Oromia State University

Introduction To Gadaa System

Mr. Iftiyom Wekgari

 Question
1. Do you have any hint about Gadaa
system?
2. What is the relationship between
Gadaa and modern democracy?
3. What do you know about the origin
of Gadaa system?
 CHAPTER ONE
Introduction To Gadaa System

1.1. The meaning of Gadaa

 According to Mohammad Hassen the precise definition of the
term Gadaa is very difficult.
 It is a term loosely used for so many varied concepts.
 The dividing line between the various definitions is very
shadowy and indistinct unless one takes into consideration
strictly the context in which the term is used.
 Mohammad provided several meanings in which the term can
be employed.
 In his Oromo grammar published in 1867, Masaja derived
the etymology of Gadaa from gaaddisa (shelter, shade that
protects from the heat of the sun).
 Cont…
 It is used in three contexts:
 The first use is in the sense of taking
advantage of the shelter.
 The second is in the sense of protecting
oneself with the shelter.
 The third is in the sense of giving somebody a
shelter, protecting him, or them, taking
them under one’s umbrella.
 But many elders do not attest that the term is derived
from the term gaaddisaa.
 Cont…
On the other hand Asmaroom stated that the term
Gadaa stands for the whole way of life, includes:
rituals, politics, religion, economy, calendar, etc.
To the speaker of the language:
 The term Gadaa has very resonances of time (gaafa
Gadaa kami)
 It refers to officials of the system (Inni Gadaa)
 The term also has the meaning of an eight years of one
Gadaa period, Gadaa lolaa, Gadaa quufaa, Gadaa
nagaya, Gadaa keenya,
 Gadaa also refers to religion and sacredness like
circumcision and maturity for political power.
 Cont…
 The term Gadaa refers to the entire system that
guides the political, social and economic life of the
Oromo.
It also refers to a particular eight years of office term
in which a particular group holds power.
It is often used to denote certain period and even
age.
Primarily Gadaa is a political system of the Oromo.
Gadaa system is a democratic political
organization that the Oromo have developed and
used at least for the last five hundred years.
 Cont…

The system is fully operational among the Borana, the Guji and
the Gabra, and persists as a variety of local level democracy
among other Oromo groups, such as the Macha (Asmarom,
2000:30).
Historically the system might have started as an age-set
organization. However in its developed nature it has little to do
with age.
For instance, in Gadaa system “the newly born infant boy
always enters the system of grades exactly forty years behind the
father, regardless of the age of the father.
 Cont…
Father and son are five grades apart at all times. …The grade in which a Borana
male begins his Gadaa career depends entirely on the grade attained by the father
at the time the child is born”
The Oromo Gadaa is so complex compared to similar political systems of the East
African communities.
Hinnat (1977:1) described the Gadaa as a system resembles to age grade
organizations of other African societies.
Like other age grade organization Gadaa segments the male members of the
society into certain classes and grades, each grade with a certain specific
behavior and or responsibilities.
The transition from one grade to the other is signaled by certain type of rite of
passage. .
 Cont…

The full cycle of Gadaa period is forty years.

The movement of the 40 years is cyclical, repeating itself after every eight
years.
The Gadaa system is working hand in hand with the qaalluu institution.

Qaalluu is the religious leader of the society. The office of the qaalluu is
hereditary, whereas the office of the Gadaa is elective.
Among the Borana there are clans eligible to Gadaa and qaalluu. They call
these clans warra Bokkuu and warra qaalluu (laduu) respectively.
Gadaa consists of a series of grades that one passes through from birth to
death, each promotes to the next stage every eight years.
The name of each stage and the number of stages vary from place to place.
 1.2.Historical Development of the Gadaa system
Van de Loo (1991:25) states that the origin of the Gadaa system is lost in
mythical lore.
Most of the Oromo elders also do not provide substantial explanations about the
origin of the Gadaa system and the etymology of the term Gadaa.
But they know that it has been the all round organization of their forefathers,
which they have inherited. They unequivocally ague that Gadaa is indigenous to
the Oromo.
Gadaa is unique in its nature and more complex than any other like systems.

It is therefore, justice and seems fair to argue that the source of Gadaa is the
Oromo and probably expanded to and moved across East African society.
 Cont…
Some Tulama elders attest that the Gadaa Tulama is about 17 centuries old
uninterrupted so far.
Currently the Borana informants claim that Gadaa was operation for at least 100 Gadaa
periods.
In the present Gadaa chronology the Borana are in a postion to list down about 69
sucssessive Gadaa leaders, each ruled for eight years.
Some reasearchers take the time of the origin of Gadaa back to 3000 years.

Borana elders explain that originally the Gadaa system was organized in to two
gogessa, each ruled turn by turn for about eight years of time.
The two gogessa were Tulami and Lolayi.

Still the Borana use the tulami and lolayi categories for marriage purpose.

Categories with like purpose are known as hobo and Cora.

