XILIBAAN XASAN ISAAQ YACQUUB (GEESCADE) BEESHA REER AWSACIID

XILIBAAN XASAN ISAAQ YACQUUB (GEESCADE) BEESHA REER AWSACIID

Deegaanada beesha reer awsaciid waxa ka mida ,
Gobolka Gedo
Dagmada Baardheere gaar ahaana Tuulada Hureeyn tuulada Dhoobleey iyo TuuladaDeqaani Tuulada Markableey waxaa daga beesha oo qurainta kalle waa lala dagaa,
Beesha waxeey ku leedahay Dhulkaan dhul Daaqsin iyo Waraabka Beeraha labadaba waxaana Saaran 12 Mator oo waraab ah oo ay ledahay beesha reer Awsaciidd

Gobolka Bay
Beesha Reer Awsaciid waxay ka dagtaa Buur waxaana si gooniya udagnaa Tuulada BuuloFulaay Dagmada Ufuroow waxaan ku leenahay Dhul Beereed xaga Roobka iyo daaqsin wayn oo xoolaha Reer Awsacid Ku dhaqmaan,
Gobolka Shabeelaha Hoose
Beesha Reer awsaciid waxa ay si xoogleh wax uga dagtaaDagmada Qoryooleey taas oo Daaqsin ahaan si wayn aan ujogno xaga beerahana waxaan ku leenahay dhul balaaran,
Gobolka Jubada Dhaxe
Dagmada Saakoow waxeey beeshu ku leedahay ama ka dagan dad aad u badan oo gaaraya Boqolkiiba %40 Caanaha iyo Qoryahana anaga Keena Tuulooyinka BaroowDiinle Buulo Cadeey Baarka Muumin Dhooroow iyoDhakaajo waxaa nala daga Soomaali kalle Balse Aqlabiyada Anagaa Leh Tuulooyinkaas oo aan ku leenahay Beero waween iyo Daaq Faro Badan TuuladaDhakaajo oo qorshuhu ahaa in loo aqoonsado Dagmo Buuxda waxey la Kulantay Dagaalkii Sokeeye ee Soomaaliya Naafeeyay
Gobolka Jubada Hoose
Deegaanka Qooqaani iyo Dhoobleey Waxaan ku leenahay Deegaan waynTuulada BeerXaani waxaa si madax banaan udaga 40% kiiba beesha oo kaliya inaga ayaana Keena Caanaha iyo Qoryaha Gobolka oo dhan Tuulada BuuloGuduud iyoYoontooy waxaan ku leenahay Daaqsin iyo Beero Labadaba iyo Lix Matoor
Hiiraan

Waxa ay Beesha Reer Awsaciid Ka Dagtaa Deegaanada Soosocda,
Dagmada Baladwayne Tuulada Kabxanleey waxaana noo saaran ilaa iyo Sideed Matoor oo waraaba Deegaan Daaqsined oo Baadxad Badan waan ku leenahay,
Banaadir
Beesha Reer Awsaciid waxa ay dagantahay 30%kiiba gaar ahaana Caasimada Soomaaliya Ee Muqisho
Waqooyiga Soomaaliya
Waxa ay beesha Rer awsaciid ka dagtaa Dagmada Gibileey Gaar ahaana Tuulooyinka sheek iyo meelo kaloo badan

Maxamed Cabdullaahi Jibriil (Af-Durdur) GABYAAGII GADSAN DIR Gabayo dhawr ah

Maxamed Cabdullaahi Jibriil (Af-Durdur)
Gabayo dhawr ah




Maxamed Cabdullaahi Jibriil oo ku magac dheeraa Af-Durdur wuxuu ahaa gabayaa caan ah oo u dhashay Gaadsan, Dir, degaankiisuna ahaa Qorraxeey iyo inta la ollaga ah. Wuxuu caan ku ahaa gabayga geela iyo midka dhaqanka guud ee reer miyiga. Sida aad naanaystiisa ka fahmayso, wuxuu ahaa nin gabay loo qiray. Waxaan boggan kusoo gudbinaynaa gabayo dhawr ah oo qabyo wada ah oo aan qaarkood horray u faafinay oo uu ninkaasi tiriyey.

Gabayga ugu horreeya marka uu tirinayo Af-Durdur wuxuu ahaa barbaar muruq-dhardhaar ah oo geela iyo dhaqaalayntiisa u banbaxay. Inuu geela iyo halkii iyo wixii u roon ka fakaro mooyee wuxuu ahaa nin aan hawo adduun oo kale isku mashquulin. Geel reerkoodu lahaa ayuu aad u xannaaneeyey oo kolba halkii caro san ah iyo meeshii naq leh inuu geeyo ku dadaalay. Muddo kolkii uu geelaa sidaa u dhaqaaleeyey ayuu, malaha, sidii uu rabay ama uu islahaa waad mudan tahay ka waayey odaygii geela denbaabi jiray. Markii uu yidhi war sidan ha layga daayana waxaaba loogu jawaabay geelan adigu ma lihidee orod oo waxaad dhaqatay doono. Isagoo haddaba ka waramaya geelaa iyo waxay dhaqaalayntiisu dhib soo marisay ayuu gabaygan tiriyey. Inta nasoo gaadhay, wuxuu yidhi:
• Darmad lebi ah boodaan duryami, oo bir lagu duugay
• Daaraan aleen aan lahayd iyo, dilaal aad ah
• Dul ka yeedha koortaa waxaan, daawad u ekeeyey
• Waxaan aar dinaahyeyn iyo, diilalyo u seexday
• Dab waxaan u shiday intaan, dogobyo soo jiiday
• Dibjirraha iyo baahida waxaan, duuda kor u fuulay
• Dibqaloocyadoo dhacay waxaan, dalab kusoo heesay
• Dawlis iyo wadaan iyo waxaan, yeel isugu duubay
• Dar waxaan ka shubay uunka oo, daaska wada jiifa
• Da’day rimi waxaan awr ku daray, dabacsanoo hoor leh
• Waxaan tii nirgaha daabisiyo, dila dhaqaaleeyey
• Dul warowday daac iyo waxaan, xidhadh dabaalsiiyey
• Intaan dayrta maanta ah taray yaan, dib u shallaytoone
• Haddii layga diray qaalamahaan, abid ku daalaayey
• Ruuxii dagnaan lagu hayow, haatan kuu digaye
• Ragow duq iyo xaaskii is qaba, haysu kala daadin
Waa gabay calaacal u eg, laakiin xaajo qaadasho, dood nin weyn, digniin iyo talo bixin isugu dhafan.

Soomaalidu waqeed waxay isugu faantaa 'reer hebel reer hebel baa ka badan oo ka laandheeraysan.' Iyadoon ciddina tirakoobin, ayey haddana mar walba laabta isugu gaaraacaan laangaab baa tahay, reer hebel miyaad gaadhaan iyo wax noocaa ah. Waxaa la yidhi, dhawr qoys oo Reer Cabdille, Ogaadeen, ku wada abtirsada ayaa isu faanay, gabayo faankaa la xidhiidhana isu tiriyey. Gabayadii mid ka mid ah ayaa si shirqool iyo masabid ah waxaa dusha laga saaray Af-Durdur oo la yidhi isagaa gabaygaa tiriyey. Af-Durdur qoladii gabayga lagu qadfay ayaa qabsatay. Ma tirin anigu gabaygaa ee qofkii tiriyey doonta ayuu isna ugu jawaabay. Nimankii ma qancin. Gabay gabay unbaa jawaab u noqon kara oo halkii uu gaadhay gaadhi kara, wixii uu haleeyeyna hagaajin kara. Kolkii sheekadii faaftay ayuu Af-Durdur gabay mariyey gabaygaa oo uu ku muujiyey shirqoolka meesha ka socda iyo is indha-tirka qoladan dambe ee isaga qabsatay.

