The Gadaa system was the makeup of the Oromo society through which the society administered, defended their territory, maintained and developed their economy. Even though the tradition was reduced to social aspect following the incorporation of the society into the Ethiopian state, the system influenced every aspect of Oromo society, from politics to religion until now.

1. 1
The Social and Political Functions of the Oromo Gada System
By: Getu Gonfa Ararso (PhD.), candidate
Email:getugonfaararso@gmail.com

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1. Introduction
Gadaa is an indigenous socio-political democratic system of the Oromo people that Regulated
Political stability, economic development, social activities, cultural obligations, moral
responsibility, and the philosophy of religious order of the society. In the system, male individuals
were grouped into grades known as Gadaa. As an age-based social organization, the Gadaa system
provided the mechanism to motivate and organize members of the society into social structure.
The system provided a socio-political framework that institutionalized stratified relationship
between seniors and juniors and egalitarian relations among members of the grade. The
fundamental quality of the Gadaa system is that it has segmentations and specified social functions
for its members that helped the members to develop a consistent and stable sense of self and others
(Dereje, 2012).
The Gadaa system was the makeup of the Oromo society through which the society administered,
defended their territory, maintained and developed their economy. Even though the tradition was
reduced to social aspect following the incorporation of the society into the Ethiopian state, the
system influenced every aspect of Oromo society, from politics to religion until recently.
In the Oromo social life, Gadaa system assigned rights as well as obligations to all the males in
the society. Activities and social roles are formally defined, both in terms of what is permitted and
in terms of what is forbidden (Dereje, 2012).
The most important element that regulates the Gadaa system is the responsibilities and rules
attached to the age-grade system (Biru Dereje, 2021).
Members of an age- set are initiated into the next higher set with elaborated ceremony. The
initiation obviously gives and imposes responsibilities on the elevated groups. The age- set system
provided clear structural reference for members of the society so that the Society developed a
consistent and stable sense of self and others (Dereje, 2012). The social and political functions of
the Oromo Gada system with particular reference to the Guji Gada system.
In Gujii Gadaa system there are Muudaana, Halchiisa, Dhallaana, Harmufa and Roobalee parties.
These five party systems are the operational mechanism of the Gadaa cycle.

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2. The Social Function of Oromo Gada System with Particular Reference
to the Guji
Scholars defined Gadaa in several ways. For instance, Gadaa is considered as an age grade that
divides the stage of lives of individuals from childhood to old age into a series of formal stages.
Scholars state that Gadaa System among the Guji oromo emphasis thirteen stages and transition
ceremonies to mark the passage from one stage to the next. Moreover, Gadaa divides powers and
functions, accords rights and responsibilities along the age-sets (Negessa M. , 2021).
Gadaa was developed long distant time ago with purpose to foster social, political, economic and
military matters collectively (Dhadacha, 2006).
Guji oromo classified in to different Gadaa grades as dabballee, qarree duraa (I), qaree duubaa
(II), kuusa, raaba, doorii, Gadaa, baatuu, yuuba, yuuba guddaa, jaarsa guduruu, jaarsa qululluu,
jaarsa raqiya and ginyaa. The Oromo of Ethiopia recognized the Gadaa system as part of their
cultural heritage and as a contemporary system of governance that functions in concert with the
modern state system. The Gadaa is a crucial organizing structure among the people and its social,
political, ritual and legal aspects provides the framework for order and meaning of life. Gadaa
organizes society through Yaa’aa (councils), laws and injunctions, outlining rights and duties of
its members. Therefore, the Gadaa system is an inclusive social system in which every member
of the society has specified roles and duties during once life course; this begins when sons join the
system as members of Gadaa class forty years of their fathers and continuous passing from one
Gadaa grade to the next every eight years (Negessa M. , 2021).
2.1. In context of social value, function of gadaa in conflict resolution or
to make arbitration
Gada is known by conflict resolution in society. In Guji oromo Gondooroo/Gumaa is a widely
practiced traditional way of resolving conflicts of homicide. (Tsega, 2002) States
Gondooroo/gumaa refers to the blood money that is paid to the slain’s family. Not only in Guji
oromo indifferent parts of oromia used the term Gumaa to refer to the payment made to the
seriously injured individuals and to the attempted murder. Besides, these concepts, among the
Oromo in general and the Guji in particular, there were and still are indigenous institutions and
practices of dispute settlements. For instance, among Guji, for some minor disputes, local elders

