The Qallu institution is tied to the dual organization or the moiety system. In the historic literature, it is referred to as the "Abba Muda" institution by writers who often do not realize that the Qallu and the Abba Muda are one and the same ritual leader. Properly speaking "Muda" is the ceremony, "Abba Muda" is the ritual leader, and neither is a place name. The place where the ceremony is held is known by various names: in Borana it is called Oda. In past centuries the site was at Walabu in Borana territory for the descendants of the ancient Borana moiety and at Mormor in Arsi territory for the descendants of the ancient Barettuma moiety
The moieties are part of the classical political system as it was recorded in the late 16th century and has come down to the present in various modified and ritualized forms. The office of the Qallu or Qalliccha exists across most of the Oromo nation. In Wollo, which is one of the most thoroughly Islamized and Amharized sections of the Oromo nation, the Qallu institution is still very strong but its character has been radically altered. The word they use is "Qalliccha" a grammatical variant of the word Qallu. Over the centuries it has been transformed into a type of "spirit possession" institution. In Macch'a the office is still referred to as "Qallu" but it is seen as an institution that developed after the decline of Gada, not a co-terminous institution that works in tandem with the Gada System.
It is only in Borana, southern Ethiopia, that it continues to operate to day as a parallel organization counterpoised against the Gada System. In this region, where some measure of indirect rule had been put in place by Emperors Menelik and Halle Sellassie, the Qallus assumed administrative responsibilities as the chief balabbats of their territory But recent data gathered from Borana elders suggests that the institution ran into major problems after the fall of the Ethiopian monarchy in 1975. In particular, during the period of the Dergue - the communist military junta-they lost some of their authority not because of the Dergue's actions but by a decision of the Gumi, the Borana general assembly. We can sum up the meaning of the Qallu institution and its connection with the dual organization as follows:
The QalIu are the ritual leaders of the Oromo, representing the two great societal halves of the nation, whose shrines were historically associated with the cradle lands of the Borana and the Barettuma Oromo. They are honored by Oromo pilgrims who come from far and wide, to take part in the octennial ritual called Muda (the anointing). The Qallu are showered with gifts and, in return, they give their blessings. They are empowered to oversee the election of Gada leaders but they and their kin are forever barred from holding such office. They may not bear arms or shed blood.
Historically the position of the Qallu is so critical that pilgrims came to the great Qallus of the cradlelands from many parts of the Oromo nation and they continued to do so even when the other Oromo institutions were in decline. In much of the historical literature on Oromo pilgrimages, the ritual leaders are referred to as Abba Muda or "fathers of unction," and the pilgrims are called "Jila". To day the Borana perform this great ritual for themselves and for other Oromo every eight years, without fall. The ritual leaders are known as Qallu. Referring to the Qallu as "Abba Muda" would also be perfectly natural and intelligible to the Borana. It would mean the "owner or father of the Muda ceremony" and that is exactly what he is. However, that is not the way they refer to him in common parlance.All their electoral and many of their ritual activities are governed by the moiety assemblies ('ya'a warra Qallu). In Borana today there are two Qallus at the head of the Sabbo and Gona moieties, just as there were two Qallus or "Abba Mudas" at the head of the Borana and Barettuma moieties of the Oromo nation in earlier centuries. We have no hard evidence indicating how far back the institution goes.
The leaders of the Gada and Qallu institutions were required to avoid each other for the entire term of office of the Gada leaders. The great ritual significance of the Muda ritual derives from the fact that It was and is the point In their respective cycles when the two systems intersect. It represents the encounter between the two principal institutions of the Oromo. As such, Muda is laden with meaning and stands on par, in its significance, with the gada power handover ceremony (Balli) and the octennial meetings of the national assembly (Gumi or Chaffe).
