This document discusses the role of the Gadaa system in peace building among the Guji Oromo people. It describes how Gadaa is an indigenous democratic system that regulates politics, economics, social issues, and conflict resolution. Specifically, it examines the role of Gondooroo, an indigenous conflict resolution method, in building peace between families when homicides occur. Gondooroo involves negotiation facilitated by elders to establish compensation and restore peace between the victim and slayer families.

1. Gadaa system as indigenous knowledge of peace building:
experiences from the Guji society
By: Getu Gonfa Ararso
Email: getugonfaararso@gmail.com
Affiliation: Bule Hora University
College of Social Sciences and Humanities
October 2023

2. ii
Acknowledgements
Above all I commend the almighty God for all what he did for me and for his endless love. Besides,
the success of this seminar work is the cumulative output of the contributions of different
individuals who must be acknowledged. First and foremost my earnest gratitude goes to Tadesse
Jaleta Jirata (Ph.D.) for his comfortable academic advice. You deserve the lion’s share of my
thanks. My heartfelt gratitude also goes to my informants and all Guji elders and different experts
of Seba Boru woreda tourism office for their support, guidance, patience, understanding, and
concern will always be remembered with warmth. Finally, I would like to extend my thanks to all
others that have not been mentioned here but are in one way or another contributed to my success.

3. iii
Table of Contents Page
Acknowledgements.........................................................................................................................ii
List of figures................................................................................................................................. iv
Glossary/ Definition of local terms/................................................................................................ v
Abstract.......................................................................................................................................... vi
1. Introduction ............................................................................................................................. 1
2. The concept of peace among Oromo: An Overview ............................................................... 2
2.1. Role of gadaa in conflict resolution and peace building...................................................... 5
3. Gondoroo work for peace building in context of Guji oromo................................................. 7
3.1 Gondooroo role towards victim Family. .......................................................................... 9
4. Conclusion............................................................................................................................. 14
References..................................................................................................................................... 15

4. iv
List of Figures
Figure No Subject Page
Figure 1: when slayer and victim family eat from one maaddii after negotiation.......................... 7
Figure 2: The process when the slayer take purification for his sin by shaving his hair.............. 12
Figure 3:- when Guji pray peace for different challenge.............................................................. 13

5. v
Glossary/ Definition of local terms/
Abba Father, leader, head
Abba Gada Head of Gada Assembly
Abba Qallu Head of Qallu institution (Spiritual leader)
Boka Ceremonial local wine made of honey
Bokku Emblem of power
Gada Oromo traditional government system based on the principle of power and
Leadership rotation among five political lines every eight years period.
Gondoro Indigenous method of conflict resolution among Guji
Hayyuu The retired Gada officials or ex- Gada leaders or judicial elder who have rich
Experiences in judicial knowledge
Nagaa Peace, security, stability and love
Oda sycamore tree and Oromo political and religious center
Waaqa Supreme power in Oromo indigenous religion
Warra Family, small group
Wayyuu respected

6. vi
Abstract
Gadaa is an indigenous, native and democratic system of the Oromo people that stand for human
right without any prejudice. Gadaa regulated political stability, economic growth, social doings,
cultural duties and moral responsibility by its structure, principle and function. The essential
quality of gadaa system is that it has division of power, principle of check and balance and role of
peace building among the society.
This paper deals the role of gadaa in peace building in context of Guji Oromo. Different paper
were written by lot of scholars on the concept of Gadaa system, but it is scantily on peace building
in experience of Guji oromo. Thus this paper is done in order to fill the gap. The data in this study
consisted of the primary and secondary sources. The primary source largely focus on interview
either physically or mobile calling based on snow ball sampling method. Secondary data sources
were collected by assessing different materials. Finally, these data were described, expressed,
codified and articulated through qualitatively research method.
Key words: Gadaa system, Indigenous Institution, peace, Gondooroo, conflict resolution, Guji
oromo,

