Gadaa as Indigenous Knowledge

Chapter 1:
Introduction
The concept of IK in its strict sense is difficult to achieve due to the
complexity of the phrase and the interrelationship of different communities
and continuous sharing of information all over the world.
Indigenous knowledge is defined as “the systematic body of knowledge
acquired by local people through the accumulation of experiences,
informal experiments, and intimate understanding of the environment
in a given culture (Rajasekaran, 1993, p. 13).
It is perceived as non-transported native people‟s behavior or thought
of a given society (Shiraev & Levy, 2010).
It is also stated as insider knowledge‟ that reflects knowledge of the local
context and local community (Marseden, 1991). Still in its different name,
called “traditional knowledge‟,
 ILO (1989) described it as;

• knowledge that is held and used by a people

who, identify themselves as indigenous of a
place based on a combination of cultural
distinctiveness and prior territorial occupancy
relative to a more recently arrived population
with its own distinct and subsequently
dominant culture (ILO, 1989; cited in
Hoppers, 2004; P. 9).
• Indigenous knowledge system is a totality of
inter-generational knowledge and skills
possessed by a community living in a certain
locality, which help them to utilize their
resources to the best of their abilities and to
manage different aspects of their life (Hoppers,
2004).
• The description of indigenous knowledge given
above by ILO was believed to be more broad and
inclusive.
• Indigenous knowledge can be reflected in practice
of different aspects of social life of a community
such as Governance, agriculture, justice,
medicine, religious practices, and others.
• As a result, the necessities of considering
indigenous knowledge and practices in the overall
development of a nation have been addressed by
many scholars (Asmerom legesse, 1973; Bassi,
1996; Baxter, Hultin & Triulzi, 1996; Boldon & Kirk,
2009; Gupta, 2012; Malunga, 2006; The World Bank,
2004; Semali & Kincheloe, 1999; & Zelalem, 2012).
• IKS is defined as technical insight of wisdom
gained and developed by people in a particular
locality through years of careful observation
and experimentation with the phenomena
around them.
• IKS is not just a set of information that is in the
minds of the people, which can be simply taped
and applied.
• It is accessible by recall and practice
(Mangetane, 2001).
• IKS is embodied in culture and is described as
an integrated pattern of human knowledge,
beliefs and behavior.
• It consists of language, ideas, beliefs,
customs, taboos, codes, institutions, tools,
techniques, artifacts, rituals, ceremonies,
folklores and gender.
• This culture is passed down from one
generation to the next generation and generally
it provides a holistic view of how to use
natural resources based on traditional
ethical perspectives (Atteh,1991).
• In sum, IKS refers to “ a total of knowledge
and practices, whether explicit or implicit,
used in the management of socio-economic,
ecological and spiritual facets of life (Hoppers,
2005: 2), stored in the collective memory
and communicated orally among members
of the community and to the future
generations [through stories, myth, songs,
etc].
 Indigenous peoples, and Indigenous Knowledge
Indigenous People

• In international context, while the term

‘indigenous’ is understood (mostly by
Europeans) as being similar or synonym to
‘traditional’, ‘aboriginal’, ‘vernacular’,
‘African’, ‘Black’, and ‘native American’,
• the phrase ‘indigenous people' refers to a
specific group of people occupying a
certain geographic area for many
generations (Loubser, 2005).
• However, the concept “indigenous” is a
social and historical construct with high
political, social, and economic stakes.
Definitions of indigenous in international
governing organizations (IGOs), in
indigenous communities, and in the
academic literature are highly contested.
• The World Bank's definition of indigenous
peoples includes close attachment to ancestral
territories and the natural resources in them;
presence of customary social and political
institutions; economic systems primarily
oriented to subsistence production; an
indigenous language, often different from the
predominant language; and self -identification
and identification by others as members of a
distinct cultural group (The world Bank in
Corntassel, 2003:86).
• In 1986, however, a working definition of
Indigenous peoples was offered by the UN
Working Group on Indigenous Issues, developed
within the comprehensive Study by Martinez
Cobo J. on the problem of discrimination against
indigenous populations.
According to this definition:
• Indigenous communities, peoples and nations
are those which, having a historical continuity
with pre-invasion and pre -colonial societies that
developed on their territories, consider
themselves distinct from other sectors of the
societies now prevailing on those territories,
or parts of them.
Formal universal definition for the concept of IPs, the United Nations
Permanent Forum on Indigenous Issues (UNPFII) sets outs distinguishing
features as a guide for the identification of IPs across the globe. This
includes the:
• Self- identification as IPs at the individual level and accepted by the
• community as their member;
• Historical continuity with pre-colonial and/or pre-settler societies;
• Strong link to territories and surrounding natural resources;
• Distinct social, economic or political systems;
• Distinct language, culture and beliefs;
• Formation of non-dominant groups of society; and
• Resolve to maintain and reproduce their ancestral environments and
systems as distinctive Practicing their respective unique traditions,
indigenous people retain social, cultural, economic and political
characteristics which are distinct and different from those of the larger
societies in which they live (Bahar , 2010).
Indigenous Knowledge (IK)

• Literatures on IK does not provide a

single definition of the concept.
• According to Warren, IK is the local
knowledge – knowledge that is unique to
a given culture or society.
• Since every population is unique in terms
of its environment, its resources, and its
tools (both physical and conceptual), IK
will also be unique.
• It is the basis for local -level decision making in
agriculture, health care, food preparation, education,
natural -resource management, and a host of other
activities in rural communities (Warren, 1991).
• The World Bank refers IK as a large body of
knowledge and skills which is developed outside the
formal system including
• development planning,
• environmental assessment,
• resource management,
• local conservation of biological resources, and
• conflict resolution (World Bank, 1998).
 Reflect on the following questions

