A while back, an Oromo friend forwarded to me an excellent paper, a theological rather than historical analysis of Waaqeffannaa, the genuine Oromo religion. The text was written by one of Oromia´s foremost intellectuals whose vast knowledge, academic methodology, sociopolitical approach, and spiritual values are a great advantage for the entire Oromo nation.
Mr. Getachew Chamadaa Nadhabaasaa´s text under the title ´Waaqeffannaa
Testimony of an Indigenous Religion of the African Past and Present´ had earlier been published in a forum, posted on Tuesday, August 31, 2004, 3:05 am, by Cancuu. Two brief enthusiastic comments had been added in Afaan Oromo without further discussion, although the text offers the possibility of extensive analysis, substantial commentaries, and rich exchange of ideas and viewpoints
(http://www.mediaethiopia.com/forum/viewtopic.php?t=495&sid=aa642bfe910d183493953646e0547021).
In the beginning, I thought to republish the text integrally and then comment extensively; soon I realized that this would be counter-productive. My comments will go far beyond the limits of one or two articles, as Mr. Nadhabaasaa´s text covers a wide range of subjects from the possible origins of Waaqeffannaa, the Kushitic Antiquity and the Kushitic religions, the differences existing between Waaqeffannaa and the so-called ´three monotheisms´ (Judaism, Christianity, Islam), the essence of Monotheism, and the great cultural chasm that separates the Kushitic Oromo Ethiopians from the Semitic Amhara and Tigray Abyssinians to the interrelationship between religion, society and politics, the originality of the African Democracy, and the revelation of the reasons for which the English colonialists so deeply hated the Oromo nation and attempted to totally destroy it by using the Abyssinians. I do not mean that Mr. Nadhabaasaa´s text analyzes all these issues; however, his text sheds light on many points that inaugurate polarizations around, initiate a better understanding of, and instigate further research on, all the aforementioned issues.
In addition, Mr. Nadhabaasaa´s is a text of its own, outstanding, value that deserves distinct treatment and independent publication. I would even consider it as a turning point in the History of Waaqeffannaa, the subject that it describes! Very little has been published so far about the genuine, historical Oromo religion; even less has been published about the future of Waaqeffannaa, the challenges the historical Oromo religion currently faces, in what Waaqeffannaa is necessary to all the Oromos, and eventually other people as well, and how it can survive.
In the past, Waaqeffannaa was practiced, but – contrarily to other religions – not written. There is nothing wrong with that; the Ancient Egyptian religion did not come to existence with the pyramids or with Narmer, the first Pharaoh (ca. 2950 BCE) whose times mark the beginning of the Ancient Egyptian Hieroglyphic writing. It pre-existed as systematized faith, but it was not written. There is nothing wrong with a religion that is practiced without being written down.
Simply, we now live in a period in which we have been used to write down almost anything that crosses our minds. If Waaqeffannaa is meant to survive, this will certainly involve texts. By this I do not mean holy texts or codifications although the latter may prove necessary, but hermeneutics, theological texts, a wide range narratives of Catechism, plus hymns and Sacred Poetry. All this is possible, and even more. Theoretical texts will also be needed to explain the interconnectedness between Oromo Religion and Society, to analyze the foundations of Oromo Moral Philosophy, and to specify the Kushitic Oromo Culture as shaped by Waaqeffannaa. This will be for the future.
Now, we have the text of Mr. Getachew Chamadaa Nadhabaasaa that consists in one of the Founding Texts of the Written Waaqeffannaa, thus heralding a new era for the millennia long Kushitic Faith inherited by the modern Oromos.
That´s is why I publish the text integrally and independently; I slightly edited it for clarity, leaving of course intact some points with which as Muslim I disagree. I will extensively comment on this valuable text in forthcoming articles. Numbers encrusted in the text refer to points of comments; I will not republish the text with my comments, but I will be including the link to this article.
Waaqeffannaa
Testimony of an Indigenous Religion of the African Past and Present
By Getachew Chamadaa Nadhabaasaa, Member of Gadaa Melbaa
The Origins of Waaqeffannaa
As far as the investigation of human origin is concerned, Africa is proved to be the Origin of Man. 1 It was the continent where the human being had begun to form simple and complex social organisations. 2 It was on this continent that one of the earliest ancestors of Black African Families known as the Oromoo 3 had come to recognise the existence of a Supreme Being, apart from them. They identified the Supreme Being, as a Transcendental Reality, by giving Him the name Waaqa. They attributed to Him the symbolic quality of the colour Gurraacha, literally means Black, 4 but symbolically stands for Waaqa´s tolerance, compassion, gracefulness, invisibility, purity, helpfulness, among other symbolic qualities ascribed to Him.
According to Oromo mythology, their early ancestors were inspired by Waaqa. 5 Guided by the Law, 6 Which Waaqa granted them - through the first Qaalluu Booranaa (Mana Booranaa) - they were able to institutionalise a highly elaborate egalitarian social system known as Gadaa. 7 Since then, Gadaa has been used not only as a system but as a method, as a programme, and as an ideology 8 in checking and balancing the entire lives of the Oromo nation as one family.
