WOLAITA SODO UNIVEWRSITY

GRADUATE STUDIES DIRECTORATE

COLLEGE OF SOCIAL SCIENCE AND HUMANITIES

DEPARTMENT OF HISTORY AND HERITAGE MANAGEMENT

A HISTORICAL SURVEY OF THE CONQUEST AND CONSEQUENCES OF

EMPEROR MENELIK II ON WOLAITA, 1894-1974

BY

ABEBAYEHU BEKELE

CHAPTER ONE DRAFT SUBMISSION

ADVISOR: ABESHA SHIRKO (PhD)

 CHAPTER ONE: INTRODUCTION (GENERAL BACKGROUND)
1.1. Geographical Settings

Wolaita is one of the early settled native nations recently structured under zonal level administration in the
Southern Nations, Nationalities and Peoples Regional State of Ethiopia. Currently, the geographical boundaries
of Wolaita includes Gamo zone in the South, Dawro zone in the West, Hadiya, Kembata and Tembaro zones in
the North, Sidama regional state in the and Arsi-Oromo in the North-Eastern part of Ethiopia 1.

In citing the works of Aberham, Bogale and Demissie, Abesha Shirko in his journal article argued that, during
eighteenth century ruling era of its own kingdom, Wolaita’s geographical locations and boundaries described in
the variety of local literatures and oral sources as: lake Turkana in the South, the Sana River near Donga
mountain(Found in the Kembata-Tembaro) in the North-West, man made ditch in the East Badewacho in the
North, Omo(Gojeb) river in the West and the Waranche Maxxuwa(an oath tree beyond the Bilate river which
exist till in the main land of Sidama regional state) in the East2.

Furthermore, numerous natural physical features such as rivers, falls, mountains and lakes are also found in
Wolaita and bound the region with neighboring ethnic groups. For stance, the Oromo River in the West, the
Saware River in the South-West, the Bilate River in the East, the Sake River in the North and lake Abaya in the
South-East(Abesha, Shirko:2016) 3.

Mountains with high elevation (height) such as Duguna(2275m), Afama(2300m) , Damota(3000m),

Tefa(2950m) and Kindo(2650) are still found in Wolaita region respectively. Therefore, mount Damota is the
highest pick and mount Duguna is the lowest one so that all are found at more than 2000 meter above sea level
4
.

Area of the Zone is 451,170 hectare or 4511.7km2. The zone is structured with sixteen Woredas and six Town
Administrations with a total of 368 kebeles, among which 289 rural and 79urban5.

Map 1: Administrative Map of Wolayta Zone since 2019 Socio-Economic Profile of Wolayta Zone, 2017:1
In the Wolaita zone, there are 5 meteorological stations recording climatic data. These stations are፡ wolaita
Sodo, Gesuba, Humbo, Bilate and Bilate Tena and their recent data listed below. The amount, duration and
intensity of rainfall in the zone vary considerably. It generally decreases from highland to lowlands. Rainfall
data shows that the mean annual rainfall of the Zone was ranging from the lowest about 800 mm in Bilate tena
and the highest 1200 mm in wolaita [Link] nature of rainfall in the zone is erratic and variable 6.

Temperature is the quantity that tells us how hot or cold something is relative to some set standard values. The
degree and intensity of temperature determines the rate of evaporation transpiration, soil moisture content and
the humidity of the atmosphere. The mean annual minimum temperature of the zone in 2017/2018 varies from
15.20c to 31.10c. . However, temperatures are generally high in the zone with little variations among seasons. The
meteorological data of the year 2017-2018 indicate that the mean annual maximum and minimum temperature
of the zone ranges from 15.20C to 31.40C in the meteorological stations of the zone as shown in table below 7.

The population growth of wolaita zone is rapidly growing; by 1999 E.C census the population of Wolaita was
1,501,112, an average growth per annum is 2.9%. In 2009 E.C it has grown to 2,030,366, in 2010 reached to
2,096,492 and in 2011 reached to 2,347,034. Thus, we can say or assume that In between two years 250,542
Children born 8.

The total projected population of the zone in 2011 E.C was 2,347,034 of which 1,150,867 were and female
1,196,167 females. Population distribution of the zone accounts 1,617,429 (68.91%), 729,605 (31.09%) rural
and urban respectively. According to the census, the population growth rate in rural is about 2.8 and urban is
4.8% 9.

The zonal population is characterized by young age structure and rapid population growth. The population of
children under age 15 is 1,081,007(46%), the proportion of the working age population at the age group of 15-
64 years is 1,221,663 (52%) and the proportion of populations 65 and above is 44,365 (1.9%) 10. The amount,
duration and intensity of rainfall in the zone vary considerably. It generally decreases from highland to
lowlands. Rainfall data shows that the mean annual rainfall of the Zone was ranging from the lowest about 800
mm in Bilate tena and the highest 1200 mm in wolaita sodo. The nature of rainfall in the zone is erratic and
variable.

No Woreda/Town Admin. Total Mean Mean Elevation Astronomical

Area in Annual Annual meter Location( in Degree)
km 2 Temp(oc) Rain fall Lat./North/ Long/East/
(mm)
1 BOLOSO SORE WOREDA 270.3 1492-2737 6.56-7.12 37.37-37.50
2 DAMOT GALE WOREDA 216.7 1588-2700 6.53-7.06 37.44-37.58
3 DAMOT WOYIDE WOREDA 203.7 1358-2076 6.48-6.57 37.50-38.00
4 HUMBO WOREDA 285.4 1202-2247 6.34-6.47 37.34-37.50
 5 SODO ZURIYA WOREDA 168.0 1644-2855 6.43-6.57 37.35-37.51
6 KINDO KOYISHA WOREDA 461.3 708-2200 6.47-7.02 37.24-37.37
7 OFA WOREDA 308.5 1032-2733 6.37-6.48 37.24-37.39
8 BOLOSO BOMBE 266.7 713-2253 7.01-7.10 37.25-37.41
9 DAMOT SORE 173.4 1301-2164 6.50-7.02 37.33-37.44
10 KINDO DIDAYE WOREDA 315.1 639-2422 6.38-6.51 37.13-37.26
11 DAMOT PULASA WOREDA 167.2 1802-1995 6.57-7.06 37.46-37.56
12 DUGUNA FANGO WOREDA 433.3 1231-2245 6.41-7.03 37.58-38.08
13 SODO-TOWN 216.0 1692-2802 6.44-6.54 37.39-37.48
14 AREKA-TOWN 32.8 1676-1807 7.01-7.08 37.40-37.44
15 BODITE-TOWN 33.6 1887-2041 6.54-6.59 37.49-37.54
16 Abela Abaya 465.4 1160-1887 6.29-6.46 37.43-38.07
17 Hobicha 216.0 1286-1848 6.42-6.50 37.49-38.03
18 Kawo Koysha 116.5 1274-2837 6.43-6.50 37.21-37.31
19 Baira Koysha 104.7 1288-2448 6.43-6.56 37.30-37.43
20 Tebela Town administration 26.0 1531-1716 6.41-6.42 37.45-37.46
21 Gesuba Town administration 20.2 1413-1612 6.42-6.44 37.31-37.35
22 Gununo hamus Town admin 11.1 1973-2041 6.54-6.56 37.38-37.40
Wolaita Zone 4511.7 639-2855 6.29-7.10 37.13-38.08

Table 1:Wolaita Zone basic Geographical information(Wolaita zone Annual Statistical Abstract 2011E.C Data)

No Maxinum
Woreda/[Link] Lake Area in km2 Location depth (M)
Gurocho
Humbo Abaya 1160 Chokare 13m
Abala maraca
4.1 Major River Basins
Woreda/[Link] River Major Tributaries Areas of Drainege Destination
1 Boloso sore Gammo NA Damot Gale Omo river
Woybo NA Damot Gale Omo river
Yeche NA Boloso sore Omo river
Cherake NA Damot Gale-D/Woide Blate
Busha NA Damot Gale-D/Pulasa Blate
Ixana NA Damot Gale-Boloso Sore Omo river
Damote Gale Wolecha NA Damot Gale-Duguna pango Blate

Damote woide Bilbo NA Bilbo Bedasa_Aello Irasho Blate

Bedesa NA Ade Dawe Mundaja-Aelo Irasho Blate
Ella NA Ampo koisha Blate
Lsho NA Abala marako Blate
Lintala NA Sere tawrata Blate
Bissare NA Abaya bissare Blate
Bossa NA Abaya bilate Blate
Humbo Bilate NA Bossa wanche Blate
Faracho NA Abela faracho Blate
Hamasa NA Bossa-Ofasere Blate
Lintala NA Damote Waja Omo river
Waja NA Damote Waja Blate
Bisare NA Gilo Bisare Blate
Takacha NA Shola Blate
Sodo zuria
Likimse NA ofa sere Blate
Kindo koysha Omo NA Mashinga marana Fajena mata Rudolf lake
Gamo NA koisha Nare Omo river
Gagura NA Amba Mauntain Omo river
Kela NA under Mushete mauntain Omo river
 Finchawa NA under Amba mauntain Omo river
Ongato NA Tepa Omo river
Sankura NA Sere Bekela Man'esa
Offa Manesa NA NA
`Zamo Geleko/Sereesho Omo river
Boloso Bombe Woybo Balishi Bombe Omo river
Magera NA Bombe Omo river
Takacha NA Sodo Zuria,ofa Men'esa
Mare NA Damot Sore Kule(Areka)
Damote sore Kule NA Boloso sore Woibo
Akirsa NA Damot Sore,Kindo koysha Bele(Omo)
Kindo Didaye Omo site walka Kindo didaye Omo river
deme giraba Kindo didaye,Ofa Omo river
Cherake Charake D/gale-Diguna fango Blate
Wodeba NA Damot Pulasa Bilate
Damote pulasa Gamo NA Damot Pulasa Bilate
Matine NA Damot Pulasa Bilate
Diguna Fango Bilate river NA Wolaita –Sidama Lake Abaya
Sodo Town Lintala NA sodo zuria-humbo Omo
Areka Town Kule NA B/Sore Omo
Ulule NA Damot Gale Bilate
Bodditti Town Walacha NA Damot Gale Bilate
Table 2: Major Lakes in Wolaita(Wolaita zone Annual Statistical Abstract [Link])

Table3: Major Mountains in Wolaita

No Woreda/Town Mountains Elevetion (M) Location
Admin

Ada Mountain 2015 Hobecha

Bongata
Gamo Mount 1945 Bola Wanche

Kache Mountain 1910 Bossa Wanche

1 Humbo
Hoko Mountain 1900 Abela Gefeta

Sere Mountain 1870 Abela Shoya

Solko Mountain 2542 Kodo Kanko

Damota 2958 Kokate

2 Soddo Zuria Amacho 2500 Amacho

Wanche 2025 Bolla wanche

3 Kindo koysha
Homia woshi 1925 Tulicha

Aldada 2250 Tepa

Mushate 2234 Gale Warko

Ambo 2135 Sere Bakala

Kawo Dere 2160 Fechena

4 Ofa Holoze 2810 Yakima
 Kawo garo 2800 Ome Bolola

Anuwa 2650 koddo

Bushecho 2570 Adaye dekaya

Kerbo 2800 Galda

Uke 2100 Ofa heramo

5 Boloso Bombe Zaba 2500 Zaba

Sa'tusa 2145 Hereje

Buna 1134 Udula Matala

6 Damote sore Koysha nare

Wotagisho 2010

Shoke 1900 Zamine nare

7 Kindo Didaye
Didaye deria 1892 Kindodidaye

Koysha deria 2480 Kindodidaye

8 Duguna Fango Duguna ofa
Abu mountain 2474 kalaca

Source- Wolaita Zone Finance and Economic Development Department

1.2.2. Historical Background

The people of Wolaita able to established advanced state of civilizations for Africans and its ‘Damot kingdom’
had strong relations with the rulers of ancient Uganda. “In many cases the Wolaita appear to have reached a
very advanced civilization for an [Link] cut off from the outer world. Their huts are larger, roomier
and better built; the culture of kissing each other with native is also unique. In many ways the Wolaita remind
one of the Baganda(Uganda). Both have money, cloth and their own kings and had mixture of blood and their
Hamatic feature also fairer than the Abysinians”11.

