2.

3 Description of the Element

The Gada system is an extensive and complex system consisting of numerous institutions and
structures, inextricably linked with the existence and growth of the Oromo people holistically
and, when compared with the other systems among the other Cushitic peoples, it is a traditional
system of governance which has grown gradually from ingenuousness to complexity and all-
roundedness.

In short, the Gada system is a system which includes many institutions and which incorporates
the social, political, economic and religious systems of the Oromo people. Though nothing is
really known as yet as to how and when this system was started, there are historical evidences
which indicate that the people of Oromo have been governed according to the Gada system for a
very long period of time. In these historical documents, it was stated that the Gada system was
practiced with all its sophistication in early 16th century. Before proceeding to the organization
and structures of the Gada system, it would be impmtant to indicate certain things about the word
Gada.

The word Gada has been used to mean many things and it represents more than one concepts.
Firstly, Gada is a system of timekeeping or calendar. It is also the name of the sixth hierarchy in
the system known as Gada that is the group on power. Thirdly, the term has also been used to
refer to the 8-years cycle in which each level stays on power. Fourthly, Gada stands to signify
the whole system. Gada is a traditional system of governance in which the core cultural aspects
of the Oromo people and indigenous knowledge and wisdom are reflected. The Gada system is a
traditional ways of governance which guides the overall aspects of the social, political,
economic, and religious lives of the Oromo people who have been upholding it for long period of
time. It is a core feature of the identity of the Oromo people which has been practiced for
centuries and is still in practice among the Oromo.

Among the Oromo people, the Gada System is an intangible heritage which can surely be taken
as an exemplary system in which the male members of the nation are organized into five
hierarchies or grades based not on age but rather on genealogical generation or descent. In each
respective stage, they are educated and trained to fulfill their social obligations and attain to
physical and mental maturity and at the sixth stage, they assume the responsibility of providing
all-rounded leadership to the lives of the people. Finally, at the end of the 8 year, they hand over
power to the next generation in a democratic way. The main and foremost objective of the Gada
system is to produce in groups, or in cohorts’ citizens who are able and competent enough to
fulfill their duties and responsibilities in the society. Any male member of the Oromo is
incorporated into as a member in one of the social stratum which is based on generation starting
right from birth. Cohorts in a Gada stratum celebrate their transition to next stratum together. A
person who is a member of his cohort remains member of the same cohort until he retires from
all the Gada strata. The naming of the five classes in Gada system (Gogessa) varies from place to
place. The Oromo of Borana is one of the communities among whom the Gada system has
remained intact; and, in this locality the people name these classes as: Fullas, Derw-a, Makulla,
Moggisa, and Sabaka. The five major classes among the Guji Oromo who take power in every
eight-years cycle refer to these as: Mudana, Dhalana, Robale, Harmufa, and Halchisa while the
Karayyu refer to them as Robale (IImaMogisa), Birmaji (IImaSabaka), melba (IImaNikusa),
Michile or Dilbo (llmaMamara), and Halachis or Dullo (lima Darara).

On the other hand, the Tulema and Macha Oromo refer to the five classes as: Birmaji, Horeta,
Dullo, Michile and Robale; and, among the lttu, they are known as: Horeta, Sabaka, Badhadha,
Darara and Fadata.

In the Gada system, there is a gap of forty years between a father and his son. According to the
basic custom of the system, a son is admitted to Gada system, on the 40th year after the father
joined the system. All male children born to fathers who are on power form a cohort which is the
first grade and known as Dabale. There is a gap of eight years between each successive grade
and children who are up to 8 years old become members of the first grade, i. e., Dabale.
Members of this grade are identified with the style of their hair which is called Guduru and they
decorate their hair with cowry shell (Zagol). On their 8 year, a ceremony is organized to give
them names officially and they pass to the second grade known as Gamme Titiko (meaning 'the
little Gammes). These toddlers stay in this grade for the period from their 9th until they are 16
years old. During this period, they get their hair shaved in circular shape in the center of their
head leaving the hair on the surrounding part unshaved. There is no ceremony to announce their
transition to the third grade and those who are in the third grade or stratum are different from
those in the second grade just with the width of the circle on their head which they get shaved.
The members of the third grade or stratum are known as Gamme Gurgudo (meaning 'the bigger
Gammes ). Their age is between 17 - 24 years. Members of this grade have the duty of leading
the cattle of their families away from home to remote areas in search of pasture and water. In this
process, they are expected to grow stronger physically and become more self-reliant and
confident. The cohmts of the 4th grade are refeiTed to as Kusa and they are between 25 - 32
years old. Six members of the Kusa stratum are recruited and conditions are facilitated for them
to acquire leadership knowledge and skills. These recruits form a group known as the Adula
Council. In addition, assistants known as Jalaba are appointed to help these recruits.

