Gadaa: An Oromo Democracy and the Symbol of Oromo Civilization By Anga’a Dhugumaa Introduction In this section, I will attempt to give a summary of the Gadaa System as revised by Makoo Bilii about five hundred years ago. GADAA SYSTEM: SUMMARY Gadaa is an Oromo social, political and economic order. It is a symbol of Oromo unity, and love among the Oromos. It is a democratic system of government that symbolizes Oromo civilization. Gadaa governs the beliefs of the Oromos. It controls the religion (Qaalluu) institution, too. THE FIVE GADAA PARTIES The Oromo people grouped themselves into five parties. These parties are: Roobalee, Duuloo, Birmajii,Michillee and Horata. They are named after a phenomenon or whatever occurred during the governance of one particular party. For example, Roobalee was named after rain. The fact that it rained heavily is indicated by the phrase “the Roobalee and its bountiful rain” (Yaa Roobalee ya roobashii). Duuloo was named after preparation for war. The fact that the Oromos prepared a big war is indicated by the phrase “Duuloo and the preparation of war” (Duuloo qophessa duulaa). Birmajii was named after happy festival and dance. The Oromos had happy time and phrased this as “Birmajii and its happy dances” (Ya Birmajii ya sirbashii). Michillee was named after war victory. Oromos had great victory over their enemy and showed this by the phrase “Michillee the best friend of war” (Ya Michillee nichuu duulaa). Horata is remembered and was named after years of excellent cattle breeding. These good years were phrased as “Horata and the feeling” (Ya Horata maal godhataa). The names of the five Gadaa parties are indicated in the below figure as supplementary to the above description. Each party takes power from one another after every eight years. Nevertheless, the Gadaa parties overlap with each other for four years before transfer of power. Hence, new comers are in office alone only for the last four years of their term. The outgoing party stays with the incoming party for the first four years, as an advisor. However, the advisors have no power of decision-making whatsoever. The same tempo cycle repeats itself whenever a new party takes over after every eight years. From the above statements, it is understandable that one party stays in office for a total of twelve years. This is to say that a party stays in office for eight years with power, and for additional four years without power as an advisor. At the same time, as one Gadaa party leaves office, the peoples’ militias are promoted to the next Gadaagrade. This action automatically eliminates the power of the outgoing party. Thanks to the formula of Makoo Bili, there is no possibility of coup d’etat. Gadaa Gadaa (in older spelling: Gada) is the traditional social stratification system of Oromo males in Ethiopia and northern Kenya . Each class, or luba, consists of all of the sons of the men in another particular class. Looking back to the history of Europe, and going through the bulk of literature on nations and nationalism, one has the impression that nation is a product of long and complicated process of historical development. To all intents and purposes, nation is defined as a large social group integrated not by one but by a combination of several kinds of objective relationships (economic, political, linguistic, cultural, religious, geographical, historical), and their subjective reflection in collective consciousness. Many of these ties could be mutually substitutable, but, among them, three stands out as irreplaceable: i) a memory of some common past, treated as destiny of the group, ii) a density of linguistic or cultural ties enabling a higher degree of social communication within the group than beyond it, iii) a conception of the equality of all members of the group organized as a civil society. The demand for national self determination could mean autonomy or statehood, and it all depends on the political development. The growth from cultural national movement to a political one (to a state nationhood) has at least three stages: Phase One: the patriotic stage, at this stage the energy of the activists is devoted to scholarly enquiry into and dissemination of an awareness of the linguistic, cultural, social and sometime historical attributes of the ethnic group. At this stage the activists may not press specifically national demands. Their intellectual activity may not be called an organized social or political movement. Some members of their group may not even believe that their ethnic could develop into a nation. At this stage the activists mainly collect information about the history, language and custom of their ethnic group. They try to discover the ethnic group and lay a base for the subsequent formation of a national identity. Phase Two: is the stage of national agitation, a new range of activists emerge seeking to win over as many of their ethnic group as possible to the project of creating a future nation, by agitation to awaken national consciousness among them. Phase Three: the stage of mass movement, in which the major part of the ethnic population store their special national identity. This stage heralds the birth of the nation state. To conclude, theoretically speaking, the basic precondition of all national(ist) movements of ethnic group is a deep crisis of the order, with the breakdown of its legitimacy, and of the values and sentiments that sustained it. This crisis is combined with economic depression and wide spread poverty, social decline, generating increasing popular distress. A third crucial element of the situation is the prevalence of low level of political culture and experience particularly among the elite. The coincidence of these three conditions unleash ethnic movements and once they acquire a mass character, they can not be stopped by use of force. The remedy against this danger is prevalence of unconditional democracy and economic prosperity. Further Readings: Hroch, Miroslav (1985), Social Preconditions of National Revival in Europe,London. Hobsbawn, E.J. (1990), Nations and Nationalism Since 1780. Programme, Myth and Reality. Cambridge With Best Regards Tsegaye T. Talk:Gadaa Keep - It might have been a nonsense edit to begin with, but it does have a purpose for Gadaa is a African religion. I will flesh it out a little. Oswax 03:41, 25 September 2005 (UTC) Forgive the above comment, the article was about to be speedy deleted. Oswax 04:08, 25 September 2005 (UTC) I have here a book called African Ark (text by Graham Hancock) which refers to gada (which the book spells with one a) as