7. 1
1. Introduction
Many African societies apply indigenous approaches and laws to settle conflicts of all types and
levels (Boru, 2016).The Oromo people are one of the numerous ethnic groups in Africa and the
largest on the horn of Africa. Oromo societies, is rich in indigenous institutions of conflict
resolution and peace building (Keneni, 2013). The Oromo people had been using different
indigenously developed approaches to settle both internal and external conflicts (Etefa, 2002) and
the Oromo were dependent on their own indigenous mechanisms (Holcomb, 1999).
The Guji people belong to the Oromo ethnic group inhabit the southern part of Ethiopia. They
speak Oromo language and practice the original Oromo culture. They are, even, considered to be
the ones who have continued the original Oromo traditions moral and custom. In other words, the
original Oromo traditions are still active in practices of the Guji society. The Guji live in a large
territory found in South Ethiopia at approximately, 470 k.ms far away from Addis Ababa, capital
city of Ethiopia. According to Asebe (2007:37) Guji land is bordered by the Borana Oromo in the
south, Burji, Koyra and Gamo in the southwest, Arsi Oromo in the East and Gedeo, Sidama and
Wolaita ethnic groups in the North (Regassa, 2007)
According to an informant (Girja), the Guji Oromo were known as Guji Haganaa sadii. These
Haganaa sadani are called uraga, Mati and Hokku. The tribal father of the Guji was known as
Gujo (Jalata, 2011). It seems that it was from this name that the present name of the tribe had
originated. It is said that Gujo had three sons from his first wife. He named the sons uraga, Mati
and Hokku. The sons, after coming of age, married wives and begot children. As a result, Guji
haganaa sadanii emerged (Jalata, 2011).This society are known by indigenous democratic system
called gadaa.
Gadaa is a well-known African indigenous political system that governs social order, politics, as
well as peaceful conflict resolution. Oromo people are need nagaa (peace), Oromo by themselves
nagaa (peace). Peace (Nagaa) has a special place and value among the Oromo and it is expressed
in greetings, songs, prayers, proverbs, blessings, folklore, and public speeches (Keneni, 2013).
Peace is central to Oromo ritual and ceremonial activities, to administrative and legal functions, to
traditional religion, morality, and social life, and the conduct of politics.

8. 2
The Oromo concept of peace is central in the Gada system. Gada system itself is a system of peace
that has peacemaking and peace building as its central value (Abdulahi, 2019). For Guji Oromo
nagaa is an essential key to an orderly universe and societal wellbeing that humans must follow.
Peace largely concerns an orderly universe and societal well-being. Therefore, the ultimate goal
of any type of nagaa is communal wellbeing in an orderly universe. In short, for the Oromo in
general and Guji in particular there cannot be an orderly universe and societal well-being without
nagaa and thus nagaa is highly valued among them. Since nagaa is so valued among them, there
are a numerous of mechanisms to restore peace when it is lost for whatever reason (bishaan,
marga, individual case and competition or different issues) (Keneni, 2013). Gondooroo is one of
such many mechanisms for the restoration of peace. It is one of the multitudes of Oromo
indigenous institutions that have exclusively been used to settle blood feuds (Boru, 2016).
According to Gemechu (2007) gumaa is an indigenous institution of settling blood feuds between
parties (warra-gumaa). Indigenous peace-building mechanisms are playing an imperative role in
addressing the existing differences among parties in the conflict and maintaining peace in a
community based on values, norms, cultures, and beliefs of Guji people.
2. The concept of peace among Oromo: An Overview
The Oromo concept of peace is central in the Gada system. Gada system itself is a system of peace
that has peacemaking and peace building as its central value. The Gada system is based on rule of
law. It has laws governing socio economic, political, and other aspects of societal life. These laws
are parts of everyday life of every one and nobody is above the law. Any conflict at any level is
solved based on these laws (Amenu, 2018).
Peace in Afaan Oromo is nagaa and has much more broader meaning than absence of violence or
war. It is the most valued asset which is part of their daily prayers, greetings, any ceremonies
opening and closing (Abdulahi, 2019). According to Asmarom, Peace is a pervasive and sustained
concern in moral life. The long blessings that are given daily by Oromo elders are prayers for
peace. The theme of peace is everywhere. Thus, the Oromo believe that everything must be at
peace for societal well-being (Legesse, 2000). The daily morning prayers are "yaa waq nagaan nu
bulchitee nagayaan nu oolchi" oh God thank you for the peaceful night, make our day peaceful.
In the evening the Oromo prays "yaa waq nagaan nu oolchitee nagaatti nu bulchi" oh God thank
you for maintaining our peace during the day, make our evening peaceful. In their greeting with