Hereupon was grounded the History of the organised social, ritual, political military and economic activities of the people, which cannot be perceived separately from the Gadaa System. 9 The Oromo people, who had long ago recognised Waaqa as the only Supreme Reality, the Creator of everything, could be one among the earliest peoples of the world, not only in Africa, to develop the doctrine of monotheism. 10 Thenceforth, Waaqeffannaa as a religion, as a religious thought, and as a religious practice of the Gadaa-organized Oromo people, sprung out of the Oromo concept of Waaqa. As a public affair, Waaqeffannaa is manifested by Oromummaa 11 as part of the cultural domain of the Gadaa Oromo Society.
Since the emergence of Waaqeffannaa as a public religious affair, the Oromos have been organising "Thanksgiving Ceremony" (Irreecha/Irreessa) near a body of water (lake, spring, crater, or stream) or at the Galma of the Qaalluu every year. 12 The ceremony is conducted by offering thanks and greeneries to Waaqa, Who helped them pass through the 'dark' rainy winter season 13 to the bright sunny season, which begins to shine in the month of Birraa/Fulbaana, the time crops and plants are furnishing colourful flowers. 14
In spite of problems confronting the Oromos in course of their history, interaction with other peoples, voluntary or involuntary conversion to the ´written´ religions 15 of the Muslim and Christian worlds, Waaqeffannaa continues to offer pertinent answers to its adherents.
Waaqeffannaa has made remarkable contributions in conflict resolutions, in making peace, in maintaining social harmony, in defending the Gadaa-based moral qualities of the Oromo families, in shaping the behavioural system of the Oromos (from blessing ceremonials to etiquette of socialising). and in bestowing socially meaningful names upon the newly born Oromo children. 16
Invoking Waaqa, and the Teachings of Waaqeffannaa
In the daily life of every Oromo, Waaqa is frequently invoked. In morning and evening prayers, in seeking peace, in giving an errand of blessing and oath, in mediating conflicting parties for reconciliation, in testifying witness etc. 17
However, this does not necessarily indicate that those who invoke are all on the Avenue of Peace (Karaa Nagaa) that Waaqa brightened for the Oromo people to walk on. 18
There could be individuals who might have gone far from the Avenue of Peace and committed themselves to a tricky invocation. Waaqeffannaa teaches the invocation of Waaqa to be held at the right time, for the right reasons, at the right place. 19
Falsehood invocations are believed to be signals of calling misfortune upon one's own life, beside their blasphemous connotation. 20 Falsehood invocations are a blatant rejection to walk on the Avenue of Nagaa, a flagrant violation of the spiritual quality of the Gadaa Oromoo Society, a defection and flight from being a faithful citizen of the Gadaa-based indigenous republican form of Oromo governance.
According to Waaqeffannaa, a cheeky person of sneaky behaviour, a counterfeiter, a renegade, a socially inconsiderate, selfish and deceptive person is understood as existing against the Law of Waaqa. 21 Hence, Waaqeffannaa refrains from approving a 'certificate of integration' into the religious life of Gadaa Oromoo Families. No one can ever trust such person as a faithful citizen of the Republic of Gadaa Oromoland. Waaqeffannaa rather adheres to teaching human compassion, conformity to facts of truth, respect to the Law of Waaqa, honesty to the legitimacy of social taboos, fairness to individual and public opinions, care for strangers, and hospitality to foreigners etc. 22
Waaqeffannaa teaches its followers to abhor practices like persecution, ostracising and segregation of man by man because of differences in faith, language, ethnicity, hair texture, physical character, skin colour, height or weight. 23
The most important quality for Waaqeffannaa is the "Tone" of the man and the coherency of his tone with his activity 24 that can defend the Nagaa Oromoo Family for the development of the "We-Oromo society" together. 25
However, as it has been witnessed in the past ten decades, Oromos' fairness, openness and honesty have given ample opportunities to the ´closed´ Monophysitic 26 Amhara and Tigray people, including the Monophysitic Eritreans, who constitute the core part of the Abyssinian society, to devise the strategy of divide and rule.
Religious Terrorism and Intolerance carried out by Monophysitic Abyssinians
In order to uproot Waaqeffannaa, the leaders of the Monophysitic Abyssinian religion, who worship 44 types of ´Tabots´, have greatly helped the successive colonial regimes of Abyssinia to carry out wars and perform all sorts of military and police activities.
In addition, the greedy-espionage of European missionaries, notably the Pentecostal sects, have taken the advantage of Oromos' openness, and succeeded in diverting numerous Oromos from the path of their original faith to the imported 'Cross Worshiping' religion 27 by giving priorities to selected Oromo localities. The worst side of Pentecostalism is the creation of self-alienation, the inculcation of an illusive life on the part of its followers, so as to damage the indigenous values. 28
Helped by Oromos' generosity, hospitality, and frankness, the missionaries 29 have been able to manipulate Oromo's local psychology, scrutinise their mental faculty, and succeeded in establishing Euro-centric 'Cross Worshiping Centres' among Waaqeffataa Oromos.