a social stratification system. There are eleven classes, or luba, and one advances through each class every few years as one ages. While Waq (books spelling) and ayana are mentioned, it does not use the term gada in reference to religion. Its possible that the stratification system is another component of the religion but this is speculation on my part. The book mentions that the gada system is still practiced among the Borana of Sidamo province and, to a lesser extent, among the neighboring Guji. Elsewhere it is in steep decline but nevertheless continues to exert a powerful subliminal influence on many aspects of Oromo culture and religion. (p. 176) The book also suggests that the worship of Waq didnt decline so much as it was syncretized with Christianity and, especially, Islam. Here is the code for the citation, in case we end up using this source for the article: {{cite book | author=Beckwith, Carol; Fisher, Angela; & Hancock, Graham | title=African Ark | publisher=New York: Henry N. Abrams, Inc | year=1990 | id=ISBN 0-8109-1902-8}} Beckwith, Carol; Fisher, Angela; & Hancock, Graham (1990). African Ark. New York: Henry N. Abrams, Inc. ISBN 0-8109-1902-8. Actually, I just checked the Borana article as there is some discussion of the stratification system (I think most of that article is about the Oromo in general, not the Borana specifically).-- Gyrofrog (talk) 04:16, 1 October 2005 (UTC) This website lists the traditional Oromo religion thusly: Waaqqefata (the traditional belief in Waaqa or God). -- Gyrofrog (talk) 04:57, 1 October 2005 (UTC) COORAA AND HOBOO Each and every party has its own sub-division. These sub-divisions are limited to two only. These sub-divisions are called Cooraa and Hoboo (C’ooraa fi Hoboo). This is so formulated in order to prevent a party in power from abusing its office. Makoo Bili, the founder of the Gadaa democracy, created a surprisingly effective system of checks and balances. Every Oromo is born either Cooraa or Hoboo. For example, if the father is born Cooraa, his children are designated as Hoboo. The system stipulates thatCooraa supports Cooraa while Hoboo supports Hoboo. This means if a father, who is in power isCooraa, even his children, who are bound to be Hoboo’s, cannot defend him if and when he abuses his power. By the same logic, the grandchildren of the father, who is Cooraa, also become Cooraa. This means whatever support he can hardly get could come from his grandchildren, a very rare case because of the age difference. As members of a party, say, Horata party, Cooraa and Hoboo watch each other so carefully that corruption is unthinkable. When it comes to Oromo national interests, Cooraa and Hoboooppose each other even in private. Also, a Cooraa discuses openly and frankly very intimate matters only with a Cooraa. So does Hoboo with Hoboo. Naturally, offenders who are in power are punished. If the individual in power misbehaves in spite of all the error preventive methods, an impeachment system has been devised. The Abbaa Gadaa is told to surrender his power temporarily to the people. This is symbolic, just to rather shame that person, not to harm him. The Oromos have a strong belief that no one is above the law, which they had agreed upon unanimously and adopted. That same person is installed to power again after he apologizes to his people. BUTTAA A period of eight years is called the Buttaa. Four Buttaa’s are considered as one generation (Jirenyaa). This is a total of thirty-two years as compared to the European generation, which is thirty years. Buttaa is considered as one quarter of one generation (Jirenyaa), which means that a generation (Jirenyaa) is calculated as four Buttaa’s multiplied by eight years (4x which comes to 32 years.) Buttaa is also the proceeding or the ceremony, which takes place before the candidate takes power as Abbaa Gadaa. The proceeding may last as long as two years. It is also part of the evaluation and observation period to test if that individual candidate can assume this great responsibility as a leader. Abbaa Gadaa is highly regarded as an honest man in the community, reliable as a leader and a shield for Oromiyaa and the Oromos. It is the result of forty years of hard work. He then is declared Abbaa Gadaa. Foollee: The new Abbaa Gadaa prepares plenty of food to feed the people who pass by to congratulate him. There is no invitation sent out. They must come in groups, not less than twenty at a time. The greater the number in one group, the better it is for the host. In such circumstances, he has to slaughter a bull, and the chances of wastage becomes minimum. Those who do not visit him and eat are considered as non-voters. All his relatives and close friends bring as much food as they possibly can, because failure to feed his guests may make his people unhappy. Remember that the new Abbaa Gadaa may wish to go to the top position. The groups must sing (Foollee dhitu), and dance until they sweat. The songs and dances are specially designated to the Gadaa only. The songs start with “the year of Gadaa is a year of prosperity” (Yaa Foollee or yaa sayyoo, baraa Gadaa barakataa), and the five Gadaa parties are mentioned as stated above. The reader has to know that every Oromo cannot be lucky to go through the Buttaa ceremony at age close to forty. I have witnessed those who had gone through the process at age ten or seventy. This happens depending on the age difference between the father and the son. The Buttaa ceremony puts a fixed forty years gap between father and son. By this definition, we understand that the individuals who will be lucky to assume power as Abbaa Gadaa’s are those who are born after the father had gone through the process of Buttaa ceremony because by the time they get to their turn, they are still below the age of forty. Those who are born long before the father had gone through Buttaa will have no chance of taking office as leaders, but will be serving as the Gadamojjii’s. These will be advisory, ceremonial and blessing duties. ELECTION OF LEADERS (HAYYUU) There are plenty of elders who qualify for the position of leadership. The criteria (Madaala) for electing few of them to the top positions are as follows: The candidate must be freedom-lover caring for his people (Kawoo). He must be a man who is very healthy (Fayyaa). The Oromos firmly believe that he who does not enjoy health can not be effective on job. He has to be a well-to-do man (Dureessa). He must be a brave man (Jagnnaa). The position of the Abbaa Duula requires a vigorous physical and bravery checks, too. THE AGE-GRADES AND FAMILY