9. 3
neighbor or other person their greetings center on peace. In their greetings they enquire about peace
of family members, their home, cattle, belongings, and their entire locality. This shows that the
Oromo culture is a culture of peace which believes in a comprehensive peace for humans, their
mountains, forests, rivers, animals, cows, etc. (Debela, 2017). Therefore, these prayers are part of
daily rituals for promoting and sustaining peace.
Similarly, the concept and practice of peace among the Oromo are based on traditional values and
beliefs anchored in the gadaa, the politico-military and ritual system of the Oromo. He further
explains that Oromo term nagaa literally means peace, but a definition that includes everything
that it implies has yet to be given (Dawo, 2013) , observations of Oromo ritual and ceremonial
activities suggest that peace is the harmony of things or parties involved in certain relations. It is
the harmonious relation between the different parts of the human and cosmic orders. For the
Oromo, peace is understood as one of the necessities of life.
In the absence of peace, even the fulfillment of all other basic necessities cannot be adequate for
the preservation and development of human life. Likewise, prayers and blessings are important
part of the daily life of every Oromo. In those prayers, the most important word is peace. In every
moment of prayer, peace is asked for the community (Kuto, Bacha, & Taye, 2018)
Every greeting, prayer, ritual and political and judicial protocol invokes peace. Greetings are
inquiries about peace and assertions of peace. Bolstered by notions of equality, reconciliation and
redistribution, peace is a foundational social idea that informs the structure and ethics of Oromo
institutions, serving both political and spiritual ends (Marco, 2005)
Furthermore according to (Tenna, 2013) the Oromo concept of peace has internal and external
dimensions which might be divided into intrapersonal, in itself. The external dimension refers to
living in harmony and peace with neighbors and other communities. These show that the Oromo
concept of peace is one of cooperation and living in harmony with other ethnic groups (Dawo,
2013). The intrapersonal peace requires every individual Oromo to be at peace with himself to be
at peace with others. That is an individual has to be non-violent, tolerant, and live in harmony with
others. The interpersonal aspect of peace requires members to cooperate and live in peace, and if
there is any problem to solve their problem nonviolently through discussion and dialogue. The
principles of tolerance and peaceful coexistence are enshrined in the value system and culture of
Oromo people (Tenna, 2013). According to Abdulahi referred Tenna (2013), peacemaking and