They preach what they call preparedness for 'the best life after death' 30 which does not exist in the Oromos´ Waaqeffannaa creed. On this point, too, the teachings of the Euro-centrists are not different from those of the Monophysitic Tewahido 31 Ethiopianists, who also preach the 'beauty of life after death´. They teach how the very nature of man is aggressive, 32 vindictive, and deceptive, when one is born to live on earth. Hence, to be able to conquer the 'beauty of life after death', they preach means to control such tendencies through long fasting that requires abstention from nutritious food like milk, meat, chicken, egg etc.
Islam and Waaqeffannaa
Islam, too, teaches the existence of a 'wonderful life after death in paradise' 33 but it conditions it "if all peoples accept Islam as the only true religion of the world,". It teaches "holy slavery" 34 to the Arabian 35 Supreme Being called Allah. 36
The Monophysitic Coptic Abyssinians, the Evangelical European missionaries, the Muslim Arabians 37, and their followers are in the same category in rejecting Waaqeffannaa as a Human Faith.
Waaqeffannaa does not believe either in the existence of an eternal joyous life in heaven after death or a miserable life in hell. Its teachings are based on the existence of Life before death on earth. It only believes in the virtual existence of the dead person in the form of Ekeraa (Ancestor´s Holy Ghost) where the person was buried in his ancestor's cemetery. 38
According to Waaqeffannaa, a person is totally responsible for all sins he committed while on earth. 39 It attributes virtue of success, happiness, peacefulness, compassion, victory etc. as a direct consequence of man's close communion with the Law of Waaqa and his constant walk on the ever-luminous path He cleared for man to travel on.
That is why, Waaqeffannaa always advocates honesty, modesty, truth, purity and humanity as inherent qualities of the Gadaa-based Oromo Society, which can lead them to successful achievement for the endeavours they are constantly undertaking.
Waaqeffannaa teaches the abhorrence of the root causes that emit cataclysmic social disorders and defile the established social norms with which the Oromos have been living in the longest period of their history, when they stood in the light of Seera Waaqa and Safuu Oromoo.
More specifically, Waaqeffannaa teaches that
1. Waaqa endowed the Oromos with the Avenue of Peace, Karaa Nagaa, to walk on, 40
2. Waaqa blessed for them with the Gadaa Rule of Law, as promulgated and declared by the Supreme Legislative Organ, Caffee/Gumii, 41
3. Waaqa blessed the Oromos to be men of justice and law-abiding citizens of the Republic of Gadaa Oromoland, 42
4. He blessed them to be a victorious and prosperous nation of numerous progenies, if they follow the Avenue of Peace, 43
5. Waaqa strictly warned them never to cultivate persons of dictatorial ambitions nor to allow the growth of such person among them and so on. 44
These and other messages of Waaqa are believed to have been delivered through the mouth of the first Qaalluu Booranaa, who had been anointing Oromo pilgrims from all over Gadaa Oromoland at Haroo Walaabuu before colonisation. The message has become a self-assertive declaration in rejecting and fighting any form of internally assumed dictators and the Abyssinian colonial rules and rulers.
The Oromo Concept of Evil
Waaqeffannaa preaches that there is no other power to dares challenge Waaqa's Supreme Authority. 45 This is diametrically opposed to the ´revealed´ religions of the Christian and Muslim worlds which preach too opposite to Waaqeffannaa´s fundamental religious creed.
The origin of the religion and the word Waaqeffannaa is Waaqa, the Invisible Supreme Power. Hence, there is no other power that could contend Waaqa´s infinite power, wisdom and supreme authority. Followers of ´revealed´ religions call this power satan. 46
According to their teachings, this so-called satan is full of power, has the ability to instigate man against Waaqa, Waaqa against man, man against man, to become king of the world on earth and king of paradise in heaven. 47 To the question they are often asked "who created the satan?", they reply: " God created him. However, they say, since God found him challenging His power, He restricted him to be king of eternal damnation, the hell". 48 According to the Bible and the Qur´an, satan is the cause of all conflicts, war, delinquency, deviancy, vagrancy, robbery, sadness, madness, unsuccessful achievements, injustice, social vice, etc.
Before the introduction of the colonial religions into the belief systems of the Gadaa Oromoo Society, the word satan had not existed in the vocabulary of Afaan Oromo. 49 Unfortunately, it has become one of the foreign words that existed in a corrupted form in Afaan Oromoo. The Oromos call it seexana. In Hebrew language, it is known as sa-tan. In Greek, as sa-ta-nas.
They identified it as a chief adversary of "Their God", narrating that Satan had spoken through the mouth of a serpent and succeeded in seducing Eve into disobedience to God. 50 The disobedient Eve in turn seduced her husband, Adam, to follow the same rebellious action like her. Thereon, the spirit of the satan interwoven with that of God, and the recognition of its decisive role in Judean-Christian and Muslim religious beliefs, came into existence as ´Holy Scriptures´. 51
As the case of Pheenxee Oromos clearly demonstrated to us, particularly followed by some Islamic sects, this so-called seexana is blamed and condemned to death for their weaknesses and failures, for their delinquent, deviant and sneaky misbehaviours.
In great contrast with the Waaqefataa Oromo religious doctrine of altruism, they preach egoism within the context of Pentecostalism as the only means to achieve the desired self-centred objectives etc.
