The document discusses the Gadaa system of social organization among the Oromo people of Ethiopia. The Gadaa system grouped males into five successive eight-year grades that together made up a forty-year generation cycle. Membership in a grade determined one's social, political, economic, and ritual roles and responsibilities. Younger grades focused on military training while older grades took on leadership positions. The system provided structure to Oromo society and coordinated important functions like defense, governance, and economic activities. Scholars debate the origins of the Gadaa system but most see it as developing from common East African social institutions and adapting to meet the Oromo people's needs.
The document provides an overview of anthropology as a field of study. It discusses how anthropology developed from its roots in the 18th century to becoming an established science in the late 19th/early 20th century. It was initially focused on studying non-Western societies. The document outlines the main subfields of anthropology including physical/biological anthropology, archaeological anthropology, linguistic anthropology, and socio-cultural anthropology. It also discusses some of the basic features and contributions of anthropology as a comparative, holistic, and relativistic field of study.
This is organized power point of introduction to Gada system. This course became common course in Bule Hora University. Hence, it helps students to know about Gada system and its contribution in peacemaking.
Mr. Kebede Lemu (Lecturer of Social Anthropology)
This document discusses ethics, values, morals, and the sources of values. It defines ethics as a set of rules that determine right and wrong conduct based on principles such as fairness and justice. Morals are beliefs determined by society and culture regarding right and wrong. Values are things that are important to individuals, like truth, wisdom, and love. There are terminal values, which are desirable life goals, and instrumental values, which are means of achieving goals. Sources of values include family, teachers, peers, culture and tradition. The document also discusses ethical dilemmas, which require choosing between two morally correct but conflicting options.
औषधीय पादप हमारे देश की स्वास्थ्य परिचर्या परम्पराओं का मुख्य संसाधन आधार हैं।
व्यापार में 90% से अधिक प्रजातियां आज भी वनों से प्राप्त होती हैं।
औषधीय पादपों और जड़ी-बूटीयों का भारतीय निर्यात अधिकांशतः कच्ची जड़ी-बूटियों और अकों के रूप में होता है जो इस समय की जड़ी-बूटियों/आयुष उत्पादों के निर्यात का लगभग 60-70% है।
आयुष के 95% से अधिक उत्पाद पादप आधारित होने के कारण इसकी कच्ची सामग्री के स्रोत को वनों से परिवर्तित कर कृषि आधारित करने की जरूरत है ताकि यह लम्बे समय तक चलता रहे।
बाजार में आने वाली दवाइयां भारी धातुओं तथा अन्य विषैली अशुद्धियों से युक्त होती हैं जिनकी पूर्ति औषधीय पादपों से हो सकती है।
यह केवल कृषि मार्ग के माध्यम से ही संभव है।
भारत का विश्व हर्बल व्यापार में लगभग 17% भाग है।
120 बिलियन अमरीकी डालर के हर्बल बाजार को देखते हुये इसे बदलने की आवश्यकता है।
The document discusses ethics and culture. It defines culture and identifies its key characteristics and elements. Culture includes values, norms, symbols, language and knowledge that are socially learned and shared. There are surface and deep layers to culture. Surface culture includes visible aspects like customs and behaviors while deep culture involves underlying beliefs and assumptions. The document also examines the Filipino culture, which emerged from a combination of Malay, Chinese, Indian, Spanish and American influences. It discusses different views on Filipino culture, including the traditional concept that sees a unified cultural root, and the nationalistic view that culture expresses a people's identity.
HOSPITAL_MANAGEMENT_STRATEGIES by Dr soumya Patil.pptxDr Soumya Patil
contents
Introduction
Strategic initiatives for Hospitals
Infrastructure of Hospital
Health Information technology
HIT functional units
Benefits of HIT
Essential manpower
Medical equipments for Hospitals
Patient Care
Introduction:
From its gradual evolution through the 18th &n19th centuries the hospital has come of age only recently during the past 50 years
A hospital is an integral part of a social and medical organization, the function of which to provide for the complete health care, both curative and preventive and whose outpatient services reach out to the family and its home environment; the hospital is also a center for training of health workers and biosocial research.
Hospital management is the field relating to leadership, management and administration of public health systems, health care systems, Hospitals and hospital networks in all the primary, secondary and tertiary sectors.
The Clinical Establishments (Registration and Regulation) Act, 2010 has been enacted
by the Central Government to provide for registration and regulation of all clinical establishments in the country with a view to prescribe the minimum standards of facilities and services provided by them.
The minimum standards for Allopathic hospitals Under Clinical Establishment Act, 2010 are developed on the basis of level of care provided, as defined below
General Medical services with indoor admission facility provided by recognised allopathic medical graduate(s) and may also include general dentistry services provided by recognized BDS graduates.
Example: PHC, Government and Private Hospitals and Nursing Homes run by MBBS Doctors etc.
Aims and activities :
Improve the patient experience.
Measure and report quality performance.
Adopt to new payment models.
Address the possible impact of health insurance exchanges.
Work on an approach to population health management.
Focus on clinical integration
Explore new physician alignment strategies.
Respond to an aging population.
some of the strategic issues that must be considered are –
• Regionalization
• Pre- planning consideration
• Need assessment
• Plot ratio
• Design for flexibility and expandability
• Fulfill the demand functions
• Emphasize on patient focused hospital
• Focus on energy conservation
Intelligent buildings
• Create a healing architecture
• Aesthetic – an essential requisite
• Hospital architecture
• Go green
Protection from unwanted and unnecessary disturbances in
order to help speedy recovery
Separation of dissimilar activities
Control – the nurses station should be positioned strategically
to enable proper monitoring of visitors entering and leaving
the ward, infants and children should be protected from theft
and infection etc.
Circulation- all the departments of a hospital must be
properly integrated.
(“separate all departments, yet keep them all together;
separate types of traffic, yet save steps for everybody; that is
all there is to hospital planning “– Emerson Goble)
IT App
History of-oromo-social-organization-gadaa-grades-based-rolesSRC
This document provides an overview of the Gadaa system of social organization among the Oromo people. Some key points:
- The Gadaa system divided Oromo men into grades based on eight-year increments, with different socio-political roles and responsibilities associated with each grade.
- It was an age-set system that provided structure to Oromo society and allowed members to progress through stages from childhood to adulthood to old age.
- Scholars debate the origins of the Gadaa system but many believe it developed from similar practices among other Eastern Cushitic peoples in the Horn of Africa, evolving over time to become more complex and unique among the Oromo.
Oromo peoplehood historical and cultural overviewSRC
This document provides an overview of Oromo peoplehood from a historical and cultural perspective. It discusses the origins and branches of the Oromo people and their traditional system of governance known as gada. The gada system organized Oromo society democratically based on principles of checks and balances, power sharing, and universal male suffrage. It also discusses how the Oromo expanded their territory in the 16th-17th centuries through a system of defensive and offensive wars organized by the gada system. The document outlines the structure of the gada system and how it organized Oromo society, as well as elements of Oromo cultural knowledge, worldviews, and traditions that persisted despite changes over time.
