Exploring the importance of rituals: The Oromo people
Ritual, a word that seems so ambiguous that it can mean nothing and everything at the same time, drawing attention to the importance of perspective when defining it. Whether it is sleeping, eating, bathing, dancing, writing, walking or simply being and doing absolutely nothing, the act of taking steps to release, replenish and nurture the mind, body and spirit points to the very important role that rituals play within each of our lives, and its wider importance in terms of shaping lived experiences. Appreciating the importance of rituals helps in the process of better understanding ourselves as well as each other. Whether they relate to daily tasks in order to get to work or school or they relate to key changes or milestones in life, rituals are sacred. They provide space to check in with self during this experience called life. The history of the Oromo people points to a strong appreciation of rituals in the process of building a society.
The Oromo people hail from regions of Ethiopia, Kenya as well as other parts of the Horn of Africa. Philsopher Workineh Kelbessa notes that at the heart of Oromo cosmology is “the belief that we should see the universe as a single whole - as coherent because Waaqa [God] created everything in the universe”. The depiction implies a strong belief in the concept of interconnectedness, which frames the Oromo worldview. Taking this into account, the presence of rituals also conveys the importance of being intentional, given that our actions impact our surroundings and each other. Below are some examples that highlight this:
Qallu – The Quallu (high-priest) refers to the spiritual order in Oromo society that promotes “moral quality, peace, and unity of people”, as noted by Historian Mohammed Hassan. Abba Muda is regarded as the first high priest in Oromo heritage. He was highly revered so much so that every eight years a pilgrimage was made to his birthplace to honour the Quallu and receive blessings. The translated transcript of Italian missionary Antonio Cecchi offers further insight of the pilgrimage, “[as] a sign of peaceful intent bring a sheep. Food is also offered to the snake that guards Abba Muda’s grotto. In return myrrh was received followed by commands from Abba Muda to the visitors ‘that they should not cut their hair, they should be righteous and not recognize any leader who tries to get absolute power, and not fight among themselves”. His description indicates the importance of rituals in facilitating opportunities to connect to spirit, receive guidance, pay homage to different animals of the natural world, and also foster a deeper sense of community.
Gada – This refers to the system of governance within Oromo society, it is mandatory that every eight years new leaders emerge. This is made possible through the grades system for boys consisting of ten stages but split into two clusters i.e. the first five in one cluster, which lasts forty years, and the rest in the second cluster, lasting another forty years. The grades represent the age of the group members as well as responsibilities that come with being associated with said age. For example the first grade is considered for new-born boys, they are expected to grow their hair long and decorate their hair with cowrie shells, in the second grade boys change their hairstyles and begin to take on some communal responsibilities such as looking after cows, the third grade is followed by another change in hair styles and more opportunities to engage with herding and accompanying herds to the river valleys. The fourth grade learn about their history by learning and singing songs to commemorate ancestors, and grade five is considered as a stage that men are ready to marry. The presence of the Gada points to a deep appreciation for the various stages that are encountered through life and the importance of honouring milestones and transitions through rituals. Such a process provides opportunities to gain knowledge and experience, two essential aspects that contribute to wisdom.
This aspect of Oromo heritage is an example which serves as a reminder to be mindful of the kind of rituals we engage with in our daily lives. Also, to be critical as to whether such rituals are in line with the values that we regard as important in our lives. Both the Qallu and Gada indicate an appreciation for rituals to commemorate cycles; the end and rebirth which is continuously experienced in life. Furthermore, the Oromo appreciation that “whatever is created and appreciated by God should be appreciated and respected by human beings” as highlighted by Workineh Kelbessa emphasises a deep sense of connection to the natural world, recognises that we are from nature, not separate from it. This aspect of their heritage provides an opportunity to appreciate the cyclical approach to viewing life, and the importance of honouring cycles in an intentional way for personal and collective growth.
Sources
The Oromo of Ethiopia: A history 1570 – 1860 (1994)
Gada system, an indigenous democratic socio-political system of the Oromo – Unesco
A History of The Oromo People – Home Team History
Kelbessa, W. (2013). The Oromo Conception of Life: An Introduction. Worldviews, 17(1), 60-76. Retrieved February 3, 2020, from www.jstor.org/stable/43809476
Da Zeila alle frontiere del Caffa – Antonio Cecchi (1886)