Introduction to Gadaa

System
 The meaning of Gadaa
 Question: What does Gadaa
means?
Introduction to Gadaa
System
 “The term Gadaa cannot be given a
univocal interpretation.
 It stands for several related ideas:
political, religious, cultural and
economic issues
 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
Introduction to Gadaa
System
 All activities and life of each and every
member of the Oromo was guided by an
egalitarian socio-economic and political
structure of the society
called the Gada system.

 The Gada system is a class system that

succeeds each other every eight years (Eight
years periods) in assuming political-military
administration, economic management, and
other social activities.
Introduction to Gadaa
System
 TheBorana Oromo has 11 age grades
while Gujii Oromo has 13 age grades
of Gadaa.
Introduction to Gadaa
System
Guji Yuuba,
Oromo 10. 9.
Yuuba Guddaa
1. Dabballee,
11. Jaarsa
2. Qarree Duraa,
Guduruu,
3. Qarree Duubaa
12. Jaarsa
4. Raaba
Qululluu,
5. Kuusa
13. Jaarsa Raqeya
6. Doorii,
14. Ginya
7. Gadaa
8. Baatuu,
Introduction to Gadaa
System
Introduction to Gadaa
System
 Gadaa as Reign: The 6th grade is
called Gadaa grade (or simply Gadaa).
Ruling grade is also called gadaa
grade within the whole Gadaa system.
Sometimes create confusions.

 The6th grade is called the Gadaa

grade and the leader is called Abbaa
Gadaa
Introduction to Gadaa
System
 The6th grade is the time when adult
member become politically mature
to control the surrounding and make
important decision on the matter
concerning wider public.

 Eachsuccessive Gadaa period (ruling

time) has its own memories and
nostalgia.
Introduction to Gadaa
System
 Gadaa as system: however, due to
scholarly ramification and due to the
holistic nature of Gadaa itself, Gadaa
is not merely about age(period) or
the age of rule(politics) per se.

 Gadaa is cultural system that govern

the Oromo people social, cultural,
economic, and political lives.
Introduction to Gadaa
System
 Gadaa as indigenous Knowledge:
Gadaa can also view as important
indigenous institution.

 Gadaa system as such has been

registered as intangible heritage by
UNESCO, in 2010.

 The Oromo people regard Gadaa

system as their common heritage.
Introduction to Gadaa
System
 Gadaa as indigenous Political
organization:
 political organization is a means of social
control.

 Social control refers generally to societal

and political mechanisms or processes that
regulate individual and group behavior,
leading to conformity and compliance to
the rules of a given society, state, or social
group.
Introduction to Gadaa
System
Gadaa as indigenous Political
organization:
 Many mechanisms of social control are
cross-cultural, if only in the control
mechanisms used to prevent the
establishment of chaos or anomie.

 Several indigenous political organizations

for maintaining order has been found,
among which Gadaa system is one.
Components of Gadaa
System
The Gadaa system is
constructed in three sub-
systems:
Age grades,
Gogessa/Miseensa and
Luba
Components of Gadaa
System
1. Age grades
In Guji Oromo there are 14
age grades
In Borana Oromo there are
11 age grades
Components of Gadaa
System
1. Age grades
▪ Age grade is partition of individual ages
into eight years block periods starting
from time of birth; individual ages are
ranked into 11/14 grades, each
containing 8 years.

▪ In each grade, an individual receives

shared responsibilities and the members
of the grade have sense of solidarity.
Components of Gadaa
System
1. Age grades
▪ 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).
Components of Gadaa
System
Let us discuss the age grades
and their roles one by one:
Literarily, in both Guji and
Borana Oromo their roles are
similar.
Components of Gadaa
System
1 Daballee
 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

 Their have unique hair-style, known as

guduruu.
Components of Gadaa
System
1 Daballee
Components of Gadaa
System
1. Daballee: the first Gadaa grade)
from age 0 to 8
1. Daballee

 Daballee are free and irresponsible

groups. Being daballe is simply a
privilege to the child as well as the
mother.
 Corporal punishment of Dabballee
is strictly prohibited.

, they shall be disciplined verbally

and “psychologically.”
1 Daballee
.

 Even other children who take refuge to a

home of Daballee will also be excused from
any form of punishment.

 Dabballe’s hair will never be cut and he will

have a fictitious name until the naming
ceremony (ceremony of passage to the
second Gadaa grade) is undertaken which
is called ritual of Gubisa in Borana and
Maqbaasaa in Guji Oromo: Ritual where by
boy shave heads and enter the second grade.
2. Gammee Junior (from age 9 to 16 )

 For the Dabballe-Gamme transition rite, the class

succeeded in bringing together some eighty
families. The actual ceremony consisted of two
segments — the hair shaving rite and the giving
of names/Gubisa in Borana and Maqbaasaa in
Guji Oromo.
 Father shaved all the son’s hair to show trasition
from Daballee to Gammee Qaraa in Guji Or
Gammee didiqqoo in Borana which means little
Gammee.
 parents and their friends called the boys by their
new and very masculine names during this time
 Not only the initiates but also their fathers and
mothers acquired New forms of address after the
2. Gammee Junior
2. Gammee Junior

 In addition to the terminological and

behavioral changes, the child also
experiences a shift in the locus of his
activities.
 He moves out of the domain of the hut and
into the domain of the kraal.
 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.
 Borana graze their calves and horses in
the immediate vicinity of the camp. For the
3. Gammee Senior (Age 17-24)

 Thesenior gamme grade {gamme

gugurdo) 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.
3. Gammee Senior (Age 17-24)

 These Young men are also

trained to become junior warriors
by taking part in war campaigns
and hunting large animals; they
learn the practical skills of
warfare, military organization,
and fighting so that they can
engage in battle to defend their
country and economic resources.
3. Gammee Senior (Age 17-24)

 The young men also involve in

what is called it fooraa. Which
means taking the family
herds/cattle and goats into the
untamed grazing lands or
remotest river valleys.
 Grade III also marks the
beginning of an important
subsidiary institution that Borana
3. Gammee Senior (Age 17-24)
4. Kuusa ( age 25-32)-25-28

 One of the most important Gadaa grades

is the Kuusa Gadaa grade.
 This phase is called the active or
adulthood phase
 In the Gadaa system, there are four
political stages of recognized authorities:
Kuusa, Raaba, Doorii and Gadaa. The
last three being with fully designated
responsibilities of administration and
participate in law making processes.
4. Kuusa

 Between the third and fourth Gadaa grades(Borana) boys

become adolescent and initiated into taking serious social
responsibilities.
 The ruling group has the responsibility to assign senior leaders
and experts to instruct and counsel these young men in the
importance of leadership, organization, and warfare.
 They also learn songs, parables, proverbs, cultural and historical
maps, and other social skills that they can use in public speech
to praise the living and dead heroes or to criticize and ridicule
cowardice and traitors.
 Oratory, the art of public speaking, is highly valued in Oromo
society; “the forms of delivery, the wit of the speaker, his tone
of voice, his posture, eye contact and ability to command the
attention of the audience” are skills to be honed and admired.
4. Kuusa