VALUES Birth to 8yrs, Child, loved and cared for well. (Da’imua or Hijoolee)/ 8yrs to 16yrs, Young Boy, helps on farm and learns about life. (Dabballee) Gamme Titiqaa 16yrs to 24yrs, Grown-up, trainee, mostly defense. (Ittimukkoo) Gamme Gurgudaa/ Qondaaia 24yrs to 32yrs, Man, militia, completes military service. (Foollee, Loltuu) Kuusa 32yrs to 40yrs, Candidate, respected family man. (Raahu, Buttaa) Raaba Doorii 40yrs to 48yrs, Leader, at different levels. (Luba, Abbaa Gadaa, Hayyuu)/ Gadaa 48yrs to 56yrs, Adviser to active party for four years. (Lubaa) Yuba I 56yrs to 64yrs, Retired, blessing and peace making everywhere./ Yuba II 64-72 years of age Retired, blessing and peace making everywhere/ Yuba III 72-80 and above years of age Retired, blessing and peace making everywhere/ Gadamojjii/ Jaarsa Summary or description of the above age-grades and family value is as follows. A child has to enjoy life up to the age of eight years. He will be fed well and is allowed to play as he or she pleases. For the next eight consecutive years, as a young boy, he is taught what life is all about. Boys begin to assist in looking after calves first, and gradually go on to look after cattle, while girls begin to help their mothers. They also learn history of their ancestors. At the completion of age sixteen, the boy has to go through a military training. Such training includes: horse riding and maneuvering on horseback. Spears are thrown at a running (rotating) object called the Giingo. This is a round (circular) object, which when thrown, rotates like a powered wheel. This is a typical representation of a fast-moving enemy. A surprise attack in the night is also taught. This kind of attack is called the (Bulguu or Gaaddu) attack. An equivalent word for this expression is an invisible attack. This form of attack is usually done during the night. Other training is given to prepare these 16-year-old youth for the next step of Gadaa life. At the age of twenty-four, they are considered grown-ups and are automatically promoted to the standing peoples’ army or militiamen. They come out of this military service at the age of thirty-two. Up to age forty, they become leadership recruits or candidates. This is the period of Buttaa in progress. It is a very happy and enjoyable age group. They gain high respect from their community members. They feel so proud that they have completed their military service. Their title is “candidate or recruit for leadership” (Qondalaa,Raaba or Buttaa.) This is a time of devotion to look after their families and children. They exercise gentleness and humbleness. They have to show some capacity of leadership quality to both their families and their community. By carefully going through these, they proceed to the leadership ceremony called Buttaa that takes place at age forty. From age forty to age forty-eight, they become leaders in theGadaa system. For the few top positions called Hayyuu, they have to go through thorough investigations as stated under the title “election criterion.” At age fifty-six, they become advisers to the party in power. At age fifty-six, they will assume their permanent position called the gadaamojjii. Their duties include: blessing and peace-making among communities or individuals who might be in feud. Certain age groups qualify for military service, while congruently others qualify for leadership. Both groups stay in service for eight years only. They go out of service at the same instant when Abbaa Gadaa leaves office. Therefore, the possibility of staying in office forcefully is absolutely nil. The next step of service is more exciting to life than the preceding one. Their respective service positions are also automatically occupied by the following age groups. They are all organized in a chain system. There is no way that the flow could be disrupted. Disrupting any one of the steps will jeopardize the entire system. It is a well formulated mechanism that gives no one a chance to try to hold on to power or usurp power without the will of the people. Oromos are not violent because they are born and grown up in Safuu. Comparison of Gadaa to the democracy of the developed nations suggests that Gadaa is self-controlled while the modern democracy controls the people through the police. Gadaa achieves this through developing and evaluating the individuals at a regular interval of eight years. Most African leaders fight over power today because they are not exposed to Safuu. Makoo Bilii did not have a chance to teach even his neighbors the concept ofSafuu, let alone to distant African countries. The Gadaa had been in use as an Oromo democratic ruling system long before Makoo Bilii had revised it. The Gadaa System that I have elaborated above is the revised version by Makoo Bilii. Makoo Bilii prescribed the separation of the rule of Gadaa and the function of religion. However, he made it known that Gadaa itself was derived from the law of Waaqa (God). This is true if we look into the function of“Safuu” under its title on the upcoming pages. STANDING (EXECUTIVE) COMMITTEE (SALGAN YAA’I BOORANA) The standing committee, the supreme council or the”politburo” members are nine. This group that is named after Boorana is the final decision-maker for the Oromo democratic government. Unless the congress that assembles once every eight years changes the decision of the Salgan Yaa’i Boorana, no other body can challenge the decision and power of this group. The Salgan Yaa’i Boorana will be released only after a new Gadaa party takes over power at the end of one Buttaa. This group of nine is elected among the already elected Hayyuu’s. Complaints against this group is never heard in Oromo oral history. The Oromo people show great love for even the name “Salgan Yaa’i Boorana.” This group is mandated to amend the Law (Seeraa), if necessary. Salgan Yaa’i Boorana is the only authorized supreme body to give the final interpretation of the Oromo Constitution. Therefore, the Oromo people place this elected group next to God (Waaqa). This group is highly regarded, and a prayer at formal meetings starts with the name “Salgan Yaa’i Boorana.” The assembly of the Salgan Yaa’i Boorana is conducted at the Odaa center only, which is believed to be Odaa Nabee, located in the center of Oromiyaa. ODAA AND BOKKU Odaa is a highly respected place where the Oromo basic laws (Seera) are passed. All locally amended laws go to the Odaa for final approval and distribution. The Odaa is somewhat similar to the American Senate, the upper branch of Congress. However, when Gadaa was revised some five hundred years