The document provides an overview of anthropology as a field of study. It discusses how anthropology developed from its roots in the 18th century to becoming an established science in the late 19th/early 20th century. It was initially focused on studying non-Western societies. The document outlines the main subfields of anthropology including physical/biological anthropology, archaeological anthropology, linguistic anthropology, and socio-cultural anthropology. It also discusses some of the basic features and contributions of anthropology as a comparative, holistic, and relativistic field of study.
This is organized power point of introduction to Gada system. This course became common course in Bule Hora University. Hence, it helps students to know about Gada system and its contribution in peacemaking.
Mr. Kebede Lemu (Lecturer of Social Anthropology)
This document discusses ethics, values, morals, and the sources of values. It defines ethics as a set of rules that determine right and wrong conduct based on principles such as fairness and justice. Morals are beliefs determined by society and culture regarding right and wrong. Values are things that are important to individuals, like truth, wisdom, and love. There are terminal values, which are desirable life goals, and instrumental values, which are means of achieving goals. Sources of values include family, teachers, peers, culture and tradition. The document also discusses ethical dilemmas, which require choosing between two morally correct but conflicting options.
औषधीय पादप हमारे देश की स्वास्थ्य परिचर्या परम्पराओं का मुख्य संसाधन आधार हैं।
व्यापार में 90% से अधिक प्रजातियां आज भी वनों से प्राप्त होती हैं।
औषधीय पादपों और जड़ी-बूटीयों का भारतीय निर्यात अधिकांशतः कच्ची जड़ी-बूटियों और अकों के रूप में होता है जो इस समय की जड़ी-बूटियों/आयुष उत्पादों के निर्यात का लगभग 60-70% है।
आयुष के 95% से अधिक उत्पाद पादप आधारित होने के कारण इसकी कच्ची सामग्री के स्रोत को वनों से परिवर्तित कर कृषि आधारित करने की जरूरत है ताकि यह लम्बे समय तक चलता रहे।
बाजार में आने वाली दवाइयां भारी धातुओं तथा अन्य विषैली अशुद्धियों से युक्त होती हैं जिनकी पूर्ति औषधीय पादपों से हो सकती है।
यह केवल कृषि मार्ग के माध्यम से ही संभव है।
भारत का विश्व हर्बल व्यापार में लगभग 17% भाग है।
120 बिलियन अमरीकी डालर के हर्बल बाजार को देखते हुये इसे बदलने की आवश्यकता है।
The document discusses ethics and culture. It defines culture and identifies its key characteristics and elements. Culture includes values, norms, symbols, language and knowledge that are socially learned and shared. There are surface and deep layers to culture. Surface culture includes visible aspects like customs and behaviors while deep culture involves underlying beliefs and assumptions. The document also examines the Filipino culture, which emerged from a combination of Malay, Chinese, Indian, Spanish and American influences. It discusses different views on Filipino culture, including the traditional concept that sees a unified cultural root, and the nationalistic view that culture expresses a people's identity.
HOSPITAL_MANAGEMENT_STRATEGIES by Dr soumya Patil.pptxDr Soumya Patil
contents
Introduction
Strategic initiatives for Hospitals
Infrastructure of Hospital
Health Information technology
HIT functional units
Benefits of HIT
Essential manpower
Medical equipments for Hospitals
Patient Care
Introduction:
From its gradual evolution through the 18th &n19th centuries the hospital has come of age only recently during the past 50 years
A hospital is an integral part of a social and medical organization, the function of which to provide for the complete health care, both curative and preventive and whose outpatient services reach out to the family and its home environment; the hospital is also a center for training of health workers and biosocial research.
Hospital management is the field relating to leadership, management and administration of public health systems, health care systems, Hospitals and hospital networks in all the primary, secondary and tertiary sectors.
The Clinical Establishments (Registration and Regulation) Act, 2010 has been enacted
by the Central Government to provide for registration and regulation of all clinical establishments in the country with a view to prescribe the minimum standards of facilities and services provided by them.
The minimum standards for Allopathic hospitals Under Clinical Establishment Act, 2010 are developed on the basis of level of care provided, as defined below
General Medical services with indoor admission facility provided by recognised allopathic medical graduate(s) and may also include general dentistry services provided by recognized BDS graduates.
Example: PHC, Government and Private Hospitals and Nursing Homes run by MBBS Doctors etc.
Aims and activities :
Improve the patient experience.
Measure and report quality performance.
Adopt to new payment models.
Address the possible impact of health insurance exchanges.
Work on an approach to population health management.
Focus on clinical integration
Explore new physician alignment strategies.
Respond to an aging population.
some of the strategic issues that must be considered are –
• Regionalization
• Pre- planning consideration
• Need assessment
• Plot ratio
• Design for flexibility and expandability
• Fulfill the demand functions
• Emphasize on patient focused hospital
• Focus on energy conservation
Intelligent buildings
• Create a healing architecture
• Aesthetic – an essential requisite
• Hospital architecture
• Go green
Protection from unwanted and unnecessary disturbances in
order to help speedy recovery
Separation of dissimilar activities
Control – the nurses station should be positioned strategically
to enable proper monitoring of visitors entering and leaving
the ward, infants and children should be protected from theft
and infection etc.
Circulation- all the departments of a hospital must be
properly integrated.
(“separate all departments, yet keep them all together;
separate types of traffic, yet save steps for everybody; that is
all there is to hospital planning “– Emerson Goble)
IT App
History of-oromo-social-organization-gadaa-grades-based-rolesSRC
This document provides an overview of the Gadaa system of social organization among the Oromo people. Some key points:
- The Gadaa system divided Oromo men into grades based on eight-year increments, with different socio-political roles and responsibilities associated with each grade.
- It was an age-set system that provided structure to Oromo society and allowed members to progress through stages from childhood to adulthood to old age.
- Scholars debate the origins of the Gadaa system but many believe it developed from similar practices among other Eastern Cushitic peoples in the Horn of Africa, evolving over time to become more complex and unique among the Oromo.
Oromo peoplehood historical and cultural overviewSRC
This document provides an overview of Oromo peoplehood from a historical and cultural perspective. It discusses the origins and branches of the Oromo people and their traditional system of governance known as gada. The gada system organized Oromo society democratically based on principles of checks and balances, power sharing, and universal male suffrage. It also discusses how the Oromo expanded their territory in the 16th-17th centuries through a system of defensive and offensive wars organized by the gada system. The document outlines the structure of the gada system and how it organized Oromo society, as well as elements of Oromo cultural knowledge, worldviews, and traditions that persisted despite changes over time.
Oromo peoplehood historical and cultural overviewSRC
This document provides an overview of Oromo history, culture, and social organization. It discusses:
1) The origins and expansion of the Oromo people in the 16th-17th centuries as they recovered territory and established control over large parts of the Horn of Africa through their advanced social system known as the gada system.
2) Details of the gada system, which organized Oromo society democratically around principles of checks and balances, division of powers, and power sharing. It grouped people by age-sets and generation-sets for social, political and economic purposes.
