Watch “Beta Blockers | Mechanism of Action, Indications, Adverse Reactions, Contraindications” on YouTube

1.Makmaaksa
2.Hibboo
3.Cigoo

1.1 Makmaaksa Afaan Oromoo
Mammaaksa Oromoo

Kan akka fardaa nyaatu gaafa waan nyaatu dhabe du’a.
Garaacha dheedhii garaatti beeki.
Midhaan warra raatuu bona bona nyaatu.
Haadha hinqabdu hakkoof boossi.
Keessumaa qamalee raafuu keessati argu.
Hiyyeessa boo’icha hingorsani hinnuu jalleesee naqa.
Sareen sarbaa hinqabdu mukarbaa hinyaabbattu.
Gadheen qalbii hinqabdu kan darbe hinyaadatu.
Kan lafatti wal hintaane muka waliin hinkoru.
Fincaan lukkuu kan arge haa himuu.
Durattuu durii maalayyaa waaqoo lama tahe.
Arrumaa salaattee arrumaa maraatte.
Yaanni karaa hin dhaleessu.
Qilleensarratti mana hin ijaaran.
Dhugaan niqallatti malee hincittu.
Osoo gubadhuun kolfa jette akaayiin.
Eboo darbatanii jinfuu hinqabatan.
Akka cabanitti hin hokkolan.
Niturra malee niurra jette boonbiin.
Alaa manatti galan.
Kokkolfaa nama nyaatti gonfaan.
Katuffatantu ardaa dhaala.
Bara barri argate buqqeetu dhagaa cabsa.
Harreen fe’aa barbaaddu ufiin ooydaa dhufti.
Soogidda ofii jettu mi’aayi anaa jettu dhagaa tahi.
Kormi biyya ofiitti bookkisu biyya ormaatti ni mar’ata.
Qeerrensa eegee hin qaban qaban gad hin dhiisan.
Muka biyya jiruun mana ijaaran.
Haatee durbaa jennaan dur kaa jedhe mucaan.
Ka bira dhahan hin beekne isaa dhahan hin beeku.
Galle jette lafoon farda jala galtee.
Hadaamii ollaa hagamsaa imimmaan irraa hinqooru.
Baddu baddi malee saree ija hin dhiqan.
Warruma keennaa harreen hin taane jedhe namichi booyyee ari’ee.
Iilkaan mutaan seene budaan seene.
Moluu tiyya boruufuu si’abdadhe” jedhe jaarsi aduun mataa dhoofte.
Garaa ofiituu wollaalaaf heexoo itti dhugani
Suuta ejjatan suuta qoreen nama woraanti.
Bor ni agarta jennaan edana akkamitti bulee jedhe ballaan.
Dhukkubni na ajjeesuu hin jirre hamaaf tolaa addaan naaf baase.
Cabaan baqaqatti erkate.
Ija jirtu qorsa buusani.
Ka qotiyyoon iyyuu male qacceen iyyiti.
Ni ta’a jennaan harree qallee hin ta’u jennaan harree gannee isumaa fidaa jennaan dhaqnee dhabne.
Ollaa fi dugdaan ka’an.
Gonfoon calqaba baddeet dhoofnan kutaa hanqatte.
Gogaa naaf hafaa jedhe waraabessi biyya isa hinbeekne dhaqee
Hriyaan garaa walii hin beekne malkaa ceetu maratti walkaksiifti
Hiriyaa garaa firaa gadheetuu garaa hiraa.
Boriif boorri jira.
Garbittiin gargaarsa argatte majii dhoksittii.
Hamman siif ragaa bahe beektaa jennaan, hamman si tajjabee beektaa itti jedhe jedhu.
Bitaan yaabanis mirgaan yaabanis waligeenyi kooradhuma.
Sababa jette ballaan farda yaabdee.
Ijoolleen gajee torbaa anatuu keessaa korma jedhee geerare namichii jedhama.
Yaawaaq siifan ka’a, achumaanan gaayyaa koo fudhadha jette jaartiin.
Niitiin afaan kaa’a barte, kabaluuf jennaan afaan bante.
Sanyii ibiddaa daaratuu nama guba.
Qeesii mataa sabbataa amajaaja dabboo sanbataa jedhu.
“Haalleluyyaa yaa rabbi sooressa ajjeesi, nyaannee dhugnaa” jedhee abbaaten taskaara yaade jedhu.
Aaki Jedhan waa tufan mammaakan waa himan.
Dubbiin mammaaksa hin qabnee mannaa ittoo sogidda hin qabne wayya.
Miila lama qabaataniif muka lama hin koran.
Qottoon maal nu godhe, kan nu miidhe muka keenya isa jallate jedhe mukni jigan jedhan.
Yoo hundumasaa dubbatan garaan duwwaatti hafa jedhan.
Yaa marqaa si afuufuun si liqimsuuf jedhe.
Odoo beeknuu hubaa wajjin nyaanna jette sareen jedhan.
Mana eegaan bara eega jette sareen jedhan.
Akka garaakoo jette sareen nama gararraan bishaan dhugdii jedhan.
Biddeen nama quubsu eelee irratti beekuu jedhan.
Akka abaluun sirbaan morma nama jallisa jedhan.
Lafa rukutanii maggaanyaa ofiin qixxeessu jedhan.
“Kopheen muka yaabdee seexanatu na kuffise jettaa” jette seexanni jedhan.
“Maqaan baduu mannaa, mataa baduu wayya” jette gondaan ciniintee haftee.
Ulfeessaniit ulfaatu jettet haati ilmaaf farda qabde.
Firaan ni boonu malee firatti hin boonan.
Harreen ofiifuu hingaltuu loon galchitiiree?
Midhaan dura facaasan sinbirri nyaattet nama dura dubbate namni komata.
Ol kaayan malee olka’aniif hin fuudhan.
Boru hinbeeknen qodaan bukoo ishee lama.
Argaa toleef goromsi hin ottoomu.
Sareen namaan buluuf udaan namaa nyaati.
Kan kunootii hin argine kuunnotii hin argu.
Kan harree hin qabne gaangee tuffata.
Abbaan daadhii dhugeef ilma afaan hin urgaayu
Akka ormaattan sirbaan morma nama jallissa.
Kana ceenaan lagin hin jiru jette haatikoo.
Akka jedhan dhageetee shaniin gufufaan deete.
Harkaan dhaabanii barbareen nama gubdi.
Taakuu dhiiftee dhundhuma deemti.
Wallaalan bishaan keessatti dheebota!
Wal jaalateef lafoon wal hin hudeeltu!
Namin lafarratti wal shaku muka waliin hin koru!
Morki baduu mannaa mormi cituu woyya
Akka ija tiyyaa maaltu naaf kajeela jette sareen
Gaafa maal nyaanna jedhan damma nyaatan
Hirriibni hiryaa du’aati
Afaaniin sheekuseen lukaan gara mukaa!
Afaan lafa taa’u lafee alalcha!
Horiin deegaa qilee irra dheeda
Lafa itti hin deebine maqaaf hin badadan
Bishaan malaan waaddan
Baraan barruu horan
Dhugaan hin qallatti malee hin cittu
Jaarsi du’uu ka’e si hin abaarin daa’imni guddatu si hin jibbin
Waaqatu nu eega jedhanii balbala banaa hin bulan
Hin ta’a jennee saganee woma ta’uu dhabne
Hin taane kiristinnaan Badhaasaa itti deebi’aa kaasaa
Guddateef dubbii harretti hin fe’an
Qaallu salphattu nama du’utti waaman
Garaan badaan waan nyaatan nama himsiisa jedhe abbaan kiyya
Harkaan dhaabatan lukaan dhiitan!
Kan arba ajjeese furrii hin baafatuu?
Waanyoon yoo kufan waan caban nama seeti!
Namni farda koorse galgala kooraa baata!
Farda hidhatan machiin tolti!
Gowwaa sobii qaroo qeensaan qabi!
Karaan dheeraan lubbuu nama dheeressa!
Soddaa jiruu sanuu balbala jiruu wal hin lolan!
Aak jedhan waa tufan mammaakan waa himan.
Olkaayaniif malee ol ka’aniif hin fuudhan.
Haati hattuun intala hin amantu.
Abbaa gabaabaa ijoolleen hiriyyaa seeti.
Abbaan daadhii dhugeef ilma afaan hin urgaayu.
Abbaan iyyatu malee ollaan hin birmatu.
Haadha laalii intala fuudhi.
Dura na dhungatteef dhirsa naa hin taatu jette intalli
Hamma namaa hin Geessuu cabsa namaa hin teessu
Afaan Hamii Bare Utubaatti hasaasa
Namichi Guyyaa Bofa arge halkan Gaaddidduu isaa dheesse
Waan Dabruuf maqaa hin dabarre hin fuudhan
Hin barihu Seetee Gorduubatti hadde
Anatu Caalaan ciinciraa haaduu afaan buute
Gubattee hin beektuu ibiddatti gamti
Jaartiin bara buttaa duudde hoo luboo jechaa hafti
Akka durii fi harka xuriitti hin hafan
Ani hoo duruu gubattuudha jette beddeen mana keessa gubattee
Keessa namaa hin beektuu keessa qabattee namaa kenniti
