Acknowledgement

First and foremost my heartfelt thanks go to the Almighty God who gave me patience and health
that helped me for opening opportunities and making my dreams come true. Second, this
assignment became complete with the support of several people, groups, and different scholars who
publish different papers on the gada system .scholars like professor tassema ta’a ,assemrow laggesa
gemachu megarsa . I would like to express my deepest gratitude and heartfelt thanks to my brother who
support me by internet financial access and I would thanks to teacher Abdi mohammed
for the insightful theoretical and methodological guidance he has given me in supervising my
Assignment work. His scholarly comments and critical remarks from the preparation of the these
paper .the completion of the assignment were very useful and constructive in bringing this study to
completion.

I
 Table of Contents
Title page
Acknowledgments…………………………………………………………………………. ………I
Table of content …………………………………………………………………………………….II
Acronyms and Abbreviation ……………………………………………………………………….III
Introduction …………………………………………………………………………………………1
1. Background of the Study area………………………………………………. …………1
2. Objective of the paper (study) …………………………………………………………..4
3. The value of gada system
sociocultural ,economical and political practices ……………………………………….5

3.1 Sociocultural practices……………………………………………………………………… 8

3.1.1 Gadaa Grades and Parties:
Symbol of Shared Responsibility and Belongingness………………………………….................8
3.1.2 Gadaa System Institutions:
Symbol of Peace Building and Human Security Protection……………………………………..8
3.1.3 Siiqqee Institution: Symbol of Gender Inclusiveness ………………………………………10
3.2 Economical practices……………………………………………………………………………10
3.2.1 Gada values and practices for economic well being …………………………………………..10
3.3 Political practices …………………………………………………………………………………11

3.3.1 Gadaa System Administrative Structure:

Symbol of Separation of Power and Check and Balance ………………………………..11
3.3.2 Gada values and practices for political solidarity and consensus ………………………….11
4. Conclusion ……………………………………………………………………………………13
Reference ……………………………………………………………………………………………..14

II
 Acronyms and abbreviation
ASfAP African-led solutions for African problems
IK: Indigenous Knowledge
GS: Gada system
GGA: Gadaa General Assembly

III
 Introduction
1. Background of the Study area
The Oromo are one of the African indigenous societies with their own indigenous governance
system known as Gadaa System. They are the largest ethnic group in Ethiopia whose population
is estimated to be 34.5% of the total population of Ethiopia. They occupy a land that extends
from northeastern Ethiopia to east central Kenya and from Sudan in the west and Ethiopian
Somali National Regional State in the east. Oromo people speak Afaan Oromo language as their
mother tongue . According to oral history Gada system existed even before 10th century but as people were
continually moving from each other, they started to live freely without Gada system. People refused to be ruled by
Gada System from 1385 -1457. For 72 years, people lived without Gada, but living without law and order made
people’s life more insecure, dangerous and chaos. There was an extraordinary rise of crime, instability and
disorder in the Oromo people’s daily life. People were crying for peace, security, leadership, law and order. This
condition has forced members of the society to reconsider Gada System as the only way out of this condition.
After 72 years, few men in the society among them Gadayoo Galgalo, Ali Gurracha, Yaayyaa Muunyoo, Raaba
Yaayya Fullalle, and Gadammojjii Oole Bonayyaa have started to reform Gada system. The reform was crucial
because there were lapses of rules, order and norms in the pre-existed Gada. Ali Gurracha and Yaayyaa Muunyoo
were key players in the Gada system reform process and helped convince the people to accept the system without
any reaction or objection. Gadayoo Galgaloo presented the reformed system as a newly established Gada system.
A well-established Gada system we have in the southern Oromia was reforemed by those centeral individual
figurs. The first Abba Gada was Gadayyoo Galgalo. Hi is from Dambitu clan and Warra-Gugsa sub-clan. The
name of his Gada was Fullaasa. His Gada office was from 1475-1465 (8 years). According to legends and
mythical explanations, the Gada system emerged out of Oromo culture and belief system, more precisely out of
Qaalluu institution to avoid internal conflict and chaos. Qaalluu institution has been instrumental in producing a
sense of Oromoness.
Gada system has been defined in many ways; however, this paper offers the following generic definition of Gada
system. Gada system is the Oromo traditional institution involving political process, economical, cultural, ritual,
spiritual, social and administrational system based on holistic ideas of participatory and representative democracy,
principles in which power is both vertically and horizontally distributed, balanced, checked, controlled and
limited among its three institutional pillars known as Yaa’a Gada Sadeenii (Gada Arboora, Medhicha and Garba
institutions). . Such mechanism of power distribution and limitation is crucial to prevent or to solve conflict, to
maintain political, economical, cultural, social and institutional stability. As Legesse (2000) stated, Gada is
certainly not a single-issue institution. For instance, Gada system in Borana-Oromo is headed by three different
institutional pillars (one senior and two junior institutions) known as Arboora, Medhicha and Garba institutions .
Gada system can be also defined as a holistic system that affects every aspect of Oromo lives. By holistic system,
it means that no elements of Gada system can exist apart from the system in which the stands for the common