In their views, everything, crime, disharmony, conflict, natural disaster, breach of oath, disobedience, illness, madness, etc. can be attributable to the work of seexana. They categorically reject any values that are indigenous and relevant to African origin. 52 According to Pheenxee Oromos, all material cultures pertaining to Oromo traditional religion are ´idols´ 53 serving the will of seexana, being hence condemned to demolition and destruction. 54
For them, Oromo ritual objects are not human beings´ creativity to help the Oromos provide a meaning of life and satisfy their needs. 55 As they are officially preaching, the objects are devil´s invention moulded and embellished to worship satanic authorities. 56
Waaqeffannaa attributes the occurrence of sadness, madness, social vice, unhappy lives, unsuccessful achievements, dishonesty, delinquency, deviancy, conflict, war, disgracefulness etc as a consequence of man's departure from the Avenue of Peace, Karaa Nagaa irraa jallachuu, and his violation to observe and respect Seera Waaqa and Safuu Oromoo. 57
The Oromos express their resentment directly to their Creator, Waaqa. They know no other super power. They blame the misfortune and bad-omen they have encountered in their daily lives and activities as a result of their own negligence, derailed to follow the main chapters of Waaqa´s law. Then, they directly complain to their Waaqa, why He withdrew His protection away from them. They believe that, they might have committed Cubbuu (sin) that could anger the Creator and Tolerant Waaqa. Then, they begin to pray and appeal to His help for resilience. 58
Whether the Oromos confront problems or pursue happiness, it is only Waaqa Who is to be praised or to whom either displeasure or resentment is to be expressed. The Oromos have had direct relationship with their Creator, be it in time of happiness or in moments of sadness.
The Survival and Revival of Waaqeffannaa
The colonising religions of Coptic centred Monophysitic Abyssinians, the Euro-centred Evangelists, and the Mecca-centred Muslims are claiming a 'monopoly of truth' 59 over Waaqeffannaa, by labelling this indigenous African religion as pagan, animist, inferior, backward, and imbued with a 'monopoly of falsehood'. 60 They are competing with each other for the scramble of the Gadaa-based Oromo Society. 61
Such derogatory connotations have tried to molest the noble functions of Waaqeffannaa. They have become the major cause for the destruction of human lives, human heritages, peace and peace-loving peoples of African origin in which the Waaqaafannaa-led Oromo concept of Nagaa has been deliberately interpreted as a 'violent pagan faith'.
In the 2nd half of the 19th century, the Abyssinian empire builders had effectively used their Coptic Monophysitic Abyssinian religion as a weapon to colonise the Oromo people.
Emperor Haile Sellasie declared that "the church is like the sword, and the government is like an arm, therefore, the sword cannot cut by itself without the use of the arm". 62 The emperor's decree had clearly justified the nature of their religion and its role in provoking violence instead of peace.
However, resisting the Abyssinian church's sword on the right side, the government's arm on the left side, Pheenxee's and Sheikhs´ assault from the rear and front lines, Waaqeffannaa has testified to its survival to this day. Waaqeffataas are reviving the genuine Oromo Religion, despite systematic harassment by the colonial regime and despite open condemnations by the fundamentalist sections of the followers of the aforementioned religions. They are offering "Thanksgiving Ceremony", Irreecha/Irreessa, to Waaqa Who created them as one of a peace-loving people of African societies.
They are thus demonstrating to the world the continuity of their stiff resistance to the colonising religions, which are detrimental to the religious function of Nagaa Oromoo.
At the beginning of the 20th century, a certain missionary, Phillipson, visited the Oromo communities around the coast of Indian Ocean and said: "To their [Oromos] beautiful custom of hospitality, their religion teaches them to take care for strangers bound on an errand of peace". This man could not conceal the true nature of Waaqeffataa Oromos, even if he was sad that the Oromos did not accept the ´written´ colonial religion that was ravaging the peoples in Kenya at that moment. 63
Conclusion
To sum up, Waaqeffannaa is an indigenous religion of African origin, which is followed by millions of people. Waaqeffannaa does give holistic, convincing, and historically remarkable answers to its followers. The door of Waaqeeffannaa was open; and it is still open; it must continue to be open to those constructive ideas and various innovations that help enhance the creative capacity of the Oromo people.
Nonetheless, the various mushrooming sects of all colonial religions in Oromoland endanger the revival of Waaqeffannaa, the Oromo prayers, the preservation of sacred places, and the institutions. These colonial religions run for the monopolisation of 'truth', based on their texts, and because of this they rather continue nurturing social conflicts, instead of restoring social harmonies among the Oromos. 64
The various missionaries, though they admire and preach the monopoly of their own colonial faiths, need to develop moral judgements and human compassion by respecting and deeply exploring the values of the indigenous religions, not merely Waaqeffannaa, for the religions of the indigenous peoples of African origin can better satisfy their needs. 65
Therefore, it would be a wise judgement on the part of Oromo Qeeses (priests), who have recently begun to be addressed by the Gadaa title 'Luba', their followers and disciples in particular, and the Oromo Sheikhs, if they start taking seriously into account the absolutely prominent and greatly beneficial role Waaqeffannaa has been playing in protecting Oromummaa throughout the ages. Such a wise act would help them avoid any further jumping into various forms of hasty generalisation. 66
Note
Picture: Borana Oromo culture as lived by an Aba Ola (Village Chief) and his family (Read: http://www.borana.net/borana.html).
