ADDIS ABEBA SCIENCE AND TECHNOLOGY

UNIVERSITY
College of natural and social science

DEPARTMENT OF ENGINEERING SOCIAL ANTHROPOLOGY

Anthropology individual research assignment

Name of researcher Yonas Belayneh

ID No ETS 1732/14

Section R1 submit to:Inst Alemshet G/wold

Submission date:7/11/2022
Introduction

Ethiopia has been practicing various conflict resolution mechanisms for many centuries. This
is aimed at describing the role of indigenous conflict resolution mechanisms for maintaining
social solidarity and strengthen communities in awi zone. Societies world wide have long
used indigenous mechanism to prevent and resolve conflict. In every community, systems of
indigenous conflict resolution often based on community customs, familiar relationship, or
embedded in institutional practices run alongside the formal state sanctioned processes. In
a society where the majority of the population is poor with widespread illiteracy culminating
in lack of access to justice and the high cost and the high cost and scarcity of lawyers,
traditional conflict resolution stands out as the best method of conflict resolution. In
ethiopia, many rural and village commities do not refer complaints to the police or
prosecuting authorities, but instead deal with them using indigenous tribal processes In
Ethiopia various indigenous conflict resolution mechanisms has been practiced for many
centuries . These indigenous conflict resolution mechanisms are deeply rooted in different
ethnic groups of Ethiopia . They are associated with the cultural norms and values of the
peoples and gaan their legitimacy from the community values instead of the state . Besides ,
due to the multi ethnic composition of the country , indigenous conflict resolution
mechanisms of Ethiopia are different from ethnic group to ethnic group.

Awi elders of conflict resolution is one of the conflict resoltion method that are practiced in
our country. Mostly the elders from the awi feresegna mahiber Haven been elected to
mediate the conflict, this custom is practiced before many years ago and it resolve without
discriminating one person or group from another.

Traditional Reconciliation / Justice System / They are the traditions that have been passed
down from generation to generation and developed in the course of history as the basis of a
nation's culture.
Like other traditional heritages, justice/reconciliation systems like modern laws were not
drafted by a few individuals and approved by the majority of the people, but they were
conceived, shaped, systematized and established during the lifetime of the society, passing
from generation to generation through the process of change, developing and maintaining
their existence and passed on to today's generation. they are .
According to this, when an event/action occurs in the area where I was born, the cause may
be

• land border
• threat/insult
• Profit
 • resentment, and
• The resulting action may be beating, mutilation, theft.

For example, if the act is death/murder, the killer's family will send the person they think
will be reconciled to reconcile. They send to reconcile. This question may go on for up to 2
years without being resolved by the elders. If all this is done and an agreement is reached to
reconcile, they will make an appointment to meet with the elder sent. In the middle, they
choose 1 elder, and religious leaders are included among them.
These seven elected elders issue a joint directive for reconciliation: they choose a date and
even a place to meet
Although mediation plays an important role in the nation's justice and reconciliation system,
other traditional judicial bodies, such as

• the father of the horse(የፈረስ አባት )

• the head of the cow,(የላም ራስ)
• and the father of water(የውሃ አባት )

have a significant role in supporting the justice system. What needs to be said is that the
matters desired by the father of the horse have certain hierarchical levels. The head of the
cow and the father of the water do not have a hierarchical structure as the main mediation
system. For this reason, the Awi ethnic group has been under the administration of the
central government of Ethiopia for a long time. It will not be complicated and difficult.
The majority of the Awi ethnic group is a believer in the orthodox argument and is using the
traditional customs and systems that have been ingrained in the community's thinking and
attitude with the religion.
✓ The father of the horse ("Firise Tabala")የፈረስ አባት
The name called the father of the horse is directly related to the "Seven Houses of the
World Horsemen's Association". The words directly describe the collection and practice of
elders. It is "Shumgelan" (elders). It was founded in 1993 EC. Verbal information indicates
that it was established in connection with the invasion of Italy. Another mission of the
association is to carry out a funeral ceremony when a member of the horse association dies.
As usual, riders decorate their horses with red clothes.

