Unique Features of
Oromo Gada Governance System
Compiled and Prepared By Endale Alemu Hora
MA student in Leadership and Good Governance
BA in Sociology and Social Work
BA in Development Management
Contact Address:
[email protected]
[email protected]
Mobile: +251911767614
Ethiopian Civil Service University
January, 2015
Addis Ababa
Table of Contents
Title
page
Acknowledgments
The Oromo Gada System 1
Introduction 1
2. Membership of the Gada System 2
3. Unique features of Oromo Gada System 4
4. What are the political values of Oromo Gada System? 6
5. Weaknesses of the Gada System 6
6. Lesson Learned 9
7. Summary 11
8. The way of forwarded 12
Reference
The Oromo Gada System
Introduction
The Gada system is a very huge and complex social institution in which the
traditional Oromo people manage their socio political and religious
practices. It is a well-developed age-based grouping up on which the
religious, political, economic and social life of the people were formed.
It is an indigenous socio-political democratic system of the Oromo people
that regulated Political stability, economic development, social
activities, cultural obligations, moral responsibility, and the philosophy
of religious order of the society. The political philosophy of Gadaa is
based on three main values: terms of eight years, balanced opposition
between parties, and power sharing between higher and lower levels. It is
difficult and beyond the scope this short paper to discuss the Gada system
in its fullness. Rather, we had tried to describe it shortly and show
briefly the overall picture of the indigenous Oromo Gada Democracy.
Accordingly in the following sections, we have included the brief
definition given to the Gada democracy, conceptual overview, and unique
features with its some observed weakness, lesson learned and with some ways
forwarded by the group.
A) Definitions of Gada System
Many scholars defined gada system more or less in the same way. Some of the
definitions are:
It is the system that organized the Oromo people in an all-
encompassing democratic republic even before the few European pilgrims
arrived from England on the shores of North America and only later
built a democracy (Holcomb, 1993).
It is the system of classes that succeed each other every eight years
in assuming military, economic, political, and ritual
responsibilities. Each gada classes remains in power during a specific
term that begins and ends with a formal transfer ceremony (Legesse,
1973).
It is a system as a whole that provided the machinery for democratic
rule and enjoyment of maximum liberty for the people (Baissa, 1993).
It is segmentation that promotes specialization of function along
effective lines and harnesses the energies of the youth to the ends of
the society and gives to each age group a strong awareness of its own
status (Hoelbel, 1958).
It is a generation system in which every eight years, a new set of men
become responsible for maintaining the peace through prayer and
sacrifice by the appointed officials for eight years, who act as
respected case settlers, law makers and ritual leaders (Hogg, 1990).
B) Conceptual Description of Gada System
The Oromo people are known by their uniquely democratic socio- political
traditional system called Gada. Oromo's gada system is self-sufficient
system, which has influenced every aspect of Oromo's life. It is a system
that organizes the Oromo society into groups that assume different
responsibilities in the society every eight years. There are five grades in
a cycle of 40 years. The five grades in the cycle have names that vary
slightly from region to region. There are gada officials during each cycle
with different responsibilities. The officials serve the society for eight
years and then transfer their power to people in the next cycle. Gada
system has guided the religious, social, political, and economic life of
Oromo for many years. It has also served as a base of democratic and
egalitarian political system. The Gada system is highly complex. Every
eight years, political, military, judicial, legislative and ritual
responsibilities are handed over among the male members of the society on
the basis of age group. Gada has three interrelated meanings: it is the
grade during which a class of people assumes politico-ritual leadership, a
period of eight years during which elected officials take power from the
previous ones, and the institution of Oromo society (Legesse, 1973; 2006).
A group of men pass through a series of grades, and when their time comes,
they take over the governing of their people for an eight year period.