Wuxuu isticmaalay xikmad cajiib ah, isagoo gabaygiisii sheeko gundhig uga dhigay. Wuxuu xigtay sheekadii ahayd "shabeel baa caruur meel xidh ah ku qarsaday oo ka qadhaabsi tagay. Intii shabeelku ugaadhsiga ku maqnaa ayey cag-weyn caruurtii ku durdurisay oo cardiiqaha ka dhigtay. Mid yar ayaa baxsaday oo kayn ku dhuuntay. Shabeelkii oo goodir soo dilay oo shaarubaha dhiig ku leh ayaa halkii uu caruurta kaga tagay kusoo noqday. Wuxuu u yimid iyagoo baabah laga yeelay. Kii yaraa ee baxsaday ayuu u yeedhay oo weydiiyey 'war yaa idin laayey?' Geelbaa na laayey ayuu ku jawaabay. Shabeelkii wuxuu yidhi "anaa garanoo, geel ma laynine, giiraa baabi'isay." Sheekadaa khatar ah ayuu Af-Durdur gabay ku dhisay oo wuxuu yidhi:
• Shabeel baa caruur shan ah dhalayoo, qaar shabaab yahaye
• Xidh shareeran buu galiyey iyo, shawli iyo ceele
• Isagoo shaqaysi u baxayoo, shalayto dheef doontay
• Oo cawl shareer badan lehiyo, goodir shilis laayey
• Oo shaarubaha dhiig darayoo, libin la shoocaaya
• Oo soo shabbacay buu u yimid, sheemo iyo yoone
• Shabaakooyinkuu xaaska dhigay, shaaldo lagu jeexye
• Shalaytooyey oo yidhi waryaa, shuunkii gawracaye?
• Mid shitaar ah oo galay huluul, shar isla soo taagye
• Shuftadii inay geel tahay buu, shubay warkeediiye
• Shifana Eebbahay ugama dhigin, sharaxle weedhaase
• Shaadiro riyaad iyo laxbuu, shiish ku qaabilaye
• Shansho gaabnidooduu arkaye, lama shuqeeyeene
• Anna waxa rag ii shabinhayaa, waa shaqiibnimo e
• Ammaan Waaq haddii uu shin yahay, layma sheemeene
• Shirwac iyo Sharmaarkiyo maxaan, Higis u sheegsheegi
• Maxaa Cali Wanaag igu shiddayn, maan isaga sheexo
• ...
• Shilaabana aan joogee anoo, shawrka marinayaa
• Car bal xaajadaas oo shirraban, sharac Allee keena!
Waxaa jirta sheeko aanan wax badan ka haynin oo dhexmartay Af-Durdur iyo gabayaa kale oo Muuse Hurre la odhan jiray oo Bahgeri, Ogaadeen ahaa. Sheekadaasi waxay ka kacday guur haweenay magaceeda lagu sheegay Canbaro-Aadan. Gabayo badan oo mudo socday ayey Af-Durdur iyo Muuse Hurre is dhaafsadeen. Dhawr kuwii Af-Durdur ah oo aan ka qoray cajalad uu duubay Cali-shoocaac Cabdille Fiixiye ayaan raacinaynaa. Jawaabtii Muuse Hurre, kuwa Af-Durdur wixii ka maqan iyo sheekadaba haddii aad wax ka hayso nasoo gaadhsii, kheyr baad helaysaaye. mail@doollo.com.

Af-Durdur baa ku horreeyey oo mariyey gabaygan uu kula yaaban yahay sababta ay Canbaro-Aadan ku dooran karto Muuse Hurre. Dadyow kale oo badan ayuu tiriyey oo uu leeyahay kuwaa mid ka mid ah may guursato. Wuxuu yidhi:
• Maxamuud Garaad iyo kolay, Reer Harti u moodo
• Ama ay Mareexaanka Bari, midig u raadcayso
• Iidoorka maadha ah kolay, inan ka meermeerto
• Ama ay Maxamedkaa Subeer, meel isaga tuurto
• Kolay macallin reer Aw ah iyo, sheekh mufti ah raacdo
• Maryo weynta reer Tolomogiyo, miidha Cawlyahana
• Margi-balaqay hilay saaratiyo, geel miscilil weyn leh
• Iyo adhi mukhuur iyo lo' badan, kama madhnaateene
• Afarteeda meelood Bahgeri, madax kolay aaddo
• Oo aanay maqaafaha ka xulan, iyo midgaankooda
• Kolaad nimanka kula maytida ah, meherka raacsiisid
• Muslim badaye seebay Milmili, ugu macaanaatay?!
Muuse Hurre kolay gabayaa ka jawaab ee soo raadi jawaabtiisii. Waxaa ku noqday Af-Durdur oo yidhi:
• Midiin quruxsan maaweel la mood, madal lasoo tuurye
• Milmil nin u dhashay baa maanso iyo, meherad kaa fiican
• Baddoo madhatay oon ruux mantagay, maydhi karin weeye
• Magaalada Hargaysoon lahayn, mariyo qeyd weeye
• Markab Cadan kasoo dhoofayoon, mood ku jirin weeye
• Muqdishiyo Markiyo Baydhaboon, moos ka bixin weeye
• Nimuu Malakumowdkii maroon, mowd u noqon weeye
• Mas-cad iyo abees nimuu mirtoon, maral ahayn weeye
• Oo maariin-dhalaal bay noqoni, maaqufyadu weeye
Soo raadi jawaabtii Muuse Hurre ka bixiyey gabaygaa. Halkaa markay marayso, Muuse Hurre wuxuu la baxay Canbaro-Aadan wuuna guursaday. Af-Durdur marka xero uma oodna, afkiisuu la baxay. Gabaygii ayuu ku noqday oo wuxuu yidhi:
• Wax la xiiso maalaba markay, xaganto laabteedu
• Ee gabadha xaluskii ka baxay, xaydhu ka idlaato
• Iyadaa xadhaadhaan sidii, xabag dhunkaaleede
Soo raadi jawaabtii Muuse Hurre ka bixiyey gabaygaa. Mar kale waxaa gabaygii ku noqday Af-Durdur oo yidhi:
• Anoo aabbahay dhaqay hor-weyn, dhabana oo aada
• Waxaan dumarka uga dhawrsadaa, dhawr tiraad bixine
• Nimanyahaw nin dhawr neef lehoo, dhawrsan kari waayey
• Oo gabadh rag dhalay dhooldhooliyoo, dhabanno xoodaanshay
• Oo dhaar ku maray maalintaa, Dhudi inaan guursan
• Maxay dhami maxay dhigan maxaa, dhiisha lagu qaabin
• Dhar maxay ka xidhan naagi waa, tii la dhaalaco e
• Xidid waa dhagmaayee maxaa, qoladii loo dhiibi
• Maxay dhaansan gaadiidku, waa ka ugu dheef roone
• Dheeldheel danbeetiyo maxaa, dhamamax loo laabi
• Dhibic maxay ku soo siin xirsiga, lagu dhawaaqaayo
• Sida nimanka dhaantadu hoddiyo, dheellidiyo beertu
• Dhal la’aanta lama fiiriyiyo, dhaalka yaa karine
• Dib baa xaajo loo dhagaxguraa, tay u dhaadhiciye
• Dhiiqey miskaha kuugu ridi, dheregta qaarkeede
• Ragow hays dhabaandhabin, adoon xeradu kuu dhoobmin
Halkan ka dhagayso afarta gabay ee u dambeeya.

THE XEER CIISE MADOOBE DIR

The Issas somali is a people living in the Horn of Africa, mainly in Djibouti, Somalia and Ethiopia (De Galilé, Dire Dawa to Awash), and speaking a language couchitique. They come from one of four major confederations clan of Somali people, Dir.

Mapping and demography Issa

The Issas are a people aware of its existence as a nation. The contract, which brings them together, the Xeer is not a bond of blood but a legal contract that defines the roles of institutions (Ugaas, Gande and Guddi). The Xeer defines as we have seen that share the persons to whom the Xeer applies: the same history (past) the same territory and the same project.

Cartography

Thus, the territory Issa is it organized so that it is divided into two main regions (degmos), dadar (East coast) and Galbeed: these two regions are divided into 12 departments (gallin) are: 1 . qorax-joog 2. biniin-joog 3. jidi galee 4. Casa-joog 5. jaah-ma-garato 6. garas-joog 7. biyiic-joog 8. Ilka box 9. dayn 10. galool-joog 11. dhuun Yar 12. cadaad-joog This organization of space allows the Issas to lie. The nomads do roam the area without knowing where they are located. And by the way, the diversity level of cultural production and way of life of people Issa is due to the territorial scope. The inhabitants of each of these departments have particularities that are laughing and amaze others. Demography What is the exact number of people Issa? This question may seem absurd to those who have prejudice against the nomads. Indeed, how could we identify people constantly moving in search of the rain? That is not counting on the ingenuity of nomads who not only organized the space, but also manage to make a reliable census of their population. The census is done primarily during exceptional circumstances as paying blood money (boqol). This price is paid by the whole clan or sub clan which a member has committed a murder. Here's how the procedure census carried out:

- back on the branches of the tree-on identifies reer and jilibs that match subdivisions of the genealogical tree, we therefore identifies how many such families account jilibs, then such reer, and within Families records on individuals.

This file forget person even if a person emigrates to the bottom of the World, he and his descendants are recorded on the register of census. Thus to know the number of issas living in different jurisdictions, there is this method adapted to the handheld.

The Philosophy of Xeer

The law is a set of rules that companies have prepared to normalize relations between individuals, between nations and to prevent and resolve conflicts. The Xeer Issa was born also the sixteenth century this need. We will study the philosophy of Xeer. The Issas, to translate the importance of law in a humane society, have produced this maxim "meel aan xeer lahayn waa lagu xooloobaa, ie without the right man is an animal. In other words, man conquers his humanity and animals differs from the face of laws that establish and respects it.

The law is for men the equivalent of force as the animals (the law of the jungle). For the Issas, IL are two kinds of laws: 1. "Xeer ilaah" or God's law. These are all natural governing the universe (day and night, seasons, birth and death ,...). But the Xeer Ilaah is also the revelation that God made men through his prophets and messengers. So God proclaims the permit (xalaal) and forbidden (xaraam) and many other rules.

2. "Xeer oday" or the right established by men. This is the set of rules that men have created to prevent and resolve problems that may come in a given community. It is therefore a right opted to the needs and specific patterns of the society to which it is established. Only connoisseurs of this nation have been able to enact, for the community of clear laws and in accordance with the wishes desired.

Recalling that the Xeer Issa was established in the town located between Aicha'a Sitti and Hadha-gaala in Ethiopia in the late sixteenth century. So for 12 months, 44 sages discussed under the direction of a certain Hassan Gadiidshe on all matters relating to penalties, articles and chapters laws, the courts and their functions, the areas which we must legislate ... They elected the 1st Ugaas in the person of Ugaadh makaahil. During these 12 months assize sages have raised fundamental questions:


1. What is the xeer? 2. Which community will it apply? 3. What are the objectives of xeer?

They responded to each in detail. What is the xeer?