And apart from the peace and mourning, they have a beautiful song that can be sung at
weddings and anniversaries, here's more to share.
አይሞሎ (3) ሆ አይሞሎ
አይሞሎ የሻሾ ጌታ ሆ አይሞሎ
አይሞሎ አይረባ ጎበዝ ሆ አይሞሎ
አይሞሎ ይሻላል ቀብሮ ሆ አይሞሎ
አይሞሎ ፍየል ያመጣል ሆ
አይሞሎ ተራራ ዙሮ ሆ
• አይሞሎ አይሞሎ አይሞሎ አይሞሎ
• አይሞሎ ያነሰ ምሳ ሆ አይሞሎ
 • አይሞሎ ከእንጅባራ ሜዳ ሆ አይሞሎ
• አይሞሎ ሲወድቅ ሲነሳ ሆ አይሞሎ(3)
• አይሞሎ የኔማ ፈረስ ሆ አይሞሎ
• አይሞሎ አይበላም ሰርዶ ሆ አይሞሎ
• አይሞሎ ተዋጋ ብየ ሆአይሞሎ
• አይሞሎ ብሰጠው ጋሻ ሆ አይሞሎ
• አይሞሎ አድርጐት መጣ ሆ አይሞሎ
• አይሞሎ ያመድ ማፈሻ ሆ አይሞሎ
• አይሞሎ በሻሻ ፈረስ ሆ አይሞሎ
• አይሞሎ ሲዋጋ ውሎ ሲዋጋ አደረ ሆ አይሞሎ
• አይሞሎ ተራራው ሁሉ በደም ሰረገ ሆ አይሞሎ(3)
they continues saying that
.This conflict resolution methods have give different advantages for that society.Indigenous
conflict resolution mechanisms than courts due to numerous reasons First , indigenous
conflict resolution mechanisms follow informal processes in managing conflict cases . The
rules and procedures of indigenous conflict resolution are more immediate and meaningful
to the local people . This is because indigenous conflict resolution are developed based on
the cultural concepts , values , and procedures that are easily understood and accepted by
the community itself unlike court systems that are perceived as external to large number of
local people . As a result , local people feel sense of control and ownership over the
processes involved in indigenous conflict resolution.

indigenous conflict resolution mechanisms are located and owned by the community which
makes them easily accessible for the local people . " Second , unlike the formal court
processes , indigenous conflict resolution mechanisms are important for reducing the delay
and cost of conflict resolution . Many poor people are deprived of access to justice simply
for the reason that they cannot have enough money to pay the transportation ,
accommodation and legal representation costs to go through with the court processes . One
participant reported that we elders are easily reachable to the local communities because
we are located within the community which does not require any cost for transportation .
accommodation and legal representation " The civil court system has also institutional
weaknesses and failures such as corruption , baas and inadequate resources One participant
notably responded that nowadays t us difficult to get justice within the court system if you
does not have any relative or if you does not pay bribes to get court service This indigenous
conflict resolution mechanisms are also important mechanisms of overcoming the base of
illiteracy and service rural populations in then at which makes it easy to access justice One
participant stated that there are people who are densed of justice because the court system
requires certain level of literacy that many rural populations as an the study area do not
have " This implies courts are so terrible to the populations because of illiteracy and
physical barriers as courts are found far from the location of the local people . Besides ,
indigenous conflict resolution mechanisms may be more effective than the courts for solving
certain types of conflicts such as

