As can be viewed from the stages of guma is a conflict resolution mechanism where conflicts are

resolved peacefully. In this process from the occurrence of death to resolution are highly
structured traditionally. In the process even though elders take the lions share all community
including artisans participate in the resolution. Currently, guma is not treated traditionally because
of many factors. On one hand, most conflict issues have been treated by law courts. On the other
hand, some issues have been treated by religious organizations.

However, we witnessed that in rear cases guma has been in practices even though the degree
varies. For instance, regarding death issues even though a person who committed a death is
penalized by law courts after the person is freed from jail guma practices is must in order to make
peace among them. In the future, if gada revival is continuously in progress guma traditions
properly where death issues may occur among the society even without visiting law courts. In
general, after Oromo Gada System was registered to UNESCO most of gada components have
been in revival. So that, there are sounding hopes for guma too (Aguilar, 2005).

Beside this, higher institutions like Universities and Colleges need to do more to save the culture
as well as do comprehensive research which incline toward saving the culture. Law courts also
need to do more to preserve customary laws which make peace from ground. On the other hand
Gumi Abbootii Gada of Oromia need to do more on reviving gada values thoughout Oromia.
Likewise, Medias should dig out remaining societal practices for the revival. Moreover,
government need to give due attention to customary conflict resolution mechanisms like guma.

Discussion
As discussed above the main purpose of this study is to portray Oromo Guma (blood price)
Conflict resolution practices pertaining to Macha sub-branches of Ilu and Bunno Oromos. Both Ilu
and Bunno have one big Gada center which is known by Salgan Oromo Ilu Gada System found in
Yayo district. According to elders Yayo is the center for both Ilu and Buno Oromos, so that the
nine qomoos assembled at Oda Dogi in Yayo and made laws to be governed with before it’s
weakening by Minilik II forces.

Before the introduction of the Abyssinian ruling system, Salgan Oromo Ilus had been exercising
Gada democracy fully. However, after the region was conquered exercising their own indigenous
democracy was put to challenge, as a result the Oromo elders start to pass Gada tradition orally in
their social life. Today, oral tradition played a great role through which Gada values has been
manifested not by written literature mainly. Most of the oral tradition has power to pass from
generation to generation. Even though, the Oromo was challenged with new ruling system, the
people never gave up Gadas law totally.

Among the Gada components after a century of Ethiopian ruling system Guma indigenous conflict
resolution practices is remained holding its oral tradition. According to elders Guma resolution is
mandatory to make peace fully even after modern law courts. If someone commits a death
intentionally or unintentionally Guma purification ritual should be conducted. There are also
traditional experts or elders with great wisdom in the community who resolve guma from ground.
As can be viewed from 4.1 guma resolution is a procedural activity. It begins with when death is
committed to honey feeding ceremony where they take blessing and even start chanting some
words among the subjects. Exchanging some words after the resolution is a best indicator of a
peace made.

First of all, ones a death is committed a person who commit the death instantly inform an
immediate elder of the community as he did it, as in modern case some individuals surrender their
hands to police station voluntarily. Following the information Abba Gada of the area overlook his
people not to commit revenge. Then after a corpse is buried elders begins agenda of guma which
can be conducted carefully. Secondly, a person who committed the death starts preliminary
requirements which are needed for the purification of guma. During this time materials needed for
the ritual would be prepared. Thirdly, elders from both sides come together to appoint the date
guma reconciliation. The date of the guma reconciliation is appointed by elders where its settings
which mean place and time are decided. Fourthly, at the eve of the guma reconciliation the two
groups reconciled followed by the subjects early in the morning. Guma reconciliation ritual is
traditionally conducted at river side early in the morning before breakfast. Fifthly, at river side two
rituals: maracaa spraying and sheep slaughtering process could performed. Next to the rituals
honey feeding process is conducted at tree shade where laws should be abiding by is recited by the
community elders. Subsequently, after tumaa/law is announced the chief elder bless all the
attendants and hurried to their home for breakfast. Lastly, elders supervise closely social life of the
two subjects.

Conclusion
The main object of this study was to portray the traditional practices of guma form of conflict
resolution pertaining to Oromo of Ilu and Bunno. Accordingly, depending on the findings the
following conclusions were made by the researchers. Firstly, Oromo of Ilu and Bunno Bedele have
been exercising guma conflict resolution as other parts of Oromia under their Gada System known
as Salgan Oromo Ilu Gada System. Particularly, their main Chaffee is at Oda Dogi in Yayo which
is reviving since 2000E. C as guma is one means of conflict reconciliation in case of death it is
dominantly conducted under the close supervision of Abbaa Gada in the village. Secondly, the
study explored that following the introduction of Abyssinian ruling system to the area traditional
ways of conflicted resolution was replace by law court system which was not fair, as a result guma
means of conflict resolution was declined. Even though, the rulers banned the tradition the people
wisely transmit the culture from their ancestors’ to descendants. Presently, elders have been
applying in rare cases even after law court punishment is finished. However, its traditional values
are put to challenges because of external forces. Lastly, it is unclosed that most knowledgeable
elders have been hardly passing the tradition to the next generation.

Recommendation
Guma is a traditional Oromo conflict resolution mechanism which is conducted following a death
occurred suddenly or intentionally by somebody else against parents of the victims. Accordingly,
the following recommendations were made depending on the findings of the study.

1. Firstly, Researchers should have to focus on such customary conflict resolution in their study
since it is not well studied in this study area.
2. Culture and Tourism office of the Zones had better collect and document the practices of
traditional knowledge attached to guma means of conflict resolution.

3. Mettu University, need to employ skilled researchers to conduct a comprehensive research/

4. Law Courts need to appreciate customary ways of conflict resolution since it is cheaper ad win-
win situation when compared with law court way of conflict resolution.

5. Moreover, media needs to give great focus on the tradition

Acknowledgement
First, we would like to say thanks to Mettu University in general, Research Coordinating Office of
College of Social Science, and Humanity in particular for sponsoring the research, which helped
for the success of the work. Secondly, our thanks go to the bearers of the cultures especially Ilu
elders for their kindly assistance in giving information about the issue. Without their generous
support, this work would have not been accomplished. Lastly, not the least, we like to thank Ilu
Abbabor Culture and Tourism Officers for their generous help to give us necessary information.

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