Sangaan bara qote hedata
Waan uffattu hin qabduu aguuggattee haaddi
Karaan sobaan dabran galatti nama dhiba
Hantuunni haadha jalatti gumbii uraa barti
Namni dhukkubsataa manaa qabu du’a gahii namaa hin oolu
Hojiin waaqayyoo fi kolfi saree hin beekamu
Haadhaa fi adurree hin dhaanan
Warri guddaan aduurree wasaasaa baata
Adurreen keessi bineensa
Maraatuu keessi gamna.
Waaqayyo beekee bofa miila dhowwate
Waan waaqni qocaaf kaa’e illeettiin hin fudhattu
Foon lafa jiru allaattiin muka irraa wal lolti
Waraabessii biyya namni isa hin beekne dhaqee itillee naa hafaa jedhe.
Manni of–jajjuu karaa dura.
Bor hin bekneen qoda-bukoonshee lama.
Kan of jaju hin dogoggoru.
Haati mimmixaa kanuma kootu guba jetti.
Ija-jabeessarraa sirbi hin fokkisu.
Duulli amma oduu hin gahu.
Iyyaniif dhalcha hin ta’u jedhe korbeessi hoolaa korbeessa re’eetiin.
Iyyan malee hin dhalchanii jedhe hoolan korpheessa re’eetin.
Mana aanu malee mana aaru bira hin dabran.
Ollaa fi Waaqatti gadi bahu.
Ollaan bultee beeka akka itti bule abbaatu beeka.
Itti qabataaf cidhi ollaa jira.
Garbittii lubbuuf fiigdu ollaan qophee dha jedha.
Garbittiin gargaarsa argatte majii dhoksiti jedhan!
Jarjaranif Abbaa dura hin dhalatan.
Aartu qotadhu” jedhe namichi saree biddeen dhoowwatee
“Ajjeechaarra sukkuummaan sodaadha” jette tafkin.
Of-jajjuun loon lamaa, tikseen kuma lama.
Nama fardaan barbaadan lafoo argatu
Silaa dhufa hin ooluu, kajeelaa dura waami
Dhamaatuun dhama raaftee “weessootu na dide” jetti
Ijjii fi ijoolleen tika baddi
“Bagan si arge” jennaan “bagan si hin dhokatiin” jedhe hattuun abbaa manaatiin
Maraattuu fi sooressi akka argetti haasawa.
Namni dhama’iif uumame habjuun dhagaa guura.
Fardaa fi harree okaa itti haamu, ana qacceen dhoqqeetti gadi dhaanu” jedhe qottiyyoon
“Dhabaaf malee fooniif nu uume” jette sareen.
Goondaan wal qabatteet laga ceeti
Sangaan biyya ofiitti bookkisu, biyya ormaatti ni mar’ata.
“Oduuf na qalani” jette lukkuun.
Cubbuun bishaanii harka buleen nama nyaachisa.
Kan nyaatee fi kan kaate waa jalaa baha.
“Maali fardi ni maraatee?” jedhe waraabessi hari’ee dadhabee.
“Adeemsa abbaatu oftolchaa, fuula Waaqatu nama tolcha” jedhe Jaldeessi.
Afaan gaariin afaa gaarii caala.
Hafaasaarra afaansaa
Namni dhadhaa afaan kaa’an dhagaa afaan nama kaa’a.
Harreen yeroo alaaktu malee yeroo dhuudhuuftu hinbeektu!
Bari fallana, takka namaa fodogaa, takka nama fondoga.
Harka abbaa tokkotin ibidda qabachuun nama hindhibu.
Kan darbe yaadatanii isa gara fuula dura itti yaaddu
Dhabaaf malee sombi kan sareeti
Qaroo dhabeessi “maal barbaadda” jennaan “ifa” jedhe
Re’een kan tokkoo raafuun kan tokkoo, kis jennee kiisii dabalanne
Dureessi kennef deegaa hudduun dhukkubdi
Yoo itti hubatanii ilaalan tafkiin ija qabdi
Kan haadhatti barte amaatiitti
Arge jettee hin foksin, dhagahe jettee hin odeessiin
Sangaan biyya ofiitti bookkisu, biyya ormaatti ni mar’ata
Kan tokko qabdu hirriiba hin qubdu
Cubbuun bishaanii harka buleen nama nyaachisa
Akkuma dur seeteet jaartiin qullaa lafaa kaate
Sagal ka’uu irra sagal waamuu wayya
Silaa dhufa hin ooluu kajeelaa dura waami
Ani badeen waan bade hin galchitu
Namatti himu malee, namatti hin hidhan
Namni akka fardaa nyaatu gaafa akka namaa nyaatu du’a
Okkoteen waaqa hin beekne, eelee bishaan kadhatti
“Nyaadhee sifixuu dadhabus, haadhee siballeessuu dadhabbaa” jette lukkuun
Gowwaan gingilchaatti bishaan waraaba
Dhiiraa jirtu dhiirummaa hin dhuunfatan
“Dhabaan hin galani” jette haati hattuu
Ameessi okolee dide okkotee hin didu
Dullachi waan garaa qabu alba’a
Iyyitee hin beektuu iyyinaan “Badaa, badaa” jette
Qalbii malee ijji hin argitu
Maqaan erbaniif haarawa hin taatu
Kan sangaan iyyuu male qacceen iyyiti
Waraabessi guyyaan yuuse beekkachiise
Dhamaatuun dhama raaftee weessootu na dide jetti
Suuta deeman suuta qoreen nama waraanti
Hammaatanis hammaaranis dhuma hin ooltu
“Numaaf haati hin bane” jedhe gowwaan haadha ajjeese
Osoo garaan addaan nama hin baasin, karaan addaan nama baasa
Namni ilkaan miidhagu, hidhii walitti hin qabatu
Namni bakka ciisu argate bakka itti diriirfatu barbaada
Re’een baala agarte qeerransa hin argitu
Harree hin qabnu, waraabessaanis wal hin dhabnu
Bara gaddaa mataa lafa godhu
Bara quufaa lukkuutu dhuufa
Kan nyaateefi kan kaate waa jalaa baha
Mucaan du’aaf dhalate wareegaan hin guddatu
Itti himne yoo dhageesee, itti kennine yoo olkeesee
Waan dhufu hin beekanii saree tana akaayii barsiisaa
Abbaan cabsaa ofitti hin xiqqeessu
Abbaan of hin argu; dhakaan of hin darbu
Billaachi ofiifuu hin qabduu dhagaatti uwwifiti
“Yaa anaa durii” jette cirrin fadrdarraa kuftee.
Ayyaanni haftuu haadha warraa ajjeesa.
Quufan malee hin utaalani utaalan malee hin cabani.
“Godaa mannaa godoo wayya” jette haftuun.
Tika didaan dhiyaana dida.
“Akka ganamaa seetee narra hin ejjetiin” jette sokoruun.
“Moo yaa afaan” jedhe funyaan.
Manni ija daha malee, gurra hindahu.
Kadhatanii galanii weeddisaa hindaakan.
Agabuu si bulchuuf ganamaan si beelessa.
Bakka loon hin oolle dhoqqee hin argani.
Cuunfaa baay’isuun dubbii gogsuudha.
Duubaan dulluma jettee jaartiin tokko ragadde.
Irreen hin moyan, alagaan hin boonan.
Eega kooraan dammaqe fardummaa maaltu jira, eega dubbii dadhabee
gamnummaa maaltu jiraa.
Jooraa ooltus sareen waan hin jirre hin fuutu.
Leemman bareeddeef marqaan hin mi’aawu.
Karaafi dubbii odoo arganuu irraa goran.
Leenca humnaan roorrisu, qamaleen malaan ajjeefte.
Lukkuun biyya hin qabdu, bakka bultu hin dhabdu.
Maraattuufi sooressi akka argetti haasawa.
Mucaan ” nyaanyaa” jedhe osoo hin nyaatiin hin hafu.
Of-jajjuun loon lamaa, tikseen kuma lama.
“Osoo wajjiin gallee hoolaa, walii qallee” jette jeedalli sareen.
Ari’ii biyyaa baasii qabii itti hasaasi.
Baran barruu koran.
Bareedina gurraachaafi dubbii gamnaa nama bira gaheetu hubata.
Abjuun bara beelaa buddeen, buddeen jetti.
Tafkiin gaafa haxaawan, gowwaan gaafa gorsan itti abaasa.
Namni namaaf qoricha.
Marartoon du’a hin oolchu.
“Aartu qotadhu” jedhe namichi saree biddeen dhoowwatee.
Adeemsa karaa fagoo calqabni tarkaanfii tokko.
“Ajjeechaarra sukkuummaan sodaadha” jette tafkin.
“Ani hin hanbifannee, ati hin qalbifanne” jedhe namichi.
“Dhabaaf malee fooniif nu uume” jette sareen
Ijaafii saree namarraa hin deebisan
Jaalala ishee hin beektuu dhungannaan boossi
Dhagaheef heerumtee, argeef deesse
Nama horii hin beekneef, lukkuun luka lamaa horiidha
Namni dhama’iif uumame abjuun dhagaa guura
Gowwaan isa darbe malee isa dhufu hin yaadu
Abshaalli ofii nyaatee, gowwaa afaan diba
