SIRNA GADAA

HARKA FUUNE!
INTRODUCTION TO
GADAA SYSTEM

BY GUUTAA D.

6417
 1. Introduction to Gadaa system
1.1. The meaning of Gadaa
 The term Gadaa cannot be given a univocal
interpretation.
 It is, first of all, the concept standing for the whole
way of life that is the subject of our study.
 it refers to any period of eight years during which a
class stays in power.
 It refers to a specific grade (VI) through which every
class pass (Asmerom, 1973, P.81).
 Cont…
 The Gadaa which is comprehensive
phenomena by its nature, contains political,
religious, rituals, and cultural dimensions that
govern the basic its components such as age
grade, the age set and generational class.
 Cont…
 Term Gadaa can be understood along the following line:
1. Gadaa as Period:
• Gadaa means a period of age grade.
• One period of Gadaa contain average of 8 years.
• The period of eight year is so important in the Gadaa
system that most of the social-cultural practice is based on
it.
• In Oromo most cultural practices took places within these
eight years cycles period.
• For example,
 mobility of village
 the political, and
 ritual practices are calculated through eight year of Gadaa
 Cont…
 Gadaa as period can contain two
dimensions: the vertical dimension and
the horizontal dimension.
• The vertical dimension Gadaa contain vertical
period, along which individual’s life span is
divided, from time of birth to the time of death.
• it refers to the eight years categorization of
individuals life.
• Individuals physical-social growth can be
calculated based on these age grades (period
that contain eight year).
 Cont…
• The horizontal dimension: is the consequent eight
years blocks through which even a history of tribe
can be dated.
• Thus, if one Gadaa contain eight year, 10 Gadaa can
make 80 years,70 Gadaa, 560 years.
• Through this method, the period in history can be
identified by its leadership, environment, event such
as war and neighborhood relationship.
• Thus, from this dimension Gadaa means a period
which has its own characteristic through which
history is remembered, or individuals passes to
learn their own experiences.
 2. Gadaa as Reign
• The IV grade is called Gadaa grade (or simply
Gadaa).
• This is a grade when individuals who have stayed
warrior for (Raabaas) currently comes to assumes
ruling position in Gadaa system.
• During this period, the individual’s members
themselves are now called Gadaa, their grade is also
called Gadaa grade.
• The Gadaa grade will have one leader called Abbaa
Gadaa.
 Cont…
• While Gadaa system remain majorly cultural, the
political connotation of the Gadaa comes from the
grade called Gadaa.
• This is the time when adult member become
politically mature to control the surrounding and
make important decision on the matter concerning
wider public.
• This period connotation gives us Gadaa as political
unite, or ruling.
 Cont…
• Each successive Gadaa period (ruling time) has
its own memories as expressed phrase such as
Gadaan Gadaa misooma [the Gadaa of
development], Gadaan Gadaa quufaa [the Gadaa
of abundance], hence the ruler during the period is
associated with memory itself.
• Thus, the phrase “Gadaan Gadaa Keenyaa” [the
reign is ours] implies more of power period rather
than simply a grade period.
• This definition gives the image of Gadaa system as
governance method, or political organization.
 Cont…
3. Gadaa as system:
 Gadaa is not merely about age (period) or the age
of rule (politics)
 is cultural system that govern the Oromo people
social, cultural, economic, and political life.
 As one shift from one grade to the other what is
practiced is not merely cultural, rather economic
and political as well.
 Just as all other systems, Gadaa system is made
of several components part that are enter related
and interdependent, interconnected.
 Cont…
 Thus, when one hear of phrase like Gadaa
system, what is meant is not merely age grade
or age set or generation class, rather how the
components of Gadaa system work together
to sustain holistic nature of the system.
 Cont…
4.Gadaa as indigenous Knowledge:
• Beyond structural view of Gadaa, Gadaa can
also view as important indigenous institution.
• Gadaa system as such has been registered as
intangible heritage by UNESCO, in
December 6,2016.
• The Oromo people regard Gadaa system as
their common heritage.
 1.2. Components of Gadaa System
• The Gadaa system is constructed in three sub-systems:
Gadaa grades, Gogessa and Luba (cf. Leus and
Salvadori, 2006; Asmerom, 1973).
1.2.1. Age Grade
• According to Gadaa system, the grade is partition
of individual ages into eight years block periods
starting from time of birth; individual ages are ranked
into 11 grades, each containing 8 years.
• In each grade, an individual receives shared
responsibilities and the members of the grade have
sense of solidarity.
 Cont…
• The solidarity of a grade is maintained
through collective mobility (Godansa) and
ritual activities.
• The transition from one Gadaa grade to
another is marked by rite of passage or ritual
ceremony performed by moving to sacred
places called Ardaa Jilaa (the scared sites).
 Lists of Gadaa Age grades/sadarkaalee Gadaa
 According to Asmerom (1973), the Gadaa grades
includes:
1. Dabballee( 0-8)
2. Gaammee/Gammee xixiqqaa Junior Gamme (9-16)
3. Foollee/Gaammee gurguddaa Senior Gamme (17-24)
4. Kuusa/Qondaala (25-32)
5. Raaba/Raaba-Doorii ( 33-40)
6. Gadaa/lubaa(41-48)- The Stage of Political and
Ritual Leadership.
7. Yuba (I, II, III & IV) 49-80)-The Stage of Partial
Retirement.
8. Gadaamojjii(81-88) -The Terminal Sacred Grade.
1. Dabballee( 0-8)
• The first grade is named dabballee
• It is a grade always occupied by a class of
people sharing a common identity by virtue of
the fact that they are all the sons of the Gadaa
class who are in power as leaders of Oromoo
society as a whole.
• The members were identified with their
amazing hairstyle known as
Guduruu/gaammee, which was a symbol
of childhood.
 Cont…
• As the Dabballee were immature, no specific political
roles were associated with them.
• The boys are not only made to look like girls; they are
also categorically identified with them.
• In the case of the dabballe, however, the parent is
forbidden by custom from ever punishing them
physically.
• Before the maqbaasa (name giving) ceremony, they
were not given real names.
2.Gaammee/Gammee xixiqqaa/ Junior Gamme