 It is at this grade that future Gadaa councilors have

to be elected. The election of the Gadaa councilors
takes place at the time when the rite of passage of
the senior gamme to Kusa Gadaa grade takes place.
 The election process is known as lallaba
(proclamation).
 To be nominated as a candidate as well as to be
possibly elected the Borana consider the following
criteria: personal qualities (skills such as courage,
patience, open-mindedness, reconciliatory and
orator); competence of the candidate among his
peers and his knowledge (commitment for) of
cultural values;
4. Kuusa

 The more the candidate owes high probability to be

elected); the candidate has to have a positive image
before his own clan and other clans; and
recommendation from religious (Qallu) institution
 it is also part of the ceremony to plant a flag made
from white and red colored garment called a (baqqalaa
faajjii) (a white flag).
 During the ceremony, “the boy sang their age-set
songs (tunnee) and the songs of Gadaa passage
(mokkee).
 The fathers and mothers then stood to face each other
around the flag, and the fathers sang a song of praise
to their wives” The transition ceremony takes no less
than two weeks.
4. Kuusa

 In Guji Oromo, Kuusa begin with the

ceremony of Qarree buufataa and
Bobba’iisa. The father of the Qarree Duuba
take his son to the ending ceremony on the
date of Baallii whose attendance the Qarree
for the first time acquires both economic
and political rights. During the ceremony
two heifers respectively named Qarree and
bobbaasi are given to the son what will then
remain the formal property that Kuusa own
upto its transition to Raabaa.
4. Kuusa

 During this time, the groups began

to learn about rules, customs,
leadership by the Yuuba and Baatuu
 The become formally free from their
father control- Baatuu/Yuuba
 They elect their future Gadaa council
in Borana/ Adula
 Junior warrior
5. Raaba in Guji( age 29-36) Raabaa Doorii in Borana (33-40 )

 As Kuusa transforms to Raabaa, they

become senior warrior who devote a
great deal of their time to warfare
 A groups whose responsible for defense
of their peoples’ land, properties and
life.
 Kuusa promoted to Raabaa by Baantii
Haadata ceremony
 Upon becoming Raaba full economic
right is given
5. Raaba in Guji( age 29-36) Raabaa Doorii in Borana (33-40 )

 As Kuusa transforms to Raabaa, they

become senior warrior who devote a
great deal of their time to warfare
 A groups whose responsible for defense
of their peoples’ land, properties and
life.
 Kuusa promoted to Raabaa by Baantii
Haadata ceremony
 Upon becoming Raaba full economic
right is given to them.
6. Doorii in GUJII (37-40)

 To be a doorii, the raabaas cut a tree called

woddeessa (the event is called Woddeessa
Muriisa) and horooroo is replaced by
woddeessa.

 At this stage, the individuals participate in

administrative and law-making process.

 In short, they are the group who are ready to

take baallii from their predecessors.
6. Doorii GUJII (37-40)

 In the due processes of promoting the Raaba into Doorii title, there are
peculiar undertakings that both men and women perform. Among them exist
the Qajimaa Murtiisa/Cutting Qajimaa of women and woddeessa muriisa/
Cutting wodesa of men which marks transformation of the whole generation
set into the next level of socio-political ranks – Doorii

 To be a doorii, the raabaas cut a tree called woddeessa (the event is called
Woddeessa Muriisa) and horooroo is replaced by woddeessa.

 At this stage, the individuals participate in administrative and law-making

process.

 In short, they are the group who are ready to take baallii from their
predecessors.
 Doorii childrern is now promoted to Daballee and it does not indicate always
biological age but their social age-group according to the aging of the Gadaa
system
 Doorii is a legitimate government in waitiing
7. Gadaa GUJII (41-49)


This is a critical and the last stage of active phase.
 It is here where individuals fully take the responsibilities of
ruling their people and decide on the issues related to the
welfare of their society.
 It is a very decisive stage that the individuals attempt to
show their potential of contributing to the system.

 Since this stage is very critical, the name of the

system (Gada system) and the holder of baallii power) is
also called Abbaa Gada’aa (Abbaa Gadoo).

7. Gadaa GUJII (41-48)

 The Gadaa form representative government and

administer the society for the following eight years.

 When new abbaa Gadaa come in and get seated with

his senators and councilors, the outgoing abbaa
Gadaa gives the new abbaa Gadaa fresh milk saying
Hoo’aa mi’ii gadaa tiyyaa- Here is the fresh milk for
you- the product of my reign.

 And the new abbaa Gadaa say , Gadaa tiyya mi’aawi-

be beloved in my reign.
7. Baatuu, Yuuba(49-)

 People in the stages after this stage have no separate and distinct
roles in the society became, they are in the retirement and
extinctive phase.

The individuals in retirement stage are knowledgeable as they
accumulate experiences and knowledge through long period of
services.

 Therefore, they “oversee the political and military activities of

luba in power” (Asmarom 1987:10).

 This phase includes Baatuu, Yuuba and Yuuba Guddaa

7. Baatuu, Yuuba(49-)

 The Baatuu “elevate their sons by the father’s personal supervision”

whereas the Yuuba take “advisory responsibility and authority on
proper performances of ritual activities, and on the
interpretation and proper ruling of the law” (p.124).

 Similarly, the Yuubaa are “retired” and they retain “advisory

authority” and “--- they may be required to serve directly in the
assembly of the Gada class in power as some of them
assistants --- and they are considered as “ritual experts” as well as
they are peace maker (s) “(Nicolas, p.4).
 End of Chapter one
Chapter Two

 Gadaaand Cultural Heritage of

Humanity
Chapter Two

 Gadaa and Cultural Heritage of Humanity

 At the end of this chapter, you will be able to:
 Enumerate the Gadaa system as intangible cultural
heritage of humanity
 Point out the cultural values of Gadaa system
 Describe the religious dimensions of Gadaa system
 Mention the rituals and festivals attached to Gadaa
system
 Explain Gadaa system as an example of African
civilization.
Gadaa and Cultural Heritage of Humanity

Heritage defined:
Heritage has been
described as anything
somebody needs to
collect and conserve and
to pass on to future
generations.
Gadaa and Cultural Heritage of Humanity

Types of heritage:
Heritage is generally
classified as natural and
cultural heritages.
Natural Heritage: Walia
Abex, cave, fountains.
Gadaa and Cultural Heritage of Humanity

Types of heritage:
 Cultural heritage: is the creative
expression of a people’s existence
in the past and present.

