Gadaa system of oromo people

The Structure of Gujii Oromo Gadaa System

The study of human history is started to administer themselves before thousands years during ancient time.

Their early life was depending on the some arranged ways which determined their life. The Oromo nations have

developed different systems of governance in their history. Among such governments, Gadaa System is the most

comprehensive system of political, legal, religious and social system of the Oromo society. 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 society”. It is controversial

among scholars when and how the indigenous Oromo Gadaa system emerged [7]. Among the various

descriptions given on the origin of Gadaa, some holds that Gadaa laws are originally derived from ‘Waaqa’

(God). As different scholars described “Ga” represents Seeraa (law), “Da” represents Waaqa(God). Therefore,

this view tall as Gadaa was derived from law of God (Seeraa Waaqa). Oromo oral tradition also supports in the

early days, Gadaa was purely a religious institution that helped the society as a constitution later it came to bind

the Socio-economic, political and religious life of Oromo [8]. The political philosophy of Gadaa has “principles

of checks and balances, terms of eight years, balanced opposition between parties, and power sharing” to prevent

power from falling into the hands of dictators. Other principles of the system have included balanced

representation of all clans, lineages, regions and confederacies .

In socio- political aspect male members of Gujii Oromo are grouped into age grade “hiriyaa” (peer) system. To

simplify these there are several Gadaa grades. For Example, Dabballee (0-8), Qarreeduraa (9-16), Qarree

duubaa (17-24), Kuusa (25-28), Raaba (29-36), Doorii (37-40), Gadaa (41-48), Baatuu (49-56), Yuuba Diqqaa

(57-64), Yuuba Gudda (65-72), Jaarsa Guduruu (73-80) and Jaarsa Qululluu(81-88).In the luuba cycle

Dabballee, Qarree Duraa and Qarree Duuba are passive Gadaa stage. On the other hand Kuusa, Raaba, Doorii

and Gadaa stages areactive Political stage. However, Baatuu,Yuuba Diqqaa and Yuuba Guddaa stage are

retirement or departure Gadaa stage. Moreover, Jaarsa stage is called Extinctive stages of Gadaa system [18].

In Oromo society, knowledge and information have been mainly transmitted from generation to generation

through the institutions of family, religion, and Gadaa. Dabballees are expected to learn appropriate social

behavior from their families, communities and experts. Dabballee is a productive time to study Oromo myth,

riddles(Hibboo), stories of different types, geerersa, cultural songs. Qarree duubaa stage is the most important

stage in the Gadaa cycle when the members shoulder family responsibilities and engage in military exercise. In

other words, this period was the period of enjoyment and military training.

The Role of Oromo Women in Gadaa System

Historically, Scholars are argued as Oromo women have no powers during the period of Gadaa rule. In Gadaa

democracy women cannot be Abbaa Gadaa or hayyuu in the clan leadership structure. However, this scholar

validates this view as the wife of elected Abbaa Gadaa is equally treated like the Abbaa Gadaa himself. The

question for why women marginalized from Gadaa System is still controversial among scholars. For some

scholars, the reasons are rooted in cultural, socio-economic and biological factors[23],[24]. Other scholar also

argued as “Under Gadaa system, women do not belong to the Gadaa grade of the clan in which they were born

and to which they are married. Unmarried women are viewed as keessummaa (guest) and Alagaa (non-relative)

in the clan to which they are married’’ [25]. Though, even if, the issue is still debatable it doesn’t mean that

women didn’t have role in the Gadaa Democracy. Basically, Gadaa system is not the issue of being Abbaa

Gadaa or not being Abbaa Gadaa. Gadaa Democracy is the issue of Oromo socio-political philosophies . Therefore, for me Gadaa system and Siiqqee institution are a coin of opposite sides.