ago, the Oromos did not enjoy the modern buildings of today. The congress of the Oromos during those years took place under a big oak tree in the open-air. The species of this oak tree is called Odaa. Oromos enjoy coming together in the open-air even today. The absence of bad weather makes it so pleasant to hold meetings in the open-air under the shade of the Odaa tree. The Bokku’s are very similar to the Odaa’s. The main difference is that Odaa is used at the national level while the Bokku is used at the regional level. The participants of the Odaa assembly are representatives of all Oromo regions, while that of the Bokku are from one region only. Bokku has two meanings. As stated above, it is the assembly place for the decentralized constituency for local parliamentarians composed of several Abbaa Gadaa’s. Second, it signifies and symbolizes governance and power. This symbol (Bokku) is made out of an olive tree. Its use is mostly symbolic, and it is carried by the defense minister (Abbaa Duula) at war fronts. It is also widely used by the Administrator (Abbaa Bokku) as a symbol of power. Sometimes, the Bokku and Kalachaa could be used together. Kalachaa serves the same way as the Christian cross. It is carried by the Qaalluu’s. LOCATION OF THE ODAA’S AND BOKKU’S There are six Odaa locations in Oromiyaa. They are Odaa Bisil in Maccaa, Odaa Bultum in Bartuuma(Harargee), Odaa Nabee in Tuulama, Odaa Garres in Boorana, Odaa Makoodi in Walloo, and Odaa Rooba in Arsii. The locations of these Odaa’s suggest that there were six administrative regions in Oromiyaa, prior to the occupation by the Abyssinians, a little over one-hundred years ago. However, the occupation force could not remove the Odaa locations from their existing places, nor from the minds and hearts of the Oromos. All regions of Oromiyaa ought to have sub-offices of the Odaa’s called Bokku. I have been able to trace three Bokku locations in Macca, namely, Bokku Bulluq, Bokku Cittuu and Bokku Wee. However, the search for more locations will continue, particularly for the other five regions. Among the above threeBokku locations in Maccaa, Bokku Xulee and Bokku Cittuu are celebrated yearly in October and December respectively. CAFFEE: Caffee is an open-air administrative and adjudication place. The word Caffee is equivalent to the word ‘office’ and/or ‘court.’ It is a place where day to day administration and adjudication activities take place relevant to the people’s request. Unless there are cases, there is no need for the people in the Gadaa to come to this place. All kinds of laws are enforced at Caffee. All problems that occur during the implementation of the Gadaa law shall be referred back to the Bokku and, if need be, to the Odaa – depending on how important they are. If new cases appear and if the Salgan Yaa’i Booran cannot handle, such cases may take as long as eight years, or shorter depending on how long the next Buttaais away from the time of submission. Those who are eligible to sit at the Caffee and serve the law ofGadaa are those who had been qualified by going through the Gadaa age-grades. In the Gadaa system, a single person cannot assume responsibility. This is an important principle that every Oromo must keep in mind. All important decisions that affect the people are made by committees (koree), the composition of which had been fixed. Thus, there are 3-man defense or administrative committee, 5-man judiciary committee, and a 9-man supreme council. The total number of members in each committee is associated with something that helps one to easily remember this important fact. For instance, three is associated with sunsumaa, three stones used for supporting cooking utensils. The three stones that made up or constitute sunsumaa are placed in a circular area in a triangle form at equal distance from each other. Three signifies the three Abbaa Duula’s (the three top military leaders) and Abbaa Caffee (the three top administrators). In addition, sunsumaa is also associated with quality, just like it is hard to overturn an object that has a triangular base, it is also difficult or impossible to beat military/administrative decisions made by three leaders. This way, each Gadaa committee is associated with one of the 10 numbers. Starting with 10, each number is counted aloud in reverse order. Each number and whatever it signifies is learnt by heart by every Oromo child and is recited in a reverse order as follows: TEN (Kurnen kurnii Waaqayo) Above all, ten for God NINE (Salgan Yaa’i Boorana) Nine for the Supreme council EIGHT (Saddeettan dhalaa neencaa) Eight to signify a lioness’ gestation period. SEVEN (Torban nannoo Dilbataa) Seven signifies the cycle of Sunday SIX (J’ahan jabbii yarxaa) is assigned to calves, signifying where they graze. FIVE (Shanan quba harkare) Five fingers to signify the five-man judiciary committee. FOUR (Afran muchaa sarryaa) To signify the four teats on an udder of a cow. THREE (Sadan sunsumanii) 3 stones used as a stove signifying defense/administration. TWO (Lamaan mucha re’ee) To signify two teats on the udder of the she-goats ONE (Tokkeen tokkittumaa) one is almost nothing – signifying inefficiency. Observe that all even numbers are automatically omitted from being used in the Gadaa system because nature had already assigned them for various other functions as indicated above. These even numbers are also divisible by 2, i.e. with no remainder signifying ease and absence of challenge. The odd numbers, except one (1), are significant in this system. The Oromos say, “mukti tokkoo hin aaraa moo hin boba’a” which means one single piece of wood can not burn and give out smoke at the same time. In short, one is ineffective which concludes that ‘one (1)’ cannot be assigned to duty that involves high responsibility even though it is an odd number. This elimination method leaves us with odd numbers 9, 7, 5, 3. The larger the number, the better it is to cover all Oromo regions for the purpose of political representation. Therefore, “nine” (9) is chosen as the maximum number of Oromo council of representatives called Salgan Yaa’i Boorana. “Seven” (7) is considered as a day of rest even though Oromos conduct important meetings after six hard working days. On the seventh day of the week, called Dilbataa, all regular meetings are held. The seventh day is also spent mostly by playing a game called “Saddeeqaa” for those who have no meeting agenda. Others prefer friendly discussions among themselves. The Saddeeqaa game is somewhat similar to the chase-game. It is a game that helps one to think where to start and where