1
values of the people in terms of political, economic, cultural, spiritual, social and administrative processes. Gada
system is a power timetable because the duration of power in Gada system is limited only for eight years period in
office for one Gada s units, with no second time in office. Indeed, it is unique and complex institution ever
founded in African continent.
Oromo Gada system is one of African’s long functioning traditional institutions that has been affecting all aspects
of Oromo life (social, political, economic, cultural and ritual lives) for centuries. It integrates different social,
political, economic and cultural commitments among the Oromo people. It also maintains Oromo people’s
identity, culture, unity and egalitarianism.
The Gada institution, which is based on the important ideas of peace and democracy attracted the attention of
anthropologists such as Bassi 2005, Baxter 1996, Legesse 2000, 1973, Schlee 1998 and others scholars. Gada
system has also influenced other Oromo neighbors. Several neighbouring peoples such as Sidama, Gabra, Burjii,
Saakuyyee, Walayita, Kondso, “Darasa” Gede’o, Nyika, Nabdi, and Maassai have practised Gada like systems
(Beckingham et.el.1954), but in different ways. Among other things, for example, the Gabra and the Borana have
aadaa and seera- a sacred set of laws governing behaviour and maintaining peace and order in society (Watson
2001). The highest decision-making body of the Gada system is general assembly known as Gumii Gaayoo in
Oromo-Borana. This assembly was held every eight years. According to Legesse (2000), there are documented
lists of sixty-nine Gada term leaders up to now (see Appendix 3). If we multiply the number of Gadaa leaders by
eight (the term length), we see that the Gada system of peaceful power handover goes back to 14th century (see
Appendix 3). The unique political system of Gada is that it employs both representative and participatory
democratic principles. “All members of the community can and in same case should participate either directly or
through their representative. This right-obligation of participating makes it possible to arrive at decisions binding
on the whole community, making the Gumii Gaayoo a federal assembly particularly adapted to the resolution of
interclan problems and to the formulation of laws(Bassi 2005:255).
The foundation and the concept of Gada system are the same for the whole Oromo people; although, the names or
terms of the administrative and political lines varies dialectically or by local meaning in different Oromo areas, as
a result of continuous shaping and reshaping activities as the system encountered different circumstances. The
system is made up of three different institutional pillars (Arboora, Medhicha and Garba) as used in Borana, but
these terms can vary within Oromo society. In Borana system, the five political lines (gogeessa shaneenii)
succeed each other every eight years through the principle of power rotation among these five political lines and
its political membership class known as luba.
These five political lines are established at different time, they have different lalaba (proclamations) when they
take over a non-repeatable Gada office in every eight years. These five gogeessa shaneenii are constantly moving
allowing a single and common ideological principle of Gada system while political class (luba) are moving
continuously depending on their seniority and memberships sequence within their own political line. This means
gogeessa is constant while there can be different lubas within the same gogeessa, for example, because of senior-
junior gogeessa order or depending on time when the person is born and who held the Gada office at that time.
Luba can be identified by referring to different individual Gada leader. There is also such differentiation within
the same family, clan and moiety.
2
The category of one’s senior or junior political classes (lubas) can be determined by many conditions. For
instance, at what fathers’ age a man was born, and whether or not one’s luba was in power. The five political lines
(gogeessa shaneen) are persistent, constantly cyclical while luba are (unfolding and non-repeatable). Even within
the same political line, there could be many different lubas. These constant five political lines (gogeessas) and
infinitive political class (luba) cross-cut all Oromo-Borana patriclans in which the five Qaalluu branches are also
symbolically included with no political, administrative and military role. However, the defence institution
(waranaa) is also excluded in case of internal conflict but included in case of outside fright. The Oromo traditional
defence institution is led by war commander (Abbaa Duulaa).
Power in Gada system is fixed vertically as anti-hierarchal power monopolization, horizontally as anti-extension
of power duration. It is a system of political administration in which the term of office is limited to o maximum of
only eight years (see Fig.6 and 7) through institutional approach in which power, responsibility and decision
making process is shared among Yaa’a Gada Sadeenii and gogeessa shaneenii. Gada system is by itself an anti-
hierarchal and contains many strategies that, at least seemingly Power, in Gada system, is transferred peacefully
from one gogeessa to the next successor gogeessa every eight years in the form of rotating presidency, not among
age-grades or agecycle. Power rotates among these five gogeessas for the details of power rotation among five
gogeessas). Gada leader, who serve for only one Gada term, are administratively elected. This administration
cycle among five gogeessas means that power returns back to every gogeessa after every forty years (i.e 5years X
8 years =40 years).
Gada Political system is a highly centralized political processe, ‘ideological superstructure’, strongly centralized
leaderships and political authority in the form of procedural harmony through assemblies in which all decisions
are made. In some aspects, Gada political system is similar to the modern states, unlike simple traditional state
societies in Africa. For example, Bassi (2005) stated that the centralization of the ideological superstructure and
aversion to use of organized force within the community explain the characteristics of [Oromo]-Borana
leadership, which in some aspects are similar to those of leadership in [modern] state societies. Bassi explained
Gada political system and its institutional leadership as it is specifically political and is legitimized in the Yaa’a
centers through a specialized formative process. What makes Gada political system different than the modern day
state political system is that consensus is always used as ‘a judicial instruments within the community’ and as an
alternative to organized physical force. It is this factor, according to Bassi, that makes Gada political system
different from state systems. Moreover, Bassi explained that, in Oromo- Borana, Gada political system didn’t use
physical force within the community