Mr. Getachew Chamadaa Nadhabaasaa´s text under the title ´Waaqeffannaa
Testimony of an Indigenous Religion of the African Past and Present´ had earlier been published in a forum, posted on Tuesday, August 31, 2004, 3:05 am, by Cancuu. Two brief enthusiastic comments had been added in Afaan Oromo without further discussion, although the text offers the possibility of extensive analysis, substantial commentaries, and rich exchange of ideas and viewpoints
(http://www.mediaethiopia.com/forum/viewtopic.php?t=495&sid=aa642bfe910d183493953646e0547021).
In the beginning, I thought to republish the text integrally and then comment extensively; soon I realized that this would be counter-productive. My comments will go far beyond the limits of one or two articles, as Mr. Nadhabaasaa´s text covers a wide range of subjects from the possible origins of Waaqeffannaa, the Kushitic Antiquity and the Kushitic religions, the differences existing between Waaqeffannaa and the so-called ´three monotheisms´ (Judaism, Christianity, Islam), the essence of Monotheism, and the great cultural chasm that separates the Kushitic Oromo Ethiopians from the Semitic Amhara and Tigray Abyssinians to the interrelationship between religion, society and politics, the originality of the African Democracy, and the revelation of the reasons for which the English colonialists so deeply hated the Oromo nation and attempted to totally destroy it by using the Abyssinians. I do not mean that Mr. Nadhabaasaa´s text analyzes all these issues; however, his text sheds light on many points that inaugurate polarizations around, initiate a better understanding of, and instigate further research on, all the aforementioned issues.
In addition, Mr. Nadhabaasaa´s is a text of its own, outstanding, value that deserves distinct treatment and independent publication. I would even consider it as a turning point in the History of Waaqeffannaa, the subject that it describes! Very little has been published so far about the genuine, historical Oromo religion; even less has been published about the future of Waaqeffannaa, the challenges the historical Oromo religion currently faces, in what Waaqeffannaa is necessary to all the Oromos, and eventually other people as well, and how it can survive.
In the past, Waaqeffannaa was practiced, but – contrarily to other religions – not written. There is nothing wrong with that; the Ancient Egyptian religion did not come to existence with the pyramids or with Narmer, the first Pharaoh (ca. 2950 BCE) whose times mark the beginning of the Ancient Egyptian Hieroglyphic writing. It pre-existed as systematized faith, but it was not written. There is nothing wrong with a religion that is practiced without being written down.
Simply, we now live in a period in which we have been used to write down almost anything that crosses our minds. If Waaqeffannaa is meant to survive, this will certainly involve texts. By this I do not mean holy texts or codifications although the latter may prove necessary, but hermeneutics, theological texts, a wide range narratives of Catechism, plus hymns and Sacred Poetry. All this is possible, and even more. Theoretical texts will also be needed to explain the interconnectedness between Oromo Religion and Society, to analyze the foundations of Oromo Moral Philosophy, and to specify the Kushitic Oromo Culture as shaped by Waaqeffannaa. This will be for the future.
Now, we have the text of Mr. Getachew Chamadaa Nadhabaasaa that consists in one of the Founding Texts of the Written Waaqeffannaa, thus heralding a new era for the millennia long Kushitic Faith inherited by the modern Oromos.
That´s is why I publish the text integrally and independently; I slightly edited it for clarity, leaving of course intact some points with which as Muslim I disagree. I will extensively comment on this valuable text in forthcoming articles. Numbers encrusted in the text refer to points of comments; I will not republish the text with my comments, but I will be including the link to this article.
Waaqeffannaa
Testimony of an Indigenous Religion of the African Past and Present
By Getachew Chamadaa Nadhabaasaa, Member of Gadaa Melbaa
The Origins of Waaqeffannaa
As far as the investigation of human origin is concerned, Africa is proved to be the Origin of Man. 1 It was the continent where the human being had begun to form simple and complex social organisations. 2 It was on this continent that one of the earliest ancestors of Black African Families known as the Oromoo 3 had come to recognise the existence of a Supreme Being, apart from them. They identified the Supreme Being, as a Transcendental Reality, by giving Him the name Waaqa. They attributed to Him the symbolic quality of the colour Gurraacha, literally means Black, 4 but symbolically stands for Waaqa´s tolerance, compassion, gracefulness, invisibility, purity, helpfulness, among other symbolic qualities ascribed to Him.
According to Oromo mythology, their early ancestors were inspired by Waaqa. 5 Guided by the Law, 6 Which Waaqa granted them - through the first Qaalluu Booranaa (Mana Booranaa) - they were able to institutionalise a highly elaborate egalitarian social system known as Gadaa. 7 Since then, Gadaa has been used not only as a system but as a method, as a programme, and as an ideology 8 in checking and balancing the entire lives of the Oromo nation as one family.