The founders of Xeer have an answer to this question through a multitude of proverbial maxims which are articles of laws. The Xeer is primarily what differentiates human animals: "meel aan xeer lahay waa lagu xoloobaa" or "dad aan xeer lahay waa xoolo." Once humanity founded by the invention of Xeer, it must then establish clear laws that govern the community. And that each individual is convinced of its usefulness. The sages have from the outset a few principles: "xeer ninkii dhigay waa darajo u", the Xeer is a provision of prestige for the founders, "ninka ku dhaqmana wa dayr u", it is a bulwark for those who respect him and the applies, "ninka ka danaystana waa danbi ku" and one who transgresses commits a sin. In the same vein they said "Xeer diid waa diid Allah," one who refuses to obey the laws is a mécréant. The wise founders have been careful teaching to explain and show each member of their community that the Xeer is a tool, an indispensable means to preserve his person and his property (physical and moral). Thus, for the metaphor of the shoe, they wanted to educate those who know the protective role of the latter: "Xeer waa kab lagu socdo", the Xeer is like a shoe that you will well and who protects you. It must be remembered that the shoe unlike modern society no matter any, was made to measure and depending on the type of soil on which we lived. By extension, so this maxim means that the law is tailor-made for a given society. The Xeer also has an egalitarian aspect according to the proverb "Xeer looma xoola yara", the law is not based on wealth. Indeed, the Xeer applies with equal rigour to all irrespective of birth, wealth and social status under that it would lose its value. The Xeer and injustice are so contradictory that annoys one another. This notion of equality before the Xeer is reinforced by another maxim which says "Xeer waa GED jeerin ah", the Xeer is like the tree Jeerin. This tree is characterized by its short size and width that makes it impassable. Metaphorically so it shows that the law is inviolable. Those who have neither promulgated more right or more privileges than the others. The Xeer refuses favouritism "xeer waa xeer", the law is the law but does not prohibit mutual "xaagaanna lagama tago," but we do not forget compassion. There are, and what is legal, common to all citizens, and what emerges from the initiative of individuals. It may in no circumstances use, for example, community property for personal purposes, as the rigour of the law should not deprive us, individually, to be generous even with those who are in dispute with us. But with the xeer itself prescribes the social in these terms: "dad xeer lihi caydh my '," where the law exists, there is no poor people. This reflects concern of the founders to allow each member of their community to live independently with dignity and the economic level. A law with a human face, tell-t-on. This generosity is a bulwark against the temptations of those who have nothing. Indeed, the Xeer protects the lives and economic assets. Without law there can be prosperity. Thus follows the maxim "Xeer la'aani wa xugun iyo xoolo la'aan" without law there is neither wealth nor progeny. In a world or rule the law of the jungle, humanity risk of extinction and no sustainable economic development can not be considered. Enter now the second fundamental question raised by the wise founding.

What the community Xeer will it be implemented?

The Xeer is prepared for a community whose members share three things:

1. Wada 2 deg. Wada DED 3. Wada duulan

Each of these concepts to a double meaning here is that

1. wada deg:-people who share the same territory "degmo" and live within the same borders (the equivalent of the state, nation)-a group that has the same ancestry and a common ancestor (idea of daadeg, down from ...) which is the clan, like the Issas, for example

2. wada ded:-c 'is a community that is united to confront all the problems and resolve them (delete, hide, to eliminate)-the second meaning to a religious connotation (bury the dead). So a community that shares the same religion and the same moral values.

3. duulan wada-a company which organizes its common defence (individual and collective destiny)-a community which shares the same project company (a pooling of expertise and resources to meet all).

The wise founders have based the effectiveness of Xeer on unity and homogeneity of the group to which it applies. In other words, the members of this community have the same history, the same territory (g) and the same values (duulan). These are the foundations that underpin the modern nations, including the Republic of Djibouti. What are the evils against which the Xeer should protect us?

Knowing that all kinds of crimes are committed by men and it would be illusory to hope to eradicate these evils, they replied that the Xeer is a bulwark against crime: damac duul dil dhac all starts by damac (covetousness) property of others. Then comes the duul (the attack) to seize and unjustly by force property of others. The violence of the attack and the resistance has the dil (murder) and dhac (taking the loot). And so the vicious cycle of revenge is engaged. That is why the penalties for the culprits are severe in order to discourage all actions that troubleraient the tranquillity of the community. A modern law

Ultimately this Xeer was founded by men and for men. It has all the characteristics of modern law. It is witnessing a civilization earlier than the West. At what time or Xeer was founded, the notion of the right did not exist in Europe feudal absolute monarchy. The Xeer, as it appears in his philosophy is not tribal. On the contrary it applies to an entire community of destiny, whatever its shape and composition. It is a contract that brings together all those who are accepted.

The number 12 among issas

The figure is 12, among a number Issas fetish. Indeed, very often they are found in several areas. From the start, Issa community consists of 12 aqal (12 families) after 12 founding members. Each of the latter had two children: aqal (home) which is the home of Issas itself has 12 elements: 2 kabdo, 6 habar (woven straw) and 4 alool (a kind of wooden mats). The figure 12 is found in the Xeer. The latter was established by sages who siégés for 12 months. It comprises 12 kabood ie 12 pounds (codes), each of which is devoted to a field of law. Cases in dispute may also be brought before geed 12 (trees) or ten (wadi) ie that so many complaints and appeals are possible to the satisfaction of the complainant and the resolution of conflict. In their mapping issas are divided into 12 degmos (region) that allows them to get to know their territory and power lie in relation to each other. The figure 12 is still in the assessment of the values of animals. For example, the horse is 12 camels and camel itself is equivalent to 12 sheep. Finally the letters that make up the title of Ugaas in Arabic are a total of 12, according to specialists (alif: 1, "jiin" = 3, and "za" = 7, or a total of 12) . This figure must have a meaning that it will pierce the secrecy by thorough research.


Procedures of Xeer

The Xeer, we have seen, east institute to settle matters in dispute and convince each member of the community in the interest of saving.

The Constitution of Guddi

Cases that Guddi (court) Treaty three kinds, in general: Dhiig (murder, murder) to be repaired by the blood money (boqol), Dhaqaaqal (on property) and which is set by the compensation (mag ) Dheer (Matrimonial), which ends by repair (maydh)

The jurors who make up the Guddi are at least 6 and their member may move 12 and over 20. The figure 101 is reached, in an exceptional trial, which surpassed the 12th appeal. Then the Guddi consists of jurors 1000 and Ugaas (boqolka iyo boqorka) We saw in a previous article categories of men who are admitted to Guddi (habar doobireed) and those who are excluded from office (habar masiibeed) Before starting the trial, away from the tree habar masiibeed and Maaheys (people regarded as minors), ie women, children, the mentally handicapped). These people are excluded to avoid letting resentment in their hearts not healed the cases which are sometimes hard. You must be immune as those accustomed to "geed". A court (Guddi), stands in the presence of the complainant, Mudici and the accused Mudacaali.

The trial process

At the opening of the trial on pronounces these words:

Nin su faraa Ninna su fasaxaa Nin su furaa Ninna su falanqeeya Nin su gooyaa Ninna su gudoomiyaa Nin way u go'daa Ninna way ku go'daa

Whether one translated:

One convenes The other case presents One opened the meeting Another presents facts One presides Another tranche One loses The other wins

The 6 people are jurors who are conducting the trial while the latter two are the complainant and the accused. The trial began. The two men which is handling the case are déchaussés. The two men have the right to speak, each twice, to expose the facts and convince the Guddi. Before starting there is agreement on rules of the game to avoid and prevent disputes sterile. The complainant as accused select and appoint their father (aabo), not the parent but their guardian, spokesman or lawyer they can trust. And the latter must clearly give his agreement to play this role. He will accept the verdict in his protégé, having defended. It asks a script to write anything said. The mudici (the plaintiff) presents facts and makes his testimony. Then the mudacaali (the accused) goes. In turn the script is requested to check in the presence of both parties if each recognizes what she said, if it is correct, or confirm it. After that, calls on both men away and prepare to present their witness or swear, if a witness. It must be remembered that swear (dhaar) is not a trivial act. In a symbolic ceremony the individual is subjected to psychological pressure: it is inserted into a hole (a tomb) and clothing in a shroud (kafan) and he swears the truth. Jurer a lie is a curse. That is why we say: 'dhagar soo hooyo, dhaar ha soo hoyn "which means" it is better to commit murder instead of swearing false. " Indeed how many families and clans have disappeared because of this false oath. And once the case is closed it can not remain nor resentment or sense of revenge (biili). That is why we teach this principle, all members of the community: "Ciise buulo, baane iyo boqol maahe biili my leh" which means that the Issas knows the trial, pay compensation and blood money but no one knows not revenge. As the trial ends with reconciliation and the entente cordiale. The magic of the word has managed to calm things down, to lower the hearts and avoid the cycle. C'st several centuries later that Europe discovered the virtues of this human justice. The boards of mediation and reconciliation plays this role with the courts.