10. 4
peace building is not left to politicians it is rather a responsibility of every Oromo. (Abdulahi,
2019).
The Gada system sustains peace through participative democracy where by leaders are elected by
members to serve for single term of 8 years, accountable for their action and the constituents can
recall them. The democratic election, fixed term of office and peaceful transfer of power and
answerability of the elected officials for their action shows that the source of power is the society.
Such leaders' prime mission is peace (Baissa, 1994).
As a system of governance for peace, the Gada system has system of check and balance between
branches of governance and has decentralized governance for keeping peace at different levels.
This institutional arrangement serves as a mechanism for assertive peace making process among
the judiciary, the legislature, and executive branches and social forces at different levels (Jalata A.
, 2014) .
Above all, peace is one of the core values of the Gada system. As Yisak G. kebto, referred jalata
(2010), the concept of peace and maintaining peace is at the heart of relationship in the society and
with neighbor’s communities is practiced in gadaa system (Kebto, 2021). It is the central criteria
in decision making and solving conflicts or problems. The leadership practices hence is one that
promotes harmony and maintains relationship, through conciliation, mediation, and
transformational approaches to conflicts and problems. These and other value is part of the belief
system of an Oromo for peace making and sustaining positive peace as part of their daily life. The
Gada systems is also based on values of freedom, human right, and equality. The Oromo's are free
people who believe in individual and collective freedom. Every member of the society is also
treated as equal irrespective of their status, economic fortune, and position. All their rights
including right to property, freedom of speech, to elect, are inviolable (Baissa, 1994)
. Other underlying Gada system value is the principle of morality. Every Oromo is socialized to
ethical values from childhood and is expected to conduct his affairs ethically. This has a potential
to preempt the root causes of conflict. The above values and norms of the Gada system show has
conflict resolution and peacemaking system that has maintained peace and prevented conflict in
the society and with neighboring societies (Tenna, 2013) . Besides these values the Gada system
has detailed rules, provisions, and procedures for criminal and civil cases if any violent action
happens in the society. Whatever conflicts can be immediately contained and resolved accordingly.

11. 5
2.1. Role of gadaa in conflict resolution and peace building
Oromo people are native of north eastern Ethiopia Empire, eastern African communities that had
the ways of conflict resolution called arbitration which Oromo called as Jaarsummaa. It is an
informal method of conflict resolution (Gemechu, 2002). The Oromo people have resolved various
types of interpersonal or intergroup conflicts including homicide (Terfa, 2018)
Conflict is the disagreement that faced society based on different interest and benefit (Gemechu,
2002). The interest may be on natural resource, manmade and political views (Biratu & Kosa,
2020). According to Biratu and Kosa referred Francis (2006), conflict is nature disagreement
resulting from individual or groups that differ in attitude, beliefs, values or needs. Throughout the
disagreement and conflict one group may harm the other until negotiation of one another. Thus
Gadaa is the root of democracy that has had a system of conflict resolution mechanism used to
allowed community to solve the challenge by their own discussion and reach on consensus for the
future co-existence and peace building (Biratu & Kosa, 2020). In Oromo out of conflict resolution
Gumaa is a widely practiced traditional way of resolving conflicts (Tsega, 2002). Gumaa refers to
the blood money (Gemechu, 2002) that is paid to the murdered family (Bekelcha & Sefera, 2019).
It refers to the payment made to the seriously injured individuals. Gadaa still an indigenous
institutions and practices of dispute settlements. For instance, among Oromo, for a certain disputes,
local elders (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 Hayyuu. Hayyuu is one
manage conflicts because of good knowledge of the people’s norms and customary laws
(GumiBoru, 2016)
Oromo have been negotiating with the relatives of murderers and murdered through this gumaa
tradition practices. Nowadays when the bureaucratic is the challenge that harm and impartial in
this century, the gumaa has high value to solve disputes, especially when serious cases like killing
each other have happened. In homicide system hoolaa araraa (reconciliation sheep), knife, leaf of
different plants like endod or soapberry (Phytolacca dodecandra scientific name of Endod) and
different equipment’s were needed for activities of negotiation. In gumaa arbitration the collected