• The actual ceremony consisted of two

segments — the hair shaving rite and the
giving of names.
• Parents and their friends called the boys by
their new and very masculine names after
completing the ritual.
 Cont…
• In addition to the terminological and behavioral
changes, the child also experiences a shift in the
locus of his activities.
• The principal responsibility the boy assumes after his
rite of passage is the responsibility of looking after
the small livestock and horses of the family.
• This is the age is a fertile time to study Oromo myth,
riddles, stories of different types, geerersa, cultural
songs.
• Are required to learn counting numbers with
analogies and genealogy on fathers and mothers line
• There were no political obligations attached to the
gaammee xixiqqoo as a gadaa grade.
 3. Foollee/Gammee gurguddaa (Senior Gaammee)
• The initiation ceremony to pass from junior
gamme to senior gamme is ukee/taaboree.
Taaboree is to mean taborii (man of
tomorrow).
• The oldest boys in the class are permitted to go
on war parties, cattle raids, and hunting
expeditions with older gada classes.
 Cont…
• It is the time when young men take the
family herds into the undomesticated river
valleys. They call it fora.
• Grade III also marks the beginning of an
important subsidiary institution that Borana
call hariyya (Age set).
• This is a group of people born in the same
eight-year period; they are an age-set.
 4.Kuusa/Qondaala (25-32)
• The transition from the third to the fourth Gadaa grade
is one of the most important events of the Gadaa
system.
• At this point the Gadaa class and the age-set come into
being as formal corporate groups.
• Leaders are elected for both groups.
• The name of the most senior man in each group
becomes the name of the group as a whole.
 Cont…
• Dressed like adults, the boys left their maternal
huts and assembled at the site of the shrine.
• For the first time they had come together as a
Gadaa class (age set).
• They assembled for the purpose of building a
large enclosure to serve as their isolation camp.
• All the six aduulaa councilors are required to
live and nomadize together from now until the
group subdivides sixteen years later.
5. Raaba/Raaba-Doorii (Junior and Senior Warrior)
• The Raba grade is a very important stage in the life cycle of
the youths whose, complex careers we have been following up
to this point.
• The candidates as they were planning to take power in the
next gadaa period
• Those men who are in the Gadaa cycle and who are of the
appropriate age when they reach the Raba grade are expected
to marry.
• Men are not allowed to marry before the 32nd year of the
cycle, though they may have mistresses as soon as they are
capable of attracting them, and may only beget sons in the
40th year of the cycle,
 Cont…
• As leaders of the Gadaa class, they were
expected to play a prominent role in
warfare.
• Dannisa: The Fatherhood Ceremony. The
dannisa ceremony brings to a conclusion forty
years of development of the Gadaa class.
• The remarkable stage at which individual
Oromo gained art of leadership and
philosophy was the Doorii stage.
 Cont…
• One of the social privileges associated to the dooroma
was performing marriage but they were not
expected to have children mainly at early years of
this stage because generation gap with their son
would be violated and the children could not act as
senior councilor if they were not born at the right
time into the gadaa cycle (gogeessa).
• Children that were born to before their fathers’
initiation to Lubaa grade were referred as Ilmaan
Jaarsaa that were reduced to a hiriyyaa (peers)
group and involved in the gadaa administration only
as Jaldhaaba (police).
 Cont…
• Five successive gadaa stages make up a
generation (gap between father and son) that
occupies forty years on the gadaa cycle.
• The first five eight years were generally periods
of training and military service in addition to
shouldering some economic activities.
• The remaining gadaa grades consists of the
adulthood stages that continues up to the eleventh
stage.
• The stages of adulthood were periods of socio-
political responsibilities.
 6. Gadaa/lubaa: The Stage of Political and Ritual
Leadership
o This is the optimum age of having maturity, skill
and capacity of shouldering and discharging
societal responsibilities.
o The passage into the Gadaa grade (VI) is known as
baallii walirraa fuudhuu (the exchange of scepters).
o The baallii or Bokkuu/ “scepter” represents ritual-
political authority.
o We label this ceremony the “takeover ceremony,”
when referring to the incoming class and distinguish
it from the “handover ceremony,” which refers to the
outgoing class.
 Cont…
• According to custom the two Abba Gadaa and
their respective assemblies (Yaa’a) are
required to camp adjacent to each other several
weeks before the ceremony, the month as well
as the day of the ceremony is prescribed.
• The incoming Abba Gadaa opens the
ceremony by going out into the fields in
search of ostrich feathers.
 Cont…
• From a functional standpoint, it is more
productive to consider the collective duties of
the assembly rather than its internal
differentiation.
• The assembly as the whole is charged with the
responsibility of resolving major crises
between descent 'groups, clans or camps.
7. Yuba (I, II, III&IV)
 The Stage of Partial Retirement
 Yuba is a large category. Like the gamme (II, III)
category mentioned earlier yuba subsumes more than
one class.
Yuba I(49-56)
Yuba II(57-64)
 Yuba III(65-72)
Yuba IV(73-80)
 were generally advisors of the gadaa government and
educators of the gogeessa
 8. Gadaamojjii: (80 and above):
 The eleventh and final stage of the Gada System
is a very distinctive part of the theoretical life
cycle.
 Their transition into the final grade is a formal
ritual.
 The men who are leaving the gada mojji grade
are the fathers of the gada (6), the class in
power & grandfather of first grade
(dabballee)
 After gadamoojji men become jarsa, retired
men.
 1.2.2. Generational Class/Gogesa
 While Gadaa grade works for all members of
tribe, the actual participation of individuals in
Gadaa politics is determined by sub systems
such as Gogessa (Generational class), and Luba
(age set).
 Generational class might be called by different
terminology in different Oromo tribes.
 For examples, among the Guji it’s called
Miseensa, while among the Borana it is known
as Gogeessa.
 Cont…
 The Gogessa/miseensa implies patrilineal,
generational set, of which the prime Abbaa Gadaa is
drowning every eight years.
 each have five generational classes in which all
individuals belong to one.
• The names of gogessa are difrent among Oromo tribes
Maqaalee Gogeessota Gadaa shanan kan gosoota Oromoo gurguddoo shananii
Sabboo-Goonaa Gujii Maccaa- Ituu-Humbaana Sikkoo-Mando
Tuulama
1 Moggisa Harmuufa Birmajii Horataa Birmajii

2 Sabbaqa Roobalee Michillee Dibbaqa Roobalee

3 Makula Muudana Halchiisa Dibbeessa Bahaara

4 Daraara Halchisa Malba/horata Fadata Horata/Warata

5 Mardiida Dhallana Roobalee Daraar Bultuma

 Cont…

• Boranas Cont… Gada parties/gogessa

I. Moggisa 1. Mogisa

II. Sabbaka 5.Mardida 2. Sabbaka

III. Libasa 3.Darara 3. Libasa

IV. Darara
V. Mardida
 According to the generational class, the Gadaa
power rotate in circles among these five groups of
lineages (which include the whole tribe by the way)
each consecutive eight years.
 If each class has to reign 8 years, it means it takes 40
years for the Gadaa power to return to the same
lineage.
 Which children of current Gadaa in power are their
Dabballee (1st grade), and when their father finish the
Gadaa system and enter Gadamoojji, the son is also
approached Gadaa grade
• 1.2.3. Age sets
• Age set is group uniting all men born during a
certain time span; this group controls property
and often has political and military functions
(Kottak,2010).
• Males born in the same eight-year period
belong to an age-set.
• Age set are also called by the lineage name of
ilmaan, meaning (the children of.).
• The age set is associated with the Gadaa that
establish it.
• Thus, Abba Gadaa is considered as the head of its
• The age set has to move together, preform
ritual together, celebrate together.
• The congregation and companionship of age
set is called Yaa’a.
• Yaa’a can literary be defined as flow or flood,
referring to the large number of people of
Gadaa(the companions) who move/flow
together in order to fulfil the purpose of Gadaa
system.
 1.4. Gadaa as an example of Classical African
Civilization

• Gadaa is an invaluable ancient civilization that

the Oromo offered to the world as an intangible
cultural heritage.
• Some scholars suggest that as one of the Afro-
Asiatic speaking peoples, the Oromo formed part
of the ancient Egyptian civilization.
• The Oromo concept of peace in particular parallels
those of ancient Egyptians.
 Cont..
• Charles Verharen writes, “Like ancient
Egyptians, the Oromo share the idea that all
humans are subject to a universal principle of
harmony and order, nagaa from the elected
leaders of the Gadaa to the lowliest herd boy.”
• The Oromo concept of nagaa which means
peace, health, balance, order, harmony and
justice, corresponds to the ancient Egyptian
concept of maat which is “peace, harmony, order,
balance that must characterize our responsibility
to the continuance of life.
• Accordingly, the Oromo might have actively
involved in the civilizations that appeared in
ancient Egypt and Meroe.
• Moreover, engraved stone with kallachaa
archaeological discovery in Sudan shows that
either the Oromo had lived in Sudan in the
former period or Kushites who lived at the site
had been practicing the same culture as Oromo
which manipulates as one part of African
classical civilization.
 Cont…
• The concept Gadaa could refer to the whole
system, the eight-year period of government or
the class in power.
• It refers to the whole system of governance that
entails social, economic, political and religious
life of the society.
• It is a complex system in which the Oromo
were divided into age groups and enjoyed rights
and disposed duties and responsibilities.
1.5. Preservation and Promotion of Gadaa system
 Today the Gadaa institutions have been preserved
among the Borana and Guji clans of the Oromo
nation.
 As late as the 19th century, the Gadaa system was
still a living institution among the Tuulamaa
Oromoo in central Oromia.
 There is some historical evidence that in the 16th
century, one system of Gadaa class governed the
whole of the Oromo nation.
 Cont…
 However, without refining and restoring elements
of the original Oromoo political culture of Gadaa,
the Oromo society cannot fully develop
Oromummaa, which is absolutely necessary to
achieve national self-determination, statehood, and
democratic governance.
 Intangible cultural heritage, as a factor of
promoting and developing cultural and national
identity, is the focus of attention of the UNESCO
and other international organizations specializing in
the protection and promotion of culture and
tourism, thereby generating tourism demand.
 Chapter Two: Social Structures and
Organizations in Gadaa System
2.1. Kinship structures in Gadaa system
• The kinship structure in traditional Oromo society followed
a similar conceptual patterning.
• It consisted of five steps, progressing from the level of the
particular family to that of the people or nation as a whole:

Ibidda-
Warra-
Balbala-
Mana-
Gosa
46
 1. Ibidda:

The particular or nuclear family is referred

to as ibidda, literally meaning "fire".
 Fire is a common metaphor used to
designate the family in Oromo, in
particular the wife.
 For without a wife there can be no
home, and no home without a fire.
 The expression ibidda isaatu dhaame
"his fire went out" is used on the death
of a man's wife
 2. Warra:
• Second level of kinship relations, comparable
to the minimal lineage, was the extended or
joint family, referred to as warra.
• In Oromo the notion of 'family' is slightly
different to that in English.
• Warra refers to blood relations rather than
cohabitation.
 3. Balbala:
refer to those of the minor lineage
• These are termed balbala in Oromo, literally
meaning "door".
• The difference between warra and balbala is one
of degree.
• Balbala is inclusive in terms of lineage, whereas
warra refers to particular families in the same
lineage group.
 4. Mana:
At the fourth level is situated the mana or
"house''.
• This refers to a coherent clan grouping found
on both sides of the moiety divisions of the i.e.,
Sabbo and Goona.
5. Gosa: At the highest level of the Oromo
kinship structure is found the gossa, or group.
• people of the same "gene" or "seed".
• the general frame of blood relationships, and that
they are only really relevant at the lowest level of
conception, tending to become progressively
 Traditional Oromo Concept of Organisation
– household-shanacha-olla -reera-dheeda-Gadaa
• Among the traditional Oromo Booran, the
primary unit of organisation is the
household.
• These households are grouped to form what are
known shanacha or homesteads.
• It is then clusters of such shanacha that
constitute the olla or settlement.
• The further clustering of several olla in an area
build up to form a unit of reera.
 Cont…
• Several reera then join to form what is known
as district groups or dheeda.
• Finally these dheeda, which are composed of
all the members of the Boorana Oromo society
come under the rule of the Gadaa socio-
political system
2.2. Traditional Oromo Concept of Resource
Management and Organisation
• Among the traditional Oromo, the primary unit
of organisation is the household.
• These households are grouped to form what
are known shanacha or homesteads.
• It is then clusters of such shanacha that
constitute the olla or settlement.
 Cont…

• The further clustering of several alla in an area

build up to form a unit of reera.
• Several reera then join to form what is known
as district groups or dheeda.
• Finallythese dheeda, which are composed of all
the members of the Oromoo society come
under the rule of the Gadaa socio-political
system.
 2.3. Gender and Age

• Gender is the multiple ways in which maleness

and femaleness are perceived, evaluated and
stratified in a society.
• In addition concerning the word gender by citing
Gayle Rubin he stated, a feminist anthropologist
who brought the term ‘gender’ into contemporary
use defines it as “a socially imposed division of
the sexes” and as a deliberate transformation of
“males and females into ‘men and women”
 2.3.1. Gender Relation between Men and Women as
Constructed in the Oromo world view

• A gendered culture of a society is part and parcel of the society’s

complex socio-economic structure.
• Within the Oromo cultural practices, there are laws or legalities
and various other manifestations of gender stereotypes that
directly or indirectly reinforce gendered culture.
• In areas where the Gada System is active or a powerful socio-
political institution, as in Borana and Guji there have been forces
of law governing gender and other relationships between members
of the society (Hassen, 1990; Hinant, 1978; Jalata, 1996).
• In areas where the Gada System has collapsed, on the other hand,
there are ample tacit social value systems that still enforce gender
ideology.
 Cont’d….
• It is obvious that the reason why the husband is enjoined with
the responsibility of controlling the modesty of his wife is that
a wife does not have an existence separate from her husband
or that she is under his full protection.
• The same belief is equally distinctly communicated in a
number of Oromo folk-proverbs.
• In Oromo practices, there are various other cultural attitudes
and that reflect gender construction.
• The first is the differential treatment of boys and girls from the
moment of their birth.
• At birth, parents are asked whether they have a gurbaa (baby
son) or intala (baby daughter).
 Cont’d….

• However, among the Borana Oromo, who are still practicing the
Gada System closer to the original, unless they leave their
dabbale grade, boys are never indoctrinated into masculinity.
• Among the Arsi, after a child is born, the midwives declare the
sex of the child, usually by ululating five times for the baby son
and four times for the baby daughter.
• Similar cultural practiced among the Hadiya people, who are
geographically, culturally and historically related to the Arsi
Oromo.
• At a very early stage, the Oromo boys and girls engage in
cognitive self-categorization.
 Cont’d….

• The way the Oromo establish marital relationship also reveals

gendered culture.
• For instance, a man requests (active) the hand of a girl for
marriage, while a girl is requested (passive).
• Again, a man is deemed fuudhe (married) by virtue of his taking a
woman to his homestead while the woman is deemed heerumte
(been wedded) since she is taken away from her parental home.
• This simply shows that men are possessors while women are the
possessed.
• Similarly, the language of sexuality in Oromo emphasizes the
importance of masculine potency or virility.
 Cont’d….
• Thus, the word ulfaa’uu (becoming pregnant, passive) is
used for women, while ulfeessuu (impregnating, active)
is used for men.
• Regarding the position of the Oromo women in the
egalitarian Gada System both oral traditions and
historical records show a glimpse of women’s better
socio-political position although there were obvious
spatial divisions of labor.
• Taking the case of Borana Oromo, Legesse (1973: 19-
20) stated the following gender relationship between
men and women:
 Cont’d….

• Men are in control of military and political activities.

• Only men can engage in warfare.
• Only men take part in the elections of leaders of
camps or of age-sets and Gada classes.
• Men lead and participate in ritual activities.
However, ritual is not an exclusively masculine
domain: there are several rituals performed for
women.
 Cont’d….
• In these and a few other instances women do
take an important part.
• Women are actively excluded from age-sets.
• They are therefore heavily dependent on men
for most political-ritual services and for all
activities connected with the defense of
Borana camps, wells, herds, and shrines.
 Cont’d….