 Cont…
For the Oromo of Shewa the Hobo and Cora relation indicates the
generational relation.
If the father is hobo the son is Cora. The grand son and grand father
are always in the same category. The two are considered mates.
A grand mother has joking relations with the grand son, in which she
considers him her husband, because the boy is in the same category
with her actual husband.
As a result a grand mother able to discuss with her grand son about
sexual matters.
Women normally take the category of their husbands.
 Cont…
However the Oromo in the western and central part of Oromia never attach Hobo
and Cora with Gadaa system and it is no more important in selecting mates.
The idea was that a male person is supposed to select his marriage partner from
his category, not from the category of his father.
During the sixteenth century, the Macha and the Tulama had a common Gadaa
government and common law.
The leaders had legitimacy of declaring war, mobilizing resources for common
purposes, resolving conflicts to maintain order and concluding peace on
behalf of the people.
Similarly, the Macha who moved further away to the west were ruled under
common law set at their common head quarter (Mohammed, 1990:41). Any inter
and intra clan conflicts were dealt with by this common law.
 Cont…
The head quarter of their common government was located at Oda Nabe in Fatagar.

The fact of common law was symbolized by the common bokkuu.

Bokkuu is a wooden scepter made up of olive tree used as a symbol of political
power and expression of unity (Mohammed, 1990: 47).
However, according to Tesema (1980) and Mohammed (1990) the Macha eventually
separated from Tulama and established their own center at the hill of Tute Bisil
Osole, known as Oda Bisil. It was located in the upper Gibe basin between Gedo,
Bilo and Gibe River.
This site as Tesema (1980: 23) explains was used as a strategic place to further
expand into the areas they finally dominated.
With further expansion of the Macha, Odaa Bisil no longer served as a common
Gadaa center for the group; instead various local bokkuu centers were established.
 Cont…
According to Tesema, currently, the Macha dominate the area between the Abbay
River in the North, the Gojeb River in the South, and the Dabus and Tulu Walal in the
West.
One of the Macha's descendants, Liban settled in western Shoa in the extreme east
of Macha land. Writers called this group eastern Macha. With this expansion Gadaa
became more fragmented among the Macha.
Currently some of the Gadaa centers are: gumii gayo, Me’e Bokko, Odaa Rooba,
Odaa Bultum, Odaa Nabee, Oda Bisil, Bokkuu Cittuu, Bokkuu Xulee, Laftoo
Liban, Hindhee Yaa’ii.
The Oromo believe that the roots of all odas of Gadaa centers, like oda Bisil, oda
Roba are common.
This legend is to indicate that commonness and relationships among of the Oromo
groups
 Structure Of The Gadaa System: Age Set And Generation Set

The Gadaa system divides the whole male members into five
groups, in which successive generations of the first founders of each
group remain members of the same set.
Each group holds power for one Gadaa period, with eight years term
of office. However, despite this and other basic similarities Gadaa
varies from place to place in its details.
The Guji call the five sets as baallii shanan or fincaan shanan,
whereas the Borana call them gogeessa shanan.
Still in the other part of the Oromo land people use the term
miseensa shanan.
 Cont…
Horata-years of glorious cattle breeding-ya horataa maal godhataa

Michille-good feat over their rivalry-michillee michuu duulaa

Birmaji- happy festival and dance- ya birmajjii ya sirbashii

Robale- heavy rain- roobalee ya roobashii

Dulo- credentials for war- duuloo qopheessaa duulaa

In most of the Oromo areas, except in the case of the Gabra and the Borana

there are only five names corresponding to the five groups. The names of

course vary from locality to locality.

 Cont…
Guji Arsi Matcha Ittu Tulama

Harmufa Birmaji Birmaji Faddata Birmaji

Mudana Bahara Horata Dibbaqsa Mudana

Halchisa Bultuma Michille Dibeessa Halchisa

Robalee Robale Robale Darara Robalee

Dhalana Horata Duulo Horata Malba/Horata

 Cont…
 However, the Borana Gadaa has still seven maqa baasii for
five gogeessaa. The Gabra has quite different variety of Gadaa
system.
Borana Gabra
Fullaas Melgus dhibgudo desmala (10
years)
Mardiida Libaalle selgudo Margudo (9 years)

Daraara Irmangudo elguba Desgudo (9 years)

     
Libaas
     
Moggaas
     
Sabbaqa
     
Maakula
 Cont…
The reason for changing the gogeessaa from seven to five and retaining the
seven names or maqa baasii is still prevalent among the Borana.
According to them, two of the seven groups, Makula and Mogasa were totally
disappeared by war.
These were the councils of Maxxalo and Walee Kokko respectively.
The Borana distinguish by name between seven gada groups: mogasa, makula,
fullasa, mardida, darara, libasa, and sabaka.
To which of these group a man will belong depends upon the group of which
his father is a member.
A man is thus automatically initiated into the class that enters the gada system
40 years after his father's initiation into the same class.
At the same time the father receives full rights as a member of the system's
'highest' class.
 Cont…
40 years later, when the son in his turn becomes a full
member of this class, the father after 80 years retires from
the system.
The time interval between two consecutive grades is eight
years.
When the son is initiated, the father's gada group has passed
through five classes of, in all, five eight year periods.
The son will, therefore, be a member of the sixth gadaa
group.
 Cont…
For the Borana the above seven names are called
Maqa baasii.
It has nothing to do with the five Gadaa misensa.
Names are changing wheras misensa is permanent
over generations.
Gogessa implies those five permanent groups
founded by the first five abba Gadaas and inherited
by all the subsequent generations of the groups.
Where as luba refers to a specific Gadaa class
ruling for one Gadaa period. For instance, all
members of the present Gadaa class call
themselves luba Guyyoo Gobbaa, while Guyyoo is
the present abba Gadaa.
 Cont…
As far as their gogessa is concerned they are
the fifth gogessa and the founder of this
gogessa was Diida Namduri.
The first founders of the present Borana Gadaa
were: Gadaayyoo Galgaloo, Yaayyaa Fullallee,
Jaarsoo Baabboo, Daawwaa Borbor and Diida
Namduri.
According to Joseph Van de Loo (1991:23) Guji
Gadaa has about twelve series of grades that
one passes through from birth to death. He
listed down the names, but Hinnat provided
another list of names of the same Gadaa.
 Cont…
Van de Loo Wako Dubo Hinnat