• Can you list some of the distinguishing

features Indigenous peoples?
• Where and how do you think IK is stored
and transmitted from one generation to the
next?
• How do the term ‘indigenous’ is
understood by the western world?
• IK has different but closely related names such
as 'folk knowledge', 'local knowledge or wisdom',
'non-formal knowledge', 'culture', 'indigenous
technical knowledge', 'traditional ecological
knowledge', 'traditional knowledge', and others.
• All these terms have similar concepts and refer
to how members of a community perceive and
understand their environment and resources,
particularly the way they convert those resources
through labor(Akabogu, 2002).
 Features of Indigenous Knowledge

• Ellen and Harris (1996) identified the following special

features of indigenous knowledge that distinguish it broadly
from other knowledge. As to them IK is :
• 1. Local, in that it is rooted in a particular community and
situated within broader cultural traditions;
• it is a set of experiences generated by people living in
those communities..
• 2. Tacit knowledge and, therefore, not easily codifiable.
• 3. Transmitted orally, or through imitation and
demonstration. Codifying it may lead to the loss of some of its
properties.
• 4. Experiential rather than theoretical knowledge.
Experience and trial and error, tested in the rigorous
laboratory of survival of local communities constantly
reinforce IK.
• 5. Learned through repetition, which is a defining
characteristic of tradition even wh en new knowledge is
added. Repetition aids in the retention and reinforcement
of IK.
• 6. Constantly changing, being produced as well as
reproduced, discovered as well as lost; though it is often
perceived by external observers as being somewhat static
 Concept of Indigenous Governance

• Governance/Traditional Governance According to

Okpaga (2007:3), governance means “how people
are ruled and how the affairs of the state are
administered and regulated.
• ”Therefore, governance connotes the ways and
manners with which the politics of a nation is
been executed.
• In any governance system, a public authority is
expected to play an important role in creating a
conducive environment to enhance development
• Hence, traditional governance refers to the
administration of societies that factors-in the
adoption of indigenous institutions and often
adopts indigenous cultural practices.
• From a broader perspective, traditional
governance is one with indigenous institutions
within which the citizens are guided and
respected and a sociocultural frame work that
reinforces social order in the society.
• Indigenous systems of governance have
been used to maintain social order across
Ethiopian regions.
• The role of indigenous governance was
indispensable before the advent of the
modern state system.
• Anthropologists have been studying
indigenous systems of governance in
Ethiopia and other parts of Africa.
• We have outlined some examples of
indigenous systems of governance as follow:
The Oromo Gadaa System
• The Gada system of the Oromo is one of the
well-studies indigenous systems of governance.
• Scholars have been studying the Oromo Gada since
the 1950s. Scholars studied the Oromo Gada
include Paul Baxter, Eike Haberland and
Asmerom Legesse.
• Asmerom, a famous anthropologist, is widely
known for his ethnographic studies on the Oromo
political system. He published a lot on the Gaada
system, particularly focusing on the Borena
Oromo.
• The following are two of his books: Gadaa: Three
Approaches to the Study of African Society,
published in 1973; and Oromo Democracy: An
Indigenous Political System, printed in 2000.
• The Gadaa system is ‘an age grading
institution of the Oromo that has a complex
system of administration, law making and
dispute settlement’ (Pankhurst and
Getachew 2008, xiv).
• The Gadaa is a highly celebrated institution
of governance and dispute settlement
among the Oromo people.
• Gada is widely mentioned as an egalitarian
(democratic) system of governance.
• In the Gadaa system, political power is
transferred from one generation set (Luuba)
to another every eight years.
• Gada officials such as the Abba Gada and
Abba Seera(father of law) serve for eight years
and leave their position to the new generation
of Gada officials.
• The Gada system involves a continuous
process of law making and revision.
• The law making process has rooms for
wider participation of the people.
• Gumi Gayo, a law making assembly of the
Borana Oromo, is a good example.
• Gumi Gayo is held every eight years to
revising, adapting, making and publicizing
the customary law ( seera) and custom
(aadaa) of the Oromo.
• The Waliso Oromo have a law making
assembly known as yaa’ii haraa, an
equivalent of gumigaayo, held every eight
years. The Gada is an indigenous system
of governance, conflict resolution, and
peacemaking.
 The Gedeo Balli System

• The Gedeo of southern Ethiopia have an

indigenous system of governance called
Baalle.
• The Baalle and the Gada system of the
Oromo have some similarities. For example,
both have grading system and exercise
periodic transfer of power (i.e., every eight
years).
• The role of religion is high in the two
indigenous systems of governance. Moreover,
the customary law of the Gedeo is called
Seera.
• The Ya’a, the general assembly, is the
highest body of the Gedeo indigenous
system of governance.
• The Baalle is a complex system which has
three administrative hierarchies:
Abba Gada,
Roga (traditional leader next the Abba
Gada), and
 two levels of council of elders known as Hulla
Hayyicha and Songo Hayyicha.
• Conflicts are resolved by the Songo
hayyicha at village level. When disputes are
not settled at the village level, cases can be
referred to first to the Hulla Hayyicha and
finally to the Abba Gada.
• In general, the Gedeo system of
governance has the following major
institutions: the ya’a (general assembly),
the Seera (customary law), the Abba Gada,
and council of elders (Getachew Senishaw.
(2014)).
• We have seen some similarities between
the Oromo Gada and the Gedeo Baalle
system.
• This is a good example of cross-cultural
similarities in Ethiopia.
• Similarities are also observed in the naming
of indigenous institutions.
• Several ethnic groups use a similar term
with slight variations to refer to their
respective customary law: Seera (Oromo),
Sera (Sidama), Serra (Siltie),
Dere Woga of the Gamo
• The Gamo are among Omotic peoples of
southern Ethiopia.
• The Gamo people were organized into
several local administrations locally known
as deres.
• The indigenous system of governance
embraces the dere woga (customary law)
and the dubusha assemblies.
• The highest body of the indigenous governance
is the dere dubusha, a general assembly that
is responsible to make and revise customary
laws, resolve major dis putes that cannot be
solved at the lower levels.
• The dubushas assembly has three
hierarchies: the dere dubusha (at the
top), sub-dere dubusha (at the middle),
and guta/neighborhood dubusha (at the
village level).
• Minor cases and disputes are resolved by
the dere cima, council of elders.
• Like the Oromo Gada and the Gedeo Baalle,
the indigenous governance of the Gamo is
embedded in the Gamo belief system.
• It is believed that telling a lie and hiding the
truth are considered as violation of taboo,
which would lead to spiritual pollution and
then misfortunes including lack of fertility,
illness, and death of human beings and
livestock.
 Reflect your views on the following questions