• estimate conflicts
 • land cleans ( which as the most common source of conflict in the study areas ,
families and adjacent community Indigenous conflict resolution mechanisms provide
a great opportunity for sustainable conflict resolution
• peace-making and the delivery of responsive justice Since indigenous conflict
resolution mechanisms are more reachable
• inexpensive and transparent
• they help for the maintenance of law and order in the local communities . In
addition , since elders are living and i working in the community , they are close
enough to the effect of the conflict . This makes elders to be accessible to the
people and understand the conflict dynamics in a better way which helps them to
provide resolutions that best suits local circumstances than the court system Hence ,
indigenous conflict resolution mechanisms provide an alternative forum to access
justice for those members of the community who are not well served by courts.
If a member of the horse association dies, his wife continues as a member, and when she
dies, like her husband, the funeral is lit by horsemen.
The geographic area where the Awi ethnic group settled is commonly referred to as "AGEW
EARTH" and the current government's structural designation is called "Awi Ethnic
Administration". According to oral evidence, the area named "Agwu Earth" has a history
related to the seven brothers who settled in the area. The brothers They are referred to by
names such as
1. Ankesha, አንቐሻ
2. Banja , ባንጃ
3. Metekel መተከል
4. , Azena አዘና
5. , Zigum ዚገም
6. , Kukura, ኳኩራand
7. Kara.ጫራ
Agw Land or Awi ethnic administration as it is called today has a favourable geographical
location, suitable climate, fertile soil and sufficient waterdogs

• 17%dega
• 72%Wainadega
• , 11% Kola
and it receives an average of 800 to 2700 millimetres of rain. The temperature is from 15 to
24 degrees centigrade. The Awi ethnic administration has an area of 857,866 square
kilometres. The administration is composed of eight districts and three urban
administrations and has 185 rural kebeles
According to the results of the 1999 EC census, the population number is 1,159,386. The
language of the Awi ethnic group is "Awini". It belongs to the Kushawi language family. It
owns man-made and natural attractions. For example
 • , Zenghana and Tarba lakes
• , Fang, Garcho, Tski and Dondor waterfalls and
• Kambo cave.
• Ura mineral water, Ilala dense forest
• , Agew treasury Maryam and Wolete Petros monasteries, Zirihina Fudi mountains,
etc. are known

አገው ምድር ወይንም በአሁኑ አጠራር የአዊ ብሄረሰብ አስተዳደር ለኑሮ ምቹ የሆነ መልክአምድራዊ አቀማመጥ ፣
ተስማሚ የአየር ንብረት ፣ለም አፈር በቂ ና ውሀ ያለው ነው ።አካባቢው የተለያዩ የእህል ሰብሎችን በከብት ተዋፅዖ ፣
በማር ና ቅቤ ምርትም ከሚታወቁት የሀገሪቱ ክፍሎች አንዱ ነው ።የአየር ንብረቱ 17%ደጋ ፣72 %ወይናደጋ ፣11%ቆላ
ሲሆን በአማካኝ ከ800እስከ 2700 milimeter የሚደርስ ዝናብ ያገኛል ።የሙቀት መጠኑም ከ 15እስከ 24degree
centigread ነው።የአዊ ብሄረሰብ አስተዳደር 857866ካሬ ኪሎና ሜትር የቆዳ ስፋት አለው።አስተዳደሩ በ ስምንት
ወረዳዎችና በሶስት የከተማ አስተዳደሮች የተዋቀረ ሲሆን 185የገጠር ቀበሌዎች አሉት ።
በ1999 EC የተካሄደው የህዝብ ቆጠራ ውጤት እንደሚያመለክተው የህዝብ ቁጥሩ 1,159,386 ነው ።የአዊ ብሄረሰብ
ቋንቋ "አውኚ"ይባላል ።በቋንቋ ቤተሰብ ኩሻዊ ነው።የሰው ሰራሽና ተፈጥሯዊ መስህቦች ባለቤት ነው።ለምሳሌ ዘንገና ና
ጥርባ ሀይቆች ፣ፏንግ፣ጋርቾ፣ትስኪ ና ዶንዶር ፏፏቴዎች እንዲሁም የካምቦ ዋሻ፣ኡራ የማእድን ውሃ ፣የኢላላ ጥብቅ ደን፣
የአገው ግምጃ ቤት ማርያም ና ወለተ ጴጥሮስ ገዳማት ፣የዚሪሂና ፉዲ ተራሮች ፣ወዘተ ይታወቃሉ
የአዊ ብሄረሰብ የሰፈረበት መልክአ ምድራዊ አካባቢ በተለምዶ" አገው ምድር"እየተባለ የሚጠቀሰው ሲሆን በአሁኑ
መንግስት መዋቅራዊ አሰያየም "የአዊ ብሄረሰብ አስተዳደር "ተብሎ ይጠራል ።ቃላዊ መረጃዎች እንደሚያመለክቱት
አካባቢው "አገው ምድር "የሚል ስያሜ የተሰጠው መጀመሪያ በአካባቢው በሰፈሩት ሰባት ወንድማማቾች የተያያዘ ታሪክ
አለው ።ወንድማማቾችም አንከሻ፣ባንጃ ፣መተከል፣አዘና ፣ዚገም ፣ኳኩራ፣ና ጫራ ተብለው በስም ይጠቀሳሉ።