3
 2. Objective of the paper (study)
The study is intended to examine the Gadaa ingenious governance system in light of modern
democratic constitutional principles and values. It is intended to show that the system embodies
modern democratic constitutional principles such as the principles of rule of Law, popular
sovereignty, the principle of accountability (Buqqisuu), separation of state and religion, free, fair
and periodic election, majority rule and minority rights, limitation of office to a single term,
separation of power, and to show its significance of incorporation in the Oromia National
Regional State Constitution. It is gada systems are building blocks of modern democratic system
and how Oromo people could keep this indigenous governance system and use it without interruption
until today.

4
 3. The value of gada system sociocultural ,economical and political practices
The Gadaa System is an indigenous democratic institution – also referred to as the “unwritten
constitution” – of the Oromo people. The Oromo are the largest nation in Ethiopia and constitute about 40 percent
of the country’s population, [1] as well as a significant population in the rest of Horn of Africa, mainly in
northern Kenya. Although little is known about the time and mechanism of its emergence, it was operating as “a
full-fledged system at the beginning of the sixteenth century” (Jalata 2012, 131). Asmarom Legesse, an African
anthropologist of Eritrean origin, in his book entitled Oromo Democracy: An Indigenous African Political System
(2000) states, “Oromo people created Gada[a], and Gada[a] created the Oromo nation” (Legesse 2000, 116, italics
in original). [2]
Legesse argues that “[Gadaa] contains genuinely African solutions for some of the problems that democracies
everywhere have had to face” (2000, 195). Gadaa has an inbuilt structure that facilitates checks and balances
among different branches of government. It vests the ultimate authority of making and revising laws in the
General Assembly (GGA) called Gumii or Caffee to which the executive branch, constituted of elected Gadaa
leaders (abbootii gadaa) are accountable (Legesse 2000).
Legesse goes on to define the Gadaa System as “a system of generation classes that succeed each other every
eight years in assuming political, military, judicial, legislative and ritual responsibilities” (Legesse 2000, 104).
This definition indicates the multi-faceted functions of the institution and its democratic nature of power transfer
“every eight years.” The Gadaa System plays a key role in regulating the various dimensions of life, which could
be broadly categorized as governing people-environment relations, as it sets normative standard for utilizing and
caring for the natural environment. It serves the purpose of actively monitoring and resolving resource conflicts,
and people-people relations, as it sets the rules and regulations for administrative, socio-political, and economic
affairs. Historically, the Gadaa System was central to the political, social, cultural, and economic life of the
Oromo people. After their incorporation into the current territory of Ethiopia in the late 19th century, all practices
related to the Gadaa System were banned and were no longer permitted to openly govern the people. This, of
course, led to the decline in practical significance of the institution. However, it has remained a core symbol of
identity and collective memory among the people. Despite external pressures, the Oromo people have maintained
the cultural viability of the Gadaa System in some parts of Oromia, most notably in southern Ethiopia. Even when
and where it was not practiced, it served as a potent source of inspiration and mobilization in the over-half a
century of struggle for restorative justice, self-rule, and democracy.
Despite external pressures, the Oromo people have maintained the cultural viability of the Gadaa System in some
parts of Oromia, most notably in southern Ethiopia. Even when and where it was not practiced, it served as a
potent source of inspiration and mobilization in the over-half a century of struggle for restorative justice, self-rule,
and democracy.
The term ‘Gadaa’ has three distinct but interrelated meanings:
It designates an institution of governance, with a complex set of structures, rules, and regulations, i.e., the gadaa It
refers to one of the gadaa grades during which a class of people assume political and ritual leadership.
It is the period or era denoting the duration of time Gadaa leaders are expected to stay in power.