3) How the gada system allowed the Oromo to politically and numerically strengthen themselves until they were
Socio political fuction of Gada sytem.docxGetuGonfa
The Gadaa system was the makeup of the Oromo society through which the society administered, defended their territory, maintained and developed their economy. Even though the tradition was reduced to social aspect following the incorporation of the society into the Ethiopian state, the system influenced every aspect of Oromo society, from politics to religion until now.
This document summarizes key points from an anthropology presentation on indigenous systems in Ethiopia. It discusses the advantages and challenges of Ethiopia's large youth population. It also describes customary systems of governance for the Oromo, Gedeo, and Gamo ethnic groups. These systems generally involve councils of elders, periodic transfers of power, and assemblies for conflict resolution and lawmaking. The document also discusses the roles, strengths, and limitations of indigenous conflict resolution institutions, as well as the causes of ethnic conflicts in Ethiopia. It defines legal pluralism and indigenous knowledge, and explains their importance to indigenous communities.
This document analyzes the philosophical discourses and social and political values of the Oromo Gadaa system. The Gadaa system is an indigenous democratic system of governance that organizes all aspects of Oromo society. It governs through elected officials who serve eight-year terms and then peacefully transfer power. Key values of the system include peace, democracy, and limited leadership terms. The analysis examines how investigating and understanding the Gadaa system can provide an alternative approach to democracy in Ethiopia and help address social problems through its emphasis on social justice, equality, and human dignity.
Social anthropology is the scientific study of human societies and cultures. It seeks to understand how people live in groups and find meaning in their lives. There are four main branches of anthropology: archaeology, linguistic anthropology, physical anthropology, and sociocultural anthropology. The five basic social institutions that help societies survive are government, religion, education, economy, and family. Social anthropologists study these institutions and how they organize and influence human behavior and culture.
What are roles of Women in Tulama Oromo Gada system? The case of Ilu, south w...IJSRED
This document examines the roles of women in the Tulama Oromo Gada system in Ilu, Ethiopia. The Gada system is an indigenous Oromo institution that governs political, social, and economic affairs. The study finds that women play tremendous roles in the Gada system through institutions like Siiqqee. No ceremonies or events take place without full participation of women. Women also play significant roles in conflict resolution. The study aims to identify the specific roles of women in the Tulama Oromo Gada system in Ilu through interviews and observations. It finds that women are actively involved in the socio-political practices of the community.
Human Rights, Gender Equality, and the Question of Justice: A Re-Examination ...IJAEMSJORNAL
Traditional cultural practices reflect the values and beliefs held by members of a community for periods of time. Every social grouping in the world has specific traditional cultural practices and beliefs, some of which are beneficial to all members, while others have become harmful to a specific group, such as women. These harmful and, sometimes, discriminatory traditional practices include early and forced marriages, virginity testing, widow’s ritual, female genital mutilation, the primogeniture rule, and witch-hunting. Despite their harmful nature and their violation of national and international human rights laws, such practices persist because they are not questioned or challenged and therefore take on an aura of morality in the eyes of those practicing them. The purpose of this study is to discuss the impact of culture, tradition, customs, and law on gender equality in Africa. Applying the critical and analytic methods in philosophy, the study observes that law reform and development have traditionally focused on state legal institutions to the exclusion of customary legal system, and that where the courts had an opportunity to develop the customary legal system they either reinforced archaic customary laws or imposed Western ideology. This study further investigates, by means of interview in Nsukka part of Igbo-Africa, how ordinary men and women in Africa understand women’s right, and how their attitudes are tied to local conception of masculinity. The investigation reveals that a new configuration of gender relations is evident in Africa – one that accommodates some aspects of women’s rights while retaining previous notions of innate male authority. It concludes by showing that harmful traditional practices are unjust as they violate women’s human rights (guaranteed in the Constitution), perpetuate the inequalities between women and men, and contribute to extreme poverty that government should fight to eradicate. Man and woman have the same dignity and are of equal value ontologically, and as such, we recommend that different African societies should uphold this ontological equality and dignity while socially constructing gender.
Ran Greenstein Race highlights 2023.docxjudithnhlapo1
This document discusses the concept of race from a sociological perspective. It begins by defining race as a social construct rather than a biological one, noting that physical differences between human groups have been used to justify unequal treatment and access to resources throughout history. The emergence of race as a systematic concept is traced to the rise of European colonialism, capitalism, and the development of modern science from the 16th century onward. While early philosophers like Kant acknowledged both shared human descent and the consolidation of racial differences over time in response to environment, their work was open to misinterpretation and helped spread Eurocentric views of racial hierarchies. The document examines the historical and social forces that have shaped racial identities and meanings over time.
Understanding Culture, Society and Politics Week 1 Lecture 1.pptxAyannaPiquero
This document discusses key concepts relating to identity, culture, society, and politics. It defines identity as characteristics that define individuals and groups. Culture provides the basis for identities and influences views and behaviors. Society refers to groups of people living together with shared cultures and interactions. The document then discusses how technology has led to changes in Philippine society, such as increased online messaging and social media use, and more transnational families. It introduces several social sciences that study these topics, including anthropology, sociology, and political science. Anthropology examines human biology, cultures and societies. Sociology studies human social life and group dynamics. Political science analyzes politics and governance. The document traces the origins and founders of these disciplines.
Social studies education an imperative for the promotion of cultural values f...Alexander Decker
This document discusses the role of Social Studies Education in promoting cultural values for national
integration in Nigeria. It begins by defining culture and cultural values, explaining that cultural values vary
between societies but also have some universal aspects. It then discusses the nature and goals of Social Studies
Education, arguing that it aims to foster understanding of cultural patterns and citizenship education. Finally,
it concludes that Social Studies Education has the capacity to inculcate Nigerian cultural values and promote
national unity, but that the curriculum and teacher training need improvements to fully realize this goal.
Socio-Cultural Factors that Affect the Role and Status of Women among the Bay...paperpublications3
The document discusses socio-cultural factors that affect the role and status of women among the Bayso community in Ethiopia. It finds that culturally held attitudes, norms, values and practices, as well as patriarchal ideology and religious beliefs, adversely impact women. Specifically, it identifies that son preference, socialization of children, prohibiting men from domestic work, and lack of women's participation in politics undermine women's status. The study recommends raising awareness of these issues and conducting gender sensitivity programs to promote equality.
