Higelibona and Wàqeffannà: Native Faith Systems of the Cushitic Peoples of Ethiopia
By Fayyis Oromia*
Many of us mistakenly believe that Orthodox Christianity is indigenous to Ethiopia, while Protestant Christianity is seen as a recent addition (commonly referred to as mexe hayimanot). In truth, both Christianity and Islam are imported religions. The original, native faith systems of this ancient land are the Agaw’s Higelibona and the Oromo’s Wàqeffannà.
True Ethiopians must revive and promote these spiritual traditions as the foundation of our Cushitic Ethiopian identity. Just as Judaism is central to Israelite identity and Islam to Arab identity, Higelibona and Wàqeffannà are the true religious identities of Ethiopians. Of course, just as there are Christian Arabs and Israelis, there can be Christian and Muslim Ethiopians. But we must remain conscious that Higelibona and Wàqeffannà are our original and indigenous faith systems, integral to the heritage of Cushitic Ethiopia.
Religion and Faith: Definitions and Distinctions
Religion is often defined as belief in and worship of a deity or deities, or a set of beliefs regarding the origin and purpose of the universe. It includes not just personal belief but also public practice—rituals, scriptures, sacred places, and hierarchies.
Faith, on the other hand, is the confident trust or belief in something, often without direct proof. While “faith” can refer to religion, it also expresses a deeper trust in the unseen or spiritual realm. In religious contexts, it refers to belief in a transcendent reality—often a Supreme Being.
Wàqeffannà: The Monotheistic African Traditional Faith
Wàqeffannà, also known as Amantī Oromô, is the traditional monotheistic faith of the Oromo people. It is a branch of the broader African Traditional Religion (ATR), all of which share the belief in one Supreme Being. Oromo followers call this deity Wàqa Tokkicha—the One God.
Though rituals vary across Africa, ATR systems like Wàqeffannà share these common features:
Belief in a Supreme Creator known by many names. In Afàn Oromô, God is called Wàqa Tokkicha (One God) or Wàqa Gurràcha (“Black God,” where black symbolizes holiness and the unknown).
Oral Scripture: There are no holy books, but the oral traditions are rich and sacred, with some modern attempts to document them in writing.
Moral code: Followers aim to live by Wàqa’s will, adhering to virtues (safe) and avoiding sins (cubbü).
Spiritual communication: People pray to Wàqa in times of hardship, walking the path of peace (kàrà nagà).
Reverence for ancestors: Ancestors are honored and remembered but not worshipped.
Wàqeffannà as Culture and Identity
Culture refers to the values, customs, and practices that define a people. Àdà Oromô (Oromo culture), as part of the broader Cushitic and African culture, includes Wàqeffannà as its spiritual core. The faith system is inseparable from Oromo identity.
Some Oromo scholars now prefer the term Amantī Oromo (Oromo Faith) or Amantī Africa to Wàqeffannà, emphasizing its cultural specificity. Just as Afan Oromo is the language of the Oromo, and Biyya Oromô their land, Amantī Oromo is their original religion.
Critics may question calling it “Amantī Oromo” since many Oromo today follow Christianity or Islam. But faith and language are not defined solely by current majority use. Just as Oromo people who no longer speak Afan Oromo are still ethnically Oromo, Oromo who follow other religions still have roots in Amantī Oromo.
Moreover, Christian and Muslim Oromo still worship Wàqa, though under different names such as Rabbī or Allah. What distinguishes Amantī Oromo is its spiritual worldview, untouched by foreign cultural influence. It is a monotheistic tradition fully embedded in Oromo culture.
Historical Links with Abrahamic Religions
Scholars suggest that monotheism began not in Israel but in Africa—among Cushitic peoples. Akhenaten, the Egyptian Pharaoh often considered the first monotheist, is thought to have derived his concept of one god from Cushitic beliefs. Moses may have been influenced by, or even been part of, this tradition.
Linguistic connections also suggest shared roots. For instance, the ancient Egyptian word Anī (“I”) is similar to the Oromo Ani (also “I”). Matii (family) in both cultures refers to a communal or divine household. Such parallels suggest a deep historical link between Oromo and ancient Egyptian civilizations.
Amantī Oromo and Cultural Preservation
The problem is not that Oromo people embrace Christianity or Islam. The problem arises when they adopt foreign cultures along with these faiths, neglecting their own rich traditions. Christianity in Oromia often reflects Habesha and Western cultures. Islam practiced by Oromo is heavily influenced by Arab traditions, rather than being rooted in Oromo culture.
