African Traditional Religion : Waaqeffannaa, the African Traditional Faith System

Discussion in 'African Traditional Religion Study Group' started by Omowale Jabali, Dec 5, 2011.

  1. Omowale Jabali

    Omowale Jabali The Cosmic Journeyman PREMIUM MEMBER

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    The following is an excerpt of an article by Fayyis Oromia,

    Religion is the belief in and worship of God or gods, or it is a set of beliefs concerning the origin and purpose of the universe. It is commonly regarded as consisting of a person’s relation to God or to gods or spirits. The word religion is sometimes used interchangeably with faith system, but it is more than a private belief and has a public aspect. Most religions have organized behaviors, congregations for prayers, priestly hierarchies, holy places and scriptures. Faith is the confident belief or trust in the truth or trustworthiness of a person, idea, or thing. The word faith can refer to a religion itself. As with trust, faith involves a concept of future events or outcomes, and is used conversely for a belief “not resting on logical proof or material evidence.” Faith is often used in a religious context, as in theology, where it almost universally refers to a trusting belief in transcendent reality, or else in a Supreme Being and/or this being’s role in the order of transcendent spiritual things. So faith is in general the persuasion of the mind that a certain statement is true. It is the belief and the assent of the mind to the truth of what is declared, based on the declarer’s authority and truthfulness.

    Waaqeffannaa (Amantii Oromoo), the traditional faith system of the Oromo people, is one version of the monotheistic African Traditional Religion (ATR), where the followers of this faith system do believe in only one Supreme Being. African traditional religion is a term referring to a variety of religious practices of the only ONE African religion, which Oromo believers call Waaqeffannaa (believe in Waaqa, the supreme Being), an indigenous faith system to the continent of Africa. Even though there are different ways of practicing this religion with varieties of rituals, in truth, the different versions of the African religion have got the following commonalities:

    - Believe in and celebrate a Supreme Being, or a Creator, which is referred to by a myriad of names in various languages as Waaqeffataa Oromo do often say: Waaqa maqaa dhibbaa = God with hundreds of names and Waaqa Afaan dhibbaa = God with hundreds of languages; thus in Afaan Oromoo (in Oromo language) the name of God is Waaqa/Rabbii or Waaqa tokkicha (one god) or Waaqa guraachaa (black God, where black is the symbol for holiness and for the unknown) = the holy God = the black universe (the unknown), whom we should celebrate and love with all our concentration and energy
    - No written scripture (ATR’s holy texts are mostly oral), but now some people are trying to compose the written scripture based on the Africans’ oral literature.
    - Living according to the will of the Supreme Being and love also those who do have their own way of surviving by following other belief systems, which are different from that of the Waaqeffannaa. It includes keeping both safuu (virtues) and laguu (vices); i.e. to love safuu as well as to hate and abhor cubbuu (sin).
    - Correspondence with the Supreme Being in times of a great need (i.e. in times of natural calamities, unexplained deaths) and try to walk always on the karaa nagaa (on the way of peace = on the way of righteousness, on the road of truth).
    - Having a devout connection with ancestors; in case of Oromo, the ancestors are always blessed and celebrated for the good inheritance we got from them, but not worshiped as some people want to misunderstand.

    http://gadaa.com/oduu/11044/2011/09/19/waaqeffannaa-the-african-traditional-faith-system/
     
  2. Ankhur

    Ankhur Well-Known Member MEMBER

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    This is some powerful info, thank you for sharing.

    The most important asset to the Black community is one who takes the time to research and share for our common upliftment
     
  3. Asomfwaa

    Asomfwaa Well-Known Member MEMBER

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    "Although the Oromo nation is one of the largest in Africa, it is forgotten by or still unknown to the majority of the world today. Unfortunately, even the name Oromo is unknown to many, and this should not be allowed to continue."

    From the site.

    This is very, very new to me. Hmm . . ..

    Thanks for sharing. :)
     
  4. Omowale Jabali

    Omowale Jabali The Cosmic Journeyman PREMIUM MEMBER

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    Thanks for your positive response. Here is some more fruit for the Harvest!

