Rituals

The nature of rituals during the major pilgrimages at the shrine can be categorized into two types. The first is what I would like to call ‘informal rituals’. These are rituals that pilgrims perform on individual and/or small group bases. They are not organized and they do not have a specific sequence or time. Pilgrims perform them as they wish and when they wish.

This category includes rituals that pilgrims perform upon entering the shrines dedicated to various personalities such as Sheikh Hussein and Abd al-Kadir al-Djilani as well as during their visit to the cave at the river of Aynagen. The second category is what I prefer to call

‘formal rituals’. This refers to rituals that are formal, organized and led by the spiritual leaders of the center. They are performed at a specific time of the day and attended by the majority of pilgrims. The most important ritual of this category is the waaree (evening) ritual, which is composed of many other rituals. This will be discussed later in details in subsequent sections.

One of the informal rituals performed by pilgrims on their way to the dhooqoo, the empty ritual spaces at the main gate of the shrine, is greeting Sheikh Hussein. This ritual is known as salaamoo.¹³³ This ritual, however, is not limited only at the dhooqoo. It is also performed at the main gate of the compound, karra guddoo (main/big gate) also known in Arabic as bab al-Salam (gate of peace).¹³⁴ Braukämper (2002: 144) states that this is also the name of the northern gate through which pilgrims usually enter Mecca. During this ritual at the main gate pilgrims also touch, kiss, and smear butter on a stone named baaji. Braukämper (2002:144), however, calls it darara bashu and compares it with the Hadjar Al-aswad in the ka’ba. He also claims that Sheikh Hussein brought it from Mecca by himself. According to a legend, however, darara bashu is the name of a person who brought the stone from the same area during the construction of the shrine more than 300 years ago.¹³⁵ The salaamoo ritual is also performed inside the main shrine of Sheikh Hussein, gamoo Sheikh Hussein. This ritual is made up of a repeated use of hymns as follow:

133 It is an Oromo corruption of the Arabic word Salam, meaning ‘peace’. At the Shrine of Sheikh Hussein, however, it implies pilgrims greeting to Sheikh Hussein on their arrival at the pilgrimage center.

134 Abdulnasir, 05 November 2011 in Anajina.

135 Abdulnasir, telephone interview on 30 January 2012.

91 Allahu maraa Sheikh Huseenihoo

Guutuu biyya guutuu walitti deebinee Sheek Huseenihoo

The other informal ritual performed by pilgrims is the lying down and kissing of the ground in front of the main gate, as well as the main Shrine of Sheikh Hussein. Sheikh Ahmad states that this is a different belief and practice. He explains this practice as follows:

It is the practice of the awaama (a term sometimes used by the Arsi Oromo to refer to followers of waaqeffannaa). The pilgrims that came here are from different religious groups. Bowing down and kissing the ground is not allowed in our Kitaab (Qur’an). Those who do this are ignorant of the book. They are ignorant people. They do this to show their love and devotion to Sheikh Hussein in their own way. Otherwise kissing the ground is unacceptable in our book.¹³⁶

Sheikh Idris also associates this practice with ignorance. He states that this practice does not exist in Islam nor does it exist in the history, teachings, or deeds of Sheikh Hussein or awliya (a saint). According to him, pilgrims who still perform this ritual are just ignorant of Islam, have no idea of the teachings of Sheikh Hussein, and are followers of an old Oromo tradition of bowing down in front of respected men. He is of the opinion that this should not be encouraged and bowing down should be done only for Allah.¹³⁷

Pilgrims also smear butter on the baaji, a big stone that is about 1.5 meter tall and found at the main gate, karra guddoo. Even if it is generally tolerated, this practice is not supported by the leaders of the shrine. Smearing the buildings with butter is the continuation of the old tradition of the awaama. There has been an attempt to stop this practice by advising pilgrims to smear the hair of poor women coming to the shrine instead of a stone or any other non-living structure in the compound. There is, however, resistance on the part of pilgrims to abandon this practice. For the pilgrims, it is a symbolic way of smearing it on Sheikh

136 Sheikh Ahmad, 06 November 2011 in Anajina.

137 Interview on 04 November 2011 in Anajina.

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Hussein.¹³⁸ The leaders do not consider this to be proper behavior. Some pilgrims do it because they wished and promised to do so while others do it because they saw someone else doing it and so they imitate it¹³⁹. The leaders do not purposefully follow pilgrims who do this and try to stop them, but I have seen many cases in which the leaders took the butter away from pilgrims caught smearing the stone or any other structure and gave it to other pilgrims who smeared their head with it.