The process of mediation and reconciliation process in Ahu Tabala is as follows. In this
system, appointments are made in areas that have access to water (irrigated areas). When
conflicts occur, conflict resolution systems and procedures: Elders are chosen, Abzi, Hata,
Travel, Liquor are provided. In the area, there are the mediation system of Jawi's Kola Agu
blood reconciliation system, Zigum Agu's blood reconciliation system.
በውሀ አባት (አሁ ታባላ)የሽምግልና ስርአት እና የእርቅ ሂደት ያለው የአሰራር ገፅታ የሚከተለውን ይመስላል።በዚህ
ስርአት ሹመት የሚሰጠው ውሃ ገብ በሆኑ(በመስኖ በሚለሙ አካባቢዎች ነዉ ።ግጭቶች ሲከሰቱ የግጭቶች አፈታት
ስርአትና ሂደቶች፦ሽማግሌን ይመረጣል፣አብዚ ፣ጠላ፣ጉዝጉዞ፣አረቄ ይቀርባል።በተጨማሪም በአካባቢው የጃዊ የቆለኛ
አገው የደም እርቅ የሽምግልና ስርዓት ፣የዚገም አገው የደም እርቅይገኛሉ።
the are so many values we can get from indigenous knowledge of culture and from these
cultures we can get awesome and easy reconciliation system we can see some of these uses

• simplifying the court system,

• saving time and energy,
• from the point of view of social relations,
• from maintaining the culture of the society In terms of
• , and it makes the reconciliation system a real reconciliation,
• it makes people who don't know each other get to know each other
The association , founded by 25 individuals in 1940 , has now about 50 , 000 members from
nine Woredas of the zone . And it has over 2000 committee members who are functional at
each level . The association is administered by an elected central committee and a president
. It has its own structure and got recognition from the government , the Bureau Head added
.Over the past 79 years , the festival has been celebrated in nine towns and hosting it in turn
. Currently ,