The pattern of avoidance between the elected political leaders (Gada) and the hereditary ritual leaders (Qallu) is one of the most interesting features of Oromo democracy For the duration of the term of office of the gada leaders, Qallu and Abba Gada do not participate in the same ritual or political activity There are two political ceremonies in which they are both physically present: lallaba, where the newly elected Gada leaders are proclaimed before the nation, and the national assembly where the laws are proclaimed. In both instances the Qallu say nothing and do nothing they are there as observers. In the third event, the Muda, they face each other and address each other. The Abba Gada pays homage to the Qallu and receives his blessings. This is the only event when the ritual seniority of the Qallu over the Abba Gada is made manifest. The political seniority of the Abba Gada over the Qallu is self evident in every Gada ritual and political ceremony. Oromos firmly believe that there is only one God called "Waaqaa". They say that it is the language difference that confuses the world. This statement is justified by the typical prayer of their daily life as will be decribed later in this section. One can briefly elaborate, how Waaqaa (God) works among the Oromo society. According to the Oromo culture, Waaqaa talks to his people through the Qaalluus. The Qaalluus are people who are anointed by God to manifest His power and work. The Qaalluus communicate with God by the Help of spirit called "Ayyaana". The duty of the Qaalluu is to bless individuals or groups or any meetings, be it ritual or social. The reader of this booklet should not confuse Qaalluu with the present function of Qaallicha. The Qaallicha of today is more of commercial rather than spiritual. This development came about as the original Oromo way of life was derailed by the Abyssinian War lords over one century ago. Qaalluu is some what equivalent to the Christian priest or Muslim Imam.
AYYANAA: Ayyanaa is an equivalent name to the Holly Sprit. However, the Ayanaa may be designated as holiday when used outside the context of belief The Oromos celebrate Gods work three times in a single year. In the process, both the event and the day are called Ayyanaa.
ATEETE: The first quarterly celebration to come is the Atete. Atete is the process of celebration or thanks giving day as the Americans call it. This Atete day is specially celebrated by females. On this particular day, men are allowed to sit with women, only to accompany and feast. On this day, only women are allowed to open their mouths to thank the Waaqaa (Lord) through the Ayyanaa. Ayyanaa (Holy spirit) is the only way to talk to God. The reason why women celebrate first is not known other than the Oromo saying, "Duraa Dubertii" which means ladies first' It might also have something to do with our ancestors, (Booran and Bartuuma) who lived 1024 years ago. How did we figure out this?. We estimate the number of generation any given family lived by counting back the family tree of that family and multiply it by 32 years. 32 years makes one generation or four Buttas. For more explanations see the "Butta" as described previously. Here is an example of a family tree that I know: (Roobee, Boorana, Kalucha, Nagawoo, Harsu, Karrayyuu, Rayyaa, Maccaa, Hanunayvaa, Walisoo, Kuttayec, Liiban, Buluudo, Duada, Leeqaa, Buundhaa, Doyoo, Danibji Hilaa, Guusaa, Reeddee, Doobb ii, Ibso, Golbee, Badhas, Adji Dangulee, Gooban, Fowaa, Gabbisaa, Salgganaa, Jigssaa). There is this fact that their [Boorana and bartuuma] mother (Roobee) was the only head of the family at their childhood. These two young boys (Boorana and Bartuuma) did not know their father. The Oromo oral history also suggests that their father was unknown. The Oromos simply address them as having (Sapheeraa) ancestor. The reader should not confuse this word with (Abbeeraa) meaning stepfather. On this Atete day, the spirit itself is addressed as female. The Spirit Atete itself is a sign of love. Oromos believe that the spirit Ateete is the one that brings prosperity to them. The credit or blame is on the Atete, whether one gets rich, poor or even unhappy. She is the sign of happiness as well. A childless woman prays to God through Ateete to give her a child.