Before put under the central political rule of Emperor Menelik II in 1894, Wolaita had its own political
administration territory with traditionally appointed /recognized rulers. Fancho and Eyob explained that
political territorial administration of Wolaita hierarchically classified in to five structures including ‘Deerriyya’
(the whole people and territory) which is similar to the status of state, ‘woyyisha’ (includes seven early head
administrative region of Wolaita), ‘qeerri woyyishsha’ which consists of small political administrative areas,
‘mottaa’ (smaller than ‘qerri hayyisha’ in terms of population number and size) and ‘shuchchaa’ or ‘Heerra’
was the last and smallest administrative structure of early Wolaita12.
Mark also wrote that during 15th and 16th C, the people of wolaita defended possible conquest from Ahmad
Gragn and Oromo population movement pressure. This was due to the fact that the people of Wolaita had built
strong political and socio-economic structures 13.

Similarly, the state of wolaita formed through complex process that included immigration and integration with
other people. Different scholars have forwarded different explanations tracing the exact date when the state of
Wolaita was formed. Teshome Tadesse take 1180A.D as the landmark of Wolaita mala state formation but
Altaye suggest the year 1230 A.D as the beginning for the formation of the state wolaita in Ethiopia. Other
scholars including Zebdiyos suggest that the state of wolaita was formed before the birth of Christ.

Nevertheless, it is recommendable to trace the time between 12 th and 13th C as possible period when the state of
Wolaita was formed. According to Fancho and Eyob, the people of wolayitta have more than 180 clans, which
are divided in to two major tribes called ‘malla’ and ‘dogala’, whose origin was ‘Arrujiya’ cave in the kindo
didaye area 14.

Similarly, despite it was very difficult to locate the exact place where the people of Wolaita originated as it
needs further inquiry, many currently available evidences shown tha the historical origin of wolaita were caves
found in Kindo didaye areas from which the people gradually had expanded its territory through wars and other
means15.

However, mainly focusing over archeological study, Birandit argued that before 70,000 B.C. early clans of
Wolaita first settled in the ‘Mochena Borago’ caves around ‘Damota’ areas and practiced agriculture and
animal husbandry as main economic activities and gradually migrated to the areas of Omo River valley and
‘Kindo Didaye’ due to frequent war and searching agricultural lands16.

Additionally, oral sources that collected from selected informants shown that early clans of Wolaita were out
from these caves of ‘Damota’ areas in to Kindo didaye and Omo River valley in seeking lands for agriculture
and animal husbandry activities. Many elder informants argued that early Wolaita clans were come from earth
however, according to the archeological evidences of early human beings; they first lived in the caves for long
periods. Therefore, ‘Mochena Borago’ caves around ‘Damota’ areas might be the origin of the people of
Wolaita before they had been migrated in to Kindo didaye and Omo River valley17.

1st and 2nd “wolayta malla,” “Aruujjiya”, and ‘’Tigre Malla” were the four dynasties successively ruled the
people of Wolaita respectively. Under these dynasties, from king ‘Biittoo’ to king (kawo) ‘Halaala’, eleven
Wolayta malla dynasty kings ruled wolayta and they followed monarchical ruling system and never practiced
modern administrative structure and court system18.
Ten kings of Aruujiiya dynasty whom originated from ‘Arujjiya’ cave a long Omo river valley in kindo Didaye
ruled Wolaytta until 1160s when the last ‘Arujjiya’ king defeated by the king ‘sana’ of ‘wolayta malla’ dynasty
whom restored ‘wolayta malla’ dynasty19. Thus, from king ‘sana’ up to king ‘laachche’ sixteen kings of wolayta
malla dynasty ruled wolaytta. The ‘Tigre malla’ dynasty (1560s-1894) was founded by ‘kawo mikail’ (mihela).
Thus, the last king of ‘Tigre malla’ dynasty of wolaita, ‘kawo Tona’ defeated by the military conquest of
emperor Menelik II in 1894 and until the coming in to power of emperor Menelik conquest, the state of wolaita
ruled by a total of fifteen kings under three successive dynasties 20.

During the end of nineteenth century, after incorporation in to Emperor Menelik II central government rule,
peoples and states found in the Southern Ethiopia blindly regarded as ‘Sidama states’. South-Western Ethiopia
was the country that lays South of River ‘Abay’ and West of the head water of the Wehbi shebele, was occupied
before the Oromo invasion by peoples of ‘Hamitic’ stock who may be referred to as ‘Sidama’ 21.

In the different literatures, the term ‘Sidama’ comes from ‘Oromo’ which means ‘stranger’ the name that given
to the non-Oromo people. Therefore, categorizing the people of Southern Ethiopia under ‘Sidama’ group was
no more continued since South-Western Ethiopia peoples made to be grouped under linguistic category with
Cushitic origin in the half of twentieth century and under those linguistic families grouping, Wolaita categorized
as ‘Omotic’ language family speakers22.

The basis of ‘Omotic’ language family speakers were ‘Enset’ cultivation and particularly the people of
‘Wolaita’, ‘Yem’ and ‘Kafa’ were well known due to they able to formed their own political administration
system early than others 23.

1.2.1. The Rule of ‘First Wolaita Mala’ Dynasty (2nd half of 12thC-15th C?)

‘Wolaytamalla’ were one of the native clans that grouped under ‘Malla’ tribes in the history of ancient Wolaita.
The second dynasty is said to have come from ‘Kucha’ mountain, a small tribal area next to “Wolamo”, and is
known as the Wolaytamalla dynasty24. Here, Beckingam argued that, the ‘Wolaytamalla’ clans were first to be
settled and formed its own government and were came from ‘Kucha’ the place currently located in the Gamo
zonal administration.

However, oral sources that collected from various areas of Wolaita districts argued that ‘wolaytamalla’ clans
were came from the earth, first lived in ‘Kindo’ areas and commonly recognized among majorities of Wolaita
societies as land owners (Biittaawa)25.

A famous Wolaytta history writer, Wana Wagesho in his second edition, wrote that “There were peoples who
came from the ‘Kucha’ area and they called them self as ‘Water is our father and we were from land’ and thus,
king ‘Bito’ was the first king of ‘Wolayamalla’ dynasty and his name interpreted as ‘Land’ which had close
connection with the narrations of ‘Wolayta Malla’ ancestors were originated from the ‘land’ 26.

These arguments reflects that, ‘Wolayamalla’ dynasty early or the first ancestors might originated from ‘Kindo
didaye’ and ‘Kucha’ area and since these places commonly shares the ‘Deme’ River as a boundary, one could
judge that the first ‘Wolayta Malla’ clans found in the present Wolaita and Gamo zones.

Therefore, ‘Wolayta Malla’ clans able to established the first wolaytamalla dynasty in the history of Wolaita
through by leading the early hunters as head and converted these hunting leadership for political power position
in the later times27.

Concerning to the most common claims of accepting ‘Wolayta Malla’ clans as the original inhabitants with
dynastic rule in Wolaita, Chiati Remo wrote that, ‘Wolaytta Malla’ were intruders who had been preceded by
other invaders. The ‘Ilala’were people who no longer exist even as a clan and invaded the Wolaita region “in
the first time” and said to have been huntyers who could chase wild animals at the same speed as their prey,
they reputed to be so strong that they could kill leopards, lions and elephants “by hand.” 28 Another peoples such
as ‘Bada’, or ‘Bartala’ were early settled before the coming of ‘Wolaytamalla’ dytnasty but those clans were
disappeared 29.

In the similar arguments, by citing certain oral sources Zebidiyos argued that, before the coming of ‘First
Wolaytamalla’ dynasty to Wolaita, six dynasties identified by their own respective clans had been reigned in the
land of Wolaita ,including ‘Ilala’, ‘Bayyuwwa’, ‘Baddiyya’, ‘Bardella’, ‘Bedigedilla’, and ‘Wardde Axxide’. In
his arguments, Zebidiyos limited to focus on a few sources and did not listed ‘the then’ pre-wolayta Malla
dynasty rulers with their own respective periods.

However, the ‘wolyata Mallas’ bolster their claim to be the original people of Wolaita by pointing to the fact
that “every time there is a new field to be cultivated, we must be called and offer a sacrifice” and thus, the
‘Wolayta Malla’ were the legitimate rulers because they were the first “people” [Link], based on different
written accounts and oral sources that I have collected from different key informants, the ‘Wolayta Malla’ were
the first dynasty that established political ruling power around the first half of thirteen century.

During the time of ‘First Wolaytamalla dynasty’ rule, eleven kings reigned and administered Wolaita state until
the coming in to power of ‘Arrujiyya’ dynasty in the ancient history of Wolaita31.

From these eleven kings of first Wolayta Malla dynasty mentioned in the table 4 below, king ‘Hallala’ was the
last ruler whom finally dethroned by the newly reigned ‘Arrujiya’ dynasty. According to the different elder’s
oral evidences, during the ‘first wolayta Malla’ dynasty administration, there was a traditional political ruling
system without the establishment of modern court and government structure 32.
 No. Name of a Historic kings Types of Ruling system Ruling Periods Descriptions
1. ’Bitto’ Dynastic Rule - Had no written
accounts
2. ‘Biddintto’ Dynastic Rule - ”
3. ‘Hanisa’ Monarchical Rule - ”
4. ‘Haxxiyo’ Monarchical Rule - ”
5. ‘Haxxe’ Monarchical Rule - ”

6. ‘Worde’ Monarchical Rule - ”

7. ‘Wodda’ Monarchical Rule - ”

8. ‘Sagadda’ Monarchical Rule - ”
9. ‘Burree’ Monarchical Rule - ”
10. ‘Harruro’ Monarchical Rule - ”
11. ‘Hallala’ Monarchical Rule - ”
Table4: lists of ‘First Wolaytamalla Dynasty kings (source: Oral informant evidences).