በ1940 ዓ.ም በ25 ግለሰቦች የተመሰረተው ማህበር አሁን ከዞኑ ዘጠኝ ወረዳዎች የተውጣጡ 50,000 የሚጠጉ አባላት
አሉት። እና በየደረጃው የሚሰሩ ከ2000 በላይ የኮሚቴ አባላት አሉት። ማኅበሩ የሚተዳደረው በተመረጠው ማዕከላዊ
ኮሚቴ እና ፕሬዚዳንት ነው። የራሱ መዋቅር ያለውና ከመንግስት እውቅና ያገኘ መሆኑን የቢሮ ኃላፊው ጨምረው
ገልፀዋል። ባለፉት 79 ዓመታት በዓሉ በዘጠኝ ከተሞች ተከብሮ በየተራ እያስተናገደ ይገኛል። በአሁኑ ወቅት ማህበሩ
በጦርነቱ ወቅት የፈረሶችን ሚና ለመዘከር መሰረታዊ አላማ ቢሆንም የተለያዩ ማህበራዊ ኃላፊነቶችን እየተወጣ ይገኛል።
ዝግጅቱ የመታሰቢያ ፌስቲቫል ከመሆን ባሻገር ግጭቶችን ለመፍታት፣ ትብብርን በማስፈን እና በባህላዊ ፍርድ ቤት
በማገልገል ረገድ ቁልፍ ሚና እየተጫወተ ሲሆን ይህም ከመደበኛ የህግ ተቋማት ይልቅ በህብረተሰቡ ዘንድ ተቀባይነት
ያለው ነው። በየዓመቱ ጥር 23 ቀን 2007 ዓ.ም የማህበሩ የምስረታ በዓል በአድዋ ጦርነት ትልቅ አስተዋፆ እንዳለው
የሚታመነው ለቅዱስ ጊዮርጊስ የተሰጠበት ቀን ነው። ቅዱስ ጊዮርጊስ የጣሊያንን ወረራ ከ40 ዓመታት በፊት በአድዋ
ጦርነት ከሊቀ ጊዮርጊስ ታጅበው ከዳግማዊ አፄ ምኒልክ ትምህርት በመውሰድ ምሳሌያዊ ደጋፊ ለመሆን ተመረጠ።
በተመሳሳይ የማህበሩ መስራቾችም አርኪ ቅዱስ ጊዮርጊስን ወስደው ፍልሚያቸውን እንዲያሸንፉ ይረዱ እንደነበር አቶ
መለሰ ተናግረዋል። እንደ አቶ መለሰ ገለጻ ከሆነ ከሁለቱም ጾታዎች ከ18 ዓመት በላይ የሆነ ማንኛውም ሰው አባል
የመሆን ወይም በፈረስም ሆነ ያለ ፈረስ መቀላቀል ይችላል የአገው አዊ ህዝብ በእርቅ፣ በቀብርና በደስታ ነው። ከሁሉም
ወረዳዎች የተውጣጡ የማህበሩ ኮሚቴ በዓመት ሁለት ጊዜ በመሰብሰብ በማህበራዊ ጉዳዮች ላይ ይወያያሉ።

• the association is discharging various social responsibilities though the fundamental

objective was to commemorate the role of the horses during the war .
• Apart from being a commemoration festival , the event is playing a key role in
conflict resolution
• promoting cooperation and serving as traditional court which is more acceptable
by the community than formal legal institutions .
• Every year , the anniversary of the association takes place on the 23rd Tir ( January
30 ) which is the date dedicated to St. George who is believed to have a great
contribution in the battle of Adwa
• St. George was chosen as a symbolic patron by taking lessons from Emperor
Menelik II who successfully fended off Italian occupation 40 years back at the Battle
of Adwa with accompany of the Arc of St. George . Similarly , the founders of the
Association also used to take the Arc St. George to help them win their battle ,
according to Melese . According to Melese , anyone above 18 years old from both
sexes have a right to be membership or can join it with or without a horse as it is the
association of the people of Agew Awi in reconciliation , funeral , and joy .
 Committee of the association from all woredas convenes gathering twice a year to
discuss the societal issues of Rules Write a public comment
Committe of the association from all woredas convenes gathering twice a year to discuss
the societal issues of their locality and zone . Considering preserving historic value , social
roles and unique culture ,

• the association was nominee and ranked second in the 2018 Bego Sew an Amharic
version for man of virtue Award of the year in the " history and heritage " category .
• According to Haileyesus , in addition to celebrating annually , efforts have been
started to inscribe the festival by United Nations Educational , Scientific and Cultural
Organization ( UNESCO ) .
• The Association is contributing to promote the culture and traditions of the nation .
On the occasion , studies which would reinforce zone tourism potential will be
presented . In this regard , Injibara University is contributing its part in promoting
Awi equestrians . The festival has huge potential to generate foreign currency if it is
promoted properly
Even though indigenous conflict resolution mechanisms can play an important role in
restoring and maintaining social harmony , order and law , they are facing with some
challenges that need serious attention by the government and other concerned bodies .
Indigenous conflict resolution mechanisms are ineffective an resolving conflicts involving
conflicting parties who decline to participate in the resolution process Lack of appropriate
and effective enforcement strategies has also reduced the relevance of indigenous conflict
resolution mechanisms for the wider community . One elder confirmed this as " elders do
not have the power to force individuals who have no interest to participate in the resolution
process Furthermore , indigenous conflict resolution has been greatly downgraded and
weakened in the formal justice system which makes them to be unrecognized and unknown
, as descried by this participant .