Kan abdatanii mana ishee dhaqan akaayii nama afeerti
Hin bari’u seetee manatti hagde
Humna qarqa baasuufi soora ganna baasu abbaatu beeka
Kan abdatan irra kan argatantu caala
Barcuma ulfinaa abbaatu of jala baata
Jabbiin hootu hin mar’attu
Waraabessi biyya ofii nama haanyaatuu.
Kan citaa hinqabneef kan citu baasti.
Ijibbaata beelaa eelee sagal dhaabu.
Hiyyeessa irraa liqeeffachuu mannaa sooressa kadhachuu wayya.
Nuugiin tumanii nyaatan, humna baaterra hin jirtu.
Nagaroon qoree baala bakkanniisaa, harsaamessatti saadiru.
Maraattuun keessi fayyaadha.
Citaa malee mana hin kabatan.
Arbi lama yoo wallole kan miidhamu sambaleeta.
Abbeen nyaataa buleef qabateen jala hinbulu.
Alagaa ilkaan malee garaa isaa hinargani.
Qunnii buqqisaniit, abaabilleetti darbu.
Raafuun hanga okkoteen qabatu affeelan.
Tafkiin utaaltus laga hin ceetu.
Tokko namaatu nama dida, kan lammata abbaatu of dida.
Suuraan gaariin abbaa fakkaata.
“Takkuman kufee, suutan ka’a” jette jaartiin
Qunxur mana fixxee cimmif mana gattii, jedhan.
Muka koruun nama hin dhibu, bu’utu nama dhiba.
Surree namaa ergisani irra hin taa’inii hin jedhani
Ibiddi garaa foon hin waadu.
Dubartiin fira hin qabne mana masaannutti baqatti.
Hiriyaa malee dhaqxee gaggessaa male galte.
Hiyyeessi har’aa quufeen bulaatti duutee bulti.
Boolli guyyaa argan halkan nama hin nyaatu.
Hudduu abbaan dagate tusseen sagal ciniinti.
Kan qalbii fi jaalalli ajjeese hin fayyu.
Adeemsa abbaatu oftolchaa fuula waaqatu nama tolcha jedhe jaldeessi.
Alagaan gaafa kolfaa firri gaafa golfaa.
Malaaf malli jira mucaaf harmi jira.
Adurreen riphattee hantuuta argachuu hin ooltu.
Kan gabaan dhaga’e gowwaan galee niitii dhokse.
Galgala maal nyaanne jennaan rafnee bulle jedhe jedhan.
Akka haroon hin guunne akka raachi hin duune jedhan.
Tikseen taakkuutti dhiistee dhumdhumatti kaati.
Kan si tumetu na qoree.
Namni gaafa hiyyolee qurri isaa duude osoo hiyyolee jeduu hafa.
Warra afaan walii beekuu, harreetu balbala cufa.
Kan sireen nama hin dadhabiin tafkiin nama dadhabdi .
Yoo dheeraan tarkaanfii malu, gabaabaan hulluqaa malata.
Maqaan baatu fi karaan baatee hin deebitu.
Saree adeemtuu dill’uu goromsaatu darba.
Mi’a wal fakkaatu walbiratti fannisu.
Hantuunni farroofte qara eeboo arraabdi.
Lubbuun abbaan gate lama hin bultu.
Harki tokko ni dhiqa malee,hin qulqulleessu.
Maal baasuuf dhama raasu.
Wacitii abbaan cabsee kaa’e, kan dhiqee kaa’e itti kakata.
Raafuu fixee rafuu dide.
Keessa keessa adurreen bineensa.
Osoo horiin hin galin hattuun mooraa guutte.
Fuulli fi nyaanni dhoksaa hinqabu.
Ilmoo bineensaa foontu gara bosonaa heda.
Kan akka walii loon walitti yaafatti.
Kan ilkaan ofii dhalchu, kormi hin dhalchu.
Wanta odeessanii fi wanta bobeessan hin dhaban.
Dhabaaf malee cirriin cooma kajeelti.
Garaa laafinatti, alaltuun bishaaniin nyaatamte.
Roobiin garbaa baatee, fiixeensa arraabdi.
Salphoo soqolatte, soqolaa gargaaru
Salphinni abbaa lafaa bara midhaan bade.
Galaanni bakka bultii hin qabne, gudeelcha guuree deema.
Qarri qara hin muru.
Tafkiin lafatti walnyaatti, namarratti wal baatti.
Kan mana qabu mala hin dhabu.
Firri wallola malee gaafa rakkoo wal irratti hin ilaalu.
Bishaan darbe hin waraaban.
Daakaniif hin marqan, dharra’aniif hin argatan.
Madaan qubaa abbaa guba.
Sanyiin waan facaasan magarti.
Ofii nyaatan ormaa laatan.
Gaddeemtuun namaa harree ribbii hormaata fuuti.
Beekte beekte jennaan niitiin qeesii kitaaba miiccite
Waan qabaniin gabaa bahu.
Maanguddoo fi eeboo dura hin dhaabbatan.
Na argaa na argaan na dhoksaa fida.
Haatii fi gabaan waan namaa kennitu hin beekan.
Jaartii soba raftu, qaqawweessi hin dammaqsu.
Kan dulloome jaarsa, kan du’u dargaggeessa.
Gurri dabarsaan ollaa walitti naqa.
“Yaa saree ciidhni akkami” jennaan “isa quufe hin kadhatu, isa beela’e immoo ni dhowwatu” jette.
Duuni biyya wajjinii, hirriiba jette jaartiin.
Ifaan sooratan dukkana daakkatu.
Waan gaarii seetee mimmixa dhuka ykn bobaa jala kaawwatte.
Jarjaraan re’ee hin horu.
Gowwaa al tokko arrabsi, innuu lammata of arrabsa.
Ijoolleen nyaataaf waaman ergaa seetee diddi.
Kan mootu dhaani jennaan dhirsi galee niitii dhaane.
Sinbira lubbuuuf kaattu ijoolleen tapha seeti.
Kan waraane ni dagata; kan waraaname ni yaadata.
Keessummaan keessa namaa hin beekne gaaffii dheeressiti.
Lama na hin suufan jette jaartiin qallubbii hattee.
Humnaan nyaataniif,humna hin ta’u.
Muka jigetti qottootu baay’ata.
Arrabakoo yaa laxxisaa, situ faallee na hanqisa.
Of hubde yaa dhakaraa kan harkaan mukatti of buufte.
Osoo hin hubatiin harka hin gubatiin.
Irra turuun farda uruudha.
Takkaa diimanne jette nuugiin.
Namni namatti jennaan, erbeen saawwanitti jette.
Bakka arfaasaa dhaabbatan, birraa dhaabbatu.
Kan barri namatti fide,hiriyaan namatti qoosti.
Kan bonni ajjeese,ganni maqaa fuudha.
Harkaan kennanii, miilaan barbaada deemu.
Barri ni darba, taajjabni ni tura.
Kan humna qabu reebee(dhaanetu) booyicha nama dhowwa.
Kan qunnaan galata hin ta’iin daa’ullaan galata hin ta’u.
Aadaa fi aduu ni dhokatan malee hin badani.
Bishaan yoo nama nyaatu nama kofalchiseeti.
Caama ganamaa kan beekuutu ho’ifata.
Dololloon nama hin fudhatuu laga guddaa nama geessi.
Biyyaa bahaan malee biyya hin yaadan.
Dhalee lakkaawu dhadhabee jettee kurupheen tokko dhaltee.
Dheeratteef leemmanni gudelchaa hin taatuu.
Holqaa seenani dukkana hin sodaatan.
Hora bu’anii dhoqqeee hin lagatan
Of jajjuu hantuutaa eegeen lafa hin gahuu.
Hamii fi eegeen abbaa duubaa oolti.
Deemaa oltu barattu malee barumsaa hin argattu.
Gabaabbatu iyyuu abbuma warraatu diinqa taa’a.
Ibidda rafe huubni achuu kajeela.
Kan garaa malee kan maqaa yoom na dhibbe jedhe waraabessi.
Buddenni nama quubsu eeleerratti beekama.
Re’een kan ofii hin beektu sareedhan eegee gad qabadhu jetti.
Waraabessa darbee sareen dutte.
Osoo hin hubatin hin dubbattin.
Harree ganama bade galgala kurkuriin hin argu
Roobuus caamus ijii misiraa lama.
Bakka oolan irraa bakka bulantu caala.
Akka qottiyyoon gooba jettee raachi dhootee duute
Hiriyyaan garaa walii hin beekne guyyaa hunda kakuudha.
Abjuu sodaatanif hirriiba hin dhiisani.
Kan garaan yaade miilii ganamfata.
Miximixaa harkaan dhaabanii gubaa himatu.
Namni yaraan imaanaa gatee lafti yaraan sanyii nyaattee.
Olkaa’an malee ol ka’anii hin fuudhani.
Harreen hidhaa kutte jennaan ofittuu gabaabsite jedhe.
Qunceen wal gargaartee arba hiiti.
Adurreen kan bakka loon oolan hin beekne galgala aannan dhugdi.
Midhaan warra gowwaa bonaa ganna nyaatu.
Abbatu of mara jedhe boofni.
Abbaan mana jiraa gurri ala jira.