Gada system has the principles of checks and balances (through periodic
succession of every eight years), and division of power (among executive,
legislative, and judicial branches), balanced opposition (among five
parties), and power sharing between higher and lower administrative organs
to prevent power from falling into the hands of despots (Legesse,
1973). Other principles of the system included balanced representation of
all clans, lineages, regions and confederacies, accountability of leaders,
the settlement of disputes through reconciliation, and the respect for
basic rights and liberties (Baissa, 1993).
Asmarom Legesse, in his book titled 'Gada' described the system as 'one of
the most astonishing and instructive turns, the evolution of human society
has taken'. Indeed, it is one of the most fascinating sociopolitical
structures of Africa, and has influenced the lives of other neighboring
peoples including the Sidama, Walayita, Konso, Gedi'o, Nyika, Nabdi,
Maasai, etc. Gada has guided the religious, social, political and economic
life of Oromo for many years, and also their philosophy, art, history and
methods for keeping time. The activities and life of each and every member
of the society are guided by Gada. It is the law of the society, a system
by which Oromo administer, defend their territory and rights maintain and
guard their economy and through which all their aspirations are fulfilled.
Discussing the philosophy of Oromo democracy, Asmarom notes, 'what is
astonishing about this cultural tradition is how far Oromo have gone to
ensure that power does not fall into the hand of war chiefs and despots.
They achieve this goal by creating a system of checks and balances that is
at least even more as complex as the systems we find in Western
democracies'. In general, Gada is a uniquely democratic, political and
social institution that governed the life of every individual in the Oromo
society from birth to death.
2. Membership of the Gada System
Although all the people of Oromo in a given area have the right to air
their concerns and views in any public gathering without fear, membership
of the system is limited to male members of the society who are of age and
of Gada grade. The system organizes male Oromo according to age sets
(hiriyya) based on chronological age, and according to generation sets
(luba) based on genealogical generation. These two concepts, Gada-sets (age-
sets) and Gada-grades (generation sets), are important if one is to obtain
a clear understanding of the system. All newly born males would enter a
Gada-set at birth, which they would belong to along with other boys of the
same age, and for the next forty years they would go through five eight-
year initiation periods. The Gada grade would then be entered into on the
basis of generation, and boys would enter their luba forty years after
their fathers. Roles and responsibilities began in "childhood," that is
"social age" and not biological age, with an initiation into the system.
Even though the terms slightly differed from region to region, all males in
a "generational age:' or social age in each Missensa had to be initiated
as Dabballe/Itti Makoo or Ilma gamme in the first stage; this stage began
the process of socialization into the gada culture. The Ittimako (age of up
to 8years) are those sons of the who are in power. They are boys up to 8
years of age. Thus, this is a stage of childhood. Upon Gada class reaching
their eighth year, they enter the Foollee grade (8-16yrs). At this age they
are allowed to go further away from their villages and to perform light
work.
At 16 years old, they enter the Qondaala(16-24yrs).They may now travel long
distances to hunt, and perform heavy work. Three years before the Qondaala
ends, those of the Gada class come together and nominate the future group
leaders (hayyu council) who eventually will constitute its presidium and
there by become the executive, judicial and ritual authorities. The final
election is preceded often with lengthy campaign of negotiations. After
nomination, the candidates tour the region accompanied by their supporters
to win the backing of the people prior to election. The individuals are
elected on the basis of wisdom, bravery, health, and physical fitness. In
Kuusaa grade (24-32yrs), the previously elected leaders are formally
installed in office, although they do not yet assume full authority except
in their own group. This is one of the most important events in the life of
the individual and of the Gada system over all.