There are few females, who attend upon the Qalluu in his temple (Galmmaa) bi-monthly (kudharfan). This service is called (dalagaa). This service is on a voluntary base. At this kind of prayer, the major task is the process of naming a newly born child. This special ceremony is called (hammachisaa). There are males who attend to this ceremony. Such males are considered as homosexuals (gadheej). The community looks down upon them. The late service in the night is mostly singing (Huruubu). After a long time of singing (huruubu}, the Qallicha is "hypnotized" and starts spinning his head (faguu} while talking in an unknown tongue mixed with Oromifa. Among others, I over heard him saying "I will pray to God, my father, for you" (Waaqaa, Abbaakoon isinii kadhadhaa) Some of the female attendants are hypnotized and dance (faguu) with their head spinning like a machine. I have x~itnessed one woman who happened to be in this behavior but she regretted when her husband lashed her twice with a whip made out of hippopotamus skin. The behavior of such qaallichaas has developed to a commercial and fortune telling business today. Since the occupation of the Oromo fatherland, this behavior is like the Psyches of any other world. They are now working for money. Since money became the center of the issue many are acting as Qaallicha today. Such individuals have begun threatening others to gain more popularity and money.
I witnessed two events that could reflect the behavior of the Qaallichaas. I was infected by typhoid in May 1946. 1 had been in bed for thirty days. As I was recovering I over heard my parents talking about which cattle they had to surrender to the Qaalhichaa called (Jabeen). The possessor was Jabeen and the possessed was Areera Tosee. I was too weak to even argue with my parents. However, I was on my foot before that Qaallichaa got hold of one of our cattle. Few weeks later I met Areera Tosee in the middle of no where. I was about to hit him on the head but the way he begged me not to kill him had totally disarmed me and that smart man got away unharmed. He became blind and died in 1987. Uumaa Shammee is my cousin who had trouble with (Danfaa,). Danfaa is a very famous and feared spirit in Oromiyaa (eastern Maccaa). Dilgaasu lnikaa, the possessed. called Uumaa to Dnafaa's Temple (Galmmaa) as witness because Dilgaasu was trying to investigate a certain case. Uumaa refused to comply to the order. Dilgaasuu lnikaa gave order to the local chief, Dirriirsaa iaadaa, to bring Uumaa to his Galmtnaa by force, or else both would be found dead. On our way to school, Dirriirsaa Jaadaa arrested Uumaa and forced him to go with him to Danflia (Dilgaasuu). Uumaa was very smart. He begged Dirriirsaa jaadaa to postpone his appearance to the Galmmaa to next day, Saturday. Uumaa did not want to cut his class. Dirriirsaa Jaadaa is our relative on my mother's side. Uumaa and Dirriirsaa appeared in front of the said Qalichaa on the next day as promised. Uumaa, a veiy smart and brave boy, gave the Qaallichaa no chance to do his job from which the Qaallichaa would have benefited a lot. Uumaa suggested to the Qaallichaa to manifest his power first by killing him (Uumaa) on the spot. Dirriirsaa Jaadaa was about to collapse because of fear. Somehow all those who were there waited about ten minutes to see if Uumaa would collaps. As Dirriirsaa Jaadaa observed that nothing was happening even an hour later, he said "Edaa Qaalluun hinsobdii" Oh! (she) Qaalluu is a liar. Uumaa and Dirriirsaa went home without being interrogated. Uumaa is alive to day (in his 60) and Dirriirsaa Jaadaa died at the age of over one hundred years. Since that day all Qaalluus stopped challenging people unless the targeted person is dead. The Qaallichas only send message through their brokers to the family of the deceased claiming that they killed the deceased because the deceased did not send his dues (galchaa) on time. The Qaalichas do not take risks as it is purely a game of chance.
BOORANTICHA: On the second quarter of any given year, the opposite sex, namely the Oromo males celebrate or give thanks to God separately, as did the females. This thanks giving day to God by males is designated as the day of Booranticha. They work exactly in the same manner as the females do. The males open their mouth to thank God while the females become onlookers. The Spirit, Booranticha is addressed as male. Booranticha is very much feared by Oromos. These two occasions, Atetee and Boorantichaa, are considered pre celebration or interim thanks giving to God. There is a particular fixed month and day that both genders participate to thank God together that is called Gubaa(Fire work).