Adda nyaataniif hin gabbatani.
Ijji gamnaa dura boossi.
Tanaa warri rafnaan jette sareen.
Harree hin qabdu farda namaa tuffatti.
Jiruu fi soddaa hin tuffatani.
Ijji badduus bakki ijaa hin baddu
Harki hanna bare dooluuttuu socho’a.
Dubbii barbaada sareen gabaa baati.
Gorsa diddu du’a hin diddu.
Muka beekan qoricha hin se’ an.
Heexoo galataaf oso hin taane qorichaaf dhugan.
Ilmii fi biqilli guyyaa malee hin dhalatu.
Kan dhaabbattee si hin agarre, teessee si hin argani.
Abbaan loonii dhoqqee hin xireeffatu.
Tiruun bulte lafee taati.
Cubbuu sodaachuun booruuf.
Dallaan abbaa kudhanii yeroon hin cufamtu.
Daangaan jaalalaa afaanii baasanii walii laachuudha.
Deeganiif hin du’an.
Deegarra ulfaatti jedhee namtichi ashaboo mataatti baate.
Duutiifi dullumni hin hafan.
Eeboo darbatani jinfuu hin qabatani.
Fardi biraan nama gaha malee hin waraanu.
Fiigee fiigee kormi sangaa ta’a.
Fooliin gaariin kannisa harkisa.
Foon lafa jiru allaattii lafa irratti wallolti.
Abbaanuu hin gallee, fardaaf booyyanni.
Adda baane jedhe namtichi furrii fudhatee.
Lagaatu walitti yaa’a malee garaan walittii hin yaa’u.
Gadheen niitii, dhiirsa hamatti.
Yoon ani du’e araddaan hin margin jette harreen.
Ofiifu duutii maaf of huuti.
Foontu fooniif rifata.
Naatu beekaan beekkumsa hin taatu.
Akka kufanii hin cabani.
Bittaa wallaalanii gabaa komatu.
Fardi badaan farda balleessa.
Harmaatu lama malee aannan tokkichuma.
Badiin saree gaafa duute.
Guddatee guddatus gurri mataa hin dabartu.
Akka beekan bulan
Lukuun abbaanis qabu, bineensis qabu iyya hin dhiistu
Tunis dhukkuba taateef tessuma nama dhowitii jedhe namichi dhullaan qabde
Yoo akka nyaattu homaa hin taatu yoo akka aadduu barana him baatu
Saroonni walnyaatti kan ishii nyaatu hin argan
Namni Jireenya isaati fakkaata
Hamma fedhe guddatan, gosa ofii hindarban
Nama guddisuun of guddisuudha; nama xiqqeessuun of xiqqeessuudha
Jaarsi du’aa adeemu si hin abaariin, bishaan gu’a gahe si hin nyaatiin
Kabaja balbalaaf hindaaqqoon gadi jette
Mana balbala malee hin seenan, utubaa bakka malee hin dhaaban
Muka jalaa ol Koran malee, gubbaa gadi hin koran
Waraabessi waa nyaatu tokkuma kan maqaan badu hunduma
Aannan banaa dhiisanii hattuu namaan jedhan jette adurreen
Bakka sareen jirutti, namatu dhuufee hin gaafatan
Kijibni nama oolcha malee, nama hin bulchu
Karaan sobaan darban, gala nama dhiba
Foon naaf kenneet, albee na dhorkate
Adurreen garaa muratte, leencaan qixa nama sodaachifti
Garaa murtii murate, bishaan raafuutu gabbisa
Garaan murtii hin qabne, diina abbaati
Namni namumaa, ija nyaadhu” jette allaattiin
Gara jabeessa heexoon hin albaasu
Qeerransa eegee hin qaban, qaban gadi hin dhisan
Ijji dhugaan boosse, imimmaan hin dhabdu
Mari’ataan gowwaa hin qabu
Maraatanii biyya hin bulchaan, mari’atanii malee
Maqaa ni bitan malee, hin gurguran
Maqaa hannaa, abbaatu ofirraa eega
Hirriibni baay’een duumessa hiyyummaati
Bishaan lagaa dhume jennaan boosettiin ilil jette
Qoree dur dirteef hiyyessi okkola
Adaamiin olla agamsaa, imimmaan hin qoorfattu
“Sangaa ofiinuu alba’u eegee qabdee raaftaa?” jedhe manguddoon oromoo
Dubbiin rabbi suuta
Namni kadhachuu hin dhiisu, rabbi waan murtee hin dihiisu
Bakka rabbi itti nama hidhe, funyoo malee ijaajju
Manni waaqni ijaare hin jigu
Bagan kufe, bagaan ka’e, kan naqabuu fi kan na dhaabu addaan baafadhe jedhe namtichi
Kan offii buletu nama bulcha
Dheebotan malee, mi’aa bishaani hin beekan
Gubattee hin agarree, abiddatti gamti
Boora’u malee hin taliilu
Oduun soora (nyaata) gurraati
Waan biyyaa bilbilli iyya
Quuqaa cinaacha jalaa abbaatu beeka
Namni mataa isaatii hin tolle, namaaf hin tolu
Bakka hin rafnetti hin muugan
Namni ija takkaa biyyeen hin taphatu
Garaa nagaa qabu sukkuumuun, dhukkuba itti fiduudha
Ejersa halaalaarra qobboo qe’ee wayya
Obsaan aannan goromsaa dhuga
Fira dura bahan malee, fafa duraa hin bahan
Bara bofti nama nyaate lootuun nama kajeelti
Bareedde jedhanii obboletti hin fuudhani
Ija laaftuun dubaraa obbolessa irraa ulfoofti
Malannee bolla lama qotanne jette hantuunni
Wallaalaan bishaan keessa dhaabatee dheebota
“Yoo waraabessarraa hafte keenya” jette sareen, harreedhan
Yaadni hamaan nama huqqisa
Fuula ilaali na elmadhu jette harkuun
Kan leenci naasise hindaaqoo baqata
Afaan qabachuun hunda to’achu
Obbolessi kan walin dhalatan qofa miti
Hunda dubbatan garaan duwwaa hafa
Eelan eelee dhaabbatan
Afaan gaarin afaa gaari caala
Kan ilkaan hin qabne akaawwii hawwatti
Firri dhufe jadhanii dhabaa hin dhalanii
Gowwaan bakka rafe hunda mana se’a
Waan warri waarii jedhu ijoollleen waaree jetti
Nyaataa fi lola abbaatu tolfata
Ilmoon huntuutaa gumbii uraa haadha jalatti barti
Sossobbiin madaa hin foyyessu
Harree fi gadadoon nama irraa hin gortu
Nama jechi hin madessine waraanniyyuu hin madessu
Namaan garaan ga’atti garaan lafa nama ga’a
Dubbiin baay’atetti harretti hin fe’ani
Harka abbaa biraan ibidda qabun nama hin dhibu
Waaqni duumessaa’e roobuu hin oolu
Kan qaban qaba hin guunnne gadhiisan bakkee guutti
Kan dhiqantu nama dhiqa jatte wacitiin
Namni mana tokko ijaaru citaa wal hinsaamu
Mana waraaabessaatti foon liqii hin dhaqan
Ariifataan hori gata
Hindaaqqoon haate haatee halbee ittin qalamtu baasti
Namni akkaataa fardaa beeku ulee fardaa hin bobessu
Abbaa dhokseetu akaakayyuu himata
Yoo baay’ate dammis ni hadhaawa
Warra walnyaatu jidduudhaa waa nyaatu
Harki waaqni namaan qabe xurii hin qabu
Ukkaamamee raafamnaan aannanu qabee cabsa
Tuulamanii taa’anii waaqa ofii hin komatan
Sirbaaf dhufanii morma hin qusatan
Ofii jettu mi’aa’i yoo kaan dhagaa jadhanii sigatu jedhe soogiddaan
“Iyyan malee hin dhalchanii?” Jedhe kormaan hoolaa korbessa re’en
Alagaa fi dukkanatti ija hin baasan
Sanyiin buqqee miiciraantu hadhaa’a
Yaa cubbuu “essa dhaqxa” jannaan “bakka itti na ergan” jatte
Sa’aa eegee hin qabne cirriin hin sodaattu
Bobbaa yoo tolan gala tolan
Du’arraan baqadhatti mana du’aa seente
Karkin ofii madaa’ullee, muranii hin darban
Mana oormaa bareedaarra, godoo ofii wayya
Hoolaan abbaa gaarii qabu, dubboo ala bulcha
Jibichi essatti eeganii jabbii kessa oola
Hagam ol fagaattus allaattii reeffi lafa
Bara humna qaban sagaliin lolu, bara humna hin qabne sagalee tolu
Yoo rakkatan fala barbaadan
Bakakkaan akkanaanu natti gamu muka jala na geessite
Osoo akka yaada namaa tulluun diriiraa ta’a
Adala gowwoomsuun suuta suutan
Addaatef ilkaan alanfachuu hin dhiisu
Ablee qara lamaa beekaatu itti fayyadama
Bakkuma dhaqqabani kan hoqqatan
Bakka itti citanitti citaa haammatan