In the next grade, (Raabaa Doorii i.e. 32-40yrs), members are allowed to
marry. The Raabaa Doorii leaders serve as apprentices to the ruling council
and elected leaders from their own group at the end of the fifth year and
prepared to take over power. They observe the ruling council, attended
their meetings hut were not' given any decision-making capacity until the
formal transfer of power at the end of the eighth year. At the end of this
period, the class members enter Luba or Gada(40-48yrs), the most important
class of the whole system, attain full status, and take up their position
as the ruling Gada class. At the transfer of power, the waiting missensa
would hold ceremonies and become the ruling party for a period of eight
years. Its leaders exercised full decision-making power and responsibility
regarding military and civil matters affecting the Oromo. The former ruling
class, the Luba, becomes Yuba and will retired into an advisory role while
the new leaders were entrusted with defense and governance of the Oromo
society. The leaders of the ruling missensa, collectively known as luba,
were organized into national and local councils who administered the nation
democratically.
The Yuba(above 48yrs-72yrs), after passing through three separate eight-
year periods, are transferred to the Gadamojjii class. Then they enter the
final grade called Jaarsa at the age of above 72yrs, and retire completely.
As briefly described above, when the Oromo man passes from one stage to the
next, his duties and way of life in society change. For instance, during
the grades of Qondaala, Kuusa and Raaba Doorii, the individuals learn war
tactics, Oromo history, politics, ritual, law and administration over a
period of 24 years. When they enter the Gadaa class or Luba at the age of
40 years, they have already acquired all the necessary knowledge to handle
the responsibility of administering the community, and the celebration of
rituals.
Unique features of Oromo Gada System
Compared to modern western democracy, Oromo Gada democracy has some
prominent unique features. Among these the most basic features include:
i) The distribution of Power across age group
Gada is an indigenous socio-political democratic system of the Oromo people
that regulated Political stability, economic development, social
activities, cultural obligations, moral responsibility, and the philosophy
of religious order of the society. The political philosophy of Gada is
based on three main values: terms of eight years, balanced opposition
between parties, and power sharing between higher and lower levels. In the
Gada system, generation, age, sex, and class were the guiding criteria in
labor division and the sharing of responsibilities. Hence, gada consisted
of five-fixed party system. Every male Oromo passed through eleven series
of grades acquiring various talents and skills. The former six grades were
fixed learning grades while the latter five grades were educators. Each
grades was associated with various privileges and responsibilities. The
system made members of the society to accomplish their obligation and enjoy
privileges at the right time. In other words, the Oromo were able to govern
social, economic, military, political and other aspects of their life by
this egalitarian system. Since Gada was highly endowed with moral and legal
values, among the Oromo it created peaceful setting and kept social order
by prohibiting injustice, social evils, and political chaos. The age- set
system was a segmentation that maintains specialization of function along
effective lines. 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 Gada system, as an age-based social organization must have also been
developed as a mechanism of motivating and fitting members of the society
into social structure. Accordingly, various socio-political functions and
responsibilities are associated with initiation into and promotion from one
gada to the next.
The structural elevation follows an established procedure. Members of an
age- set are initiated into the next higher set with elaborated ceremony.
The initiation obviously gives and imposes responsibilities on the elevated
groups. 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 (Jeylan, 2005). The division was parts of the entire
aspects of their interdependent living. According to Asmerom(2006) one of
the basic shining features of Oromo Gada democracy even does not exist in
Western democratic tradition is the principle of sharing power across
generations which avoids 'generational injustices. In contrast, it is
historically recorded fact that in Western democratic tradition unlike the
Oromo Gada system some democratically elected populist leaders had turned
into autocrats and take a nation down the path of war or fascism because
they have too much power in their hands. The best example could be the case
of the rise of Hitler and Nazism and the resultant mass destructions and
wars in Europe because of constitutional loopholes (ibid). Besides, western
democracies are very deficient in distribution of power across generation
and age groups. Those who are assuming the position control most of
authority and the wealth of the country. Further the young, poor and the
elders are politically and economically marginalized in western democracy.
ii) The Testing Period Of Elected Leaders
The Gada system though have value of a democratic system, the system
greatly believes on rigorous practical or actual testing of the candidates
before they assume the office unlike to the western democracy which in most
cases exclusively relies on election. The Gada grade not only defines the
right and obligations of each classes but also initiations of and period of
work and performances. The roles and rules attached to the age grade system
are the most important elements that regulate the gada system. When one
passes from one grade to the other, his roles and responsibilities in the
community also changes, in such a way, an individual or group of
individuals whom are assuming the office will be critically tested in the
system. For instance, after the first two grades, for about 24 years in the
Qondala, kuusaa and Rabaa Doorii individuals learn war, conflict resolution
techniques, public mobilization, resource mobilization the culture of
oromo, brave story, how to defend the society and the resources and other
many values in the society.