Individual’s Leadership Style Changes Due to Different Culture in the UKYogeshIJTSRD
This paper investigates the effects of cultural dimensions on individuals’ leadership styles. The study focused on two main themes Culture and Leadership. Two main dimensions considered Power Distance and Individualism to show their effects on individuals’ two main leadership behaviour Democratic and Autocratic leadership styles. Considering a phenomenological approach, the responses of participants were obtained from their replies to an open ended questionnaire. Data were analysed with Hofstede’s 6D Model. Individuals are from America, Lithuania, India, Italy, and Sri Lanka. They are currently working in the UK, performing as managerial roles, shared their cultural experiences and leadership styles. The study shows individuals from India and Sri Lanka have completely changed their leadership styles due to the surveillance of different culture in the UK. The individual from Italy slightly modified her leadership style while the other two participants from America and Lithuania remain unchanged as they have similar cultural dimensions. Dr. Mohammad RashedKhan "Individual’s Leadership Style Changes Due to Different Culture in the UK" Published in International Journal of Trend in Scientific Research and Development (ijtsrd), ISSN: 2456-6470, Volume-5 | Issue-3 , April 2021, URL: https://www.ijtsrd.com/papers/ijtsrd41114.pdf Paper URL: https://www.ijtsrd.com/management/hrm-and-retail-business/41114/individual’s-leadership-style-changes-due-to-different-culture-in-the-uk/dr-mohammad-rashedkhan
Socio-Cultural Factors that Affect the Role and Status of Women among the Bay...paperpublications3
Abstract:Socio-Cultural perspectives of a society determine the power relations within that particular society, in which men and male values have superior status over women and female values. In most societies there are cultural beliefs and practices, that undermine women's status and contribute to gender based discrimination. The study was conducted to examine the socio-cultural factors that affect the role and status of women among the Bayso community of Gidicho Island. The methods used to collect primary data include: interview, observation, focus group discussion, and case study. Informants were selected by purposive and convenience sampling techniques based on variables: age, sex, religion, education, occupation and marital status and a total of 34 informants participated in the study. Findings of the study revealed that there are various socio-cultural factors among the Bayso, which adversely affect the role and status of women. These include: culturally held attitudes, norms, values and practices, patriarchal ideology and religious beliefs. As the study has shown, lower socio-economic status leaves women vulnerable and the power balance is always skewed to men. To correct this unbalance and evade the marginalization of women it is necessary for both men and women to comprehend that women are not treated as equal as men. Therefore, there is an urgent need to raise public awareness about the peril of female marginalization. Moreover, intensive gender sensitization programs should be conducted by the concerned bodies, to foster gender equality.
The Disciplines of Sociology, Anthropology, and Political ScienceMiss Chey
Sociology is the scientific study of human society and social interaction. Anthropology is the study of human culture and how it impacts human behavior. Political science analyzes systems of governance and power dynamics within societies. These three disciplines represent three facets of understanding society: through social forces (sociology), cultural practices and traditions (anthropology), and asymmetric power distributions and political institutions (political science). They provide complementary perspectives for comprehending human groups and behavior.
This document discusses key concepts related to identity, culture, society, and politics. It defines identity as the characteristics that define individuals and groups. Culture provides the basis for identities and influences behavior through shared beliefs, values, and practices. Society is described as a web of social relationships that is always changing. Political identities are based on the interests of social groups. Anthropology, sociology, and political science are fields that study these concepts and their interactions. Understanding culture and identities is important for appreciating differences and building a more inclusive world.
Human civilization in its development follows the process of social change, in accordance with the
rhythm of the times. The life dynamics of the Hibua Lamo community entered the reform era (1998-
1999), leading to a steep road to build the Hibua Lamo community kinship system. The role of local
elites based on local cultural values succeeded in hacking into civil conflict in the Hibua Lamo region.
This study aims to understand and describe thedevelopment dynamics of the Hibua Lamo community,
in Tobelo North Halmahera. Qualitative methods used in this research process, with data collection
techniques through observation, interviews and document studies. The results showed that the wave of
social change changed the existence of local cultural values that has implication to civilization climate
change in Hibua Lamo society. The dynamics of social life in the Hibua Lamo community are mapped
intothree eras: First, the era of "O’dora-O’hayangi" (affection). Community social life in the Hibua
Lamo community, from the time of the ancestors to the beginning of 1999, has always been built in a
kinship system based on local cultural values (a culture of mutual respect, mutual acceptance, mutual
recognition and mutual protection), as a basis for social harmony. Second, the "galosiri" (sorrow)
era. The "O 'tohora-moi"(blood and descendants) kinship climate that always mingles in harmony and
peace, soon turns into conflict. Third, the era of "Hidiai" (improve), or the reconciliation process. The
local elites have a role to unite conflict communities as an effort to hack the steep road to the kinship
system in the Hibua Lamo community, by functioning and empowering the role of customary
institutions as social glue and preservation pillar of local cultural values, which is controlled through
bureaucratic regulation (Regional Government Policy) and social control of Customary Institutions
(Hibua Lamo), as a basis for social harmony.
Promoting and Applying Intercultural Education through Literary Textbooks in ...paperpublications3
Abstract: Until recently Greece was a migration sender rather than a host country. But, over the last 20 years, things have changed and, according to the National Statistical Authority (2011), the percentage of aliens residing permanently in Greece is 8.34%, of which 52.7% come from Albania. Thus, the student population is significantly heterogeneous, and the demand for new curriculums and textbooks which are in accordance with universal agreements and conventions that promote equality, mutual respect and human rights was intense.
However, how can we create a cohesive and democratic society while at the same time allowing citizens to maintain their ethnic culture and identity? These two concepts, interculturalism, on the one hand and nationality on the other, were the motive forces for writing this paper.
In particular, this paper aims at examining, through content analysis of the texts and the activities and by following the summary method, how potential it is to implement intercultural education through literary textbooks, which are used in the Greek primary schools over the last years (since 2001 and 2006). The results showed that the references to high interculturalism prevail. There are a few references to the additive or to the contributions approach, while the presence of strong national elements is not intense. The references to mild nationalism are increased.
1) The document uses social identity theory to analyze how natives categorize migrants as the "out-group", contributing to the migrants developing a distinct social identity. 2) It finds migrants have a different accent, culture and food system that marks their identity as different from natives. 3) Migrants feel sociocultural problems when comparing their group to natives due to having a different language and culture. Their identity is shaped by how natives perceive them.
Scope and relation of sociology with other scienceJAIN_12
The document discusses the scope and relationships between sociology and other social sciences such as history, anthropology, political science, psychology, and economics. It states that these social sciences deal with different aspects of human social life and are interrelated. Sociology differs from these other social sciences in its focus on modern complex societies, use of various research methods, and interest in studying current issues rather than just past events. Key differences between sociology and each of these other social sciences are also outlined.
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2. D. Hinew STAR Journal, July-Sep 2012, 1(3): 97-105
98
Gadaa system is one of the main themes
studied by scholars of different disciplines.
Scholars that studied Gadaa system at large
gave attention to the nature of the institution, the
socio-cultural performance in Gadaa system,
calendar, and the political aspect of the Gadaa
system. Asmarom produced the most
comprehensive ethnographic study on the
indigenous Oromo socio-political organization
based on the people’s oral historic records
(Asmarom, 1973). However, none of the scholars
studied the age-grade privileges and
responsibilities of individual members and clearly
depicted the training, knowledge acquired and
the rights and duties attributed to the members.
MATERIALS AND METHODS
The absence of a written language of the
Oromo negatively affected the development of
Oromo studies. For long Oral tradition had not
been accepted as authentic historical source.
However, since 1960s in Africa and in Ethiopia as
well a critical use of oral sources (especially oral
traditions) has made the reconstruction of people
past possible. Many scholars have made a
tremendous effort to reconstruct the history and
culture of this society. By using these new
methodologies, scholars have focused on the
studies of different themes. Oral tradition is
resourceful historical source that refers to human
actions reported through speech and handed
down from generation to generation. A critical use
of Oral traditions helps scholars to reconstruct
history of certain theme.