 Ittells us about the traditions, the

beliefs and the achievements of a
country and its people.
Gadaa and Cultural Heritage of Humanity
Gadaa and Cultural Heritage of Humanity
Gadaa and Cultural Heritage of Humanity

 Cultural Heritage:
 According to the Ethiopian
Research and Conservation of
Cultural Heritage Proclamation
of No.229/2000, cultural
heritage is any tangible or
intangible entity characterized
by the following features:
Gadaa and Cultural Heritage of Humanity

 The result of human activity

and creativity…
 Produced both in the prehistory
and historic periods, and
 Has a considerable value in its
scientific, historical, cultural and
artistic and handicraft
contents…
Gadaa and Cultural Heritage of Humanity

 Classification of cultural
heritage
 Cultural heritage is generally
classified in to two as tangible and
intangible.
 Intangible: As the name indicates
intangible cultural heritages are
those that cannot be felt by hands
but can be seen and heard them.
Gadaa and Cultural Heritage of Humanity

They embrace all forms

of traditional and popular
or folk culture, which are
transmitted from
generation to generation
orally or by gesture.
cultural heritage…

 Unlike the tangible one, intangible

cultural treasures cannot be
physically described for they are
only deposited in the human mind.
 Gadaa is a traditional system of
governance used by the Oromo
people in Ethiopia developed from
knowledge gained by community
experience over generations.
Inscription of Gadaa system into Intagible cultural Heritage

Ethiopia hosted the 11th

session of UNESCO’s
Intergovernmental
Committee for the
Safeguarding of Intangible
Cultural Heritage in 2016.
Inscription of Gadaa system into Intagible cultural Heritage

The big news for Ethiopia is

that the Gadaa system, an
indigenous democratic socio-
political system of the Oromo,
has been inscribed on the
representative list of the
intangible cultural heritage of
humanity.
Inscription of Gadaa system into Intagible cultural Heritage

Ethiopia also inscribed the

commemoration feast of the
finding of the True Holy
Cross of Christ in 2013 and
the Fichee- Chambalaalla,
New Year festival of the
Sidama people in 2015
Inscription of Gadaa system into Intagible cultural Heritage
 Criteria for the inclusion in to UNESCO

 Criteria for the inclusion of cultural

properties in the World Heritage List:
 I. Represent a masterpiece of human
creative genius; or
 II. Exhibit an important interchange of
human values, over a span of time or
within a cultural area of the world.
 III. Bear a unique or at least exceptional
testimony to a cultural tradition or to a
civilization which is living or which has not
disappeared; or
 Criteria for the inclusion

IV. Be an outstanding example of a type of

building or architectural or technological
ensemble or landscape which illustrates (a)
significant stage(s) in human history; or
 V. Be an outstanding example of a
traditional human settlement or land-use
which is representative of a culture (or
cultures), especially when it has become
vulnerable under the impact of irreversible
change; or

Criteria for the inclusion

 VI. Be directly or tangibly associated

with events or living traditions, with
ideas, or with beliefs, with artistic and
literary works of outstanding universal
significance
Elements that make Gadaa system Intangible Cultural Heritage
 Elements that make Gadaa system Intangible Cultural Heritage

 According to the 2003 UNESCO convention,

the following heritages are listed under
intangible cultural heritages.
1. Oral traditions and expressions including
language as a medium of the intangible
cultural heritage;
2. Performing arts (such as traditional music,
dance and theatre);
3. Social practices, rituals and festive events;
4. Knowledge and practices concerning nature
and the universe, and
5. Traditional craftsmanship.
Elements that make Gadaa system Intangible Cultural Heritage

 The Ethiopian Authority for Research

and Conservation of Cultural Heritage
(ARCCH) proclamation of 2000
considers the different kinds of
performances and show, folklore,
religious beliefs, wedding and
mourning ceremonies, music, drama,
literature and other similar cultural
values as intangible cultural heritage.
Gadaa and Western Democracies

 Afterthe inscription, the UNESCO

wrote this on its website about the
element of Gadaa system:
Gadaa is a traditional system of
governance used by the Oromo
people in Ethiopia developed
from knowledge gained by
community experience over
generations.
Gadaa and Western Democracies

Gadaa system possesses

some prominent unique
features when compared to
western democracies. Western
democracies are very deficient
in the distribution of power
across generations and age
groups.
Gadaa and Western Democracies
Gadaa and Western Democracies

When one passes from one

grade to the other, his roles
and responsibilities in the
community also changes, in
such a way, an individual or
group of individuals whom are
assuming the office will be
critically tested in the system.
Gadaa and Western Democracies

 Another one of the distinctive features

pointed out is the testing period of
elected leaders.

 The researches explain that the Gadaa

system greatly believes in rigorous
practical or actual testing of the
candidates before they assume office
unlike western democracy which in most
cases exclusively relies on election.
 Cultural values of Gadaa system

 Gadaa as a system of governance embodies

several institutions which manifest themselves in
an overall socio-economic and political culture.

 Gadaa has been an egalitarian and democratic

socio-political and cultural system of governance,
which has also been practiced among all Oromo
branches and other Cushitic peoples, like the
Sidama, the Konso and the Gedeo.

 The Oromo Gadaa, however, has been a complex

system, which governed almost every aspect of all
Oromo life, wisdom and philosophy in general.
Cultural values of Gadaa system

 Guddiffachaa and Moggaassaa

 The Guddiffachaa has been the practice of

adopting Oromo or non-Oromo male or
female individuals usually at a young age by
a given family.

 In this case, the adopted sons or daughters

would have equal rights and privileges with
the biological sons or daughters. Such
practice still exists among the Oromo widely.
Cultural values of Gadaa system

 Moggaassaa is the adoption of relatively

large group of people usually by an Oromo
clan or clans to be integrated to their
community.

 Here also, the adopted group will have equal

rights and privileges with Oromo clan
members and will share the entire negative
and positive encounters of the community like
participating in wars that the Oromo
community fights and getting equal share
from the spoils.
 Cultural values of Gadaa system

 Guddifachaa is the process of taking another family’s

child and making him/her a member of the family with all
privileges, and responsibilities. It was one means of
resolving childlessness and social integrity between
families and clans.

 The main reason for guddifachaa is to enable childless

couples to have children and heirs. This is largely
practiced by other Oromo groups.

 Would be father and would be mother, hold kallachaa

and caaccuu during the guddifachaa ritual. As a result,
the guddifachaa child is referred to as, “‘ilmoo Kallacha’
or ‘Caaccuu’ ” to mean that the child is born legally to
the family.
Religious Dimension of Gadaa System

 Inthe Gadaa system, the ceremonies

and rituals are religious in nature, but
the system itself is a system of social
organization and political leadership.

 Oromo religion played a significant role

in identity maintenance among the
Oromo.
 Religious Dimension of Gadaa System

 In Gadaa system, religion was not the concern

of individuals but it was for the whole society.
Although the Qaalluus did not hold political
authority and religion was conspicuously
separate from politics, the Qaalluu village was
the heart of political contest for Gadaa
leadership or Gumi or Lallabaa.

 There was intimate contact between the

Qaalluu institution and the Gadaa system
since most of Gadaa candidates are blessed
by Qaalluu.
 Religious Dimension of Gadaa System

 There were possible cases of contact between the

Gadaa leaders and the Qaalluu when he states
that the Abbaa Gadaa was buttered by the
Qaalluu.
 Historically, there was the great Muuda ceremony
before the 16th century as well as between 16th
and 19th centuries, in which the Qaalluus played a
critical role in the evolution of the Oromo nation.