5
Of interest here is the first meaning of the Gadaa System, i.e., gadaa as an institution, which encompasses the
other narrower meanings. The Gadaa System is composed of gadaa grades, although their number and names vary
in different parts of Oromia. All Oromo males belong to one grade or the other, depending on his age, and are
expected to undertake the commensurate societal responsibility. According to Legesse (2000), whose research is
mainly based in Borana area, the grades include Dabballee (liminal childhood) of age 0-8, Gaammee Didiqqoo
(Junior Gamme) of age 8-16, Gaammee Guguddoo (Senior Gamme) of age 16-24, Kuusa (Junior Warriors) of
age 24-32, Raaba (Senior Warriors) of age 32-45[3], Gadaa (Rulers) of age 45-53, Yuuba 1-4 (partial
retirement) of age 53-80, and Gadamoojjii (liminal elderly) of age 80 and above. Leggesse (2000) ends the
Gadamoojjii grade at age 88 and adds another grade called Jaarsa (old) of age 88 and above.
Gadaa system helped the Oromo people both militarily and administratively, enabled them to expand their
territories. However, after 19thcGadaahad been reduced to ritual system among many Oromo areas. The decline
of Gadaa system over Oromia regions were not the same.When in some areas of Oromia region it reduced to
ritual system, while in some Oromia regions such as Gujii and Borena areas it was survived. These were as a
result of internal and external problems. These are “nonfederal nature of the Gadaa System, lack of StrongCentral
government, lack of regular meeting of Gadaa official and long distance of Gumii (assembly) from political center
made Gadaa system less Competent[4]”.
It is essential to know those internal factors such as class and state formation processes and their articulation with
external factors such as European and Ethiopian colonialism, the emergence of an Oromo collaborative class, and
the spread of Islam and Christianity undermined the political and military roles of the Gadaa system in the
nineteenth century. These changes did not totally displace Oromo values and traditions. There are still some
elements of these values and traditions in Oromo society. The Gadaa system still helps in maintaining peace, and
transmitting knowledge, and practicing rituals between some moieties and groups in Gujii and Borena Oromia[3].
Under such conditions, it is very difficult for Gadaa officials to meet, discuss and decide developed social and
economic problem and power transfer.As a result of these factors the political culture of the Oromo was restricted
and Gadaa was reduced to ritual system[4].
Gadaa system (GS) is practiced among the Oromo of Ethiopia and Kenya. The term Gadaa has no single and
solidly accepted definition as different stakeholders defines it from their own respective fields of study. Gadaa
system has been defined from political, philosophical, sociological, anthropological, legal, theological,
astronomical, and other points of views . This reveals Gadaa system as a comprehensive and multidimensional
indigenous practice that can be conceptualized from diverse but complementary perspectives.
The Gadaa system can be discussed as social, political and military institution. Politically, Gadaa system
represents a form of government with egalitarian and democratic values where its social organization has been
developed in to state under the “Oromo Political Culture” . The system has served as a base of democratic and
egalitarian political system and has influenced every aspect of the Oromo’s life. Here, election of Gadaa leaders,
respecting rule of law, separation and peaceful transition of power, and others are the central guiding principle of
the Oromo governance under Gadaa System. Gadaa system has also a considerable importance to military training
and service as male youth were trained in the art of warfare that enabled Oromos to emerge as one of the strongest
ethno nations in the Horn of Africa between the 12th and mid-19th centuries [4] and [5]. Lewis also noted that,
6
the basic elements of Gadaa system are "republican" in nature where local self-help and self-government through
free choice of the Oromo people was used in various sorts of assemblies to discuss and reach on decisions
together [6]. As a result, elected officials who have specific functions during a limited term of office may be
recalled if it deemed necessary by the people. This infers that, the leaders are expected to lead but are also
dependent upon the ultimate will of the people. Dirribi Demissie, also described Gadaa system as the mechanism
by wich the Oromos are formulating, implemnting , and regulating laws within their jurisdiction where all citizens
of the Oromo(and even others may) equally benefited from such legal procedures [7]. Moreover, Tena Dewo
discusses Gadaa system from moral philosophy point of view, as the system attempts to rationally explain the
moral quality of human acts and behaviors in the intricate nature of human relationships [8].
The above discussions reveals, Gadaa system as a multifaceted and holistic system that reveals the political,
social, economic, and security aspects of the Oromo people’s lives in which they have been governing
themselves where the whole community has the opportunities to participate on equal basis in its governance
endeavor. It has also a complex and comprehensive institutions that the Oromo people have been inventing since
time immemorial to deal with the hurdles and details of their communal lives. These institutions are working as
nonviolent methods/elements of conflict resolution, justice administration and peace building. Generally, Gadaa
system is an Oromo indigenous mechanism by which the Oromos are shaping their own ways of life and solve
any problem they encounter to maintain peace and security of themselves.
The Oromo are known for their remarkable indigenous democratic socio-political system
known as the Gada which they have kept working for the last five centuries. As a governance System, Gada
guides the life course of individuals and regulates political, economic, social and religious activities of the
community. It also serves as a mechanism of socialization, education, religious expression, peace maintenance
and social cohesion and promotes the principles of equality and freedom. Under the Gada System, Oromo
society is organized into five Gada generation classes or sets which rotates every eight years to assume political,
economic and ritual responsibilities. The recruitment to the membership of the five Gada classes is based not on
age but rather on genealogical generation ‘descent’. The entire class progresses through eleven series grades. The
system rotates every eight years to allow each class assume power in the middle of the
life course (the sixth grade) called Gada(Luba). The class in power is headed by a political leader known as Abba-
Gada literally “father of the period”. The transition is marked by a formal power transfer ceremony. Gada is a
complex system that incorporates pivotal institutions such as moggaasa (naturalization), guddifacha
(adoption), araara (conflict resolution), gumaa (reparation), rakoo (marriage law) waaqeffannaa (Oromo religion)
and Siinqee (institution to safeguard women right). Within the System, there is a thanks giving ceremony known
as Irrecha nationally