Sulluda Daballee Sulluda

gamme Gammee dabale

qarre Dargago qarre

raaba Kusa kusa

doorii Raaba Raba mido

Gadaa Dorii dorii

batuu Gadaa Gadaa

yuuba Baatuu baatuu

guduruu, Yuuba Yuuba

qululicha Yuuba Gudda Yuba gudda

raqa Ginya Jarsa guduru

hurra Qulullicha qulqullicha

    raqa
 Cont…
No Age Borana Guji

1 0-8 Daballee Daballee

2 9-16 Junior gammee Gammee

3 17-24 Senior game Dargago

4 25-32 Kusa Kusa

5 33-40 Raaba/Dorii Raaba

6 41-48 Gadaa Dorii

7 49-56 Yuuba Gadaa

8 57-64 Yuuba Baatuu

9 65-72 Yuba Yuuba

10 73-80 Yuuba Yuuba Gudda

11 81-88 Gadaamojjii Ginya (81-88)

12 Above89 Gadaamojjii Qulullicha

 Each male member ideally passes through these grades. Theoretically the age gap
between the father and his son is about 40 to 48 years.
 Cont…
Age set refers to a certain group of people in
certain age category.
In Gadaa system this is known as Hariya.
Hariya has nothing to do with generation set,
as opposed to generation set which has
nothing to do with age category.
The Borana have the system to use both
categories in one, with the possibilities to
address both separately.
 CHAPTER TWO
  Roles and Duties of Individuals in the Gadaa Grade
For each step social roles and activities are formally defined.
If we take the typical Borana Gadaa all male persons are
categorized in one of these groups.
Each stage except yuba and Gadamoojjii lasts for eight years, and
at the end of every eight years there are rites of passage to be
performed to mark the transition of one grade to the other. For
instance, this ritual is known by the name qululluu sadeen,
meaning the three shaved.
Every eight year the Borana have three groups shaved (daballee,
gammee I and Gadamoojjii) to signal to the transition of one
Gadaa grade to the other.
Every eight years the dabballee is transformed to gamme I and
the gamme I to gamme II, etc.
 1. Daballee

Daballe are the male children of doorii.

 They are children born after dannisa ritual.
 Daballe are often called itti mako or Sulluuda.
 They have no specific role to play, but signal the entering of the
first step of the Gadaa grade and the last group of their specific
gogessa.
 They are given love and attention; because they are seen as
mediators between man and God. So, dabballee is not punished
physically.
 Even mothers of dabballee don’t have to stand in long queues.
 Parents try to protect dabballee by giving them unattractive and
derogatory nicknames. They don’t have common name until they
are promoted to junior game.
 Dabbale is the one born after the ritual of daannisaa, a fatherhood
ritual.
 Cont…
The Dabballee grow their hair long, usually at shoulder length,
and decorate it with cowry shells.
Today because of the far too long generation interval and
deterioration of past effective method of birth control, many
Borana men are born when their gadaa group has already
passed several classes.
For the same reason some have become old men or have died
before being initiated into the first
class.
The sons born of fathers who have already retired or who have
never been members of the gada system for the reason
mentioned are lumped together under the name ilman jarsa
—sons of jarsa.
 2. Gaammee I

Three years in the Gadaa period of their fathers’ daballee are transformed into
gaammee xixiqqaa.
At this stage the elder gaammee can look after calves and small livestock, like
goats and sheep. They always remain under the control and close supervision of
their parents.
3. Gamme Gurguddaa
They are group of young people ready for hunting as a first step to become a
patriot and fighter in the next steps to come.
This group is known by different names in different parts of Oromo land. They are
known as Gaammee gurguddaa in Borana, foollee in Tulama and Macha, qarree
in Gujii, and Goobama in Ittu.
At this stage young men start to lead themselves independently of the supervision
of their parents.
They are needed to take part in foora expedition. Foora is the time when
youngmen take their family herds into untamed river valleys.
They don’t return to their family for 2-3 years. Some of the boys get killed while
trying to hunt big animals or defending their cattle from these animals.
 4. Kuusaa

“During kuusa, men become like wild animals (akka bineensaa).