 Before the great movement of the Oromo, there

was the office of Abbaa Muudaa (great Qaalluu, or
high priest) in the highlands of middle south.
 Religious Dimension of Gadaa System

 Quite various scholars unanimously convinced that

the pilgrims from different directions of Oromo land
used to go to Abbaa Muudaa (father of anointment)
in South Eastern Oromia (i.e. cradle of the Oromo)
to receive blessings.

 Every third generation in each family was bound by

custom to make pilgrimage to Abbaa Muudaa.

 Thea\ pilgrims used to go, with stick in one hand

and carrying myrrh to honor the Qaalluu, getting
hospitality from the villages on the way to Muudaa
center.
 Rituals and festivals attached to Gadaa system

 One of the well-known festivals of the Gadaa ritualized

tradition is the ‘Ateetee’.

 The Ateetee is popularly known as Aayyoo or Aayyole,

literally the mother, who is a symbol of forgiveness.

 This ritual ceremony stresses the blessing of God and

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 (bulbula),
hydromel/mead (daadhii), beads (callee), green grasses
(Irreensa) and the blood of the sacrificed animal. .
 Rituals and festivals attached to Gadaa system

 Consequently, the constant use of butter in

both rituals and daily life is intended not only
to keep people healthy and give them a
shining complexion, but also to keep them
wet, that is, fertile.

 In terms of economy, butter as a symbol of

abundance has a deeper meaning in the life of
traditional Oromo. Spraying or ejecting
hydromel from the mouth (daadhii biifuu) is
another symbol for blessing one’s life and
fertility.
Rituals and festivals attached to Gadaa system
Rituals and festivals attached to Gadaa system
Rituals and festivals attached to Gadaa system

 During the Ateetee ritual ceremony, the

chief elder blesses the barren women by
spraying daadhii (hydromel) over them.

 In Gujii Oromo, the senior member of

the Gadaa system, the ‘Yuuba,’ blesses
the barren woman saying, “Gadaan tee
haa jiitu,” literally ‘may your Gadaa be
wet.’ It also means ‘may your womb be
fertile.
Rituals and festivals attached to Gadaa system

 “Thanksgiving” occasions had become

part of the national culture and ritual
institutions until the proscription of a
democratic tradition of the Gadaa.

 The Oromo society is popularly known

for their Irreechaa (also spelled
Irreessa), tradition- the folk festival of
recreation and feasting for the bounty
of harvesting season.
Rituals and festivals attached to Gadaa system
Rituals and festivals attached to Gadaa system
Rituals and festivals attached to Gadaa system

 Irreechaa, literally bunch of tall and fresh

grasses, refers to ‘Thanksgiving’ and is
marked by great delight accompanied by
serving a variety of national foods and
drinks.

 Irreechaa is the most important cultural

festival of Ethiopia’s 35 million ethnic
Oromos who gather to celebrate the end
of the rainy season and welcome the
harvest season.
 Rituals and festivals attached to Gadaa system

 While attending irreechaa, people carries

artifacts that symbolize staying of Oromo
institutions such as horooroo which are carried
by men and siqqee carried by women and
other ritual objects.

 Importantly, such euphoric occasion is marked

by carrying tall and fresh grasses that are
symbols of wealth and new hope; and
according to the tradition, the bunch of
grasses have to be placed on the ground
where the festival is organized.
 Rituals and festivals attached to Gadaa system

 The ritual is performed on a mountain in order to be

closer to Waaqaa under an Odaa tree (the sacred
sycamore tree), which is a symbol of integrity and
truth.

 Some of the major Gadaa ritual centers were:

 Odaa Nabee (East Shewa),
 Odaa Roobaa(in Bale),
 Madda Walaabuu (South-Western Bale),
 Odaa Bisil (West Shewa),
 Odaa Bultum(West Hararge),
 Odaa Bulluq (Horo Guduru) and
 Odaa Eldalloo (Liban).
 Odaa Adoolaa(Adoolaa)
Socio-economic aspects of Gadaa system

 Gadaa values and practices have many

relevant contributions for societal
development.

 Gadaa discourage early marriage, ban social

evils like corruption and rape and encourage
good governance, work and to be self-reliant
which in turn promote societal development.

 People prefer more to practice their own local

life style and their own philosophies of life.
Socio-economic aspects of Gadaa system

 The community used to guide and orient

their children through socializing in a
way that their children should conform
the local social values and norms.
 The total comprehension of these social
values and norms perceived as quality of
maturity.
 However, there is few part of the
community who tend to borrow alien
social values and customary practices.
Socio-economic aspects of Gadaa system

 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.
Socio-economic aspects of Gadaa system
 Chapter Three

Overview of Gadaa
System and Nature
 Chapter Three

Objective of the chapter:

Dear learners, at the end of this chapter, you
will be able to:
 learn the embedment of Gadaa system in
natural environment
 understand the nexus between physical
environment and traditions in Gadaa system
 comprehend the role of Gadaa system in
environmental conservations
 understand the conception of peace in
Gadaa system
 Chapter Three

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.
 Chapter Three

 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,
domestic animals and wild animals in one
way or another.
 The details are discussed as the following:
 Chapter Three

Gada System and Land

 According to Oromo Gadaa system, land is a
mother of all creatures that have been living on
it.
 Land is respected and treated in due respect
since it gives livelihoods for survival of human
kinds and animals.

 As a result, land is seen as the most precious

and sacred gift that Waaqaa gave to human
societies so that they would carefully utilize
and manage it.
 Chapter Three

 According to Oromo narrations in Gadaa

system “Waaqaafi latti 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.
 Chapter Three

 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 Woyyoonsuu, meaning
sacralization.
 Chapter Three

 The land sacralised in this way is usually

known as Ardaalee Jilee or lafa Woyyuu
that its meaning may go beyond sacred
natural sites and sometimes termed as
sacred shrines.
 In Oromo worldviews, the land once
sacralised and indentified for rituals and
traditions of Gadaa system can never be
utilized for other purposes like farm and
other activities except for grazing.
 Chapter Three

 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.

 The major sacred shrine of Guji Oromo where Gadaa

power transition is peacefully performed in every
eight year is known as Me’ee Bokkoo.
 Chapter Three

 This land is found nearby main Asphalt

road stretches from Hawaasaa town to
Adoolaa Woyyuu Town, in Annaa Sorraa
district.

 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.
 Chapter Three

 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.
 Chapter Three

 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.
 Chapter Three

 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 dis-virgining 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
 Chapter Three

 Because, the Oromo sacred lands are

believed as hallowed natural sites,
which are merely, set aside for rituals
and practices of Gadaa system.

 Ingeneral, Gadaa system is highly

embedded and interlinked with land in
one way or another.
 Chapter Three

 Gadaa system Versus Trees and

Forests
 Chapter Three

 InOromo Gadaa system, single trees

as well as dense forests are deemed
as a 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.
 Chapter Three

 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 underpins the conservation of
forests through customary practices,
belief systems, taboos and traditional
laws.
 Chapter Three

 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
fodder 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.
 Chapter Three

 Not only forests, but also single trees have

special values in Gadaa system.
 Some of the trees are considered as
sacred due to their traditional importance.