This is in contrast to Arab Muslims or Israeli Jews, who keep their native cultures while practicing religion. Oromo should learn to embrace their own culture (Àdà Oromô) while maintaining their religious beliefs. As Luba Shamsadin said, we must “separate the meat from the bone”—accepting spiritual truths while discarding unnecessary cultural baggage.
Reviving and Reforming Wàqeffannà
Wàqeffannà and other African spiritualities have long been dismissed as pagan, primitive, or demonic. Even its symbolic use of black for holiness has been demonized. But recent revivals, such as the Irréchà celebration in Oromia, are reclaiming this heritage.
To fully restore Wàqeffannà, it must be purified of non-constructive elements—like waaqessuu (idolatry)—that misrepresent its monotheistic core. The true path is Wàqeffachuu—living by Wàqa’s goodwill in practical life.
The Nature of God in Wàqeffannà
Wàqa is seen not as a being with a physical form, but as a powerful and loving spirit. Believers say, “Wàq humna malee bifa hin qabu” (“God has no form, only power”). Wàqa is referred to as Abbà Kô (“My Father”) and is believed to be close, not distant, in times of need.
They pray not by begging, but by asking for help with love and confidence:
“Yà Wàq, kan dubbate nu dubbachiisu; kan hamma nutti yaadu nurraa qabi.”
(God, help us speak wisely; protect us from those with evil thoughts.)
“Yà Rabbī, ilmi ga’e haa fuudhu; dubarri gésse haa heerumtu.”
(Oh God, let young men and women build families.)
“Yà Wàq, galgala koo hin balleessiin.”
(Oh God, may my old age not be cursed.)
Such prayers show the Oromo’s intimate, respectful relationship with Wàqa—a God of justice, compassion, and presence.
Respect, Equality, and Language
Oromo culture, rooted in Gadaa democracy and Wàqeffannà theology, emphasizes equality among all people. There is no formal “respect form” in Afan Oromo like in Amharic or French. Even leaders such as Abbà Gadà were addressed as equals—using “ati” (you, singular). The practice of using “isin” (you, plural) for deference was adopted from external cultures with authoritarian structures.
This egalitarian ethos is embedded in both language and belief: if we don’t use “respect” forms for Wàqa, why should we for humans?
Wàqeffannà—Amantī Oromo—is the indigenous faith of the Oromo, grounded in love, equality, nature, and spiritual harmony. Reviving it is not just about religion—it’s about cultural dignity, historical truth, and reclaiming an identity that was devalued for too long.
As Oromo, we say:
Our land is Biyya Oromô
Our language is Afàn Oromo
Our faith is Amantī Oromo
And through this trinity, we reconnect with our ancestral soul.
Virtues and Vices in Wàqeffannà
In brief, safe (virtue) can be defined as the “to-do list” for serving Wàqa and achieving His kàyyô (goal) in our personal and national earthly lives. Conversely, lag (vice) constitutes the “not-to-do list” or taboos, guiding us to refrain from activities that divert us from Wàqa’s kàyyô. Cubbü (sin), therefore, encompasses both failing to do the safe and engaging in the lag. For instance, if bilisummà (national freedom) is Wàqa’s kàyyô for the Oromo nation, what are the safe and the lag to be respected? Similarly, if the kàyyô of Wàqeffannà is individual healing from any illness, what are the safe and the lag that both the healer and the sick person should observe?
To explore the virtues and vices of the traditional Oromo/African belief system in our earthly life, let us now attempt to describe Wàqeffannà as we have experienced and understood it. Note that all descriptions and concepts presented here are based on our own argà-dhagétti (perception), which may differ from those of other Oromo nationals. For instance, we observe that the Oromo are a nation rich in celebrations of eebba (blessing), with distinct ceremonies for nearly everything and everyone in our lives. Examples include: tàboré (blessing ceremony for young boys), ingiccà (blessing for young girls), ayyàna abbà (blessing for ancestors for the good inheritance received), atété (blessing for women), borantichà (blessing for adult men), jàrī lônī (blessing for useful animals), jàrī qe’e or jàrī kosī (blessing for residential areas), jàrī midhàni (blessing for farms), garanfasa mucucô (celebration of the rainy season), and, of course, gubà and irréchà (celebrations of the coming spring season). We hope that Oromo students of anthropology, sociology, and theology will conduct scientific research on these blessing ceremonies to identify their constructive and non-constructive elements.