• Based on his observation, Legesse (1973) stated that although they did not
directly participate in major assemblies, the Borana women indirectly
reacted to men’s assemblies through folk songs, which they primarily used
to alleviate drudgery. He wrote:
• Wherever the meetings are held, women can always make their feelings
known about the subject of the deliberations indirectly.
• They sing work songs (karrile) that are intended to lighten the burden of
their chores.
• These work songs often contain some pointed commentary on some
infelicitous expression heard in the men’s meetings or a direct criticism of
some unjust or unwise decision the men are contemplating (Legesse, 1973:
20-21).
 2.4.Gender and Gadaa
• Within the Oromo cultural practices, there are laws or
legalities and various other manifestations of gender
stereotypes that directly or indirectly reinforce gendered
culture.
• In areas where the Gada System is active or a powerful
socio-political institution, as in Borana and Guji there
have been forces of law governing gender and other
relationships between members of the society.
• In areas where the Gada System and butta ritual be came
to law are ample tacit social value systems that still
enforce gender ideology.
• According to Oromo world view, mother is symbolized as
earth, for giving birth to bringing up and tolerance. So,
the laws of Gada respect and treat them. 64
 Cont…

• The Oromoo people have a tradition that gives priority

for women in different indigenous rituals such as
Engicha is celebrated by girls and Atete is celebrated by
women.
• Dejene, (2002:44) argued with other scholars; women
have roles to play in the ritual practices embedded in the
Gadaa system.
• Women are not excluded from Gada system, but only
from age grade.
• Women cannot enter into Gadaa age grade because they
are married at certain age in the middle of their stay
which forces them to join another clan.
65
 Cont…
• On the other hand, each age grade has roles and
responsibilities which often require separation from home and
marching to distant and desert areas.
• Because of their social responsibility (nurturing children)
however, women cannot do this.
• For instance, when husband became dhaloota, his wife became
dhaloota/Kalaalee; Luba serves for both husband and wife.
• Unlike other gada age grades, the final one differentiates in
names for men and women. Gadamoojjii and Cifiree is known
for husband and wife respectively.
• Thus, they perform their duties in line with their respective age
grades.

66
2.5.Females duties in the families and Buttaa
rituals
• In Boorana, all families have their duties and responsibilities. From
among these:
• Constructing hut or house is a responsibility of women.
• Their knowledge and abilities are examined by the hut they
constructed.
• But this is not allowed for unmarried females.
• According to this idea constructing house was females
responsibility among Boorana Ormoo.
• Furthermore, according to Kuwee, (1997), the Oromo women had
been given a shelter in the Gada system. Accordingly, the Abba
Gada was given a siiqqee, ritual stick, to take home for his wife by
the Qallu, the spiritual leader.
• The siiqqee was granted her to use whenever she performs
important ritual performances and to symbolize her feminine rights67
 2.6. Addooyyee
 Addooyyee is the sisterhood or friendship institution
established by girls of the same mate during their
adolescence age.
 Addooyyee institution has social, normative and
regulative structure that persisted by laws, rules, beliefs
and behavioral roles of the Oromo.
 It especially derived from gadaa system in which its
principles focuses on gender equality which addooyyee
institution is one version of gadaa in relation to equality.
 It is promise made between two and more girls to be
close friend, to repute each other, to help each other, to
love each other and not to call each other by their
respective name; instead, to call each other addooyyee 68
 Cont…
• Adooyyee sometimes called hiriyyee or
saakumee (close friend); however, addooyyee is
prevalent and formal term used to embody the
concept.
• After the establishment of the addooyyee
between girls, they do not call each other by their
name; they call each other addooyyee throughout
their life.
• The friendship established between girls through
addooyyummaa (addooyyee’ness or friendship) is
not short time friendship, it is lifelong friendship.
69
 2.6.1.Establishment of Addooyyee Institution
• During establishing addooyyee institution, girls come
together and take a promise of addooyyummaa. The
addooyyee can be established between girls who have
blood relation and also those who do not.
• The promise has cultural procedure and practice. They
practice it at the river when they fetch water or collect
firewood.
• After deciding to be addooyyee for each other, they come
to the river where the callaadduu (tall grass which grows
at riverbank) grows and uproot it.
• By holding the callaadduu they take the promise oath.
Callaadduu is green and beautiful and it symbolizes
happiness and harmony relation of girls in their life. 70
 2.6.2. Addooyyee institution as self-help organization

• Addooyyee institution has self-help organization through

which they help each other during illness, birth, death and
other social events.
• One is through their dugda deebii (help turn by turn)
institution.
• In this system addooyyee institution come together to help
each other on farming turn by turn.
• They work meesii (cleaning ploughed farm land to prepare
to distribute seed), aramaa (weeding), and others.
• They help each other according to their addooyyee
institution.
 Cont’d….
• The other institution through which addooyyee
institution help each other is daboo durbaa (girls’
cooperative work).
• They help each other through daboo (cooperative work),
when one of their addooyyee unable to finish her works
on time because of different social issues such as birth,
illness, death and other reasons.
• After marriage, if one of their addooyyee gave birth, the
institution helps her in the farming.
• They work on weeding, meesii, haamaa (mowing) and
other harvesting works.
 Cont’d….

• They appoint the day on which they help her and

participate in unity.
• Not only farming, they also wash her cloth and body
and prepare shananii birth ritual.
• During the birth event addooyyee institution also
affords each other gumaata dhalaa (gift of birth).
• Gumaata dhalaa is the food that addooyyee institution
prepares at their respective home and present for their
addooyyee who give birth.
 2.7. Siiqqee/siinqee
• The Siiqqee is:
• Basically, is a stick given by the mother of daughter
to be married
 the Oromo women's institution.
 It is a parallel institution to the gada system.
 The cultural meaning of siiqqee, is used to defend Oromo
women's rights in the society.
 Is also used to maintain safuu (ethical code) of Waaqa
(God) and the society.
 has enabled Oromo women to have control over their
sexuality and fertility, and to maintain their social rights
and religious and moral authority to deter men from 74
• Kuwee Kumsa (1997) argues Oromo women have
maintained some values of this institution to protect
human dignity and to struggle for national
liberation, gender equality, and social justice.
• Further, she demonstrates how some Oromo women
still use some tactics of siiqqee rebellion and
punishment to resist male domination, and how
they use original Oromo religion to Oromize
Christianity and Islam.
• She argues that the resilience of the siiqqee
institution is obvious in the current struggle of
Oromo women for national liberation and gender
equality. 75
 Cont…
• The ulee siinqee is a special stick which a woman who
gets legally married will receive on her wedding day.
• The shape of the siinqee stick varies from place to place;
in the eastern lowlands of Bale it is a straight stick, in
the western part the upper part is formed like a fork.
• The siinqee is considered as “a woman’s weapon”,
symbolizing the respect and the power that a married
woman has: The siinqee stick is given to a woman in
order to protect her rights
• If a woman has a siinqee she has to be respected.
Nobody should fight with her. The siinqee stick is
important and related to the rules and regulation of
marriage. 76
 Cont…
• There are forms of marriages which are based on siinqee, and
there are marriages that are not based on siinqee.
• In the kadhachaa form of marriage, siinqee is important.
• If there is marriage by force (buttaa) this is not by siinqee.
• People will say “Siinqeen gurguran” (She is married by
siinqee).
• If a woman is married based on siinqee, she has full rights.
• She is formally married.
• If she is married without siinqee she has no power in her
husband’s family.
 Cont’d...

• The siinqee has traditionally been used on a number of

different occasions: During religious ceremonies, in particular
when women go for Ateete – a religious women-only
ceremony.
• Women will march to a nearby riverbank where they will pray
to God.
• This is in particular done when the community faces problems,
such as:
 lack of rain,
 infertility,
 disease among human and livestock and in times of political instability
and war.
 if a woman is insulted, intimidated or sexually abused.
 if a husband beats his wife or insults her during her pregnancy or
during the qanaffa.
 when there are conflicts between clans (gosa).
 Cont…
• Important to note is that siinqee not merely is a term
for a material symbol, it also refers to an institution,
to a women’s organization totally excluding men,
which has both religious and political functions.
• The word siinqee is thus often used to describe
various mobilizations conducted by women, yet the
term ateetee is also applied.
• Ateetee or siinqee seems interchangeably to refer
both to religious marches as well as to political
mobilizations conducted when women’s rights or
perhaps more correct to say, women’s wayyuu has
been violated.
79
 Chapter Three: Laws and Governance in Gadaa
 The Oromo term for "law" is derived from the verb seeruu, meaning "to forbid".
 The term heera is used in the eastern part of Oromo land.
 The Oromo distinguish between two types of laws:
• the laws of God (seera Waaqaa) and
• the laws of man (seera namaa).
 Accordingly, the laws of man are derived from the laws of God
 It is by the law of Waaqa that all things are born, grow, become old and die
 The laws of God are the eternal and immutable laws of
Nature:
 The dry season has its time and length; the rainy season has its time and
length; the cool season has its time to come.
 Natural law provides man with one of the bases for secular law.
 The laws of man however also have divine origins.
 They are believed to be revealed to man through the prophets
(raaga),Waaqa is therefore the ultimate source of all laws, 80
whether natural or human.
 3.1. Gadaa System and Natural Environment
• Gadaa system is not only complex institutional
organization that embraced the Oromo peoples’
political, social, economic and religious life in entirety,
but also highly embedded in natural environment in
one way or another.
• The embedment is emanated from the Oromo
worldviews that state Waaqaa (God) as creator of all
living and non-living things.
• In Oromo cosmology, this belief system is used as a
basic ground for inextricable connection between Gadaa
system and natural environment.