 During this period the kuusaa are apparently wild in their
appearance. Their bodies are painted with sorsa (a mixture of red
earth and butter).
Their hair is long and unkempt.” The group of kuusaa had their
own war leader, called abbaa duulaa and oracles called abbaa
gorsaa.
Similarily, among the Booranaa this stage is the time where
election of the future Gadaa leaders is performed. During the
third year of the kuusaa grade the election of adulaa is done.
This group is a self reliant and warrior section of the society. Yet
they are not allowed to marry.
Among the Borana the kuusaa, raabaa, doorii and Gadaa classes
are politically more active. Each of these groups is with already
identified Gadaa leaders.
 5. Raaba/Doorii grade

Raaba grade is the warrior grade represents the military force of the
Oromo.
They have common settlement as a base. Settled together they perform
extensive rituals.
Formerly they wage war against their enemies either to defend Borana
land or to raid cattle.
Raaba has no power to settle cases, except their own internal problems.
Formerly they were under the guidance of the Gadaa grade.
The Borana often use the phrase “raaba ya’a Gadaa dhaqxe” to indicate
the need to keep quite. More listing than talking is required.
For the raaba no statement of decision or even suggestion is allowed in
the presence of the Gadaa except questions from curiosity/strong desire/
to know something.
Most raaba have one or two mistresses in different camps; but this
depends on their social skills and prestige.
The main function of this grade is therefore rituals and security
 Doorii

Doorii is one step before coming to power. Doorii

grade refers to the last three years of the fifth Gadaa
grade.
At this stage they are ready to come to power and
matured enough.
They assist the Gadaa class in all administrative
activities, including dispute processing. Cases can be
taken to them and decision can be passed by the
doorii class in the name of the ruling Gadaa class.
Traditionally it was during this grade that the ritual
war called buttaa was waged in the past.
 6. Gadaa Grade

Gadaa grade is the grade in which the groups are more

active.
They involve in over all administration activities.
They are responsible in addressing the social, political and
economic problems of the society.
Each Gadaa class assumes power only for eight years of time
that begins and ends with a formal power transfer
ceremony, called baallii kennuu, giving balli, among the
Borana, Guji and Gabra, while baalli refers to an ostrich
feather, which is used as a symbol of power.
In the other part of Oromo the out going Abba Gadaa
passes over bokkuu to the coming Abba Gadaa, bokku is the
symbol of power.
 7. Yuuba

The successesive yuuba grades after the Gadaa grade are all
equally important in the political, economic and rituals
performance.
They mainly serve as advisors for the younger generations in
the Gadaa chronology.
They share their experiences to the successesive grades to
come to power in the time to come.
 In Borana the senior abbaa Gadaa has the height power in
the Gadaa system.
The yuuba has the right to correct the ruling group when be.
They play an integral role in gumii gaayoo deliberation.
 8. Gadaamoojjii

Gadamoojjii is the last stage in the Borana Gadaa.

They can continue as advisors and informants of aadaa and seera of the society.
However, officially they are retired section of the society.
There is formal transition called qumbii walirraa fuudhuu (incense exchange)
to be performed. Semicircular hut is constructed.
Then accompanied with seven assistants (torban) they enter the hut. There are
anxious relatives, friends, and neighbours to attend this critical moment.
Madaala (a large container filled with sour milk) will be tied to the pole.
Ones accomplishment can be estimated by the manner the hut is decorated
and how the madaala is tied. I.e figures of wild animals or human enemies that
the Gadaamojji had killed in his younger days were painted and displayed.
He presents what has done very emotionally; but celebrants challenge
truthfulness of his statements. And fuudha geessittii will be performed. After
this ceremony their status will be changed. i.e. they can’t carry arms or kill any
other living creatures. Rather people come to them to seek their blessing.
 The Structural Relationships Between The Gadaa Grades

Gadaa (Luba) (41-48 )yrs)

Raabaa Doorii(33-40 yrs) Yuuba I (49-56 yrs)

All age grades have roles and

Kuusa(25-32 yrs) Yuuba II (57-64 yrs)

responsibilities!

Senior Gaammee(17-24
yrs) Yuuba III (65-72 yrs)
Junior Gaammee (9-16 yrs)

Yuuba IV (73-80 yrs)

Dabballee (0-8 yrs) Gadaamojjii (>81 yrs)

Diagram 1: Structural Relationships between Gadaa Age

Grades
 Cont…
 As indicated on the above diagram, both physical
strength and mental maturity of Dabballee and
Gadaamoojjii, junior gaammee and yuuba IV, senior
gaammee and yuuba III, kuusa and yuuba II and raabaa
doorii and yuuba I are equivalent.
Accordingly, at the apex of this structure is Gadaa (Luba).
Since it is at the peak of all, there is no equivalent age
grade in terms of both muscular strength and intellectual
maturity. At this level, physical might and intellectual
development reach its climax and appropriate than other
Gadaa grades to administer the community.
 Cont…
• On the other hand, dabballee and gadaamoojjii share
many common characteristics including being
ritualistic, physical liminality, proximity to Waaqa and
knowledge deficiency. Because of this short distance
between them, dabballees and gadamoojjiis are
nearer to each other despite their lengthy age gap.
• Seen from this perspective, one can figure out the
fact that very immature children and very old peoples
hold ritual supremacy, while the middle aged
segments of the society exercise political power.
 CHAPTER THREE

The Political, Ritual and Social

Significance of The Gadaa System
 3.1. Calendar

It is believed that the Oromo developed their own

calendar around 300 BC.
The Oromo calendar is a lunar-stellar calendrical
system, relying on astronomical observations of the
moon in conjunction with seven particular stars or
constellations.
Booranaa have a separate calendar, with twenty
seven days, each with distinct names. The Oromo
count twelve months. Each month has a day as its
first day. There is a chance for a day to appear two
times in a given month. The days are the following
  Borana Arsii Gujii