Let us now highlight a few virtues (safe) of Wàqeffannà in our earthly life. The reference point for judging certain elements as negative or positive is the purpose Wàqa has for our personal and national life, i.e., based on the kàyyô Wàqa has for us. To elaborate on this relationship between kàyyô and Wàqayyô, we can ask: Is Wàq-ayyô our kà-ayyô? Is our kà-ayyô the Wàq-ayyô? It is about understanding what purpose we serve in our daily lives, both cognitively and behaviorally, as individuals or as a nation. Whether we think and act at the political, religious, or private level, we strive to serve a certain purpose in life. To identify that purpose, we need only to be conscious of it, reflect on it, and ask ourselves: Whom do we privately or collectively serve in our endeavors? Do we serve Wàqa’s purpose for us or that of others? Simply put, which purpose should we serve? Fortunately, the cumulative knowledge and wisdom of different societies in general, and that of the Oromo society in particular, guide us on what we ought to serve: to serve Wàqa’s purpose, which is good for us as individuals and as a collective. This good purpose is given a sacred name and is what people call the will of Wàqa.
Supporting this assertion, we can refer to an example from the Christian Bible, which states: “God is my objective.” Is this to be understood as: “My objective is God”? Can we say that our good personal or political purpose is the will of Wàqa, whom we ought to serve? To comprehend this, it is clearly articulated only in Afàn Oromo. Surprisingly, the words kàyyô and Wàqayyô in our language indicate the same source. As we know, the short word KA is the name given by our Cushitic ancestors to God, and the word aayyoo is, of course, the name given to a mother who wishes all good things for her children and plans and strives to fulfill them. So, KA can be defined as the Supreme Being, who has a good purpose for aayyoo’s children. This purpose is the “Goodness” for her children. Thus, KA-ayyô is God’s will (His good objective for her beloved children). The term Wàqayyô is the short form of wàn-KA-ayyà (what is planned from KA for aayyoo and her children). Therefore, we can see that the good end we must serve can be called kàyyô from Wàqa. So, the will of Wàqa is simply defined as the good end we should choose to serve as part of the balanced universe created by Him.
To fulfill this service to the good end, fortunately, the best thing we observe among Waaqeffataa Oromo is the work ethic they possess to achieve Wàqa’s purpose in their earthly life, especially in the areas of career and family. They love to excel in both areas; they cherish their family, and most are very enthusiastic about succeeding in their profession. They often say, “Wàq tà’i tà’i namàn hin jedhin” (let Him not make us idle); simply put, diligence is part of the safe, and being idle and lazy is part of the lag. We acknowledge that certain elements from other cultures have been adopted as rituals contradicting this virtue and not serving Wàqa’s purpose for us. That is why we recommend not only the revival of this marvelous belief system, created by our forefathers, but also a necessary reformation to make the faith system fit, enabling it to help us cope with the challenges and situations of the 21st century. Wàqa’s creation and His maintenance of the universe’s balance are ongoing, requiring dynamic and creative work from His creatures, humans. Another impressive virtue of Wàqeffannà that must be mentioned is its relationship with nature and its encouragement to help us maintain a healthy environment; it is a faith system that is inherently green.
Wàqeffannà’s View on Life After Death
According to this belief system, we all will continue to live after death as ekeraa (in the form of soul/spirit) with our Father – Wàqa, without any possibility of punishment in hell. We recently read Martial De Salviac’s translated book, in which he wrote, “Oromo invariably believe that they will go to heaven.” Thus, the consequence of our cubbuu is
Thus, the consequence of our cubbuu is not the loss of eternal life, but rather suffering in our earthly existence. To the Wàqeffatà Oromo, Wàqa is the one who expects us to avoid collective cubbuu and to protect the balanced nature, through which His power is manifested. The guiding wisdom of Wàqeffatà Oromo in fulfilling this mission seems to be their argà-dhagétti—a principle that encourages belief and action based on observed reality (what we see and hear).
According to argà-dhagétti, concepts such as cubbuun ni qabdi (sin has consequences), cubbuun ni sirriqxi (the consequence of sin can be inherited), and cubbu abbaatu eeggata or cubbuu irra abbaatu uf eega (everyone is responsible for avoiding sin and dealing with its consequences) are practical and meaningful. What we appreciate most about the principles of Wàqeffannà is this realistic and responsible concept of cubbü. The consequences of cubbü are experienced here on earth, not in an imagined afterlife. We may choose our actions, but we cannot choose their outcomes. Wàqa has not prepared a hell to punish sinners; this concept is seen as both humorous and healing for those burdened by the fear of eternal damnation.