• What does the similarities between Gadaa

and the Gedeo Baalle system indicate?
• Why do we have such cross-cultural
similarities?
• Does it indicate long-term interactions
among different cultural/ethnic groups?
 1.2. Indigenous Vs Modern Governance

• As a governance System, Gada guides the life

course of individuals and regulates political,
economic, social and religious activities of
the community.
• It also serves as a mechanism of
socialization, education, religious
expression, peace maintenance and social
cohesion and promotes the principles of
equality and freedom.
• The recruitment to the membership of the five
Gada classes is based not on age but rather on
genealogical generation ‘descent’.
• The entire class progresses through eleven
series grades.
• The system rotates every eight years to allow
each class assume power in the middle of the
life course (the sixth grade) called Gada(Luba).
• The class in power is headed by a political
leader known as Abba-Gada literally “father of
the period”.
• The transition is marked by a formal power
transfer ceremony.
• Gada is a complex system that incorporates
pivotal institutions such as moggaasa
(naturalization), guddifacha (adoption), araara
(conflict resolution), gumaa (reparation), rakoo
(marriage law) waaqeffannaa (Oromo religion)
and Siinqee (institution to safeguard women
right).
• Within the System, there is a thanks giving
ceremony known as Irrecha nationally celebrated
at Lake Arsadi.
• The Gada System has developed through the
cumulative experiences gained from practices
and lessons of many generations of Oromo
Nation
• In modern democracies allowing an individual
leader to be elected again to the same office is a
common practice.
• But in the Gadaa governance system this
practice is strictly prohibited.
• Gadaa classes (lubaa) succeeded each other
through time scheduled in eight years.
• Each class (luba) prepares his candidates
before the time of power transfer ceremony is
taken place.
• This time arrangement is strictly protected by
the people for a party who transfer power and
who will take over power.
• We can understand that a leader who is in
power has carefully kept the time of
transferring his power to the next leader,
and the passage or holding power for extra
time other than scheduled is culturally seen
as a shame towards the class as well as the
leaders in office.
• Once the Gadaa leaders have completed
their term office, they must leave the
military and governmental function to the
incoming group. Gadaa officials who
completed their term office will participate
in general assembly as an advisor and act as
judges to resolve disputes which will rise in
the society until the age of their total
retirement.
• In the system, laws are not arranged in a
written form but they are on practice with
functioning equal fits with modern democratic
constitution which embbedies democratic
principles and values internalized in the people
for a long period of time
• There was a form of (indigenous) system of
administration that was practiced in Africa, For
instance Nigeria inclusive, prior to colonization
 Chapter 2:
Types of Pre-Industrial Political System from
African Context
• Africa is a creation of European powers following
the scramble and partition of the continent by
major European powers.
• The Berlin conference of 1884-1885 made it
mandatory for these powers to provide effective
administrative machinery in their areas of
influence.
• At inception, each of them adopted separate
system of administration ranging, from Indirect
rule, Assimilation and Association policies.
• The emergence of Educated African Elites and
its attendant Nationalistic feelings and agitation
for independence led to various constitutional
conferences both in Europe and in Africa.

• These led to the adoption of various

Administrative system ranging from federalism,
Regionalism, parliamentary and unitary systems
of Government.
• From 1957, Independent African countries
retained these system of Government
institutionalized by their colonial masters. Some
of these system of Government was strange to
Africa since it was not based on their custom and
tradition.
• These adopted system of Government has led to
ethnicity, election violence, sit tight syndrome,
military dictatorship, corruption and civil unrest
• African societies had a unique political system
of Governance long before European
colonialist penetrated the area. This is
evidence in the formation and organization of
these societies into various kingdoms and
Empires
• These kingdoms and Empires were either
centralized, centralized medium size or the
Acephalous communities (Vansina, 2005).
• These Empires and kingdoms were governed by
monarchical Heads and appointed rulers.
• The existence of these institutions of governance
entrenched peace and stability in the larger
African societies.
• These structured indigenous institutions of
governance were short lived.
• Through outright conquest, deposition and
treaties, these Empires and kingdoms
disintegrated (Sesay, 2014).
• The European colonial administrators retained
some of these indigenous African institutions
of governance and used it in administering
their conquered territories. This is a clear
indication that African political systems were
unique in theory and in practice.
• Through the European policy of Indirect rule,
African political institutions and culture were
retained.
• The Europeans introduced other political
systems during the period of colonialism.
• Such systems included Assimilation by the
French, Regionalism, federalism,
Republicanism, parliamentary and the
presidential system.
• Also, economic systems such as capitalism
and communism were also introduced.
Indigenous Political Systems in Africa

• Before the European conquest, African

societies had a well organized system and
institution of governance.
• This enhanced stability and cohesion of the
larger African communities.
• There are basically three broad governance
systems during the pre-colonial era.
• These are the centralized kingdom and
Empires, centralized medium size kingdom
and the widely dispersed empires and
chiefdoms (Vansina, 2005).
 The centralized kingdoms:
 were large Empires governed by a king who had
absolute powers. The kings operated vast court systems
with grandeur. Court officials, bureaucrats and vassal
Heads held their position in trust for the king and
security of tenure and life depended on loyalty to the
king who was a supreme leader.
• Example of such kingdom, included those in ancient
Egypt in North Africa, the Nubia and Axum in East
Africa, Mali and Shongai in West Africa, Shona and the
Zulu in Southern Africa
• There were significant similarities between the
African kingdoms and the European and
Asian Kingdom.
• It is noted that all these kingdom operated
absolute monarchy
e.g. Mansa Musa of Mali, Sundiyata Keita
and Sonni Ali of the Shonghai Empire.
 Centralize medium kingdoms
• is another governance system in the pre-colonial African society
the medium size kingdom were urbanized and their kings exerted
great powers.

