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Waaqeffanna is anethnic religion indigenous to theOromo people in theHorn of Africa as well as other Cushitic speaking peoples.[1] The wordWaaqeffanna, deriving from the wordWaaqa, is the ancient name for Creator in variousCushitic languages including theOromo people andSomali people.[2][3][4] The followers of theWaaqeffanna religion are calledWaaqeffataa and they believe in thesupreme beingWaaqa Tokkicha (the one God).[5] It is estimated that about 23% of the Oromo population, which is 8,095,000 Oromos, in present-dayEthiopia actively practice this religion. Some put the number around 5,000,000, depending on how many subsets of the religion one includes. This number is still up for debate by many African religious scholars.[6]
O wonder! O wonder! . . . The wonders are six:
The hornbill complains without being sick;
the plant flourishes without nourishment;
the water runs without being urged;
the earth is fixed without pegs;
the heavens hold themselves up without supports;
in the firmament He (God) has sown the chick-peas of heaven.
These things fill me with wonder. Let us all pray to God! O God, who hast caused me to pass the day cause me to pass the night well!
— The Waaqeffannaa song, in “The folk-literature of the Galla of Southern Abyssinia”[7]
The main religious belief ofWaaqeffanna is thatWaaqa (the creator) is the creator of the universe and has manymanifestations known asAyyaana.[8] TheAyyaana serve as intermediary spirits between Waaqa and his creations.[9] TheAyyaana (spirits) are known to possess chosen men and women, who are then given the titleQallu andQallitti respectively.[5] AllUuma (creatures) are believed to be assigned anAyyaana byWaaqa for guidance and protection.[9]
Waaqeffataas live according toSafuu, themoral andlegal principles that guide the interactions of humans withWaaqa.[10] The breach ofSafuu is regarded a sin and is condemned byWaaqa.[10]
Waaqa is thesupreme being and isomniscient,omni-benevolent andomnipotent.[11] He is also just and loving.[9] This supreme being is addressed through a variety of names in the different regions and many believe that the term Waaqa means 'the God with many names'. TheOromo people also use the termWaaqa Gurr'acha to address the creator, which translates as “Black(Gurracha)God'(Waaqa). The term is believed to indicate that Waaqa is the origin of everything, is mysterious and they are the one that can not be interfered with.[10]
TheAyyaana are believed to bedivinities that serve as messengers betweenWaaqa and their creations.[8] TheAyyaana are not capable of creation but providecommunication.[11] They possess men and women and thus speak with the people.[9] Different regions of Oromo hold varying beliefs and understandings of what theAyyana (spirit) are capable of. While some argue thatAyyanna can't act alone without an order fromWaaqa, others claim that theAyyaana are able to directly affect all aspects of life.[4]Waaqeffataas believe that all creations ofWaaqa have their own assignedAyyaana.[11] TheAmbo Oromo have identified severalAyyaanas by lineage and clan. There are powerhierarchies within differentAyyaana. For example, theAyyaana of a clan is stronger than the Ayyaana of alineage which in turn is stronger than the Ayyana of an individual. It is very common for people to paint their skin with the local African bush species "aaasqaama". The followers will char this bush and cover their skin with the charred paint, to devote themselves to Iinqqaama.[11][failed verification]
TheQaalluu is an important institution in the Oromo religious and social system.[12] It serves to protect the Oromo culture and tradition. Qaalluu is from the Oromiffa wordqull, which translates as 'pure, holy, sacred, blameless, black'.[5] In the Qaalluu institution, theQaallu (men) orQaallitti/Ayyaantu (women) are believed to be messengers ofWaaqa because they are attached to theAyyaana.[10] The Qaalluu/Qaallitti serve as high ranked priests and ritual leaders that can officiate forWaqeffanna among the Oromo. There are a variety of myths on how the firstQaalluu (high priest) originated. While some believe they fell from the sky and others claim they were found with the first black cow, there is no consensus on their divine origin.[13] TheQaalluu andQaallitti are believed to be the guardians of the laws ofWaaqa. They live and perform ritual activities (dalalga) in the traditional Oromo ritual hall that is known asGalma.[14] A myriad of factors including seniority, acceptance in the community, moral qualification, social status and other leadership qualities are taken into consideration when a Qaalluu/Qaalliti is chosen.[4]