1.2.2. The Rule of ‘Arrujiyya’ Dynasty

By citing different elder informants’ oral evidences, Zebidiyos proved that the ‘Arrujiya’ rule established in
Wolaita around second century A.D through by early mobilizing the people against the last ‘first Wolaytamalla’
dynasty ruler ‘Hallala’ as result, they defeated him and took the throne and reigned for around sixty years in
Wolaita. After coming in to power, all the ‘Arrujiya’ kings from ‘Bada’ to ‘Damotta’ were used anti-Wolaita
actions in that they replaced the name ‘Woalita’ with ‘Arrujiya’ to call the people and state of Wolaita 33.

The ‘Arrujiya’ were early people who first used to live in the caves (gongoluwa) of ‘kindo didaye’ area and
during their political rule, they had followed a traditional political administration due to the fact that; their
administrative territorial limit was unknown, absence of evidences about people who paid tribute to the
‘Arrujiya’ kings, population numbers and land mass thus, ‘Arrujiya’ haad strong hunting leadership but no
organized political administrative structure 34.

The existence of many caves still called as ‘Arrujiya gongoluwa’ in the various areas of Wolaita and the
permanent settlement of clans such as ‘Dayaha’, ‘Damota’ and ‘womigira’ as one of the native Wolaita people
were recognized as a major evidences to call the ‘Arrujiya’ were part of the Wolaita people 35.
Currently, many underground caves that built and used by the ‘Arrujiya’ dynasty kings are found in the
different areas of Wolaita such as ‘Bebossa boriambba’ in ‘Ooffaa’, ‘Pullassa ambbaa’ in the Kindo koysha ,
‘Gurumo addaree gorxxaa’ in the Sodo zuriya, and ‘Damot gale ambbaa Arrujiya’36.

According to the oral sources from Boloso area, people had strongly opposed ‘Arrujiya’ rule actions and
warned that ‘God would’ punish the government for replacing the name ‘Wolaita’ by ‘Arrujiya’ but the kings
killed and imprisoned the opponents as result famine, draught and diseases broke out in the state.

The main causes for the downfall of ‘Arrujiya’ dynasty as evident by key informants were, the people
connected the broke out of famine and diseases with the reign of ‘Arrujiya’ kings and deterioration of political
legitimacy from the people. As result, the Wolaita people in mass suspended the last ‘Arrujiya’ king ‘Damota’
by saying “Aruujjee Goonni Gamman EEqqa” which means “Go..Go..’Arruje’ to the end”. There after the
‘Aruujiya’ were never restored in the political history of Wolaita. However, due to lack of enough written
sources about the political administration era of ancient dynasties like ‘Aruujiya’ in wolaita, it is too difficult
absolutely believe oral evidences from interviewed informants37.

No. Name of a Historic kings Types of Ruling system Ruling Periods Descriptions
1. Badee’a Dynastic rule Before 12thc Had no written
accounts and
only oral source
evidences.
2. Baddillaa Dynastic rule Before 12thc
3. Badi-Geddila Dynastic rule Before 12thc
4. Barchche Godirra Dynastic rule Before 12thc
5. Badiyya(Badde) Dynastic rule Before 12thc
6. Bayyewwa Dynastic rule Before 12thc
7. Buurrana Dynastic rule Before 12thc
8. Gonggaa Dynastic rule Before 12thc
9. Danggulla Dynastic rule Before 12thc
10. Dammotta Dynastic rule Before 12thc
Table5: lists of ‘Arrujiya’ Dynasty kings who reigned until Twelve Century (Source:Amado,Aysha:2010)

1.2.3. The Restoration of ‘Wolayta Malla’ Dynasty

After the end of ‘Arrujiya’ rule, the ‘second Wolayta Malla’ dynasty reigned through the mass support of
Wolaita people and ruled the state from 215-1368 A.D for total of 1148 consecutive years. The source of
political power for this dynasty was the people because it took power through the will of people and in the later
years descendants of ‘Wolaytamalla’ origin reigned and ruled the state of Wolaita until the coming in to power
of ‘Tigre’ dynasty39.

Among the sixteen kings of the restored ‘second Wolayta Malla’ dynasty, the six(‘Saato’, ‘Motoloommii’,
’Ansee’, ‘Buree’, ‘Ochchee’, ‘Lachchee’) were the strongest one and famous in scoring brilliant battles during
many war fields. The kings of this dynasty commonly used the political power title called ‘Kawo’ and ‘kawo
Motoloomi’ was the strongest king of ‘second Wolaytamalla dynasty’ that had made territorial expansions up to
Shewa –Bulga40.

According to the oral sources collected from various kebeles of Wolaita, historical palaces (Kawo garruwa)
such as ‘kindo zegete’, ‘kindo shantama’, ‘kindo beleka’, ‘kindo ccawwu kaare’, ‘Boloso affamma’, ‘Damotta’
mountain and ‘Dalboo zallaa’ are recognized as the places where different restored ‘Wolaytamalla’ dynasty
kings were coroneted (crowned)41.

No. Name of a king Types of Ruling system Ruling Periods Descriptions

1. Sane Monarchical Not well known Not well known

2. Sabore ” ” ”

3. Samore ” ” ”

4. Sagulo ” ” ”

5. Sa’ala ” ” ”

6. Salimona ” ” ”

7. Same ” ” ”

8. Saate ” ” ”

9. Zaate ” ” ”

10. Saate Motolerke ” ” ”

11. Saate Motolomee ” ” Made territorial

expansion up to Bulga to
the North wards.
12. Taalame ” ” ”

13. Moosika ” ” ”

14. Moote ” ” ”

15. Ochche ” ” ”

16. Lachche ” ” The last king of Wolayta

Malla dynasty whom
dethroned by the Tigre
dynasty.

Table5: lists of ‘Second wolaita Malla’ Dynasty kings who reigned since the end ofTwelve Century( Source:Chama,Zebdiyos,2020)

The reign of ‘Second Wolayta Malla’ dynasty was well known in the history of Wolaita state in the building of
organized political hierarchy and expanding the territory of Wolaita in the different directions. There were huge
attempts had been made to expand the territory of state of Wolaita during the rule of ‘second wolaytamalla’
dynasty hence, those territorial expansion attempts were made to the North wards to Hadiya, Arsi-Oromo,
Kembata, Maraqqo, and Dawro, Boreda, Kucha, Zala and Koyra in the Southern directions42.
During the rule of Kawo Saato Motoloomi, the territorial expansion had been made up to the pick of present
‘Dammotta’ mountain and some oral sources also argued that, the expansion was extended toward Shewa-Bulga
[Link] in his recently published book wrote that, the territorial expansion under the leadership of ‘Saato
Motoloommi’ was made to North-West directions of Ethiopia from the mountain ‘Dammottaa’, such as
‘Entoto’, ‘Chancho’, ‘Fiche selale’, and the monasteries of Debre Damo respectively43.

Therefore, according to the evidences supported by oral sources and local scholars arguments, the territorial
expansion of the state of Wolaita during the rule of ‘Saato Motoloommii’ was started from mountain
‘Dammottaa’ and extended up to North-Western directions of Ethiopia so that, from the those narrations,one
could understand that the ‘Wolaytamalla’ dynasty kings had played a pivotal role and paid imminent sacrifices
to the formation of present territory of Wolaita than pre and post-‘second wolaytamalla’ dynastyies.

By citing various oral sources, Elias and Shiferaw outlined the structures of the political administration
hierarchy of Wolaita during the ‘Second Wolaitamala’ dynasty put in the five basic hierarchical structures with
their respective authorized powers44.

No. Political Title Name Authorized powers

1. King(kawuwa) -Had highest political power over the poeple.

-Allocate land to the people and owned a land called ‘kawo bitta’ which cultivated by the
peasant free labor ‘haggaazaa’

2. Regent(Bushaashaa) -Early appointed person whom arranged by the king to take royal power and replace the king
in the futre.
-must be the son of king or had close blood relations with the king in power.

3. Councils of the Four elders(Oydu -Appointed from any free citizens (Goqqaa)
Ginda) -Consult the king on the administration and campaigning issues.

4. War Leader (Gadaawa) -Given to the person who lead the war next the king
-Lead and mobilize the people during war times

5. Head (Zakara Guudaaa) -Collect tribute

-Administer the palace and control ‘Kawo bitta’ productions

Table 6: Wolaitas’ Political administration hierarchies of ‘second Wolaitamalla’ Dynasty (Source: Elias,Shiferaw…1999)

[Link]. The Fall of ‘Wolayta Malla’ Dynasty

According to the responses of various informants whom I have had interviewed, wars fought with the
neighboring for many long years and internal political power control desires conflicts between kings reigned in
the last years of the dynasty were commonly recognized by informants argument as the major factors for the
down fall of ‘Wolayta malla’ dynasty in the history of Wolaita. The internal political power conflicts reached
in to pick point during the ruling periods of ‘kawo Motee’, ‘kawo Ochche’ and ‘kawo Lachche’ and finally it
led to the coming in to power of new ‘Tigre Malla’ dynasty in to power45.

The last three or four kings of ‘Wolayta Malla’ dynasty seems to have contributed their failure to death of three
kings was almost affected by the struggle for power among rival aspiration, usually sons, inviting
non-‘Wolayata malla’ elements in to the political struggle they save them a political power bare and rowed
their political ambitions. Michael who became the first king of ‘Tigre’ dynasty for instance, was the son-in-law
of the last ‘Wolayta Malla’ dynasty and was a prominent ‘gadawa’ meaning war general46.

Thus, strong rivals competions for political power and appointing top military generals (gaddawa) from
non-‘Wolayata Malla’ family had negatively affected the sovereign rule of ‘Wolayta Malla’ dynasty and opened
the opportunities for ‘Tigre’ clans taking political power. Furthermore, eventual lose of economic hegemony,
poor governance administrative rule and lack of military technique capacities to protect the vast territory were
also a chronic challenges to the political stability of ‘Wolayta Malla’ dynasty 47.

For instance, during the last era of ‘Wolayta Malla’ kings, the vast territory of Wolaita state decreased only up
to ‘koysha lasho’ hence, many territories of the were invaded and occupied forcefully by the rival neighboring
states . Finally, due to its own economic collapses during ‘kawo Ochche’ rule the ‘Wolayta Malla’ dynasty
entered in to a bloody war with the competent ‘Tigre Malla’ dynasty rulers asresult, the ‘Tigre Malla’ dynasty
took the political power throne and replaced the centuries reigned ‘Wolayta Malla’ dynasty rule in the second
half of sixteenth century 48.