The data in this study consisted of the written
and oral sources. In the category, the attempt
was first started with reading written data in which
both historical and anthropological studies are
very important. This was followed by conducting
field research among the Borana, Guji and the
Tulama Oromo, which preserved the Oromo
culture. This method provided me indispensible
data to study Gadaa system. The data were
gathered through interview and discussion with
Oromo elders. Oral traditions of the society
collected at different time also contain and
provide much information on the subject under
the study. In addition, Gadaa system provided the
society with a unique method of time computation
and the method of transmitting history known as
argaa-dhageettii (from what they heard and saw).
The chronology and records of events based on
the gadaa calendar that provided the society to
retain their past also is a dependable source of
data for concerned scholars.
RESULTS AND DISCUSSION
Studies associate the origin of the Gadaa
system with the culture of ancient African
societies. The Afro-Asiatic societies (Afrasan) are
said to have had broadly shared ideas, practices
and beliefs because of their common historical
root and long period interactions (Ehret, 2002).
Haberland argued that age-grade system was
exclusively associated with eastern Cushitic
peoples. He indicated that the cultures of Cushitic
or Nilotic had certain common cultural elements
of per-Islamic Arabia and ancient Israelites.
Moreover, he mentioned that certain concepts of
the ‘old testament’ type, which were original and
fundamental elements of their culture were found
among the Cushitic, including the Oromo. Based
on these cultural similarities, Haberland
suggested that the Oromo, Sidama, Hadiya,
Konso and Tsamako might have common origin
whose dissemination had been in the ancient
time (Haberland, 1963). Similarly, Lewis argued
that the eastern Cushitic speakers such as the
Afar, the Oromo, the Somali, the Saho, the
Konso and others were linguistically, culturally
and historically linked. Their separation is said to
have taken place around 3000 to 4000 years ago
(Lewis, 1966). These Cushitic peoples are said to
have lived in the central Ethiopian plateau and
were differentiated into subgroups, and the
Oromo had been one of such groups. Besides,
the home of these Cushitic peoples is said to
have been the northeastern and eastern Africa.
Specifically, Nubia (the land of Kush or ancient
Ethiopia; the middle and Lower Egypt) was from
where most probably Cushitic peoples dispersed
and formed separate linguistic and cultural
groups (Gada Melba, 1988). Ehret added that
around the seventh millennium BCE (before
Christian era) the ancestral Cushitic began to
spread in the northern edge of the Ethiopian
highland. The proto-Cushitic is said to have
formed various subdivisions and dispersed
further south in the sixth and fifth millennium
(Ehret, 2002).
Regarding the special organization in east
Africa, Asmarom argued that the Gadaa system
of the Oromo developed out of a common east
African institution of age-set that was practiced
by the Cushitic, the Bantu and the Nilotic peoples
(Asmarom,1973). Some scholars also argued
that the basic similarity of generation grading
system was the reflection of the close proximity
of societies and their common origin (Hallpike,
1976). Haberland indicated that due to the long
period of interactions, almost all the eastern
Cushitic language-speaking peoples had Gadaa
3. STAR Journal, July-Sep 2012, 1(3): 97-105
99
D. Hinew
system in their own social structure (Haberland,
1963).
Nevertheless, Haberland stated that the
Oromo culture was archaic and extremely simple
and suggested that the complicated nature of the
Gadaa system of the Oromo made it to appear a
foreign element. In fact, any society does not
appear with fully operating social institution. The
social, political or religious institution of any
society grows out of an archaic and very simple
ideas or philosophy. Ideas or concepts could
evolve, develop and be modified. As indicated
above Gadaa was an ancient Oromo term, which
stands for era and has later come to represent
different meanings (Tesema, 1980). There is no
reason why the Oromo could not evolve their own
complex social organization and build up into
complex socio-economic and political institution.
It is not clear why the Oromo were not credited as
inventor of unique culture or having socio-political
institution that flourished in patterns of their own
history. In fact, Haberland did not identify from
which society the system spread or which
society influenced the other and he did not
also convince us or made us know the origin of
the system.
Trimingham contradicted with himself by
arguing first; the originators of the Gadaa system
were the former Bantu inhabitants of Somalia and
later by stating that the Gadaa system of the
Oromo must have its origin in the age group of
the ‘Hamatic’ Nilotes (Trimingham, 1976). On
the other hand, it is said that the system spread
to Nilo-Hamites and the Bantu from the Oromo.
The Masai, the Gedeo, Nandi and Konso are said
to have adopted their Gadaa system from the
Oromo (Beckingham and Hunting ford, 1954).
Nevertheless, the Oromo is the one that
developed the system into a more complex
institution (Asmarom, 2000).
The Oromo Gadaa system is unique in
developing the use of generation called gogeessa
(forty years gap between father and son) as an
element of its organization (Asafa, 1993). The
Oromo might have shaped and modeled the
system based on their own internal situation after
they formed their own social entity. In fact, both
internal and external factors forced a society to
change and modify its social structure. Such type
of social organization might have begun when
the society needed to sustain social order
among themselves and to defend their rivals
that were competing with them for land, water
and power (Asafa,1993). It might have begun
also when the concept of common descent, the
concept of peace and cooperation among the
society developed. These concepts together
could express some deep sense of solidarity and
feeling of people hood (Baxter, 1978). From the
beginning, a principal purpose of Gadaa seems
to have been to maintain a united strength
against other groups and peaceful life within the
society (Baxter, 1978). In its early days, Gadaa
system is said to have been purely a social
institution that helped the society as a constitution
that helped the society to avoid subordination and
exploitation. Social organization was important for
a people to exist as a society and for the division
of labor (Asmarom, 1973).
According to Ehret, the intensification of
Agriculture in the rift valley areas of the Ethiopian
highlands and the increase in population between
3500 and 1000 BCE had resulted in the changes
of the old social and political institution. It is said
that in the other parts of the world when the
demographic increase led to state formation, in
the Ethiopian rift valley region a sharply
different method of providing social cohesion
age-set system came into being. This system is
said to have began first in the Konsoromo society
(eastern Cushitic) no later than some time in the
second millennium BCE. By the time, Ehret
argued, among the Konsoromo the cycle
repeated itself every eight years and new groups
were initiated in a ceremony held every eight
years (Ehret, 2000). Based on recent archeo-astronomic
research, Asmarom also argued that
some aspects of Gadaa culture especially the
astronomic calendar goes back as far as the
second century B.C (Asmarom, 2000). Such
investigations tell us that the system was an
ancient institution in east Africa. Therefore, it
appears that Gadaa initially emerged for
governance, social cohesion just as state
formation did a similar thing in the other parts of
the world. The Gadaa system guided the Oromo
religious, social political and economic life for
many centuries. Asmarom, who studied the
Gadaa system in detail, argues that it is a system
of classes that succeed one another every eight
years in assuming military, economic, political
and ritual responsibilities (Asmarom, 1973). In its
nature Gadaa is similar to the Greek age set
system that assigned training and duties to men
of (1-18 years) music and literature,(18-20 years)
physical strength, (20-30 years of age)
mathematics and other science, (30-35 years)
dialogue and ethics,(35-50 years) law and giving
service and above 50 years
philosophy(Alemayehu, 2009).