 For instance, Odaa (Ficas Sycamore) tree

is believed as sacred and respected in
Oromo Gadaa system, due the mythical
backgrounds and cultural significances it
entails.
 Chapter Three

 Theshadow of Odaa is considered as

both central government hall where
Gadaa assembly met and sacred place
where ritual activities are organized.
 Chapter Three

 Gadaa System and Water

 Chapter Three

 Water has cultural values in Oromo

Gadaa system.
 The Oromo people believe that water
and its courses are among the highly
respected areas in the Gadaa system.
 The respect for the water is emanated
from the valuable functions it offers to
human societies and animals in
multidimensional ways
 Chapter Three

 For instance, while Gadaa power

transferring at Me’ee Bokko, Yuubaas
(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).
 Chapter Three

 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.

 Not only water, but also trees and forests around

the water areas are treated as integral part of
Malkaa in Oromo Gadaa system, because the
forests and trees serve as shadow for bushes and
grasses as well as place where livestock stay for
some times after drinking a water well particularly
in pastoral community context
 Chapter Three

 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 (Gadaa
councilors) cross the Malkaa.
 Chapter Three

 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.
 Chapter Three

 Gadaa System and Animals

 Chapter Three

 Gadaa system is connected to either

domestic or wild animals in multiple ways.
The rituals in Gadaa system such as
slaughtering for sacrifice (qalmaa),
supplication (hariirtii), libation
(dhibaayyuu), foretelling what would
happen in the future (Faroo Himuu), giving
back sacred power to Waaqaa (Haaganaa
galchuu) and others rituals are linked to
animals in one way or another.
 Chapter Three

 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 or Billy goat 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.
 Chapter Three

 The Hariirtii (supplication) ritual is

similar with slaughtering one, but it is
performed before slaughtering a given
bull or Billy goat for particular cultural
purpose.
 Chapter Three

 For instance, the Gadaa elders who

are authorized to perform the ritual
can slightly move the scepter stick
over the back of the bull between its
head and tail by blessing Waaqaa for
his care and praying to him to escape
from the potential evil.
 Chapter Three

 After the Hariitii ritual is conducted,

the slaughtering of the prepared bull
will take place.
 This shows that the Hariirtii and
Qalmaa rituals are interconnected
with one another and both are
similarly performed by slaughtering
the domestic animals particularly the
bulls.
 Chapter Three

 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.
 Chapter Three

 Another important element is knowledge of

forecasting the happenings of something
based on symbols attached to wrestling of
harbinger birds, and appearing of other wild
animals in some occasions.

 If Gadaa councillors observe some wild

animals during their journey and sojourn
across sacred sites or move for particular
events, there will be implication for
something to happen
 Chapter Three

 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.

 This does not necessarily mean the so-called superstitions

as the westerners imposed stereotyped connotations for
some African traditions and practices, but it is a science of
the people that clearly indicates the link that Oromo people
have with their physical environments in general and living
things on in it in particular.

 Generally, practices and rituals in Gadaa system are

directly or indirectly associated with various animals for
different cases.
 Chapter Three

 Sacred Natural Site (Ardaa Jilaa)

and Its Practices
 Chapter Three

 Sacred natural site implies a part of physical

environment, which is identified for socio-cultural
practices and rituals across the globe.

 Even though the rituals and other cultural events

attached to sacred natural sites are varied across
the space and through the time, the concept of
setting aside the sites is common global culture.
 This means different sacred natural sites serve
different functions as indicated in experience of
the world communities.
 Chapter Three

 For instance, sacred natural sites

could serve as historical and cultural
heritage, centre of ancestral
commemorations, centre of worship,
center for purification traditions as
well as center for rituals.
 Chapter Three

 In case of Oromo Gadaa system, sacred natural sites

are understood as landraces or any physical feature
identified and ordained for practices and rituals of
Gadaa system.

 There are numerous sacred natural sites locally

known as Ardaalee Jilaa or Lafa Woyyuu in Oromiya
region.

 For instance as early discussed even in two Guji

zones, more than three hundred seventy six sacred
natural sites have been registered by zonal culture
and tourism offices.
 Chapter Three

 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.

 For instance, the Guji Oromo Gadaa power

transitions is conducted at Me’ee Bokkoo in
Annaa Sorraa district in every eight years,
whereas the Boorana Oromo Gadaa power
transition is made at Ardaa Badhaasaa in
Areeroo district.
 Chapter Three

 Thecustomary laws are formulated and

declared at these sacred sites. In
additions, different rituals in Gadaa
system are performed in the sites.

 Similarly,
in all zones of Oromiya region
Oromo people have the sacred natural
sites where Gadaa practices are
performed since the time immemorial.
 Chapter Three

 Law of Protecting the Environments

 In Gadaa system, the customary laws are formulated and
amended by Gumii – Gadaa assemble at sacred sites.

 The laws are formulated by Yuubaa- senior and advisory

board of Gadaa ruling party in every eight years at ritual
sites.

 These laws regulate the human-environmental, human-to-

human as well as human to supernatural relations.

 For the focus of this session, law of protecting the

environment is selected among the customary laws made
by Gadaa councils at sacred sites.
 Chapter Three

 Law of Protecting the Environments

 According to this law, natural environment in
general and natural features on it in particular
are sacred and belonged to Waaqaa, so that
everyone should protect and preserve the
environment.

 Particularly, 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.
 Chapter Three

 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.

 Generally, these all information indicates that

Gadaa system is embedded in physical
environment through its practices and rituals on
one hand and plays conservational role as well.
 Chapter Three

 Sacredness of Gadaa Leaders and Symbolic Materials

 Based on the sacred philosophies of Gadaa system, the
Gadaa leaders are considered sacred.

 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 disdain or disrespect him.
He is considered as the man who has mystical power that
can make curses and blesses effective.

 Polite and modest mood are the best approaching ways to

Abbaa Gadaa and other Gadaa leaders.
 Chapter Three

 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.

 The conception of peace in Oromo people is quite different

from the mainstream definition and understanding about
the peace.
 In Oromo Gadaa system peace is not a free gift rather
there must be a continuous aspiration and prayer for
existence and sustainability of peace by the community.
 Chapter Three

 Gadaa and Peace

 Some rituals are made to supplicate Waaqaa
for prevalence of human beings peace,
livestock peace, and environmental peace.
 Human being peace is the peace that exists
in family setting, among neighbours and
local context, whereas livestock peace is
prosperity and fertility of livestock,
abundant pastureland with safe grazing
system and availability of milks and butter
in the expected manner.
 Chapter Three

 Gadaa and Peace

 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.