THE FIRE WORK (GUBAA)
This special day, when all genders celebrate and thank God together includs Fire work (Gubaa), thanks giving (Irressa), New year holiday (Ayyaana Waggaa) and happy birth day (Mecqa gubdee, Bagaa geesse). The two previously described as Atete and Booranticha pre fires can take place at any convenient day and month. However, the Gubaa or Irressa Day is absolutely and logically fixed to one particular day and month. It is the third week of the month of September every year on Sunday.
The Gubaa day is fixed by the law of the five fingers. It begins mid-August and goes through to the third week of September. In the middle of August, a tall olive tree (Olea Africana) is cut and all its branches removed except at its top. It is then erected (horduu, dhaabuu) in the ground. The species of this tree has to be olive. Olive trees (ejersaa) are considered as holly trees among the Oromo society. Erecting such tree at the peak of the rainy season symbolizes a wish for the Earth to get firm. It is a peak time for the ground to get wet or saturated with rain water and is too weak to stand the heavy rain. This day, which is called Buhee or Mukadhaaba, is observed by youths only. The final gigantic celebration takes place exactly five weeks later from this day. The five weeks are refereed to as the five finger rules. One finger is equivalent to one week. On this particular day of September, the ceremony commences with a huge fire work, which takes place few minutes or hours passed mid night. The Oromos believe that any new day begins few seconds passed mid night. The Oromos of the olden days had no watch to tell the exact time. However, they can definitely tell that at one point the time is past mid night. In a community, if not every house hold, there are some who raise chicken. Among the chicken, a rooster crows one hour (plus or minus 10%) past mid night and there after about every hour. I deliberately checked on this and found it to be true. On what the Rooster bases his call remains a mystery.
Examining the nature of the third week of September indicates the sudden change of the season from the old to the new. This week is a peak of the season, where the character of the old gives way to the new one. It is a week when new species of flower blossoms. It has an absolutely special smell that is impossible to substitute with a modern perfume, produced by modern chemistry formula. This species of flower is called Keelloo. Its color is the combination of all colors, with the yellow color outstanding and red as back ground. At this time of the week, new crops arrive. The main crops include maize, barley, cabbage, potatoes and many others. The third Sunday of September is a special day, where people feed themselves with fresh food and transfer from old and exhausted food to new food. On this day, they come out from the difficult, malicious rainy season to a new season. This Gubaa day is the birth day of all Oromos. A child born twelve months ago or one hour ago from the day of the Gubaa is one year old. Therefore, each and every family in the Oromo society celebrates its birth day on this Gubaa day. All Oromos have rounded up their ages by roughly plus or minus one year. Therefore they all have same birth day but differeiit year. On the gubaa day an eight yea old boy celebrates his 8th birth day while an eighty year old man celebrates his 80t1i birth day on the same day. The celebration takes place at the Gubaa site. At this gubaa place, every one has to answer the question "meeqaa gubdee?" and "bagaa geesse" which means how old are you and happy birth day respectively. The Oromos think that a devil may sneak into one's house unless one takes preventive measures. Hence, on this Gubaa day two fresh bitter gourds are posted on both sides of the main entrance, which should last one year before they may dry and let the devil creep into the house. On this "Gubaa" (September day), the fire work will take place under the foot of the olive tree that had been erected in mid August, five weeks ago. Bundles of dry shrubs are piled under and around that pole, which when done is called Minjirii All evils, including disease, hunger and bad spirits must be wiped out by setting them on fire at this "Gubaa" site. The head of a family then carries a torch called (Ibsaa) or Gucaa in to the house where his wife starts the fire for him. She first makes fire with bundle of olive wood. Olive wood has good smell when burning, which pleases God. She then sticks each burning olive wood bundle into the torch carried by her husband (son if widow) on his shoulder. When the torch burns very well, he (head of family) then goes around in the house burning all the problems he had (as described above) during the out going year. With the help of the burning fire, he will drive them out and they all shall be directed to the (Gubaa) fire work site. On this occasion, the head of the family has to use a special word, "Goroggor Goroggor Goroggor". repetitively, from the start to the end. This word is used only on this day. This word "Goroggor" has several meanings like the Kaawoo, and Hayyee. Some of the meanings of these three words are: Kaawoo means, power, freedom, happiness, prosperity and love. 'Hayyee' means, thank you God, hear me God, I adore You God, be exulted God and hallelujah God. 'Goroggor' means, help us God, to win over our enemies. Allow not the enemies to escape God Burn all problems and evil spirits that were around us last year, God. Take us over to the next year safely God! At the Gubaa site they sing a song known as "Hiyyoolee\Hiyyoosee birraa birraa yaa keelloon daraarree" which mean 'Spring, Spring (season) my love, the Keelloo flower has blossomed. After each and every family cleansed out all bad spirits and diseases from their residences, they come to this common place (Minjirii) and burn the above evils to the end as described for one family above. All members of the community will stay around this fire work until dawn. At sun rise, new crops will be roasted on this fire work. All members of the community eat the roasted new food with a blessing prayer. They then turn around to each other and say (bagaa geessee, which means, happy birth day, new year and Gubaa day. It is only on this particular day that the calves are branded by burning their skin to establish the communities' ensign. Different cemmunities have different ensigns.