In the Gadaa system, generation, age, sex,
and class were the guiding criteria in labor
division and the sharing of responsibilities. It is
4. D. Hinew STAR Journal, July-Sep 2012, 1(3): 97-105
100
obvious that, Gadaa based division of labor and
the allocations of functions were a socially and
culturally constructed phenomenon in conformity
with the overall general property relations
(Alemayehu, 2009:168; Negaso, 2001:125).
Principal variables as age, sex etc were ways of
group formations, differentiations along with role
assignments among diverse social groups.
Despite its egalitarian nature, Gada effectively
enforced a gender-based division of labor in
Oromo society and excluded women from
passing through age-sets and generation-sets.
The tough, physical labor and muscular
demanding nature of the Gadaa system, a
compulsory requirements for muscularity to be
stayed at Gadaa centers and being deployed on
hunting for military training for a long distance
away from residence and similar factors seemed
to be some of those main reasons to give
opportunities to male. Gadaa demands tough
military and hunting exercise activities and
fitness, which a female being is thought to be
unfit, ascribed to females’ nature for life-giving
quality along with the then prevalent socio-economic,
geo-political, environmental,
ecological, etc variables (Ginbar, 2011). Hence,
gender oriented labor division seems to be
logical, scientific and reasonable factors
associated with the nature of the task, the ability
of the performer, profession and other internal
and external conditions. Nevertheless, it is unfair
and blind accusation to judge simply the past
society had established a functional
discriminatory institution whereby female
identities were oppressed.
Gadaa system functioned along the lines of
Oromo knowledge of the society and the world
that includes the customary (bekumssa aadaa)
and knowledge of law. The latter is further divided
in to law of God (immutable) and law of human
beings. Oromo cultural and customary laws are
common and public knowledge that regulates the
activities of members of the society (Asafa,
2010).
It is natural that people of the past had their
own formulated simple or complex institutions,
means and methods approaching natural and
social circumstances at their surroundings. Given
that socio-cultural and ritual mechanisms were
often used to approach their world, resolve
dilemmas at their environment, social inventions
were parts of numerous apparatus a given
society address and communicate the natural
world (Ginbar, 2011). Women had the Siiqqee
institution, a parallel institution to the Gadaa
system that “functioned hands in hand with
Gadaa system as one of its built-in mechanisms
of checks and balances. These two institutions
helped to maintain Safuu (moral and ethical
order) in Oromo society by enabling Oromo
women to have control over resources and
private spaces, social status and respect, and
sisterhood and solidarity by deterring men from
infringing upon their individual and collective
rights (Kuwee, 1991).
The age- set system was a segmentation that
maintains specialization of function along
effective lines. It harnesses the energies of the
youth to the end of the society and gives to each
age group a strong awareness of its own status.
The Gadaa system, as an age-based social
organization must have also been developed as a
mechanism of motivating and fitting members of
the society into social structure. Accordingly,
various socio-political functions and
responsibilities are associated with initiation into
and promotion from one gadaa to the next. The
structural elevation follows an established
procedure. Members of an age- set are initiated
into the next higher set with elaborated
ceremony. The initiation obviously gives and
imposes responsibilities on the elevated groups.
The age- set system provided clear structural
reference for members of the society so that the
society developed a consistent and stable sense
of self and others (Jeylan, 2005). The division
was parts of the entire aspects of their
interdependent living.
Gada system served as a base of democratic
and egalitarian political system. The system is
self-sufficient system, which has influenced every
aspect of Oromo’s life. A system organizes the
Oromo society into groups that assume different
responsibilities in the society every eight years.
There are five active and five passive grades in a
cycle of forty years (Figure 1). The five gadaas in
the cycle have names that vary slightly from
region to region. This must not be confused with
the names of the five-gadaa parties, which again
have different names at different areas.
Gadaa Grades and Major Privileges and
Responsibilities of Members
In the Oromo social life, Gadaa system
assigned rights as well as obligations to all the
males in the society. Activities and social roles
are formally defined, both in terms of what is
permitted and in terms of what is forbidden
(Tadesse, 1995). Among other functions, the
separation of men into grades is a division of
labor. Individual male as part of a permanent
group, contributed his labor power in different
5. D. Hinew
Figure 1: Five active and five passive grades in a cycle of forty years
capacities to the society as a whole and was
prohibited from settling permanently until he had
completed the cycle. The grades were also
periods of initiation and training as well as
periods of work and performance. The most
important element that regulates
system is the responsibilities and rules attached
to the age-grade system. Every Oromo of specific
age-grade is expected to perform a certain
function according to specified rules and
regulations. Hence, by leaning the customary law
and law of Waaqaa, every person was expected
to contribute to the social development. Social
development (finna) stands for “ the legacy of the
past which each generation inherits from its
forefathers and which it transforms; it is the fertile
patrimony held in trust by the present generation
which it will enrich and bequeath to future
generations…”(Asafa,2010). Hence, in the
system as Martial De Salviac stated, “…the
Oromo child, imbued with principles and rules of
conduct, becoming philosopher without school,
eloquent without rhetoric, soldier without
enlistment, lawyer without code … advance with
steps in the accomplishment of his duties…”
Ayalew, 2007). The gadaa grades and the socio
economic and political duties associated with the
grades are as follows.
STAR Journal, July-
-Sep 2012, 1(3): 97-105
(Source: Asmarom, 1973)
the Gadaa
t socio-and
0-8): The name refers
1. Ittimakoo/daa’imman (0
to and has the meaning “He (
Waaqaa) added
them to the people.” They were born, ideally,
when their fathers’ gadaa set is in office. As the
members are immature and hence are
considered as holy children and source
of
blessing (Desalegn, 2005). 2005)
Among the Borana
this child hood is known by the name of
Dabballe.
Asmarom noted, “dabballe are among the
principal mediators between men and God
invested with powers and attributes similar to
Kallu” (Asmarom, 1973). Before the th
maqbaasa
(name giving) ceremony, they were not given real
names, and they were still between
Waaqaa and
their people (Bartles, 1990).
The members were
identified with their amazing hairstyle known as
Guduruu/gaammee, which was a symbol of
childhood. This grade was known as socialization
age into the society and the Gadaa culture
(Lemu, 1971). Just as girls, they were privileged
in the society in that families and members of the
society were expected to love, give attention and
protection to them (Asmarom,
had to show witness of their affection for the calm
and sensible spirit. Customary law prohibits their
parents from punishing them physically. Families
(especially mothers) were expected to sing
cultural songs that praise children of thi
the Dabballee were immature, no specific political
1973). The family
this age. As
101
6. D. Hinew STAR Journal, July-Sep 2012, 1(3): 97-105
102
roles were associated with them. At initiation
ceremony to the next gadaa grade, they had
hairs shaved off to remove all the bad things of
the childhood symbolizing to have another
identity.
