Facts About Oromo

Summary Information
Overview
The Oromo People
Population
Language
Culture
Oromo Calendar
Religion
The Land
The Economy

Religion

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 Aimeida (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 Qaaifu (male) and/or Qaafitti (female). A Qaaiiu 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 Qaaiiu is hereditary, in principle it is open to anyone who can provide sufficient proof of the special direct personal contact with an ayyaaria. In the Oromo society a Qaaiiu 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 Qaaliu 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 Qaaiiu institution has political importance, even though the Qaaiiu himself does not possess political power as such and religion is distinctly separated from politics. The Qaailu 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 Qaaliu by taking gifts and making their pledges of reverence. This is the Muuda or annointment ceremony. As the head of the council of electors, the Qaaliu organizes and oversees the