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(‘Jaarsoota’-plural form of Jaarsaa) at the level of neighborhood can act as mediators to reconcile
the parties in dispute. Serious cases which local elders have failed to solve or settle, and which
from their very nature, call for the involvement of supernatural beings, go to the religious
institution (GumiBoru, 2016). Similarly, the issue is transferred to knowledgeable elders called
‘Hayyoota’ (plural form of Hayyuu). Hayyuu is the one who covers a large area to manage
conflicts because of good knowledge of the people’s norms and customary laws like the law of
Gondooroo and of other types of law. For instance, some other offences, particularly heinous acts
such as homicide, are dealt with Gondooroo through these Hayyoota (including Gadaa Leaders,
legislators etc.) (GumiBoru, 2016) Cited in Lewis (1984b: 92) reports that the majority of the
disputes among Oromo people in general and Guji in particular were settled through traditional
procedures. The Guji Oromo have been negotiating with the relatives of murderers and murdered
through this Gondooroo tradition practices. Even nowadays, when the bureaucratic law is
functioning, the Gondooroo has high value to settle disputes, especially when serious cases like
killing each other have happened. Thus this context of consensus and conflict resolution for society
besides to the social integration called Guddifachaa and moggaasaa are the main function of
Gadaa in social.
2.2. The function of gada in social organization
Gadaa system as a profound social institution that organizes, contains and sustains the various and
rich values, norms, philosophies and world views of the Oromo and other societies. It shows that
Gadaa is a system of generational classes (lubaa) that succeeded each other every eight years in
assuming political, military, judicial, legislative, and ritual responsibilities. The Oromo, society
has practiced the Gadaa system as a profound age-set and generation-set social and political
organization through which they sustain their relationships with each other, with their natural
environment and the supernatural power. It is widely accepted and obeyed as a social and cultural
System of the Oromo society through which they formulate the norms, values and customary
practices on which their everyday social and cultural lives are based. In the Gadaa system, the
Oromo organize themselves into age-set known as the luba and generation-set known as balli.
Besides, the Gadaa contains values for environmental protection, social and economic wellbeing,
peace building and political solidarity and these values are relevant for holistic societal
development (Kumar, 2021).

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In each steps of Gadaa grade and ritual performance, there are labour divisions that females share.
They play significant role in supporting their husbands on Gadaa power by mobilizing families of
torbi (the seventh/Guji groups) in Gadaa system. Wives of each torbi are responsible to Hadha
Bollaa (title for wife of Abba Gadaa). Guji Oromo Female participates in Gadaa system through
their husbands’ baallii. the wife of Abba Gadaa is responsible in leading the wives of Abba Gadaa
team under torbi and the structure goes down to community.
At Ardaa-Jilaa women play mainly facilitation role walking in front of the Abba Gadaa. Haadha
Bollaa that at Dori (final stage to pass to Gadaa) stage, female would have Guutuu on her head
when her husband is taking power. If her husband became successful to Gadaa power (become
Abba Gadaa), her title will be Haadha Bollaa. While her husband have Ulfaataa/phallic on his fore
head, her Guutuu upgraded to Guutimaala. Only abba Gadaa’s wife entitled to put Guutimaala on
her head in Guji Oromo culture. Some Ardaa-Jilaa like Darartu with many sacred sites dominated
by women ritual practices. Therefore, female’s contribution in Gadaa system on is not simplistic
(Negessa, 2021).
2.3. The function of gada in governance of societies
Gadaa has been considered as a uniquely indigenous democratic and just system than other forms
of governance in the region. A number of scholars who have studied the Gadaa system positioned
it as an African democracy that could inform constitutional thinkers. Gadaa has guided the
religious, social, political, and economic life of the Oromo in general and Guji in particular for
centuries, and also their philosophy, art, history and method of time reckoning. The Oromo social
values and traditions such as gudiffaacha, moggassa, qalluu, irreechaa, and siqee/sinqee, etc.
institutions are embedded in the Gadaa system.
Gudifachaa is a practice of adopting an Oromo or a non-Oromo person usually at the young age
by an Oromo family. In this case, the adopted person has equal rights and privileges with biological
children. It was one means of resolving childlessness and strengthening social integration between
families and clans. On the other hand, Moggaassaa is a system through which a non-Oromo group
is adopted and has equal rights and privileges with Oromo clan members. Such group shares the
entire negative and positive encounters of the community like participating in wars that the Oromo
community fights and getting equal share from the spoils.