81
 Cont…

• Practically, the link and embedment of Gadaa

system to natural features can be understood in
different dimensions and contexts.
– For instance, the practices and rituals in Gadaa
system are interlinked with natural features such
as land, forests, tree, water, domestic animals and
wild animals in one way or another.
• The details are discussed as the following:

82
 3.1.1 Gadaa System and Land
• According to Oromo Gadaa system, land is a mother
of all creatures that have been living on it.
• All living things and non-living things are sprouted
and based on it since the land formation.
• Land is respected and treated in due respect since it
gives livelihoods for survival of human kinds and
animals.
• Land is seen as the most precious and sacred gift that
Waaqaa gave to human societies so that they
83
would carefully utilize and manage it.
Cont…
• According to Oromo narrations in Gadaa
system “Waaqaafi latti/lafti angafa waan
hundaati” meaning God and land are senior of
all things in the universe.
• Oromo people believe that this elder hood can
philosophically be understood in terms of
infinite age, powerful grace and everlasting
nature of land and God.
• The practice of vowing by the name of land has
been traced back to the worldviews of Gadaa
system that gives land special respect and
reverence. 84
 Cont…

On the other hand, even though land is perceived

as a great gift for human kinds from Waaqaa,
there are some areas of land that are set aside
for special practices and rituals of Gadaa
system since the time immemorial.
• The process of setting some natural areas aside
for cultural purposes in Gadaa system is known
as Woyyoomsuu/sacralization.
• The land sacralised in this way is usually known
as Ardaalee Jilaa or lafa Woyyuu/sacred
natural sites or sacred shrines.
85
 Cont…

• In Oromo worldviews, the land once sacralised

and identified for rituals and traditions of Gadaa
system can never be utilized for other purposes
like farm and other activities except for grazing.
• Numerous sacred shrines of Oromo community
exist in various parts of Oromo land, even though
it is relatively being preserved and sustained in
Gujii and Booranaa Oromo than other areas.
For instance, in Gujii case, various rituals and events
of Gadaa system are organized as per the tradition in
more than three hundred seventy six sacred shrines.
86
 Cont…

• The major sacred shrine of Guji Oromo where

Gadaa power transition is peacefully performed in
every eight year is known as Me’ee Bokkoo.
• In Guji Oromo, this area is not only Gadaa power
handover site, but also it is the sacred site for
performance of different traditional rituals.
• The ritual like thanks giving, supplications,
formulation of customary laws and making oral
declarations are made at Oromo sacred shrines.
• Because, Oromo people believe that “Ardaaleen Jilaa
kan namaafi kan waaqaati” meaning, sacred shrine
are commonly belonged to human kinds and God. 87
 Cont…

• According to this belief system, Waaqaa attentively listens to the

supplication made in sacred shrines since the supplication in the
place is accompanied by thanks giving and sacrifices rituals.
• Based on the traditional values attached to these sacred natural
sites/shrines, the Oromo people highly revere and respect them.
• Concerning the future fate of Oromo sacred land, there have
been customary laws, oral declarations and taboos that mainly
govern it.
 For instance the activities like urinating, defecating, having
sexual intercourse particularly disvirgining the girl,
farming, burning the area, spitting, burying dead body,
quarrelling with someone and crying for dead person are
strictly forbidden at Oromo sacred land.

88
 3.1.2 Gadaa Norms towards Trees and Forests
• In Oromo Gadaa system, single trees as well as dense
forests are believed as wear of land that was given by
Waaqaa to cover its nakedness.
• In Oromo people, there is belief system that
perceives God and Earth as having husband and
wife relationship respectively.
• In this sense, God is responsible to protect and safely
keep the land from unwanted degradation and
damage by sprouting trees and dense forests on it.
• Based on this belief, Gadaa system usually reinforces
the conservation of forests through customary
practices, belief systems, taboos and traditional laws.
89
 Cont…

• Basically, in Gadaa system, forests are conserved for

different economical and socio-cultural
importance.
• Economically, the forests are protected for
sheltering of livestock and serving as source of
food during drought.
• The Oromo pastoral communities move their
livestock through the forest areas during long dry
season and drought to save their livestock from
drought driven problems.
• In addition to economic importance, forests have
medicinal value among Oromo people since the
different woods, plants, bushes and tendrils exist in.90
 Cont…
• Not only forests, but also single trees have special
values in Gadaa system. Trees are vital natural
feature and cultural element. Some of the trees are
considered as sacred due to their traditional
importance.
– For instance, Odaa (Sycamore) tree is believed as
sacred and respected in Oromo Gadaa system, due
the mythical backgrounds and cultural significances
it entails.
• The shadow of Odaa is considered as both central
government hall where Gadaa assembly met and
sacred place where ritual activities are
organized. 91
 3.1.3 Gadaa System and Water
• Water has cultural values in Oromo Gadaa system.
• The respect for the water is emanated from the
valuable functions it offers to human societies and
animals in multidimensional ways.
• Water is a source of survival for all living things. As a
result, Oromo govern and conserve the water points and
its courses by customary laws and indigenous
declarations.
– Eg. During balli transfer at Me’ee Bokko, Yuubaa’s (senior
elders who have already transferred power to the next Gadaa
party and work as mentors, lawmakers and declarers) of Guji
Oromo declare the customary laws regarding protection
and management of Malkaa (water points and its courses).92
 Cont…