to end. “Five” (5) is the number of judges with similar functions as American jurors. Five is chosen, as our ancestors told us, on the basis of the ability of our fingers that coordinate with each other effectively. Consequently, the number of judges is fixed to tie. The numbers of elders composed of Abaa Gadaa’s in this manner is called “Shanachaa.” One can simply consider this word shanachaa a single judge in spite of five people in the composition. The plaintiff and the defendant may not agree to the compassion of the jurors. However, both have no right to change the quantity. The last, but not least, is the number “three (3)” that was assigned to the number of Abbaa Duula’s(Defense leaders) and Abbaa Caffee’s (Administrators). The concentration is on the Duula (War) which has to be as rigid as the base of a triangle called Sunsumaa. These are three round stones used to support cooking pots or pans. The three stones are placed in a circular position at an interval of 120 degrees apart. Oromos understand how hard it is to overturn an object having triangular base and, therefore, concluded that war should be directed by three men. ABBAA ALANGAA (Judiciary) Abbaa Alangaa is one of the Abbaa Gadaa’s who is responsible for the judiciary. He uses a whip(Alangaa) as a symbol of law enforcement. It is made of Hippopotamus skin (Roobi). Alangaa is used in the same way a gavel is used today at courts and meetings. With the wooden hammer, one bangs the table. On the contrary, the Oromos whip the ground, the only available surface at hand. Once the ground is lashed with this Alangaa, the chance of reversing the case is impossible. There should be fiveAbbaa Gadaa’s in one court that forms a team normally addressed as (Shaneel Shanachaa). Among these five, one is referred to as the speaker (Arrab coolleessaa or Abbaa Alangaa). In simple terms,Abbaa Alangaa is head of the judiciary. Abbaa Alangaa can be considered as one who is responsible to reinforce the law, too. It is some what equivalent to the Attorney-General of this modern age. DUULAA Duulaa is a defense mechanism organized at a higher level than the Caffee. War in the Oromo society is a very serious business. Therefore, Duulaa (defense) is attached to the Salgan Yaa’i Boorana. The nine members of the supreme council have to agree and dispatch orders if the fatherland needs to be defended. However, the detail work and the leadership of the war will be the business of the Abbaa Duulaa’s. Again a single person is never allowed to declare war. As the expression “Waraanii Sadii” (war is led best by three people) attests, war is led by at least three persons called Abbaa Duulaa’s. However, war is declared by nine people. These are Abbaa Gadaa’s who are member of the Salgan Yaa’i Boorana. SEERA TUMAA In the process of law making (Seraa Tumaa), all eligible Oromo people must participate. All those present can air their views freely, regarding a topic under discussion. The law includes: civil, criminal and all other social customs. Example: the rules of marriage (Seeraa Fuudha). After an intensive discussion, a final summary is presented by the Chairman, (Abbaa Bokku). He then will ask a final question like “any addition to or deletion from the statement given.” There is no room for majority vote. A single objection leads to adjournment without decision. When unanimity is achieved, the chairman (Abbaa Bokku) strikes the ground with a whip (Alangaa) in his hand, and the bill under discussion becomes the law. SAFUU As a high moral principle that enhances the implementation of the law (Seeraa), Safuu: - Maintains coexistence and harmony among all people; – Maintains coexistence and harmony between humans and animal; – Maintains a good relationship between God and man; – Maintains a good relationship between the old and the young; – Maintains a proper relationship between the poor and the rich; – Is a sign of love and peace among the Oromos; – It is a sign of peaceful life; – It insures that an approach by a stranger is safe. Safuu is implanted into the brain of Oromos from childhood. During the steps of the “age grades,” all Oromos are given the chance to learn to live the right way. Therefore, Oromos refrain from killing, stealing, lying and are not violent. Their names tells it all. Typical Oromo names indicate prosperity, growth, love and peace, i.e. Hortuu, Gabbattaa, Jaalataa and Nagaasee, respectively. This culture is near fading away today owing to the influence of the Abyssinians’ culture that was forced upon the Oromos for the last 120 years. CIVIL CODE OF THE GADAA SYSTEM: In the Gadaa system, lending money to be paid back with interest is illegal. Whatever one borrows, one returns the original capital only. However, borrowing cattle, which is called (dabarsaa), is handled differently. One may borrow a milk cow from a well-to-do family, but such a person is not allowed to sell or transfer the cow to others. The borrower can keep the milk cow or oxen borrowed as long as he wants. However, he may return part or wholly if and only if he is able to purchase more cows by using the labor of the borrowed cattle. He does this only on his good gesture and free will to gain good reputation. There is no law or exercised culture that may force him to return the cattle to the original owner. It is only his conscience that may motivate him to pay his liability to the owner with thanks. One may borrow grain for consumption, while one is equally producing as the lender. If such is the case, the borrower must return to the lender the amount he borrowed in same kind at the next harvest time. Failure to do so will restrict the borrower from further allowance from his customer and from his community as well. SAPHALOO All Oromos are not expected to remember the Gadaa laws (Seera) in detail. There were ways of keeping the Seera at a central place. It is like printing the law and keeping it in a safe place. Very unfortunately, the Orornos did not have their own script during those years. Therefore, they devised a way of preserving their law. They chose individuals who had a great capacity to memorize such laws. They named such individuals “Saphaloo.” Saphaloo’s are intelligent persons who interpret the Seera. They should be individuals with great memory and understanding. The Saphaloo’s do not retire. They remain as the Seera’s encyclopedia. The government of Oromo, groups or individuals had to refer to theSaphaloo’s to retrieve what had been passed by the Gadaa assembly at the great Odaa. The Saphaloo’shad to remember all amendments made at the end of every Buttaa. IN