    Hetep'tah!




    Waaqa – God


    Waaqa as a supereme Being is believed to be a creator of all nature. He is the creator of all things in the universe, including every thing having life and without life. Waaqa is the only one who can do or undo things on earth. The believers (waaqeffataas) consider him to be an omnipotent, omniscient and omnipresent. Waaqa is not alpha and omega for He has no beginning or end, i.e He is not limited in space and time. Waaqa is believed to be a supereme instance of love, wisdom and peace. His plan and will for human being is always good. Waaqa has got different names among different nations and peoples; his identity and character can not be wholly comprehended by a human mind, but He is all in all a supreme Being of righteousness. That is why waaqeffataas call and adore him as a divine supereme Being with hundred names, unsearchable and clean.
    Waaqeffannaa
    Waaqeffannaa is a system of faith believing in Waaqa tokkicha (One GOD) by considering him as a source of life. It is the faith of Cushitic people including the Oromo who have exercised since many thousand years. The followers of this faith, who decided to lead their life according to the law and will of Waaqa, are named individually as waaqeffataa for male and waaqeffattu for female. They are mostly characterized by the love and respect they do have for human being; by their abhoring of all evil things including hatred towards persons and peoples as well as by their attempt to refrain from committing sin like stealing, lying and murder. Their motto is to realize in their life, what they believe to be the will of Waaqa for them. They believe that keeping the values, the culture, the assets, the virtues and the wisdom of Waaqeffannaa is their obligation.
    Ayyaana
    According to Waaqeffanna, for every nature, there is a given Ayyaana (Spirit) from Waaqa. Ayyaana is considered as a mediator between Waaqa and nature , as well as it is accepted as a manifestation of Waaqa’s will in them .Ayyantu (both male and female are called ayyantu) is a person who can communicate with the Ayyaana and give a leadership to the believers in keeping the values, assets, norms and virtues of Waaqeffanna.
     
  5. Ankhur

    Ankhur Well-Known Member MEMBER

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    http://destee.com/index.php?threads...ical-books-cannot-be-taken-for-granted.69728/

    The brother should not only be praised for taking the time the research, and share, but his efforts should be supported as well, and all of these kinds of posts; folks should save, print and share with their family, and youth on the block!
     
  6. Omowale Jabali

    Omowale Jabali The Cosmic Journeyman PREMIUM MEMBER

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    There are considerable cultural differences between the Ethiopian Galla/Oromo and the Southern Galla/Oromo-the Borana of the Kenya-Ethiopian frontier region, and the Tanaland Galla/Oromo- and rather than separate the Ethiopian and Southern Galla/Oromo, the purpose of the following study is, for descriptive purposes, to establish the Cultural Unity of the Galla/Oromo inhabiting all of the regions, as much as possible, while noting the differences which exist.

    ITIOPOLOGY:
    An Ethnographic Survey of Inidigenous Ethiopian Traditional Religious Systems
    By Omowale Jabali
    © December 2011

    The People known to the Ethiopians and Europeans as Galla call themselves Oromo, pl. Oromota, and their language afan oromo; or Ilma Orma (ilm orma), “sons of Men” (afan orma, “language of men”). The name Oromo is said to be derived from Oromo, son of Omer of Ghellad in Arabia, who crossed the sea to Berbera and settled in Africa; another meaning attributed to oromo is “race,nation.” The origin of the name Galla is uncertain. The well-known tale that when a Galla chief “was summoned by Mohammed to Islamize, the messenger returned to report that ‘he said no’-Kal la pronounced Gal la- which impious refusal, said the Prophet should from that time become the name of the race,” is not to be taken seriously. D’Abbadie claimed that it was explained to him as derived from a war-cry, and used by the Galla of themselves when at war. It is, however, of a respectable antiquity, for it is used by Bahrey at the end of the 16th century. Bahrey does not mention the name Oromo, and since he came from the Sidama country of Gamo in south-western Ethiopia, Galla may possibly be a Sidama word which gained currency through his work and its use in other Ethiopian chronicles like the History of Sarga Dengel written a little later. On the other hand, it may be a genuine Oromo word (adopted by non-Oromo) for there is a word galla, “wandering”, which occurs in a text in Cerulli’s Folk Literature, p. 26, in the phrase galla lencada, “wandering lion”; as a name it might allude to their movements over such a large part of north-east Africa. The Abyssinian form is Galla: and in Ludolf’s Latin the people are called Gallani (History) and Gallaei (Commentaries).
     