7
 3.1 Sociocultural practices
3.1.1 Gadaa Grades and Parties: Symbol of Shared Responsibility and Belongingness
In ASFAP, all stakeholders are expected to play their own role at all level and they are expected to build a sense
of social identity amongst them. The Gadaa system also designed in a way that its member has the right to
participation and performing obligations, where participation was a pre-request to be a member of the society and
serve as a symbol of belongingness . The Gadaa system of the Oromo people is a system of governance in which
people are grouped and organized into five Gadaa parties and govern themselves in rounds by circulating power
every eight years. These are: Birmaji, Horata, Michile, Dulo and Robale (the names may be varying from place
to place). This serve as multi-party composition in the system and the member of each party could have an
opportunity to exercise power once in its life time. Thus, Gadaa system allows positive competition based on
consolidated cooperation among these parties for the good will of the whole community. Moreover, the
irreversible cycle of power transition give equal chances to all parties and creates higher social bond in the society
because it allows for “loyal opposition and a fixed rotative office”
The Gadaa system also contains sequential Gadaa grades for the passage of its members. As [8] discussed it very
well, Gadaa system is organized according to age-sets that consist of men who belong to the same genealogical
generation. The age-set system was a segmentation that maintains specialization of function along effective lines
and organizes the Oromo society into groups that assume different responsibilities in the society every eight years.
It harnesses the energies of the youth to the end of the society and gives to each age group a strong awareness of
its own status. The same individual assumes different social positions and performs particular duties associated
with the various grades.
The ten Gadaa grades include: Gaammee [0-8] -the grade of childhood where the kids are loved and cared for
well, IttiMakoo [9-16]- perform light works and starts to learn about life, Dabballe [17-24]- keeping livestock
and hunting, Foollee [25-32] –politically significant and nucleus for future Gadaa system, RaabaDoori [33-40] –
military wing of Gadaa system, Luba [41-48]-the stage of political and ritual leadership, Yuba [49-56]-plays
advisory role in the society, Yuba II [57-64] –the senior advisor, Hayyuu [65-72], and Gadamojjii [73-80]-
retirement age.Thus, Gadaa system is an operative method of distributing obligation and responsibility across the
whole life span and helps the Oromo society in attaining intergenerational equity and separation of powers on a
sequential scale. The age-set system provided clear structural reference for members of the society so that the
society developed a consistent and stable sense of self and others. The division was part of the entire aspects of
their interdependent living. This shows the prevalence of shared obligation and decentralization of every activity
within the Oromo society through Gadaa system which increases the sense of ownership and commitment of all
stakeholders to effectively play their role within the community.
3.1.2 Gadaa System Institutions: Symbol of Peace Building and Human Security Protection
The main intention of ASFAP is to maintain peace and security of the Africans through locally tailored solutions
that fits to the context of the conflicts at hand. The Oromo have a long-standing indigenous mechanism to resolve

