waaq (God) to thank as well as to ask peace and reconciliation. Ateetee - the "singing" festival of women, ... is a central institution in the traditional oromo society that a female deity or a female spirit, a ritual practice and a women led system for dispute resolution, for Prayers and social security. An independent and very characteristic tradition is "Ateetee", a ritual festival of Oromo women (especially with the Arsi). It is committed from different occasions: In order to ask for drought to prove rain to protect diseases, protect the right pregnant women and young mothers, to seek a good harvest or simply express pleasure. The women gather on the riverbank or under a sacred tree, sing "atteetee" songs and keep the ritual rod "sink" in their hands - a symbol of female strength and the right to respect. It is not only a feast, but also an instrument of justice: If someone was wrong, the women look up the house of the causer and sing there until a reconciliation and a reparation are achieved. In the region Shoa "Ateetee" is sometimes celebrated together with the Orthodox "Meschel" - firmly. Pilgrimage to Abbaa Mudaa, is considered a mediator between Waaqaa (the Creator) and the Oromo-People and as guardian and the Waaqaa Laws Guardians (Seera Waaqaa). Every eight years a large pilgrimage to Abbaa Mudaa takes place - the top priest of Waaqffanna. Pilgrims from all areas of Oromo are facing this holy site to receive blessing and anointing. Once this was both a religious as well as an event incidental event; Today, the festival "Irreecha" on the Arsadi Lake has largely taken over this role. Civil memorial days After the oromo calendar (where the day begins with sunset), secular memorial days are also committed: Ayyana Amajjii - January 1, New Year; More often than Ayyaana Amajjii is an annual cultural and political commemoration of the Oromo, which takes place on January 1 and symbolizes the freedom fight and resistance of the Oromo against oppression. Ayyaana Fincila Diddaa Garbummaa (sometimes written Gabrummaa) is the Oromo Day of the Revolt against the submission, which committed annually on November 9th (Sadaasa 9 in the Oromo Calendar) becomes. The date marks the beginning of the fincila Diddaa Gabrummaa (FDG) - the "revolt against submission" - a mass protest movement, which started all oromia on November 9, 2005, after the Oromo Liberation Front (ABO / OLF) had called. On this day students, young people (organized later than Qeerroo organized), farmers and other social groups coordinated demonstrations against the rule of the Ethiopian Government, which denote Oromo nationalists as colonial rule (Gabrummaa). The FDG is regarded as a turning point in the nationalist discourse of the Oromo, which: Large parts of the Oromo Society were mobilized at continued protest. Put the organizational and emotional foundation for the later, even larger fincila Xumura Gabrummaa (FXG) protests from 2015. How is it observed? Name: Ayyaana Fincila Diddaa Garbummaa means literally "Fest / Day of the Revolt against submission". It must first be clarified that there is no consistent proof that the Ethiopian government "all" oromo has been systematically and even thundered over centuries. But there are quite serious and repeated allegations and evidence that certain regime periods and political decisions have led to a marginalized, oppressive situation for many oromo. Here are some aspects that justify this criticism: Already under Kaiser Haile Selassie (1930-1974) there was strong centralization: the semi-autonomous status of many Oromo states was repealed. At the same time, the own language AFAAN OROMOO was officially limited - on the radio, at school, in dishes. Later, until about 1991, one was not allowed to write in Ethiopia in Oromo or produce literature. When Oromo protested for their rights - for example against land opinion without adequate compensation (as in the controversial "Addis Ababa Master Plan", the parts of Oromia in the capital inclusion) - these demonstrations were often laid in force. Human rights organizations such as Amnesty International or Human Rights Watch reported several times over excessive violence through security forces, arbitrary arrests, arrests without charge and even extrajudicial killings. The government used laws such as anti-terrorism proclamation to silence independent voices, journalists, activists or members of opposition parties (such as OFDM or OPC). Sometimes the existence of movements such as the Oromo Liberation Front (OLF) was taken as a reason to put the entire population under pressure. Many Oromo live in rural regions and are dependent on traditional ways of life (grain economy, agriculture). These were under pressure by state policy (eg by ignoring traditional rights of use in connection with development projects). However, it is important to emphasize that the situation has changed across different regimes. Following the introduction of ethnic federalism in 1992, Oromo had the opportunity to manage themselves in Oromia and develop their language and culture actively. The criticism comes not only from the outside, but also within the Oromo community that fights about its own rights and identity. More recently, other factors are added that exacerbate the situation - such as severe drought perdings that further burden the agricultural basis. There are quite serious evidence for oppression, but it would be simplifying to paint the whole picture only black and white. The reality is a complex network of historical, political and economic factors. In Oromo activist and diaspora travel, the day is marked with explanations, events and social media campaigns that remind of the history of the FDG and connect them with current struggles to land, language, political representation and self-determination. Ayyaana means "festival", "celebration" or "spirit / essence" on Afaan oromoo. Amajjii is the name of the first month in the traditional oromo calendar, which corresponds approximately to January. Ayyaana Amajjii means literally "Feast of Amajjii" or "New Year / Januarfest". Ayyaana Amajjii has been celebrating for more than 40 years than more than just a New Year. In the nationalist discourse of the Oromo it marks: One day in honor of the freedom fighters of the Oromo, who left their lives in the fight for liberation and self-determination. A symbol of strength, resilience and hope, formulated as "light over dark" and "freedom over suppression". A ritual reduction of a decisive act of resistance in the Oromo-liberation movement, which remains in memory of a much stronger opponent as a victory of some less bolds against a much stronger opponent In practice, the day of political and civil society groups of the Oromo (especially in the Diaspora) is used for: Commemorative events, speeches and cultural programs. Lighting amajjii torches or candles on hills or heights as a symbol of fight. Renewal of the confession to the rights, identity and political objectives of the Oromo. In addition to his political importance, Ayyaana Amajjii also acts as: An oromo New Year celebration marked the beginning of Amajjii in the Oromo Calendar. A moment of cultural expression: music, dance, poetry and storytelling, which strengthen the identity and history of Oromo Ayyana Guyyaa Gootaaa - April 15, Day of Oromo Martyr; This remembrance day goes back to a concrete event: On April 15, 1980, ten high-ranking leaders of the Oromo Liberation Front (OLF) - including the Secretary General Magarsaa Barii - in the Shinniigaa Desert (on the way to a diplomatic meeting in Somalia) captured and executed by Somali bandits. Her kidnappers had demanded Muslims and Christians should separate, with only the Muslims spared. The ten Oromo leaders rejected this, explained "We are first oromo" and died together. Since then, 15 April is celebrated as Guyyaa Gootata Oromoo (Day of Oromo Heroes) or Guyyaa Yaadannoo Goota Oromoo (Oromo-Martyr Train Day). The OLF National Council (Gumii Sabaa) officially sets the day in 1984 as a martyr remembrance day. The day is for several goals: Reminder of those oromo heroines and heroes who have sacrificed their lives for the restoration of oromo culture, identity and human dignity that were suppressed under Ethiopian colonialism. Recognition of the relationship between martyrium, bravery, patriotism and oromummaa (Oromo identity). Obligation to continue the struggle started by the martyrs to victory. Solidarity with the activists who are fighting today in Oromia. Awareness that oromo liberation requires heavy victims and serve the fallen as revolutionary role models. In the Oromo calendar begins a "day" at sunset, so all holidays start in the evening before the specified date. The remembrance day is committed by Oromo communities worldwide with commemoria, cultural events and political speeches. There is also a state guyyaa Gootaaa (HeroDag) in Ethiopia, which was originally laid on the 28th Bitootessa (March) and later on the 27th EBLA (April). This is a national Ethiopian holiday, while Ayyaana Guyyaa Gototaa specifically honors the Oromo martyrs and is monitored primarily by Oromo organizations and diasporage facilities. Ayyana Fincila Diddaa Garbummaa - November 9, Day of uprising against the subjugation; The date marks the beginning of the fincila Diddaa Gabrummaa (FDG) - the "revolt against submission" - a mass protest movement, which started all oromia on November 9, 2005, after the Oromo Liberation Front (ABO / OLF) had called. On this day students, young people (organized later than Qeerroo organized), farmers and other social groups coordinated demonstrations against the rule of the Ethiopian Government, which denote Oromo nationalists as colonial rule (Gabrummaa). The FDG is regarded as a turning point in the nationalist discourse of the Oromo, which: Large parts of the Oromo Society were mobilized at continued protest. Put the organizational and emotional foundation for the later, even larger fincila Xumura Gabrummaa (FXG) protests from 2015. Ayyaana Fincila Diddaa Garbummaa means literally "Fest / Day of the Revolt against submission". In Oromo activist and diaspora travel, the day is marked with explanations, events and social media campaigns that remind of the history of the FDG and connect them with current struggles to land, language, political representation and self-determination. Irreecha - end of September or early October; The date depends on astronomical observations. Religious holidays Since there are under the Oromo Christians, Muslims and supporters of traditional faith, they also celebrate the common festivals of their respective faiths - about Christmas, Easter, Eid Al-Fitr, Eid Al-Adha and others. The followers of the Waaqeffanna also commit their own, special day: Ekeraa in December. It is a commemoration of deceased relatives where bread, cheese with butter, beer and honey are served. Ceremonies of the GADAA system, is the traditional, democratically organized company and government system of the Oromo in the Horn of Africa, especially in Ethiopia. It regulates political, legal, social, economic and ritual affairs and was recognized by UNESCO in 2016 as an intangible cultural heritage of humanity. Finally, the Gadaa system itself determines the life rhythm: Every eight years, the power transfer takes place from an age group to the next, accompanied by large rites and celebrations. The fixed calendar of the Oromo is thus largely "integrated" in this old system. Swell https://www.ebsco.com/research-starters/ethnic-and-cultural-studies/oromo-people https://en.wikipedia.org/wiki/oromo_people https://advocacy4oromia.org/2021/11/04/genocidal-conquest-plunder-of-resources-and-dehumanization-of-the-oromo-in-ethiopia/ https://www.frontlinedefenders.org/en/statement-report/ethiopia-civil-society-calls-upon-human-rights-council-investigate-government https://www.dw.com/en/hrw-scale-of-crackdown-on-ethiopias-oromo-unprecedented/a-19335562 https://minorityrights.org/communities/oromo https://ollaa.org/ethiopias-forgotten-crisis/ https://minorityrights.org/communities/oromo