12. 6
leaf were powdered (tumamamu). When they powdering the leaf they saying remove our enemy
and bring peace for us. During powdering the leaf they saying as follow together-
Kottu kottu ------------ ee dhufeera Please come…I am here
Akkati dhuftee nagaan haa dhufu -ee dhugaadha May peace come to us as you come here
Tumne Seera--------ee dhugaadha we enacted law …yeah true
Dubbanne dubbidhaa-------ee dhugaadha we speak the law …yeah true
Galchine dhugaadha----------ee dhugaadha we return truth yeah true
margi kan Sa'aa haa ta'uu ------ee dhugaadha May grass be for cattle
Niitin kan fuudhe haa tatuu ----ee dhugaadha may the wife for husband... Yeah true
Abba abbaa muudaa irraa nu fixaa----ee dhugaadha please finish from qalluu (father of-
Anointment)….. Yeah true
Saanisaanii haa hortuu--------ee dhugaadha my cattle reproduce …. Yeah true
Namnisaanii haa horuu ------ee dhugaadhaa May their man reproduce… yeah true
Waaqayyoo kan roobaa haata'uu----ee dhugaadha May waaqaa give us rain…yeah true
Dacheen kan margaa haatatuu----ee dhugaadha May the earth give us a grass…yeah true
Margi kan jabbii haata'uu-------ee dhugaadha May grass be for calves
Barri kan rabbii haata'uu ------ee dhugaadha the year may as the interest of
God...Yeah true
After they powdered the leaf they take an oath together for the future peace and live together
without any revenge.
In macha Oromo during negotiation the mediators of two clans brought a sheep which has only
one color (hoolaa bifa tokkoo). The mediators of the clans as well as other members went to malkaa
(river) and they stood opposite of each other. Then, the representatives of each clan come together
in the middle of the river with sheep. Then, they pierce the belly of the sheep alive. Then, they
exchanged grass through the abdomen of the sheep and spread the blood of the sheep with grass
to own clans. Then, they threw the sheep to the river and went to the house with together. Then,
they started to eat from one maaddii (dish) (Bekelcha & Sefera, 2019) in order to remove the
revenge between them as illustrate on the following figure 1.

13. 7
Figure 1: when slayer and victim family eat from one maaddii after negotiation (photo extract
from Tayye, 2016).
Making the guilty and victim to eat and drink together is symbolizes reconciliation and restoration
of friendship. Finally, the Abba Qallu concludes the ceremony by blessing the peace to be durable
and at the same time cursing any attempt of revenge after reconciliation.
3. Gondoroo work for peace building in context of Guji oromo
Gondooroo is one of the Guji Oromo indigenous institutions of conflict resolution, justice
administration and peace building that were able to persist and function to date in case of homicide.
Gumi Boru (2016:18) clarified Gondooroo as the blood money that is paid to the slain’s family
and practices of dispute settlements. For instance, among Guji, for some minor disputes, local
elders (‘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. 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. He settled through known traditional procedures. The Guji Oromo have been negotiating
with the relatives of murderers and murdered through this gondooroo tradition practices (Boru,
2016).

14. 8
Gondooroo refers to the institution of settling blood feuds between two persons, families, groups,
clans, communities, or even nations. It is an indigenous institution of settling blood feuds between
parties worra-dhiigaa. Individuals or groups in worra-dhiigaa are not allowed to eat together,
attend the same school, church, meeting, market, or even to see each other. So, following homicide,
at least the slayer, and sometimes his/her entire family, is required to disappear from the sight of
the victims since their presence may intensify victims grievances and may trigger retaliation from
the victims side. Feud between families resulting from homicide automatically changes to feud
between lineages or clans (Gemechu D. , 2007)
The phenomenon is inter-tribal when a person from the same ethnic group assassinates an
individual Guji. When this is the case, imprisonment of the slayer does not mean the end of the
feud between persons or groups. Even if the conflict has subsided, it can resurface when this slayer
returns home upon finishing his/her jail. His/her close relatives can also become the target of
retaliation while he/she is still in jail, especially when the homicide was intentional. Gondooroo
become a reasonable solution. State interventions mostly focus on penalizing or correcting only
the wrongdoer, thereby situating the problem solely in the individual. By doing so, state
interventions fail to reach and heal the psychological and social capital that the incident of
homicide has destroyed (Gemechu D. , 2007).
Reconstructing and strengthening the social relationships and harmony among the parties involved
appear to be more essential than punishing or correcting the wrongdoer as a separate entity. State
court/justice systems lack or have little ability to reach citizens emotional, cognitive, and
behavioral processes at all the levels concerned, thus making it difficult to bring about restorative
justice.
Gondooroo has managed to heal the victims and the slayer psychological and social levels which
the state legal systems fail to manage. Gondooroo strives to bring about restorative justice by
focusing on restoration of psychological and social capital destroyed in a case of homicide. By
doing so, the Gondooroo institution among the Guji represents a unique model of restorative justice
that state courts and legal practitioners cannot afford to ignore. Therefore, it can be considered as
a possible alternative or supplement to a state legal system that is exclusively retributive in nature,
since it can manage the likely cycles of vendetta following homicide.