The educational and moral Xeer

Creating is one thing to pass is another. The founders of Xeer did not neglect this aspect. On the one hand all individuals in the community must know the rules of Xeer but more must implement to the letter. So how successful these two missions in a nomadic society or little permanent institutions exist (apart from that of the Ugaas, others are moving in time and space)?

The pedagogy Xeer

Any pedagogy aims to teach members of a community a set of values for integrative ensure group cohesion. The Issas have introduced a number of occasions or young, from childhood to adolescence and adulthood, become familiar with the Xeer.

The school Gande

We have seen that the institution of ganda was a training school for juveniles in late adolescence. These teenagers is a great opportunity especially since the Gande is sedentary and that gives himself time to know (that is the only activity allowed) the workings of Xeer. The father, a master

But the young learn, also, his father during the night vigils around the fire. The oral society is a society where the floor is the tool of transmission. The head of the family and tells his son matters which took place: the origin of the case, the debates during the Guddi, the conclusion of the trial. In listening to the details of these cases, the young accumulated a body of knowledge that will enable it in turn to be part of guddi. But when a case unprecedented happens it will give an answer as unprecedented. Exercise intelligence

As for children, from an early age riddles (hal xidhaale) allow them to test their intelligence. Here are two riddles well known:

1. What are the three males who are more values than their mother and three males who have less than their mother? respectively, the first three are men (ninka), the dromedary (awrka) and the non-castrated sheep (wanka sumalka) and the other three are the calf (dibiga), the donkey (dameerka) and Capri (orgiga) . This response reflects the classification system of nomads whose wealth is the main herd and we must know the value of cash to properly settle disputes.

2. a man, having chewed sap (maydhax) from the bark of a tree, was abandoned on the spot. A second person has gone through there and was content to weave a rope (xarig soohay) before the throw. Then a third, in turn, made a node (surgin) and followed his path. The fourth came from the node and attaches to sex (halbowlaha) a sleeper. A fifth from the other end attaches to the leg of an ox seated with the sleeper. Finally, the owner of beef with nothing out ordered him to stand and pull the rope, he pulled the sex sleeper who died immediately. So which of these 6 men will have to pay blood money (boqol)? following the following maxim "shantaada farood waxaad ku geysatoo shan fiqina kaama saaran", ie that is responsible for what happens to his hands, is the fourth man who will pay the price blood. These riddles, while entertaining children, instruct and prepare them for their role as adults. Sagesses proverbial

On the other hand a number of proverbs consolidate the education of children so that research in all circumstances be permanent. Here are examples of maxims against falsehood:

-- "Beenaale markhaati my galo" liar's testimony is worth nothing. Therefore, a sub-humans - "beenaale sahan looma diro" is not sending a liar, prospecting for a better place to pasture.

Indeed, this is an essential role and we need reliable information. It was also protect men against favouritism and inculcate their impartiality. So we pray to God to avoid "eexo gar," ie that it is wrong and make a judgement tendentious. In the same vain, it says "gari Allay taqaane nin my taqaan" to show the protesters that justice is a divine requirement that can not satisfy those who want to divert it to their advantage. The moral of the Xeer

The Xeer issa as among other Somali clans, does not have police responsible for ensuring its implementation (search and capture of the culprits, enforcement of sentences ...). No such force exists. So how Xeer happen to function effectively until today, even in the city? To succeed in creating a society living in peace and harmony to the founders and successors, from the outset and then with experience, focused on the psychology of members. They managed to ethical behaviour of individuals so that everyone is master of itself. A number of proverbial maxim were depending on the individual foster adherence to Xeer even when it was unfavourable.

Faith

First, the sages have relied on faith. The Issas, Muslims hundred per cent, could jeopardize the life of the afterlife for a few pleasures on earth. Thus this maxim: "xeer did waa Alla diid" one who does not obey the law is a mécréant. And what is the individual who will opt out of the community?

A PRELIMINARY INVESTIGATION OF THE BLOOD GROUPS OF THE SAB BONDSMEN OF NORTHERN SOMALILAND DR. K. L. G. GOLDSMITH, Westminster Hospital

A PRELIMINARY INVESTIGATION OF THE BLOOD GROUPS OF THE SAB BONDSMEN OF NORTHERN
SOMALILAND
DR. K. L. G. GOLDSMITH, Westminster Hospital
DR. I. M. LEWIS, University College of Rhodesia and Nyasaland



While the physical characteristics of free-born noble Somali have been studied,
as far as is known no attention has been given to the sab bondsmen.(1) This
paper reports the results of a preliminary serological investigation of a small
sample of 54 male sab. and compares the results with those of a study of 1000
noble Somali.(2) Samples of blood were obtained with the co-operation of the
Department of Medical Services of the Somaliland Protectorate,(3) and with that
of Midgaan and Tumaal elders of Hargeisa town. Our results treat these two
groups as one sample.
The Midgaan (pl. Midgo) (hunters, leather-workers, professional barbers, etc.),
Tumaal (pl. Tumaalo) (mainly blacksmiths), and Yibir (pl. Yibro) (itinerant
pedlars and magicians) known to free-born Somali as sab. (4) have frequently
been described as 'low caste' but they are more correctly bondsmen.(5) The
distinction is usually phrased as between sab iyo Soomaali (sab. and Somali);
or Aji iyo Midgo (noble Somali and Midgaan). Traditionally each member of this
class was bound in servitude to a noble Somali family. Not every noble Somali
had a sab. bondsman attached to him but all sab were subject to a noble patron
and protector. To a large extent this pattern persists in Northern Somaliland,
although many of the sab. have achieved a partial emancipation by moving to
practise their special skills in the towns and urban centres. Out of a total
Somali population of about 2,500,000 in the British Protectorate and Somalia,
the total number of sab bondsmen is probably at the present time not more than
12,500. The Midgaan (9,000) are the most numerous, with the Tumaal (2,250) next
and the Yibir (1,300), Who are now rare, last.
The sab. live scattered all over Northern Somaliland in real or putative
patrilineages, on a pattern similar, though reduced, to those of their noble
Somali (Aji) protectors. In different regions they are known locally by the
names of the eponyms of the small agnatic lineage groups into which they are
divided, rather than by their occupational classification as Midgaan, Tumaal
and Yibir. Ultimately, however, it is as these and, collectively, as sab, that
they are described. In the north the two largest Midgaan lineage groups are the
Muuse Diiriye in the west, and the Madiban in the east. Except through their
protectors, sab. have traditionally no rights in the field of Somali political
relations. Nowadays a few sab. who have succeeded in amassing considerable
wealth as traders, or who have enhanced their status by employment in
government service, have achieved the right to attend and speak at the councils
of the Somali lineage groups to which they are attached. But noble Somali still
do not marry with them. Illicit unions sometimes occur, and a noble Somali may
beget a child by an attractive sab woman. The Midgaan, Tumaal and Yibir marry
amongst themselves but not with Aji Somali. Most of their activities are
amongst themselves, and they have relations with noble Somali only indirectly
through their patrons. They have their sheikhs and wadaad (6) who fulfill for
them the same functions as do those of their masters amongst noble Somali. All
sab speak the dialect of the Somali to whom they are attached. But they have
also secret codes, hardly sufficiently extensive to be called languages, (7)
which they use when they wish to conceal what they are saying from listening
Somali. The sab themselves, and the Somali - who would not bemoan themselves by
troubling to learn them - do not regard these dialects very seriously.
Apart from their specialist trade skills their cultural features are identical
with those of Somali. The Midgaan it is true, have songs of magical intent
associated with hunting animals, but this is part of their specialist
knowledge. Some of the sab, particularly the Yibir, who have a traditional
right to collect alms from Somali, used to be called derogatively
'corpse-eaters' (bakhti cune) because they were alleged to eat meat considered
impure by Somali. But there is little indication that this is still true today.
Various traditions are current in Somaliland of the origin of the sab.
According to some Somali, the sab descend from noble Somali who became degraded
by eating meat which had not been properly slaughtered in Muslim fashion during
a famine. Some sab informants also referring to well documented cases, maintain
that they are of the same stock as the Somali but descend from small,
numerically weak lineage groups which were reduced to servitude by more
powerful enemies. (9)
In support of these claims, Midgaan informants have produced genealogies
tracing descent from Dir, the founder of the Dir clan family, generally
regarded as the oldest Somali stock. Some Tumaal trace descent from Daarood
founder of the noble Daarood Somali clan family. Various writers have suggested
that the sab represent the remnants of pre-Somali peoples conquered by Hamitic
Somali invaders.(11) In Dr. Cerulli's view, however, whatever common
characteristics the sab possess are to be ascribed not to common ethnic origin,
but to the action of common historical processes. (l2) Cerulli regards them as
a mixed conglomerate people of partly pre-Hamitic origin.
Since there are no main cultural differences, and no strong traditions of
diverse origin, (13) it would seem that only comparative study of their
physical characteristics can throw light on their origins. Miscegenation is
almost if not entirely, forbidden, so that were the sab originally possessed of
different physical characters to the Somali these differences should still be
evident. To the casual observer most sab in Northern Somaliland look much the
same physically as Somali. It is sometimes possible, however, to identify a
Midgaan, Tumaal or Yibir. Somali indeed usually claim to be able to distinguish
sab, but it is difficult to decide whether or not they do this only on a basis
of physical features. In the presence of Somali, sab tend to adopt a
subordinate bearing and presence. As was stated at the outset no physical study
of the sab has yet been made as far as we know. The results of our serological
investigation are set out in the following tables. They show that there is no
significant difference in the distribution of the ABO and MN groups in our
sample and in a sample of 1,000 noble Somali. The contingency table for the
Rhesus group does not accord so exactly, but the difference is small and may be
due to the size of our sample. As far as the results go, the blood group
composition of our sab sample is thus virtually identical with that of the
Somali. While it would be dangerous to generalize from so small a sample (54
individuals), our results suggest that in serological characters there is no
difference between those of the sab and those of noble Somali. Before a
definite conclusion can be reached, however, further and larger samples of sab
blood are required. It would be valuable to have samples from different parts
of Somaliland, for it cannot be assumed that sab from other parts of Somaliland
have the same serological characteristics as our Hargeisa sample.
Table I. THE "ABO" GROUPS OF TUMAAL AND
MIDGAANGroupOA1A2BA1BA2BTotalOBTAINEDNumber26124110154.00Per Cent
48.1522.227.4120.370.001.85100.00GENESrp1p2qTotal
0.70500.11810.05690.12001.0000
Table II. CONTINGENCY TABLE TO COMPARE "ABO" BLOOD GROUPS OF TUMAAL AND MIDGAN
ON THE ONE HAND WITH 1,000 SOMALIS ON THE OTHERBlood GroupMidgaan and
Tumaal1000 Somalis
TotalObtainedExpectedObtainedExpectedO2630.74574569.26600A1127.28130134.72
142B119.07166167.93177A2+A1B+A2B56.91130128.09135Total5454.001,0001000.001,¬054x
to the power 2=4.9853. For a value of x to the power 2=4.9853 where n=3, the
probability P lies between 0.20 and .10.
Table III. The "MN" GROUPS OF TUMAAL AND MIDGAAN GroupMMMNNNTotalOBTAINED
Number16231554.00Per Cent29.6342.5927.78100.00GENESMNTotal0.50930.49071.0000
Table IV. Contingency Table to Compare Rhesus Blood Groups of Tumaal and
Midgaan on the One Hand With I,000 Somalis on the OtherRH GroupsMidgaan and
Tumaal1000 Somalis TotalObtainedExpectedObtained
ExpectedMM1613.68251253.33267MN2327.31510505.69533NN1513.01239240.98254Tot
al5454.001000.001,054x to the power 2=1.4524. For a value of x to the power
2=1.4524, when n=2, the probability P lies between 0.50 and .300.
TABLE V. THE RHESUS-GROUP RESULTS OF TUMAAL AND
MIDGAANGroupCCDeeCcDEeccDEECcDeeccDEeccDeeccDueeccddeeTotalObtainedNumber0
32003233254Percent0.005.5637.030.005.5642.595.563.70100.00ChromosomesCDecD
E>cDuecdeTotal0.21300.05560.11030.19541.000GENESCE0.21300.0556
TABLE V1. CONTINGENCY TABLE TO COMPARE RHESUS BLOOD GROUPS OF TUMAAL AND
MIDGAAN ON THE ONE HAND WITH I,000 SOMALIS ON THE OTHERTypeMidgaan and
Tumaal1000 Somalis TotalObtainedExpectedObtainedExpectedCCee &
Ccee2014.35260265.65280ccEE &
ccEe612.60240233.40246ccee2827.05500500.95528Total5454.001,000.0010001,054x to
the power 2=6.0237. For a value of x to the power 2=6.0237, when n=2, the
probability P lies between 0.05 and 0 .02.>
Notes
1.Eg. P. Lester, 'Etude anthropologique des populations de l'Ethiopie,'
L'Anthropologie, Vol. XXXVIII (I928), p. 289; id., 'Contribution a
l'anthropologie des Somalis, ' Bull. Me'nt. Soc. Anthrop. de Paris, Vol. VIII
(1927), p. I75; D. R. Parenti, 'Antropologia della Somalia Meridionale,'
A.A.E., Vols. ...