Hereupon was grounded the History of the organised social, ritual, political military and economic activities of the people, which cannot be perceived separately from the Gadaa System. 9 The Oromo people, who had long ago recognised Waaqa as the only Supreme Reality, the Creator of everything, could be one among the earliest peoples of the world, not only in Africa, to develop the doctrine of monotheism. 10 Thenceforth, Waaqeffannaa as a religion, as a religious thought, and as a religious practice of the Gadaa-organized Oromo people, sprung out of the Oromo concept of Waaqa. As a public affair, Waaqeffannaa is manifested by Oromummaa 11 as part of the cultural domain of the Gadaa Oromo Society.
Since the emergence of Waaqeffannaa as a public religious affair, the Oromos have been organising "Thanksgiving Ceremony" (Irreecha/Irreessa) near a body of water (lake, spring, crater, or stream) or at the Galma of the Qaalluu every year. 12 The ceremony is conducted by offering thanks and greeneries to Waaqa, Who helped them pass through the 'dark' rainy winter season 13 to the bright sunny season, which begins to shine in the month of Birraa/Fulbaana, the time crops and plants are furnishing colourful flowers. 14
In spite of problems confronting the Oromos in course of their history, interaction with other peoples, voluntary or involuntary conversion to the ´written´ religions 15 of the Muslim and Christian worlds, Waaqeffannaa continues to offer pertinent answers to its adherents.
Waaqeffannaa has made remarkable contributions in conflict resolutions, in making peace, in maintaining social harmony, in defending the Gadaa-based moral qualities of the Oromo families, in shaping the behavioural system of the Oromos (from blessing ceremonials to etiquette of socialising). and in bestowing socially meaningful names upon the newly born Oromo children. 16
Invoking Waaqa, and the Teachings of Waaqeffannaa
In the daily life of every Oromo, Waaqa is frequently invoked. In morning and evening prayers, in seeking peace, in giving an errand of blessing and oath, in mediating conflicting parties for reconciliation, in testifying witness etc. 17
However, this does not necessarily indicate that those who invoke are all on the Avenue of Peace (Karaa Nagaa) that Waaqa brightened for the Oromo people to walk on. 18
There could be individuals who might have gone far from the Avenue of Peace and committed themselves to a tricky invocation. Waaqeffannaa teaches the invocation of Waaqa to be held at the right time, for the right reasons, at the right place. 19
Falsehood invocations are believed to be signals of calling misfortune upon one's own life, beside their blasphemous connotation. 20 Falsehood invocations are a blatant rejection to walk on the Avenue of Nagaa, a flagrant violation of the spiritual quality of the Gadaa Oromoo Society, a defection and flight from being a faithful citizen of the Gadaa-based indigenous republican form of Oromo governance.
According to Waaqeffannaa, a cheeky person of sneaky behaviour, a counterfeiter, a renegade, a socially inconsiderate, selfish and deceptive person is understood as existing against the Law of Waaqa. 21 Hence, Waaqeffannaa refrains from approving a 'certificate of integration' into the religious life of Gadaa Oromoo Families. No one can ever trust such person as a faithful citizen of the Republic of Gadaa Oromoland. Waaqeffannaa rather adheres to teaching human compassion, conformity to facts of truth, respect to the Law of Waaqa, honesty to the legitimacy of social taboos, fairness to individual and public opinions, care for strangers, and hospitality to foreigners etc. 22
Waaqeffannaa teaches its followers to abhor practices like persecution, ostracising and segregation of man by man because of differences in faith, language, ethnicity, hair texture, physical character, skin colour, height or weight. 23
The most important quality for Waaqeffannaa is the "Tone" of the man and the coherency of his tone with his activity 24 that can defend the Nagaa Oromoo Family for the development of the "We-Oromo society" together. 25
However, as it has been witnessed in the past ten decades, Oromos' fairness, openness and honesty have given ample opportunities to the ´closed´ Monophysitic 26 Amhara and Tigray people, including the Monophysitic Eritreans, who constitute the core part of the Abyssinian society, to devise the strategy of divide and rule.
Religious Terrorism and Intolerance carried out by Monophysitic Abyssinians
In order to uproot Waaqeffannaa, the leaders of the Monophysitic Abyssinian religion, who worship 44 types of ´Tabots´, have greatly helped the successive colonial regimes of Abyssinia to carry out wars and perform all sorts of military and police activities.
In addition, the greedy-espionage of European missionaries, notably the Pentecostal sects, have taken the advantage of Oromos' openness, and succeeded in diverting numerous Oromos from the path of their original faith to the imported 'Cross Worshiping' religion 27 by giving priorities to selected Oromo localities. The worst side of Pentecostalism is the creation of self-alienation, the inculcation of an illusive life on the part of its followers, so as to damage the indigenous values. 28
Helped by Oromos' generosity, hospitality, and frankness, the missionaries 29 have been able to manipulate Oromo's local psychology, scrutinise their mental faculty, and succeeded in establishing Euro-centric 'Cross Worshiping Centres' among Waaqeffataa Oromos.
They preach what they call preparedness for 'the best life after death' 30 which does not exist in the Oromos´ Waaqeffannaa creed. On this point, too, the teachings of the Euro-centrists are not different from those of the Monophysitic Tewahido 31 Ethiopianists, who also preach the 'beauty of life after death´. They teach how the very nature of man is aggressive, 32 vindictive, and deceptive, when one is born to live on earth. Hence, to be able to conquer the 'beauty of life after death', they preach means to control such tendencies through long fasting that requires abstention from nutritious food like milk, meat, chicken, egg etc.