15. 9
3.1Gondooroo role towards victim Family.
Conflict, including homicide, at the very least leads to family disruption and disintegration and at
most to abandonment of the murderer’s premises. Among the Guji a murderer automatically
transforms the identity of the group (e.g. lineage, clan, ethnic) to which he/she belongs; and causes
the group of the murdered one to take up the responsibility to revenge (Etefa, 2002).
The first target of revenge, if any, is the family of the murderer. The responsibility to avenge on
behalf of the murdered is shouldered by the immediate group to which the deceased belongs, and
the protection of the murderer and his/her family members and close relatives from a possible
retaliation attack is the concern of that group. In most cases, even when the individual slayer is
imprisoned under the state legal system, other family members who are innocent and left behind
are required to go into exile at least until the victim’s group cools down. It is this situation that
leads to, at least, disintegration of the family of the murderer. In fact, going into exile for some
time to mollify the anger of the victim’s group is required from the slayer’s group and is culturally
acceptable. The assumption is that the presence of the slayer or his/her immediate family members
and close relatives fuels the victim group’s grievance and thus is likely to trigger impulsive
retribution. So, at least the slayer and his/her family members need to seek a place of refuge and
disappear from the sight of the victim group for some time to allow their grievance to decrease.
Homicide and its subsequent impacts are the worst and most complex when it happens in a family
and between close relatives. Killing one’s family member (e.g. wife, husband, child) or close
relative (e.g. brother, cousin, sister) is a possible though not frequent incident. When this does
happen, things become complex because the group to which the killer and the killed belong
becomes both the slayer and the victim group at the same time.
In Guji culture, blood feud of the same tribe, Guji, cannot be settled without the Gondooroo rite
of cleansing and purification. It is this rite of purification that marks the end of animosity and feud
between the family of the killer and that of the killed. Even in state intervened cases where the
slayer is imprisoned, Gondooroo needs to be performed after finishing the time in jail and the
slayer family is expected to beg for and secure apology from the victim family until the slayer
finish his/her jail term, knowing that the imprisonment does not mean the end of the feud.
Therefore, most cases of state intervened homicides in Guji are concluded by customary
institutions such as arbitration, reconciliation and Gondooroo rites of purification (Boru, 2016).