Hence to become the ruling class one should score highest of the other and
is very requested to have highest quality of leadership through his stay in
his previous grades in the Gada (at least in the three consecutive
classes). To this effect, the ruling group has responsibility to assign
senior leaders and experts to instruct and council these young men in the
importance of leadership, organization, and warfare. Moreover, they also
learn songs, parables, proverbs, cultural and historical maps, and other
social skills that they can use in public speech to praise the living and
dead heroes or to criticize and ridicule cowardice and traitors. Oratory,
the art of public speaking, is highly valued in Oromo society; "the forms
of delivery, the wit of the speaker, his tone of voice, his posture, eye
contact and ability to command the attention of the audience" are skills to
be honed and admired (Megersa, 1993: 36). Young men are also trained to
become junior warriors by taking part in war campaigns and hunting large
animals; they learn the practical skills of warfare, military organization,
and fighting so that they can engage in battle to defend their country and
economic resources. Asmerom(2006) has described that Gada democracy system
restrains the power of the president in three ways by: putting the ultimate
power in the hands of the General Assembly, putting a period of testing as
a prerequisite to the real office for decades, reviewing the president's
performance and impeaching him if he is likely to do some damage even if
that is at the beginning of his term.
4. What are the political values of Oromo Gada System?
In general, Oromo Gada system of governance provided leadership rules and
procedures which served Oromo society well, safeguarding their liberty
against the then authoritarian rulers (Holcomb, 1993), the gada system
provided for the Oromo:
1) the institutions for self-rule at central regional and local levels
2) the right to participate in democratic self-rule at all levels
3) the respect for basic rights and liberties including freedom of speech,
and the right to own private property, and the right to debate public
issues and reach compromise solutions
4) the procedures for selection and peaceful change of leaders every eight
years
5) the accountability of leaders and the right to recall (buqisu) those who
fail in responsibilities
6) the concept of rule of law, seera-tuma chaffe
7) a balanced representation of clans and lineages in gada offices
8) the right to make laws and regulations through their own elected
officials
9) the settlement of disputes according to the law through neutral and
impartial bodies and the concept of pluralism in participating in public
affairs through five missensa or "parties"
5. Weaknesses of the Gada System
Scholars who have carried out a detailed Anthropological study (such as
Asmerom Leggesse) claim that Gada Democracy has two main weaknesses. The
main weakness is related with absence of women in its age-set and
genealogical based structure and its genealogical structure complexity. In
the following part briefly these weaknesses have been described.
a) Exclusion of Women from Gada-age set structure in Gada system
In Gada system of governance the issue of women involvement falls under
different arguments. While some argue as women were basically represented
and/or play great role through different institutions such as Siinqee and
other ritual ceremonies and institutions working as check and balances for
protecting women right in general, on the other hand others argue that in
Gada system women were represented peripherally in a way that they cannot
play any public leadership role. The latter argument specifically points
out that the Gada system is only for men; its 'egalitarian' nature has
clear limitations. Women are not directly a part of the Gada and they do
not have a role in the Gada grade systems. Gada effectively enforced a
gender-based division of labor in Oromo society and excluded women from
passing through age-sets and generation-sets. Women's involvement takes
shape in relation to their husband and/or through participation in rituals
and ceremonies. The reason for this may relate to the Gada origin myth of
mystical 'matriarchal' rule, which resulted in the marginalization of women
in politics and community assembly. When women are excluded from decision-
making structures injustice systems, opinions and rulings can fall prey to
male bias.