Elders do very important thangs a resolving conflicts and peace building .

However , there is no any encouragement or incentive from the government
side . The government did not give adequate recognition for elders and
indigenous conflict resolution mechanisms The court and / or judges fails to
give credit for the contributions of elders .
The other most important challenge is፦

• related to the absence of a policy direction and comprehensive laws that deal
with the institutionalization and harmonization of indigenous conflict
resolution mechanisms within the country's legal system .
• There is lack of clear legal framework which states the role
• functions and legal status of indigenous conflict resolution mechanisms Even
though the Ethiopian Constitution under Article 34 sub Article 5 recognizes
traditional law where at allows citizens to use religious or customary laws in
cases of personal and marital disputes , limits them to personal and family
 matters excluding their application to criminal matters in spite of the fact that
they are serving for many types of crimes in reality.
• The absence of strong laws and policies related to the validity of indigenous
conflict resolution mechanisms and their affiliation with the formal justice
system , the possibility of application of their authority are found to be
serious challenges that need urgent attention by the government and policy
makers . There is a need to develop a clear legal and policy framework for the
utilization of indigenous conflict resolution mechanisms by elders

who participate in the reconciliation system

• . Elders
• , dignitaries,
• religious leaders
• mother
• observers

,particiate as well as the guests of the Horse Gugs system, from domestic to foreign citizens
participate to watch the show.

ፍርድ ቤት እና / ወይም ዳኞች ለሽማግሌዎች አስተዋፅኦ እውቅና መስጠት አልቻሉም. ሌላው በጣም አስፈላጊው
ተግዳሮት በአገሪቱ የሕግ ሥርዓት ውስጥ አገር በቀል የግጭት አፈታት ዘዴዎችን ተቋማዊ አሠራርና ማስማማትን
የሚመለከቱ የፖሊሲ አቅጣጫና ሁሉን አቀፍ ሕጎች ካለመኖራቸው ጋር የተያያዘ ነው። የሀገር በቀል የግጭት አፈታት
ዘዴዎች ሚና፣ ተግባር እና ህጋዊ ሁኔታ የሚገልጽ ግልጽ የህግ ማዕቀፍ የለም። የኢትዮጵያ ሕገ መንግሥት በአንቀፅ 34
ንዑስ አንቀጽ 5 መሠረት ዜጐች በግልና በትዳር ውስጥ በሚፈጠሩ አለመግባባቶች ሃይማኖታዊ ወይም ልማዳዊ ሕጎችን
እንዲጠቀሙ የሚፈቅደውን ባሕላዊ ሕግ ቢያውቅም በወንጀል ጉዳዮች ላይ ማመልከቻቸውን ሳያካትት በግልና በቤተሰብ
ጉዳዮች ላይ ወስኗል። በእውነታው ላይ ለብዙ አይነት ወንጀሎች እያገለገሉ መሆናቸው እውነታ . ከሀገር በቀል የግጭት
አፈታት ዘዴዎች ትክክለኛነት እና ከመደበኛው የፍትህ ስርዓት ጋር ግንኙነት ያላቸው ጠንካራ ህጎች እና ፖሊሲዎች
አለመኖራቸው፣ ሥልጣናቸውን የመተግበር ዕድሉ በመንግስትና በፖሊሲ አውጪዎች አስቸኳይ ትኩረት የሚሹ ከባድ
ፈተናዎች ሆነው ተገኝተዋል። የአገር በቀል የግጭት አፈታት ዘዴዎችን በአገር ሽማግሌዎች ለመጠቀም ግልጽ የሆነ የሕግና
የፖሊሲ ማዕቀፍ ማዘጋጀት ያስፈልጋል።