8
conflicts and restore peace. The Oromo indigenous conflict resolution mechanism has an important role in
restoring peace that has been interrupted by conflict or violence within the communities.
According to [8], Gadaa is system of peace by itself where peacemaking and or building is the central value of the
system through its reputable institutions. The features of the Gadaa system serve as premises and conditions for
the maintenance and promotion of peace. Especially, in the Gadaa system, supremacy of law and popular
sovereignty are unconditionally guaranteed where both the governing and the governed are below the law. As a
result, in the Oromo Gadaa system, almost all members of Oromo community participate actively in the
promotion and maintenance of peace as the concept of nagaa (peace) in Oromo society shows that Oromo culture
is predominantly a culture of peace and this nagaa is defended for all living things. “Alaa manni, sa’aa namni,
maatiif waatiin hundi nagayaa?” is the Oromo demands. This literally means peace to the home and neighbors,
cows and humans, family and calves, and to all. The Oromo concept of peace is comprehensive in the sense that
they belief without peace of maintains, rivers and forests, no peace to humans. There is no one who could be an
exception to the law. This shows how far the Oromos are devoted to manage and transform conflict at different
levels in their collective lives.Peacemaking and/or building in the Oromo nation were practiced through different
institutions. These institutions, among others include: a) Jarsummaa (elder’s council) through which mediators are
selected from senior members of the community and the investigation was based on truth finding by making right
decision for the issue that the mediation comes in. This has a significant role in promoting a healthy relationship
among the community; b) Gumaa (compensation/indemnity) is a mechanism that the Oromo have been using to
settle damage of human life and other causalities in terms of cash and/or kind. It is an institution for settling blood
feuds and in its firmest sense refers to the mechanism of peace making between conflicting parties. As such, it is a
process that brings and strengthens the social cohesion. To this end, (28) expressed gumaa as a viable method of
conflict resolution, justice administration and peacemaking/ building. C) Araaara (reconciliation) also strives to
bring restorative justice by healing parties involved in conflict both socially and psychologically. Also it works
towards family reintegration and strengthens relationships and rebuilds mutual trust between parties involved in
conflict.
Besides, the Gadaa system is a system in which human rights and securities are duly respected. For instance:
when children are born, it is called Birmadu, which is to mean that they are set free through birth. Thus, according
to the Gadaa system, Birmadummaa (freedom) is a natural right in which every person has the inviolable and
inalienable right to life and liberty [9].
In the Gadaa system, the fact that human rights are strictly respected has contributed to the prevalence of an
outlook of freedom and liberty among the people, to believe in the equality of mankind, and to live harmoniously
and peacefully with other ethnic groups. This nature of the Gadaa system has enabled the Oromo people to treat
each other and others equally. Even, when a person seeks an asylum among the Oromo people, a ceremony is
organized to adopt the person as one of them and, henceforth, such person would have equal rights and
obligations among the Oromo community he/she lives with. Guddifachaa (adoption of children); Moggasaa
(adoption of non-Oromo individuals to Oromo clan); Baallii (peaceful transition of power); and Seera Boojuu
(law of war prisoners) helped to uplift social harmony and promote human security in the Gadaa system. These
elements of Gadaa system in turn serve both in Oromo relationships within themselves and with other
9
communities/neighbors to settle conflicts and enhance peace building process which again promotes a sense of
shared values with the non-Oromos who wants to live with them
3.1.3 Siiqqee Institution: Symbol of Gender Inclusiveness
In the realization of ASFAP, the active participation of women is highly expected as a part of the African
community at large. In the Gadaa system the role of women as part of Oromo community is indispensable and
irreducible. According to [10 p. 260], “In all cases without the women’s participation there is no Gadaa System.
Women are the pillar of the Gadaa system.” Asaffa also mentioned the role of women in Gadaa system to
maintain the interdependence of men and women peacefully, and to promote moral and ethical order in society .
Thus, Gadaa system is a system in which the rights of women are respected. In the Gadaa system, the leader, the
Abba Gadaa has no deputy. If he dies, it is his wife known as Haadha Golaa who takes the position until the next
Gadaa leader elected. The most powerful instrument through which women's rights are duly respected is known as
Siiqqee- which is a procedure in which women organize themselves in group to stand up for their rights. In this
procedure, women carry a thin stick known as Siiqqee which is given to every girl by her mother up on her
wedding day. Women control every movement in the society through this Siiqqee. Therefore, the role of women
in Gadaa system is based on Siiqqee institution where women formed a parallel organization of their own
excluding men, and this Siiqqee stands for women’s ritual, political and social power in the society . In Gadaa
system, another power women have is ending any act of hostilities whether it is taking place between different
clans or with other ethnic groups. Whenever there is conflict going on and women arrive at the place carrying
their Siiqqee and stand between the parties at war, both parties promptly give up the fight. Siiqqee serves as a
symbol that organizes Oromo women to claim their rights such as political, social, fertility, and others [11 p. 118].
Women’s Siiqqee institution, sometimes a parallel institution to the Gadaa system “functioned hands in hand with
Gadaa system as one of its built-in mechanisms of checks and balances. Thus, the two institutions (Gadaa and
Siiqqee) helped to maintain Safuu (moral and ethical order) in Oromo society by enabling Oromo women to have
control over resources and private spaces, preserve social status and respect for women, and promotes sisterhood
and solidarity by deterring men from infringing upon their individual and collective rights [12]. Generally, in the
Gadaa rule, women are actively engaged through Siiqqee institution and other institutions to deal with their all
aspects of life.
3.2 Economical practices
3.2.1 Gada values and practices for economic well being
All societies have their way of producing material needs. This social pattern constitutes principles that govern and
encourage material production of societal wellbeing. These social values and customary practices pay particular
attention towards development and sustainable progress of a given society. Thus, indigenous social values and
customary practices can assure economic wellbeing of the society via
cooperative work and division of labour. Despite the fact that agro-pastoral sector is the dominant livelihood
strategy there are members of society tend to involve in supplementary alternative livelihood strategies; they
engage in poultry, traditional trade (bartering), handicrafts, woodwork, metalwork, etc and in so