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Adopted individual or groups through the guddifacha and the moggaassaa institutions receive
Oromo identity by dropping the biological identity. The two means of social integration are
embedded in the Gada system and are taken as profound values among the Oromo in general and
the Guji people in particular (TadesseJaleta, 2020).
In Guji culture there are five parties such as Halchisa, Robale, Harmufa, Muudana and Dhalana
taking power after every eight years. The transfer of power is taking place peace at major sacred
culture center Me’e boko. Gadaa council is executive body of Gadaa government and it consists
of six members. They are: a President (Abba Gadaa also known as Abba kallacha). Three Guji
tribes abba Gadaas( Uraga, Mati and Hoku) and three senior councilors (Hayyuu) of the three
tribes. According to the Guji customary law, all the members of the Gadaa Council are required
to live together from the moment of their election upto coming to power. The Gadaa executive
body also embraces senior Gadaa councilors (Hayyuu). These are the retired abba Gadaas of the
three Guji tribes. The Gadaa Council has assistants commonly known as executive officers
(Jaldhaba). These are responsible to guard the executive council and take necessary measure and
actions on criminals. Guji General Assembly is the legislative body of Gadaa government. The
Gadaa General Assembly is committed to discuss and deliberate on customary laws and norms of
the Guji as a whole. As a legislative organ of Gadaa government; rather it is one of the well-
functioning Gadaa systems of governance among the Guji people. Every Guji is allowed to
summon to the Gadaa General Assembly. Differences in terms of age or status are not bar an
individual from participating in the assembly. Most scholars consider it as the most inclusive
political discussion and decision-making scene. The Guji strongly believe that the Me’e-boko
General Assembly has the highest political authority as compared to the powers and Functions of
Gadaa Council and other Gadaa institutions.
In socio- political aspect male members of Gujii Oromo are grouped into age grade “hiriyaa”
(peer) system. To simplify these there are several Gadaa grades. For Example, Dabballee (0-8),
Qarreeduraa (9-16), Qarree duubaa (17-24), Kuusa (25-28), Raaba (29-36), Doorii (37-40), Gadaa
(41-48), Baatuu (49-56), Yuuba Diqqaa (57-64), Yuuba Gudda (65-72), Jaarsa Guduruu (73-80)
and Jaarsa Qululluu(81-88).In the luuba cycle Dabballee, Qarree Duraa and Qarree Duuba are
passive Gadaa stage. On the other hand Kuusa, Raaba, Doorii and Gadaa stages are active Political

7. GETU GONFA ARARSO(PHD),CANDIDATE 7
stage. However, Baatuu,Yuuba Diqqaa and Yuuba Guddaa stage are retirement or departure
Gadaa stage. Moreover, Jaarsa stage is called Extinctive stages of Gadaa system (Jemjem, 2011).
In Oromo society, knowledge and information have been mainly transmitted from generation to
generation through the institutions of family, religion, and Gadaa. Dabballees are expected to learn
appropriate social behavior from their families, communities and experts. Dabballee is a
productive time to study Oromo myth, riddles (Hibboo), stories of different types, geerersa,
cultural songs. Qarree duubaa stage is the most important stage in the Gadaa cycle when the
members shoulder family responsibilities and engage in military exercise. In other words, this
period was the period of enjoyment and military training. In domestic life, they engaged in how to
prepare and use plowing materials in agriculture, utilization of property, family management and
social life by observing culture and seeraa( law) of the society (Dhadacha, The Political- Legal
System of the Gujii Society of South, 2006).
Kuusaa stage is a matured stage for formal military engagement under the instruction of the Abbaa
Duulaa. Horse fighting and horse riding games were the main activity of stage. This stage was
attached with dual tasks in the society: military service and training for Gadaa leadership. Raabaa
/Doorii are a period when the contenders were planning to take power in the next Gadaa period.
Members of this grade were known as senior warrior. It is the remarkable stage at which
individuals gain art of leadership and philosophy. The stage was also a period of preparation for
leadership to take over Baallii from the exiting Gadaa leaders. Gadaa /Luuba stage is refer to men
that accomplished all the five stages and then graduated. This is the optimum age of having
maturity, skill and capacity of carrying and discharging societal responsibilities. It is the most
significant stage in the political life of Oromo male’s society, in which they gained full rights and
acted as the political leaders (Baissa, 1994).
“Baatuu, Yuuba Diqqaa and Yuuba Guddaa stages are called as advisors of the Gadaa government.
The oldest group is the Yuuba. It is composed of person whose members were in power in previous
times. Next is Luuba, the ruling party (Asafa J. , 2010).Baallii-Shanan or five parties system is the
operational mechanism of the Gadaa cycle that regularly at even intervals, assumes political
powers. Haganaa means the Luuba authority (political power) contained by the council who
represents the entire population among Gujii. It is the luba administrative authority from the
members of Gadaa, Doorii and Raaba parties of Uraaga, Maattii and Hookkuu (Jemjem, 2011).

