The Oromo are the largest single nation that speaks the Cushitic language

The One Nation of the Cush Language

The Oromo are the largest single Cush-speaking nation and live in the Oromia Region of Ethiopia. The history of the Oromo reveals that the Oromo religion was neither Christianity nor Islam but that it was the indigenous religion known as Waqeffanna. The Oromo God is similar to the Christian God and the Muslim God. Never replace the Oromo with another god or cross statue for their God. Believing in one is a supernatural force that can therefore be an essential resource for the common and other peoples to democratize by creating better tolerance, understanding, and integration of the people.

The practice of Waqeffanna among the Oromo is closely linked to the institution of Gada. Using the challenging paradigm established by Bartels in his work on Oromo Religion this paper examines the continuity and evolution of Oromo religions and their harmony under the influence of Christianity and Islam on Waqeffanna in general and of Islam in particular. Whether Oromo or Christians or Muslims, however, true monotheism (true worship) remains the basis of Oromo identity. A comment will also be made on the extent to which religious freedom is set in the country and the constitution is respected by all citizens.

In the midst of conflicting identities, themselves and the state will most likely interfere in religious matters hindering peaceful coexistence, democracy, and integration. A paper that attempts to show the historical connections between cults and the first part on major religions reflecting greater tolerance. We will do it based on the historical history we have and finally remind the peoples of Ethiopia of the importance of more than religious tolerance of people's unity, true democracy, and peaceful coexistence.

The Oromo belongs to the Cushitic stock, the language and cultural groups (Cushitic, Nilo-Saharan, Omotic, and Semitic) in Northeast Africa in general and Ethiopia in particular. Contrary to the conventional view of most national and foreign scholars, the jihadist wars of Imam Ahmad (Tamrat 1972:301, W/Aregay) were foreign to Ethiopia until the mid-16th century 1974b) The Oromo are one of the indigenous and most ancient peoples of the region who could understand each other through a common language, as well as a shared history, culture, and psychology.

Historical, anthropological, and linguistic evidence clearly proves that Oromo is the main ethnic group of the Cush peoples of Afar, Agaw, Bejaa, Gedeo, Konso, Hadiya, Kambata, Saho, Somali, Sidama and others. The same is true of the Oromo and many peoples of Ethiopia and this stock, if handled well with a clear understanding of a common identity, promotes democracy, integration, and coexistence through equal citizenship rights and respect.

Based on recent studies, social scientists have concluded that the Oromo are one of the earliest inhabitants of Northeast Africa with their own socio-political, economic and religious systems that they share with others try to. Today, the Oromo is one of the largest ethnic groups in Ethiopia with a large number living in northern Kenya. Surprisingly

however, despite being demographically representative of the majority and legitimately citizens of the country, they lack any real representation and have been by successive Ethiopian regimes since the past considered a political minority part of the century nineteenth. The situation in Oromo, .therefore, calls for genuine democratic means to implement deep politics and pave the way for socio-economic changes that will also benefit other peoples in which Ethiopia is in a similar situation and towards integration. However, the Oromo are stretched in different directions and geographically they still retain strong unitary bonds that can necessarily facilitate integration beyond the development and adaptation of the environment.

 Known as P.T.W. Baxter made it clear: There are significant cultural differences between the various Oromo groups and the various Oromo are Muslim, Roman Catholic [Protestant], and EYOSAA Vol. VIII, No. 1 June 2012 followers of traditional religion [Waqefanna] But there are two important shared characteristics of the various subordinates. First of all, any Oromo speaker, no matter what dialect he speaks, can be immediately understood by another Oromo. Second, all Oromo share common cultural values ​​and are ideologically and culturally comfortable.

They have been studying their religion and culture closely for many years and a book on Oromo Religion in 1983. Most of what they should have meant was allowing the Oromo to speak freely for themselves. He is far from the Hellenistic description of God, the Oromo God as “omniscient” and “omnipresent” which is derived from Greek philosophy.