Introduction
In this article, I will try to explain how Waaqeffanna can help us solve our identity crisis dilemma by addressing the static nature of our narrow sense of understanding of spirituality, religion, prayer and history in general and the issue revolving around the Ethiopian unity in particular. A critical appraisal of our past in light of a revised self assessment might help us to better understand contemporary problems and to reconsider political postulates which might still be dear to us but which no longer correspond to current issues. In this sense, I oppose to so called religious groups who try to excavate their battle-dress in the catacombs of Arab and Europeans religious science trench. I believe that it is the duty of the Oromo intellectuals to assess the past and analyze the present by taking into account the paradigmatic changes that they need to introduce to the new generation of Oromia.
I don't believe that we can grasp the identity crisis of the Oromo in all its magnitude, let alone solve it, by attributing its existence to religious dogma alone, nor I scapegoat religion for historical and social roots of our problem since the cause and effect are not limited to religion but directly linked to economic, multi identity exposure, localism, even to the differences created by geographic conditions or Oromia. Further more, the Oromo identities are also molded by the repressive autocratic rule that gave rise to our opportunist attitudes of the day.
The Orthodox church and the Amhara identity
Without the Orthodox Church, the Amharas vicious and different characteristics would have never let them come together and their oneness and unity would have been impossible. Basically, the Orthodox religion interlocked the Menzee, the Gojaamee, the Gondare and the Tigreans, be they are from Walqayit Xagadee, from Faarxaa Waradaa or from Tambeen, or even from Akalo Guzayi. That means, the Amharas/the Habashas who would poison their own brother or sister for a pice of property bound together as one whole because of the Orthodox church, especially when it comes to upraising their common identity. In a sense therefore, the Orthodox church is the Abyssinians spiritual capital and reserve. It is also what shaped their character that is the base of the trust they have for one another.
If there is any doubt as to where a man stands when it comes to one's principle, his ethics and morals that lead him to meet his obligations on time no matter what sacrifice is required, there will be no trust and no action can be taken. An Amhara from Menze with high belief value in Orthodox religion reflects the same value that the Amhara from Begemidir reflects, and thus both men reflect similar characters and sustain an effort to increase their common capacity and trust. In other words, those who share same religious traditional values pray to the same God, experience the same feeling and united, uplifted and wish to establish similar system. For example, most Tigreans and the Amhara wish to see empire Ethiopia's religion to be Orthodox. As we know it, establishing the Orthodox religion means is to practice the Orthodox church rituals, tradition and culture which it's principal purpose molds the new generation into one identity.
By doing so when people feel that they have invested so much in same belief value, they continue to show willingness to sacrifice their time, money and life to protect this cultural value and could face any challenge especially when the believe that their religious and cultural values are threatened. Most importantly, when they believe that they are the favored ones of heaven, they sacrifice by giving up on everything that was dear to them and such an attitude drives their actions. That is what we see in the attitudes of the Muslims, the Hindus, or the Sikh or other religious sects.
On the opposite, those who don't have such commitment to anything aside to the food they produce and eat, they got no belief that require them to sacrifice their lives and come to power and dominate and expand their views. The question here is, where we the Oromians belong? I mean, do we belong among those who are willing to sacrifice their lives and gain the power sufficient to produce the faith necessary to nurture our norms and values?.
Here, it is important to understand that our country Oromia is a melting pot, because of its multiethnic composition, similar to a “delicious stew,” with each culture maintaining it's own sub identity, but blending together in a harmonious societal broth which can be savored by it's foundation, the original Oromo belief value. Having different behavior exhibited in the attitudes of the low landers and the highlanders of Oromia is and can be the center of our success in influencing how we look, think, and act, of course only when it is properly managed and directed. However, in order to utilize our diversity and convert it to real power, we must have one master ideological belief by what we are defined like those nations who have their own customary beliefs, social forms and traits of a group. As such, Waaqeffannaa has produced our traditions and the patterns of our behavior transmitted from generation to generation. If we abandon Waaqeffanna, our culture and its related traditions that helped our ancestors to establish our sense of identity and fill the vital human need of belongingness will disappear and we remain to be identity-less people whom anybody would convert like Dog and use. Without Waaqeffanna, we are not able to reinforce our Oromo standards and principles.
For example, not long time ago, we the Oromians had a practice, the spirit of which is still exhibited today by millions in Oromia. When greeting another person, one would express a wish of "peace“ in a way the other to feel peace around him or her. The literal translation of "Nagaa Waqaa" is such a way of giving oneself and show another a deep sense of love and caring. After the foreigners came to Oromia however, such love for one's people and for our surrounding got replaced by foreign world views and the respect that the Oromians had for their creators and for one another has vanished.
EBBA OROMOO
It is very common for our fathers, mothers, elderly, neighbors or even the young to express intense feeling of charity and compassion toward other. Waaqni siif haa kennu! Guddadhu! Ayyannii abbaa kee tii si waliin haa ta'u. Qoorbabnii haatee si haa ebisu! Dagaagii! Sanyiin kee haa latu! " These were a day to day blessing by which the Oromos express their positive wish for one another and such an attitude is consistent with the Waaqeffannaa belief value.
This uplifting religious traditions play a significant role in leading us toward true spirituality. Those who promote such spirituality on full time bases are known as Qalluu or Qallitti and these people are especial people because they never gravitate towards fame or money. Their duty is to express the feelings by which they were inspired. Here, it is very important to separate those people who cheat the people in the name of Qallu. Now days, most people claim to have Ayaanaa and name themselves Qalluu and robe people. These types of people come in many form and color and among them found those who call themselves the "Shakana Husien followers and the Qallu warra kana and warra sana.
Similarly, the unwanted traditions of the Pentecostals and the Muslim are leading us away from performing our holy ordinances and from keeping our sacred covenants to Waaqaa. They condemn anything an Oromo and guide us how to destroy ourselves. We can't sing during wedding ceremonies and during Daboo. We can't perform Dhibayuu, Hireechaa, ayaana abbaa and Ateetee. Both Islam and Christianity teach us how we can devalue the Oromo marriage values and they teach us how to abuse women by refusing to recognize the majesty of Women's God-given power of producing life and honor life in a very profound way. They teach us how to relay upon the foreigners and they exaggerate our weakness by labeling us as the cursed people as if their opinion has some eternal truth in it.
CONCLUSION
The process of nation building requires the cultivation of self worth within ourselves and our families, a “tradition of righteousness” through which our forefathers respected life at universal level. That means, our Qallus must return back to a constant seeking of the Holy Spirit that transforms us from worshiping a White man. The God they need to worship must be the power that created the large and infinitive universe. That was our traditional belief value that set us apart from other nations and created the patterns of our life and elevated our sense of obedience to the unknown power and magical force that no body will be able to figure out.
To overcome the fake religious ideologies that often confuse us from knowing right from wrong:
We must be inspired by internal courage, keep the Wisdoms of our ancestors, and remain chaste when popular culture has established the opposite as not only acceptable but expected
We must be inspired by the wisdom of each Oromo who properly supports his premier responsibility to Oromo spiritually and lead his family this time when wealth and power are highly valued than the truth
We must be inspired by the nobility of each Oromo who believes in human equality and kindness, this time when selfishness and indifference is so common
As the supernal nature of our life begins to be understood and experienced, we must desire nothing but the truth in our life's journey.
Rundassa Asheetee Hundee 13-02-2014
No comments:
Post a Comment