The other practice in the informal category of rituals is the ritual of burning many joss sticks in the shrine of Sheikh Hussein, his two children, the burial place of the former imaams, in the shrine of Abd al-Kadir al-Djilani, and on the tombs of the kaddaamis of Sheikh Hussein. It is also a widespread practice to sprinkle perfume in and on the above mentioned structures. Sheikh Ahmad states that this is done to give a nice smell to the place which might have otherwise developed an uncomfortable smell because of the large number of pilgrims entering the smaller shrines.¹⁴⁰ But pilgrims’ interpretation of this is different. They state that they do this to appease and make the karaamaa of the individuals to whom the shrines belong.

On leaving the shrines especially that of Sheikh Hussein, most pilgrims walk backwards until they are out. Pilgrims do this because they do not want to turn their backs to Sheikh Hussein.¹⁴¹ Sheikh Ahmad states that most pilgrims who do this are not Muslims or at least they are not Muslims with an adequate knowledge of the religion. This is associated with the practice of awaama. Muslims do not do that because it is not necessary to do it and it is also not permitted by the Qur’an.¹⁴²

The most important ritual that I term as a formal ritual is the waaree (noon, evening) ritual that takes place at dhooqoo karraa (the plain in front of the main gate). This ritual takes place every day during the major pilgrimages, which normally last for about five days. It takes place in two rounds: from 4-6 PM and from 8 PM-4 AM, hence the name waaree (noon/evening) ritual. The gathering at this place is said to have started during the time of Sheikh Hussein.¹⁴³ Most of the things that are performed here are believed to be continuations of what he used to do. This ritual is led by the spiritual leaders of the shrine and attended by large numbers of pilgrims. It is an interplay between many other rituals, such as the singing of a ritual song (bahroo), statements of miracles, handing over of votive gifts (wareega), asking for various favours (niyyaa), and hadraa (religious assembly for communal prayers). The fact

138 Informal discussion with pilgrims, 03-05 November 2011 in Anajina.

139 Informal discussion with pilgrims, 03-05 November 2011 in Anajina.

140 Interview on 06 November 2011 in Anajina.

141 Informal discussion with pilgrims, 03-05 November 2011 in Anajina.

142 Sheikh Ahmad, 06 November 2011 in Anajina.

143 Sheikh Ahmad, 06 November 2011 in Anajina.

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that the waaree ceremony is composed of many other rituals is explained by Sheikh Ahmad as follows:

Waaree is a ritual where jaalalloo sheikh Hussein (fervent followers of sheikh Hussein) meet and declare the miraculous deeds of his karaamaa, offer gifts, help the poor in the form of clothes and cash. In the olden days, I know of people who came here because they did not have a mule to ride and they were given money to buy one. There were also quite many pilgrims who asked for a cow to milk and who were offered this. Today, money is collected from pilgrims for the needy.

There are also Christians who came here and converted to Islam, declaring that Sheikh Hussein ordered them to do it. Money is collected and given for such people even if they do not need it or do not ask for it. The money collected during the waaree ritual is not kept aside. It is shared among the needy pilgrims and people who permanently live in this village. Since the money is collected from the pilgrims themselves, we give it back to those pilgrims who need it instead of keeping it on the side for a few groups or individuals to benefit from it.

The waaree ritual starts with the gradual gathering of pilgrims at the dhooqoo karraa (plain at the main gate) from 4 PM onwards. At about 6 PM, the majority of pilgrims are already there chewing khat (Catha edulis) and the ceremony starts with the singing of bahro (song in praise of Sheikh Hussein). It was not started during Sheikh Hussein’s time. It started after he passed away. Upon hearing that Sheikh Hussein had passed away, one of his adherents started crying, saying bahra kiyya ho, bahra kiyya ho (oh my bahr (sea)!). This is how the song that praises Sheikh Hussein is said to have started. Bahro is a way of comparing Sheikh Hussein, his wisdom, and his karaamaa (charisma, spiritual power) with a bahr, an Arabic term for a sea. It changed over time. Even if it started as a way of expressing sorrow, through time it has evolved into praise of Sheikh Hussein and his miraculous deeds¹⁴⁴. The individuals singing bahro are known as ulee Sheikh Hussein. They carry dhanqee with one hand and cover one of their ears with the other hand in order to minimize the pilgrims’ noise, to listen better for pitch and to stay focused while singing. They constantly move among the seated pilgrims while singing, while the pilgrims repeat the last word of the song.