The period of ‘Wolayta Malla’ dynasty which came to an end around the beginnings of the sixteenth century
witnessed one of the peasant uprisings in the Wolaita [Link] of political control over particularly the
neighboring states of this dynasty pursued a continuous war policy so that, peasants were became a soldier
whenever there was war, besides preparing their expedition previsions and rendering labor services on the large
royal family states and they also paid annual tribute for the place in the form of grain, homemade cloth, cattle
and others 49. These incidents brought about economic decline of the state of Wolaita and peasants began to
challenge and revolt against the ‘Wolayta Malla’ dynasty rule and became optimistic towards the coming of
new ruling system.

1.2.4. The ‘Tigre Malla’ Dynasty (1560-1904)

According to Zebdiyos Chama, the Oromo population movement pressures (Wolaita lost early occupied areas
under Motolomi rule as far as Gibe River and Rift valley areas), the expansion of Christianity towards South
and Ahmed Graign’s destructive campaigns were external factors that facilitated the end of ‘Wolayta Malla’
rule and the establishments of ‘Tigre’ dynasty in the history of Wolaita. Internally, the increased amount of
tributes and revenue that imposed over peasants and poor governance system during the last periods of
‘Wolayta Malla’ dynasty rulers after the end of ‘kawo Motolomi’ also had played a pivotal role to coming in to
power of ‘Tigre Malla’ dynasty rule50.

By citing various witnesses from informants, Fancho and Eyob had connected the man called Shum Guym
Michael (Mihella) as the founder and first king of Wolaita from the ‘Tigre clan’ origin in the history of Wolaita.
Accordingly, ShumGuym Michael had started the territorial expansion campaigns through by occupying
‘koysha lasho’ and ‘Chaw kare’ areas of current Wolaita mainly to restored former territories that had been
controlled during king Motolomi51.

Concerning to the origin of ‘Tigre Malla’ clan, many informants and literature sources reflects and consists of
varied arguments. For instance, some group of people argued that there had been a strong trade relations
between Tigrians from north and Wolaita kingdom from the South, during these trade relations, merchants from
Tigray were attracted by the green environment and fertile land of Wolaita as result, they were permanently
settled in the lands of wolaita and had made political and marriage ties with the Omotic people 52.

A long distance trade route that found in the South-Western Ethiopia had played a huge role for the relations of
northern and southern Ethiopian society through by making trade exchanges at Red sea coast 53. According to
the local stories collected from the elders with good understanding on Wolaita history, “During these long
distance trade activities, a Tigrian man called Shum Guy Michael came to the palace of ‘kawo Lachche’ of
Wolayta Malla ruler with his a beautiful sister called ‘Madday’ as result, ‘kawo Lachche’ married to the Tigrian
woman and gradually allowed and gave a military leadership authority to the ‘Shum Guy Michael’ 54. The
Tigrian man had used the opportunity and became popular and well recognized by the Wolaita people through
by re-occupying the lost territories and implementing good leadership culture and eventually appointed to the
throne by the mass people and founded the ‘Tigre Malla’ dynasty rule in the history of Wolaita .” 55

Contradict to the above narrations, other societal groups and literatures that cited by Teshome and Fancho…
argued that king Yishak (1412-1427) who came to the Kingdom of Wolaita in the fifteenth century in fighting
his inner- enemies (who had broke out popular uprising against the king in Tigrai) as far as the kingdom of
Wolaita during the rule of ‘Wolayta Malla’ dynasty and as result, the king and his fellow groups remained in the
land of Wolaita as a permanent settler56.

Even though a few written sources were available and many narrations depended on oral tradition sources, in
making comparative investigations over the above mentioned two narrations about the origin of ‘Tigre Malla’
clan and their dynasty, one could argued that the ‘Tigre Malla’ rule originated in the fifteenth century as the
narrations mentioned and connected king Yishak(1412-1427) with the origin of the dynasty and the long
distance trade route relations might connected the kingdom of Wolaita with the northern Tigray people.

However, when I was searching and referring multiple sources to know about how the Northern Ethiopian
Tigray people and their rulers had made contact with the Southern Wolaita kingdom during the medieval
period,why for the people of Wolaita had preferred the non-Wolaita origin rule than their original ‘Wolayta
Malla’s’ administration? And the claim of ‘Tigre Malla’ rule was originated from the North was contradicted
with the fact that the people of Wolaita had been ruled under its own native socio-political administrative
structures.

Therefore, as scholar I recommend that further investigations should be conduct over oral and written sources
found in the Tigrai Regional State to know more and in detail about the when, why and how the ‘Tigre Malla’
dynasitic rule came to Wolaita from the Northern Ethiopia. However, in citing certain traditional claims Tsehai
had proved that the early ancestors of ‘Tigre’ clans were came to Wolaita from Temben. Tradition claims that
the ‘Tigre’ clans came to power with the help of mercenaries recruited from kucha, Borodda and Gämu. These
soldiers from neighboring peoples who had once been tributary and the Christian migrants who also helped the
usurping family were settled on the best lands and, both were given privileges57.

The ancestors of the Christian settlers, like those of the dynasty itself, are said to have been from Tâmbén. Their
descendants, the Qésiga clan, are also known today as ‘Boyna Tegré, meaning farmer or second-class Tigré to
distinguish them from the royal clan. Like all other groups they were considered to be slaves of families of the
royal clan but were privileged compared with the descendants of the indigenous Wälamo 58.

According to the various sources that were stated in the Teshome’s BA Thesis, the formation of Tigre dynasty
in Wolaita, traced back to the fifteenth century. Accordingly, the recent ‘Tigre’ clan descendents came to
Wolaita when internal conflicts had been occurred within the rule of king Yishak (1412-1427) as result, their
evil spirit had informed to them that they should migrate to south wards in to Wolaita and numerous migrants
from Tigray came to Wolaita through leading by a 28 year old man called Shum Guym Michael whom gave
very expensive gifts to the Kawo Lachche at the kindo didaye palace (garruwa) 59.

Through time , Shum Guym Michael (Miheyla) had given military leadership power from the Wolayta Malla
king Lachche and occupied areas from mount ‘zega’ to ‘Wamura Borkoshe’, ‘Chawkare’, Kawo koysha’ and
‘Lasho’ 60.

The people of Wolaita appreciated the military leadership of ‘Mihyela’ by saying “ Hagee shonggara de’iyaagee
nu bolli kawoti erenneeshsha” and finally the poeple decided and appointed ‘Michael’ or ‘Miheyla’ as the first
king of Wolaita from the Tigre dynasty in the koysha palace(garruwa) as result , there were more than ten Tigre
kings ruled the kingdom of Wolaita until the surrender of its last king Tona by the Emperor Menelik II forceful
military conquest to Wolaita in the 1894 61.

No. Name of Kings Dynasty Ruling Periods Unique Political Roles

1. Kawo Tigre Malla 1560-1585 -Founder and the first king of Tigre dynasty.
Michael(Miheyla) -launched the territorial expansion campaign up to ‘kindo
koysha’.
-built the administrative bases to the new dynasty.
 -succeeded by his son called ‘kote’.

2. Kawo Kote Tigre Malla 1660-1685 -Known for predicting the future political events under the rule
of various kings.
-He predicted the maintenance of equality under kawo Libana,
the outbreak of uprising against kawo Tube and Menelik II
conquest of Wolaita during kawo Tona rule.
-Was died at exile in Boreda.

3. Kawo Libana Tigre Malla 1685-1710 -was brother of kawo kote and took the throne as heir.
- oppressed the people due to the death of his son
-was died at exile to Tocha.

4. Kawo Tube Tigre Malla 1710-1748 -Aggressive warrior king and extended the borders of Wolaita
to Ofa.
-was non-Christian because of his many wives
-was the first ruler who wore the golden ring to designate his
authority to rule within the Tigre dynasty.

5. Kawo Sana Tigre Malla 1748-1777 -was reluctant to begin ruling in Wolaita without the golden
ring. Because of the power of the ring, kawo Sana pushed back
the borderof the Gudela in the North and the Dawro in the West
-Extended the Wolaita border to Shewa,-Bulga and the six
Woredas or Usuppun Dana.

6. Kawo Ogato Tigre Malla 1777-1811 -Had close relation with the royal families of Jimma.
-Followed ‘divide and rule’ policy in extending the territories in
to Gamo, Gofa, Kambata.

7. Kawo Amado Tigre Malla 1811-1839 -He had collected tributes from Boreda and Gamo.
-Demarcated Wolaita boundaries with the neighboring peoples
by building fortress such as ‘Amado kella’ in the South.

8. Kawo Damote Tigre Malla 1839-1848 -Known by sacrificing human dead to his god.
-Expanded the Wolaita territories to Damot Gale and fought the
Kambata clans.

9. Kawo Gobe Tigre Malla 1848-1890 -maintained peace, justice and law in the government.
-Extended Eastern Wolaita border to the Bilate River and
recovered Koyra and Gamo to the South.
-Marccuwa used as a medium of exchange.
-Remembered as an ‘Era of prosperity’.

10. Kawo Tona Tigre Malla 1890-1904 -Was the last king of Wolaita under the Tigre dynasty.
-Fought the seven consecutive wars with Emperor Menelik II
and contributed more to preserve Wolaitas’ sovereignty.

Table7: lists of selected ‘Tigre Malla’ Dynasty kings with their ruling periods and unique role features (Source: Fancho and Eyob:2014 p.295) ,Bogala,
Yeawolamo Hizb arik p.27-29, Isenberg and Krapf, Journals, 257, mention Wofana of Wolamo62.

The ‘Tigre’ Dynasty Administration and Territorial Expansion Success

According to the Chiatti Remo, the Tigre dynasty pursued three principal policies, based on that of warfare,
that of accumulation of land and wealth, and that of centralization -policies pursued by all powerful Wolaita
families and reflecting in both cases some of the most important values of the society.
As leader of the nation, the king pursued an expansionist policy, annexing new regions and reinforcing his
redistributive role within the kingdom, for in the course of territorial conquests, the king acquired the best
properties, the most slaves, the largest herds of cattle, the most revenue from the administration of justice, the
most tribute, and an expanded monopoly over artisans and foreign trade 65. Therefore, economy and politics
were and still are intertwined, and some factors can be perceived as cause and /or effect of the same activity and
a close look at different aspects of this process will shed more light on the nature of the Wolaita monarchy 63.

As far as accomplishing the territorial expansion of the state of Wolaita was concerned, there was no doubt
that the Tigre, in a period of 150 years gained control of all of present-day Wolaita. Expansion was not simple
because the territories were inhabited by groups with similar economies and social structures, and disposing of
similar technologies and military resources so that geography and ecology played a definite role in this history
64
.

Accordingly, in the west, the Omo River, with its forested valley, was a formidable barrier, impossible to cross
from Jul y to November, although bridges were annually rebuilt, after each rainy season; Kullo and Konta,
beyond the river, became tributary kingdoms, enjoying considerable independence.