MEMORY OF MAKOO BILI AND HIS WORK Makoo Bili and his work are loved and admired by all Oromos. His memory will reside in the heart of all Oromos for ever. In order to signify the work of Makoo Bili, and express the love and respect the Oromos have for him, the Oromos sing every year the following song designated to him many years ago. “HO YAA MAKOO YAA MAKOOLEE’WO MAKOO ALBEEN DHIBI BAYEE SEERA SODAAF MALEE LOLLI GAYEE!” It means: Oh, Makoo, my Makoo! Makoo, hundreds of swords are ready (for battle/combat), however, we are waiting only for fear of law, otherwise we are ready for battle! I have re-written the article based on the information in the book (see previous section, in which my description was not completely accurate). I am removing the {{Attention}} template. -- Gyrofrog (talk) 18:02, 8 October 2005 (UTC) An anon editor data-dumped a mass of info on Oromo culture, not all of which related to the gadaa system. Below is what was relevant to this article (I wont opine whether this is a copyright violation): Oromo have a very rich culture, fostered by the size of the population and large land areas with diverse climatic conditions. One highly developed self-sufficient system which has influenced every aspect of Oromo life is the Gadaa system. It is a system that organizes the Oromo society into groups or sets (about 7-11 ) that assume different responsibilities in the society every eight years. It has guided the religious, social, political and economic life of Oromo for many years, and also their philosophy, art, history and method of time-keeping. The activities and life of each and every member of the society are guided by Gadaa. 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. The Gadaa system has served as the basis of democratic and egalitarian political system. Under it the power to administer the affairs of the nation and the power to make laws belong to the people. Every male member of the society who is of age and of Gadaa grade has full rights to elect and to be elected. All the people have the right to air their views in any public gathering without fear. There follows a brief description of how the Gadaa system works: there are two well-defined ways of classifying male members of the society, that is the hiriyya (members of an age-set all born within the period of one Gadaa rule of eight years) and Gadaa grade. The Gadaa grades (stages of development through which a Gadaa class passes) differ in number (7-1 1) and name in different parts of Oromia although the functions are the same. We will briefly describe the duties of a Gadaa class as it passes through the above grades. The Dabballee are sons of the Gadaa class who are in power, the Luba. They are boys up to 8 years of age. Thus this is a stage of childhood. Upon reaching their eighth year, they enter the Folle grade. 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. They may now go long distances to hunt and perform heavy work. Three years before the Qondaaia ends, those of the Gadaa class come together and nominate the future group leaders (hayyu council) who eventually will constitute its presidium and thereby the executive, judicial and ritual authorities. The final election is preceded by an often lengthy campaign of negotiations. After nomination, the candidates tour the region accompanied by their supporters to win the backing of the people before election, The individuals will be elected on the basis of wisdom, bravery, health and physical fitness. In the Kuusa grade, 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 the Gadaa system over all. In the next grade, Raaba Doorii, members are allowed to marry. This and the Kuusa grade constitute a period of preparation for the assumption of full authority. At the end of this period the class members enter Luba or Gadaa, the most important class of the whole system, attain full status, and take up their position as the ruling Gadaa class. At this stage the system comes to a stop momentarily and all men move to the proceeding class vacating the last class which is the immediately occupied by a new class of youth who thus begin their ascent of the systems ladder. The former ruling class, the Luba, now becomes Yuba. The Yubas, after passing through three separate eight-year periods, are transferred to the Gadamojjii class. Then they enter the final grade called Jaarsa and retire completely. As described briefly 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 about 40 years, they have already acquired all the necessary knowledge to handle the responsibility of administering the country and the celebration of rituals. It ends with partial retirement of the whole, group of elders to an advisory and judiciary capacity. The following are the Gadaa officials and their duties according to the Tuuilama Gadaa practice: Abbaa Bokku - President Abbaa Bokku - First Vice-President Abbaa Bokku - Second Vice-President Abbaa Chaffe - Chairman of the Assembly (Chaffe) Abbaa Dubbi - Speaker who presents the decision of the presidium to the Assembly Abbaa Seera - Memoriser of the laws and the results of the Assemblys deliberations. Abbaa Alanga - Judge who executes the decision Abbaa Duula - In charge of the army Abbaa Saa - In charge of the economy Thus, the entire presidium consists of nine members, called Saigan Yaaii Borana (nine of the Borana assembly). The Abbaa Bokkus are the chief officials. (Bokku is a wooden or metal sceptre, a sign of authority kept by the Abbaa Bokku, the president). The Abbaa Bokkus have counsellors and assistants called Hayyus who are delegated from the lower assemblies. There are three level of assembly - intercian, clan and local chaffes, chaffe being the Oromo version of parliament. The chaffe assembly was held in the open air in a meadow under the odaa (sycamore) tree. The chaffe made and declared common laws and was source of the accumulated legal knowledge and customs. In the hierarchy of Gadaa chaffes, the assembly of the entire presidium of the ruling- Gadaa Class is the highest body whose decision is final. It, is the assembly at whichreipresentatives of the entire population come together, at predetermined times, to evaluate among other things, the work of those in power. If those in power have failed to accomplish what is expected of them the assembly has the power to replace them by another group elected from among the same Gadaa class or Luba. And this was one of the methods of checking and balancing political power in the Oromo society. The second highest Gadaa assembly is the clan chaffe. It is from these assemblies that special