Islam and Waaqeffannaa
Islam, too, teaches the existence of a 'wonderful life after death in paradise' 33 but it conditions it "if all peoples accept Islam as the only true religion of the world,". It teaches "holy slavery" 34 to the Arabian 35 Supreme Being called Allah. 36
The Monophysitic Coptic Abyssinians, the Evangelical European missionaries, the Muslim Arabians 37, and their followers are in the same category in rejecting Waaqeffannaa as a Human Faith.
Waaqeffannaa does not believe either in the existence of an eternal joyous life in heaven after death or a miserable life in hell. Its teachings are based on the existence of Life before death on earth. It only believes in the virtual existence of the dead person in the form of Ekeraa (Ancestor´s Holy Ghost) where the person was buried in his ancestor's cemetery. 38
According to Waaqeffannaa, a person is totally responsible for all sins he committed while on earth. 39 It attributes virtue of success, happiness, peacefulness, compassion, victory etc. as a direct consequence of man's close communion with the Law of Waaqa and his constant walk on the ever-luminous path He cleared for man to travel on.
That is why, Waaqeffannaa always advocates honesty, modesty, truth, purity and humanity as inherent qualities of the Gadaa-based Oromo Society, which can lead them to successful achievement for the endeavours they are constantly undertaking.
Waaqeffannaa teaches the abhorrence of the root causes that emit cataclysmic social disorders and defile the established social norms with which the Oromos have been living in the longest period of their history, when they stood in the light of Seera Waaqa and Safuu Oromoo.
More specifically, Waaqeffannaa teaches that
1. Waaqa endowed the Oromos with the Avenue of Peace, Karaa Nagaa, to walk on, 40
2. Waaqa blessed for them with the Gadaa Rule of Law, as promulgated and declared by the Supreme Legislative Organ, Caffee/Gumii, 41
3. Waaqa blessed the Oromos to be men of justice and law-abiding citizens of the Republic of Gadaa Oromoland, 42
4. He blessed them to be a victorious and prosperous nation of numerous progenies, if they follow the Avenue of Peace, 43
5. Waaqa strictly warned them never to cultivate persons of dictatorial ambitions nor to allow the growth of such person among them and so on. 44
These and other messages of Waaqa are believed to have been delivered through the mouth of the first Qaalluu Booranaa, who had been anointing Oromo pilgrims from all over Gadaa Oromoland at Haroo Walaabuu before colonisation. The message has become a self-assertive declaration in rejecting and fighting any form of internally assumed dictators and the Abyssinian colonial rules and rulers.
The Oromo Concept of Evil
Waaqeffannaa preaches that there is no other power to dares challenge Waaqa's Supreme Authority. 45 This is diametrically opposed to the ´revealed´ religions of the Christian and Muslim worlds which preach too opposite to Waaqeffannaa´s fundamental religious creed.
The origin of the religion and the word Waaqeffannaa is Waaqa, the Invisible Supreme Power. Hence, there is no other power that could contend Waaqa´s infinite power, wisdom and supreme authority. Followers of ´revealed´ religions call this power satan. 46
According to their teachings, this so-called satan is full of power, has the ability to instigate man against Waaqa, Waaqa against man, man against man, to become king of the world on earth and king of paradise in heaven. 47 To the question they are often asked "who created the satan?", they reply: " God created him. However, they say, since God found him challenging His power, He restricted him to be king of eternal damnation, the hell". 48 According to the Bible and the Qur´an, satan is the cause of all conflicts, war, delinquency, deviancy, vagrancy, robbery, sadness, madness, unsuccessful achievements, injustice, social vice, etc.
Before the introduction of the colonial religions into the belief systems of the Gadaa Oromoo Society, the word satan had not existed in the vocabulary of Afaan Oromo. 49 Unfortunately, it has become one of the foreign words that existed in a corrupted form in Afaan Oromoo. The Oromos call it seexana. In Hebrew language, it is known as sa-tan. In Greek, as sa-ta-nas.
They identified it as a chief adversary of "Their God", narrating that Satan had spoken through the mouth of a serpent and succeeded in seducing Eve into disobedience to God. 50 The disobedient Eve in turn seduced her husband, Adam, to follow the same rebellious action like her. Thereon, the spirit of the satan interwoven with that of God, and the recognition of its decisive role in Judean-Christian and Muslim religious beliefs, came into existence as ´Holy Scriptures´. 51
As the case of Pheenxee Oromos clearly demonstrated to us, particularly followed by some Islamic sects, this so-called seexana is blamed and condemned to death for their weaknesses and failures, for their delinquent, deviant and sneaky misbehaviours.
In great contrast with the Waaqefataa Oromo religious doctrine of altruism, they preach egoism within the context of Pentecostalism as the only means to achieve the desired self-centred objectives etc.
