The Gadaa System
Introduction
In a world full of gender roles and misogyny, exist the Gaadaa system. The Oromo people are a living example of the ways foreign countries have incorporated culture into their government. The Oromiya National regional state is the largest region in Ethiopia consisting of 35 million people out of 109.2 million in the country. The Oromo people are the subordinate ethnic group in Ethiopia below the Amhara and Tigray people. For the past 47 years, the Oromo people have fought endlessly to end the genocide against them. United Nations High Commissioner for Refugees (2004) includes a timeline of the history of the Oromo people in the government system of Ethiopia up to 1998. Though in 2018 for the first time in history a half Oromo prime minister was elected into the office, behind closed doors oppression and murder are still prevalent. Through everything the Oromo people have encountered over the past 47 years their community has remained unified. One big contributing factor is the existence of the Gadaa system. This system breaks through stereotypes and gender inequality in ways that many other cultures do not. The Gadaa system is not only inclusive, but it is also a very productive form of government. By handling conflict with peace and justice, incorporating women, and using a generational system the Oromo culture maintains its strength and continues to live on through community, and through the government.
The Gadaa System
The Gadaa system is an indigenous socio-economical democratic form of government evident in the Oromo region of Ethiopia. The UNPO (2016) states “the system of governance… regulates political, economic, social, and religious activities of the community dealing with issues such as conflict resolution, reparation, and protecting women’s rights” (Para. 5). The Gadaa system works endlessly to keep the culture maintained through the passing generations. The UNPO continues to explain how the Gadaa system has principles of checks and balances, and the division of power. This is very true, as it is similar to a democratic system. No decision is made by an individual, the system ensures that there is mutual benefit in whatever situation has come.
The main goal of this system is to enforce morality through the government. Aliye (2019) talks a lot about the peaceful nature of the Gadaa system. The word “Nagaa” means peace in Afaan Oromo (the Oromo language) this is the backbone of the Gadaa system. The system handles conflict in peaceful ways to ensure resolution in the end. While still being assertive more than likely in a tribal meeting under the traditional Odaa tree; When problems arise mediation follows. Due to their constant desire for unity, the Gadaa system prefers to resolve the conflict by truth-seeking. Aliyee (2019) quotes a famous Oromo saying that goes “Dhugaan kan waaqaati. Oromoon dhugatii bula. Bakka dhugaan hinjiree nageenyi hinjiru” meaning “where there is no truth there is no peace” (p.48). These words show the beauty that peace holds in community.
When conflict does arise, the men and women of the Gadaa system are more than equipped to handle whatever comes at them; though they do prefer to take a holistic approach. Before coming to a resolution the people of conflict will be brought together by choice or by force. The people of conflict will be asked to speak nothing but the truth as any falsity is taboo. This mechanism is called a “jarsummaa” this is when the elders or highly respected figures of the specific family or tribe of those in conflict will come together to meditate. During mediation, both sides of the conflict are heard out and advised to speak upon every problem existing in comfort and trust that the Gadaa system ensures. The approach this system takes is very patient, welcoming, and fair which explains the effectiveness. The Gadaa system advises and does everything that it can to maintain intrapersonal and interpersonal wellbeing in its community. By incorporating their culture into their government system the Oromo people thrive as a society through justice and truth.
Incorporating Sinqqee and women’s rights
Although in any culture sexism is prevalent, the Oromo people hold women to a very high standard in the Gadaa system. The Gadaa system has something set in place called “SeeraHuwwaa” which sets moral laws towards women and girls while also preserving their rights. According to Wako (2020) Some ways SeerHuwwaa protects women is by condemning immoral acts against them which may be violent and discriminatory. A few examples of things it protects women from are sexual abuse, physical violence, arranged marriage, and abduction. SeeraHuwwaa promotes equality and equity capitalizing that women and girls deserve special care and protection (p.1). Another way women are incorporated into the Gadaa system is known as the “Sinqquee” which is something like an empowerment group of women who advocate women’s rights. For example, if a woman’s husband or son hit her, she would go back to the Sinqquee women and tell them what happened. Soon after they would go back as a group along with the family of the defendant to serve him a consequence defending the women and proving to others of their strength and authority. According to UNESCO (2016) “Sinqquee” is the word for a long wooden stick which represents the power and strength of these women. The Sinqquee stick is given to women on their wedding day symbolizing the new life in marriage they are beginning (p.1).