In the south, the mountainous Gamo area, with its numerous rivers and valleys, was another difficult region
made additionally an attractive to the Wolaita kings because the hilly terrain required special agricultural
techniques. Politically, the Gamo region remains a mosaic of numerous tribes, whose defense lies in the
accessibility of their mountains. They were not an object of Wolaita expansion except for Borodda with its
easily accessible territory, which was conquered at some unrecorded time 65.

To the north and north-east of Kindo, all of what became Wolaita is accessible and uniformly flat. There are
only two mountains, Damota and Boloso; both are easy to get the whole region is arable. This territory was
inhabited by Kambatta and Hadya who had identical economies and similar political organizations: the
cultivation of false banana as staple, a militaristic ideology, and some sort of centralized government charged
with defense. The latter involved the maintenance of the daga, a deserted, neutral are along the borders, with
ditches, palisades and fortified entrances66.

Hence expansion here could not be left to the enterprise of local chiefs, but had to be well-planned activity
directed by the king and the court. After each successful campaign, the Wolaita borders crept further north and
north-east. The local population –farmers, slaves and outcasts-was either included within the conquered area or
fled to their own kingdom. Slaves and outcasts had nothing to lose or gain either way; only the land owners
were dispossessed; they were either forced to leave, or became slaves in wolaita 67 .

The Wolaita expansion appears as colonization; the new fields were given to Wolaita soldiers who either
brought their own slaves or used the local population. Houses were rebuilt in the Wolaita style, and the Wolaita
language became locally established. The conquered recognized the Wolaita king, accepted his divinity, and
paid the taxes and tribute for the royal sacrifices. They gave up their cattle, slaves, precious items, and made an
act of submission to the super natural power of the king 68.

No local chiefs or local assemblies in Wolaita had the authority to declare war on neighboring people within the
kingdom or any of its allies. Their only military activity was defensive. The king alone, with his councilors,
could call for a general draft. Only they could a war of conquest against foreign tribes or against rebellious
chiefs within the kingdom69.

Normally the army was made up of independent bands of infantry and cavalry who raided the area and returned
with booty and human trophies. In battles with an enemy army in an open field, the king remained in the center
of his people, well protected by his personal guard. From here, he gave orders to his generals but did not
personally fight; he accepted the submissions of the defeated 70.

The king’s exclusive authority over warfare and the belief that his sacrifices before the battle assured victory,
gave the king a monopoly of the use of warfare as an economic resource and a means of social and economic
mobility for its participants. No man could rise on the social ladder, or even marry, without the trophies from a
slain enemy, while manual labor was (and still is) considered slaves’ work and unworthy of a noble man. Thus,
Wolaita expansion was an appropriation of new sources of production –fields, slaves, and cattle-which provided
wealth and prestige and a symbol for higher social status71.

Concerning to the political strengthen of Tigre dynasty rulers in Wolaita, Chiatti analyzed a multiple oral
sources and judged that “During the last two centuries of the Tigre dynasty, its political and military power
positions was so strong that there was never an attempt by the old dynasty to recover the throne. Among the
many competitors of the kings, a Wolayta Malla were never recorded as having tried to mount a coup or even to
have attempted to become chief of a district and no one thought that Wolayta Malla could rule again.

Many oral sources of key informants reflect one common narration about the marriage relations between
Wolayta Malla and Tigre clan relations that is the founder of Tigre clan, Adaye married the daughter of the last
Wolayta Malla king ‘Lachche Ochche’ and the first real ruler of the Tigre dynasty married the daughter of
Motolomi72.

As far as challenges that became obstacle to the last rulers of Tigre dynasty concerned, beginning from the reign
of kawo Ogatto to Kawo Tona, a serious popular revolts led by individuals with political power interest
challenged the rule of Tigre dynasty since from first half of 19th c.

During the rule kawo Ogato, individual protesters who seek political interests had mobilized and attempted
coupde’tat but they were punished mercilessly. In the attempted coup top military generals were also involved
so that kawo Ogato called the Wolayta Malla family leader Dido Diqqasso and the Woshesha representative
Mandidda Gerammo to arrange diplomatic collaboration against the broke out uprising 73.

Eventually, the king punished the protest leaders in the state, for instance Malaqqo from Zirgo Malla clan was
sent to desert areas of Humbo Wanche, Adamo Anno from Womigira family, Mamo Anno from Gawuga Gamo
and Dillabo Abetto from Ganze clan were sentences with death penality and killed at ‘Hollozo’(The place
where death sentences had been passed).

As result, during the last times, Tigre rulers gave different political power titles to the persons who were
collaborated in the times of popular uprisings mainly to make balance of power. Accordingly, Dido Diqqasso
appointed as Allanna Danna and married the daughter of kawo Ogatto, Mandidda Geramo also appointed as
Woyshsha mocconna or governor of areas beyond Xazza Gaaruwwa from the hills of Damotta 74.

According to the oral source evidences collected from key informants, despite a popular revolt was also again
broke out during kawo Dammotte rule by criticizing the king for poor leadership skill and ethical problems,
later kawo Tona imprisoned these protestors and killed them at ‘Hollozuwa’ however, a few protestors from
non-Tigre family naming Wozzito(Wobbilo), Loomina Aadarre, Wonssina Sanna, Woyyimonna Ginjjaa and
Abetto Addarre were escaped and exiled to the Shewa and collaborated with Emperor Menelik II in exposing
kawo Tona’s military intelligences and governance secrets during the later periods Menelik conquest of
Wolaita75.

1.3. Socio-political and Cultural Background

1.3.1. Social Administration

The social structures of Wolaita was closely related or connected with the settlements of the people, so that the
people were settled based on social hierarchies over the lands transferred from early elders to the one from
generation to the one. Then, a group of people recruited from different family could form a district
(Shuchcha/Heera) and a goup of various districts could also form Kebele/Mootta and finally the collection or
union of ‘Motta’ could made ‘Woyishsha’ 76.

In addition to the peoples settlement hierarchies, the social structure of Wolaita people reflected in the form of
clan, tribe and family identity(Kochcha) and gradually, certain social, economic and political links/ties could be
created periodical between society and these ties expressed through by conducting cooperative works and
creating unity for solving social problems 77.

To join from one social status in to the next level of social prestige, the commonly used and ever practical social
rules in Wolaita includes the cultural practices of circumcision(Xaxxara), marriage(Bullacha), Gimmuwwa,
Negotiation(Ganna), Woyyishsha, kingship(Kawotteta), war leader (Gaddawa), Gochcha, Wodaala Genjiyya
and Gindda. These traditional social status titles could play an important role and served as bridges for
individuals to join top social hierarchical levels. In the current Wolaita culture, these traditional social power
titles were being replaced by the Western world cultures due to the influence of globalization. For instance, in
the ancient Wolaita culture, Qaxxara stage legalized the young men or women to have had any political or
social authority or responsibilities from the society thus, the Qaxxara stage in the traditional culture of Wolaita,
served as a bridge for a young men to complete child stage and could transformed in to adulthood78.

A single family labor force in the many of African societal culture, structured based on age level and sex
depended cooperative work groups. Accordingly, in the Wolaita people’s social tradition, cooperative work
union (unity) social institutions formed during the time of plough new agricultural lands (Shoyya), collecting
products from the farm land (Zaayiyya), constructing bridges, new houses and roads (Daguwwaa), building
fortress, conducting military campaigns, hunting and keeping cattle (Wuudiyya) and for preparing grass to
cattles (Hashshiyaa) 79.

According to the accounts collected in the book written by Fancho.., the people of Wolaita classified in to four
basic social groups, including ‘Malla’ (nobility class), ‘Goqqa’ (Middle class), craftsmen and slaves. The
‘Malla’ were popular social groups who had a power to take political power throne in the palace so that the
‘Malla’ social class includes only the the ‘Wolayta Malla’ and ‘Tigre Malla’ from whom many kings appointed
as a king of Wolaita until the conquest of Emperor Menelik II in 1894. From all social classes, the ‘Goqqa’ or
free citizens were majority in number and had played a significant contribution in the all social activities and
were recognized as a basis for the Wolaita people’s economic, political and social ways of life 80.

Malla

(Upper Class)

Kawotiyya Malla Yeeda Malla/Wobettuwa

Goqqaa (free men)

Bayyira Goqqa Torra Goqqa Shochcha Goqqa Dogalla

Lower Class

Hilanchchaa Aylliyyaa(slaves)

Wogacciya(smith) Degela(Hide workers) Cinashsha(pote

Diagram 1: Traditional Social Class Structure of Wolaita (Source:Demise 2007,ZebdiyosChama2020, Chiati Remo 1974,Fancho and Eyob
2006E.C.)81

As hierarchical structures put in the above diagram, the lower classes can be subdivided further. The hilancha,
for example, consist of three additional sub-groups: ch’inasha (potters), wogach’e (blacksmiths), and degala
(hide workers). Social rankings even vary amongst these artisanal groups thus; potters were socially ranked
above blacksmiths and hide workers 82.

In Dalbo, the former capital of the Wolaita Kingdom, one can observe blacksmiths and hide workers living and
working together. In one case, a blacksmith’s forge was attached the side of a hide worker’s home. Although
the social groups suggest the artisanal expertise of the various social groups, nearly all rural people, regardless
of social class, engage in some degree of subsistence farming 83.

According to the evidences collected from informants, these four giant social class groups of Wolaita mentioned
in the above diagram were solid basis for the foundation of the Wolaita people’s social, economic and political
ways of life. Many war leaders who led the people of Wolaita in the different war fronts were recruited from the
‘Malla’ groups as result the people recognized them with respect and positively through by creating a cultural
saying “Mallayinne Hattayinne Shagga” meaning “The Malla’s and Water are originally good” 84 .

1.3.2. Political-Administrative Structures

The people of Wolaita had strongly fought the fifteenth and sixteenth century political movements from central,
Eastern and South-Eastern Ethiopia such as the Oromo population movement and expansion, the military
expedition campaigns of Ahmed Gragn so that the people of Wolaita had successfully protected its political
independence in the history of Ethiopia 85. During the 15th and 16thC political movements, there was strong
political, economic and social administrative rules in the state of Wolaita, thus the people had never been
conquered by the Oromo population movements and military campaigns of Ahmed Gragn from the Eastern
Ethiopia due to the fact that traditional state of Wolaita had prosperous and well organized military, cultural and
economic administration 86.

Chronicles of Emperor Menelik II palace, Gebresilasse argued that Menelik II conquered wolaita by mainly
considering it as a part of Damot state and the fifteenth century Ahmed Gragn military expedition and the
sixteenth century Oromo population movement had separated the kingdom of Damot from the Christian
highland kingdom administration and state was continued exist as Wolaita. According to the Wolaita’s oral
traditions translated from ‘Taklahaymanot gadla’ mentions rivers and palaces presently found in Wolaita
including mount ‘Damota’ towers over the city of Sodo and Abbaya, Bilatte and ‘Garar’, rivers were visited by
the priest Takla Haimanot in the fourteenth century87.