1 Areerii Bitaa qaraa Areerii

2 Areerii Bal’oo Bitaa gidduu Areerii Bal’oo

3 Adula duraa Adula duraa Adula duraa

4 Adula Bal’oo Adula Bal’oo Adula Bal’oo

5 Garba dura Garba dura Garba dura

6 Garba Bal’oo Garba Bal’oo Garba Bal’oo

7 Garba dullachaa Garba dullachaa Garba dullachaa

8 Bitaa duraa Bitaa duraa Bitaa duraa

9 bitaa bal’aa bitaa bal’aa bitaa bal’aa

10 sorsa sorsa sorsa

11 Algajima Algajima Algajima

12 Arba Arba Arba

13 Walii Walii Walii

14 Basa duraa Basa duraa Basa duraa

15 Basa bal’oo Basa bal’oo Basa bal’oo

16 Maganattii carraa Maganattii carraa Maganattii carraa

17 Maganattii Jarraa Maganattii Jarraa Maganattii Jarraa

18 Maganattii biritii Maganattii biritii Maganattii biritii

19 Salbaana Duraa Salbaana Duraa Salbaana Duraa

20 salbana bal’aa salbana bal’aa salbana bal’aa

21 Salbaana dullacha Salbaana dullacha Salbaana dullacha

22 Gardaduma Gardaduma Gardaduma

23 Sonsa Sonsa Sonsa

24 Rurruma Rurruma Rurruma

25 Lumaasa Lumaasa Lumaasa

26 Gigaadaa Gigaadaa Gigaadaa

27 Ruuda Ruuda Ruuda

 Cont…
The twenty seven days are all identified with the position of the
stars vis-à-vis the moon.
This is expertise achieved through education and not inborn quality.
The Oromo attach each of these days with certain fates. For
instance, for the Borana Areerii Bal’oo is a day for the ilmaan
kormaa. This means any rituals related to ilmaan kormaa must be
celebrated on this day.
Similarly, Bitaa duraa is said to be the day of war and planned war is
waged on this day.
Accordingly the birth day of each person has its own meaning in the
rest of his life. He is entitled to or/ and liable to something.
For instance, Algajima is said to be the day of hayyuu and it is most
likely that someone born on this day will hold the office of hayyuu.
In the mean time from his early child hood he is supposed to abstain
from all things prohibited for the hayyuu.
For the Borana woman birth day has nothing to do with their fate,
but their wedding day.
 3.2. Gumii

What is Gumii?
In the Gadaa system the legislative power is vested in
gumii. The Oromo word gumii stands for assembly. It
refers to a kind of gathering.
In its present sense it represents general assembly,
particularly assembly of the multitude.
In the Gadaa system the beginning of eight years
reigning time is marked by the proclamation of the new
law.
The Oromo make law on the occasion of general
assembly. The assembly is known as Gumii gaayoo
among the Borana, me’ee bokkoo among the Guji,
yaa’ii haraa among the Waliso. Once the group enters
the gula grade, the next eight years is known by its
name.
 Cont…
Laws are made and proclaimed; the former laws are renewed
and amended every eight years by the name of the reigning set.
Otherwise it is a common activity of all Gadaa leaders, including
the retired ones.
The reigning set proposes the law with the consent of the
experienced Gadaa leaders. The proposal is enriched, improved
upon and amended through public debate before proclaimed
law. The formality of proclaiming the law also varies from
locality to locality.
According to Asmarom (1973: 93-96) in Borana society among
whom Gadaa is still fully operational, gumii gaayoo that is the
assembly of the representatives of the entire society is a law
making body. This body has the highest degree of political
authority. The gumii is held under a green tree known as
dhaddacha gumii. “The Gumii is made up of all the assemblies
and councils of the Borana who meet as a single body once
every eight years.
 Cont…
It is comparable to the great assemblies in the history of other
parts of Oromo country such as the Chaffe of the western
(Macca), central (Tulama) and eastern (Barentu-Arsi) Oromo.
This assembly stands above all other Oromo institutions.
The assembly also sits as a law making body, revises existing
laws and proclaims new laws. Some of the changes they have
made are fundamental” (Asmarom 2000: 32).
Mohammad Hassen (1990:11) stated that the ultimate source
of power was the assembly held every eight years, wich
concerned with issues of supreme importance like war and
peace, legislation, amendment of the former laws and
enacting new laws, settlement of inter clan disputes.
“The assembly was held in the chafe (the meadow) under the
life giving shade of the Odaa (the holy sycamore tree”) which
traditionally was believed to be the most “respected” and the
most “sacred” of trees, the shadow of which the sources of
peace and the center of religion.
 Cont…
The shade of the odaa was not only the “office of the
government, the meeting ground for the elders of the
confederacy, but also the sacred place for the religious
duties. Hence, all the sacrifices undertaken by the Gadaa
class were performed at this spot”. Odaa indicates
protection, indiscrimination, democracy, access to power,
inclusiveness, sustainability and prayer.
Green for the Oromo is the symbol of justice. The general
assembly is held under odaa tree, but not in all the cases.
Other trees also serve as the center of the gumii. The Amaya
Gadaa center is called laaftoo Liban and the Borana have
dhaddacha gumii, the Guji gather under me’ee tree.
If we take the example of the Borana what qualifies a
gathering an assembly is not the number of attendants, but
the purpose and the nature of the gathering. The Borana
never call clan gatherings as gumii, rather the word kora is
commonly used.
 3.2.1 Types of Gumii

