Irreechaa Celebration in Cushitic Ethiopi
Who are #Osiris, #Isis, and #Horus in custom of Oromo?
Story of Irreechaa in Cushitic Ethiopia
In this article, I need to tell my perusers, including my criticizers, have an existence of Ora-Oomo or an existence of Or-omo i.e an existence of Oromo - an existence of revival, and that implies an existence of a fresh start and outcome in the remainder of your life's process. To understand what I mean by an existence of Ora-Omo, partake in my short paper here!
First let me attempt to expound what I mean by life of revival. This term is utilized by the three major religions (Judaism, Christianity and Islam). In any case, its starting point is by all accounts from the previous confidence frameworks like Waaqeeffannaa as we will take a gander at it beneath. Restoration is these days utilized as a representation for the fresh start towards progress, new beginning, new arrangement, new objective setting, new life venture, in the wake of having encountered demise (which is likewise the image for fruitless life and disappointment). As to individuals, restoration might mean for us another beginning and accomplishment after every one of the aggregate political disappointments we have had in our until now freedom venture. What does Waaqeeffannaa look like at the course of such revival?
To find success in a battle against our foe, Oromo individuals need to engage our Oromo freedom block, that implies we need to endeavor to empower certainty to ourselves, so Oromo individuals can do themselves the occupation of freedom. At the point when we observe Irreechaa (Irreessaa, Irreensa), we need to think at the two implications of this word. Irreessaa can be characterized as both thanksgiving and enabling. We should observe Irreechaa generally in the two detects. We should offer gratitude to our Waaqa and engage our country - the Oromo. We can do the second one of every two different ways, by meeting up before Waaqa and invest in uniy for opportunity and by staying away from all potential things which add to our division and to our debilitating like the internal battling we truly do have against one another. I trust each Irreessaa will be the hour of engaging Oromo country for the new beginning and for doing effective battle to accomplish our goal. To fathom the entire issue in regards to restoration I'm presently discussing, which is the first idea of Waaqeeffannaa, which was then taken over by the three Abraham religions, partake in the accompanying!
Story of Irreechaa
Festivity of the principal reap of Ethiopian Spring in September - is a story told by the late Writer Laureate Blatten Geta Tsegaye G/Medhin (an Oromo artist, who composed for the most part in Amharinyaa). He portrays the story as follows:
"a long time back, Asra, the Lord of sun and of sky, Divine force of Cush Pharao, sired Sete, more seasoned child, Ora, the more youthful child and a little girl named as Asis (Atete or Adbar). The more established Sete killed his more youthful sibling Ora, and Asis (Atete or Adbar) established a tree (Odaa) for remembrance of her departed sibling Ora at bank of Nile in Egypt where the homicide had occurred, and she mentioned her dad, who was the Lord of Sun, to reconcile among the groups of Sete and Ora. Then downpour has come and the tree (Odaa) got developed. It represented that the harmony has occurred. Afterward, at Stone Age, the tree that had been planted for the remembrance of the killed, Ora, was subbed by sculpture of stone that was raised quite a while back.
The celebration for Ora's sculpture has been commended in September of each and every year when Nile streams full in Nubia and in dark Egypt. In Ethiopia, during the Axumite and pre-Axumite period, an extraordinary celebration has been held around the sculpture that was planted by Asis (Atete or Adbar) for dedication of Ora, the child of sun's God, who had ascended from death (Ora Omo Or-omo) to commend the harmony made between the two siblings. Then later, the remembrance was the extraordinary messenger acted in saying thanks to the Lord of sun and of sky with Chibo.
The Eyo KA Abebaye (the conventional and famous melody performed at Demera occasions and new year in Ethiopia) has been begun being performed from that point forward. "KA" is the primary name of God. The name of God that our Cush Fathers have acquired to us before the old time of Christianity and Islam is "KA". From that point forward, subsequently, particularly the Oromo, Gurage and the Southern nation of Ethiopia have been calling God as "Waka or Waaqa". While we sing Eyoka or Eyoha in New Year, we do commend "KA", the God.
"Gadaa" or "KA Aada" is the law or rule of God. "Gadaa" (KA Aada) is the celebration by which the regulations and orders of God are executed. Japan, China and India have now reached to their ongoing development through making the fundamental practices and societies they got from their progenitors (Hindu, Shinto and Mahiberata) be kept, even at the time they were getting Islam, Christianity, and different philosophies, particularly, A majority rules government and other free accepts. They haven't arrived through subverting the way of life and custom of their ancestors.
Culture is the assortment of numerous Chibos or Demeras. "Irreechaa" or "Irreessea", one of the an integral part of Gadaa (KA Aadaa) framework, is the foundation of and the defining moment to the new year for which Asis (Atete or Adbar) has set up the dead body of her sibling, Ora, who was killed by his more established sibling (like Abel of Book of scriptures) from the spot where he kicked the bucket at the waterway bank of Nile and established a sculpture.
Oromo individuals of the delightful Oromia (Ethiopia) have confidence in one God since time remembrance. Their religion is classified "Waaqeffannaa" and that implies having faith in one God that is the maker of the entire universe. Irrecha implies a festival where individuals get together and play out their requests and thanks providing for God.
Waaqeffannaa, the confidence being in the Gadaa framework, is a strict function that is liberated from anything. The dads of Oromo religion and individuals, keeping new grass and blossoms, play out their requests and thank their God going to mountains, to the ocean or to stream bank.
They move to the highest point of mountains or bank of oceans or waterways not to venerate the mountains or streams and oceans. Rather to divert themselves from any clamor and to love their God (Waaqa) with focus. Also, they go to the ocean and streams since they accept that green is blessed, water is life and the spots are quiet where the soul of God is found.
In the Oromo culture, the blustery season is considered as the image of haziness. Toward the start of September, the dimness is gone, waterways run shallower and cleaner, and the mud is no more. As daylight leads the land, the Oromo nation of Oromia go out to praise this incredible normal cycle with the soul of loving God (Waaqa)".
It is intriguing to see that the significance of the word Oromo implies Ora-Omo, the revived Ora, the restored individual, the individual of the fresh start and achievement. Would we like to be Oromo in such sense? So at whatever point we observe Irrechaa over all where the Oromo are residing, how about we consider to have the existence of Oromo or the existence of Ora-Omo, which is the existence of restoration, which, by and large, implies life of new beginning and accomplishment after the up until recently fruitless or after the rehashed disappointments we have had in light of many elements which are in and beyond our control! I trust, Oromo individuals will concede to such a fresh start for the outcome in our future both in our aggregate public and individual life.
Galatooma
By mbtcmtv news
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