The cancer of Shawaa and Wallagga, what’s it’s root?

Rundaasaa Asheetee | September 16, 2014

Any issue pertaining to Shawaa and Wallggaa must spark national conversation so that the new generation of Oromia can learn how these two institutions came into existence. Though both institutions, i.e Shawaa and Wallggaa evoke certain memories in the minds of those who have accepted them as an identity, neither Shawaa nor Wallagaa were part of the Oromo history or part of Oromo clan names.

For example, Mararaa Gudina and Daniel Dafa come from the Maccaa Oromo tribe, their birth places are close to each other, they spoke the same language, they grew up under the same economic situation, both believed that the oppression of the Oromo people must be removed and both suffered decade worth prison life and both lost their siblings to the Habasha ruler’s bluets. Most importantly, both men went to prison at the same age and both were students of same university, both men cared less for religion more for their people.

Now, the question that begs a great deal of thinking here is, how these institutions came into existence and why these two guys recognized Shawaa and Wallgga to be part of their lives?.

We know that the differences between the Gujii and Borana Oromo tribes rises from tangible reasons and develops into the tensions through the course of several conflicts and dies off naturally. Similarly, the conflict between Abbichu and Galaan, Jiddaa and Wabari Tuulamaa Oromo clans brought national crisis that we all suffer it’s negative effect today and it died off naturally for good.

Looking at Shawaa and Wallagga institutions however, they do not interact or interrelated nor they rise to conflict level. They rather linger in the minds of the people with variables that never change the equation of Oromummaa, yet, they affect our ability to have positive relationships, though they never are strong enough to push us to the level of hostility.

That means, Sahwaa and Wallgga institutions are unique in some respects because they only trigger suspicion or unnecessary competition by playing the role that the Habasha government wanted them to play. Because their roots are shallow, the majority population do not recognize the Shawaa and Wallagga institutions. But they exist in the minds of the so called educated and fuel unnecessary divide between those who struggle to dominate the Oromo politics.

The worst side of the Shawaa and Wallgaa institutions is that they threaten the unity of purpose, spur the fracturing of Oromo political organizations, they widen lack of cohesion by sparking envy, jealousy, rumor and false stories that destroy networks among a winder Oromo population beyond the western region of Oromia.

When Shawaa and Wallaggaa identities affect the few who involved in the Oromo liberation struggle, the population still live peacefully together, share their cultural heritage, intermarry and pray together at their Tullus, lakes, rivers and the Bishooftuu sacred religious sites. Because Oromummaa is rooted in our identity, Wallagummaa, Sahwummaa and Pentecostalism play no role in the marginalization of one Oromo clan from the other. Hence, the Wallggaa and Shawaa schism that seem to simmering in the minds of those who compete for power doesn’t affect the economic and cultural life of the Oromo though it is factor that affect the unity of purpose. Of course, Shawaa and Wallggaa are a prism by which we can understand the underlying weakness of the Oromo organizations.

It is also true that, alongside the proxy conflict caused by Shawaa/Wallagga institutions comes a renewed senses of favoritism motivated by ego driven revengefulness that may prepare the way for killing or jailing should one group comes to power.

Conclusion

Covering the territory of six European countries, Oromia is big enough to lead it’s nation to victory, of course if Shawaa and Wallggaa institutions are removed and if and when we are able to focus on the development of our Oromo identity that serves all of us in common. The good news is that the new generation of Oromia have found a cure the Shawaa and Wallagga virus. Before listing to this cure, please listen to this poem by opening

After that, watch this video

Those who do not like this Oromo gospel because of your link to Shawaa, Wallaggaa, Islam, Pentecostal etc, please make sure that you understand that it is you who fight against the Oromo liberation, not the Habashas. So far, Shawaa, Wallaggaa, Islam and Christianity have promoted the idea that the Oromo people must leave behind their cultural traditions because it is believed that they are inconsistent with these borrowed gospels.

Nonetheless, it is important to know that Paul copied and adopted the Oromo Dhibayyu tradition and incorporated it into his own gospel. Please read the history of the Christmas tree and compare it to the Dhibayyu ceremonies where a tree was cut and brought to Oromo homes erected and then food and gifts were displayed under it and families came together and eat. Kuwanzaa of Tanzania is similar to our Dhibayyu and Christmas. Knowing this alone constitutes the truth about who the real pioneers of Christmas celebrations were. That’s why we need to understand that we do not have to make a round-trip distance of thousands of miles the middle east to pray to God.

The White missionaries understood the effect that adopting local languages and cultures have on the population they convert . That’s why the protestants learned afaan Oromo and started using it in western Oromia. The same programs are used elsewhere in Africa today. To avoid the challenges of language and culture, they learn local traditions and then start teaching what they called “the truth”. That’s how they inculcated their values and principles into our people’s minds and even the Habashas are adopting the same strategy now days. They have already started preaching the Orthodox religion in afaan Oromo even in Garbba-Guraacha of Salaalee today.

Knowing the story of Paul can be particularly inspiring. He simply asked what was the tree that people use to bring into their homes and set gifts under. When they told him what the Dhibaayyuu tree symbolizes, he told them to keep it but link his teachings to it. We called it Dhibayyuu and they called it Christmas.

I think the cure to the Wallagga, Shawaa, Pentecostalism and other borrowed cancers is our Oromummaa.

Rundaasaa Asheetee ti