Another intriguing aspect of Wàqeffannà is the absence of belief in an evil spiritual power such as Satan, which opposes the sovereignty of Wàqa. Wàqeffatà Oromo believe there is only one ultimate power governing all things in the universe: Wàqa. Unfortunately, the concept of Satan has spread among the Oromo population, introduced from other religious systems. In Wàqeffannà, evil events and experiences are believed to stem from imbalances in nature, which are caused by the unwise or harmful actions of humans as a collective. This is why Wàqeffatà Oromo often pray to Wàqa for wisdom to maintain nature’s balance, asking Him to guide them toward those with good intentions and protect them from those with harmful ones. For example, they might say: “Yà Wàq tolà nutti qabi, hamà irrà nu égi” (God, bring us close to those who are good to us, and keep us away from those who mean harm). In this context, a “good” person is one who works to preserve the natural balance, while an “evil” person is one who disturbs it.
According to the Wàqeffannà faith, there is nothing we must do now to earn eternal life—it is a free gift from our Father, Wàqa. What we must do is celebrate and honor this gift daily and during annual festivals like Irréchà. We do not need a savior who suffers or dies for us to attain life after death. Instead, we are encouraged to strive for a quality life here on earth, reflecting the character of eternal life, according to the will of Wàqa. To live this quality life, we must activate the potential Wàqa has given us and walk the karà nagà (path of peace) toward His kàyyô for our lives, free from cubbü by maintaining both the safe and avoiding the lag.
Further Recommendations
An important aspect of Wàqeffannà, as part of Oromo and African culture, is its principle of argà-dhaggétti—a relatively evidence-based faith system that strives to be free from superstition. This principle emphasizes reading real-life situations and developing appropriate solutions. Wàqeffannà teaches that only Wàqa is unchanging, for He is perfect; all creation and circumstances are subject to change over time. Thus, His creative action continues, and we must also adapt and find new solutions for new situations. In short, we must be situation- and time-oriented, living accordingly. It is valuable to know the past version of aadaa and amantī Oromo/Africa; it is better to live the present version; and it is best to innovate and pass down the most beneficial version to future generations.
Let us learn from the past, live the present, and create a future version of aadaa Oromo and, more specifically, amantīOromo.
This article is, of course, colored by personal perspectives. Therefore, Oromo nationals are invited to complement or challenge it. All the subtopics discussed here deserve further in-depth research. Through academic study, it is possible to purify Wàqeffannà from meaningless rituals adopted from subcultures—such as qàlichaa (idolatry), xinqolà (sorcery), etc.—where some practitioners exploit religion for personal gain. Wàqeffannà requires not only revival but also reformation as part of the broader process of liberation from such senseless practices. Elements that contradict Wàqa’s will for all humanity, and especially for African peoples, must be removed. Then we can truly say, “Wàqa bless Oromia and Africa,” and live accordingly.
Adopting constructive elements from other cultures or religions that align with Wàqa’s will is not wrong. As the Oromo saying goes, “Wàn gàrīn bade hundi kan Oromo ti” (“Every good thing lost belongs to the Oromo”). Again, “good” and “bad” are defined from the standpoint of Wàqa’s will—His kàyyô—which is always a good purpose.
Thus, celebrating holidays and reviving religious practices are not enough if we wish to remain relevant in the 21st century and ensure the future is secure for the generations to come. Our ancestors created a faith system to meet their needs and challenges; we must do the same. Let us not attempt to unlock modern doors with ancient keys, nor try to ride donkeys in an era of limousines. In short, we need solutions appropriate for today and tomorrow. Our next generation must inherit from us a modern, updated version of Wàqeffannà—a version they, too, can reform and safeguard for their descendants, enabling humankind to remain as creative as our Father, Wàqa.
Let us offer a few examples of possible reforms:
– Why not use bundles of flowers instead of grass during Irréchà, as a symbolic gesture?
– Why not use water or oil—rather than [deleted]—for anointing during blessings, for hygiene’s sake?
– Why not decorate with candles or modern colored lights instead of bonfires during wa-maraa (deemera)?
Now is the time to free Wàqeffannà from nonproductive and outdated elements so it may become a living, thriving faith system—embraced by enlightened and informed Oromo, and by Africans more broadly. In doing so, it will become a belief system that serves Wàqa’s will for Oromia and for Africa.
Final Reflection
Finally, Wàqeffatà Oromo must be creative in actualizing Wàqa’s will in our lives. This is the only way to “evangelize” and draw others to the karà nagà (righteous path) that He desires for us. We must learn from the past (symbolized by the color white), live the present (symbolized by red), and strive to understand the future (symbolized by black). Today’s karà nagà includes the virtue of passionate struggle—both individual and collective—not an attitude of passive stoicism. Wàqeffannà does not encourage us to act for the sake of earning a place in the afterlife; instead, it teaches that our effort and enthusiasm are essential aspects of safe—vital for creating a successful and meaningful life here on earth.
Galatôma! (Thank you!)
Read more: https://orompia.wordpress.com/2016/05/0 ... -system-2/