A commemorative plaque at Takla Haymanot’s grave at Dabra Libanos with this eulogy written in Amharic
read as “During his preaching ministry Taklahaymanot evangelized ‘Wolamo’ 88. ‘Alaqa Tayya’ compiled and
Ethiopian history at the request of Menelik II around 1910, a contemporary scholars aknowledge that his
information about “Damot of Wolamo” was accurate and substantiated because of historical documents found
within the Island churches at Lake Zeway89. Tsehai Birhane selassie, after correcting oral information from
Wolaita sources and fourteeth century hagiographies, concluded that “The fragments of evidences to link
“Wolamo” with the historic ‘Damot’, Saint Talahaymanot, Zara Yacob and Enarya provide us with only the
making of legendary past 90.

The kingdom of Wolaita has had well organized political administrative structures during under the rule of
‘Wolayta Malla’ and the ‘Tigre Malla’ dynasty ruling periods. The rule of Wolayta Malla dynasty was well
known in the history of wolaita by establishing such an organized political administration hierarchies, thus by
citing oral sources from different informants, Elias, Shiferaw…..1999, classified the political administration
hierarchy of Wolaita under ‘Wolayta Malla’ dynastic rule in to five hierarchical levels including Kawo (king),
Bushaashaa(heir), Oydu Ginda (council of four elders), Gaddawa (war leader) and Zakara Guudaa (head).

No. Traditional Political Title Authorized Powers

1. Kawo(King) -have supreme political power over all

organs.
-could arrest and release the people as he
wish
-allocate land to the people and owned a
land called ‘kawo bitta which cultivated
by the peasants free labor or ‘Haggaaza’.
2. Bushaashaa (Heir to the king) -Would replaced the king
-exercised by the son of king or others
who had close blood relations with the
king in power.
3. Oydu Ginda(Councils of the four elders) -Consult the king in the political rule or
decisions.
-apponited from any free citizens
(Goqqa).
4. Gadawa (War Leader) -Led the people during war times
-Exercised by the person who led the
war below the king.
5. Zakara Guudaa (Head) -Collect tribute from the people.
-Manage the palace(Kawo garruwwa)
and control productions from kawo
bittaaa.
Table .Source: Elias Awato, Shiferaw Banjaw.,1999 91.

Furthermore, during the ‘Tigre Malla’ dynasty rule, the traditional political-administrative structure of Wolaita
became more moderate and decentralized both in terms of scope and administrative power functions.
Accordingly, the political administrations traditionally divided in to twenty-five hierarchical levels, including
kawo, Bushaashaa, Zaba Dana, Zakara Guda, Dubiya, Balimola, Ha balimola, Wodala Ganjiya, Dencha,
Arasha, Qirinaja, Ganna, Xacce Moconna, Woysha Moconna, Mixa Moconna, Siga Moconna, Udina Danna,
Ara, Ocholo, Mandida Dana, Maya, Ginda Chega, Gumbbaa, Huduga, Aduma and Tondiyya.
Kawo(king) was at the apex of the power pyramid, theoretically had power and authority over life and death and
could appoint or dismiss any one at will and the Bushasha (The crown prince) was the son of kawo or king who
administrate th poeple in the absence of the king and assigned to take the throne after the king. Dubbiya had the
responsibility to arrange the events where the newly appointed king and his lower officials promised to the
people for ruling the kingdom according to traditionally stablished rule of customs 92.

There were two councils at the court to help the kawo or king in the administration of the kingdom in the
traditional political rule of Wolaita, the Mocconaa and Baalimmolaa. The mocconaa was simply a consulting
institution comprised mostly of the king’s slaves and the Baalimmolaa were formally a judicial body with
authority and power that often came in to conflict with the king or kawo and they were old, noble and wise
people representing different districts and appointed by the king after consultation with the current members of
93
the council . Moreover, the Baalimmolaa had two committees to help them in civic and military matters
including piirda Danaa (Assistant judges) chosen by the king and Zakaraa Gudaa and the Baalimmolaa could
oversaw all military activity and the strategies involved, hence they held secret meetings with generals
(Gaddawaa) under the supervision of the chief of the cavalry (Parraa Irashshaa) and made decisions pertaining
to the war 94.

Zakaraa Gudaa also gave each war generals (gaddawaa) a specific task and ordered the Arruwaa (guardians of
cattle) to take care of the animals and meve them to isolated areas where they would be safe from raiders. The
guardians of king consistuted a military core which was important for the stability of the system, but they also
came to represent an autonomous factor in the contest for the kingship. Vassal-kings (Mandidaa danna) and
eventually governors (sangaa danna) tried to build up similar standing troops in their quest for independence.
To impress the people and visitors, these soldiers and officers staged exhibitions of their skill within the second
enclosure of the palace or in the market place. They were armed with two spears, a shield, and two swords, but
they were not allowed to have these weapons in the building where the king lived and a more peaceful group of
retainers was the corps of (Qirrinajaa) or pages 95.

There was a hierarchical order to the structure of territorial offices in the traditional political administration of
Wolaita kingdom. The Sanga danaa (district chief) was the first authority in the district (deriyyaa); he had his
own little court, though it lacked a shrine and the magnificence of palace and he was the highest judge in his
territory, the highest policemen, the coordinator of public workers, the tax collectors and, had strong link with
the central government 96.

To control the Sanga danna, the king and the council of Baalimmolaa appointed military experts as local royal
supervisors (Zakkara Gudaa) forn each district (deriyyaa). Except in interclan disputes, however, the Sangaa
danna always made the first investigation (Awuchachiyya) in the community where the wrong-doing occurred.
A summary trial was thereafter conducted by three to five Allanadanna (experts at law appointed by the royal
council of Balimoollaa) 97.

The Uduga (county’s chief) were supervised by the Sangadanna and had power to rule the county made up of
seventhy up to eighthy villages with a total population of to thirty five thousand. The elders, representing
different clans in the county discussed common problems, conflicts among families, the organization of feasts,
and the election of one of them for the office of Uduga. The Uduga was more commonly chosen from high
clans, through wealthy and wise commoners also had a chance to be elected 98.

The king or kawo was helped in his job by two main councils including Haa balimmoolla which was a highly
respected and legally recognized institution of power and authority. After the king , Haa ballimoollaa was the
most important political institution in the traditional political structure of Wolaita kingdom; it could elect and
dismiss the king or kawo. The Mocconna was a consultative group, used exclusively by the monarch for
informationand suggestions thus, members of the Mocconna were considered as king’s slaves, and no one from
a high clan is found in the [Link] Mocconna gathered information about the annual crop capacity, general
condition of cattle, local disasters like food and information about foreign situations 99.

Generally, the Mocconna political institution was divide in to four branches; the Siga danna were responsible
for anything concerning the king’s new palace buildings, divisional jobs, clothing, disputes and conflicts
between individuals and groups, new titles and amount of food to be distributed. The Karo-mocconna
responsible for any problems of the kingdom as whole like studying policy, new laws, abolition of old rules,
privileges, titles and plans for public contributions 100.

The Mixxa mocconna also responsible to keep the state boundary and Xaccee mocconaa was a policemen who
bring the suspected criminals to the court and the Woysha mocconna were left with the responsibility of
keeping the adjacent border areas of the kingdom in the all four directions and could inform the call of state
emergency decree to the king 101.

The Wodalaa ganjiyyaa served as reporter who announce the kingdom’s policy and laws to the people, the
Maayaa were highly involved in the bees harvesting and bring honey to the king every timenas requested. To
permanently maintain the security of the people and the kingdom, peace keeping organs like Adumaa,
Xukaachchaa and Tondiyya were established hirerachicaly 102.

Diagram2: Modern political Administration Hierarchy of Wolaita during the ‘Tigre Malla’ Dynasty Rule.

Kawo
Bushaashaa
 Eraashshaa Ganna
Wodala Dechchaa Qimaajiya
Ganjiya
Zabba Zakaraa Dubbiya Hospun Lappun
Danna Gudaa Baalimmolaa Baalimmolaa
Allaanaa
Dannaa

Aruwa Ochcholluwa Manddiidaa Dannaa Maayaa

Hudugaa

Adumaa

Tondiya
Source: A.A.U, Institute of Ethiopian Studies, Manuscript Library [Link]/2249p.49/.

1.3.3. Cultural Backgrounds

Culture is an umbrella term which encompasses the social behavior and norms found in human societies, as well
as the knowledge, beliefs, arts, laws, customs, capabilities, and habits of the individuals in these groups 103.
Additionally, culture is a way of life of a group of people –the behaviors, beliefs, values and symbols that they
accept, generally without thinking about them, and that are passed along by communication and imitation from
one generation to the next 104.

In ancient wolaita, material and ritual cultures had grown better and it was the manifestations of how the people
built a very strong political administration and developed economy. In the, major cultural values category, the
culture of traditional wedding, circumcision, the festival of Maskala (Giffatta), building of new houses (Orrata
keetta keexxuwa) and the funeral (Mogoi) had high value among the people of Wolaita 105.

One of the most respected cultural practices in the Wolaita people’s cultural institution was the traditional
marriages that made between clans with relative social status and it served as political elements for the kings to
make diplomatic relations with competent and strong rulers. Accordingly, many ancient Wolaita kingdom rulers
had made political marriage with the neighboring state rulers of Hadiya, Arsi-Oromo and Jimma in order to ease
possible political tensions and to balance power through by making negotiations.

[Link] Marriage

According to oral evidences collected from local elder informants, during the reign of king Sana, a man named
‘Gachafo’ had fought against the kings enemy and as result the king allowed the man to marry his daughter and
positively approached the heroic man to his administration. With in the inner lands of Wolaita kingdom, almost
six marriage types practiced among clans different with relative social status and the marriages have had legal
societal recognition based on the consensus of a would be husband and wife’s family, economic and clan origin
(Qommuwwa) since from long period of times106.

Accordingly, para Bullachcha,Daappaa, Dallaa, Laatta, Mishshechehuwwaa and Koyitta are the commonly
practiced marriage types in the Wolaita culture hence, Para bullachcha, recognized among the society as a legal
form of marriage that arranged through the two twins and their respective families agreement and interest.
Daappa was opposite to the para bullachcha and was traditionally illegal and unaccepted marriage type which
considered the interest of the husband only as result they would be wife forcefully accepted it; Dappuwwaa
refers to when the man and women were fall in love without the agreements of their respective family, then the
women out from her family’s home and married to her love through her relatives through violating the societal
cultural rules107.

Laattaa implies the marriage through inheritance that means if the first husband was died, then either the Ex-
husband’s brother or anyone who had close blood relation with him would married to his wife and gave care to
his children after him. Mishshechuwwa refers to if a wife was died, then her family gave another daughter or
girl to died woman’s husband in order not to cut off social relation with the husband’s family108.