THE GARRE QURANYOW MUHAMMED XINIFIRE

I would like to correct the facts of the Matter the Garre Quranyow Maxamed are Dir and they are: Quranyow Maxamed is the Son of Mahe Dir and he is a brother of the Maxammed Xiniftire's namely the: Isaaq Maxamed of Northern Somalia, Bimaal Maxamed, Bajimaal Maxamed and Dabruube is an Uncle of Quranyow. It is also true in Bay region the Garre associate with the Digil and Mirifle. Moreover, the Quranyow and Tuuf have formed a united front against the more numberous Booran and Oromo. The Quranyow Maxammed Xiniftire Mahe Dir geneology is not only acknowleged by all Dir clans but they are proud of their distinct heritage while acknowledging their deep attachment to their brother in laws the Tuuf. Note Quranyow married Makko the sister of Tuuf and that is proof that Tuuf and Quranyow were not blood brothers but an Uncle and Knephew who formed an alliance against the Booran. (This is the Dir Version of Facts)

The Garre are a Somali pastoralist clan that live in Somalia, Kenya, and Ethiopia. They are sub clan of Digil clan family of Somalia. Almost all speak the Garre language, though it may be secondary to Maay.
The origins of the Garre are not clear, and there are some conflicting traditions among clan members. One tradition assumes that the Garre are of Samaale origin being descendants of Garedheere Samaale. However, there are other traditions that associate the Garre Tuuf to the Hawiye clan, while the Quranyow Mohamed have traditional links to the Dir subclans of Mohamed Xinfitire. Complicating matters further is the recent Garre association with the Digil subclan of the Rahanweyn, which would make the Garre closely affiliated with the Tunni and Jiido of the lower Jubba valley.
According to the legend, the first Garre ancestor, Aw Mohamed, crossed the Gulf of Aden into present day Somalia in 652AD. He was an Islamic scholar and a preacher. Because he was bearded, the Somalis named him "Garrow" or Gardheer." He married a Hawiye woman who sired two boys and a girl. The first-born was Tuff and Qur'an, the second born and the daughter was named Makka.
The Garre migrated to the Gedo region of Ethiopia where they met the Oromos who were expanding towards the Coast of Kenya in 13th century. They were defeated and subdued by the more populous Oromos. However, during the famous Kedh-gurai, the majority of Garres, under thee leadership of King Bulle Hussein and other members of the council of elders; Aw Anabo Osman, Aw Aloiw Hache, Aw Bakal Bashar and Aw Abbey Umur Mudhow Muss, migrated back to Somalia via Afmadhow and into Luq.
Another group, under Ali Abdi, migrated into Ethiopia and settled in "Did Libaan" or the Libaan's plains. These are the Garre-Libiin or Garre Ali Abdi.
The Garres who migrated to Somalia under the leadership of Aw Bulle Hussein are referred to as Garre Konfur. Many people doubt that the Tuff and Quran are children of the same father. However, this is historical fact. Geneologically, the Tuff Garre and Quranyowa Mohamed are brothers. One using the actual name of his father, while the other uses the nickname of his father
The Garre are divided into Tuff and Quranyowa sub-clans; the Tuffs further into Ali and Adola; the Quranyow into Asare and Furkesha
THEY ARE DIVIDED INTO TWO MAJOR SUB CLANS, TUF AND QURAN (QURANYOWA.) ACCORDING TO THE GHARRI ORAL TRADITIONS, ALMOST ALL OF THE GHARRI ELDERS AGREE INCLUDING SHEIKH ABDIWAHID, ONE OF THE WELL RESPECTED GHARRI ELDERS FROM GHARRI KONFUR, GHARRI WAS AN ARAB IMMIGRANT WHO CAME FROM THE GOLF OF ADEN OR POSSIBLY FROM “YEMAN” HE HAD TWO SONS, MOHAMED AND TUF. MOHAMED DIED AFTER HE HAD ONE SON QURAN (QURANYOW). QURAN WAS RAISED BY HIS UNCLE MR. TUF. LATER ON HE MARRIED MAKO WHO IS TUF’S DAUGHTER AND QURAN’S FIRST COUSIN. THEN HE (QURAN) FATHERED TWO SONS, FURKESHA AND ASSAREE. ASSARREE.HAD TWO SONS, BANA AND KILIYA.
FURKESHA, THE BROTHER OF ASSARRE , HAD SEVEN SONS, THEY WERE HODKOYA, BIRKAYA, HOYTRA, DARAWA, KALWESHA, HURDEQ AND “SUBUKITRE”.
ALSO, THE SECOND HALF OF THE GHARRI BRANCH IS TUF. TUF IS BELIEVED TO BE THE UNCLE AND FATHER IN LAW’S OF QURAN OR QURANYOW, AND HE HAD TWO SONS, ALI AND ADOLA. ADOLA HAD EIGHT SONS. THEY WERE KALWINA, KALMASSA, BURSUNI, ODOMAI, MAQABILLE, MAID, RER MUG AND TUBADI.
THE TUF’S SECOND SON ALI HAD THREE SONS; THEIR NAMES WERE KALULA, TAWULLE AND SABDHAWA. SO,

PRE-ISLAMIC TRACES OF WAAQLE IN SOMALI AND OROMO RELIGION

The Somali are definitely Kushitic. Despite numerous fictitious Quraish genealogical traditions which claim an Arab origin specifically, a Benu Hashim descent which makes them related to the Holy Prophet of Islaam, Muhammed S.A.W.