 In Gadaa system, Oromo believe that people as

individual person and groups have to build and sustain
peace with Waaqaa, to propitiate him so that Waaqaa
would offer them healthy life, abundant properties,
fertility of person and peaceful life. Generally, Oromo
Gadaa system entails peace and gives priorities to it all
the time.
 Chapter Four

THE GADAA
PLURALISM
 Chapter Four

THE GADAA PLURALISM

 History has shown that Westminster or
American democratic models are not
divine edicts but very few of the many
possible successful models.

 According to Mclean (1986)“democracy

disappeared with Greek and Roman
civilization, when it appeared, it was in
representative form”.
 Chapter Four

THE GADAA PLURALISM

 According to American anthropologist
Holcombe (1991) “Gada democracy
organized the Oromo people in all-
encompassing democratic republic
even before the few European
pilgrims arrived from England on the
shores of North America and only
late built a democracy”.
 Chapter Four

THE GADAA PLURALISM

 This means Oromo had been ruled by a
democratic system even BEFORE
discovery of America.
 According to history, the foundation of
democracy was:
 United States of America (1789 GC)
 Swiss Constitution (Basic Laws) dated
back to 1489 (Revised 1874 GC)
 West Germany to 1948 GC
 Chapter Four
THE GADAA PLURALISM

 Watson (1974) wrote “In many

European countries after 1918, the
system had no roots, and the people
have little experience of such a
system”.
 Among the earlier democratic
systems of administration found the
Gadaa multi-luba politics vis-à-vis
the Western multi-party.
 Chapter Four
THE GADAA PLURALISM

 However indeed, democracy has been

conceived within the Oromo indigenous
institutions where people have
centuries-old experience of
working together within a
sophisticated form of
government far before the
westerns started exercising
multi-party politics.
 Chapter Four

 Therefore, it can be summarized that, as

far as democracy is concerned, Gadaa
System is unprecedented and
unparalleled multi-party politics
that has been practiced by the
Oromo nation for centuries.
 Among other Oromo nations, Guji alone, has
been ruled by 74 Abbaa Gadaas from 5
luba (rotative governance system by five
parties).
 Chapter Four
THE GADAA PLURALISM

 These also includes the years of

delays in baallii transfer,
especially due to the previous
negative influences of central
politics of the country, it has been
660 years since Guji alone started
ruling under the Gadaa System as
people of separate territory.
 Chapter Four
THE GADAA PLURALISM

 Thisrefers us back to 1355

(GC) (mid of 14th century),
and also proofs the history that
Gadaa System of administration
must have been initiated far
before Oromo expansion
movement in the 16th
century.
Chapter Four
The Gadaa: A Real Multi-Party System of Administration

 The mythology of Guji traces back the genesis of

formal administration to a matrilineal society before
which there was unorganized life of human kind as
a social animal where only the fittest can survive.

 Gradually the community started to lead

themselves under one man leadership
(the most powerful among themselves)
who finally called MOOTII.
Chapter Four
The Gadaa: A Real Multi-Party System of Administration

 That was the era of men’s dominance in the

society. According to Guji elders, the last five
mooties in those eras were: Duri Dulo,
Buraqo Doyo, Bule Adala, Babalo Bade,
and Babo Basu.

 Then the matriclan society came after with

tyranny of women, called Bara Akkoo (the
era of Queens). There were five akkoos,
namely, Hoyoyo Hoyo, Hoya Garo, Lali
Laso, Qadho Qaso, Ako Mano.
Chapter Four
The Gadaa: A Real Multi-Party System of Administration

 The tyranny of women was too harsh, and

punishments were so impractical and
unaffordable.
 Then the people arranged ways for strategic
overthrow of the women’s era and return to
men (mootii).
 But the mootis were still too oppressive: the
name mootii came from verb mooyee – the
winner, meaning there must be a struggle
for a power where the winner comes to the
leadership (as it is currently mootummaa
for modern government too).
Chapter Four
The Gadaa: A Real Multi-Party System of Administration

A proverb says “mi’eessaan jimaa

fakkaata; mi’eessanii qoranii dubbiin
worra dhiiraa dharuma’dhugaa
fakkaata”;

 it is likely to say, ‘a plant called

mi’essaa looks like jimaa plant; a
dispute with the powerful always
ends up in his favour because even
his false evidences presumed true’.
Chapter Four
The Gadaa: A Real Multi-Party System of Administration

 Therefore, the maltuus – subtle

consultants, created an organized and
decentralized administration system
of power sharing among confederacies
and parties which was first exercised
by joint administration of Annaa
Sorraa and Girjaa Biilaa in Guji tribe.
 Chapter Four

 According to the Guji tradition,

concomitant with the formation of the
Gadaa power sharing among baallii-
shanan also came into scene the qaalluu
institution, created as an aegis (fair
guidance) for the political power, the
constitution that provides the people
with guarantees against the disorder
of anarchism and the oppression and
trend of tyranny (dictatorship).
Chapter Four
Inception of Loyal
Opposition & a
Fixed Rotative
Office
Chapter Four
Inception of Loyal Opposition & a Fixed Rotative Office

 In the first instance, three lubas (Muudana, Dhallana

and Roobalee) were created, which was so difficult to
establish power balance. Then, later on, Halchiisa and
Harmuufa were established.
The Gadaa: A Real Multi-Party System of Administration
Chapter Four
Inception of
Wolaannaa-
Qadadduu
Chapter Four
Inception of Wolaannaa-Qadadduu

 As traditionally handed down to us, we

are getting at a conception that the
former three were formed under same
roof and the latter two at another.
 But since they were seen supporting
each other, the latter two inclusions
were put in between others, therefore,
the procession took the following form:
Chapter Four
Inception of Wolaannaa-Qadadduu
 Chapter Four

Inception of
Wolaannaa-
Qadadduu
The Gadaa: A
Governance with
Real Power Balances
Chapter Four
Inception of Wolaannaa-Qadadduu
The Gadaa: A Governance with Real Power Balances

 The final form of luba relationship created the

wolaannaa-qadadduu procession, which is
the major stabilizing factor in the Guji
Gadaa System
 That is, on one hand, among the baallii-
shanan, Muudana is wolaannaa to Halchiisa
and Roobalee; Halchiisa to Dhallana and
Muudana; Dhallana to Harmuufa and
Halchiisa; Harmuufa to Roobalee and
Dhallana; and Roobalee to Muudana and
Harmuufa.
 Chapter Four

 The two wolaannaas have one qadadduu

in common.
 The two wolaannaa of a luba are qadadduu to
one another.
 The two qadadduu of a luba are wolaannaa to
one another.
 One luba always stands against two
wolaannaas and with two qadadduus,
therefore, there is always a real power balance
in a real opposition.
Chapter Four

The Gadaa: A
Real Federal
System of
Administration
 Chapter Four
The Gadaa: A Real Federal System of Administration

 In socio-political perspectives, wrote

Haberland (1963)“to the north of the
Borana, we find the great
confederation of the Guji who are
called by their neighbours Jamjam”,
divided into “the northern Guji or
Alladu” constituting Hallo, Ottu,
Sheillo, Wessittu; “and the southern
Guji consisting of Uraga, Maatti and
Hookkuu”.
Chapter Four
The Gadaa: A Real Federal System of Administration

 Each tribe divided into different

gosa/fira (clans) the social
formation and functioning of which
have to form the gosa/fira system.