Koyyitta marriage type arranged mainly to make political relation relations with the nobility family (Wana
Wagesho). According to the traditional marriage festivity of para bullchchaa in the Wolaita peoples cultural
tradition, when the mass players of the weeding ceremony entered in to the hall through by singing, a famous
traditional music song:

Arrujiya Gassa Yanttlo,

Arsappee Zo’oo Walttorro,

Hakkada Yanna Mandarro,

Halchchada Parra Bullachcho,

Iyyo Lashshammo!,

Eee!,Lalee Bolladdee ImmikkoGossi,

Lalee Bolladde Agokko Gossi:(Taken from informants)109.

[Link]. The Traditional Funeral Cermony (Mogguwwa)

The Funeral (mogoi) "Ayye, ayye Xossi maarroo " ("Ah, ahl God gave mercy " ) . This message, with shrill
shouts of the women, is the signal that some one has just died. A drum announces the death to all nearby
houses. Men and women gather together, beating their heads with their hands. The death is never really
unexpected because poeple already know the condition of a sick person, and the magician has already been
asked about the disease. When he says that the person will not r ecuperate (or when the priest has given the last
rites), the family prepares itself for the end. Women from different clans in the compound (shoorruwwaa ) have
already begun the preparation of beer (Parssuuwwaa) in the secrecy of their houses, because this requires five
days of fermentation110.

The relatives of the terminally ill patient have brought corn, peas, beans, coffee and a cow for the banquet. This
preparation of the funeral involves the prestige of the clan, and all the familioes (and also the affines) cooperate
for its success. If the man belongs to a funeral association (iddiriyyaa ) , this institution takes care of all
expenses (each member had paid a fixed a mount of money each month for this service) 111.

The moment of death is regulated by euthenasia without exception. A close kin of the sick person, his first son,
a brother, the first daughter , or a sister — together with other relatives, crying and mourning , approach the
bed. The sick person knows what is going on but is too weak to resist since he has been left without food and
has been abundantly purged (kosso) for a few days. The closest relative closes the mouth and the nose, w hile
all the other people hold his arms and legs112.

There are several plantations for doing this: to keep the body straight and composed; to avoid body substances
exiting from the mouth and the nose; to keep the bad spirit which killed the person inside his body so that it will
not remain in the house and kill another, but will be transported and buried with the corpse.

When breathing has stopped, the women immediately collect violent flowers (natiirra) which they make in to a
solution to wash and prfume the corpse. Men cut a soft tree (Borttuwwa) for the coffin; in the last century,
people were buried without coffins and were covered only by clothing. The kinof the dead are forbidden to do
any manual work until the burial. Outside the small fence in front of the house, under a tree, ingroups of four or
five persons, they cry and receive condolences (koyyyizettuwwa) 113.

The first son, or the father, or the eldest brother (the one who closed the mouth and the nose) is the center of the
ceremony. The widow can be in the group of weeping people, but she is not the person who receives
condolence because she is from a different clan .The w i d o w can be in the g r o u p of weeping people, but she
is not the person who receives condolence because she is from a different clan. If a woman dies, her brother or
father will receive condolences, not her husband, although the funeral is performed in her husband’s house and
she is buried in his field114.
 The sweeping of the women and the consolation of the men are a sign of clan solidarity. Each group acts
separately. Dressed in heavy black coats for the funeral (Bullukkuwwa), the women, using either their nails or
thorn grass, peel the skin from their own temples and then, moving their heads from left to right, cover their
faces with blood thus, this participation in death is compulsory for women of the same clan, with the closest kin
having the strictest obligation 115.

Young men, dressed in white shrouds (appalla) and skins of leopards or lions, make their show of riding with
each of several groups taking its turn. They start from the point most distance where the relatives of the dead are
weeping. Then, forcing their horses to the highest speed, they ride to with in a few yards of the family. Here the
horse’s rear upo and the riders jump to the groun, then turning themselves around, they beat their heads and cry
together with the family. Thus, the mens’ horse riding and the women’s blood ritual has the same meaning that:
“the person is dead, but here we are with our sterength; the person died, but here we are to protect the family.”
116

The corpse is always buried around three o’clock in the afternoon. The body is carried in a procession of
unrelated men only and is deposited in a deep grave excavated at the borders of his (or her husband’s or father-
in-law’s) property. The relatives of the deceased are prohibited from participating in the process and from
approaching the grave. On the tomb is hung a stick with a cloth belong to the dead; a tree is planted there, and
no one can ever cut this tree or the grass growing on the tomb. After the burial, there is a solemnbanquet with
good food, abundant drinking, and the songs of minstrels about the deeds and the qualities of the dead and his
clan. At this point, the family can also eat, but if some one comes late for the condolences, the closest relative-
who wears the black hat-stands up and stamps his feat on the ground and mourns his dead relative 117.

After the funeral, the house is purified with the blood of a rooster, and every day life continues. The offering of
this rooster and a second offering on the first anniversary of the death are the only blood sacrifices offered. The
tomb is definitely a tabooed site, which no one will violate, although the outcasts are accused of opening tombs
to steal corpses. Otherwise, al the rituals are performed to the pole of the house “father”, either as Xossa (God)
or beni (benevolent ancestor) or the guardian spirit of the family (ayyanna) 118.

The funeral and the ideas and actions connected with it show a strong sense of group solidarity thus, the blood
of women, the riding horses, and the mourning for long periods in order to give every one a chance to
participate, the cases of young children excluded from public rituals, as well as the disposition of suicides and
the condemned, all reveal a sense that group interests predominate 119.

[Link]. Circumcision (Qaxxarra)

Circumcsion (Qaxxara) is another occasion which manifests societal soliodarity among the people of Wolaita
and this operation is compulsory before marriage for both sexes, although in ancient times it could have also
been perform lateron, when the people had enough money to pay for the celelbration. At present, as result of
the Menelik’s conquest influence, even very small children is circumcised and, the family can organize feasts
by itself or can cooperate with other families who also have children who are to be circumcised 120.

Since the feast is very costly, a few families usually cooperate, taking care to prepare two different feasts for
the two sexes. There is a full night’s vigil spent in isolation and fasting by those who will be circumcised. There
are music, dancing and drinking for all the invited guests. The operation is performed by an outcast, specifically
a ‘ciinashsha’ at dawn on a Tuesday or Saturday, when the sun has just appeared on the horizon. The children to
be circumcside must face the sun. The god father must be of the same clan. He has to cover the eyes of the
young person and from then on has a special relationship with him or her and is responsible for protection,
assistance, and training121.

In this case, the belief of sharing the same blood probably appears less dramatically than in the funeral, but the
meaning is the same. The floor of the house covered by fresh grass, the little trunk of the false banana tree
where the child sits during the operation, the butter placed on his head and that of the god father, and the sun are
all symbols of prosperity, fertility and solidarity that the idea of the clan carries. Leave the honor to a boy w h o
would perpetuate the line a g e of the clan. Subsequent children are born in their father's house 122.

[Link]. The Gifaataa Festivity

As different important sources, Gifaataa was the adoption of New Year, the transitional period from dark days
123
to light days as well as new hope for children and society . Besides being the commencement of New Year, it
is bound to ritual [Link] is due to the fact that Gifaataa had traditional power of high impression and
attitude towards life and society, especially in rural poart of Wolaita of antique style.

Therefore, all the people by wearing new cloths, enjoying with the games and music of elders in Wolaita,
during Gifaataa is called ‘Gaziya’. On the other hand the people had been using its own calendar which contains
12 months, from these months the first month is known as Gifaataa; hence, the people from ancient time to
present time consider the festivity as their identity 124.

Gifaataa festivity from the first day of September month and from the eve up to the morrow of ceremony
(shuha Woga) has got its dating in Wolaita and all day’s; people from all walks of life are laborious in
preparation and decoration of costly but very attractive [Link] supposed first day of September is
traditionally named ‘Hingicha’, this date blows the trumpet for the arrival of New year ceremony there by
declares every front and effort towards 125.

The traditional festival market date next to first week of September is ‘Harri Hayqqo’ market day in which pach
animals with heavy load to market made cheap and available every commodity as the same of date
[Link] to this is ‘Boboda’ where every one is hasty, speedy, and bumping with each other due to the
festival arrival and doubt of whether the preparation will be sufficient or [Link] ‘Goshaa’ market day follows
after week and successeded by ‘kaeya’ the last market with few customers was useful to get some lefdt or
forgotten but important goods especially for women routine kitchen duties, parted by Women only 126.

According to local elders [Link] Gifaataa festivity is the duties of priority and obligation shouldered by
cultural festival on actors was new dress for each family head, well fed oxen to be slaughtered by group of
person with member ranging from five to ten, preparations of local beverage drinks, Inset processing and
fermenting for cultural dishes, cutting and splitting fire wood that can endure some weeks and grass storage for
the cattle till the end of festival weeks 127.

The festival knocked each individual door of village person, so rich or poor was to respond and join highly
requested the preparation and processing of ‘’Inset” products duty was prerequisite for great festival. The
arduous work required from Inset cultivators, the extractions of food from the fibrous stems and the
fermentation of the starch in earthen pits are only part of a complicated cultivatiuon process which no doubt
gave to its originator as well it present day cultivation a great prides, confidence and to some extent even a
sense of superiotity 128.

Dances and songs (lekkiyyaa) and great drinking will last until the next day, when the same man who lit the fire
wil l use a pie c e of charcoal fro m the specific tree ‘anka’ to rub ashes o n the foreheads of all who participate
in the feast amd the long vigil, thus the day continues in happiness with more food, drinking and dances, since
Monday is considered the the continuation of the ‘Balkitossa’ day 129.

For long centuries the People of Wolayta have preserved its indigenous culture, beliefs,traditions,
rituals,civilization and social identities that define and make them distinct from other people in Ethiopia
(Haile,G., 2007; Asella, 2012; Mohammad, 2014).Gifaata is the most known festival among those rituals in
Wolayta that has been celebrated annually in the month of September 130.

There was no written document that tells when the celebration was started, but according to oral traditions
written by elders, it was started before many hundreds of years ago as a bridge between the accepting of new
year and sending off the old one .It had been celebrated with the display and marketing of various ling-aged
cultural heritage as identity of markers of Wolayta people.

However, according to oral legends of Wolayta elders,for almost the last one hundreds of years (starting from
the conquest of Independent Wolayta kingdom by Minilik (1887)to the down fall of the Dergue (1991),the
changes were seen outlines celebration of Gifataa [Link] the mainaudiences and inter-generational transfer
of Gifataa celebration has been impeded by the wrong mid-up of the people 131.
Therefore, Gifaataa is the first month of the year in Wolaita. In the area if the first child born male head during
Gifaataa called as ‘Gifaatoo and if female head called as ‘Gifaatee’. Therefore Gifaataa means elder or the
first.’ Gifaataa’ means also ‘Transition’ from old year to New Year, conflict to peace and evil work to better
work132.

It is difficult to put the exact date of historical back ground of Gifaataa, however, there are two views regarding
to the (Mohamed Hambiso, 2014). The first view was, believe that festivity of Gifaataa was started from ancient
time where Wolaita began their own government administration since the first king of Wolaita called king
‘BiittoBidintto’ and claimed as the culture of old ancestors and transferred to generation to generation as oral
sources, so, according to this view, it was assumed to be started around the year 605 133.