In the history of the Borana there have been different

assemblies. These are: gumii gayo, gumii El-dollo, gumii
Surichoo Lahe and gumii Simphir Balal. However, except
gumii gayo none of these gumii is a law making body.
3.2.1.1. Gumii Gaayoo
Gumii gaayoo is the largest and well known assembly held
at Gaayoo in the present Areeroo district.
It was first assembled by the 31st Borana abbaa Gadaa
Dawwee Gobboo (1696-1704).
Dawwee Gobboo was committed to restate the weakened
Gadaa system. He renewed many of the past traditions and
rules.
Gumii gaayoo provides an opportunity to evaluate the
performances of the lately retired Gadaa and the active
Gadaa in power.
 Cont…
Theoretically the forum enables the gumii to dismiss the abbaa Gadaa
from power when need be. However in the history of the Boranaa
there have been no abbaa Gadaa dismissed from power before his
term of office was over.
The thirty-first abba Gadaa Dawwee Gobboo made a popular law
called ‘Seera Dawwee’. The law was enacted to ban free movement of
the hayyuu beyond certain territorial boundaries.
During the gumii gayo different laws have been amended and newly
made.
For instance, Jilo Aga (1976-1984) amended the law which banned on
the movement of the Gadaa leaders beyond certain part of the
Borana land.
Gobbaa Bulee (1968-1976) also amended the Borana law against
farming and farming.
During the Gadaa period of Liban Daljesa (2000-2008) the general
assembly agreed that opportunistic /unprincipled/ farming of the
Borana lowland has its adverse effect on the pastoralist way of life and
should be minimized and gradually abandoned.
 3.2.1.2. Gumii El- Daallo
El-Dallo is located at the north eastern part of the Borana land, in Liban
district. It was organized to reach the borana in Liban. This gumii is the
continuation and implementation of some of the decisions of the gumii
Gaayoo.
3.2.1.3. Gumii Simphir Balal
Gumii Simphir Balal was the general assembly of the Borana with their
neighbors organized by Borana abba Gadaa Liban Wata (1776-1784).
Liban Wata, according to Borana oral history, was one of the able and
outstanding abbaa Gadaas.
The participants were: Borana, Guji, Arsi, Gedeo, Sidama, Gabra, Burji,
Amaro, Murale, Rendille, Konso, Hamar, Erbore and the like. Elders attest
that the participants were about seventeen groups neighboring the Borana.
The very objective of the assembly was to bring about long lasting peace
and cooperation among those groups.
The first assembly was held in Arsi during the Gadaa period of Liban Wata
(1776-1784) and the second in Borana during the Gadaa next Gadaa period
(1784-1792).
The gumii Simphir Balal was successful in bring peace for these two Gadaa
periods among the neighboring communities.
 3.2.1.4 Gumii Suricho Lahe

Gumii Suricho Lahe was the assembly organized by the

Dambee- Noonnoo clans of the Borana.
In Borana political principle of decentralization the Dambe-
Noonnoo clans were allowed their own council in the east-
central part of Borana land. The idea was to authorize
these clans to defend the Borana in this direction.
The majority of the Dambee- Noonnoo clans reside in the
south east part of the Ethiopian Borana land. They were
allowed to organize a huge gumii called gumii suricho Lahe.
Lahe is one of the nine well complexes of the Borana,
which they call, tuma saglan.
 3.3. Some Specific Procedures Of Making And
Amending Law
Among the Matcha once agreed upon, laws are
formalized through the process known as seera
tumuu (law making) that involves a much
elaborated ritual performance.
The act of making and proclaiming law is always
preceded and concluded by prayer.
 Mohammed (1990: 16) expresses this fact as one of
the points where politics and rituals intersect. The
following is an example of law making (tuma) ritual.
It is typical law making process of the Macha Oromo.
 Cont…
x = the first gula
y = the second gula
Step – one (general principles) X starts, Y responds

x y

Kottu Dhufe

Please come Here I am

Akka ati dhufte nagaan biyya haa dhufu Haa dhufu

May peace come to us as you come here May it come

Bakkalchi milkii haa ta'u Haa ta'u

May star be good fortune May it be

…. Refer it from your handout for more explanation!

Step- 2(general principles) Y begins speaking to X

   

Y X

Kan ati jette milkii dha milkiin biyyaaf haa ta'u Haa ta'u

You said good thing, may good fortune be for the nation May it be

Biyyi nagaa haa ta'u Haa ta'u

May our land be peaceful May it be

Dinni bitaa haa galu Haa ta'u

May our enemy be on the wrong side May it be

… refer it from your handout for more explanation!

 Step – 3 (specific issues)
After these preliminary steps, the leaders proceed
to proclaiming the law. They decide upon major
issues, pronounce what would be the
consequence of what, how the breach of law is
punished and the ruptured relations could be
restored, as follows.
X y
Fudhaa fi herumni jifuu dha Eyye, jifuu dha
Marriage is basic Yes, it is
Baasii guddaan ilma gahe fudha, intala geesse heeruma dhowwa Eyye ni dhowwa
Much expenses are obstacles to a marriage Yes it is
Gatiin margaa soddoma hin caalin Haa ta'u
Let betrothal expense be not more than thirty Ethiopian Birr May it be
Uwwisaan abbaa bullukkoo haa ta'u Haa ta'u
Let a bride price for a father be bullukko (cotton blanket) Let it be
Uwwisaan haadhaa gaabii haa ta'u Haa ta'u
Let a bride's mother be given gaabii (cotton cloth smaller Let it be

than bulukko) and so on.