 The gosa/fira itself again divided

into lineages (miiloo) each of which
comprises several family (worra).
 Chapter Four
The Gadaa: A Real Federal System of Administration

 All tribes of the Guji people have their

own territory not only as a cradle of life,
work, pains, passions, dreams etc... but
a territorial area of power,
administration, formal norms and order.

 “Guji is a federation of tribes or

phratries which have centre of influence
with politico-jurisdictional structures as
rational form of administration.
Chapter Four
The Gadaa: A Real Federal System of Administration

 In other words, the socio-tribal formation

of the Guji people, the fira system, does
not exhibit the structural form alone, but
it further stands as one of the major parts
of the Guji political entity.

 Each section or phratry has its own

territory of political leadership in the form
of the Gadaa system of administration”.
Chapter Four
The Gadaa: A Real Federal System of Administration

 Dr Hinnant clearly stated, One of the

vital roles of the Gadaa system in the
past was to provide a legitimate
political, legal and ritual leadership.

 The largest territorial units … in

southern Guji are the three tribes each
of which contains the homeland of
seven clans [with exception to Matti].
Chapter Four
The Gadaa: A Real Federal System of Administration

 Over each tribe, there is an Abbaa Gadaa

who has the number of advisers and
assistants [Hayyuu]. The formal influence
of each Abba Gada is limited to his own
people and territory.

 The tribes and their Abbaa Gadaa are

ranked in terms of their fictive birth order.
Only the great Qaalluu stands above
these nearly equivalent leaders.
Chapter Four
The Gadaa: A Real Federal System of Administration

 However, by virtue of being an elder

in the birth order, the Abbaa
Gadaa of Uraagaa tribe is by
default taken as the prime in the
context of Gujii tribe in general,
although he doesn’t interfere in the
regional issues of other tribes
(which may be termed as regional
states).
Chapter Four
The Gadaa: A Real Federal System of Administration

 In general context, the qaalluu is a

hereditary but symbolic head of the state,
while the Abbaa Gadaa’s of tribes which are
the actual regional presidents, that of
Uraagaa being the prime.

 The qaalluu as central authority has the

power of legitimizing secular authorities and
furnishing religious leadership, the practical
aspects of which fall under the
superintendence of the Uraagaa’s Abbaa
Gadaa.
Chapter Four
The Gadaa: A Real Federal System of Administration

 The Uraagaa’s triumvir followed by

that of Maattii and Hookkuu controls
the timing of the entire luba cycle,
both in secular and ritual activities.
Chapter Four
The Gadaa: A Real Federal System of Administration

 At the top, the Guji confederacy

was heed under the qaalluu and
the Gumii Bokkoo legislative
where all tribes are considered
one people among whom
interspersion in terms of life and
intermarriage are common.
Chapter Four
The Gadaa: A Real Federal System of Administration

 “Each tribe has its own clearly defined

territory but anyone who wishes may
move and settle in the territory of his
neighbour, provided that he does not
trespass on the grazing or watering
rights of others.

 Usually, such immigrants become

absorbed after one or more generations
into the clan among whom they have
settled.
Chapter Four

The Gadaa: An
Administration with
Full Check and
Balance Systems
The Doromaa
Chapter Four
Doromaa

 Doromaa means the rivalry and fraternity

inherent in the Gadaa system of administration.
Putting in another way, it is the coexistence of
opposing and supporting political groups luba as
the unity and conflict of the opposites without
which the system would have been not
functioning in its present form.
 Doromaa is thus a mechanism to counterbalance
power among the baallii-shanan through
guaranteeing successive rotation of turn for
assuming baallii. This is made possible through
interaction of the two faces of the doromaa called
wolaannaa and qadadduu
Chapter Four
Walaannaa

 In the Gadaa system of administration, the

baallii-shanan seize leadership in a device of
successive rotation the lives of which play on an
endless circular but rival tradition. In the first
place, any luba is rival of both lubas those come
before and the one after it. In other words, each
luba is the opponent of the luba from which it
takes office or stage and to which it passes over
its place. These two lubas are known as
wolaannaa, the opposing political units, of the
middle luba. Among the baallii-shanan of Guji,
two are woalaannaa to a party while that party
in turn has two qadadduu.
Chapter Four
The Qadadduu

 On the contrary to wolaannaa, the two

remaining luba are fraternal one’s which
support each other. With this respect, the
luba which come second before and after
one luba in the cycle of power seizure are
qadadduu to it (see illustration of the
Gadaa cycle). Put another way, the luba
from which the preceding wolaannaa of a
luba and also a luba to which its next
walaannaa leaves its place is fraternal to
it.
Chapter Four

The Gadaa: In
Comparative
View Versus
Multi-Party
Systems
Chapter Four
The Gadaa: In Comparative View Versus Multi-Party Systems

 With particular reference to the Gadaa System of Guji

Oromo, there is both similarities and differences clearly
seen in comparative view with the multi-party system of
administration.
▪ Similarities
 Recognition is the basic ethics and code (gadaan
woyyuu): both systems give due recognition to the
party on power as a government
 Forming the Government (Legislature, Judiciary &
Executive): gumii - the legislative, Gadaa - the
judiciary and gosa/fira - the executive
 Taking Care of National Matters instead of Party
Matters: once on power, the luba on power performs
national duties; luba issues are not major focuses for
the luba on power
Chapter Four
The Gadaa: In Comparative View Versus Multi-Party Systems

 Securing Social Ethics and Law

Enforcement: the party on power is
responsible to maintain social ethics and
enforcement of the laws
 Membership to Parties: there is membership
in both systems, however, the membership in
luba system is not by recruitment, rather, it is
the birth right of citizens
 Leadership Always Endures Critics
(Doromaa): the party on power must always
entertain or maintain critics and criticism from
oppositions (wolaannaa's)
Chapter Four
The Gadaa: In Comparative View Versus Multi-Party Systems

 also facilitates gumii to gather and review

public opinions and to rehears proclamations
 Ensuring Security and Support to
Members: the party on power is responsible
to maintain peace and security of the nation
in general and citizens in particular
 Facilitating Effective Means of Changing
a Government: the party on power is
responsible to facilitate effective ground and
means of power transition ceremonies
Chapter Four
The Gadaa: In Comparative View Versus Multi-Party Systems

▪ Differences
 As far as Guji Gadaa System is concerned, there is
a clear difference from the multi-party system that
make Gadaa a system that has not only gone
several steps beyond but also more advanced as
compared to the modern democratic systems.
These differences include:
 Age-set functional tabulation: power exercise is
not something offered spontaneously but every
member of the community has a specific duty and
job description exercised throughout life time from
birth to death. Therefore, it can be said that there
is neither childhood nor retirement in Gadaa
System.
Chapter Four
The Gadaa: In Comparative View Versus Multi-Party Systems