16. 10
The person who killed innocent one make refuge to hayyu, abba gadaa or elder of biyya to take his
punishment and give compensation for the killed tribe (gosa) as soon as he did wrong if he/she
was no controlled by the state. The hayyuu want to ask the slayer person who make refuge to them
what he did, then he told as…“Ani bade, anaafi inni obboleewwani danuu (ajeechaa tasaa)
raawwadhee nabaasaa, rakkoo akkanaatu na mudatee furmaata naaf kennaa” jedhee himannaa
isaa abbaa gadaatti himata. Then Abba gadaa speak one Oromo proverb to him… “Oromoo ni
falata malee hinfalfalu” haaluma aadaa keenyaan niaraarfanna jedha. Then abbaa gadaa sent
elders (messengers) to the victim family and they try to do as described in the following table
Afaan oromoo/Local language/ English
Guyyaa jalqabaa First day
Dalagaa raawataa( A ) Kan jalaa qabu(B) Messenger(A) Supporter of speaker(B)
Abbaa gadaatu nu ergeera Ergeeraa Abba gada sent me to
you
Ok
Namatu du‟eeraa Du‟eeraa Man died Ok
Namatu natta dheeteeraa Dheeteera A man refuge to me Ok
Jisaatu natta dheeteera Dheeteera Killer refuge to me Ok
Abba gadaatu na ergee nuu
qabami
Warri namni jala
du’e waan aaranif ni
callisu
Abba gadaa sent me
to you as you accept
negotiation
The murdered family
prefer silent ,may be
they are angry
Ammas yeroo lammaffaaf Second day
Abba waaree ,ya abbaa
waaree
Yaa Father of waaree*2 yes
Namatu sitta na ergate,
namatu nama kee yakke
Yakkee Abba gadaa sent me
to you, a certain
person killed your
man
killed
Jaarsa ergateera, na
gujoomsi jedhee jira,
qabamiif jedhu
Abboo qabaminaa,
nami kuni nama
akkamtu nama kiyya
He sent elders and
asked reconciliation
What kind of person is
killed my person
(child)?

17. 11
yakke;Yakki,nami
kun yakke waan
akkamii nama kiyya
yakke ?
Ani kajedhu,Gujitu nama kee
dane,inni Guji,na gujoomsi
jedhee jiraa,abbaa gadaa
ergateera qabamiif jedhuun
Anilleen qabamina,
mee anilleen nama
qaba namaan
mar‟iadhaa, narraa
dhaabbadhu
I told to you Guji
person was killed your
person please forgive
him
Okay! I will discuss
with my tribe, go away
from me
Achumaanjaarsoliin dhufan
gara abbaa gadaa isaan ergeetti
deebi‟uun Galle jedhu
Maaliin galtere The messengers return
to Abba gadaa and they
said we returned
By what you came
back…Abbaa gadaa
question
Waanaan galeen,ergaa araaraa
dhaqe,beetta namatu natta
dheetee, namatu araara ergatee
jira harka kiyya jiraa naa
qabami jedheeraa jedheen.
Qabaminnaa Gadaa kami
nama kiyyayakke? Jedhee
nagaafate
nagaafate The slayer make refuge
to me…Abba Gadaa
sent me, please cool
down, we will finish the
event according to our
culture
Ok …he said. I will
discuss with my tribe but,
which Gadaa is
assassinated my
person?(victim family
question)
Gadaa naan duraati. Ani
Gadaa kiyya natti dheetee
kanaan na gujoomsi jedhee
natti dheetee jira,araara ergate
qabami jedheen
Ammallee yeroo
sadaffaaf deebi‟atii
nami kun hidha hin
hiikkatu,waannamarra
a fuudhee hinnyaatuu,
hindhugu, fuula
namatta hingaluu kkf
naa qabamii jedheera
abbaan gadaa
jedhiin…(Ajaja abbaa
gadaa)
From Previous gadaa
the wrong doer was
emerged. But, in my
baallii (gadaa) he asked
me refuge and
reconciliation, please
cool down we will look
it as our tradition
culture………….
messengers response to
victim family
Abba gadaa order….
Again return to him and
said the slayer not
remove his cloth and his
belt from his wrist, even
he did not accept and eat
food! Please forgive for
the slayer.