Different tribes and age groups also come with different privileges amongst the Sinqquee woman. Hussein (2004) informs readers of these privileges and what significance they hold. For example, one tribe of the Oromo region is named “Arsi.” The Arsi tribe holds an exclusive women’s social organization like Sinqquee called “Saddetoo” that allows women to be a part of village councils where they can speak up about mistreatment by men. While these priveledges do allow advocating for women of the tribe, they do come with expectations such as being married and postmenopausal (p.103). These cultural requirements are set because the Oromo people believe that wisdom comes through chronological age which separates women (and men) into groups. The Oromo people socially associate women into 3 groups of youth, adulthood, and old age which is the most respected. Another way that they separate seniority is by genealogical generations. Throughout all of their stages of life people apart of the Gadaa system fights to ensure women’s rights.
The Gadaa system sets a positive example for the Oromo people. By incorporating culture to the system women’s rights are not only advocated for, but ensured. Yes, Oromo women are mothers, sisters, and wives, but most importantly, they are strong and independent. The Sinqqee allows women to feel secure in their communities, and not just that, it also makes them feel like they are an important part of the community. The Gadaa system fights gender roles and proves that women are capable to be in authoritative positions, and because of this, the system and society continue to flourish.
The Gadaa Cycle
The Gadaa system is passed on through a cycle and generational system called “gogeessa” that is organized over a forty-year gap between father and son. The generational cycle is split into five active grades over forty years and five passive grades until death. STAR (2019) breaks down the separation of generations in detail. The cycles starts with “Daa’imman” (meaning baby or child) this implies that “Waaqaa” (the lord) put them bless and put this child in position to become Abaa Gadaa which is from the ages of 0 to 8 (p.92). At this age, these soon to be men are only immature boys that have no tasks, what they do hold is privilege.
The second grade is “Gaamee” for boys ages 9 to 16 (p.93). At this age, this boy’s grandfather is retiring from the Gadaa system as his father goes in. This stage is mostly one of becoming further educated on their role to come. Members will be taught about cultural traditions and the significant Oromo myths, riddles, stories, and songs all while being trained into the military. During military training, they will engage in bodybuilding fitness plans, wrestling, gorilla warfare, etc. Training will also include hunting animals to test competency and accuracy. Along with physical competency, these boys will also learn about family by being taught the analogies and genealogy of both their parent’s lines bringing them to understand who is apart of their bloodline (this is also practiced outside the Gadaa system).At these ages, these boys will also learn to be critical thinkers while knowing the significance of things such as respect, community, patriotism, and the love of Oromia.
The third grade is “Follee” from the ages of 17 to 24 where the boys are now teenagers (p.93). The term “Follee” comes the Oromo word “Foolachuu” meaning to be exited. This is said to be “the most important stage of the Gadaa Cycle”. At this stage, the teenagers are engaging in military training. They will learn how to ride horses and how to fight and hunt. While the importance of capability and agility is evident in this stage the main focus is domestic living and learning how to provide through things like agriculture. At this point, they are being encouraged to observe social life while learning about “adda” and “seraa” meaning the culture and the laws. At these ages, the teenagers are being taught how to be an Oromo man providing for his family. They will learn about property and how to maintain it and stay away from poverty.