According to oral sources, the reason that initiated the beginning of Gifaataa festivity among Wolaita people in
ancient time were the seek to evaluate the old year’s work and to disseminate New year proclamation, to accept
new things that come as result of seasonal or governmental change and to see new hope, bright in the New year.
Gifaataa festivity had been celebrating by different governments by participating all societies and also
celebrated in kings palace in special way. So, it is important to see some of governments with Gifaataa
[Link] were three dynastieswho ruled Wolaita. These were; 11 th century first Wolaita Malla
dynasties, 10th century ancient Arujiya dynasties, 12th century restored Wolaita Malla dynasties after Arujiya,
and 14th Tigre Malladynasties and during these dynasties ruling periods the people of Wolaita had celeberated
Gifaataa with great respection 134.

The second view believed that since Wolaita was one the ancient state in Ethiopia according to archaeological
finding that shows during the period of snow cover/ice cover/stone age/ around mount Damot in the cave of
Mochena Borago years the area had sedentary way of life existed (Hambiso 27). So, celebrity of Gifaataa as old
as these years or extends to those years of 58000-7000 years. These seems true because if a one society
exercised and formed government/state/ beyond it there was social and cultural life of the society which
contribute many for the formation of state 135.

From the above views, the first view seems to be not logical, because it says Gifaataa festivity started after state
formation, however most of society in southern Ethiopia has been celebrating different festivity without formal
state structure. The second view is more or less scientific and logical hypothesis to accept it as correct because
the archaeological finding conducted by external researcher professor Steven of America assured this in his 4 th
round research report. So, Gifaataa was started around before 1000B.C 136.

Different government rulers, sent from the center tried to replace Meskel festivity by Gifaataa after occupation
of Menelik II in 1894. However indigenous people of Wolaita refused it celebrated up to the year 1951, where
the Ethiopian government formulated official declaration to stop Gifaataa celebrity and replaced it by Meskel
festivity. Dergue regime, also continued by consolidating the former decree of Haileselassie I and endangered
festivity of Gifaataa up to the year [Link] is why Gifaataa lost its originality and color in recent times. In
theyear 1991 new government came up with new constitution which allows the development of all [Link]
allowed the development of Gifaataa in the recent years 137.

However, few writers such as WanaWagesho argues in his book, The History of WolaitaPeople, by saying,
festivity ofMeskel is special and most respected culture in wolaita, for instance from the eve of it, 10 up to 16
years old children and adults are starting to collect branch of trees forDemera before 2 month and also said,
Meskel festivity as dominant culture o of wolaita.

Chiatti Remo in her Phd dissertation in Anthropolgy entitled The Politics of Divine Kingship in Wolaita
(Ethiopia), 19th and 20th century, wrote that, “The name of ‘Maskala’ is of Christ origin (it means the Holy
Cross), but the feast is pagan and celebrates thanks giving and fertility at same time and the feast requires
several months of preparation so that at the beginning of the rainy season in June, boys start to collect wood
which they carry to the public meeting place (Gutara)”.

Chapter One: End Notes

1
Abraham Babanto:The origin of wolaita and Revolutionary modern Ethiopia (Addis Ababa, 1976 E.C)
2
Discourses on the influence of protestant Religious groups on indigenous wolaita culture, Abesha shirko
(Asian Journal article of social science, Arts and Humanities, [Link].3,2016 IssN 2311-3782
3
Ibid.
4
2018/19, Wolaita Zone Annual Statistical Data; Wolaita Zone Finance and Economic Development
Department Report.
5
Ibid
6
Ibid
7
Ibid
8
Ibid
9
Ibid
10
Ibid
11
Stigend CH Captain: To Absissinia through unknown Land. London, sley and [Link], 1969
12
Fandcho and Eyob, “Yawoliata Hizb Tarik iske 1966” (Addis Abeba:Yared Printing,2006E.C)
13
Bahru Zawde, A History of Modern Ethiopia 1855-1991 (0xford: oxford university press, 2002)
14
Fancho,Eyob p.126
15
Elias Awato and et al. “Ye Semen Omo Hizboch Politikawi Tarik: kifil Andi” (Addis Abeba: Nigd
Matemiya Dirigit, 1991 E.C)
16
Brandt, S.A., Fisher E.C - - , Hildebrand, F.A vogelsang, R., Ambrose, S.H., Lesur, I., and wang, H.
(2012). Early MIS 3 Occupation of Mochena Borago Rock shelter, south west Ethiopian Highlands:
Implications for late Pleistocene archaeology, pale environments and modern human dispersals. Quaternary
international 274, 38-54
17
Informants: Tadese koyra, Ashko Koxo, Abraham Bachore
18
Aysha, Amado: The Beginning of Wolayta Histroy, Second edition (Addis Ababa: Berhanena Selam
Printing press, 2010 E.C)
19
Ibid
20
Fancho, Eyob
21
Beckingham, C.F and G.W.B Hunting ford (translated and edit). Some records of Ethiopia, 1593-1646
(London: The Haklut Society, 1954)
22
Ibid
23
Bahru, Zewde, A History of Modern Ethiopia 1855-1974, James currey, London: 1991
24
Ibid
25
Informants: Ashko Koxo
26
Wana Wagesho: “ya Wolayta Hizb Tarik, Hutatagna Itim” (Addis Ababa: Beranena Selam printing press,
1994 E.C)
27
Zebdiyos, Chama: “Yetadefenew Ye Wolayta Hizib Tarik, Ye mejemeriya Itim” (Arlington, USA: Zufan
Zebdiyos press, 2012 E.C)
28
Chiatti, Remo: “The Politics of Divine Kingship in Wolayta (Ethiopia), 19 th and 20th Centuries”
Dissertation Thesis, University of Pennsylvania (Department of Anthropology, 1984)
29
Zebdiyos Chama P.134
30
Ibid
31
Elias Awato and etal.P67
32
Informants: Woldegiorgis Wardilo,Isatu Inka
33
Zebdiyos Chama
34
Aysha Amado
35
Informants: Asrat Bancha, Kuleno Kusa
36
Abraham Babanto: Lemlemtuwa Wolayta, Tintwatuwana ya zaraytuwa (Addis Ababa: United press, 1971
E.C)
37
Informants: Woldegiorgis Wardilo,Isatu Inka
38
Aysha Amado p.24
39
Zebidiyos Chama p.145
40
Ibid
41
Informants: Gebremikael Kuka, Boshe Altaye
42
Beckingam p.134
43
Zebidiyos Chama p.85,86,87
44
Elias and shiferaw [Link] p. 67
45
Informants: Asrat Bancha, Kuleno Kusa
46
Teshome Tadesse “Material culture of the Wolaytas, “BA Thesis Department of Sociology (Addis Ababa
University, June 1984).
47
Teshome Tadesse p.3,4,5
48
Ibd
49
Tsehai, Berhane selassie. “Menelik II Conquest and Consolidation of the Southern province”, BA Thesis,
Department of History (Addis Ababa University, June 1969).
50
Zedbdiyos Chama p.86
51
Fancho and Eyob p.51
52
Informants:Tadesse Koyra, Ashko Koxo, Woldegiorgis Wardilo
53
Zebidiyos p.76
54
Informants: Tadesse Koyra, Ashko Koxo, Woldegiorgis Wardilo
55
Ibd
56
Teshome Tadesse p 27,25 Fancho and Eyob p.91
57
Tsehai p.56.87, 45
58
Ibd
59
Teshome Tadesse p,34,29
60
Informants: Asrat Bancha, Kuleno Kusa
61
wana wagesho p.73, 74
62
Ibd
63
Bogale Walau: “Ya walamo Hizb Tarik ina Barnatim Indet Indatawagada”(A history of the wolaita
people and how slavery was eliminated): Addis Ababa,Berhanena selam printing press, 1956 E.C
64
Isenberg, C.W., and J.L krapf: the journals of C.W. Isenberg and J.L. krapf, missionaries of the church
missionary society, London: scm, 1973
65
Chiati Remo p.124, 127,135,131
66
Ibd
67
Ibd
68
Ibd
69
Ibd
70
Ibd
71
Ibd
72
Woldegiorgis Wardilo,Isatu Inka
73
Ibd
74
Ibd
75
Tadese koyra, Ashko Koxo, Abraham Bachore
76
Ibd
77
Ibd
78
Ibd
79
Fancho, Fanta : A comparative study of the social and economic history of Boreda and wolaita from
1894-1941 (M A thesis submitted to the college of social studies. Department of History and Heritage
management Addis Ababa university school of Graduate studies April 2008
80
Ibd
82
Wana Wagesho p.83
83
Ibd
84
Ibd
85
Demisies Moja: “The Socio-Economic History of Wolayta from 1894 to 1974 (MA Thesis; Department
of History, Addis Abeba university, 2009)
86
Birhanu Bibiso: “Production process in Wolaita of South-Western Ethiopia, The case of Damota Woyde”
M.A Thesis in social Anthropology, A.A ) 1995.
87
Justin Dunnavant. Representation Haritage and archaeology among the wolaita of Ethiopia A dissertation
presented to the graduate school of the University of Florida (Degree of Doctor of Philosophy, 2017)
88
Informants: Ashko Koxo
89
Spencer and Zerbard: Evolution of society. In classical sociological theory, 3rd edition, Boston Magrihal
company in corporation, 2000.
90
Ibid
91
Budge: Saints of the Ethiopian Church,1242
92Epaul Balisky p.24, 23
93
Ibid
94
Tsehai
95
Elias Awato [Link] p.46
96
Asrat Bancha(Informant), Aysha Amado p.56
97
Ibid
98
Chiati, Remo p.494, 497
99
Ibid
100
Informants: Asrat Bancha, Kuleno Kusa
101
Ibid
102
Zebdiyos Chama p.102
103
Ibid
104
Chiati, Remo p.467
105
Ibid
105
Ibid
106
Barker, C. ., 2004)
107
WWW. People. Tamu. edu .
108
Ibd (Asala, Gujubo)
109
Ashko Koxo,Kule Kusa(Informant), Remo Chiati p. 138,139,140,141,142,143,144……158
110
Ibid
111
Ibid
112
Ibid
113
Ibid
114
Ibid
115
Ibid
116
Ibid
117
Ibid
118
Ibid
119
Ibid
120
Ibid
121
Ibid
122
Ibid
123
Ibid
124
Ibid
125
Ibid
126
Ibid
127
Ibid
128
Hambiso, 2014
129
Fancho,Eyob p.123
130
Asala Gujebo
131
Ashko Koxo (Informant)
132
Ibid
133
George C, 1970,
134
Chiati, Remo p.154,
135
Mohamed, 2014, )
136
Woldegiorgis Wardilo,Ashko Koxo (Informants)
137
Ibid