As the messengers ofWaaqa, theQaalluu andQaallitti have a moral and social responsibility to uphold the highest standards of ethics and practice it.[13] The Qaalluu institution is expected to remain politically neutral and serve as a place of fair deliberation. Similarly, the priests are obliged to condemn tyranny and support the democraticGadaa system of the Oromo. TheQaalluu/Qaalliti have the power to give or withhold blessings to the Gadaa leadership as they see fit.[13]
The phraseAbbaa Muudaa translates as 'the father ofointment'. InWaaqeffanna, theAbbaa Muudaa is regarded as the highestQaalluu and a prophet.Waaqeffataas from all over the region travel long distances on pilgrimage to see Abbaa Muudaa. This travel entails honoring theAbbaa Muuda but also receiving a blessing and anointment. TheWaaqeffataas that take on thepilgrimage are chosen by their clans and are allowed to performreligious rituals upon return to their homes. People who make the journey must pass the highestmoral standards of thesociety. They must be married and also circumcised after forty years in the Gadaa system.[12]
Thepilgrims bring a bull and sheep as a gift to Abbaa Muudaa. Afteranointment, the pilgrims are given the title Jila, which means 'saintly people'. The Jila are qualified to perform rituals and sermons in their clans and villages and they serve as a connection between the Abbaa Muudaa and the people. The Abbaa Muuda was usually located on the Ethiopia highlands of the middle south.[12] Before the 1900s, the Abba Muudaa's were located at Mormor in Bali, Wallaga, Wallal, Harro Walabu, Ballo Baruk, and Debanu.[12] Today, the Qaalluu institution still exists in selected parts of the region, including the Guji and Borana areas.[13]
TheMaaram inWaaqeffana refers to thedivinity of women.Maaram is another creation of Waaqa and is the mother of the ocean. Marram was believed to help barren women conceive a child and help pregnant women give birth without complications.[15] The Qaalluu pray for Maarambiweekly for fertility and children.
Irreechaa is athanksgiving ceremony that is celebrated twice a year, in the spring (Irreecha Birraa) and the autumn (Irreecha Arfaasaa).[citation needed] This is the ceremony where the Oromo give thanks to Waaqa and admire and appreciate his creations and their interconnectedness.[16] The Irrecha Birraa, also known as Irrecha Melka, is held by Lake Arsedi. Lake Harsedi (Hora Harsedi) is asacred lake found inBishoftu. Millions of people travel every year to the lake to celebrate the Holiday.[17]
TheWaaqeffataas believe that when a person dies, they will be reunited with former loved ones inIddoo Dhugaa, which translates as 'place of truth'.[18]Waaqeffataas honor [believe in] the spirits of those who have died and they observe [pray to]ekeraa (the spirit of deceased person). Every year in December, they celebrate theEkeraa with bread, cheese with butter, beer and honey.[8]
TheWaaqeffanna religion has no scriptures or holy books that exist today.[1] TheWaaqeffataas believe thatWaaqa gave human beings their minds with their capabilities to distinguish right from wrong, give them 'ayyana' that guide them, and help them to communicate with God. For Waaqeffata, it is not mandatory to have written book at hand to follow in their religion. Waaqeffata believe in God by admiring the creatures that exist in the order given to them by God. For example, the sun rises at morning and then sets in the evening, a cow gives birth to a calf, and as soon as delivered, the calf knows to breastfeed without reading any book. These are cyclical orders given by God to them.[1][19]
Among some of the Oromo, there is a tale that God in the beginning gave them a book, but a cow swallowed it. According to the tale God did not give them a second book, but He also no longer expects the Waaqeffatoota to follow the rules of any book.[20]
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