From: https://www.afaan-oromoo.com/category/oromoo/afoola-oromoo/,Date 07/04/2021

 

 

 

Gadaa System: What is Gada System?

Gada system is an ancient and complex form of African democracy which is traditionally based on generation sets that alternate power every eight years. One full Gada cycle lasts 40 years. Gada is a uniquely democratic political as well as a social institution that governs the life of individuals in Oromo society from birth to death.

One highly developed self-sufficient system which has influenced every aspect of Oromo life is the Gadaa system. It is a system that organizes the Oromo society into groups or sets (about 7-11) that assume different responsibilities in the society every eight years. It has guided the religious, social, political, and economic life of Oromo for many years, as also their philosophy, art, history, and method of time-keeping.

The activities and life of each and every member of the society are guided by Gadaa. It is the law of the society, a system by which Oromo administer, defend their territory and rights, maintain and guard their economy, and through which all their aspirations are fulfilled.

The Gadaa system has served as the basis of a democratic and egalitarian political system. Under it the power to administer the affairs of the nation and the power to make laws belong to the people. Every male member of the society who is of age and of Gadaa grade has full rights to elect and to be elected. All the people have the right to air their views in any public gathering without fear. Gadaa (Oromo: Gadaa: spelling: Gadaa; literally: era) is the indigenous democratic system of governance used by the Oromos in Ethiopia and northern Kenya. It is also practiced by the Konso and Gedeo people of southern Ethiopia. The system regulates the political, economic, social, and religious activities of the community.