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3. Political functions of the Oromo Gada system with particular reference
to the Guji Gada system
The political philosophy of Gadaa is based on three main values: terms of eight years, balanced
opposition between parties, and power sharing between higher and lower levels. Hence, Gadaa
consisted of five-fixed party system. Each party takes care of leadership for eight years. Leadership
Power passes from party to party smoothly following the established tradition .There is no
conspiracy or political trickeries among the parties. The one who finishes the Gada period takes
the role of advising Abba Gadaa and leading rituals (Asafa, 2012).
In the Gujii Oromo society, this system of administration used different social settings such as
Lubaa (socio-political groupings), Baallii (political power holder) Yaa’a (regular session of
delegates in the Lubaa), Gadaa ( Ruling party headed by Abbaa Gadaa), Haaganaa (members of
congress who have political powers and represent three Administrative division of Gujii
Gadaa(Uraaga, Maattii and Hookku ), Gumii Bokkoo (the congress of three Gujii Haaganas held
each eight years at place called ‘Bokkoo’) which is the highest authority in the Gujii Gadaa system.
Thus, political, legal, cultural, social and religious administrative activities in the Gadaa System
planned, organized, staffed, directed, coordinated, and reported by these channels of social
settings. In the political structure of Gujii Gadaa system there are five miseensaa (parties). These
five parts includes Muudaana, Halchiisa, Dhallaana, Harmufa and Roobalee.
The cycle of Baallii Shanan Gadaa in Gujii Oromo (Endalkachew, 2018).
1. Muudana 2. Halchisa
3. Dhalana
4. Harmufa
5. Robale

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Abbaa Gadaa’s of Gujii are ranked in terms of their birth order. By the virtue of his seniority, the
Abbaa Gadaa of Uraagaa is taken as the major (President) of the Guji Society.
On the other hand, in the Gadaa governance system, the Qaalluu institution (religious institution)
was significant in the check and balance of power. The primary role of Qaalluu’s (religious leaders)
was offering religious leadership in the religion of Waaqeffanna (Dadacha, 2011). Qaalluu used to
direct Gadaa initiation ceremonies, handover power and Muudaa ceremony. “Muudaa ceremony
is a ceremony performed every eight years when all elected Gada officials paid visit to the Qaalluu
and get blessing and recognitions for their next leadership.”Muudaa ceremony was conducted to
consider Qaalluu as the father of law and the representative of Waaqa on the earth. It also regarded
as a graduation time for those who entered the Luba (Asmarom, 1973).
In other words, Abbaa Bokkuu was a chief executive in the Gadaa assembly.The principal function
of the Abbaa Bokkuu is to manage the parliament … to proclaim the laws, and to act when
necessary as ritual expert in the Gadaa-ceremonies.” Abba Gadaa is another name for Abbaa
Bokkuu. The Abbaa Bokkuu was also supported by a council, known as Salgee, and retired Gadaa
officials (Jalata, 2010).This might happen among Gadaa parties starting from lower level of Gadaa
and through higher active and passive stages. Another character of Gadaa system of governance
is it does not depends on property, social classes etc. This implies that political power was not in
the hands of the rich class and the system in which the poor were dominated. In the Gadaa system
of governance power is not exercised from the center. The nature of Gadaa system of governance
is Federal type (Hinew, 2005)
In other words, the Oromo were able to govern social, economic, military, political and other
aspects of their life by this egalitarian system. Since Gadaa was highly endowed with moral and
legal values, among the Oromo it created peaceful setting and kept social order by prohibiting
injustice, social evils, and political chaos. Above all, it discouraged early marriage, banned social
evils like corruption and rape and encourages good governance, work and to be self-reliance, that
in turn promote development (DerejeHinew, 2012).

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4. Conclusion
Gadaa is an indigenous socio-political democratic system of the Oromo people that Regulated
Political stability, economic development, social activities, cultural obligations, moral
responsibility, and the philosophy of religious order of the society.
In the Oromo social life, Gadaa system assigned rights as well as obligations to all the males in
the society. Activities and social roles are formally defined, both in terms of what is permitted and
in terms of what is forbidden.
Gadaa system had different function in terms of social and political general in Oromo & Guji in
particular. Socially gadaa used to arbitrate the conflicted people and resolve the conflict between
peoples and people; peoples with their natural environment. Gadaa has also a great role in social
integration and accommodation like Guddifacha and Moggasa besides to the customary practice
like the name-giving ceremonies, initiation, marriage, and death etc.
The political philosophy of Gadaa is based on three main values: terms of eight years, balanced
opposition between parties, and power sharing between higher and lower levels. There is no
conspiracy or political trickeries among the parties in gadaa system. Hence Gadaa is an indigenous
social and political civilization of the Oromo. It is a civilization in self-governance, democracy,
social and cultural organization, management of livelihoods and world view.
In the gada sytem each clan as came to power and which is the six grade. The transfer of power
involve blessing between the incoming and outgoing leaders of the classes .Buna qala (roast of
coffee) also served .In this power take over ceremonies referred as ‘balli wal irraa fuudhu’ (the
outgoing gadaa ruling class hands over ostrich feather), is the emblem of authority to the incoming
the cultures sign of power transfer in Guji is at me’ee bokko and the transfer of power often
characterized by smooth transition.

11. GETU GONFA ARARSO(PHD),CANDIDATE 11
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