 Cont…
The Gadaa leaders provide a summary of justification to pass laws.
For instance, a law related to homicide is based on the very idea of
the inevitability of dispute and necessity of controlling dispute.
They underline that though it is unfortunate, homicide often
happens.
The Guji believe that resorting to force to avenge the offense never
maintains social order. It is therefore, in line with this principle that
they pass law to deal with murder.
Such a process of making law has been practiced every eight years.
But when situations dictate, it could be made in less than eight
years.
The following statements usually conclude the law making (tuma).
 Cont…
X Y

Tumaan Kun seera Eyyee seera

This tuma is a law Yes it is

Guungumni hin jigsu Hin jigsu

No grumbles (murmur) will collapse it Never collapse it

Kenni hin balessu Hin ballessu

Bribe will not violate it Never violate it

Kun murtii dha Haa ta'u

This is decision Yes it is

Murtiin seera waliso ti Seera Waliso ti

This decision is Waliso's law Yes it is

Jilbi keenya ni tura Ni tura

This law will live long Will live long

Kun afaan maa? Afaan waaqaa

Whose word is it? Waaqa's words

 Cont…
Two explanations are given regarding the meaning of the
whip that the Gadaa leaders use to make the law.
The first approach suggests that the whip of the gulas is
made up of hippopotamus skin, which is too strong. In
making law the gulas indicate that their law is as strong as
the whip.
Others say whip is an instrument to threaten and punish
with. So is law.
People are supposed to abide by seeraa (law), the breach
of which results in punishment.
The actual whip, therefore, symbolizes the potential
resultant of disrespect of the law (Dejene 2007).
 Cont…
Among the Guji the general assembly at Me’ee
Bokkoo was guided by the abbaa seeraa (law maker)
proclaimed the following cardinal law.
A. Issues Related to Environment:
– Ritual places are sacred. No one is permitted to settle and
farm such a place. Any one found done these will be
punished.
– River is waayyuu (sacred). No one is permitted to pollute
water, neither any one permitted to interrupt the flow of
river for any purpose.
– Road is waayyuu. Road should not be closed.
– Trees should not be cut. They are life giving and have life.
 Cont…
B. Issues related to marriage
– Abduction is forbidden
– Marriage should be either with the agreement of the couples
or the parents.
– Marriage within the clan is strictly forbidden
– Marriage with one’s mother or daughter generations is not
allowed.
– family cases must be traditionally settled
C. Issues related to human right
– Sexual assault is strictly forbidden
– violation of others right is not allowed
– boys have right
– Girls are equal with boys and have equal right to learn.
– Females circumcision is forbidden
 Cont…
D. Issues related respect
– Mother deserves respect
– Father deserves respect
– elders deserves respect
– Gadaa deserves respect
E. Issues Related to animals
_ All animals both domestic and wild have right.
So no one is allowed to harm them in unjust
manner.
 3.4. Basic Symbol: Baqqala Faajjii (Gadaa Regalia)

The Gadaa system has its ritual banners. One of the common
symbols in the Gadaa system is the ritual regalia, called Baqala fajjii
or fajjii.
For the Borana it is baqqala faajjii, for the Tulama and the Macha it
is faajjii.
The Oromo use Faajjii on different Gadaa ceremonial occasion.
Faajjii has five different colors that include: red, black, white, green
and yellow.
Different colors are used by various Oromo groups at different
localities, yet red, white and black are common ones, each with its
specific meanings and values.
The selection of the colors the meanings attached to them and the
order in which the colors were placed are part of the Oromo world
view. The black color symbolize Waaqa (sky god) and water, white
represents the sun, the moon , stars and the earth, whereas red
color stands for blood, fire and living things.
 Cont…
Banner of the Gadaa had black at the top, white at the middle and red
at the bottom (Alamayehu, 2007: 176-77). Faajjii was used as an
indicator of sovereignty and independent Oromoland before the
incorporation of Oromo and weakening of the Gadaa.
The Tulama Gadaa has its emblem black color. They say ‘Gurracha gara
garbaa leemmoo garaa talilaa.’ Black also signifies hair, pupil of an eye.
Every thing black is at the top. Waaqa is above every thing pupil is at the
top of an eye, hair is at the top of our head.
The Oromo call winter ‘ganna gurracha’, meaning black winter. It rains
during this black season and rain is life giving.
Night is black and it is during the night time that child is procreated.
We live on the earth but when died at the end we enter into dark.
The Tulama do not use other colors for faajjii, yet they interpret the red
as blood the white as bone, brightness and clarity.
We are made up of soil and soil is black.
 Cont…
Walaabuu represented the universe that consisted of the heaven,
living things, and the earth including the dead.
These three realities form the Oromo universe called Faajjii
(banner) Oromo or Faajjii Walaabuu.
The Faajjii Oromo consisted of three colors, black, red and white.
Accordingly, heaven is Black (the symbol of Waaqaa), the living
beings is red or fire, the earth and the dead in white color.
The Black giant sky (Gurraacha Garaa Garbaa) symbolized the
heaven in which the Oromo believe Waaqaa lived. The
knowledge beyond heaven is dark. Inside the darkness existed
fear and power.
Red became the symbol of living beings because all living things
were presumed to have blood, and it was this blood that was the
symbol of life. As there was blood, there was life, and heat.
 Cont…
When fire was out what was left was the ash and
when the body disintegrated, it was reduced to
skeleton (white).
Both ash and a skeleton were white, all represented
dead.
Therefore, Faajjii Walaabuu; the Black heaven, the
living thing and the material abstract fused together
and give the divine, human and the dead
components (Dinsa, 1975).
It appears that the areas known as Walaabuu was
named in the memory of the paradise.
 3.5. Conflict Resolution: Gadaa Court and General Assembly