In their views, everything, crime, disharmony, conflict, natural disaster, breach of oath, disobedience, illness, madness, etc. can be attributable to the work of seexana. They categorically reject any values that are indigenous and relevant to African origin. 52 According to Pheenxee Oromos, all material cultures pertaining to Oromo traditional religion are ´idols´ 53 serving the will of seexana, being hence condemned to demolition and destruction. 54
For them, Oromo ritual objects are not human beings´ creativity to help the Oromos provide a meaning of life and satisfy their needs. 55 As they are officially preaching, the objects are devil´s invention moulded and embellished to worship satanic authorities. 56
Waaqeffannaa attributes the occurrence of sadness, madness, social vice, unhappy lives, unsuccessful achievements, dishonesty, delinquency, deviancy, conflict, war, disgracefulness etc as a consequence of man's departure from the Avenue of Peace, Karaa Nagaa irraa jallachuu, and his violation to observe and respect Seera Waaqa and Safuu Oromoo. 57
The Oromos express their resentment directly to their Creator, Waaqa. They know no other super power. They blame the misfortune and bad-omen they have encountered in their daily lives and activities as a result of their own negligence, derailed to follow the main chapters of Waaqa´s law. Then, they directly complain to their Waaqa, why He withdrew His protection away from them. They believe that, they might have committed Cubbuu (sin) that could anger the Creator and Tolerant Waaqa. Then, they begin to pray and appeal to His help for resilience. 58
Whether the Oromos confront problems or pursue happiness, it is only Waaqa Who is to be praised or to whom either displeasure or resentment is to be expressed. The Oromos have had direct relationship with their Creator, be it in time of happiness or in moments of sadness.
The Survival and Revival of Waaqeffannaa
The colonising religions of Coptic centred Monophysitic Abyssinians, the Euro-centred Evangelists, and the Mecca-centred Muslims are claiming a 'monopoly of truth' 59 over Waaqeffannaa, by labelling this indigenous African religion as pagan, animist, inferior, backward, and imbued with a 'monopoly of falsehood'. 60 They are competing with each other for the scramble of the Gadaa-based Oromo Society. 61
Such derogatory connotations have tried to molest the noble functions of Waaqeffannaa. They have become the major cause for the destruction of human lives, human heritages, peace and peace-loving peoples of African origin in which the Waaqaafannaa-led Oromo concept of Nagaa has been deliberately interpreted as a 'violent pagan faith'.
In the 2nd half of the 19th century, the Abyssinian empire builders had effectively used their Coptic Monophysitic Abyssinian religion as a weapon to colonise the Oromo people.
Emperor Haile Sellasie declared that "the church is like the sword, and the government is like an arm, therefore, the sword cannot cut by itself without the use of the arm". 62 The emperor's decree had clearly justified the nature of their religion and its role in provoking violence instead of peace.
However, resisting the Abyssinian church's sword on the right side, the government's arm on the left side, Pheenxee's and Sheikhs´ assault from the rear and front lines, Waaqeffannaa has testified to its survival to this day. Waaqeffataas are reviving the genuine Oromo Religion, despite systematic harassment by the colonial regime and despite open condemnations by the fundamentalist sections of the followers of the aforementioned religions. They are offering "Thanksgiving Ceremony", Irreecha/Irreessa, to Waaqa Who created them as one of a peace-loving people of African societies.
They are thus demonstrating to the world the continuity of their stiff resistance to the colonising religions, which are detrimental to the religious function of Nagaa Oromoo.
At the beginning of the 20th century, a certain missionary, Phillipson, visited the Oromo communities around the coast of Indian Ocean and said: "To their [Oromos] beautiful custom of hospitality, their religion teaches them to take care for strangers bound on an errand of peace". This man could not conceal the true nature of Waaqeffataa Oromos, even if he was sad that the Oromos did not accept the ´written´ colonial religion that was ravaging the peoples in Kenya at that moment. 63
Conclusion
To sum up, Waaqeffannaa is an indigenous religion of African origin, which is followed by millions of people. Waaqeffannaa does give holistic, convincing, and historically remarkable answers to its followers. The door of Waaqeeffannaa was open; and it is still open; it must continue to be open to those constructive ideas and various innovations that help enhance the creative capacity of the Oromo people.
Nonetheless, the various mushrooming sects of all colonial religions in Oromoland endanger the revival of Waaqeffannaa, the Oromo prayers, the preservation of sacred places, and the institutions. These colonial religions run for the monopolisation of 'truth', based on their texts, and because of this they rather continue nurturing social conflicts, instead of restoring social harmonies among the Oromos. 64
The various missionaries, though they admire and preach the monopoly of their own colonial faiths, need to develop moral judgements and human compassion by respecting and deeply exploring the values of the indigenous religions, not merely Waaqeffannaa, for the religions of the indigenous peoples of African origin can better satisfy their needs. 65
Therefore, it would be a wise judgement on the part of Oromo Qeeses (priests), who have recently begun to be addressed by the Gadaa title 'Luba', their followers and disciples in particular, and the Oromo Sheikhs, if they start taking seriously into account the absolutely prominent and greatly beneficial role Waaqeffannaa has been playing in protecting Oromummaa throughout the ages. Such a wise act would help them avoid any further jumping into various forms of hasty generalisation. 66
Note
Picture: Borana Oromo culture as lived by an Aba Ola (Village Chief) and his family (Read: http://www.borana.net/borana.html).