• Law making implementation and adjudication powers were vested

in the hands of the kings in council
• Example: Oyo and Ife Kingdom in Western Nigeria, the Ashanti
Empire in Ghana, the Buganda and Bunyoro kingdom in Uganda
and Zulu Kingdom in Southern Africa (Vansina, 2005).
 Stateless or acephalous societies

• Since these areas did not have a king, Chief or

clearly centralized ruling authority, they were
regarded as acephalous or stateless societies.
• This system operated more at the village level
where leadership was rotational instead of
hereditary.
• There was collective decision making and
implementation of decisions.
• A leader was appointed based on age.
PROBLEMS OF AFRICAN TRADITIONAL DEMOCRACY

• The major problem of African traditional

democracy is its lack of documentation,
institutionalism and uniformity in its
regularization
 2.1. Indigenous Political Governance in
Ethiopian Context
• As we discussed above in chapter one there
were indigenous political governance
system in Ethiopia.
• These were: Gada system, Yejoka Qicha
system, Balli system and Dere Wagga
system.
• Indigenous governance systems within the
Eastern African nation of Ethiopia are often
dismissed by Western political elites as
undemocratic
• Under Indigenous governance systems,
decisions are made in accordance with the
values and norms of society.
• Decision-making processes are inclusive in
the sense that local people directly
participate in the surrounding discussions.
• The goal of these discussions is not simply
to reach a majority decision, as is the case in
a liberal democracy, but to reach a
consensus—a decision that reflects the
views of all participants.
• As Gyekye (1997) pointed out, the pursuit of
this kind of agreement requires “patience,
mutual tolerance, and attitude of
compromise” (p. 136).
• Wiredu (1995) argued that Indigenous
ideas about consensus and political
organization provide the base for
developing what he calls consensual
democracy.
 Chapter Three:
Gadaa System

3.1 Introduction
• The Gada system is a very huge and complex
social institution in which the traditional
Oromo people manage their socio political and
religious practices.
• It is a well-developed age-based grouping up
on which the religious, political, economic and
social life of the people were formed.
• It is an indigenous socio-political democratic
system of the Oromo people that regulated:
• Political stability,
• economic development,
• social activities,
• cultural obligations,
• moral responsibility, and
• the philosophy of religious order of the society.
A)Definitions of Gada System

 It is the system that organized the Oromo people in an

all-encompassing democracy (Holcomb, 1993).

 It is the system of classes that succeed each other every

eight years in assuming military, economic, political,
and ritual responsibilities.

 Each Gada classes remains in power during a specific

term that begins and ends with a formal transfer
ceremony (Legesse, 1973).
 It is a system as a whole that provided the machinery for democratic
rule and enjoyment of maximum liberty for the people (Baissa,
1993).

 It is segmentation that promotes specialization of function along

effective lines and harnesses the energies of the youth to the ends of
the society and gives to each age group a strong awareness of its
own status (Hoelbel, 1958).

 It is a generation system in which every eight years, a new set of

men become responsible for maintaining the peace through prayer
and sacrifice by the appointed officials for eight years, who act as
respected case settlers, law makers and ritual leaders (Hogg, 1990).
 3.2. Seenaa Dagaagina sirna Gadaa/
Gada and Historical Development/
• Sabni Oromoo wantoota baay’ee ofiisaatiif
baroota dheeraan dura uummatee ollaa isaatiifis
gumaache keessa inni ijoon sirna Gadaati
• . Oromoon sirna Gadaatiin kan fayyadamuu
jalqabe yoom akka ta’e hanga ammaatti sirriitti
beekamuu baatus,
• Gadaan jaarmiyaalee qindoomina hawaasa
Afrikaa naannoo sulula Abbayyaa’aa durii
keessaa ijoofi hangafa akka ta’e ragaaleen adda
addaa ni mirkaneessu.
• Akka himamsa maanguddoota tokko
tokkootti,Gadaan sirna jalqaba waaqni karaa
tiksee fayyaalessaa Garraamticha walaabuu
jedhamuutiin Oromoof kenneedha.
• Himamsi abbootii Booranaaf qorannoon
beektonni kanneen akka Doktor Gammachuu
Magarsaa ammoo akka itti aanutti ibsu.
• Gadaa kanaanis hayyootniifi maanguddoonni
Sabboof Goonaa Gadaa Bidir dhoqqee
jedhuun.
• Itti aansees Gadootiin beekamoon torba
mul’atan. Isaanis: Gadaa xayaa, Gadaa xasaa,
Gadaa Maadillee, Gadaa Abroojjii, Gadaa
Suuftuu, Gadaa Dhiittachaafi Gadaa Wardeeniiti.
• Gadootni kunneen tokko tokkoon isaanii
waggootii 360 jiraatanii dhuman. Walitti qabaatti
waggootii 2520 (360x7) jiraatan.
• Gadaan yeroo ammaa hojiirra jiru, Gadaan
Booranaa garuu DH.K.B.bara 1450 jalqabee
hanga ammaatti jira.
• Kunis kan ta’eef yeroo Gadichi
jahaatamutti(naannoo bara1810) dhiibbaan alaa
Sirna Gadaafi uumata Oromootti cimaa waan
dhufeef.
• Kanaafuu, Gadaan Booranaa 1450 hanga
ammaattii (2017tti) waggootii 567
jiraate.Waggootiin 567 kunneen waggoota
2520tti yoo daballe 3087 dhufa.
• Kan Bidir Dhoqqee gara waggoota kuma sadii
olii yoo itti idaane ammoo umuriin Sirna
Gadaa waggootii kuma jaahaa ol ta’a
jechuudha
• Umuriin Sirna Gadaa umurii sirnoota
diimokiraasii jedhamanii addunyaarratti
fakkeenya fudhataman hundumaa nii caala.
• Fakkeenyaaf, umuriin sirna diimokiraasii
Girikoota Ateensi durii waggoota 2500
qofaadha.
• Kana jechuun umuriin Sirna Gadaa umurii
diimokiraasii Girikoota Ateensi waggoota
3500 oliin caala jechuudha
• waa’een mirgoota hawaasa cunqurfamoo
kanneen akka dubartootaa , garbootaa,
booji’amtootaafi namoota biyya alaa, biyyoota
Lixaatti(Awurooppaafi Amerikaatti) kan ka’uu
jalqabe Dh.K.B jaarraa 20ffaa keessa.
• Gadaan garuu hawaasa kan gitaan hin hirreefi
mirgoota koorniyaas kan sirriitti kallattii adda
addaatiin xiinxalee hojiirra oolchaa tureedha.
• Kanaafuu, Sirni Gadaa sirna diimokiraataawaa
hiriyaa hin qabne ture.
• jaarraa 12ffaa keessa abbootiin duulaa kanneen
akka Abbooleefi Habroo akkasumas,
abbootiin Gadaa kanneen akka Cangaree
Korboofi Namoo Dooyyoo Gadaa deebisanii
haaromsuu yaalanii turan.
• Dh. K.B. jaarraa 13ffaa-15ffaatti Kuush caalaatti
Oromoon lola baroota dheeraa kiristaanaaf
musiliimota gidduutti ta’een baay’ee
miidhaman.
• Yeroos Oromoonni baay’een daga isaanii irraa
gara laga Awaashi gadiitti dhiibaman.
• Kun immoo dhiphina lafaafi manca’insa
qabeenya uumamaa fide.
• Rakkinoota kanneen furachuuf uummanni
Oromoo Gadaa Booranaa jalatti bara 1450
kaasanii of qindeessanii duula babal’aa
adeemsisanii lafa isaanii deebifachuuf qophii
barbaachisu taasisaa turan
• Kanaan boodas lola Buttaa gurguddoo kudha
lama (12) lolani.
 1. Malba (1523-1530)