Under fully operational Gadaa system, disputes including inter clan

conflicts have been managed and resolved by Gadaa officials in line with
the Oromo indigenous laws. This confirms Asmarom (1973) who says that
one of the functions of Gadaa Assembly is the maintenance of peace
(nagaa).
The same gumii that is the law making body also devotes some of its time
to the settlement of disputes. It hears and resolves conflicts of any sort
when it is sufficiently important to be discussed at the level of assembly
(gumii).
Gumii gayo and only gumii gayo has the mandate for capital punishment.
Capital punishment among the Borana is known hamaa mudammuddii,
which literally means terrible groin.
The killing was executed by beating on especial parts of the body by
bokku, a ritual stick used as a symbol of authority.
Such offenses as misuse of power, mistreating poor and widows,
disrespect for cultural values, disrespect for the community, failure to
protect the interest of the community are serious ones.
 Cont…
Cursing is also one of the serious measures that could be taken against
wrong doers.
The assembly of course never treats minor cases. Only very few cases are
qualified to be dealt with the assembly. Majority of the cases are
handled at different levels before it reaches the assembly.
However, gumii gayo, which is held only once every eight years, could not
entertain a day-to-day conflict resolution.
Rather, Gadaa system has had its own administration of justice and court
system. Abera (1998: 52) shows that in Gadaa court three gulas have
served as permanent judges.
The court was known as dhaddacha or shanacha. The court has been
held in an open field under a tree as in the case of law making. It has
permitted full interaction of the parties.
The formal procedure of requesting for adjournment /postponement/ of
the hearing was by saying qabe (I behold). According to Asefa (2001: 12-
13) they usually employ this method in seeking further information and
piece of advice on the matter under investigation.
 Cont…
The decision of such court was not final, as any party that refuses
to accept the decision had a right to appeal against the verdict.
Asefa (2001) states that a formal way of requesting for appeal was
by saying bokkuu qabadhe (I hold the scepter).
This appeal has been taken to the court of another clan.
According to Abera (1998), while the appellants move from place
to place for appeal, any Oromo group through whose land they
travel had the responsibilities to guide and provide shelter and
food.
Bassi (1994:16) show that the Borana Gadaa officials do not
employ force to enforce their decisions; rather they exclude the
offender from nagaa Borana (peace of the Borana).
The exclusion goes as far as withholding greetings and blessings
and separation of the recipient from all social and ritual support.
 3.6. The Role of Women in The Gadaa System

It is commonly said that women are restricted to domestic

work and are excluded from public activities, including those
performed under Gadaa system, like conflict resolution.
In this regard, Asmarom (1973:19) shows that the Oromo
women are entirely excluded from Gadaa age grade.
On the other hand, he attests that the system is uniquely
egalitarian in which women too have roles to play.
Kuwee (1997) also discusses that the Gadaa system, which
seemingly excludes women, has designed an institution
known as siiqqee that actively excluded men.
Physically according to Kuwee (1997:3), siiqqee is a stick given
to the bride on her wedding day and stay with her throughout
the rest of her life. But as an institution, siiqqee refers to the
“weapon by which Oromo women fought for their rights.”
 Cont…

Kuwee further explains that women use siiqqee for

various ceremonial purposes.
They use it to symbolize their status and honor, to
protect their rights and to resolve conflicts that
range from martial dispute to inter clan fighting.
Women use siiqqee to curse and to bless, too.
Nevertheless, siiqqee as an institution has gradually
declined among the Oromo.
Currently, it could be employed on certain ritual
occasions including that of pleading for mercy after
homicide.
 Cont…
Lastly, despite the fact that women seem to play marginal
role in political activities, politics is not entirely the
business of men among the Oromo.
There is evidence that in present Gadaa system for every
role of men, there is a parallel role for women.
For instance, when a man is in gula age grade among the
Macha his wife is kalaalee.
A kalaalee becomes cifiree when her son enters a gula
grade. And these women have roles to play in the ritual
practices embedded in the system.
Hence, women, I argue, are not excluded from Gadaa
system, but only from age grade.
 Cont…
“Muka laafaa”, meaning soft tree” is Oromo word refers
to women among the Borana.
The Borana consider women as soft and delicate section
of the society and unable to withstand difficulties.
In addition, since they are biologically liable to
pregnancy and breast feeding they are not appropriate
to hold power and freely move all over Borana land for
administration and supervision purposes.
In spite of this idea, Dawwe proposed hayyuu from
among women, but the proposal remained
unimplemented.
 CHAPTER FOUR
The Religious Aspect of Gadaa System (The
Qaalluu Institution)