2. Dabballee/Junior Gaammee (9-16): The
ittimakoo were admitted to the gaammee grade
and the mainstream of the Gadaa system with
initiation ceremony, which was a turning point for
Dabballee’s father and grandfather. Dabballee’s
father got full status in the Gadaa system as the
ruling gadaa group while the grandfathers retired
from the Gadaa system. Initiation into Dabballee
grade was followed by Maqbaasa ceremony in
which members were given individual and group
name, which was one of the names of five-gadaa
parties. This stage was mainly a period of
socialization process when the members were
equipped with the historical and cultural tradition
of the society as well as beginning military
training (Lemu, 1971).
Members of this age and girls commonly
called sookkee (early teen-age) were required to
learn counting numbers with analogies and
genealogy on fathers and mothers line. This age
a fertile time to study Oromo myth, riddles, stories
of different types, geerersa, cultural songs.
(Jabessa, 1970)The contents of training at this
stage is civic related subjects to inculcate in the
minds of children certain societal values of the
people such as respect and dignity for
humankind, accountability and responsibility to
the community, patriotism and love for the
fatherland, and family identity and history. Some
methods of instruction were war songs known as
geerarsa and faarsaa (praising). In such away
elders taught them by tracing the family lineage
several generations back and narrating story of
historical events in society such as major battles
fought; natural disasters (drought, epidemics, and
crop failure); migration etc (Melaku,2001). In this
regard, boys of this age were provided with
instruction in Oromo ethics and societal values.
Some of the topics covered in this area revolve
around the concepts of family, values of
teamwork, resource sharing, community
interactions, justice, and loyalty to the rule of
Gadaa (Alemayehu, 2009).
Even though training on critical thinking was
not limited to this stage, probably, the main
contribution of traditional Oromo education to
children of this age was in the area of mental
(cognitive) development. Girls were key role
players in playing puzzles and Hibboo (riddles).
Riddle was the most commonly used instructive
technique in the development of critical thinking.
Other than its significance in developing the
mental capacity of children, riddles entertained
the young learner by presenting things in different
perspectives.
There were no political obligations attached to
the gaammee xixiqqoo as a gadaa grade.
However, they had to assist their families in
domestic life according to their capacity. Besides,
they also practiced some hunting related games
like throwing spear through moving circular object
known as geengoo (Melaku, 2001).While tending
their animals; they also practiced racing
competition, long jump and high jump, running
over hurdles. In such away, they acquired the
quality of muscular strength and accuracy for the
future career.
3. Foollee /senior Gaammee (17-24): The term
Foollee was derived from foolachuu, which
means to be excited that reveals members as
teenagers. This is the most important stage in the
gadaa cycle when the members shoulder family
responsibilities and engage in military training. In
other words, this period was the period of
excitement and military training. In domestic life,
they engaged in how to prepare and use plowing
materials in agriculture, utilization of property,
family management and social life by observing
the aadaa (culture) and seeraa of the society.
Young boys of this age were also encouraged to
work and keep property for their future life. This is
why most of their geerarsa convey the quality of
hard working and being self-sufficient abhorring
poverty life. They were expected to know the
custom, habit, tradition, and way of life of the
society and obey the laws of Gadaa system. The
members guard the Luba (men in power) and
mostly included in military service under the
leadership of Abba duulaa (war minster) (Dereje,
2000). The Foollee had to develop a quality and
capacity of fighting against injustice at least in
their clan.
Every Foollee except with special physical
cases was required to train how to fight and hunt.
The crucial practices in training were horse
ridding for cavalry. It is customarily mandatory for
military experts to train members of this stage.
Horse fighting and horse riding games were the
most important part of Oromo military skill.
Therefore, the future cavalry in the military
segment had to be trained at this stage. This
includes the use of horse in fighting, spear
throwing, handling of shields and defending the
group to be fought (Jabessa, 1970). They
obtained military campaign tactics and fighting
from their immediate senior stage and military
gadaa officials. The training was supported by
7. D. Hinew STAR Journal, July-Sep 2012, 1(3): 97-105
103
recitation of military achievement of brave men.
Most of the time, they were engaged in body
building exercise and wrestling with their age-mates
and practicing gorilla fighting. At the end of
the grade for three years, the members were
taken to remote areas for apprenticeship where
they involve in hunting wild animals or other
target for test of competency. The failure to
demonstrate the required model of training has
no excuse after which the members were
assigned to perform other activities. Success in
the apprenticeship was considered as the
greatest achievement of the stage. Although
hunting wild life is illegal today, killing elephant,
rhinoceros, buffalo and lion accounted for forty,
thirty, twenty-five and twenty percent respectively
in the test for competency. Buttuu, a special
military regiment (those who snatch) were
recruited from such successful gallant fighters.
The Buttuu were capable of multi-dimensional
tactics by the use of horse, gorilla and face.
Towards the end of this grade, members were
required to show the mock of the warfare the
presence of gadaa officials.
4. Kuusaa /Raabaa) /Qondaala (25-32): This
was a matured stage for formal military service
under the direction of the Abbaa duulaa (Lemu,
1971). The kuusaa were attached with dual tasks
in the society: military service and training for
gadaa leadership. As junior warriors the kuusaa
were purely fighters categorized into sections of
cavalry, lafoo (soldiers) and Buttuu (special
fighters).The members of this group continue
undertaking military training of the earlier grade.
The Abbaa duulaa and senior warriors trained
this class advanced military talent like wrestling,
miliqqee (skill of defending attack) and other skills
(Jabessa, 1970). Martial De Salviac described
the Oromo military strength as follows “The
Oromo is animated with warrior spirit in the
highest quality. The vitality and durability of this
people, who have traversed centuries, maintain
its autonomy and integrity of its custom are due
to the courage, to the bravery, to the energy,
which it deployed in the struggle “Ayalew, 2007).
The military organization of the Oromo is said to
have made the people one of the strongest ethnic
groups in the Horn of Africa between the twelfth
and nineteenth centuries (Asafa, 2010).
In Gadaa system, both male and female of this
age were considered as matured group for social
responsibilities. According to rakoo (marriage
rule), only girls of three gadaa periods (twenty-four
years old) were allowed to marry. This
seems to have been significant in family planning
by controlling early marriage and family related
problems among the Oromo. For both male and
female sexual intercourse before marriage and
social evils like rape and alcoholic addiction were
strictly forbidden. Male of this gadaa stage were
not allowed to marry and have children as they
were serving the nation as military force. The
logic behind is the fact that if they died in fighting,
the family would be at risk. Hence, to control
social justice, they did not have this social
privilege until they accomplished military service
for eight years. Therefore, each man fought as
free man but with passionate as reported by
Bahrey the… {Oromo} went to war either to kill or
die.” (Tesema, 1980; Mohammed, 1990).
On the other hand, one aspect of involvement
of Kuusaa in politics was voting. As opposed to
modern democracy, the optimum age of voting in
Gadaa system was the Kuusaa stage (at least
twenty-four years of age). Members of this grade
elected the future nucleus of Gadaa leaders
(Adula councils) among themselves. Gadaa
officers of this batch were elected when
gaammee to kuusaa passage rites was
performed. Hence, for the next sixteen years, the
Adula council continued taking training and
accumulating experience on gadaa leadership.