• Yeroo buttaa kanaa Oromoonni Baallii

deebisanii qabachuun raayyaa waraana Habashaa
Batiraa Amoora jedhamu kan qondaalaa Faasil
jedhamuun hoogganamu barbadeessan.
• Duulli kun battala waan itti banameef
habashoonni dawwee( lamxii) jedhanii waamaa
turan.
 2. Muudana (1531-1538):

• Muudanni hanga qarqara laga Awaashitti

deebisee qabate.
• 3. Kiilolee (1539-1546):
• Yeroo kana Oromoonni Raayyaa Waraanaa
Habashaa Adaal Mabraq jedhamu
Dawwaaroorratti baqsan.
 4. Biifolee (1547-1554

• Buttaan kun Raayyaa Waraana Habashaa

Buksar Amooraa jedhamu kan qondaalaa
Poorchugaal Ayres Diyaaziin hoogganamu
barbadeessee duula cimaa taasisuun gara
Lixaatti hanga Wajii fi Erari, gara Bahaatti
ammo hanga Harargeetti fulla’ee daga
Oromoo durii deebisee qabate
 5. Michillee (1555-1562):
• Oromoonni Raayyaa waraana kiristaanaa Jaan
Amoraa jedhamuufi kan Hamalmaaliin
hoogganamu Dagoo irratti baqsan.
• Faxagaar irra dhaabbachuun Gaafat, Bizaamoofi
Daamot rukutuu jalqaban.
• Akkasumas, Adaalota Imir Nuur Mujaahiddiin
geggeeffamaniifi Turkootaan deeggaraman Tulluu
Hazaaloo irratti haxxee hidhanii rukutan.
• Imir Nuur kellaa jogol akka dahannootti magaalaa
Hararitti naannessiisee ijaarsisuun Adaalotarraa
Oromoota ittisuuf yaalee ture.
• Garuu, Oromoon jogol keessayyuu lixuun to’atan
 6. Harmufa Waloofi Hambisa Tuulamaa(1563-1570)

• Harmuufni Walloo Raayyaa waraana Habashaa

Gi’oorgis Hayilee jedhamu bakkeewwan Qacinaafi
Wayyataa jedhamanitti lolee mo’e.
• Affaarotas lolee naannoo Angootiifi Gaanzyi
qabate. Affaarota, Argobboota, Doobbotaafi
Amaarota sirnoota moggaasaafi guddifachaan ofitti
madaqse.
• Amaaraa-Saayintifi Baggemidiritti duulee
loltoota kiristaanaa baay’ee fixee hoogganaa isaanii
Waakaa ajjeesee naannoo haroo xaanaa fa’aa
qabate.
 7. Roobalee (1571-1578):

• Roobaleen walloo hoogganaa waraana kiristaanaa

Zar’a Yohaannis jedhamu ajjeesee loltoota isaa
barbadeesse.
• Garuu Oromootni walloo yeroo jalqabaatiif
mootii Habashaa Malaak Saggad ykn Sartsa
Dingiliin 1563-97) bakka Wayina dagaa jedhamutti
mo’ataman.
• Haata’u malee, Roobaleen Walloo deebisee of
ijaaruun haaloo isaa yoo bahatu, Roobaleen
Tuulamaa Amaarota gaara, hallayyaaf holqa manzi,
Tagulatfi Bulgaatti naqee biyya qabate.
 8. Birmajii (1579-1586)

• Buttaan kun Gaafat, Bizaamoo/Wanbaraafi

Daamot to’achuun laga Jamaa ce’ee Walaqaa
qabachuun raayyota kiristaanaa Assaboofi
Daaragoot jedhaman barbadeessee hoogganaa
isaanii Zeenaay jedhamu ajjeese.
• Buttaan kun laga Gibee ce’uun gara naannoo
Gibee gadiitti duula bal’aa taasisuun naannoo
Gibee bal’inaan to’annaa Oromoo jala galche.
 9. Mul’ata (1587-1594):

• Gareen kun Goojjam, Daambiyaafi Tigiraay irratti

xiyyeeffate.
10. Duuloo (1595-1602)
• Buttaan kunis Lixaafi Kaabatti saffisaan daga bal’ifate.
11. Malba (1603-1610)
• Buttaan kun babal’ina Oromoo daraan saffisiise.
12. Muudana (1611-1618)
• Yeroo buttaa kanaa Oromoonni rukuttaa isaanii
Kiristaanaafi Islaamaa irratti adeemsisan bal’isanii itti
fufuun daga qabatanis tasgabbeessaa turani.
 3.3. Sadarkaalee Gadaa fi Gogeessa
Gadaa/Gadaa Grades and Gada Classes
• According to Gadaa system, age 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
• 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).
 1. Dabballee( 0-8)

• The first grade is named dabballe (I).