• They say Malkaan Woyyuu santi seera: meaning

Malkaa is sacred, that is a law.
• This law is declared in the moment of power
transition at sacred natural sites.
• On the other hand, Malkaa is a center for
different rituals such as Dhibaayyuu (libation)
and Irreechaa (thanks giving ritual) in Gadaa
system.
• Dhibaayyuu is a ritual of Oromo whereby Milk,
Honey, Barley and Coffee beans are poured down
at the sacred place and watercourses while Yaa’aa
93
 Cont…
• This implies the supplications and thanks giving ritual
to Waaqaa to propitiate him.
• Similarly, the Irrechaa is thanks giving annual
festival of Oromo people.
• This ritual is marked in at Hora Arsadii and Hora
Finfiinnee in the beginning of October every year.
• The main purpose of this ritual is offering thanks
and propitiating Waaqaa who keeps and protects
people in the time of heavy rain season before
October, as Oromo believe.
• Generally, water is not only source of human survival,
but also cultural hotspot in Oromo Gadaa system. 94
3.1.4. Gadaa System and Animals
• Gadaa system is connected to either domestic or wild
animals in multiple ways.
• The rituals in Gadaa system such as slaughtering for
sacrifice (qalmaa), libation (dhibaayyuu), foretelling
what would happen in the future, giving back sacred
power to Waaqaa and others rituals are linked to animals
in one way or another.
• In Gadaa system, the councillors perform slaughtering
ritual to thank and propitiate Waaqaa under the sacred
trees that are set aside for this purpose. Usually, they
slaughter a bull for different ritual purposes.
• The rituals are performed for different purposes in Gadaa
system, even though it is broadly categorized as thanks
giving and supplication oriented rituals. 95
 Cont…
• Libation (dhibaayyuu) ritual is also performed by products
of cattle, particularly, by milk.
• The milk is typical element used for libation ritual in Oromo
Gadaa system.
• While crossing the Malkaa, Gadaa councils pour down fresh
milk in the water and bless Waaqa. This ritual is usually
connected with cattle milk in the manner that demonstrate
inextricable link between Gadaa system and cattle.
• This means Oromo people have been practicing the
knowledge of foretelling to identify the potential threats like
drought, war, prosperity, peace, and abundance and so on.
• Generally, practices and rituals in Gadaa system are
directly or indirectly associated with various animals for
different cases. 96
3.2. Sacred Natural Site (Ardaa Jilaa) and
Its Practices
• Sacred natural sites:
implies a part of physical environment which is
identified for socio-cultural practices and rituals
across the globe.
It could serve as historical and cultural heritage,
center of ancestral commemorations, center of
worship, center for purification traditions as well
as center for rituals.
They are understood as any physical feature
identified and ordained for practices and rituals
of Gadaa system.
 Cont…
• There are numerous sacred natural sites locally
known as Ardaalee Jilaa or Lafa Woyyuu in
Oromiya region.
• The Oromo sacred natural sites are very
respected and treated as the shrines, because
over all traditions and rituals in Gadaa
system are performed at these sites.
Eg. Me’ee Bokkoo- the Guji Oromo Gadaa power
transitions site every eight years.
 Cont…
Class activity
1. What do we mean by sacred?
2. What sacred natural sites mean?
3. List all sacred natural sites in your locality and
share to your class room
4. Describe the functions of sacred natural sites
in your vicinity/locality
5. Discuss the indigenous mechanism of
preserving sacred natural sites in your vicinity
3.3 Law of Protecting the Environments
• In Gadaa system:
the customary laws are formulated and amended
by Gumii – Gadaa assemble at sacred sites.
These laws regulate the human-environmental,
human-to-human as well as human to supernatural
relation
Everyone should protect and preserve the
environment
 Cont….
 Degrading the forest, cutting down big trees,
closing the ways to water points (Daandii Malkaa),
killing wild animals are few examples among highly
forbidden actions in Gadaa system.
• The violation of this law is punishable as
stated in Gadaa system
• In case if someone settled in sacred natural
sites or negligently degrade the natural forests,
Gadaa bring the violator to the customary
court (Hayyuu) to deal the issue and pass the
decision.
 Summery of Gadaa Norms and laws
• Issues Related to Environment:
Ritual places are sacred. No one is permitted to
settle and farm such a place. Any one found done
these will be punished.
River is wayyu (sacred). No one is permitted to
pollute water, neither any one permitted to
interrupt the flow of river for any purpose.
Road is wayyu. Road should not be closed.
Trees should not be cut without purpose. When
necessary, one needs keeping its value
They are life giving and have life.
 Issues related to marriage

Abduction is forbidden
Marriage should be either with the agreement of
the couples or the parents.
Marriage within the clan is strictly forbidden
Marriage with one’s mother or daughter
generations is not allowed.
 family cases must be traditionally settled
 Issues related to human right
Sexual assault is strictly forbidden
violation of others right is not allowed
 boys have right
Girls are equal with boys and have equal
right to learn.
 Issues related respect
Mother deserves respect
Father deserves respect
Elders deserves respect
Gadaa deserves respect
• Issues Related to animals:
• All animals both domestic ad wild have right.
• So no one is allowed to harm them in unjust
manner.
3.4 Sacredness of Gadaa Leaders and
Symbolic Materials
• In Gadaa structure, Abbaa Gadaas and Yaa’aa (Gadaa
councils) are the most sacred individuals who owe
special respect.
• Abbaa Gadaa is usually approached respectfully in
humble approach; no one is expected to disrespect him.
• He is considered as the man who has mystical power
that can make curses and blesses effective.
• It is strictly forbidden to insult, abject, simplify,
humiliate and gossip Abbaa Gadaa and his councils
in the system, even with absence of them, because the
Waaqaa who hears the evil words spoken against Abbaa
Gadaa would punish the person.
 Cont…

• There are respecting words used only for Abbaa

Gadaas for their sacredness.
• For instance, to tell the death of Abbaa Gadaa to
another person, one must say “Abbaan Gadaa
ebelu ‘ Gorora liqinse” literally meaning the Abbaa
Gadaa whose name is Mr X has swig down his
saliva”
• Abbaa Gadaa has different symbolic materials like,
– Kallachaa (phallic material tied on forehead)- Kallchaa
indicates power of being Gadaa leader or reign
– Bokkuu (sacred scepter stick) sometimes known as
Horooraa and different ornamental materials on his hand
such as Micciirraa.
 Cont…
• class Activity
1.What are symbolic materials you know at your
area?
2.What do these materials demonstrate?
 3.5.Gadaa and Peace
• Gadaa system is system of peace, peace sustaining
and peace building.
• In Oromo Gadaa system, peace is not lack of war,
but it is a holistic harmony of people with the local
fellows, natural environments and Waaqaa.
• Peace is not a free gift rather there must be a
continuous aspiration and prayer for existence and
sustainability of peace by the community.
• Some rituals are made to supplicate Waaqaa for
prevalence of human beings peace, livestock peace,
and environmental peace.
 Cont…

• Peace of Human being is:

 the peace that exists in family setting, among neighbours
and local context,
• Livestock peace is
 prosperity and fertility of livestock,
 abundant pastureland with safe grazing system and
 availability of milks and butter in the expected manner.
• The environmental peace indicates:
 the absence of damaging locust,
 absence of wildfire that damage niches,
 absence or farness of wild carnivores’ animals that would
eat cattle, goat, sheep, donkey and other domestic animals.
 Generally, Oromo Gadaa system entails peace and gives
 3.7. Organs of Gadaa administration
• Gadaa System embraces three governance
institutions that are similar to modern
government bodies.
• For instance, the Oromo, particularly, Borana
Gadaa system also incorporates the General
Assembly (the gumi ), Gadaa Council (the
Adula) and Gadaa justice system.
 A. Gadaa General Assembly[Gumi gayo]
(Legislative body)
• The Gadaa General Assembly is the house" of
deliberation and adoption of new rule or
amendment of laws in which the concept of
seera (laws) properly applies.
• While the ultimate executive power resides in
the hand of the Gadaa Council (Adula), the
ultimate legislative authority rests on the
supreme Gadaa General Assembly
(Asmarom1973;
 Cont…
• Gadaa General Assembly (gumi gayo) is vested
with the powers of legislature, undertakes law
reforms, reiterates old laws and enacts new
ones.
• Noted for its freedom of expression and
attendance, the assembly tends to curb the
excesses of all members, be they high and mighty
or lowly and ordinary.
• Persistent disputes, which were unsettled for their
gravity or complexity, are brought before an open
air court for the community to contribute their
wisdom towards its solution (Wako1997:647-648).
 Cont…

 Its participants and the nature of the assembly.