10
doing generate income either as complementary to farming or mainstay livelihood strategies. These social values
highly promote diversification and multiplication of living alternatives. Montes et al. [7] state that indigenous
knowledge(IK) is important to recognize that indigenous/local knowledge guarantees the survival of cultural and
biological diversity. The societies oriented towards proper utilization of resource and
keen enough in making sure their basic needs. They engage in variety of livelihood strategy so as to maximize
their survival and prosperity. The existing social values and customary practices highly encourage
diversification of livelihood strategies and diligence. These tendencies or lifestyles helped the societal
development and economic wellbeing of its members. Thus, the above evidence demonstrates that the social
values and customary practices help social progress. This further demonstrates that the economic welfare of the
society to some extent based on the social values of the society. The social values and practices of the society
build cooperation among its actors. Even poor individual opt to work cooperatively with relatively richer
households who can afford all necessary needs to poor individuals. On the other hand, the households that do not
support the cooperation and less diligent are not recognized in social patterns. Furthermore, the
Abba Gadas proved the same facts that having said that Oromos resource utilization and resource management
highly interlinked with social values and custom. Abba Gadas added that all members of society have equal
responsibility to protect resources. Moreover, social values and custom of the society appreciate cooperation and
coordination among themselves. This asserted by the paper argues that in Central Africa have a high
sustainability potential. They have over generations fostered relationships with other groups, creating a
complex web of high levels of cooperation, exchange and support that are essential for sustainability.
3.3 Political practices
3.3.1 Gadaa System Administrative Structure: Symbol of Separation of Power and Check and Balance
AfSol as a policy in the making is expected to be fulfilled through democratic governance system where all actors
design, implement, and evaluate the policy based on their specializations. Gadaa system is also decentralized
social organization where there is no central government and calls for all stakeholders to make decision in their
life . The power under the Gadaa system was classified both horizontally and vertically within the society and the
system is based on the principles of separation of power and shared responsibilities in the overall administration
and governance. These include: Caffee/ Gumii Gayoo (general assembly), Abbaa Bokku (the father of
scepter), Abba Gadaa (the leader directly elected by the mob), Abbaa Duula (chief of the army), Abbaa
Seera (judge/ lawyer), Abbaa sa’a (head of economy), and Hadhaa Siqqee (women’s cross-cutting power in
the Gadaa system). This shows the mechanism through which Gadaa system serve as symbol of decentralization
and power sharing mechanism that helps for cooperation and collaboration in the Oromo community. Therefore,
Gadaa system promotes rule of law through check and balance among these actors where people have ultimate
and final power (popular sovereignty).
3.3.2 Gada values and practices for political solidarity and consensus
All societies desire to have its ruling structure and administrative mechanism thereby solidify its political
sovereignty. They have different social values and customary practices that encourage its members to involve into
social life and public affairs. They have also principle that promotes their political consensus. For example, they
had strong solidarity and sentiment. They worked cooperatively in all aspects they had political alertness and
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commitment. Before years ago the community was small but well organized and ordered social entity [9-11]. As a
result, they are able to develop strong consensus and active participation in their political life Furthermore; the
members of the community are well organized according to their age category. This enable the members of the
community at the given age class to be conscious of their public life. Bulcha et al. [12] mentioned that the Oromo
society has a heritage that had promoted democracy and strongly discouraged dictatorship. Furthermore, Lewis et
al. [13] concludes that the Oromo share some elements of political culture, ideology, and values despite some
differences among various Oromo groups and regions. The "equality" and "democracy" concepts which are
popular among the educated and politically sensitive Oromos seem to be a widespread and general part of their
people's background "Respect for law, for peace making elders, for assemblies, and the recourse to voluntary
organizations with elected officials who should serve the community that elected them, and be responsible to
them, is basic to the life of many Oromo country people" Indeed, this political socialization procedure was very
effective and viable. Yet, the given society members who stayed away from the political arena remained reluctant.