18. 12
Then after based on the request of slayer and jaarsummaa of Abbaa gadaa the killed tribe accept
negotiation and try to build peace according to Guji culture of Gondooroo process.
The Gondooroo involves symbolic penalty and the rite of cleansing and purification. It requires
preparation and it cannot be performed instantly. It needs ‘Booka/daadhi’ (home-made honey
wine), slaughtering of sheep, and other things that the culture prescribes (water, blade, new cloth
for wrong doer etc.,) even different things that culture require (Tasfaye, 2016). According to my
informant Boneya Kulela, there is no preferred day for the Gondooroo ritual. But it is done very
early morning at the time when the dark of the night is ending and the bright of the day is
coming/emerging which pragmatically signify the bad is ending and the good is coming
Look the following photo that illustrate pour the blood of sheep and boka (local wine made from
honey) on the heads of murderer.
Figure 2: The process when the slayer take purification for his sin by shaving his hair (photo
adopt from Tayye, 2016).
There are a number of rituals that the parties undertake under the dictation of the elderly throughout
the purification. For example, the parties at blood drink honey wine together and eat buna qale
(roasted coffee) together to indicate the end of enmity and bitterness towards each other and the
restoration of the once sweet relationship after they break the bone of sacrificial sheep. The end of
the Gondooroo rites of purification that announces the end of the vendetta and the restoration of
peace and harmony is called eebbaa (blessing). It is performed between the parties by the
intercession of an elderly person of good reputation (Boru, 2016).

19. 13
Not only for the homicide or blood feud activities. According to informant (Boneya kuleela and
Tariku Robe) said Godooroo also used to pray God when different challenge face Guji people in
particular and oromo society in general. Challenge like different epidemic disease (corona virus,
Black death), drought, famine, prolonged war and soon. For example when the corona virus killed
different people of the world Guji oromo like hayyuu, waayyuu, elders, jaarsa biyyaa come
together by holding Bokkuu and prayed their almighty God by slaughtering the black bull as
illustrated on the figure- 2 for bringing peace to the world.
Figure 3:- when Guji pray peace for different challenge (adopted from FBC media page, 2020/2012)
Slaughtering black bull has its own meaning in Guji oromo philosophy because they said waqni
gurracha, ganni guraacha,gumaan ijaa gurraacha, bosonni guraacha , bishaan qulqullun illee
guraachaa jedhama. Kanaafuu waan waqni umee kanaan uumaa kadhatuu. Roughly translated
oromo pray the creator by creature. After praying the creator and slaughtering the black bull they
see tallow (mooraa) of bull for future peace, prosperity and success. This all activities are the way
Guji oromo try to building peace by indigenous knowledge of gadaa system.

20. 14
4. Conclusion
The Guji Oromo have a very strong traditional mechanism of resolving or settling disputes among
the society. They have their own indigenous knowledge of adjudicating both civil and criminal
cases. Especially in criminal offences such as war between two clans, the Abbaa Gadaas of each
clan and elders (jaarsa biyyaa) shall come together, weigh the evidences of cases brought before
them and reconcile the issue rendering decisions and passing their verdicts based on the simplicity
or complexity of the matters. Among Guji oromo Gondooroo is the solution of different challenge
and conflict. It is one of the Guji Oromo indigenous institutions of conflict resolution, justice
administration and peace building that were able to persist and function to date in case of homicide.
It is an indigenous institution of settling blood feuds between parties worra-dhiigaa.
The Guji jaarsaa(elder) called the Hayyu together with the Gadaa officials play a very important
role in settling inter-ethnic and intra-ethnic disputes and conflicts over resources or otherwise.
Guji elders/jaarsa/ and the Gadaa leaders get together and discuss the matter in detail under the
shade of sycamore tree(odaa ) and settle it by breaking a bone(lafee harkatti walcabsu) of the
sacrificial animal that symbolizes removing the hostility between the groups.
The Guji elders play very important roles of arbitrating cases, reconciling parties in conflict and
advising the youth. Whenever things go wrong in their community, elders take appropriate
corrective measures. The Guji take every conflict, be it of individuals or groups among their own
ethnic entity or between the Guji and other ethnic groups to traditional authorities. Land, water
(bishaan eelaa) and cattle theft were the major causes of conflicts concerning both inter-ethnic
and intra-ethnic conflicts. Accordingly, the Guji traditional mechanism is much more effective in
conflict resolution and settling disputes than modern government institutions.

21. 15
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