The first and oldest traditions of the Somali which claim Arab and Quraish descent can be traced to the Dir Somali clan considered the oldest and noblest Somali group which many Maxay clans of North- Central Somali groups consider the founding nation.

The Dir who entered from the West and invaded Zaila from Ethiopian region in the 700 AD imposed on the entire Somali region their culture and traditions which became know as the Xeer of Aji. Hence, even though their is evidence of at least 9 Pre-Dir Samaale Groups all Maxaay Speaking Somalis adopted the Aji Traditions which was a cultural and ways of behaving based on xeer, a strictly nomadic way of life, and egalitarian way of life. (The Invention of Somalia)


The Oldest Dir traditions base their Arabian Quraish traditions on the arrival of Prophet Mohammed's followers to Ethiopia in the First Hijra when over 80 Ashaab landed in Djibouti Eritrea ports after fleeing pagan Quraish persecution. The Ashaab included Ruqiya Binta Rasuul (R.A)Uthman and many other popular Ashaab.

The Dir claim that Dir Aji Xiil was the Son of Aqiil Ibnu Abi Muttalib who came 35 years after the first Hijra. According to this story the Muhajirs left East Africa but established business and intermarriage relations with East Africans. The Afar or the Dankalli of Ethiopia claim their royalty The Harmalis who gave birth to Afar Royals Assayo Marra are related to the Dir through Aqiil and the claim they were the sons of a leading Ashaabi who debated the Pagen Quraish at the court of King Abraaha. The King of Aussa Ali Mirreh after Meeting a Somali Dir from Dolo who traveled up North told this Dir Dignitary of the Dir Ugaas Seed, "Lafeeko lafaako"" your bone is mine as mine is yours since you are my cousine a descendent of Aqiil Abi Muttalib who is a brother of my Forefather the Harmalis and all Assayo Marra--the red men.


Despite these Arab claims the common relation between the Afar, Somali and Oromo like other East Africans is a common past and common cultures and the Arab factor is used to unite these people with their prophet S.A.W

The Somali like other kushitics worshiped Waaqle. In Somali the word waaqle is not only associated with the sky but it also means God Illahey" the one supreme creator.

Somalis use: Waaqle in proper names and place names as well as major clans have waaqle names. Also it is used in the place of Allah or God the supreme creator:

Waligaa iyo Waaqaa= Waligaa iyo Allahaa

Gar Waqso= know the justice of God the Supreme

Abdulwaaq= slave of God like Abdullah

Tagaal Waaq one who fought in cause of God

Gacal Waaq

Bide Waaq

Gudoom Waaq

mahd waaq
siwaaq rooon


Barwaaqo

Eel waaq

Waaqfaal

For the association of the sky the Somalis us Waqal daruureed, Waaq faal Astronomy or a from of Astrology. Waaqdacin Waaqlal and the North for Waaqooyi which is the direction the Oromo Kaaluu priests face- the Somalis today call north waaqooyi.

The northerns claim there is an old oath waa igu tiniixi tin waaq

Southerns wrote used waa igu Caq Waaq.

(Will post more evidence soon and over 60 Somali clan names associated with the term Waaqle. 8 names from Dir, 22 from Hawiye and over 30 names from the Daarood clans. Read the oromo Waaqfine they say Waaq is UUme Creator same term we Use
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What Are Their Beliefs? Gujji oromo

These ethnic religionists worship a supreme being named Waqa. Wadaja feasts are organized on various occasions, and livestock is sacrificed in Waqa's honor.

Many people still believe that objects such as trees, springs, and rocks have spirits. It is also believed that spirits called jinn may take possession of people.

One basic value of the Oromo is tokuma, which is identification with the group. The religious, social, political,and economic life of the Oromo revolves around this. Cooperation is central to this system, especially in work arrangements.

In the traditional monotheistic religion ("Waaqa") of the Oromo, the name of God is given variously in English letters as "Waaqayoo", "Waaqa", "Waq", "Waqa", "Wak", "Waaq", and so on. Though they acknowledged a "superior being" called Wak.


Wak or Waaq
African (Ethiopian) god who dwelled in the clouds. He was supreme and a benefactor god. He kept the heavens at a distance from the earth and ornamented it with stars. When the earth was flat, Wak asked man to build himself a coffin. Man did so and Wak shut him up in it and buried it. For seven years he made fire rain down. This is how the mountains were formed. Wak then danced upon the place where the coffin was buried and man sprang forth, alive. He was sure he had slept for a brief moment only and was shocked to find it had been so long and earth had changed so much; this is why man is awake for most of the day. Eventually man grew tired of living alone. Knowing of man's loneliness, Wak took some of his blood and after four days, the blood turning into a woman whom the man married. Man and woman had 30 children, but man was so ashamed at having had so many that he hid fifteen of them away. Wak was angry at this, and as a result, the children man hid away were turned into animals and demons.

Waka-The bengign rain god of the Oromo of Ethiopia.


WAAQA created the Heavens and the Earth, and then created the first human. Unfortunately the Earth wasn't quite finished, so he buried the man in a homemade coffin to keep him safe while he added the finishing touches with fire and brimstone.

The process took seven long years, and the man was so bored at the end of it all that WAAQA created a woman to keep him company. This certainly gave him something to do, and the result was thirty children. The man was a bit embarrassed by all this activity and tried to hide some of his kids, but WAAQA in his wisdom turned them into animals instead.

Untouched by missionary zeal, WAAQA is still a Top God today. He is supreme. He is omnipotent. He is monotheistic. He rules over all. His will is unshakeable and unbreakable. He rewards the good and punishes the bad. And he likes a great deal of attention.

In other words, WAAQA is exactly like every other monotheistic deity we know of. He is worshipped devoutly and frequently by his followers, and there is little else to tell.

Oh, except that WAAQA and his people have often been the target of missionaries and religious fundamentalists claiming:

a) that WAAQA is ALLAH and should be worshipped as such
b) that WAAQA is JEHOVAH and should be worshipped as such
c) that WAAQA really is JEHOVAH, honestly...

The Sakuye a group closely related to the Somali of NFD particularly the Gaarre Dir and adopted Boorana cultural traits like gabra

Religion: Traditionally the Sakuye worshipped one God, Wak, by putting sacrifices in special trees. Over the last century aspects of Islam has come into their culture, though just overlaid on their traditional beliefs and practices. Dabel is the center of the Ayaana, a strong Oromo Satan appeasement and worship cult. Ayaana followers believe it is necessary to appease Satan because he brings harm to them, while it not necessary to appease God, as he does not harm people.