Conversely, the social members who are keen in their political life can play a pivotal role in political progress of
the community. This illustrates that the political participation of the community become high when the degree of
modernizing process is low or non-existent and this means people tend to participate more actively.
Empowerment of local communities is a prerequisite for the integration of indigenous knowledge in the
development process. Similar to this, Bergdall et al. suggests that Effective catalysts from outside of the
community don’t do anything directly for people. They encourage people to do things are their own. Asset Based
Community driven Development emphasizes that one leads best by stepping back. Communities drive their own
development; catalysts facilitate the process. This implies a number of practical activities that are far easier to talk
about than to do. Furthermore, Baissa et al. [2] concludes that Oromo cultural values will provide extremely
useful and powerful l building blocks to create and institutionalize a political power that will lead the nation with
dignity, liberty, and prosperity. The data gathered from members of society confirmed that they had active
political participation in gada system [14]. The research participants further explained that before getting merged
into the modern politics they used to elect their leader directly and publicly through strong debate and consensus
Hasen et al. [15]. They had deliberation forum through which their issues were raised and entertained. The given
society used to elect their leader with their full consent and consensus. All issues concerning their collective life
were addressed in a way that incorporates the interest of all members. In line with this Debele et al. [9] stated that
the community’ homogeneity and strong solidarity made possible such achievements. This implies that people
were more potentially capable of determining their fate by their own voice. This is the most important point which
discloses the background of political life of the given society under consideration [4]. However, few people in the
society used to abstain from public dialogue and refrain from passing decision. This does not mean that the
political pattern was partial rather the people had limitations in utilizing the given opportunities equally and
effectively [16]. The political pattern was flexible and opens for all to participate though the members of the
society could not develop similar conscious and dedication. Additionally, the study participants well-articulated
the fact that their local governing mechanism was indigenous democracy or Gada ruling system which
incorporates the voices of all eligible members of the community; they added that decision was made publicly at
the assembly forum.
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 4. Conclusion
Gadaa is an indigenous socio-political system that regulated Political stability, Economic development, Social
activities, Cultural obligations, Moral responsibility, and the philosophy of religious order of the Oromo society.
In Gadaa system there are Muudaana, Halchiisa, Dhallaana, Harmufa and Roobalee parties these parties have
different name in different oromia zone . These five party systems are the operational mechanism of the Gadaa
cycle. During this Gumii assembly, different indigenous laws proclaimed, amended and rehearsed. For example
As Gujii Oromo elders narrate,Baallii transfer may not change unless the country faces natural or manmade
problems such as dislocation of people, war, famine, drought etc. The term office of the elected Gadaa leaders
was limited to eight years and ending with a formal power transfer ceremony called Baallii. Power was
transferred from one party to other party peacefully through fair and free and periodic election. Baallii Ceremony
was a transitional ceremony that involved large feasting and extensive ritual activities. It was a period when the
strength of the incoming Gadaa members (Luba) was tested and it was a time when incoming Gadaa class took
the socio-political and religious power from the outgoing Gadaa class. The transfer of power was carried out
when the legal expert transferred the Baallii Guchii (ostrich feather) from the outgoing Abbaa Gadaa to the
incoming one. The two parties exchanged milk and blessings. Then the one who takes power accepted the
‘Eebbaa’ (blessing) through handing over seven ‘Daraara’. It confirms the existence of peace, and respect
between giving and taking power of Gadaa and ambition of the same by taking Abbaa Gadaa in his Gadaa reign.
Generally in the gada system have different structure and different obligation .
Abbaa bokkuu Spokesman or spokesperson of Gada or Gada leader
Abbaa Duulaa Military commander, a position assumed only in case of outside fright
Abbaa Gada A leader of one Oromo Gada term for only eight years period
Abbaa seeraa The most senior retired Gada leader who hold a supreme chief judge position until he dies. He
serves as a supreme chief Judge after he retired from Gada office. He is considered as a top judicial expert in
OromoBorana Gada system. He is also a memorizer of Gada laws. In the gada system women are participate to
peaceful building that is known as hadha siiqqee

Reference

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