Under Gadaa, every eight years, the Oromo would choose by consensus nine leaders known as Salgan ya’ii Borana (the nine Borana assemblies).^[5][6] A leader elected by the gadaa system remains in power only for 8 years, with an election taking place at the end of those 8 years.^[7][8][9] Whenever an Abbaa Gadaa dies while exercising his functions, the bokkuu (the symbol of power) passes to his wife and she keeps the bokkuu and proclaims the laws.^[10]

The Gada system has been inscribed by UNESCO as an Intangible Cultural Heritage since 2016.^[11] It is the brainchild of Oromo from the Madda Walabu district of Oromia.^[12][13] Oromo people regarded the system as their common heritage and as a major part of their cultural identity.^[14] It is the system with which the Oromo people have been governing themselves in a democratic way for centuries.^[15][16]. The Oromo governed themselves in accordance with the Gadaa system long before the 16th century when major three-part wars commenced between them and the Christian kingdom to their north and Islamic sultanates to their east and south. The result was that Oromo absorbed the Christian and Islam religions. The Borana and Guji groups near the Ethiopian-Kenyan border were able to practice Gadaa without interruption. In the state of Oromia under the Federal system of Ethiopia, the Gadaa system started a renaissance across Oromia. In 2015, the Gadaa Center at Odaa Bultum was inaugurated and in 2018, the Gadaa Center at Odaa Hullee was reinstalled after two centuries of interruption.^[17][18] In 2019, Bule Hora University launched a master’s degree program in Gadaa studies.^[19]

As matter of fact, there are democratic institutions indigenous to Africa. Much is unknown about these institutions and Africa is often portrayed as undemocratic, a representation reinforced by a widespread democratic deficit on the continent. However, history reveals that this depiction of Africa – a universalized “undemocratic Africa” – is grossly misleading. There were, and still are, democratic institutions that are ruptured by repressive regimes. The Gadaa System is an exemplary indigenous democracy, recognized by the United Nations Educational, Scientific, and Cultural Organization (UNESCO) as an “Intangible Cultural Heritage of Humanity” in 2016.[1]

In this world, where power relations are unjustly constructed and perpetuated through discursive mystification and epistemic violence, scholars must engage in demystification and counteractive epistemology. According to many historians, Gadaa System is an indigenous democratic institution – also referred to as the “unwritten constitution” – of the Oromo people. The Oromo are the largest nation in Ethiopia and constitute about 40 percent of the country’s population, [2]  as well as a significant population in the rest of the Horn of Africa, mainly in northern Kenya. Although little is known about the time and mechanism of its emergence, it was operating as “a full-fledged system at the beginning of the sixteenth century” (Jalata 2012, 131). Asmara Legesse, an African anthropologist of Eritrean origin, in his book entitled Oromo Democracy: An Indigenous African Political System (2000) states, “Oromo people created Gada[a], and Gada[a] created the Oromo nation” (Legesse 2000, 116, italics in original). [3]

Legesse argues that “[Gadaa] contains genuinely African solutions for some of the problems that democracies everywhere have had to face” (2000, 195). Gadaa has an inbuilt structure that facilitates checks and balances among different branches of government. It vests the ultimate authority of making and revising laws in the General Assembly called Gumii or Caffee (Figure 1), to which the executive branch, constituted of elected Gadaa leaders (abbootii gadaa) is accountable (Legesse 2000).

The term ‘Gadaa’ has three distinct but interrelated meanings:

It designates an institution of governance, with a complex set of structures, rules, and regulations, i.e., the gadaa

It refers to one of the gadaa grades during which a class of people assumes political and ritual leadership.

It is the period or era denoting the duration of time Gadaa leaders are expected to stay in power.

The defection of the term Gadaa as an institution has encompassed the other narrower meanings. The Gadaa System is composed of gadaa grades, although their number and names vary in different parts of Oromia. All Oromo males belong to one grade or the other, depending on their age, and are expected to undertake the commensurate societal responsibility. According to Legesse (2000), whose research is mainly based in the Borana area, the grades include Dabballee (liminal childhood) of age 0-8, Gaammee Didiqqoo (Junior Gamme) of age 8-16, Gaammee Guguddoo (Senior Gamme) of age 16-24, Kuusa (Junior Warriors) of age 24-32, Raaba (Senior Warriors) of age 32-45[4], Gadaa (Rulers) of age 45-53, Yuuba 1-4 (partial retirement) of age 53-80, and Gadamoojjii (liminal elderly) of age 80 and above. Leggesse (2000) ends the Gadamoojjii grade at age 88 and adds another grade called Jaarsa (old) of age 88 and above. Legesse goes on to define the Gadaa System as “a system of generation classes that succeed each other every eight years in assuming political, military, judicial, legislative and ritual responsibilities” (Legesse 2000, 104). This definition indicates the multi-faceted functions of the institution and its democratic nature of power transfer “every eight years.” The Gadaa System plays a key role in regulating the various dimensions of life, which could be broadly categorized as governing people-environment relations, as it sets the normative standards for utilizing and caring for the natural environment. It serves the purpose of actively monitoring and resolving resource conflicts, and people-people relations, as it sets the rules and regulations for administrative, socio-political, and economic affairs.

Figure 1: Traditionally, the General Assembly (Gumii/Caffee) takes place under a sacred tree called Odaa.

Historically, the Gadaa System was central to the political, social, cultural, and economic life of the Oromo people. After their incorporation into the current territory of Ethiopia in the late 19^th century, all practices related to the Gadaa System were banned, and were no longer permitted to openly govern the people. This, of course, led to the decline in the practical significance of the institution. However, it has remained a core symbol of identity and collective memory among the people. Despite external pressures, the Oromo people have maintained the cultural viability of the Gadaa System in some parts of Oromia, most notably in southern Ethiopia. Even when and where it was not practiced, it served as a potent source of inspiration and mobilization in the over half a century of struggle for restorative justice, self-rule, and democracy.

Despite external pressures, the Oromo people have maintained the cultural viability of the Gadaa System in some parts of Oromia, most notably in southern Ethiopia. Even when and where it was not practiced, it served as a potent source of inspiration and mobilization in the over half a century of struggle for restorative justice, self-rule, and democracy.

In a context of authoritarian political culture, which the Oromo and the other people of Ethiopia have experienced since their incorporation by expansionist Abyssinian forces led by Menelik II, the Gadaa System invokes, especially among the Oromo people, a memory of democratic heritage at its mention. This is captured by the people’s saying, “Dimokrasiin nuuf aadaadha malee haaraa miti,” meaning “democracy is not new for us; it is rather our culture.” This discursive counteraction is often used by the Oromo people in contexts where democracy is portrayed as new to the people and as a way of reclaiming one’s old civilization.

 

Gadaa System and accountability.

Current developments have inspired rethinking and debate around the possibility and implications of wider application of the Gadaa principles to the modern polity. These debates often evoke the values and principles of the Gadaa System, including egalitarian principles; broad-based participation, and intergenerational equity; age-sets based, a structured way of training and preparation for leadership roles in the society; and accountability structures and functions, which are promoted through the non-hierarchical organization of the society.

Ethiopia has long been ruled by dictatorial regimes and the promises of democracy, peace, and development have remained unrealized. The unilateral decision of the ruling party to indefinitely postpone last year’s parliamentary elections, which were supposed to be held before the end of August 2020, citing COVID-19 as a reason, evoked the danger of possible perpetuation of dictatorship in the country. The elections were held in June 2021 in some regions – suspended in others – in a context of all-out war in Tigray and low-intensity wars in many parts of the country, notably in Oromia and Benishangul-Gumuz. While there is no space to describe the process and the outcome of the elections here, it is worth noting that the ruling party excluded prominent political parties and figures, earning a reputation for sham elections, and marking an alarming milestone in a failed transition to democracy.

Therefore, the contemporary significance of the Gadaa System is rooted in these historical and contemporary realities. Beyond the people’s adoration for the system as their cultural emblem, the functional promise of the institution in a land plagued by consecutive authoritarian regimes, where the peaceful transition of power has never been the case, cannot be overemphasized. One of the cross-cutting issues in the quest for peace, democracy, and development is accountability. The Gadaa System has features that reflect its commitment to the notion and practice of accountability.

The most important accountability promise of the Gadaa System is embedded in its structural formation. The system is constituted of four institutions, responsible for different aspects of societal governance. These include the rulers (Gadaa), the warriors (Hariyyaa), the electors and the ritual leaders (Qaalluu), and the General Assembly (Gumii) (Legesse 2000).[5] Legesse (2000) states that Gumii “gives structural substance to the notion that power rests ultimately with the people – a right they exercise by direct participation or by delegating power to five groups of Gada[a] leaders” (p. 100). This reflects a notion of “checks and balances” in contemporary democracies.