OROMO RELIGION OF ETHIOPIA
Editor: Balaam's Ass Speaks: The following is filled with half-truths. The Galla DO believe in spirits, and they hold a certain bird to be sacred, and they will run through the forest following the bird to see which way it turns in order to make a decision. The Galla (Oromo) also have reached a degree of ecumenism with Islam that is rare anywhere in the world.
THE RELIGION OF OROMO
There are three main religions in Oromia: traditional Oromo religion, Islam and Christianity. Before the introduction of Christianity and Islam, the Oromo people practised 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 Qaalitti (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 honours 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 (sceptre), the national flag, etc. The national flag is made in the colours of the Qaallu turban (surri ruufa). The national flag had three colours - black at the top, red in the centre and white at the bottom. In the Gadaa, the three colours, black, red and white, represented those yet to enter active life, those in active life (Luba) and those who had passed through active five, 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 centres 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 obligedto give them hospitality. As the Mecca pilgrims are called Haj among Muslims, these Muuda pilgrims are cared Jila.
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 1 00 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 practise 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 favour and defence 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-a-vis Abyssinians. The Amhara spy monk, Atseme wrote: "The Galla 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 practise 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.
Editor: Balaam's Ass Speaks: Ha, Ha, Ha!! So when Oromo Galla become Christians they still practice their pagan religion. Well, not in Arussi Galla, friend. In fact, the Galla there, who do not become Christians, are abandoning the Oromo religion because they see that the Christians are healthier and happier. Oromo religion is full of terror of devils who are believed to be able to kill babies and drown people in the lakes on the Rift Valley. So let us take this rubbish with a grain of salt please.
FOLKLORE
Oromos believe that Waaqa Tokkicha (the one God) created the world, including them. They call this supreme being Waaqa Guuracha (the Black God). Most Oromos still believe that it was this God who created heaven and earth and other living and non-living things. Waaqa also created ayaana (spiritual connection), through which he connects himself to his creatures. The Oromo story of creation starts with the element of water, since it was the only element that existed before other elements.
Oromos believed that Waaqa created the sky and earth from water. He also created dry land out of water, and bakkalcha (a star) to provide light. With the rise of bakkalcha, ayaana (spiritual connection) emerged. With this star, sunlight also appeared. The movement of this sunlight created day and night. Using the light of bakkalcha, Waaqa created all other stars, animals, plants, and other creatures that live on the land, in air, and in water. When an Oromo dies, he or she will become spirit.
Some Oromos still believe in the existence of ancestors' spirits. They attempt to contact them through ceremonies. These ancestral spirits appear to relatives in the form of flying animals.
Original Oromo religion does not believe in hell and heaven. If a person commits a sin by disturbing the balance of nature or mis-treating others, the society imposes punishment while the person is alive.
Oromo heroes and heroines are the people who have done something important for the community. Thinkers who invented the gada system, raagas (prophets), and military leaders, for example, are considered heroes and heroines. Today, those who have contributed to the Oromo national movement are considered heroes and heroines.
5 • RELIGION
Oromos recognize the existence of a supreme being or Creator that they call Waaqa. They have three major religions: original Oromo religion (Waaqa), Islam, and Christianity.
The original religion sees the human, spiritual, and physical worlds as interconnected, with their existence and functions ruled by Waaqa. Through each person's ayaana (spiritual connection), Waaqa acts in the person's life. Three Oromo concepts explain the organization and connection of human, spiritual, and physical worlds: ayaana, uuma (nature), and saffu (the ethical and moral code).
Uuma includes everything created by Waaqa, including ayaana. Saffu is a moral and ethical code that Oromos use to tell bad from good and wrong from right. The Oromo religious institution, or qallu, is the center of the Oromo religion. Qallu leaders traditionally played important religious roles in Oromo society. The Ethiopian colonizers tried to ban the Oromo system of thought by eliminating Oromo cultural experts such as the raagas (Oromo prophets), the ayaantus (time reckoners), and oral historians.
Today, Islam and Christianity are the major religions in Oromo society. In some Oromo regions, Eastern Orthodox Christianity was introduced by the Ethiopian colonizers. In other areas, Oromos accepted Protestant Christianity in order to resist Orthodox Christianity. Some Oromos accepted Islam in order to resist Ethiopian control and Orthodox Christianity. Islam was imposed on other Oromos by Turkish and Egyptian colonizers. However, some Oromos have continued to practice their original religion. Both Christianity and Islam in Ethiopia have been greatly influenced by Oromo religion.
6 • MAJOR HOLIDAYS
The Oromo celebrate ceremonial rites of passage known as ireecha or buuta, as well as Islamic and Christian holidays. The Oromos have also begun celebrating an Oromo national day to remember their heroines and heroes who have sacrificed their lives trying to free their people from Ethiopian rule.
7 • RITES OF PASSAGE
Since children are seen as having great value, most Oromo families are large. The birth of a child is celebrated because each newborn child will some day become a worker. Marriage is celebrated since it is the time when boys and girls enter adulthood. Death is marked as an important event; it brings members of the community together to say goodbye.
Traditionally Oromos had five gada (grades) or parties. The names of these grades varied from place to place. In one area, these grades were dabalee (ages one to eight), rogge (ages eight to sixteen), follee (ages sixteen to twenty-four), qondaala (ages twenty-four to thirty-two), and dorri (ages thirty-two to forty). There were rites of passages when males passed from one gada to another. These rites of passages were called ireecha or buuta.
Between the ages of one and eight, Oromo male children did not participate in politics and had little responsibility. When they were between eight and sixteen years old, they were not yet allowed to take full responsibility and marry. Between ages sixteen and twenty-four, they took on the responsibilities of hard work. They learned about war tactics, politics, law and management, culture and history, and hunting big animals. When young men were between twenty-four and thirty-two years of age, they served as soldiers and prepared to take over the responsibilities of leadership, in peace and war. Men thirty-two to forty years old had important roles. They shared their knowledge with the qondaala group and carried out their leadership responsibilities.
Nowadays, those who can afford it send their children to school. These children complete their teenage years in school. Children and teenagers participate in agriculture and other activities needed for survival. Between the ages of sixteen and twenty-four, young Oromos marry and start the lifecycle of adulthood.
8 • RELATIONSHIPS
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

PRE-ISLAMIC TRACES OF WAAQLE IN SOMALI AND OROMO RELIGION

The Somali are definitely Kushitic. Despite numerous fictitious Quraish genealogical traditions which claim an Arab origin specifically, a Benu Hashim descent which makes them related to the Holy Prophet of Islaam, Muhammed S.A.W.

The first and oldest traditions of the Somali which claim Arab and Quraish descent can be traced to the Dir Somali clan considered the oldest and noblest Somali group which many Maxay clans of North- Central Somali groups consider the founding nation.

The Dir who entered from the West and invaded Zaila from Ethiopian region in the 700 AD imposed on the entire Somali region their culture and traditions which became know as the Xeer of Aji. Hence, even though their is evidence of at least 9 Pre-Dir Samaale Groups all Maxaay Speaking Somalis adopted the Aji Traditions which was a cultural and ways of behaving based on xeer, a strictly nomadic way of life, and egalitarian way of life. (The Invention of Somalia)


The Oldest Dir traditions base their Arabian Quraish traditions on the arrival of Prophet Mohammed's followers to Ethiopia in the First Hijra 615AD when over 80 Ashaab landed in Djibouti Eritrea ports after fleeing pagan Quraish persecution. The Ashaab included Ruqiya Binta Rasuul (R.A)Uthman and many other popular Ashaab.

The Dir claim that Dir Aji Xiil was the Son of Aqiil Ibnu Abi TALIB who came 35 years after the first Hijra. According to this story the Muhajirs left East Africa but established business and intermarriage relations with East Africans. The Afar or the Dankalli of Ethiopia claim their royalty The Harmalis who gave birth to Afar Royals Assayo Marra are related to the Dir through Aqiil and the claim they were the sons of a leading Ashaabi who debated the Pagen Quraish at the court of King NAGASHI JACFAR ABI TALIB WAS THEIR FOREFATHER AND DIR WAS FATHERED BY AQIIL ABI TALIB. The King of Aussa Ali Mirreh after Meeting a Somali Dir from Dolo who traveled up North told this Dir Dignitary of the Dir Ugaas Seed, "Lafeeko lafaako"" your bone is mine as mine is yours since you are my cousine a descendent of Aqiil Abi Muttalib who is a brother of my Forefather the Harmalis and all Assayo Marra--the red men.


Despite these Arab claims the common relation between the Afar, Somali and Oromo like other East Africans is a common past and common cultures and the Arab factor is used to unite these people with their prophet S.A.W





Dir Origins and the Kushitic roots

Agoon W.A.A

In the begining Waako sent down what you would call (Aado) or the proper way to live. That was in the begining that according to ancient and oldest memories of the blood Dir race can remember. This aado which the Dir claimed to be God sent from the Heavens (waaqal daruurad) entitled the Dir to claim the privilage of being Waaqle's choosen people (The Aji) who had the Heer and Ado from up above (Guuto) Guudka. Note Aji named His son Dhiire( The man or the Bold one) Dir the per excellent ancestor or simply "Dirkii" Firkii or the manly ancestor. This ancient Diire ancestors come from the West and entered Somalia. Fathering Madoobe, madanluug, maahe and Madaxweyn. Our roots are with the Kushitic people, and the rulers of these ancient Dir were called the "Rooble" they were fierce worriors who one could not look in the eyes il- Kulule""they were refered to. There culture was based on "Garta Waaq"or wisdom that the true monothesistic sky- God had inspired with their forefathers. Latter the Dir name would give the ancient somalis the names Diiriye, Dirir, Dhiiri(Bold ones) and the northren Pole star (Diriir afqoyso) was named and believed to determine the AAyo (Ayaanka) the luck of the race. These anceint Dir proto-types fathered all somali cultures. Latter the Darood and Hawiyes followed their footsteps. The whole ancient somali culture can be traced back into Ethiopia and Northren Kenya and believe me the line between Oromo-Somali or Afar is hard to draw. You will see the Oromos believed in Waako and today many somalis like the: Dir (Sinjiwaaq, Gacalwaaq) Darood (Jid waaq, DagalWaaq, SiwaaqRoon clans) Hawiye (Waaqle, Waaqtiire) Point to our old African History and if you trace the ancient Dir influence on the Oromo whose name for a worrior is Diire or Diraa, who use the Dir terms for war like: Loola (war) Aba Duula Gobanimo Guuto ( Full) Guluf you will see the deep and rich past of the Somaalis and the illustrious history of the Dir and trust me we wouldn't be spaculating the true origins of the Jarso or the Noole who Dir who became lost in the great Oromo invasion of Harrar in the time of Gureey. Guul Dir





The Somali like other kushitics worshiped Waaqle. In Somali the word waaqle is not only associated with the sky but it also means God Illahey" the one supreme creator.

Somalis use: Waaqle in proper names and place names as well as major clans have waaqle names. Also it is used in the place of Allah or God the supreme creator:

Waligaa iyo Waaqaa= Waligaa iyo Allahaa

Gar Waqso= know the justice of God the Supreme

Abdulwaaq= slave of God like Abdullah

Tagaal Waaq one who fought in cause of God

Gacal Waaq

Bide Waaq

Gudoom Waaq

mahd waaq
siwaaq rooon


Barwaaqo

Eel waaq

Waaqfaal

For the association of the sky the Somalis us Waqal daruureed, Waaq faal Astronomy or a from of Astrology. Waaqdacin Waaqlal and the North for Waaqooyi which is the direction the Oromo Kaaluu priests face- the Somalis today call north waaqooyi.

The northerns claim there is an old oath waa igu tiniixi tin waaq

Southerns wrote used waa igu Caq Waaq.

(Will post more evidence soon and over 60 Somali clan names associated with the term Waaqle. 8 names from Dir, 22 from Hawiye and over 30 names from the Daarood clans. Read the oromo Waaqfine they say Waaq is UUme Creator same term we Use
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What Are Their Beliefs? Gujji oromo

These ethnic religionists worship a supreme being named Waqa. Wadaja feasts are organized on various occasions, and livestock is sacrificed in Waqa's honor.