በእርቅ ስርዓቱ የሚሳተፉት ሽማግሌዎች ፣ታላላቅ ሰዎች፣ታዛቢዎች ፣እናቶች ፣የሀይማኖት አባቶች፣ ተጋባዥ እንግዶች
እንዲሁም በፈረስ ጉግስ ስርዓቱ ከሀገር ውስጥ እስከ ውጭ ዜጎች ትርኢቱን ለማየት ይሳተፋሉ ።
ባህላዊ እርቅ/የፍትሕ ስርአት /የአንድን ህዘብ ባህል መሰረት አድርገው ከዘመን ወደ ዘመን ከትውልድ ወደ ትውልድ
እየተተላለፉ በታሪክ ሂደት እየዳበሩ የመጡ ትውፊቶች ናቸዉ።

ምንም እንኳ ሽምግልና ለብሄረሰቡ የፍትህ ና የእርቅ ስርዓት ዋነኛውን ድርሻ ቢወስድም ሌሎች ባህላዊ የፍትህ አካላት
ማለትም የፈረስ አባት ፣የላም ራስ ና የውሃ አባት በመባል የሚታወቁት የፍትህ ስርአቱን በመደገፍ ረገድ ከፍተኛ ሚና
አላቸው ።ከዚህ ላይ ለመግለጽ እንደሞከርኩት የፍትህ ስርአቱ የጎንዮሽ እንጂ የተዋረድ ደረጃዎች የሉትም ።ሆኖም ከዚህ
ላይ ልብ ማለት የሚያስፈልገው በፈረስ አባት የሚመኙ ጉዳዮች የተወሰኑ የተዋረድ የእርከን ደረጃዎች ያሉት መሆኑን
ነው።የላም ራስና የውሀ አባት ደግሞ እንደ ዋናው የሽምግልና ስርአት የተዋረድ መዋቅር የላቸውም ።ለዚህም የአዊ
ብሄረሰብ ከረጅም ጊዜ አንስቶ በኢትዮጵያ ማእከላዊ መንግሥት አስተዳደር ስር መቆየቱ እንደ አንድ ምክንያት ሊጠቀስ
የሚችል ሲሆን፣የፍትህ ስርአቱንም ለመረዳት ብዙ ውስብስብና የሚያዳግት አይሆንም ።