144 Sheikh Ahmad, 06 November 2011 at Anajina.

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Not everybody could be ulee sheikh Hussein. Only individuals whom God and Sheikh Hussein choose and to whom they give knowledge of the hymns could be ulee sheikh Hussein. They need to possess the knowledge of composing and memorising the songs and this is only given to them by God and Sheikh Hussein’s karaamaa. Sheikh Ahmad states that the individuals who sing bahro do not write or study the hymns.¹⁴⁵ Two of the well-known singers, Mohammad Aliyi and Sheikh Awel, also claim that their talent to sing baharo is just a gift from Sheikh Hussein and Allah. They state that the hymns simply pop into their mind and that they never studied them by heart.¹⁴⁶ The hymns show the reverence in which Sheikh Hussein is held by pilgrims of diverse ethnic, religious and regional backgrounds and at the same time it narrates miracles he is said to have performed. Some of the hymns are addressed to Sheikh Hussein and glorifying his power. There are also hymns addressed to pilgrims in general narrating the story of Sheikh Hussein and instances surrounding his birth. Still some of the hymns deal with various social problems. Below some of the bahro hymns representing the abovementioned categories will be presented.

Jimmatu si muudee gagaariin namatii The good people of Jimma made a pilgrimage to you

Wallotu si muudee gagaariin namatii The good people of Wallo made a pilgrimage to you

Wallaga si muudee gagaariin namatii The good people of Wallaga made a pilgrimage to you

Silxetu si muudee gagaariin namatii The good people of Silte made a pilgrimage to you

Sidaamatu si muudee gagaariin namatii The good people of the Sidama made a pilgrimage to you

Alaabatu si muudee gagaariin namatii The good people of Alaba made a pilgrimage to you

Gujitu si muudee gagaariin namatii The good people of the Guji made a pilgrimage to you

Boorana si muudee gaggaariin namaati The good people of Borana made a pilgrimage to you

Birka magganaanyaa aalama maraatii The source of meeting for the whole world Teettanii Gaara Kambaataa You sat on the hills of Kambata

145 Sheikh Ahmad, 06 November 2011 at Anajina.

146 Interview on 05 November 2011 at Anajina.

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Fuulli goobana fakkaataa Your face resembles the moon Lugaa waamaniin hawwattaa You respond to calls in any language Baahroo yaa Nur Husseen Our sea and light Sheikh Hussein Sheeka hoo yaa Sheek Husseen Dear Sheikh, Sheikh Hussein Ka Rabbiin nuun qananiisee The one given to us by God

Rasuuluu biyyoo sitti dhiisee Even the prophet entrusted the world to you Baahroo yaa Nur Husseen Our sea and light Sheikh Hussein

Sheeka hoo yaa Sheek Husseen Dear Sheikh, Sheikh Hussein Ka Rabbii deeme oliinii The one God put above others Harama ceena waliini We shall go to the Haram together Baahroo yaa Nur Husseen Our sea and light Hussein

This popular hymn is a direct communication with Sheikh Hussein. It addresses him directly and it narrates how strong his karaamaa (spiritual power) is. The mentioning of various Oromo groups living in different parts of Ethiopia (Jimma, Wallaga, Guji, and Borana) as well as other non-Oromo groups, such as Silte, Sidama, and Alaba, shows that the cult of Sheikh Hussein crosses ethnic and regional boundaries. Mentioning in the hymn that the Prophet Muhammad has entrusted the world to Sheikh Hussein’s care is probably an important way of showing how reliable and powerful Sheikh Hussein’s persona is.¹⁴⁷ The metaphorical expressions such as his face as a moon and his personality as a sea and light are also important.

Some bahro hymns narrate the birth of Sheikh Hussein and the miracles surrounding his birth, which have already been discussed. These hymns strengthen the legend and give supporting evidence to some controversial parts of the legend concerning the family background of Sheikh Hussein, especially that of his mother. An excerpt of a bahro of this category is presented as follows:

Haati Nuur Huseen deette The mother that gave birth to Nur Hussein

Darajaa guddaa geette Has become revered

Abelqaasim eebbifnaan When Abelqassim blessed her Ciniinsuu malee deette She gave birth without labor.

Dheeratee samii bayee It has reached the sky in length Bal’atee ardii gayee It has spread over the earth in width

147 A relatively similar but extended hymn has also been collected by Hussein (2005)

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Dhaloonni tolaa Baalee The birth of Bale’s benefactor Halkkan Kiibxataa ta’e Occurred on a Tuesday night Shamsiyyaan hiree qabdi Shemsiya was lucky

Haati Nur Huseen deette The Mother who gave birth to Nur Hussein.