  7. Omowale Jabali

    Omowale Jabali The Cosmic Journeyman PREMIUM MEMBER

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    Bahrey, in whose History of the Galla this people are first mentioned, says that the Galla "are two tribes called Baratuma and Boran"; the first he writes also as Bartuma, and the other forms of it are Bareituma and Barentu. It seems clear that these names refer roughly to the eastern Galla (Baraytuma) and western Galla (Boran), and they serve to distinguish, again approximately, the eastern or agricultural from the pastoral Galla. In actual fact, however, there is some overlap, and at the same time Boran, meaning "free" in Galla, is used as their distinctive name by the pastoral Galla of southern Abyssinia.

    The distinction between Boran and Baraytuma as applied to the Ethiopian Galla is therefore largely theoretical, for though the western Galla belong to Bahrey's "Boran"group, to refer to them as such would lead to confusion with the southern Galla. However, among the Maca tribes of western Ethiopia the term has been used by the people to distinguish between the Galla (which by many is considered a derogatory term) and the original Sidama population which became merged with them after the Galla conquest in the 16th century. This distinction seems to be the most marked among the Leqa, where the true Galla claim descent from a Galla named Babbo; but some Leqa tribes, being of Sidamo origin, are known as Calla Gabaro, from the name of one of the chief local Sidama tribes. Calla occurs as a place-name in Gera and Gomma.
     
  8. Omowale Jabali

    Omowale Jabali The Cosmic Journeyman PREMIUM MEMBER

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    According to d'Abbadie, "a brave plebian" named Kuti Bose made it possible for the Gabaro to enter the gada-system and at their periodical initiation ceremonies the Leqa elect two leaders, one for the Borana and one for the Gabaro. Though admitted to the gada, the Gabaro do not make pilgrimage to the Abba Muda ("Father of the Nation").

    For related information on the Leqa:
    http://en.wikipedia.org/wiki/List_of_rulers_of_Leqa_Naqamte

    http://en.wikipedia.org/wiki/Nekemte

    For related information on the Borana Oromo:
    http://en.wikipedia.org/wiki/Borana_Oromo_people
     
  9. Omowale Jabali

    Omowale Jabali The Cosmic Journeyman PREMIUM MEMBER

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  10. Omowale Jabali

    Omowale Jabali The Cosmic Journeyman PREMIUM MEMBER

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    List of Groups and Tribes

    The Galla/Oromo of Ethiopia have been divided into some 200 or more tribes, and have been found in at least six major territorial groups:

    Western: I. Wallaga, west of the Didessa river. II Maca, east of the Didessa, and south of the Abay. The Gibe kingdoms belong to this group.

    Wallaga (Welega; Wollega; Ouallega) Province, Ethiopia.Presently not a province anymore.
    In the 1990s Wallage (also called Welayta) was included in the Southern Nations, Nationalities and Peoples Region (Province), as part of the Semien Omo Zone. References: - Génie Civil: 107(26) (Dec 28 1935): 620. [Gold and platinum deposits of Ouallega region in Ethiopia, adjacent to Anglo-Egyptian Soudan].

    List of Rulers of the Gibe kingdom of Limmu-Ennarea:

    http://en.wikipedia.org/wiki/List_of_rulers_of_the_Gibe_state_of_Limu-'Enarya

    Source: Information about pre-Oromo kings from Werner J. Lange, History of the Southern Gonga (Southwestern Ethiopia), (Wiesbaden: Franz Steiner, 1982), pp. 28-30.
     
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