The Gada system operates within defined gender roles informed by the
prevailing patriarchal tradition as described above. Unless under special
circumstances that deem their presence necessary, women have no formal
presence or representation within the male dominated Gada system. In the
first place, the system intentionally prepares only men to be part of the
succession plan within the Gada hierarchy. Therefore, it can be argued that
when Gada system plays a major role in governing lives, women are not
represented in the political and administrative system.
Those who are arguing as women were played important role in Gada system
relates the absence of women in direct public leadership with the then
existing natural and environmental factors. Among these, the tough,
physical labor and muscular demanding nature of the Gada system, a
compulsory requirements for muscularity to be stayed at Gada centers and
being deployed on hunting for military training for a long distance away
from residence and similar factors seemed to be some of those main reasons
to give opportunities to male. Gada demands tough military and hunting
exercise activities and fitness, which a female being is thought to be
unfit, ascribed to females' nature for life-giving quality along with the
then prevalent socioeconomic, geo-political, environmental, ecological, etc
variables (Ginbar, 2011). Hence, gender oriented labor division seems to be
logical, scientific and reasonable factors associated with the nature of
the task, the ability of the performer, profession and other internal and
external conditions. Nevertheless, it is unfair and blind accusation to
judge simply the past society had established a functional discriminatory
institution where by female identities were oppressed.
One thing that cannot be denied, Oromo Gada system of governance has made
valuable effort in establishing Sinqee Institution so that women's
individual and collective rights are protected. This Institution has served
for checks and balance and protection of women right against violence from
their male counterparts. Besides the protection of the right, Sinqee
institution has played a great role in creating 'safu'(moral authority) in
the community. Every married women are organized under the sinqee
institution and exercises their rights and duties so that they play their
role in the community.
However, whether the Sinqqe (the traditional Oromo women's politico-legal
institution) alone success to guarantee democratic rights of Oromo-women is
doubtful. When it comes to women's democratic rights Safuu or Sinqqee may
not rectify the exclusion of women from Gada political system either. The
Safuu as a moral authority and Sinqqe as an institution play a vital role
among the Oromo people in protecting individual rights (non-democratic) of
women. Therefore, although Oromo women's individual and collective rights
are traditionally protected, undeniably they are excluded from the formal
political decision making process. Thus exclusion of women from Gada
political system is clearly a weakness that cannot be undermined. In this
respect Asmarom concludes that: the single most important deficit in Oromo
democracy is the exclusion of women from formal political participation and
leadership" (Asmarom 2006: 256)
b. The distortion of the principle of Power transfer in Gada system
Here the issue related with distortion of power transfer can be seen from
two dimensions.
The first weakness related with distortion of power transfer arises from
its genealogical structure. That is as we have seen in previous section;
the fundamental rule in Gada grade is that father and sons must always be
40 years or five grades apart, regardless of the age of the father or of
his sons. For example: let say the father had had his first son at age 40
then automatically the son will be in Dabballe grade. And let say again the
father had had his second son at age 56 then this boy will enter Gamme
grade 3 on the 16th year of the cycle and joins his brother in the same
grade. Let say again the father had had his last son at age 72 that means
the infant will enter Raba grade and he can marry at any time.
We now follow the infant who was born into the 32nd year of the cycle. This
infant will be 56 years old when he completes the Gada cycle. If he has a
son at that time, the son will become a member of the class in power (Gada,
6) at birth. The other members of his class will treat him as an equal. It
worth remembering that if a man has a son when he is in the 20th class, the
son enters the 15th class at birth. Such a man, his sons and all his
descendants are perpetually retired they are Ilman jarsa. Form this one can
simply understand that if genealogical structure aspect is taken in to
consideration, assuming power could go to unfit (mentally, socially and
even physically) individuals since they are considered 'as luba' or the
ruling grade regardless of their ages in the system on the basses of the
difference of 40 years after their fathers.