• 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 Borana
society as a whole.
• The dabballe stand out in Borana society
because of their striking hair-style, known as
guduru
 1.
2. Gammee xixiqqaa/ Junior Gamme (9-16)

• The actual ceremony consisted of two

segments — the hair shaving rite and the
giving of names.
• Father shaved all the son’s hair.
• 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
 3. Gammee gurguddaa/ Senior
Gamme /Foollee (17-24)
• The senior gamme grade {gamme guguddo)
opens without any formal promotion
ceremony.
• The oldest boys in the class are permitted to go
on war parties, cattle raids, and hunting
expeditions with older gada classes.
• 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
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.
• 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.
 5. Raba-Dori (Junior & Senior Warrior( 33-40)

• 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.
• they reach the Raba grade are expected to marry.
• As leaders of the Gadaa class, they were expected
to play a prominent role in warfare.
• To sum up: at this stage of its development the
core band consists of six senior councilors (Adula),
deputy councilors (Jallaba), and an unspecified
number of conscripts (Torbi).
• In addition to these three classes of men, two
ritual officiants are now attached to the adula
council.
• These are known as bokku and Tufa ya’a.
• In each Gadaa class, each moiety has its own
Bokku and Tufa.
• Dannisa: The Fatherhood Ceremony. The
dannisa ceremony brings to a conclusion forty
years of development of the Gadaa class.
6. Gadaa/lubaa, The Stage of Political
and Ritual Leadership (41-48)
• The passage into the Gadaa grade (VI) is
known as balli walirrafudu (the exchange of
scepters). The balli or “scepter” represents
ritual-political authority.
 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 Gogessa.
• The Gogessa/miseensa implies patrilineal,
generational set, of which the prime Abbaa
Gadaa is drowning every eight years.
• The Borana and Guji Oromo each have five
generational classes in which all individuals
belong to one.
 The Borana/Sabbo-Gona classes includes:
Moggisa, Sabbaka, Libasa Darara, and Mardida.
 The Guji classes includes: Mudana, Halchisa,
Dhallana, Harmuufa and Roobale.
 The Mcha-Tulama includes: Birmajji, Michille,
Halchisa, Melba/Horata and Robale
 The Itu-Humbana includes: Horata, Dibbaqa,
Dibbasa, Fadata and Darar
 The Sikko-Mando includes: Birmajji, Robale, Bahara,
Horata/Warata and Bultuma
• Each class successful enjoy power share turn
by turn, each eight-year consecutive years.
• 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.
 Rites of Passage

• Rites of passage are a ceremonial event

existing in all historically known societies,
which marks the passage from one
social/religious status to another.
• For instance: rites of birth, adulthood,
marriage, death, etc.
• It is a particular types of ritual conducted to
mark an important transition in some body’s life.
An initiation transforms a person from their
current status to a new one.
• E.g in Gada grade from Dabballee to junior
Gamme ( there is maq- baasa at rites of
passage).
• A French anthropologist, Arnold Van
Gennep(1873-1957) is a famous for his
analysis of rites of passage; he shows that
these rites include three phases: separation,
transition and reincorporation.
• Each initiation ritual has three stages: the pre-
liminal, liminal and post liminal stages.liminal
is a thresh hold between the old the new
 Gada system Across Oromo
• The Oromo peoples governed by the historic Gada
system as their political culture.
• They tranisfer knowledge, history and culture through
“argaa – dhageettii”( seeing and hearing).
• Gadaa is an invaluable ancient civilization that the
Oromo offered to the world as an intangible cultural
heritage.
• Gadaa refer to the whole system, the eight-year period
of government or the class in power.
• In this piece of writing,
• it refers to the whole system of governance that entails
social, economic, political and religious life of the
society.
• The Gadaa system of governance is also rich in
institutions for resource management, peace
restoration and social integration that are worth in
the modern system of governance. These traditional
institutions have been functional among the Oromo
groups who have retained their indigenous system
of governance.
 Gada System and identity

• Gada is certainly a very strong symbol of

Oromo ethnic identity;
• it is a symbol of pan- Oromo national political
identity.
• Gada system is an implication of all Oromos’
cultural identity, religious and social identity,
because the life Oromo was tied/connected
with Gada system
 CHAPTER – 4
4.1. Unique Features of Gada System
• This system has the principles of checks and
balances (through periodic succession of every
eight years), and
• division of power (among executive,
legislative, and judicial branches),
• balanced opposition (among five parties), and
• power sharing between higher and lower
administrative organs to prevent power from
falling into the hands of despots
• Other principles of the system included
balanced representation of all clans, lineages,
regions and confederacies, accountability of
leaders,
• the settlement of disputes through
reconciliation, and the respect for basic rights
and liberties
• Compared to modern western Democracy,
Oromo Gada Democracy has some prominent
unique features.