On this new day, the process of the "Hirres.saa" will take place after the fire work is over. Each and every member of the community spread out in different direction and fetch the new flower Keelloo. They bring these flowers and lay them down around the ash of the burned Minjirii. The rest of the day will be spent by dancing, eating and drinking Oromo beer "fiirsoo Oron,o". Early in the afternoon, dancing till night falls is the major pastime. This day is a great day for those who are ready to marry. Such individuals identify their future partners on this occasion. They dance (Sirbuu) together to see if their rhythm match. They briefly talk to each other to see if they have some feelings and common understanding for each other. Since the next chance is one year away, there will be no time to waste. The male partner then cuts the Keelloo flower and throws it on to her shoulder. By doing this, he is showing his willingness to marry her. The female makes no response because, it is her parents who finally approve or disapprove the marriage. If she is a mature girl, the parents take great precaution, because such mature girl may at her own free will, go to her male partner and declare that she married him. This free will on the part of the female is called "Aseenaa" Such case can not be revoked by either parents or by the young man. However, if the man forcefully marries her, the case cannot be easily settled. Some times, the two parents end up in a terrible fight.
HIRRESSA (RITUAL)
Places of prayers are at Bokku (honored ground), Gubaa (site of Fire work), Malkaa (river-crossing), Tulla (high ground) and GoIobee~Yaa'i (meeting places.) According to the Oromo culture, Waaqaa (God) has to be blessed at the above sites. Hirressa must be performed at (malkaa) all river crossings, at (Bokku) honored grounds, (Tulluu), high ground. However, Oromos pray and bless all meeting places without going through the process of Hirressa. A common blessing at the moment of river crossing, is 'Thank you God that you created water and air, without which life is unsustainable" (galataa kee yaa Waaq, kan bishanfqilleensaa nuukenitee). These are said when crossing perennial streams or rivers. If the stream or river is dry, one says nothing. God is not to blame under any circumstances. Hirressaa on the bank of the river indicates that one has prayed. As there may not be Kelloo available except in the middle of September, any green grass or green leaves will do.
EEBBAA (TYPICAL PRAYERS AND BLESSINGS)
At midday on this Hirressaa day, there will be a general prayer before the
young ones go to dance (sirbaa). The following prayers are very common and are standard form among almost all Oromos. Such prayers are repeated at all formal meetings. All those who do not start their prayers, as indicated here below, are considered as amateurs. Such people displease God. As stated previously, it starts with the word. Hayyee (Hallelujah) meaning please hear me God. I adore, love, honor, worship you, God. God will then be described as follows:
Adopted with minor changes from:
1. OROMO DEMOCRACY, An Indigenous African Political System by Asmarom Legesse
2. FROM THE REVISED GADAA TO MACCA-TUULAMA ASSOCIATION by Anga'a Dhugumaa