The second aspect of distortion of power is related with among the factors
that had contributed to this decline were firstly, the prolonged wars. The
onset of invasion of Northern warriors and Kings had tremendously reduced
the political and usefulness of Gada system as the administrative affairs
and management of the national economy were taken over by the colonizers
except in remote regions. Besides this, the end of the eighteenth century
was marked by constant wars and skirmishes, particularly in the north and
north-eastern Oromia against Northern kings. Because of the insecurity
imposed by such wars coupled with the distances involved to go to the Gada
ceremonies to change the leadership, the Abbaa Duulas (fathers of war)
stayed on their post for much longer period than required by the Gada
rules. Coupled with the protracted wars, the coming of new beliefs and
religions i.e. the politico-religious aggression that took place in the
expansion of Islam and Christianity added with the changes in the mode of
living of several Oromo communities that had resulted with a gradual change
in the social, economic and political life of the people put great
influence on the democratic culture of the Oromo people very much. Through
time, the extended wars gave war leaders a mandatory power, because they
were forced or encouraged by the society and existing circumstances, such
as the continuous wars, to hang on to power.
In general, these and other factors had contributed much in weakening the
basic principle of Gada system, like checks and balances and accountability
of the rulers. This in turn faded the philosophy by which the Oromo nation
had successfully led for several centuries. Thus Gada rulers assumed the
political power as monarchy altering the ethics of Gada system resulting
with transferring power to their descendants (from the father to their
sons) after retirement explicitly leading to corruption in political life
changing the Gada system to monarchical system.
6. Lesson Learned
It is natural that people of the past had their own formulated simple or
complex institutions, means and methods of approaching natural and social
circumstances at their surroundings. Given that socio-cultural and ritual
mechanisms were often used to approach their world, resolve dilemmas at
their environment, social inventions were parts of numerous apparatus a
given society address and communicate the natural world. From the
beginning, a principal purpose of Gada seems to have been to maintain a
united strength against other groups and peaceful life within the society
(Baxter, 1978).In its early days, Gada system is said to have been purely a
social institution that helped the society as a constitution that helped
the society to avoid subordination and exploitation. Social organization
was important for a people to exist as a society and for the division of
labor (Asmarom, 1973).
In general we as agroup have drown the following lessen from analyses of
Oromo Gada system of Governance:
Gada system is an indigenous system of teaching and learning,
peacemaking, religious systems and world views.
Gada system served as a base of democratic and classless of political
system. The system is self-sufficient system, which has influenced every
aspect of Oromo's life.
It is a system of democratic governance constructed from the unwritten
constitution of the people through oral tradition from generation to
generations for at least five centuries
The gada institutions at both national and local levels provided the
Oromo with the mechanism for participation in public affairs or self-
government Officials were elected for fixed periods and functioned
according to the law.
The system stressed rigorous personal merit and qualities instead of
relying on tribal, clan, religious or family connections for selection
to top leadership.
The gada system emphasized two major roles: the military and the
political/legal. The gada system attached considerable importance to
military training and service male youth were trained in the art of
warfare from the end of second stage.
Above all, it discouraged early marriage, banned social evils like
corruption and rape and encourages good governance, work and to be self-
reliance, that in turn promote development. Indigenous socio-cultural
values of Gada such as endeavor for self-reliance, tolerance, respect,
equality etc could be viable in modern politics if they are promoted.
Traditionally, although women are excluded from Gadaa System, through
Siinqee institution they had gained protection in Oromo society by
enabling Oromo women to have control over resources and private spaces,
social status and respect, and sisterhood and solidarity by deterring
men from infringing upon their individual and collective rights.
The age- set system was a segmentation that maintains specialization of
function along effective lines. 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.
Through the initiation providing and imposing responsibilities on the
elevated groups, Gada helped the society to develop a consistent and
stable sense of self and other throughout generation and age categories.
