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One of such is the Gadaa system of the Oromo People. . Hallpike, C. R., “ Review: The Origins of the Borana Gada System,” Reviewed. Oromo elites, Abba Gadaa (father of Gadaa), historians most often say that it is The Gada system is largely practised by the Oromo people. Was it a system used through out Oromia or was it prevalent in one region of Oromia The Gada system spread with the migration and intermingle of the Oromo.

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GADAA – Socio-Political & Economic Structure of Oromo People – Oromo Community Organization

Transition from grade IV to grade V at 32 year of the life cycle is marked by marriage of the whole class. Oromo philosophy, art and calendar are based on Gada as an expression of Oromo civilization. Considering the symbolic significance of Gadaa for the Oromo, as well as its structural innovations, researchers in law, indigenous studies, and pan-Africanism are exploring how the system could be utilized in the 21st century. The entire class progresses through eleven series grades.

As a social institution, it functions as a mechanism of socialization, conflict resolution, judicial administration, religious expression and social harmony. Moreover, the Gada system contributes to sustainable development of the community as it engages every member in social and economic development duties and regulates conservation of the environment.

Proto-cushitic peoples used to believe in a single God, and some times Osirs and Monotheism was a common religion of the same peoples of the Nile Valley. They also exchange these symbols. Fortunately, while he was looking after his herds Waaqa God spoke to him under Odaa tree sycamore tree that he had to preform what Waaqaa God order him.

Gada is a traditional system of governance used by the Oromo people in Ethiopia developed from knowledge gained by community experience over generations. When they reach Gada Grade VI after sixteen years they become leaders of all the classes and the whole nation.

Articles and commentaries that identify allAfrica. It also inscribed five programmes out of the seven proposed for inclusion on the register of best safeguarding practices.

Similarly, studies conducted on African civilization also gives some details on the evolution and development of Gadaa System. It is difficult to tell when exactly Gadaa system began since is seens as an intrinsic element of the indigenous Oromo’s everyday lives and not an ‘institution’.

This is the turning point in the Gada cycle. A number of scholars have studied Gadaa. The existing differentiation of functions and minimal ranking does not imply inequality or hierarchy.

The transition into this final grade is formally take place by rite of incense exchange Qumbi wal irraa fuudhuu Abbaa Gadaas at Gadaa Ceremony One generation in Oromo covers 40 years of the life cycle. The handover of power is often undertaken every eight years smoothly and peacefully.

It refers to temporal and religious institution in the Oromo society. There is some historical evidence that in the 16 th? Other shortcomings include rigidity of rules, and the question of scaling Gadaa to millions of gad. There is little to do with? Discussions Start a new discussion about this method. As to other scholars, the term Gadaa is very difficult to define precisely.

The dividing line between the various definitions is shrouded in mystery and indistinct unless contexts or terms are understood. To address comments or complaints, please Contact us.

The Gadaa System of the Oromo People

Are there any specific roles or categories of persons with special responsibilities? On important occasions, members of the ruling Gada Councils and assemblies, active and retired, emphasize these themes and pass the knowledge through the words of mouth.

The Oromo socio-political structures had been dismantled by the Abyssinian conquerors that came from the north. All the boys in grade IV formally become gads of Gada class at this stage and, with the induction of their leaders, the group becomes institutionalized as a corporate body. The members of the class maintain their identity as a pear group throughout the life cycle. In the Gada System, the supremacy aystem the law is paramount and the equality of all before the law is sydtem.

It is a border between generations. Every citizen has the right to speak and be heard in the Assembly of multitudes.

For the Oromo today, Gada constitutes a dynamic living culture that regulate contemporary Oromo political, social, economic and religious life. Comparable in its magnitude to the powerful Zulu nation of South Africa and the Fulani of West Africa the Oromo were superior in military establishment.

There are minimal ranking between senior and junior councilors. Following this event all participants burst into joy ibid: Since, orromo transfer takes place elsewhere following elections, it would be interesting to see people gather and deliberate on the future of their country, not just before election but just before power transfer.

To sum up ‘Caacuu’ is a symbol of fertility and prosperity and also female ritual symbol according to Diinsa’s description. The second is a system in which the members are recruited on the bases of genealogical generation. Regarding persons with special responsibilities, the Abba Gada, the elected chair of the class leadership presides over the assembly.

In this dancing, those who accomplish heroic deeds including the Gada officials are praised. At a household level, parents transmit orally knowledge about the ethics, practices and rituals of the system and socialize their children into Gada culture. Its Members are indigenous peoples, minorities, unrecognised States and occupied territories that have joined together to defend their political, social and cultural rights, to preserve their environments and to promote their right to self-determination.

Every members of age-set is expected to be trained, to share experience and to play significant role turn by turn. Citizen apathy is at the root of our modern political system’s crisis. Tada regarded as one of the ancient type of social organization by relating it to culture of other Cushitic people. In other words, until a “consensus” is oormo the deliberation continues. They have their own time, place and events to do so.