The candidates were made to physically
participate in gadaa leadership and gain
knowledge in their stage and the next gadaa
grade. The ruling lubaa group assigned experts
to train and council the kuusaa in the importance
of leadership, organization, and warfare at
remote areas separately from society. In such
away, they exercised challenges and took lesson
how to overcome the expected problems (Dereje,
2000). Geerarsa (war song), proverbs and
cultural and historical maps, as well as other
social skills that they could use in public speech
to praise heroes were also part of their trainings.
They also practiced the art of public speaking
(oratory) Asafa, 2010.
5. Raabaa /Doorii (33-40): the dooroma means
the candidates as they were planning to take
power in the next gadaa period. Members of this
grade were identified as senior warrior. The
remarkable stage at which individual Oromo
gained art of leadership and philosophy was the
Doorii stage. In addition to serving as senior
warriors, members were required to be trained in
Oromo calendar, the planetary system, and the
details of major public holidays. The Oromo have
a unique time reckoning system designating
seven or eight of the myriad bodies of the sky,
using static nature of the celestial spheres and
the movement of the earth with the moon to
define the length of the year and the months
(Melaku, 2001).
8. D. Hinew STAR Journal, July-Sep 2012, 1(3): 97-105
104
The stage was also a period of preparation for
leadership to take over power from the exiting
lubaa or gadaa leaders. The competency,
achievement and recorded contributions at both
kuusaa and Doorii stages accounts more in the
election to be gadaa official. Hence, they served
as apprentices to the ruling council, elected
leaders from their own group at the former grade,
and prepared to take over power. They observed
the ruling council, attended their meetings
nevertheless were not given any decision-making
opportunity until the formal transfer of power at
the end of this stage (Lemu, 1971).
One of the social privileges associated to the
dooroma was performing marriage but they were
not expected to have children mainly at early
years of this stage because generation gap with
their son would be violated and the children could
not act as senior councilor if they were not born
at the right time into the gadaa cycle (gogeessa).
Children that were born to before their fathers’
initiation to Lubaa grade were referred as ilmaan
Jaarsaa that were reduced to a hiriyyaa (peers)
group and involved in the gadaa administration
only as Jaldhaaba (police).
6. Gadaa /Luba (41-48): it refers to men that
accomplished all the five stages and then
graduated. This is the optimum age of having
maturity, skill and capacity of shouldering and
discharging societal responsibilities. The most
significant stage in the political life of Oromo
males came when they entered this stage, in
which they gained full privileges and acted as the
political leaders (Jabessa, 1970). At the transfer
of power, the members held ceremonies and
became the ruling party for a period of eight
years. Its leaders exercised full decision-making
power and responsibility regarding military and
civil matters. When the new leaders were
entrusted with defense and governance of their
society, the leaders of the previous miseensa
retired into an advisory role (Lemu, 1971).
Gadaa officials of different positions were
recruited from this miseensa based on the
recorded competency of the former gadaa grade.
The lubaa were the matured (hayyuu )
knowledgeable class that stared leadership with
the ceremony known as hand over of bokkuu
(baallii) power transfer.
Initiation in to the grade was marked by a
buttaa ceremony in which war would become a
ritual obligation for the Gadaa classes and
successful warriors celebrated these rites of
passage with special honors (Melaku, 2001). The
purpose of the buttaa war was to show the ability
to consolidate the people both militarily and
organizationally of the gadaa assuming power
(Mohammed, 1990). Bravery was almost
worshipped as a religion among the Oromo and
therefore, war was intended for fame and to
transmit their honorable name for future
generations (Melaku, 2001).The Gadaa
administrative council consisted of twelve officials
as in Borana or nine officials (Saglan Borana) the
Macca and Tulama Gadaa leadership. The term
Abbaa refers to title of ownership of the position.
The executive branch of Gadaa leadership
consisted of a president (Abbaa Bokkuu) or the
father of scepter, who had a cabinet of ministers
(the hayyuu council) and two deputy presidents.
A council, known as shanee or salgee, and
retired gadaa officials, also supported the Abbaa
Bokkuu. The office of Abbaa Bokkuu or Abbaa
Gadaa also dealt with issue of highest
importance, the declaration of war, the conclusion
of peace, the making of laws, the settlement of
disputes within the Oromo society and their
neighbors. The highest level of institution of
natural resources management regarding water,
land and forest was also headed managed under
this office (Jabessa, 1970). Abbaa Duulaa (the
defense minister) also one of the leading figures
in the gadaa government. He was the leader of
Qondaala (army) and was elected by the people.
His main responsibility included assisting the
Abbaa Bokkuu, especially during the time of war.
The legislative, the caffee (parliament) was
headed by a prime minister (Abbaa Caffee)
passed laws and had a spokesperson (Abbaa
dubbii), who proclaimed the laws that the
parliament passed. Finally, a judicial branch of
government judge (Abbaa alangaa) who enacted
the legislation passed by the parliament (Asafa,
2010).
7. Yubaa I (49-56), Yubaa II: (57-64), Yubaa III:
(65-72) were generally advisors of the gadaa
government and educators of the gogeessa.
They received a great deal of respect as wise
experienced authorities and repositories of law
(Jabessa, 1970).
8. Gadaamojjii: (73-80): senior advisor that were
distinguished by conducting series of socio-cultural
ceremonies and rites.
9. Jaarsa: (above 80): phase of old age that
has to be cared. Gadaa rules enforce the close
relatives and the society to care individuals of this
age. Members of this group biologically might not
be strong enough and productive. These were
fathers of men in gadaa ruling class and grand
fathers’ of ittimakoo. The members were
9. D. Hinew STAR Journal, July-Sep 2012, 1(3): 97-105
105
considered as holy like the newborn babies
because babies were on their way from Waaqaa
to the Society while the Jaarsaa were on their
way to return to Waaqaa.
CONCLUSION
Gadaa is an indigenous socio-political
democratic system of the Oromo people that
regulated Political stability, economic
development, social activities, cultural
obligations, moral responsibility, and the
philosophy of religious order of the society. The
political philosophy of Gadaa is based on three
main values: terms of eight years, balanced
opposition between parties, and power sharing
between higher and lower levels. Hence, gadaa
consisted of five-fixed party system. Every male
Oromo passed through eleven series of grades
acquiring various talents and skills. The former
six grades were fixed learning grades while the
latter five grades were educators. Each Grade
was associated with various privileges and
responsibilities. The system made members of
the society to accomplish their obligation and
enjoy privileges at the right time. In other words,
the Oromo were able to govern social, economic,
military, political and other aspects of their life by
this egalitarian system. Since Gadaa was highly
endowed with moral and legal values, among the
Oromo it created peaceful setting and kept social
order by prohibiting injustice, social evils, and
political chaos. Above all, it discouraged early
marriage, banned social evils like corruption and
rape and encourages good governance, work
and to be self-reliance, that in turn promote
development. Indigenous socio-cultural values of
Gadaa such as endeavor for self-reliance,
tolerance, respect, equality etc could be viable in
modern politics if they are promoted.
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