The system was based on the rule of law and was opposed to despotic and
authoritarian rule.
The other interesting issue that was practiced in this traditional
system is equality before the law. Not only the layman individual, but
also the elected leaders accountable for every decision they make during
their tenure as councilors in Oromo society.
Finally Gada values had been deteriorated over time due to internal and
external factors such as the coming of new beliefs and religions, the
changes in the mode of living of several Oromo communities and invasion
of Northern Kings and changed to Monarchical system.
7. Summary
In Ethiopia, customary laws and practices as a system of governance and an
institution of ritual performance played a great role in regulating the
social, political and religious lives of the people. Specifically, with
respect to Oromo ethnic society of the country, Gada is an indigenous socio-
political democratic system of the Oromo people that regulated Political
stability, economic development, social activities, cultural obligations,
moral responsibility, and the philosophy of religious order of the society.
The political philosophy of Gada is based on three main values: terms of
eight years, balanced opposition between parties, and power sharing between
higher and lower levels.
Hence, Gada consisted of five-fixed party system. Every male Oromo passes
through eleven series of grades acquiring various talents and skills. The
former six grades were fixed learning grades while the latter five grades
were educators. Each Grade was associated with various privileges and
responsibilities. The system made members of the society to accomplish
their obligation and enjoy privileges at the right time. In other words,
the Oromo were able to govern social, economic, military, political and
other aspects of their life by this egalitarian system. Since Gada was
highly endowed with moral and legal values, among the Oromo it created
peaceful setting and kept social order by prohibiting political corruption
and maladministration. Indigenous socio-cultural values of Gada such as
endeavor for self-reliance, tolerance, respect, equality etc could be
viable in modern politics if they are promoted. Though Gada system was
deemed to be traditional system of governance, it was rich with the very
salient features or principles such as the rule of laws ( ada-sera ) that
stand above all, principle of accountability: the role of confession and
impeachment ( buqqisu), the subordination of warriors to deliberative
assemblies, a period of testing: time gap between elections and
investiture, the principle of balanced opposition, distribution of power
across generations, separation of powers and checks and balance: functional
and spatial, and separation of ritual and political domains ( ebba and mura
), terms of office and measurement of time, alliance of alternate groups
(walanna and qadaddu ) etc.
Despite their drawbacks in marginalizing women in some aspects, Oromo Gada
system have developed a unique and innovative mechanism for protection of
the individual and collective rights and interests of women. In pre-mid
Ninety's Oromo society, women had the siiqqee institution to maintain
their rights, that functioned hand in hand with Gada system as one of its
built-in mechanisms of checks and balances.
8. The way of forwarded
Valuing and promoting an indigenous culture has many advantages. We can
learn from the strengths and avoid harmful practices. Besides it helps us
learn from forefathers' failures and appreciate their innovative skills
with no cost and gain more from it. Moreover, our development efforts and
strategies need to be inspired and informed by our collective cultural
heritage. We have also had to know who we are, before we know what we can
become. There is no way that people who are alienated from themselves can
ever rise above the level they are. It is in knowing ones past, one's
culture that one can appreciate where he stands, and transcend his given
situation in order to become what he can become. The basis of leadership
and change is to have a very high sense of personal history and personal
heritage. Hence, to this end, we recommend our universities, and tertiary
institutions to stand out and be counted as intellectual clinics for the
decolonization of the mind, the transmission of Ethiopian culture and
values, to affect the nation's cultural renaissance. We have also need to
contribute a key role to play in generating ideas needed to take our
different indigenous leadership institutions or systems brought out and be
used in our country's renaissance promoting good governance. Beside this,
we have to put and influence contributing our part in true search for an
African identity, the recognition of the environment in which that identity
is sought, becomes a concept that enables us to conceptualize and
articulate Africa as our motherland in order to affirm our being,
personhood and nationhood as well than mentally being colonized of
imitating western systems.
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