Some of the hymns narrate how Sheikh Hussein never forget those who trusted in him and asked for his favour. This is indicated by the following excerpt:

Magaadiraa rabbi qulfiin harka keessan keessaa

The key to God’s domain lies in your hand

Bahrii Anajiina qabaa nu jabeessaa The Sea of Anajiina, do give us strength Jaalallooma waliin isini milkeessaa I pray together with the jaalalloo

Nuroo Nuroo Nuroo Nuroo Nuroo Nuroo Nuro Nuro Nuro Nuro Nuro Nuro Keessan hiriirfannaan qalbiin fayyitihoo A soul that relies on you is healed Qalbii jaalalloo maraa fayyisanii He heals the soul of the jaalalloo Alaa manatillee namaa baldhiisanii He helps outside and inside one’s home Haadhaf Abbaa irraa nu qananiisanii He treats us better than our mothers and

fathers

Fiixaa jaalalloo ni qananiisanii He treats the descendants of the jaalalloo

Some bahro hymns refer to power structures, social problems, and the role Sheikh Hussein is said to have played in the spread of Islam as the following excerpt indicates:

Tasaafaarin shufeera hinta’u A traveller cannot be a driver

Haaga yoomii rakkoo himannaa How long are we going to talk of problems?

biyya teenyaa warqiin haa ba’u May gold be discovered in our country!

Abbaa jaalala teenyaatihoo Our father of love

gufuu nuu jala buqqisaa Remove obstacles

Gufuu nuu jala buqqisaa chiginyii jaalalloo guddisaa

Dachii torbban keessa samii torbban keessa kitaaba bansiisanihoo

97 Fafaan kee nullee hin hanqqatu Ka bineensa mukaa dhaqabu

Your beneficent force is extended to animals and trees, let alone us

While bahro singers sing hymns praising Sheikh Hussein, some pilgrims often experience trance. It is during the singing of bahro at dhooqoo karaa that the other ritual called arjooma (generosity) takes place. This is the handing over of money and other valuable items such as clothes, mobile phones, and scarves. In this case, at least theoretically, there is no favour attached to the money or the items pilgrims give. They do it out of happiness when they hear the name of Sheikh Hussein or mention of his miracles. Pilgrims give money to the ulee (the person singing the hymns, occasionally encouraging the pilgrims in the name of Sheikh Hussein to be generous) who in turn gives the money to the spiritual leaders. This money is shared between two groups of people. Part of the money is given to needy pilgrims to pay for their transportation and to help their families back home. The remaining part is put aside to be shared among the Darga/Sakina (permanent residents of the village and care takers of the shrine).¹⁴⁸ The materials collected during this ritual, such as clothes, scarves, and shoes, are given to poor pilgrims who do not have enough to wear.

Even if money and other materials are generated because of the hymns sung by the ulee, they do not normally keep the money for themselves. They hand it over for the above mentioned purposes. The leaders, however, give them a share of the money. The most important advantage they have is their recognition as ulee Sheikh Hussein (a person who sings songs in praise of Sheikh Hussein). According to Sheikh Ahmad, when a certain ulee returns back to his place of residence, he is recognised by others as the one who sings baharo at Dirre (plain/village) Sheikh Hussein and earns his living by singing songs that praise Sheikh Hussein. He gets a lot of money, cattle, and/or cereals. Because of his knowledge of baharo and his songs at the Shrine of Sheikh Hussein, his status changes when he returns to his community and he earns respect.¹⁴⁹

The other ritual that takes place during the evening ceremony is the wareega¹⁵⁰ (handing over of votive offerings) ritual. It is also known as galata (gratitude) and silata. This refers to the handing over of money and other items such as food items, perfume, joss sticks, needles, flags, animals, and even stone for their fulfilled wishes. Before handing over the items they brought, however, they have to publicly declare their fulfilled wishes that are

The other ritual that takes place during the evening ceremony is the wareega¹⁵⁰ (handing over of votive offerings) ritual. It is also known as galata (gratitude) and silata. This refers to the handing over of money and other items such as food items, perfume, joss sticks, needles, flags, animals, and even stone for their fulfilled wishes. Before handing over the items they brought, however, they have to publicly declare their fulfilled wishes that are

Im Dokument Pilgrimages and syncretism: Religious Transformation Among the Arsi Oromo of Ethiopia (Seite 108-119)