A. Distribution of Power across age group

• The political philosophy of Gada is based on
three main values: terms of eight years, balanced
opposition, power sharing between higher and
lower level.
• In Gada system generation, age, sex and class
were the guiding criteria in labor division and
sharing of responsibilities. Gada system cosists
five fixed parties/Gogeessa.
• Every male oromo passes through eleven(11)
series of grades acquiring various talents and
skills.
• The first former six grades ( from Dabballe -
Gada) were fixed learning/training/ grades while
the later five grades ( from Yuba I – Gadamojji)
were educators.
• Since Gada was highly endowed with moral
and legal values among the Oromo, it creates
peaceful setting and kept social order by
prohibiting injustice, social evils and political
chaos.
• According to Asmerom(2006), one of the basic
shining features of Oromo Gada system even
does not exist in western Democracy is the
principle of sharing power across the
generation, which avoid generational injustice.
• Gada democracy is inclusive while young,
poor and elders are politically and economically
marginalized in western democracy.
B. The Testing Period of Electing Leaders
• The most common understanding of election in
West political culture as well as in academia is
that any citizen can compete to be a leader and
can win an election based on his charismatic,
skill of speech and personal experiences.
• This is completely different from the principle
of election under Gadaa System.
• The Gada system has value of democratic
system, greatly believe on rigorous
practical/actual testing of the candidates before
assume the office unlike to the western
democracy.
• Period of work and performance was tested in
Gada system.
• For instance, in Qondala, Kusa and Raba Dori
individual learn: war, conflict resolution
techniques, public mobilization, resource
mobilization, the culture of Oromo, bravery
story, how to defend the society and resource
and etc
4.2. Gada and its Structures
• The Gada system has its own socio-political structure.
These were: Gada grades, Gada class, Gada assembly, Gada
council and Gada confederaies.
A. Gada Grades: Age is one of the building blocks of the
Gada system’s socio-political organization.
• There are eleven (11) Gada grades, five(5) active, five(5)
passive and one(1) liminal(full retirement) stage; i.e
Dabballe, Junior Gamme, Senior Gamme, Kusa and Raba
are active/training stage;
• Gada, Yuba I, II, III and IV are passive/responsibility taker
stage and Gadamojji is a Liminal/full retirement stage.
• Each of the eleven Gada grades equally bear eight years
period.
 B. Gada Class:

• Refers to a group of people, who share the same status

and who perform their rites of passages together it is
one of the pillars of Gada structure.
• Gada classes are five(5) in number, Gada classes
assume the political authority for eight years and once
in every forty (40) years.
• Among the Guji and Borena, Gada classes refers to a
segment of genealogical generations constituted by two
cross cutting elements: Gada grades and moieties.
Among the Gujis’ there two moieties: Darimu and
Kontoma and among the Borena there are two moieties:
Sabbo and Gona.
 C. Gada Council:

• It is one of the Gada structure and it is an

executive entity where members have official
capacity and collectively represent their
people.
• Among the Borena it cosists six(6) members:
 President : from the senior clan
Two vice president :
Three senior councilors
• They are auxiliary(helping) members of Gada,
they are regarded as executive officers.
• They are mainly selected based on their
commitment to serve the Gada councils.
• Their member may range from six to nine
which is called Saglee.
• For instance, among the Guji they are:
Jalkiya( spokesmen), Faga( spiritual advisor),
Hayyuu(senior councilor), Jaldhaba(security
men) and Torbii( law enforcer).
 D. Gada Confederacies:
• Confederacy is an integral part of Oromo political
structure.
• For instance the Oromo peoples pattern of
settlement the Borena confederacy conistitutes
but not limited to; the Macca-Tulama, Darimu-
Kontoma and the Sabbo-Gona and,
• Secondly Barentu Confederacy includes clan
such as:
Sikko-Mando (Arsi), Basso-Dullacha (Karrayyu),
Anniyya-Qallo (Humbaana), Marawwa- Rayya(Itu)
( Alamayehu et al 2006;102)
 E. Gada Assembly:

• It is a general assembly which is open to the

public.
• It takes place once in every eight(8) years.
• Gumii Gaayoo of Borena and Me’e Bokku of
Gujii were the notable one.
• The Gada general assembly is the supreme
legislative authority; it is where a new law/Seera/
were inacted, amended, law reforms, reiterate old
laws and enact new laws.
4.3. Administrative Organs of Gada System

• The administrations of Gada is ruled by luba

grades.
• Its members hold all political authority, elect
representatives to attend national convention
called Caffee, where the laws of the land are
amended and where officials are elected to
administer the society.
• The caffee elect nine Gada administrative
officials
Abba Gada – president
Abba Bokku I – Vice President
Abba Bokku II - Vice President
Abba Caffee – Chairman of the Assembly
Abba Dubbii – speaker, who present the
decisions of the presidium to the assembly
Abba Seera – memorizer of the laws and result
of the assembly deliberations
Abba Alange – judge, who executes decisions
Abba Duula – incharge of the army
Abba Sa’a – in charge of economy
• These Gada officials or leaders are elected on
the basis of wisdom, knowledge, bravery, health
and physical fitness ( Workineh, 2001)
 Chapter : 5
Gada System and Power
• Power, in Gada system described as administrating
oromo people, ruling all aspects their activity as Gada
laws.
• Bokku is a symbol of power; elders related history
of Bokku to the beginning and development Gada
claim that Waaqa dropped it.
• Abba Bokku was elected from the eldest
clan(angafa).
• Power in Gada system holds only single term( eight
years) for one ruling party/gogeessa.
• In Gada, power signifies Balli; power tranisfer implies Bokku
was taken from the outgoing abba Bokku and given to the newly
elected abba Bokku.
• Therefore, the Bokku has great symbolic representation of
power in Gada system.
• In Gada system power was shared vertical and horizontal;
power is distributed among Gada council, national
assembly(Gumii), Kora Jarrolee, and other institutions.
• Gumii or general assembly is authorized as a legislative body.
• Hayyuu’s and abba Gada are executive bodies and Kora
Jarrolee(elders councils) is judicial bodies.
• Butta war occurs every eight years by the Oromos when
power transferred from one Gada to the next and were organized
for revenge or for defensive and offensive purposes.
5.2. Baallii kennuu: The Handover of Power