delegates to the higher assembly are elected. The lowest Gadaa chaffe is the local chaffe. This is made up of local members of the Luba from among whom representatives to clan chaffes are elected. The holders of these responsible posts can remain in office for eight years only, in normal times, and are then replaced by a new group of officers. The power is handed over at a special ceremony at a special place and time. The office-holders conduct government - political, economic, social, ritual and military - affairs of the entire nation for this period. During war time all capable men fight under the leadership of the group in office. During the eight year period the officials live together in a village (yaaaa village) and when necessary travel together. There are five Gadaas in a cycle of 40 years. If a man enters office (becomes Luba) now, his sons will become Luba 40 years from now. The five Gadaa (some times called Buttaa) in the cycle have names, which vary slightly from region to region. Among some Oromo communities the sets of five Gadaa names used by the sons are different from those of the fathers. Whereas among other communities the same set of Gadaa names are used for both fathers and sons. For instance the Gadaa practised in the Borana community uses the following different sets of names for the five Gadaa. (Could be likened to five parties who take power in turns). Fathers Sons Birmajii Aldada Melba Horota Muudana Bifoole Roobale Sabaqa Duuioo Kiloolee In this manner a given name repeats itself every 80 years. This is in fact the complete Gadaa cycle divided into two semi-cycles of 40 years each. The first 40 years is the Gadaa of the fathers and the second is the Gadaa of the sons. Although it is not known with any degree of certainty where and when the Gadaa system started, it is known and documented that the Oromo have been practising it for well over 500 years. However, according to oral Oromo historians, the Gadaa system has been in practice for several centuries. Their (Borana Oromo) noted historian, Arero Rammata, was able to recount, in 1969, an oral history covering four thousand years, (Prouty et al, 1981). Today Gadaa experts easily recall fifty-seven Abbaa Gadaas with important events. Of course, this highly sophisticated system cannot have appeared without having been based on something earlier. Therefore further study and analysis is required to know more about its origin and development. Social scientists of diverse backgrounds at different times have studied the Gadaa system. Many of them have testified that it is uniquely democratic. Among those authorities, Plowden (1868), stated, among republican systems, Gadaa is superior. Asmarom Legesse (1973) described the Gadaa system: one of the most astonishing and instructive turns the evolution of human society has taken. Indeed it is one of the most fascinating sociopolitical structure of Africa that even influenced the lives of other peoples. Several neighbouring peoples have practised a sort of the Gadaa. Among these are Sidama, Walayita, Konso, Darasa, Nyika, Nabdi, Maasai, etc., (Beckingham et al, 1954). (The anon editor attributes this to Gada Melba, Oromia and the Oromo People, Khartoum, Sudan 1988) -- llywrch 01:01, 8 February 2007 (UTC) TRUTH Emperor Tewodros II killed by romo Queen Workitu of Wollo Oromo people and the Land of Oromia The Oromo are indigenous African people inhabiting the North Eastern part of Africa. Their country is called Oromia, which is currently under the domination of the Ethiopian colonial Empire. The Oromo are descendants of the Eastern-Kushitie group of people indigenous to the Horn of Africa, with a population of over 40 million, which makes them one of the largest indigenous peoples of East Africa. A map of the region showing Oromia within the current political boundaries of Ethiopia. A Few Facts about Oromia Oromia is the largest Regional State in the Ethiopian Empire State. Oromia (also phonetically spelled as Oromiyaa) Oromia has been occupied by Ethiopia (Abyssenia) for over 100 years Size: 600,000 Square km (375,000 Square miles); Larger than Italy, Switzerland, Belgium, The Netherlands and France combined Language The Oromo nation has a single common mother tongue, called the Oromo language or Afaan Oromoo or Oromiffa. It is the third most-widely spoken language in Africa, after Hausa and Arabic. Before colonization, the Oromo had used their own language in social, religious, educational, political, and legal activities. The Oromo language has been neglected and suppressed by Ethiopian authorities. In an effort of destroying Oromo national identity, the language of a minority group, Amharic is used as the official or national language. Population The population of oromo is over 40 million in Ethiopian. 3rd largest single nationality group in Africa; single largest nationality in East Africa. Capital: Finfinnee (also called Addis Ababa). Religion: Christianity, Islam and Traditional Belief in God, Waaqaa Economy Mainly agriculture (coffee, several crops, spices, vegetables) and Animal Husbandry; Mining industry; Tourism trade; Medium and small-scale industries (textiles, refineries, meat packaging, etc) Breadbasket of the Horn of Africa Largest livestock holding in Africa Forestry and wildlife reserves of the Horn Minerals (gold, silver, platinum, uranium, marble, nickel and natural gas) History An independent loosely confederated nation before being colonized by the Ethiopian empire in the 1890s and still a nation in captivity Practiced Gada Systen a democratic Leadership structure, which is similar to Grecian Polls Locale of the 3.5 million year old Lucy Culture The Oromo culture is governed by an egalitarian Gada democratic system of administration. Power to administer the affairs of the nation and the legislative power belongs to the people. Respect for elders, women and children are the key components of Oromo Culture. A culture of managing conflicts through arbitration/consensus. The hour has not come but it will come, perhaps our children will see the departure of the oppressors Rooba, 1975 voicing his faith in the future of Oromia Politics Conquered after bloody resistance between 1882- 1898, as the result of which the population of Oromo was reduced from 10 million to 5 million In 1886 a smallpox epidemic (the first biological warfare used in the region) was used to frighten and weaken Oromo resistance Currently thousands of Oromos languish in prison, Many have fled the country. Deprived of their rich resources Politically marginalized, tortured, and deprived of basic human rights. Ongoing killings, extra judicial disappearances, imprisonment, segregation and injustice in the universities, colleges, and educational system, Struggling for Self Determination Oromo Dictionary on Facebook Test your Knowledge [Test yourself!] Read the speech of President Mugabe...True Story: 1. Racism will never end as long as white cars are still using black tyres. 