Because of the decline of Waaqeffannaa and the Abbaa-muuda, the Arsi Oromo have diverted their pilgrimages to shrines established by various local saints in different parts of the region. One of the practices in Waaqeffannaa is the act of making pilgrimages to the Abbaa-muuda (father of anointment). Waaqeffannaa is a religion based on belief in one God known to the Oromo as Waaqa, which according to the Oromo is the creator of the entire universe with all its living and non-living entities. However, most of them still practice their traditional beliefs passed down through generations by their forefathers, such as Waaqeffannaa, and attend various rituals related to it. I have also critically discussed Asad's "discursive tradition" of Islam as a relevant approach, arguing for the need to view this "discursive tradition" in a more inclusive manner, recognising the discourses about traditions particular for the locality.Ĭurrently, the majority of the Arsi Oromo are either Muslims or Christians. Underscoring the issue of localisation, the chapter moreover points to de-localisation and localisation as two complementary processes in the emergence and development of Salafism in Bale. It has emphasised the religious change as complex dialectic interactions between impetus and response, between agents and audiences.
The second chapter, addressing this issue, has also conceptualised religious change, arguing for the need to apply a localised approach and to recognise the important role of human agency in such processes. Following this development, this study has argued for the need to understand Salafism in its particularity, in which the different features of an increasingly heterogeneous phenomenon are recognised.
It has penetrated into all corners of the region and into every segment of society. Whether or not one agrees with this informant's suggestions for why Salafism grew, it remains a fact that it has become the dominating Islamic movement in today's Bale.
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