The fourth grade is Qondaala from the ages of 25–32 which are said by Admin, OCO (2019) to be one of “the most important events of the Gadaa institution” (para.4). STAR (2019) points out how at this point the boys are now men who are matured to serve in the military. Here the junior warriors are strictly fighters categorized into sections of cavalry such as “Iaofoo (soldiers) and Butuu (special fighters) depending on their qualifications. At this age, both men and women are considered matured but the men of the Gadaa cycle are forbidden to get married and are told to abstain from sexual intercourse. This is to ensure focus and to protect the safety of what would be the family of the man. Being a man of the military puts a target on you, the Gadaa system forbids any initiation of the family to save both the man and the family from grief. Lastly, these young men will learn war songs and cultural-historic maps along with many other skills such as public speaking (p.94).
Finally, STAR (2019) mentions the last grade of the active portion of the Gadaa Cycle is from the ages of 33 to 40 called Doorii. These members are referred to as the senior warriors. One of the honors that come with this stage is marriage. While the men can be married, they are advised to withstand from reproducing for the sake of the age gap maintaining the cycle. While the active portion of the cycle has concluded at this point, the men go into their passive years of work where they are still split into categories.
In these passive years the men will be advisors, mentors, and generally just respected men of the community. Post 40 they have completed their training and are now active rocks for the community and their families. From 41 to 48 the “Luba” indicates the men have graduated from the five stages. Here they will be honored and celebrated. Following that comes “Yubaa I” is from 49 to 56 preceding “Yubaa II” where the men become advisors of the gadaa government and educators for the upcoming generation. These men are highly respected as men who carry much knowledge and wisdom. Next comes “Gadaamojjii” from 73–80 where the senior advisers are identified by their implications of socio-cultural ceremonies. And last comes “Jaarsa” which is men above the age of 80 (p.95).
The Gadaa laws enforce relatives and the community to closely care for these individuals. As they come close to the end of their time the community uplifts them with encouragement, supplies, respect, and love. These men are said to be the father or “Abaa” they are looked at as holy as they are on their way to return to “Waaqaa” (God). As the lord says, “we are all dust, and to dust, we return”. The Gadaa system returns its people to dust with honor and accomplishment, and even then the culture continues.
Culture and Government
The incorporation of culture into a government system may cause a clash, but in the case of the Oromo people it ties these two hand in hand positively. Because the Oromo people tie morality and culture into their government it overall causes it to be more effective.
The Gadaa system is built off of the Oromo culture and empathy. Mechanisms such as “Jarsummas” are used for mediation to bring resolution through peace and justice. The Oromo people literally handle their conflict sitting under a tree on the floor using dialogue skills. Because of it, they stand strong and respect each other.
On top of that in many cultures, women are not in a position of authority, not even in the U.S. Because the Oromo culture has taught their people to have respect for women and their position in society, the political system ensures all possible efforts to keep women protected, respected, and treated the way they should.
Additionally, the generational system is extremely effective. Men are taught from a young age about their ability, agility, and influence. Because of it, they grow up to become strong respectable men who can not only protect their community but love and nurture the land of Oromia and its people. The tying in of culture only makes the government system more valued. With effort and aspiration comes progression and success, and the Oromo people show that to be very evident in their government system.
“Oromiyaan Haa Bilisomtuu”
The Gadaa system still remains powerful and active to this day. Every tribe in Oromia maintains it in slightly different ways, but the overall concept is kept the same. Though Oromo people are the minority of Ethiopia, their morals go untouched. Through their civil wars, genocides, and enslavement the Oromo people still promote peace, wellbeing, harmony, and love. Because of their cultural influence, the Oromo people have a government system that is infused with justice and peace, incorporates women, and is generationally passed on. In many other countries what is good, and what is “needed’ may not reflect each other. But the Oromo people have shown how the beauty of culture can project a beautiful government. As they continue to practice and teach the Gadaa system 600 years later, the Oromo people stand unified. There is a saying that goes Oromiyaan Haa Bilisomtuu meaning may Oromiaa flourish/grow. The Gadaa system will continue to do its part in the growth of Oromia, and through it all the Oromo culture will remain present and passed down through every single generation who it comes in contact with.
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