In an organizational chart, Legesse (2000, 108) places Gumii at the top of the structure, with ultimate decision-making power, and juxtaposes Gadaa and Qaalluu at the same level but with different duties and responsibilities. The Abbaa Gadaa (the Gadaa Leader) cannot stay in power for more than eight years, and political power is transferred democratically and peacefully, through elections. While the office of Gadaa is held through elections and has a fixed term limit of eight years, that of the Qaalluu is hereditary and has no term limit. The two institutions signify the separation of political and ritual domains. Qaalluus are involved in elections for political office, but they cannot hold such an office. While the Gadaa leaders are engaged in making decisions (mura), the ritual leaders are engaged in ritual practices, such as blessings (eebba).

Of particular relevance to the notion of accountability is that the Gadaa System gives authority to the National Assembly (Gumii or Caffee). According to Legesse, Gumii “is made up of all the Gada[a] assemblies of the Oromo, who meet once every eight years, to review the laws, to proclaim new laws, to evaluate men in power, and to resolve major conflicts that could not be resolved at lower levels of their judicial organization” (2000, 100). The Gumii has the authority to remove Gadaa leaders from office if they are found to be unfit for leadership upon evaluation. This feature, which mirrors impeachment in modern-day democracy, is believed to check the tendency of power abuse and avoid the consequences of leadership incompetence.

Accountability, enacted through “confession” and “impeachment (buqqisuu),” is a key principle of the Gadaa System (Legesse 2000).

Accountability, enacted through “confession” and “impeachment (buqqisuu),” is a key principle of the Gadaa System (Legesse 2000). This principle requires that “the Luba [the office of the Gadaa leaders] in power appears before the Gumii and let the people judge how well they have conducted themselves as leaders. If their leadership was inadequate, the National Assembly will remove them from office or penalize them in other ways, such as barring them and all their descendants from holding the same office” (2000, 202).

In Borana, the leaders in power are evaluated by the immediate younger and four of the older Gadaa classes. The evaluation takes around the middle of the term of power and may lead to buqqisuu (uprooting) and replacement with other leaders, other forms of punishment, or forgiveness following the confession and pledge of the leader(s) to make necessary amendments during the second half of the term. This is a well-established mechanism of ensuring accountability of elected leaders to the people and works in tandem with the other Gadaa principles, most notably that of “the laws that stand above all men” (Legesse 2000, 198).

Some accounts of the Gadaa System point out that the institution excludes women. In my view, this is a valid critique that needs to be addressed through the inclusion of women into the Gadaa cycle, with equal rights with their male counterparts in every Gadaa grade as appropriate. To be fair, however, it should be recognized that the institution was practiced among the Oromo over 130 years ago. All Gadaa practices were rendered illegal in the late 19^th century during Menelik’s expansion. Banning the Gadaa System meant denying it the opportunity to adapt itself to transformations in global and local worldviews and norms. It created a rupture in the development of Oromo nationhood, which has reemerged through the persistent struggle for over half a century in a semi-organized and organized manner (Bulcha 2016). Any attempt to explore the relevance and application of Gadaa to our current circumstances should recognize the rich values of the system but should not take it as a “blueprint” (Legesse 2000).

Although it should not be an excuse for their exclusion from the Gadaa System, Oromo women have an institution called siiqqee or siinqee (as called in different parts of Oromia), which is particularly devoted to the protection of women’s rights. In her article titled “The Siiqqee Institution of Oromo Women,” Kuwee Kumsa (1997, 119) argues that this institution “functioned hand in hand with the Gadaa system as one of its built-in mechanisms of checks and balances.” Jalata also states, “if the balance between men and women was broken, a siiqqee rebellion was initiated to restore the law of God [Waaqa] and the moral and ethical order of society” (2012, 136).

There is a brief description of how the Gadaa system work, and two well-defined ways of classifying male members of the society, that is the hiriyya (members of an age-set all born within the period of one Gadaa rule of eight years) and Gadaa grade. The Gadaa grades (stages of development through which a Gadaa class passes) differ in number (7-11) and name in different parts of Oromia although the functions are the same. The following are the Gadaa grades: –

I. Dabballee (0-8 years of age)

II. Folle or Gamme Titiqaa (8-16 years of age)

III. Qondaala or Gamme Gurgudaa (16-24 years of age)

IV. Kuusa (24-32 years of age)

V. Raaba Doorii (32-40 years of age)

VI. Gadaa (40-48 years of age)

VII. Yuba I (48-56 years of age)

VIII. Yuba II (56-64 years of age)

IX. Yuba III (64-72 years of age)

X. Gadamojjii (72-80 years of age)

We will briefly describe the duties of a Gadaa class as it passes through the above grades.

The Dabballee are sons of the Gadaa class who are in power, the Luba. They are boys up to 8 years of age. Thus, this is a stage of childhood. Upon reaching their eighth year, they enter the Folle grade. At this age, they are allowed to go further away from their villages and perform light work.

XI. Jaarsa (80 and above years of age)

Horsemen in TouramentAt 16 years old, they enter the Qondaala. They may now go long distances to hunt and perform heavy work. Three years before the Qondaala ends, those of the Gadaa class come together and nominate the future group leaders (hayyuu council) who eventually will constitute its presidium and thereby the executive, judicial and ritual authorities. The final election is preceded by an often-lengthy campaign of negotiations. After nomination, the candidates tour the region accompanied by their supporters to win the backing of the people before the election, The individuals will be elected on the basis of wisdom, bravery, health, and physical fitness.

In the Kuusa grade, the previously elected leaders are formally installed in office, although they do not yet assume full authority except in their own group. This is one of the most important events in the life of the individual and the Gadaa system overall. In the next grade, Raaba Doorii, members are allowed to marry. This and the Kuusa grade constitute a period of preparation for the assumption of full authority. At the end of this period the class members enter Luba or Gadaa, the most important class of the whole system, attain full status and take up their position as the ruling Gadaa class. At this stage, the system comes to a stop momentarily and all men move to the proceeding class vacating the last class which is immediately occupied by a new class of youth who thus begin their ascent of the system’s ladder.

The former ruling class, the Luba, now becomes Yuba. The Yubas, after passing through three separate eight-year periods, are transferred to the Gadamojjii class. Then they enter the final grade called Jaarsa and retire completely.

As described briefly above, when the Oromo man passes from one stage to the next, his duties and way of life in social change. For instance, during the grades of Qondaala, Kuusa, and Raaba Doorii, the individuals learn war tactics, Oromo history, politics, ritual, law, and administration over a period of 24 years. When they enter the Gadaa class or Luba at the age of about 40 years, they have already acquired all the necessary knowledge to handle the responsibility of administering the country and the celebration of rituals. It ends with partial retirement of the whole, group of elders to an advisory and judiciary capacity.

The following are the Gadaa officials and their duties according to the Tuullama Gadaa practice:

1. Abbaa Bokku – President

2. Abbaa Bokku – First Vice-President

3. Abbaa Bokku – Second Vice-President

4. Abbaa Chaffe – Chairman of the Assembly (Chaffe)

5. Abbaa Dubbi – Speaker who presents the decision of the presidium to the Assembly

6. Abbaa Seera – Memoriser of the laws and the results of the Assembly’s deliberations.

7. Abbaa Alanga – Judge who executes the decision

8. Abbaa Duula – In charge of the army

9. Abbaa Sa’a – In charge of the economy

Thus, the entire presidium consists of nine members, called “Salgan Yaa’ii Borana” (nine of the Borana assembly). The Abbaa Bokkus are the chief officials. (Bokku is a wooden or metal scepter, a sign of authority kept by the Abbaa Bokku, the president). The Abbaa Bokkus have counselors and assistants called Hayyus who are delegated from the lower assemblies.