The members of the fifth grade or stratum are known as Raba Dori and they are between 33- 40
years old. This is the stage at which the members get married and establish their own families. At
the end of the fifth grade, members of Raba Dori make preparations to take up the role of
administration. For instance, among the Karrayu Oromo, there is a system in which the Raba
Dori acquires enough experience from those who are in power by sharing responsibilities or by
delegating some power to the latter. The 6th grade or stratum is known as Gada and the age of
the members is between 41-48 years. Members of the Gada stratum are those who are in power
and render political administrative functions to the people. In the Gada System, political power is
held by members of Gada Grade. Nevertheless, members of the Gada stratum elect from among
themselves executive members who govern the people by assuming political power. In the
election process, the first election is made to identify a member who has to take up the supreme
power, that is, Abba Gada or Abba Boku. The handover is effected by organizing formal
ceremony in which the outgoing Abba Gada/Abba Boku hands an Ostrich feather known as Bali
to the elect Abba Gada as a symbol of political power. Then the outgoing Abba Gada passes,
along with the members of his grade, to the next grade or stratum known as Yuba. The members
of the stratum which assumed power stays in power for the next eight years. This cohort issues
proclamations and promulgates statutes and also renders spiritual leadership on Gada ceremonies
and festivities. In the Gada System, the four grades following the Gada stratum are known as
Yuba 1, Yuba 2, Yuba 3 and Yuba 4. The age of members of this grade is from 49 to 80.
Members of the earlier Gada grade who were in power now assume the roles of advisory to the
incumbent rulers and interpreting the laws. Members of the final stratum, grade 11 are known as
Gadamoji and those who complete this stage retire from the system and they are called Jarsa and
remain so till their death.
The Gada System has a number of institutions and procedures of conflict resolution, mechanisms
of dealing with social and political matters. For instance, Guma is an institution of conflict
resolution in which a person who has inflicted loss or damage compensates the victim. Similarly,
the Mogasa system is a system in which any person or group who willfully decide to become a
member of the Oromo would be granted such privilege. Such person would then have equal
rights (political, social, economic, etc.) with any person who is an Oromo by birth. The other
institution which was created within the Gada System is what is known as Siinqee and this
institution has the role of making sure that the rights of women are duly respected. The word
siinqee signifies a thin stick which is given to an Oromo woman on her wedding day by her
mother. Siinqee is an instrument to ensure the protection of women's rights and whenever these
rights are transgressed or violated, women rally for demonstration canying their Siinqee to
demand that their rights should be respected. The Gada System is a democratic system in which
rule of law is duly abide with. Moreover, there is task of promulgating statutes and amending
those which are found untenable once every eight years. In the Gada System, there are three
governmental bodies: the executive, the judiciary and the legislative which have been put into
practice to minimize abuse of power. The Gada System also includes the Irrecha ceremony
which is organized twice a year as thanksgiving event to Waqa, the Supreme Being believed in
among the Oromo. It is especially celebrated at national level at the end of the month of
September at Bishoftu town on Hora (Lake) Arsadi. The event is presided over by the Abba
Gada and the participants take with them a bunch of green grass and Adey Ababa Page 7 of 25
flower or Ada (Abisinian Daises) to be placed on the shore of the lake while chanting the thanks
to Waqa for helping them pass over to the bright spring season from the dark season of rainy
summer.