• Baallii ceremony was a transitional ceremony

that involved large feasting and extensive
ritual activities.
• After Gumii assembly takes five consecutive
days before Baallii transfer, there are different
ritual performances as a precondition for
Baallii transfer.
• The handover ceremony began one year before
the actual transfer of the Baallii.
• Among such ritual performances Maqbaasa
(naming), Qarre buufata, Hayyoma, etc are the
most prominent one.
• This ceremony is done by slaughtering of
cattle in front of their ‘Qachaa’(temporally
resident).
• The members of ‘Hagana Saglan’ enjoy
different cultural practices such as weeddu and
sirbaa (song).
• Both female and male members enjoyed by
playing songs of cattle, consolidate of their
members, criticism each other and perform
cultural value Gadaa system.
• The term office of the elected Gadaa leaders was
limited to eight years and ending with a formal
power transfer ceremony called Baallii.
• According to Gujii elders, Baallii transfer may
not be change unless the country faces natural or
manmade problems such as dislocation of people,
war, famine, drought etc.
• In Gujii Gadaa history due to above factors there
are several periods that Gadaa power transfer is
overlapped and one Abbaa Gadaa alone stayed for
more than fifteen and above years.
• In Gadaa democracy the refusal to hand over
power was considered as the violation of the
Seeraa Waaqa and it disturbed the regular
cycle of the Gadaa system.
• Even in Gujii Gadaa democracy there is a
person called as Yaya Dale, who refused to
give power to the next Abbaa Gadaa.
• It was a period when the strength of the
incoming Gadaa members (Luba) was tested.
• It was also a time when incoming Gadaa class
took the socio-political and religious power
from the outgoing Gadaa class.
• To transfer Baallii means to transfer authority
or Power.
• During the ceremony the incoming and
outgoing Gadaa class slaughtered bulls and the
ceremony accomplished by the legal experts
called Hayyuu.
5.3. Periodic Succession and Democratic
Opposition

• In Gada system, power/Baallii was succeeded

every eight years period.
• Gada system has the principle of check and
balance ( through periodic succession of every eight
years) and division of power( among executive,
legislative and judicial branches), balanced
oppositions( among five parties/gogeessa) and
power sharing between higher and lower
administrative organs to prevent power from falling
into hands of despots.
• Other principles of Gada system included balanced

representation of all clans, lineage, confederacies and

regions.

• Accountability of leaders, the settlement of disputes

through reconciliation and respect for basic rights and

liberties.

• In all those activities mentioned above, there is no

dictatorial system because Gada could not allow for

 Gada system provides for the Oromo political
values of:

 The institution for self rule at central, regional and local level
 The right to participate in democratic self rule at all level
 The respect for basic right and liberties ( freedom of speech, own
private property, debate public issues and reach compromise solution)
 The procedures for selection and peaceful change of leaders in every
eight years
 Accountability of leaders and the right to recall ( buqqisuu) those who
fail in responsibility
 The concept of rule of law; seera tumaa caffee
 Balanced representation of all clans and lineage in Gada office
 The right to make laws and regulations through their own elected
officials
 The settlement of disputes according to the law through neutral and
impartial bodies and the concept of pluralism in participating in public
affairs through miseensa.
 5.4. Principle of Check and Balance

• Siqqee has been used by women as checks and

balances system in countering male-dominated roles
in the Gadaa system.
• It offers a political and social platform for Oromo
women to voice their concerns and address their
social justice issues effectively.
• This separate institution helps to prevent conflicts
and violence through direct intervention.
 Chapter 6
6.1. Gada System and Multi-party System

• Multiparty system is a political system in which multiple

political parties across the political spectrum run for
national election.

• All have the capacity to gain control of government

offices separately or in coalition.

• Countries like Argentina, Armenia, Belgium, Brazil,

Denmark, Finland France etc were have multiparty
• Gada system organized and ordered society around
political, economical, social, cultural and religious
institutions whereas multiparty system concerned more
political issues.
• For instance, there is a secularism in multiparty system.

• Multiparty system is a latin word meaning a form of

government in which the parliament is composed of many
political parties that either work separately or in coalition
whereas ethymology of Gada as Ka’aada, which from
two terms ‘ka’ and ‘aada’meaning ‘norms of God’.
• In multiparty system there is limitation in election
to be elected ( interms of age >18),where as there is
no limitation in Gada system.
• Gada system is a form of indigenous governance
composed five parties that they work in coalition.
• The effective number of parties in multiparty
system is normally larger than two but lower than
ten whereas in Gada system it is fixed that are five
parties/gogeessa.
• In multi-party, there is competition/opposition
of power between parties but in Gada system
there is no opposition between gogeessa.

• Multi-party system is parliamentary but Gada

system is presidential i,e Abba Gada.
• In Gada system there is a system of
impeaching/buqqisuu/ the men in power when
they fail in their responsibility
• where as there is no such system in multiparty
system until the term office over and new
elections come.
• Supreme authority in Gada system is Gumii,
• whereas supreme authority in multiparty
system is parliament
 6.2. Gada System and Western Democracy:
Differences and Similarities
• The basic elements and features of the Gadaa
system and compared it with the Western
approach/model of democracy;
• Gadaa system Vs Modern/Western democracy
 Areas of Gadaa system Modern/Western
comparison democracy
1 Leadership values God’s Value approach Law’s value approach

2 Base of decision-making Truth-based Evidence-based

3 Sovereignty God’s Sovereignty and then popular Popular sovereignty and then
elites
4 Center of leadership In the community Out of the community

5 Result of political game Win-win approach Win-lose approach

6 Inclusiveness/ participation Inclusive Exclusion-Limited inclusive

7 Leadership development Mentorship /continous development Reactive /chance/

opportunistic

8 Competition Socially and spiritually guided Personally or group interests

based
9 Means and ends correlation Communal grand philosophy (means Majority (end justify means)
justify ends)
10 Tests of leadership Based on excellence Based on laws

11 Conistitution form No written form Written form

12 Election No re-election There is re-election