 First, \seats" are reserved for the semi-retired Gadaa
leaders (i.e. ex-presidents and ex-vice-presidents will
be member of the Gadaa General Assembly).
 That is Gadaa leaders' career could not be put to an
end just after eight years of service.
 They shall become legal advisors for their experience
matters to the legislative body, i.e. Gadaa General
Assembly.
 In the mid-term of the president's term once Gadaa
General Assembly checks over the performance of
the Gadaa Council in power
 Cont…
• Elected members of Gadaa Council but waiting to take
power (de facto Gadaa leaders) are members of the
Gadaa General Assembly.
• Every time the president in power is checked by the
Gadaa General Assembly, in the mid of his term office,
he had to face ex-members Gadaa Council and the
waiting Abba Gadaa.
• In other terms checks and balance would arise from the
six presidents (that is, one ex-president, two ex-vice-
presidents, one incoming president, and two incoming
vice-presidents) against the president and his cabinet
(the Gadaa Council) in power.
 Cont…
• The Gadaa General Assembly serve also as the house of \
unity" and adjudicates cases involving group (clan)
interests as a final authority.
• Thus its supremacy is not limited to legislative or political
only but it also owes supreme judicial power.
• Asmarom notes in this respect that one of the main
function of the Gadaa General Assembly is to \re-examine
the laws of the land, reiterate the in public, to make new
laws if necessary, and to settle disputes that were not
resolved by lower levels in their judicial organisation"
(Asmarom 2006: 211).
 Cont…

• Another distinct feature of the Gadaa General

Assembly is that it is “open to everyone" who
has vested interest in the issues the assembly
delivers on or anyone who has the knowledge
of Gadaa System, Gadaa legal history and any
one who want to contribute his own part.
B. Gadaa Council (Executive Body)
• In Gadaa System the highest executive office is
entrusted to Gadaa Council.
• The Gadaa Council consists of six leaders: one Abba
Gadaa, two vice Abba Gadaas and three senior Gadaa
councillors.
• The nature of Gadaa Council resembles to the\
government by committee"
• Furthermore, in Gadaa System, an outgoing Abbaa
Gadaa has the mandate to appoint of six additional
junior councillors (garba) from among all Gadaa
parties to thereby ensure balanced opposition among all
Gadaa parties.
Powers and Functions of Gadaa Council and
Abbaa Gadaa
• Abbaa Gadaa enjoys the highest political
authority in executive branch of the Gadaa
traditional government.
• However, the relationship among the members
of the Gadaa Council is not hierarchical. Rather
members of the Gadaa Council exercise powers
jointly and severally.
• This does not mean that there is no job
description attributed to each member of the
Gadaa Council.
 Cont…
• As a president of the Borana Abba Gadaa summon and preside
over the Gadaa Council.
• The Abba ensures the presence of all members of the Gadaa
Council during the council's session and he may take disciplinary
action against the Gadaa Council absentees according to seera
goro (code of conduct")
• the Abbaa Gadaa shall oversee the deliberations carried out by
the Gadaa councillors and he hammers out (tumaa seeraa) the
law.
• It is the mandate of Abba Gadaa to bring disagreements among
Gadaa councillors in to end. However, unlike in the modern
governance where a single leader can decide or pass an order, the
Gadaa Council demand the consensus of all of its members to
pass a decision that prevails over the Borana people.
 Cont…

 Powers and functions of the Gadaa Council are:

• Commander in chief: During wars with neighbouring
ethnic groups the Abba Gadaa and his cabinet discuss
and decides whether to wage war or not. Where a stand
is taken to wage a war, it has to be in collaboration with
the raba (the fith Gadaa Grade).
• Approval of capital punishment: punishments such
as: banning an offender or a group of people belonging
to one the Borana clans from accessing water wells,
expulsion (banishing from Borana land) shall be
authorised by the Gada Council.
 Cont…
• Ensure the peace of Borana (\nagaa Boranaa"):
• Ensuring the overall social order, implementation of customary
laws and implementation of the laws enacted by the Gadaa
General Assembly.
• Protect and defend the Gada System:
• The Gada class in power through its Abba Gadaa looks after the
well functioning of the Gadaa system. The character and
determination of Abba Gadaa during his term office and his
courage not to forgo his people for his own personal profit are core
values.
• Final resolution on unsettled cases:
• The more unjust, incompetent, or litigious the leaders are the less
likely that the case of conflict come before them.
• the Abba Gadaa in power serves as the presiding councillor under
normal circumstances and holds the power of \cutting" (Asmarom
 Cont…

• Cases involving collective interest:

• When conflict breaks out between olla's (the
smallest unit of settlement consisting of 30 to
100 households (warraa) or ardaa (small group
of ollaas, usually two or three only, who may
cooperate together on their grazing pattern), or
madda (area surrounding one water source),
then the Abbaa Gadaa will rule on the case
(Dirribi 2011; Asmarom 2006).
• Gadaa Council, as an organ of Gadaa
government, has the power to dispose cases
involving more than two clans.
 Cont…

• Ensure the economic wellbeing of the

Oromo:
• It is the responsibility of Gadaa Council to
contribute to the economic wellbeing
• For instance, the Gadaa Council has to
mobilise workers to help maintain principal
well complexes which are so essential for the
Boran pastoral life
• The role of Abba Gadaa in the excavation of
water wells is also very critical.
 Cont…

• Preside over the Gumi (Gadaa General

Assembly):
• Abba Gadaa shall maintain, during the Gadaa
General Assembly sessions, the order and peace of
the general assembly.
 C. Gadaa Justice System (Judiciary body)
• Oromo handle the issue of justice at various levels
• Issues may also vary from breach of smallest taboo to serious
offenses.
• Cases are usually settled by clan elders at two levels; Qee'ee
Milloo (lineage level court) and Qee'ee gosaa (clan level
court). With the exception of a few, most cases are not taken
beyond clan level" (Arsano 1997: 45).
• The Gadaa customary law (seera-aadaa) conflicts were used
to be set right by mutual understandings, blessing and
forgiveness.
• Customary justice system embraces communal-reparative and
restorative justice systems than individual punitive and
retributive (State Justice) system.
 Cont…
• the purpose of Gadaa customary trial system is, in
principle, not to ascertain who committed the offence;
rather it is why the offence was committed and how it
can be rectified.
• Second, there is deeply rooted norm of forgiveness
among the Oromo. Forgiveness is part of their customary
laws|which brings the offender and the victim (if alive) face
to face and it encourages the family of the victim forgive to
the family of the offender.
• This has the power of healing the wound and ultimately it
restores the peace the people believe in beyond the modern
court's reasoning and adjudication.
 Cont…
• there is no need to imprison an offender
even if he was found guilty; rather s/he shall
remain in the community and pay
compensation for the damage caused.
• In cases of serious offenses, however, an
offender shall banished from the Borana
`country'.
 Activity
1. Discuss one of the following customary conflict
resolution in Gadaa system
a. Gumaa
b. Jaarsummaa
c. Siinqee
 Chapter 4
4.1. Rituals and performances in Gada system
• The Oromo ritual performance as part of
exercising spiritual life is the sharing of the
blessing of the harvest.
• Ritualistic life in the context of the Gada system
functions as ideological discourse and service as
a tool for influencing, fostering benevolence
and regulation of inner life of the society
• The role and/ function of ritual performance can
be explained in terms of human needs to
maintain social regulation
 Cont…
• Like other sub-Saharan Africans, the Oromo
have developed sophisticated ritual
practice, which enable them to demonstrate
moral strength, spiritual values and
religious convictions.
• The traditional ritual ceremonies and festivals
are lead by the most senior qaalluu called
Abbaa Muudaa, literally, the anointed father
or leader of pilgrimage; who has selected on
the bases on his intelligence, sound
judgement, honest and spiritual quality.
 Ateetee
• One of the well known festival of the Gadaa
ritualized tradition.
• Is popularly known as aayyoo/aayyolee, literally the
mother, who is a symbol of forgiveness.
• Stresses the blessing of God the continuity of
peaceful orderly life and fertility in the household
for-both cattle and people.
• The most common symbols of fertility in the Oromo
ateetee include, milk, butter, honey-wine (bulbulaa)
hydromel/ mead (daadhii), beads (callee), green
grasses (irreensa) and the blood of sacrificed animal.
 Cont…
• Butter as a symbol of abundance has a deeper
meaning in the life of traditional Oromo.
• Praying or ejecting the hydromel from the
mouth (daadhii biifuu) is another symbol for
blessing one’s life and fertility.
• During the ateetee ritual ceremony, the chief
elder blesses the barren women by spraying
daadhii (hydromel) over them.
• Ateetee ritual is practiced only by women.
• When ever natural disasters occur, women
gather and perform the ritual.
 Cont…
• Oromo women used to practice ateetee as a
way of strengthening their solidarity and as
a tool to counter atrocities staged against them
by men.
 Irreecha/ Thanks giving
• It is one of the most popular festival which
aimed at glorifying God and giving thanks
to him for the harvest, prosperity, fertility, rain
and peace.
• Importantly, such euphoric occasion is marked
by carrying tall and fresh grasses that are
symbol of wealth and new hope; according to
the tradition, the bunch of grasses have to be
placed on ground where the festival is
arranged.
 Cont…
• Celebrate the end of the rainy season and welcome the harvest
season.
• So, Irreechaa is celebrated in two seasons annually:
• Autumn and Springe.
• The irreechaa of birraa (Autumn) is celebrated at Malkaa/river as a
thanks giving of God who pass them the dark summer and prayer for
their future winter.
• Where as the irreechaa of arfaasaa (spring) is celebrated at the top of
hill as a thanks giving of God who pass them through drought and
pray for the future summer.
• The Irreechaa ceremony is also led by the senior members of the
society and celebrated early summer in Oromia betwean September
and November.
• There is no clear difference between the political functions of the
Gadaa system and the ritual function.
 Cont…
• Gada system is political, providing a governing
body, it also is very ritualistic and has significant
religious importance
• At the end of the transfer of power the Abbaa Gadaa
(father of the Gada power) passes of the bokku
(symbol of power) to the incoming Abbaa Gadaa
and the change in government is accomplished.
Then a ritual scarifies is performed.
• The new Abbaa Gadaa slaughtered his butta bull
and, depend a branch of green tree in to the blood of
the sacrificed victim and planted it in the assembly.
 Cont…
• The sacrificial blood symbolized the unity of
the confederacy brothers descending from
common founder, real or factious.
• Some of the mojor Gada ritual centers were:
Odaa Nabee (East Shoa)
Odaa Roba (in Baale)
Madda Walaabuu (South western Baalee)
Odaa Bissil (West Shoa)
Odaa Bultum (West Harargee)
Odaa Bulluq (Horroo Guduruu)
 Cont…
Odaa el Dalloo (Liiban)
Odaa Doggii (Salgan Iluu)
Odaa Hullee (Jiimma)…
• Odaa (sycamore tree) of different kinds are
regarded as an abode of spirit among the
Oromo and used to provide the Oromo with
ritual performance and praying site.
 Rite of Passage
• Is cultural defined activities associated with the
transition from one lace or stage of life to another.
• The Gada system as such is ornamented with
several rites of passage, which mark the end of one
grade and the beginning of new one.
• List of rites of passage:
 Gubbisa/ maqbaasa- the ceremony of name giving
 Nyaachisa- the feasting rituals, preparation of warriors
Godiyyaa- the end of Gamme and beginning of Kuusa
Bantii-the ritual for the end of Kuusa
Baallii fuudhan-the beginning of Gadaa
Gadamoojjii- the end of Gadaa grades.
 Chapter Five: Gadaa and the Economy