የሀገር በቀል የግጭት መፍቻ ዘዴዎች ጥቅሞች ከብዙ ምክንያቶች የተነሳ የአካባቢ ማህበረሰቦች ከፍርድ ቤት ይልቅ አገር
በቀል የግጭት አፈታት ዘዴዎችን እንደሚመርጡ ጥናቱ አመልክቷል። የሀገር በቀል የግጭት አፈታት ዘዴዎች የግጭት
ጉዳዮችን ለመቆጣጠር መደበኛ ያልሆኑ ሂደቶችን ይከተላሉ። የአገሬው ተወላጆች የግጭት አፈታት ህጎች እና ሂደቶች
ለአካባቢው ሰዎች የበለጠ ፈጣን እና ትርጉም ያላቸው ናቸው። ምክንያቱም አገር በቀል የግጭት አፈታት የሚዘጋጁት
በባህላዊ ፅንሰ-ሀሳቦች፣ እሴቶች እና አካሄዶች ላይ የተመሰረተ በመሆኑ ህብረተሰቡ በቀላሉ የሚገነዘበው እና ተቀባይነት
ያለው የፍርድ ቤት አሰራር በመሆኑ ነው። በዚህም ምክንያት የአካባቢው ሰዎች በአገር በቀል ግጭት አፈታት ሂደት ላይ
የቁጥጥር እና የባለቤትነት ስሜት ይሰማቸዋል።
ይህንን በመደገፍ ለአካባቢው ሰዎች በቀላሉ ተደራሽ እንዲሆኑ አንድ ተሳታፊ የጠቀሱት ዘዴዎች በህብረተሰቡ የተያዙ
በመሆናቸው ከመደበኛው የፍርድ ቤት ሂደቶች በተለየ መልኩ የሀገር ውስጥ ተወላጆች ግጭት መፍቻ ዘዴዎች
የግንኙነት መጓተትን እና ወጪን ለመቀነስ ብዙ ድሆች ተጎድተዋል. የፍትህ ሂደቱ በቂ ገንዘብ ስለሌላቸው መጓጓዣውን
ለመክፈል በቂ ገንዘብ ስለሌላቸው ከፍርድ ቤት ሂደቶች ጋር ለመራመድ አሳዛኝ የብድር ውክልና ወጪዎችን ያግኙ
አንድ ተሳታፊ እንደተናገሩት እኛ ሽማግሌዎች ለአካባቢው ማህበረሰቦች በቀላሉ ማግኘት የምንችለው መጠለያ እና l
ስላለን ነው. እና ውድቀቶች በአሁኑ ጊዜ በታን ላይ ወይም እርስዎ ካልከፈሉ ታርድ ኢንዲጅስ ባን በማሸነፍ በቀላሉ
ስለዚህ acce ምክንያቱም ጥናቱ በሰዎች ምክንያት ነው።
አገው ምድር ወይንም በአሁኑ አጠራር የአዊ ብሄረሰብ አስተዳደር ለኑሮ ምቹ የሆነ መልክአምድራዊ አቀማመጥ ፣
ተስማሚ የአየር ንብረት ፣ለም አፈር በቂ ና ውሀ ያለው ነው ።አካባቢው የተለያዩ የእህል ሰብሎችን በከብት ተዋፅዖ ፣
በማር ና ቅቤ ምርትም ከሚታወቁት የሀገሪቱ ክፍሎች አንዱ ነው ።የአየር ንብረቱ 17%ደጋ ፣72 %ወይናደጋ ፣11%ቆላ
ሲሆን በአማካኝ ከ800እስከ 2700 milimeter የሚደርስ ዝናብ ያገኛል ።የሙቀት መጠኑም ከ 15እስከ 24degree
centigread ነው።የአዊ ብሄረሰብ አስተዳደር 857866ካሬ ኪሎና ሜትር የቆዳ ስፋት አለው።አስተዳደሩ በ ስምንት
ወረዳዎችና በሶስት የከተማ አስተዳደሮች የተዋቀረ ሲሆን 185የገጠር ቀበሌዎች አሉት ።

በ1999 EC የተካሄደው የህዝብ ቆጠራ ውጤት እንደሚያመለክተው የህዝብ ቁጥሩ 1,159,386 ነው ።የአዊ ብሄረሰብ
ቋንቋ "አውኚ"ይባላል ።በቋንቋ ቤተሰብ ኩሻዊ ነው።የሰው ሰራሽና ተፈጥሯዊ መስህቦች ባለቤት ነው።ለምሳሌ ዘንገና ና
ጥርባ ሀይቆች ፣ፏንግ፣ጋርቾ፣ትስኪ ና ዶንዶር ፏፏቴዎች እንዲሁም የካምቦ ዋሻ፣ኡራ የማእድን ውሃ ፣የኢላላ ጥብቅ ደን፣
የአገው ግምጃ ቤት ማርያም ና ወለተ ጴጥሮስ ገዳማት ፣የዚሪሂና ፉዲ ተራሮች ፣ወዘተ ይታወቃሉ
የአዊ ብሄረሰብ የሰፈረበት መልክአ ምድራዊ አካባቢ በተለምዶ" አገው ምድር"እየተባለ የሚጠቀሰው ሲሆን በአሁኑ
መንግስት መዋቅራዊ አሰያየም "የአዊ ብሄረሰብ አስተዳደር "ተብሎ ይጠራል ።ቃላዊ መረጃዎች እንደሚያመለክቱት
አካባቢው "አገው ምድር "የሚል ስያሜ የተሰጠው መጀመሪያ በአካባቢው በሰፈሩት ሰባት ወንድማማቾች የተያያዘ ታሪክ
አለው ።ወንድማማቾችም አንከሻ፣ባንጃ ፣መተከል፣አዘና ፣ዚገም ፣ኳኩራ፣ና ጫራ ተብለው በስም ይጠቀሳሉ።