Worship and the Qallu Institution

Worship and the Qallu Institution

Among the Oromo, Waqeffanna is practiced by a high-ranking “priest” whose name is known as that of Qaalluu for men and Qaalliitti for women. The Qaalluu and Qaalliitti are sometimes called the guardians of the laws of God on earth.

During the kallacha ceremony, the sacred religious symbols of the Oromo men are held while the beads are the symbols used by the women. The Qaalluu organization is called Tesemaa Ta’aa and it is the preservation and guardian of Oromo culture. The ceremonial hall is known as the Qaalluu/Qaalliitti Galmaa and is said to perform the ritual activities of the Qaalluu/Qaalliitti.

Muuda and Jila are also important concepts related to the Qallu institution (Melba 1988: 12-24, Hassen (1990: 6). sometimes known as the Abba Muuda, the traditional spiritual father of the Oromo religion since the ceremony is held in his honor.Jila refers to those who visit the Abba Muuda and receive his blessings and anoint.

Just as the pilgrims to Mecca were called Haji by Muslims, the... Muuda pilgrims were called Jila. Jila as a link… spiritual father and nation. In order to bring such Oromo religious and cultural practices on board for integration and peace, it must be clearly understood that coexistence with other peoples.

Unfortunately, some Abyssinian Christian writers like Abba Bahrey (1593), Atsme Giorgis (n. d., 10 -11.), Alaqaa Taayyee (1958 E.C.) and others seem to be predisposed to a complex sense of superiority, born of lack of direction and lack of respect were the characters. Before converting to Christianity and Islam, the Oromo were irreligious “pagans”. They were therefore highly prejudiced against the Qaalluu institution. Atsme Giorgis in particular completely misunderstood the company. One thing I tried to mention is that the Abba Muuda (father of anointing) is called ‘Abba Mudana. Atsmeen did not understand the secret behind Abbaa Muudaa.

 He described Him as the anointed Abbot as Messiah and legislator (Atsme, n. d., 11). It was one of the appointments of the Qallu institutional system. Alaqaa Taayyee was silent on the Qallu establishment. He thought of correcting such common misconceptions and misunderstandings about Oromo to create a healthy environment for social cohesion and democracy building in the country.

The concepts of Maaram and Ateetee are also important among the Oromo. Maaram symbolizes the divinity of women, while the concept of Ateete symbolizes the thanksgiving ceremony of women. Similarly both Gubaa and Irreecha/Irreessa refer to the same concept of thanksgiving but different ceremonies, celebrations and blessings. The ceremonial burning of the fire makes a show and at night it is celebrated by burning bundles of olive trees which symbolize the wish that God (God) burn away all troubles and evil spirits.

 Irreecha/Irreecha on the other hand is a show of thanksgiving feast with the offering of green grass or baala which took place in the meadow of a river or on a mountain top. Besides being green, it is a symbol of social unity. It also includes unique cultural activities such as guks (horse racing) competitions, dancing and singing. Such ceremonies not only for the Oromo but also others involved a large gathering of ethnic groups in the country that could be used to create more harmony are inter-people relations.