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Religions
There
are three main religions in Oromia: traditional Oromo religion,
Islam and Christianity. Before the introduction of
Christianity and Islam, the Oromo people practiced their own
religion. They believed in one Waaqayoo, which approximates to the
English word God. They never worshipped false gods or carved
statues as substitutes. M. de Almeida (1628-46) had the following
to say: "the Gallas (Oromo) are neither Christians, moors nor
heathens, for they have no idols to worship." The Oromo Waaqa
is one and the same for all. He is the creator of everything,
source of all life, omnipresent, infinite, incomprehensible, he
can do and undo anything, he is pure, intolerant of injustice,
crime, sin and all falsehood. Waaqayoo is often called Waaqa for
short.
There
are many saint-like divinities called ayyaana, each seen as
manifestation of the one Waaqa or of the same divine reality. An
effective relationship is often maintained between ayyaana and
Oromo by Qaallu (male) and/or Qaafitti (female). A Qaallu is like
a Bishop in the Christian world and an lmam in the Muslim world.
He is a religious and ritual expert who has a special relationship
with one of the ayyaana, which possesses him at regular intervals.
Although
the office of Qaallu is hereditary, in principle it is open to
anyone who can provide sufficient proof of the special direct
personal contact with an ayyaana. In the Oromo society a Qaallu is
regarded as the most senior person in his lineage and clan and the
most respected in the society. He is considered pure and clean. He
must respect traditional taboos (safuu) and ritual observances in
all situations and in all his dealings and must follow the truth
and avoid sin.
The
Qaallu institution is one of the most important in the Oromo
culture and society and is believed to have existed since mythical
times. It is a very important preserver and protector of Oromo
culture, more or less in the same way the Abyssinian Orthodox
Church is the preserver of Abyssinian culture.
The
Qaallu institution has political importance, even though the
Qaallu himself does not possess political power as such and
religion is distinctly separated from politics. The Qaallu village
is the spiritual centre, where political debates are organized for
the candidates for the Gadaa offices. Thus he plays both a
spiritual and political role in the Gadaa system. For instance,
during the fifth year of the Gadaa period, the Gadaa class in
power honors the Qaallu by taking gifts and making their pledges
of reverence. This is the Muuda or anointment ceremony. As the
head of the council of electors, the Qaallu organizes and oversees
the election of Gadaa leaders.
The
Qaallu institution was once a repository of important ceremonial
articles (collective symbols) in the Buttaa (Gadaa) ceremony, such
as the bokku (scepter), the national flag, etc. The national flag
is made in the colors of the Qaallu turban (surri ruufa). The
national flag had three colors - black at the top, red in the
centre and white at the bottom. In the Gadaa, the three colors,
black, red and white, represented those yet to enter active life,
those in active life (Luba) and those who had passed through
active live, respectively. The use of these symbols is prohibited
by the colonial government.
The
Oromo Qaallu must not be confused with the Amhara Qaallicha, who
has a very different, much lower, social status. He is a vagabond
who resorts to conjuring and black magic for his own benefit, (Knutsson,
1967). He is notorious for extracting remuneration by threats or
other means. On the other hand, it is beneath the dignity of an
Oromo Qaallu to ask his ritual clients for gifts or payment. The
Abyssinian ruling class has confused the terms, thus disparaging
the Qaallu socially and religiously by using the term
depreciatingly.
The
place of worship of Qaallu ritual house is called the Galma. Each
ayyaana has its own Galma and its own special ceremonies. The
Galma is usually located on a hill top, hill side or in a grove of
large trees. Many of these sites are now taken up by Abyssinian
Orthodox Church buildings or Mosques. Places of worship also
include under trees, beside large bodies of water, by the side of
big mountains, hills, stones, etc. This has been misrepresented by
outsiders claiming that the Oromo worship trees, rivers, etc.
The
believers visit the Galma for worship once or twice a week,
usually on Thursday and Saturday nights. At this time the
followers dance, sing and beat drums to perform a ritual called
dalaga in order to achieve a state of ecstasy, which often
culminates in possession. It is at the height of this that the
possessing ayyaana speaks through the Qaallu's mouth and can
answer prayers and predict the future.
Religious
Oromo often made Muuda-pilgrimages to some of the great Qaallus
and religious centers such as Arsi's Abbaa Muuda (father of
anointment). Among the Borana Oromo Muuda pilgrimages are still
common. Muuda pilgrimage is very holy and the pilgrims walk to the
place of Abbaa Muuda with a stick in one hand and carrying myrrh (qumbii).
All Oromo through whose village the pilgrims pass are obliged to
give them hospitality. As the Mecca pilgrims are called Haj among
Muslims, these Muuda pilgrims are called Jiia.
The
Qaallu institution was weakened with the advent of colonialism to
Oromia, which reduced contacts between various Oromo groups. The
pilgrimage was prohibited. It became the policy to discourage and
destroy Oromo cultural institutions and values. The Qaallu
institution has suffered more during the last 14 years than it
suffered during the previous 100 years. At this stage it faces
complete eradication and Orthodox Church buildings are fast
replacing Galmas.
Just
before the beginning of the harvest season every year, the Oromo
have a prayer ceremony (thanksgiving festival) called irreessa. It
once took place in river meadows where now the Abyssinian Orthodox
Church takes its holy Tabot (tablets) for special yearly
festivals, the 'timqat'. The lrreessa has become illegal and
anybody who attempts to practice it is now likely to be
imprisoned.
The
Oromo believe that after death individuals exist in the form of a
spirit called the 'ekeraa'. They do not believe in suffering after
death as in Christianity and Islam. If one commits sin he/she is
punished while still alive. The ekeraa is believed to stay near
the place where the person once lived. One is obliged to pray to
and to give offering by slaughtering an animal every so often to
ones parents' ekeraa. The offerings take place near the family or
clan cemetery, which is usually in a village.
Oromo
people have been in constant contact with other religions like
Islam and Christianity for almost the last 1000 years. For
instance, the Islamic religion was reported to have been in
eastern Shawa about 900 A.D. and Christianity even before that.
However, in favor and defense of their own traditional religion,
the Oromo have resisted these religions for quite a long time.
However,
today the majority of the Oromo people are followers of Islam and
Christianity, while the remaining few are still followers of the
original Oromo religion. It is said that the Islamic religion
spread in Oromia as a reaction to the Ethiopian colonization. The
Oromo accepted Islam and non-Orthodox Christianity en-masse
because they identified Abyssinian Orthodox Christianity with the
oppressor and also to assert their identity vis-à-vis
Abyssinians. The Amhara spy monk, Atseme wrote: "The Galia
became Muslim for his hatred of Amhara priests." Bereket
(1980) also noted, "... Oromos in Arsi province accepted
Islam in large number as a demonstration of anti-Amhara sentiment
and a rejection of all values associated with imperial
conquerors." A somewhat similar situation in the west was the
acceptance of Islam by many Afro-Americans in 1950s and 1960s, as
a reaction to the racial discrimination and oppression they faced
from the white community and in search of an identity different
from that of the oppressor group.
There
are many Oromo who are followers of Islam or Christianity and yet
still practice the original Oromo religion. Bartels (1983)
expressed this reality as follows: 'Whether they (Oromo) became
Christians or Muslims, the Oromo's traditional modes of
experiencing the divine have continued almost unaffected, in spite
of the fact that several rituals and social institutions in which
it was expressed, have been very diminished or apparently
submerged in new ritual cloaks." Many used to visit, until
very recently, the Galma and pay due respect to their clan Qaallu.
This is more true in regions where Abyssinian Orthodox
Christianity prevails.
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