2.5 Socio-economic aspects of Gadaa system

• Indigenous social values and customary practices
promote collective conscience.
• It helps the overall wellbeing of the society.
• Similarly, Gadaa values are mainly oriented towards
stability and cohesion of the society.
• Gadaa system has several importances for overall
system of the Oromo society.
 Cont…
• Furthermore, community spirit under Gadaa
system is very strong.
• For this reason, people would like to look out
for one another and care for each other with
full trust.
• Supporting local and regional networks of
traditional practitioners and community
exchanges can help to disseminate useful
and relevant indigenous knowledge and to
enable communities to participate more
actively in the development process.
 Cont…
• Social values and customary practices pay
particular attention towards development and
sustainable progress of a given society.
• Indigenous social values and customary practices
can assure economic wellbeing of the society via
cooperative work and division of labour.
• Societies oriented towards proper utilization of
resource and keen enough in making sure their
basic needs.
• They engage in variety of livelihood strategy so as
to maximize their survival and prosperity.
 Cont…
• Economic welfare of the society to some extent based
on the social values of the society.
• Under Gadaa system, social values and practices of the
society build cooperation among its actors.
• Even poor individual opt to work cooperatively with
relatively richer households who can afford all necessary
needs to poor individuals.
• The Oromos resource utilization and resource
management highly interlinked with social values and
custom.
• Moreover, social values and custom of the society
appreciate cooperation and coordination among
themselves
 Cont…
Oromo institutions can be better understood by
studying the Oromo concept of social development
(finna).
• As in any society, social changes occur in Oromo
society by combining the cumulative historical
experiences with the contemporary condition.
• Hence finna “represents the legacy of the past
which each generation inherits from its
forefathers [and foremothers] and which it
transforms; it is the fertile patrimony held in trust
by the present generation which it will enrich and
bequeath to future generations.
 Cont…
• The Oromo concept of social development is
constructed in seven interconnected phases:
Guddina, gabbina, ballina, badhaadha, hormaata,
dagaaga, and dagaa-hoora.
• When guddina indicates an improvement in cultural
life due to the introduction of new experiences to
Oromo society.
• Gabbina involves the process of integrating
cumulative cultural experiences with contemporary
social conditions through broadening and deepening
the system of knowledge and worldview.
 Guddina

• Is an improvement in cultural life due to the

introduction of new experiences to Oromo society.
• Gabbina: involves the process of integrating
cumulative cultural experiences with contemporary
social conditions through broadening and deepening the
system of knowledge and worldview.
• Without gadaa or Oromo democracy there cannot be
finna (development), peace, social justice, kao
(freedom, peace, prosperity, success, and happiness), and
safu.
• Gabbina emerges through democracy, peace,
cooperation and consensus of all members of Oromo
society of different levels to improve economic, cultural,
and political conditions.
 Ballina

• involves the expansion of enriched cultural

and political experiences from Oromo society
to another society through reciprocity of
cultural borrowing and resources sharing and
interdependence, based on the principles of
democracy.
• This is the phase that focuses on foreign
relations.
• It allows Oromo society to involve in cultural
exchange and cooperation with neighbouring
peoples.
 Cont…
• The cumulative experiences of guddina,
gabbina, and ballina lead to the phase of
badhaadha (richness).
• Theoretically badhaadha is a phase at which
the Oromo and their neighbours who accept
their philosophy of social development
obtain peace, prosperity, and wholeness
since there are no incidences of conflict,
poverty, disease, and natural calamities.
 Badhaadha…
• Badhadhina is a stage of wholeness and peace. The
existence of this stage indicates the maintenance of
peace among Waaqa(God), nature and society.
• It is theoretically believed that there is no conflict,
poverty, disease or natural calamity because of the
new idea or innovation since the balance among
Waaqa , nature, and society is maintained in it.
• The development stage of Badhadhina leads to the
stage of hormata.
• Hormaata is a development stage in which people,
animals and other living things reproduce and multiply
because of conducive conditions, such as the
availability of resource and peace.
• Since the new idea or innovation is resulted in
prosperous life what is expected is multiplicity of
human and animal as well as other living things.
• For example if the introduction of computer resulted in
prosperous life then the family become rich and large.
• The next phase of development is dagaagina.
• Dagaagina is stage of development in which
development cycles are integrated to maintain even
and stable development for society.
• It usually refers to great achievements.
• It is also the stage in which how the development
achieved could be repeated again so that it becomes
sustainable development.
• On the other hand it is a stage in which the
achievement bout by computer cold be repeated so
that it has continuity.
 ….the end
• The last developmental stage is Daga-hora in
which full development takes place in Oromo
society and expands to neighboring societies.
• Oromo believe that it is only when this
achievement disseminates to other societies,
development is said real development.
 GALATOOMAA!

HORAA BULAA!

GADAAN BULAA!

BARRI BARA QUUFAAFI GABBINAA ISINIIF HAATA’U!