Many people still believe that objects such as trees, springs, and rocks have spirits. It is also believed that spirits called jinn may take possession of people.

One basic value of the Oromo is tokuma, which is identification with the group. The religious, social, political,and economic life of the Oromo revolves around this. Cooperation is central to this system, especially in work arrangements.

In the traditional monotheistic religion ("Waaqa") of the Oromo, the name of God is given variously in English letters as "Waaqayoo", "Waaqa", "Waq", "Waqa", "Wak", "Waaq", and so on. Though they acknowledged a "superior being" called Wak.


Wak or Waaq
African (Ethiopian) god who dwelled in the clouds. He was supreme and a benefactor god. He kept the heavens at a distance from the earth and ornamented it with stars. When the earth was flat, Wak asked man to build himself a coffin. Man did so and Wak shut him up in it and buried it. For seven years he made fire rain down. This is how the mountains were formed. Wak then danced upon the place where the coffin was buried and man sprang forth, alive. He was sure he had slept for a brief moment only and was shocked to find it had been so long and earth had changed so much; this is why man is awake for most of the day. Eventually man grew tired of living alone. Knowing of man's loneliness, Wak took some of his blood and after four days, the blood turning into a woman whom the man married. Man and woman had 30 children, but man was so ashamed at having had so many that he hid fifteen of them away. Wak was angry at this, and as a result, the children man hid away were turned into animals and demons.

Waka-The bengign rain god of the Oromo of Ethiopia.


WAAQA created the Heavens and the Earth, and then created the first human. Unfortunately the Earth wasn't quite finished, so he buried the man in a homemade coffin to keep him safe while he added the finishing touches with fire and brimstone.

The process took seven long years, and the man was so bored at the end of it all that WAAQA created a woman to keep him company. This certainly gave him something to do, and the result was thirty children. The man was a bit embarrassed by all this activity and tried to hide some of his kids, but WAAQA in his wisdom turned them into animals instead.

Untouched by missionary zeal, WAAQA is still a Top God today. He is supreme. He is omnipotent. He is monotheistic. He rules over all. His will is unshakeable and unbreakable. He rewards the good and punishes the bad. And he likes a great deal of attention.

In other words, WAAQA is exactly like every other monotheistic deity we know of. He is worshipped devoutly and frequently by his followers, and there is little else to tell.

Oh, except that WAAQA and his people have often been the target of missionaries and religious fundamentalists claiming:

a) that WAAQA is ALLAH and should be worshipped as such
b) that WAAQA is JEHOVAH and should be worshipped as such
c) that WAAQA really is JEHOVAH, honestly...

The Sakuye a group closely related to the Somali of NFD particularly the Gaarre Dir and adopted Boorana cultural traits like gabra

Religion: Traditionally the Sakuye worshipped one God, Wak, by putting sacrifices in special trees. Over the last century aspects of Islam has come into their culture, though just overlaid on their traditional beliefs and practices. Dabel is the center of the Ayaana, a strong Oromo Satan appeasement and worship cult. Ayaana followers believe it is necessary to appease Satan because he brings harm to them, while it not necessary to appease God, as he does not harm people.


OROMO RELIGION OF ETHIOPIA
Editor: Balaam's Ass Speaks: The following is filled with half-truths. The Galla DO believe in spirits, and they hold a certain bird to be sacred, and they will run through the forest following the bird to see which way it turns in order to make a decision. The Galla (Oromo) also have reached a degree of ecumenism with Islam that is rare anywhere in the world.
THE RELIGION OF OROMO
There are three main religions in Oromia: traditional Oromo religion, Islam and Christianity. Before the introduction of Christianity and Islam, the Oromo people practised 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 Qaalitti (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 honours 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 (sceptre), the national flag, etc. The national flag is made in the colours of the Qaallu turban (surri ruufa). The national flag had three colours - black at the top, red in the centre and white at the bottom. In the Gadaa, the three colours, black, red and white, represented those yet to enter active life, those in active life (Luba) and those who had passed through active five, 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 centres 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 obligedto give them hospitality. As the Mecca pilgrims are called Haj among Muslims, these Muuda pilgrims are cared Jila.
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 1 00 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 practise 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 favour and defence 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-a-vis Abyssinians. The Amhara spy monk, Atseme wrote: "The Galla 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 practise 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.
Editor: Balaam's Ass Speaks: Ha, Ha, Ha!! So when Oromo Galla become Christians they still practice their pagan religion. Well, not in Arussi Galla, friend. In fact, the Galla there, who do not become Christians, are abandoning the Oromo religion because they see that the Christians are healthier and happier. Oromo religion is full of terror of devils who are believed to be able to kill babies and drown people in the lakes on the Rift Valley. So let us take this rubbish with a grain of salt please.
FOLKLORE
Oromos believe that Waaqa Tokkicha (the one God) created the world, including them. They call this supreme being Waaqa Guuracha (the Black God). Most Oromos still believe that it was this God who created heaven and earth and other living and non-living things. Waaqa also created ayaana (spiritual connection), through which he connects himself to his creatures. The Oromo story of creation starts with the element of water, since it was the only element that existed before other elements.
Oromos believed that Waaqa created the sky and earth from water. He also created dry land out of water, and bakkalcha (a star) to provide light. With the rise of bakkalcha, ayaana (spiritual connection) emerged. With this star, sunlight also appeared. The movement of this sunlight created day and night. Using the light of bakkalcha, Waaqa created all other stars, animals, plants, and other creatures that live on the land, in air, and in water. When an Oromo dies, he or she will become spirit.
Some Oromos still believe in the existence of ancestors' spirits. They attempt to contact them through ceremonies. These ancestral spirits appear to relatives in the form of flying animals.
Original Oromo religion does not believe in hell and heaven. If a person commits a sin by disturbing the balance of nature or mis-treating others, the society imposes punishment while the person is alive.
Oromo heroes and heroines are the people who have done something important for the community. Thinkers who invented the gada system, raagas (prophets), and military leaders, for example, are considered heroes and heroines. Today, those who have contributed to the Oromo national movement are considered heroes and heroines.
5 • RELIGION
Oromos recognize the existence of a supreme being or Creator that they call Waaqa. They have three major religions: original Oromo religion (Waaqa), Islam, and Christianity.
The original religion sees the human, spiritual, and physical worlds as interconnected, with their existence and functions ruled by Waaqa. Through each person's ayaana (spiritual connection), Waaqa acts in the person's life. Three Oromo concepts explain the organization and connection of human, spiritual, and physical worlds: ayaana, uuma (nature), and saffu (the ethical and moral code).
Uuma includes everything created by Waaqa, including ayaana. Saffu is a moral and ethical code that Oromos use to tell bad from good and wrong from right. The Oromo religious institution, or qallu, is the center of the Oromo religion. Qallu leaders traditionally played important religious roles in Oromo society. The Ethiopian colonizers tried to ban the Oromo system of thought by eliminating Oromo cultural experts such as the raagas (Oromo prophets), the ayaantus (time reckoners), and oral historians.
Today, Islam and Christianity are the major religions in Oromo society. In some Oromo regions, Eastern Orthodox Christianity was introduced by the Ethiopian colonizers. In other areas, Oromos accepted Protestant Christianity in order to resist Orthodox Christianity. Some Oromos accepted Islam in order to resist Ethiopian control and Orthodox Christianity. Islam was imposed on other Oromos by Turkish and Egyptian colonizers. However, some Oromos have continued to practice their original religion. Both Christianity and Islam in Ethiopia have been greatly influenced by Oromo religion.
6 • MAJOR HOLIDAYS
The Oromo celebrate ceremonial rites of passage known as ireecha or buuta, as well as Islamic and Christian holidays. The Oromos have also begun celebrating an Oromo national day to remember their heroines and heroes who have sacrificed their lives trying to free their people from Ethiopian rule.
7 • RITES OF PASSAGE
Since children are seen as having great value, most Oromo families are large. The birth of a child is celebrated because each newborn child will some day become a worker. Marriage is celebrated since it is the time when boys and girls enter adulthood. Death is marked as an important event; it brings members of the community together to say goodbye.
Traditionally Oromos had five gada (grades) or parties. The names of these grades varied from place to place. In one area, these grades were dabalee (ages one to eight), rogge (ages eight to sixteen), follee (ages sixteen to twenty-four), qondaala (ages twenty-four to thirty-two), and dorri (ages thirty-two to forty). There were rites of passages when males passed from one gada to another. These rites of passages were called ireecha or buuta.
Between the ages of one and eight, Oromo male children did not participate in politics and had little responsibility. When they were between eight and sixteen years old, they were not yet allowed to take full responsibility and marry. Between ages sixteen and twenty-four, they took on the responsibilities of hard work. They learned about war tactics, politics, law and management, culture and history, and hunting big animals. When young men were between twenty-four and thirty-two years of age, they served as soldiers and prepared to take over the responsibilities of leadership, in peace and war. Men thirty-two to forty years old had important roles. They shared their knowledge with the qondaala group and carried out their leadership responsibilities.
Nowadays, those who can afford it send their children to school. These children complete their teenage years in school. Children and teenagers participate in agriculture and other activities needed for survival. Between the ages of sixteen and twenty-four, young Oromos marry and start the lifecycle of adulthood.
8 • RELATIONSHIPS
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