No Developmental Stage Duration Government Phase Duration

. Stages Phases
In Year In
In Year In Baallii Baallii

1 Dabballee 1-8 1 Passive to Power 1- 24 3

2 Qarree-duraa (I) 9 - 16 1

3 Qarree-duubaa 17 - 24 1
(II)
4 Kuusa 25 - 28 ½ Active in Power 25 - 48 3

5 Raaba 29 - 36 1

6 Doorii 37 - 40 ½

7 Gadaa 41 - 48 1

8 Baatuu 49 - 56 1 Retired from 49 - 72 3

Power
9 Yuuba 57 - 64 1

1 Yuuba-guddaa 65 - 72 1
Chapter Four
The Gadaa: In Comparative View Versus Multi-Party Systems

N Developme Stage Duration Government Phase

o. ntal Stages Phases Duration
In In
In Year In Baallii Year Baall
ii

11 Jaarsa-guduruu 73 - 80 1 Extinct from 73 - 96 3

Power

12 Jaarsa-qululluu 81 - 88 1

13 Jaarsa-raqeya 89 - 96 1

14 Ginya 97- Death - Extinct 97-Death -

Chapter Four
The Gadaa: In Comparative View Versus Multi-Party Systems

 Irreversible power cycle: the luba system gives

equal chance to all citizens to exercise leadership
with stable and fixed rotative fashion
 Wolaannaa qadadduu procession: there is no
chance of unnecessary power influence in luba
system because one luba always stand with two
qadadduu’s while at the same time facing two
wolaannaa’s
 Balbala-torba baallii-shanan operation: there
is high social bond because all seven clans (gosa)
exist in one of the five luba & in vise-versa all five
luba exist in one of the seven clans
Chapter Four
The Gadaa: In Comparative View Versus Multi-Party Systems

 Regional Autonomy: there is haaganaa-sadiin

administrative regions, however, there is inbuilt
alliance between the regions to avoid imbalances
and maintain social bondages.
 Interregional kontomaa-daarimuu categories
and intra-regional fira alliances: whenever there
is a movement from one region to another, a clan is
treated in the way its affiliate is treated in that
region; for instance, the Oborraa of the Hookkuu tribe
is an affiliate of the Golla of Uraagaa so that its
issues to be dealt under Golla tribe in Uraagaa region
(acting as delegation or embassy in the modern
admin)
Chapter Four

THE GADAA: A
COMPLETE
SYSTEM OF
GOVERNANCE
Chapter Four

THE GADAA: A COMPLETE SYSTEM OF GOVERNANCE

 Like the parliament of England, the gumii

(equivalent to congress) is the junction
which is shared by the three arms of the
government. The case of England, for
example, is where diluting the doctrine of
separation of power among the three
arms of the government in that the
executive is not only present and active in
the parliament, but the House of Lords, a
judiciary organ, is also part of parliament.
Chapter Four

THE GADAA: A COMPLETE SYSTEM OF GOVERNANCE

 The Legislative Roles of Powers

 The Gadaa power structure is a confederal
decentralized and its “traditional democratic
theory argues that the form of political activity
within a polity would be reflected in the ways in
which decisions are made. The implication is clear:
the extent to which a political system is either
liberal democratic or totalitarian will affect the
ways in which policies are made in the system”.
 Charlotte Seymour Smith, Macmillan Dictionary of
Anthropology (London: The Macmillan Press Ltd.,
1986) p. 192
Chapter Four

THE GADAA: A COMPLETE SYSTEM OF GOVERNANCE

 The law-making body of Guji is called

Gumii Bokkoo, because, the delegates
from every part of Gujilands are
assembled at the place called Bokkoo in
Guji, some 40kms north of Adola.
Representatives of the Gadaa authorities
in different regions and tribes brought
into a squarely central Gumii Assembly
causing the functioning of multi-luba
parliament.
Chapter Four

THE GADAA: A COMPLETE SYSTEM OF GOVERNANCE

Chapter Four

THE GADAA: A COMPLETE SYSTEM OF GOVERNANCE

 The law-making body of Guji is called Gumii Bokkoo, because, the

delegates from every part of Gujilands are assembled at the place
called Bokkoo in Guji, some 40kms north of Adola. Representatives
of the Gadaa authorities in different regions and tribes brought
into a squarely central Gumii Assembly causing the functioning of
multi-luba parliament.
 The Gumii authority is sovereign as independent all-round within
and without the confederacy and thus free from foreign
overbearing decision-making of the entity concerned on a wide
range to matters of high policy doing to systematically and on a
permanent basis.
 The gumii alone may assign limits and place to all other exercise
of public power, and all forms of association of public nature are
sanctioned by it. The division into tribes of self-ruling entities and
their participation in the country’s legislative process are
permanent and immovable features of the constitution.
Chapter Four

THE GADAA: A COMPLETE SYSTEM OF GOVERNANCE

 The Gumii Bokkoo is a grand convention of the Guji

Oromo confederacy where Gadaa and local luba
authorities, called haaganaa-sagal, meaning the nine
senates (who are the Gadaa, the Doorii and the Raaba
from Uraagaa, Maattii and Hookkuu autonomous tribes –
just like administrative regions) converge each eight
years to make and rehearse laws, while all others
comply to the Gumii Bokkoo’s Law. Besides, the yuuba-
sagal, meaning, the recognized nine counselors (who
are baatuu, yuuba and yuuba-guddaa from the three
tribes) again are required to be present to play the
essential roles of advisorship in law-making and
declaration activities both deliberative and the main
session of the legislature.
Chapter Four

THE GADAA: A COMPLETE SYSTEM OF GOVERNANCE

 The head of the executive, the Abbaa Gadaa

and his council members are members of the
Gumii Bokkoo as opposed to the Presidential
system. On the other hand, the executive has
the capacity to determine the creation of the
judiciary. Although the Abbaa Gadaa is an
executive head of government, his office is
shared by rank of hayyuus whose
responsibilities constitute the functions of
these organs both at the Gadaa authority and
the Bokkoo Assembly levels.
Chapter Four

THE GADAA: A COMPLETE SYSTEM OF GOVERNANCE

 Therefore, Gumii Bokkoo is a supreme organ of the Guji legal

institution which is bounded up with legislature, executive and
courts of effective powers to ensure compulsory compliance, and
hence, its members have dual functions: their government and
the gumii.
 Like the multi-party parliament, in the multi-luba system too, the
Abbaa Murtii corresponds to the opposition leader and his
councilors occupy all the corresponding back-up positions in the
gumii sitting assuming shared responsibility for the conduct of
common life. For example, the hayyicha-fooqaa, the faga, the
waamura, etc. of the Doorii always act with similar matters and
functions with which those of the Gadaa are entrusted to. Those
of the Gadaa (government) and of the wolaannaa (opposition)
come into contact with each other regularly to sort out matters of
common interests with a view to achieving mutual
accommodation.
Chapter Four

THE GADAA: A COMPLETE SYSTEM OF GOVERNANCE

Chapter Four

THE GADAA: A COMPLETE SYSTEM OF GOVERNANCE