2. Racism Will never end as long we still wash first white clothes, then other colours later. 3. Racism will never end if people still use black to symbolise bad luck and WHITE for peace! 4. Racism will never end if people still wear white clothes to weddings and black clothes to the funerals. 5. Racism will never end as long as those who dont pay their bills are blacklisted not White listed. Even when playing the pool (snooker), you havent won until you sink the black ball,and the white ball must remain on the field. BUT I dont CARE,SO LONG AS IM STILL USING THE WHITE TOILET PAPER TO WIPE MY BLACK A*S, I M STILL FINE! (Mugabe speech) LOL What do you think about this speech ? Unity of Oromo Should Genuinely Be Built Based On Only Oromummaa! Abbootii *Oromoo* Walaloodhan (Oromoo…Kuush…Noh) 21FEB2012Leave a comment by tangodaa in Afaan Oromoo OROMOON KAN WAAQOO mee jedha si’a tokko hundee sanyii koo faajii lamii koo. WAAQOON KAN DADHII lameeffadhu jedhii dhugi dhadhii dhandhamadhu nadhii. DADHIIN KAN UTTE horee lafa guute nyaaphin kan jibbite baay’achuu argite ati hoo maal jette? UTTEEN KAN BITTE of ta’uu jaallatte? moo of jibbitee? Oromoon baay’ee bitee nyaapha iyyuu dhidhiitee. BITTEEN KAN WALAABUU hundee uumaa keenya, eenyu iyyuu nuun hin falmu! biyyaa keenya keessatti, eenyu kan nu jibbuu? hundeen keenya walaabuu! eenyu kan nuun falmu? WALABUU KAN JILCHAA abbootiwaan keenya hundee oromtichaa aadaa kee beeksisii karaa hundaa hojjechaa otuu gargar hin qoodin, oromoon tokkichaa! maal cal jetee teechaa? JILCHI KAN DAWWAARO ka’i falmadhu rooroo yaa Arfan Qaloo ijoollee Abbaa Garoo yaa sanyii Baaroo ijoollee abbaa gadaa hin raafinaa maaloo hin qabnuu bar yeroo. DAWWAARO KAN OOFAA ka’aa loolaa safaa diina oofaa tokkumaadhan, miti bar qofaa gargar walqooduun ta’u bar doofaa! yoo akkas ta’uu baate, bilisummaan akkamiin dhufaa? OOFAAN KAN SHARA nuu dhaloonni haaraa qopha’a yeroo maraa yaadan mee qancara galmee seenaa haaraa ni hojjenaa baraa. SHARA KAN HAADII yaa goobanaa badii yaa abbaa garaa badii yaa gurgurtuu badii goota oromtichaa, goota oromtitti salphisii mataa dinaa haadii balleessi ijoollee badii. HAADIIN KAN RAABOO Raabiin nuu uumee bar abboo walaalte kan moo? nuu taasisee namee fi namoo. RAABOON KAN DOOREE baay’anee wal horee Oromtichi Oromtitii shamaree intala durba qaree waljaalatan maaree wal jaalachuun keenya diina garaa muree oromoon oromumaafi maaree hin dhaqnu ganda saree! oromoo malee hin dhalchinu gaaree! hin kakkanuu ree? DOOREEN KAN XABBOO ispoortii irratti kan qabu abboo mitii ree Oromoo? yaa ijoollee Arsii, yaa ijoollee Amboo! yaa ilmaan Oromoo! yaa ijoollee Walaggaa, yaa ijoollee Shamboo yaa ijoollee Shawaa eenyu si caalaa moo fiigichaan qaxxaamurii beeksissi Oromoo! XABBOON KAN MORMOR oromtoota finfinnee warra shaggar dammaqii wal ijaar wal barsiisaa wal bar afaan ormaa dhiisii maaloo afaan kee bar hiyyeessa oromoo barbaadii gargaar mee dhaqii seena bar dawaadhu calanqoo mee takka qaxxaamur ol ba’i ilaalii gaara Carcar Oromiyaa fi Oromoo keessa mee keessa marmaar. MORMOR KAN MAAMMAA Oromticha akka dammaa Oromtittii akka dammaa ni qabnaa bar hambaa yaa bareedaa uumaa yaa bareeduu uumaa Oromtichi sumaa oromtittiin sumaa yoo wal jaallanne maal qabaa? maaloo yaa jamaa? tokkummaa keenyatti yaa dachaanuu ama! hin nyaatin gumaa hin dhugin gumaa waadaan waadadhumaa! MAAMMAAN KAN WARAR yaa lafa warar yaa biyyaa warar kan Oromootii bar hin baasan gargar maqaa abbooti koo dur. WARAR KAN WAAYYUU maqaa abbooti koo jira ammaayyuu jedhamee jira waayyuu kan akaakilee kan akaakayyuu kan abaabilee kan abaabayyu amalee mooggaafadhu waayyuu jedhii waamii har’a iyyuu boriiyuu maqaa ormaa irra kan keenya nuu wayyuu? hin taanu dhibaayyuu. WAAYYUUN KAN GOODAA ijoollee abbaa gadaa ni qabnaa bar aadaa mallatoo odaa ilma abbaa gadaa intala abbaa gadaa hin dagatiin afaan kee guddaa uffata kee aadaa oromummaa kee bareedaa aadaa boonsaa qabdaa yaa uumaa adaa! akkam bareedaa? Akam barreedaa? yoo uffate aadaa. GOODAAN KAN MARII oromoon odaa jallatti ni mari’ataa duri waay’ee har’a borii haa taasisnu marii yaa hojjennu gaarii yaa qussanu horii yaa tokkummaa durii yaa jaalala durii maal taanee laata har’a tarii? hin raafnuu maaloo haa hojjenu barii quluqulumaa malee ni jibbina xurii adii uffataa yaa Oromoo gaarii yaa Oromoo durii maqaan isaa Marii! MARIIN KAN GALAAN borantichat aanee mitii ree galaan dura hin ba’an dura hin galan haa eebbisu galaan haa jaallatu garaan haa guddatu intalli haa bulu mucaan haa eebbifamu waaqin haa dhufu tokkummaan haa ifu walabummaan haa labsamu bilisummaan haa beekamu uumaan haa mul’atu oromummaan haa ga’u gabrummaan haa leelifamu uumaan! GALAAN KAN WAADOO maaliif ciiftaa hin baafatuu booree, hin baafatuu gadoo Amboo Danbiidoolloo ijoollee Baalee Daloo Jimmaa, Booran, warra arfan qaloo socho’a sochoosaa maaloo damaqsaa Metekel, damaqsaa mee Waloo waadaan keenya waadoo abbaan keenya Waadoo. WAADOO KAN SHUNKUR kootaa ni buunaa Harar ni seenaa mee Shaggar mee Oromiyaa marmaar lafti Oromoo gurguramee jira bar naannoo finfinnee hundeen Shaggar mee ilaalii bar tokko hin jiruu bar qeeyyeen abbaa kooti inni kan dur ardiin haadha kooti naanoon Mugar har’a hin jiruu bar gurguramnee jira Oromoo otuu jiruu qarshiin sanuu saba bicuun sanuu saba hiyyeetiin yaa ijoolee Shunkur mee ka’i of bar Oromoo fi Oromiyaa diinaa irraa baraar! SHUNKUR KAN IRAM kamiin dhiifnee kan dursinu kam? deemnee deemnee manaa abboo Iram ijoollee Kaam ijoollee Kaam achii madditee bar mitii tilmaam Oromoon kan Kuush Oromoon kan Kaam. IRAM KAN KUUSH yaa ijoollee Kuush ormaan mitii ofii of bush diinaa garagash midhaniif huuba gargar foo’i qabadhuu mash. KUUSH KAN KAAM (Ummaa10:6) mee ama akkam yaa dhaloota Kaam? nagaa walgaafanuu takka jenne akkam? bira geenye bar Kaam kun baay’ee ugum! KAAM KAN NOH (Ummaa 9:18) yaa bara Nohii yaa bara bishanii ijoolleen bishan irraa haffanii Seem, Kaam, Yaafet, jedhamanii Oromoodhaaf hundee ta’anii karaa Kaam, karaa Kuush as ba’anii dhalatanii mul’atanii kun hundeenya keenya kun hundee keessanii baga of bartanii baga dhalatanii Oromoo irraa Noh bira geessan isa kana umaan keenya uumaan keessan. T. Ayyaanoo Nagawoo…Oromoo Irraa
Posted on: Sat, 20 Dec 2014 06:38:58 +0000
Trending Topics
Recently Viewed Topics
© 2015