OdaaThere are three levels of assembly – inter-clan, clan, and local chaffes, chaffe being the Oromo version of parliament. The chaffe assembly was held in the open air in a meadow under the odaa (sycamore) tree. The chaffe made and declared common laws and was the source of the accumulated legal knowledge and customs. In the hierarchy of Gadaa chaffes, the assembly of the entire presidium of the ruling – Gadaa Class – is the highest body whose decision is final. It is the assembly at which representatives of the entire population come together, at predetermined times, to evaluate among other things, the work of those in power. If those in power have failed to accomplish what is expected of them, the assembly has the power to replace them with another group elected from among the same Gadaa class or Luba. And this was one of the methods of checking and balancing political power in the Oromo society. The second highest Gadaa assembly is the clan chaffe. It is from these assemblies that special delegates to the higher assembly are elected. The lowest Gadaa chaffe is the local chaffe. This is made up of local members of the Luba from among whom representatives to clan chaffes are elected.

The holders of these responsible posts can remain in office for eight years only, in normal times, and are then replaced by a new group of officers. The power is handed over at a special ceremony at a special place and time. The office-holders conducted government – political, economic, social, ritual, and military – affairs of the entire nation for this period. During wartime, all capable men fight under the leadership of the group in office. During the eight-year period the officials live together in a village (yaa’aa village) and when necessary, travel together.

There are five Gadaas in a cycle of 40 years. If a man enters office (becomes Luba) now, his sons will become Luba 40 years from now. The five Gadaa (sometimes called Buttaa) in the cycle have names, which vary slightly from region to region. Among some Oromo communities, the sets of five Gadaa names used by the sons are different from those of the fathers. Whereas among other communities, the same set of Gadaa names is used for both fathers and sons.

 

Luba: The Gadaa society was structured into peer groups based on chronological age or genealogical generation called Luba.

 Each luba consists of all of the sons in another particular class. The entire grade progresses through eleven different grades, each based on an eight-year cycle, and each with its own set of rights and responsibilities.^[20]

Gadaa Grades
	Daballe	Junior Gaammee	Foollee	Kuusaa	Raabaa Doorii	Gadaa	Yuuba I	Yuuba II & III	Gadaamoojjii	Jaarsa
Age	0-8	9-16	17-24	25-32	33-40	41-48	49-56	57-64 & 65-72	73-80	>80
Characters	No responsibility	Student	Military trainee	Military	Warrior	Leader	Advisor	Repositories of law	Conducts Rites	No responsibility

The grade passes from one stage of development to the next every eight years.

Baallii:

Baallii is a process of transferring power from one Gadaa party to the next.

Gadaa Party (Gogeessa Gadaa)

There are five Gadaa parties known as shanan Gadaa Oromoo. These parties follow the five world views of the Oromo people. The five Gadaa parties orderly come to power. A party come to power once every forty years. Hence, there would not be direct competition among the five Gadaa parties, rather the competition would be among individuals within a party. The five Gadaa parties have different names among Borana, Maccaa-Tuulama, Arsii, Gujii and Ituu-Humbannaa.

Gadaa Parties
Boorana	Maccaa-Tuulama	Dibbeessa	Gujii	Ituu-Humbannaa
Meelba / Harmufaa	Birmajii	Birmajii	Harmufa	Horata
Muudana / Roobalee	Michilee / Muudana	Roobalee	Roobalee	Dibbaaqa
Kiilolee / Birmajii	Duuloo / Halchiisa	Bahara	Muudana
Biifolee / Muldhata	Meelbaa / Hambissaa	Horata	Halchiisa	Fadata
Michilee / Duuloo	Roobalee	Daraara

 

A number of scholars have studied Gadaa System. Legesse^[24] has written that Gadaa is “one of the most astonishing and instructive turns the evolution of human society has taken”. In addition to his Harvard Ph.D. dissertation, Legesse has published a book^[25] positioning Gadaa as an African democracy that could inform constitutional thinkers. The late Donald Levine has said^[26] that Gadaa is “one of the most complex systems of the social organization ever devised by the human imagination”. For Jalata, Gadaa represents “the totality of Oromo civilization”.

Primarily, the Gadaa system is an ancient philosophy of socio-political system that is responsible for regulating Political stability, Economic growth, social services, Cultural commitments, Ethical contract the of the religious order of the Oromo society, and the practice of Gadaa Democracy that requires equal participation of both male and female. Still academically debatable as Oromo women have no influences throughout the age of Gadaa decree or clan leadership structure but the wife of designated Abbaa Gadaa is equitably treated like the Abbaa Gadaa himself.^[27] Siinqee feminists represent women in the gadaa system.^[28]

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. For example, a thesis by Z. Sirna^[29] entitled “Ethiopia: When the Gadaa Democracy Rules in a Federal State” explores how the system could be integrated with the contemporary federal structure of Ethiopia, serving as a governance mechanism for the Oromia Regional National State. Sirna has analyzed the Gadaa system in relation to deliberative forms of political participation used in Western contexts. He concludes that the Gadaa systems’ technique of ‘consensus through dialogue’ is unique but firmly rooted in Western democratic norms, and thus well suited to adoption within Ethiopia’s federally structured democracy.^[30] A political party known as GSAP (Gadaa System Advancement Party) bases its ideology on the principles of Gadaa. A futuristic, governance 2.0 project called BitGadaa^[31] draws inspiration from the principles and structure of Gadaa.

In summary, the Gadaa System, as an indigenous institution of democratic self-governance, has significantly motivated the foregoing and ongoing struggle of the Oromo people. Also, the Gada system is an ancient and complex form of African democracy which is traditionally based on generation sets that alternate power every eight years. One full Gada cycle lasts 40 years. Gada is a uniquely democratic political as well as a social institution that governs the life of individuals in Oromo society from birth to death.

One highly developed self-sufficient system which has influenced every aspect of Oromo life is the Gadaa system. It is a system that organizes the Oromo society into groups or sets (about 7-11) that assume different responsibilities in the society every eight years. It has guided the religious, social, political, and economic life of Oromo for many years, as also their philosophy, art, history, and method of time-keeping.

Even when it was banned and rendered practically noninfluential, I have argued, it has been carrying (and carried by) the Oromo struggle, symbolically and materially. At the same time, the system’s vigorous comeback was an outcome of a persistent and relentless struggle by the Oromo people. What the Gadaa System holds for the future and what the future holds for the Gadaa System will likely be determined by the continued struggle moving forward. What is at stake is the conversion of the symbolic recognition on the international stage to a material relevance in the governance realms of the modern polity.

Notes

[1] Source: https://ich.unesco.org/en/RL/gada-system-an-indigenous-democratic-socio-political-system-of-the-oromo-01164

[2] According to the Ethiopian Constitution, Ethiopia is a country of nations, nationalities, and peoples (FDRE 1995).

[3] Asmaraw Legesse is an Emeritus Professor at Harvard University. He was awarded an honorary doctorate degree by Addis Ababa University in 2018 for his magnificent contribution to the study of the Gadaa system. This news is available at: http://www.aau.edu.et/blog/aau-confers-honorary-degree-up-on-professor-asmerom-legesse/

[4] This grade exceptionally lasts for 13 years, disaggregated into Raaba Didiqqaa of age 32-40 and Doorii of age 40-45 (Legesse 2000, p. 123).

[5] I have rewritten the Oromo names for the classification according to the linguistic principle of Qubee Afaan Oromoo. I made the necessary corrections to spelling even when I use direct quotations.

 

References

Bulcha, M. (2016). Contours of the emergent & ancient Oromo nation: Dilemmas in the Ethiopian politics of state and nation-building. Mälardalen: Mälardalen University, School of Sustainable Development of Society and Technology.

Jalata, Asafa (2012). Gadaa (Oromo Democracy): An Example of Classical African Civilization. Sociology Publications and Other Works. Available at: http://trace.tennessee.edu/utk_socopubs/80.

Kumsa, Kuwee (1997). The Siiqqee Institution of Oromo Women. The Journal of Oromo Studies, 4 (1 & 2): 115-152.

Legesse, A. (2000). Oromo Democracy: An Indigenous African Political System. Trenton, NJ: Red Sea Press.