Gadaa, gada, Oromo, Oromia, Oromiyaa, Makoo Bilii, Makkoo Bilii, Baaro Tumsa, Ebbisaa Addunyaa, Elemoo Qilxu, Guddinaa Tumsa, Kumssaa Lata, Mammo Mazzammir, Mittiku Waaqoo, Tadese Birru

FROM THE REVISED GADAA
TO
MACCAA-TUULAMA ASSOCIATION (MTA)

by
Anga'a Dhuguma

IN MEMORY OF THE LATE MTA MEMBERS:
- . kbaba Gammadaa, General.
- . Abdulaziz Mohammed, Qanyazmach
- . Haileyesus Gammannee, Obboo
- . Adam sadoo, Hajii
- . Hailu Raggasaa, Colonel
- . Agaree Tuullu, Obboo
- . Irkoo Tulluu, Obboo
- . Ahmed Bunaa, Obboo
- . Jimaa Tulluu, Obboo
- . Afewarq Tulluu, Obboo
- . Katama Birri, Obboo
- . Aliyyu Yusuf, Obboo
- . Kebede Bizunesh, Dajazmach
- . Argaw Dinqaa, Obboo
- . Kidane Faajji, Obboo
- . Assaffa Duulaa, Obboo
- . Kumssaa Lata, Obboo
-. Assaffa Gammadaa, Obboo
- . Lammesssa Badhasee, General
- . Assaffa Tulluu, Youth
- . Magarssaa Bari, Obboo
- . Baaro Tumsa, Obboo
- . Mammo Mazzammir, Lieutenant
- . Balacho Dhaabaa, Balambaras.
- . Mekonnin Wasanu, Qanyazmach
- . Basazino Bayisaa, Obboo
- . Minassee Nagawoo, Balambaras.
- . Dabbaba Hurrisee, Colonel.
- . Mittiku Waaqoo, Obboo
- . Dadhi Fayyisa, Ohboo
- . Mohammed AbbaBooraa, Obboo
- . Dajanee Bojia, Obboo
- . Qadidaa Gonfaa, Obboo
- . Dararaa Kafanaa, Obboo
- . Qadidaa Gurmmessaa, Colonel
- . Dawit Abdii, General.
- . Qana'a Gumaa, Captain
- . Dawoo Iranaa, Obboo.
- . RoBaalee, Hajii
- . Ebbisaa Addunyaa, Obboo
- . Sambataa Gannoo, Obboo
- . Ejjetaa Fayyisaa, Obboo
- . Syifuu Bojia Obboo
- . Elemoo Qilxu, Obboo
- . Sayifuu Tasamma, Obboo
- . Eshete Hundee, Obboo
- . Tadese Birru, General
- . Fayisaa Inikkaa, Qanyazmach
- . Taffese Gammachuu, Obboo
- . Gabataa Deessis, Captain
- . Takluu Tasamma, Obboo
- . Gizaw Guutania, Obboo
- . Tasamma Nagarii, Obboo
- . Guddinaa Tumsa, Reverend
- . Tasamma Waldayyes, Ato
- . Gugsaa Gammadaa, Obboo
- . Urgessa Safaraa, Colonel
- . Guutaa Sirnnessa, Obboo
- . Wamii Arradoo, Obboo
- . Hailemariam Disasaasaa, Qanyazmach.
- . Wendwesen Kumsaa. Obhoo
- . Hailemariam Gammadaa, Obboo
- . Zoogaa Bojia, Ohhoo

GADAA: AN OROMOO DEMOCRACY AND THE SYMBOL OF OROMO CIVILIZATION

Introduction
In this section, I will attempt to give the a summary of the Gadaa as revised b-, ti1akoo Bilii about five hundred years ago. This summary is necessary because « ithout some knowledge of the Gadaa System it is difficult to understand MTA
w hich constitutes the overwelming bulk of this booklet.

GADAA SYSTEM : SUMMARY
Gadaa is an Oromo social, political and economic order. It is a symbol of Oromo unity and love among the Oromos. It is a democratic system of government that symbolizes Oromo Civilization. Gadaa governs the beliefs of the Oromos. It controls the religion (Qaalluu) institution, too. (See Fig. 1. 1)

THE FIVE GADAA PARTIES
The Oromo people grouped themselves into five parties.(See Fig. 1.2) These parties are: Robalee, Duuloo, Birmajii, Michillee and Horata. They are named after a phenomenon or whatever occurred during the governance of one particular party. For example, Roobalee is named after rain.The fact that it rains heavily is indicated by the phrase "the Roobalee and its bountiful rain" (Yaa Roobalee ya roobashii). Duuloo is named after preparation for war. The fact that the Oromos prepared a big war is indicated by the phrase "Duuloo and the preparation of war" (Duuloo qophessa duulaa). Birmajii is named after happy festival and dance. The Oromos had happy time and phrased this as "Birmagii and its happy dances" (Ya Birmagii ya sirbashii). Michillee is named after war victory. Oromos had great victory over their enemy and showed this by the phrase "Michilee the best friend of war" (Ya Michillee nzichuu duulaa). Horata is remembered and named after years of excellent cattle breeding. These good years were phrased as "Horata and the feeling" (Ya Horata maal godhataa)
The names of the five Gadaa parties are indicated in (Fig. 1.2) as supplementary to the above description. Each party takes power from one another after every eight years.. Nevertheless, the Gadaa parties overlap with each other for four years before transfer of power. Hence new comers are in office alone only for the last four years of their term. The out going party stays with the incoming party for the first four years, as advisor. The advisors have no power of decision making what so ever. The same tempo cycle repeats itself whenever new parties take over after every eight years. From the above statements it is understandable that one party stays in office for a total of twelve years. This is to say that a party stays in office for eight years with power and an additional four years without power as advisor.
At the same time as one Gadaa party leaves office, the peoples' militias are promoted to the next Gadaa grade. (see table TB. 1) This action automatically eliminates the power of the out going party. Thanks to the formula of Makoo Bili, there is no possibility of coup d'etat..

COORAA AND HOBO
Each and every party has its own sub-division. These sub-divisions are limited to two only. As indicated in (Fig 1.2) these sub-divisions are called Cooraa and Hobo (C'ooraa fz Hoboo). This is so formulated in order to prevent a party in power from abusing its office. Makoo Bili, the founder of the Gadaa democracy, created a surprisingly effective system of check and balance. Every Oromo is born either Cooraa or Hoboo. For example, if the father is born Cooraa, his children are designated as Hobo. The system stipulates that Cooraa supports Cooraa while Hobo supports Hobo. This means if a father who is in power is Cooraa, even his children who are bound to be Hobos cannot defend him if and when he abuses his power. By the same logic, the grandchildren of the father who is Cooraa also become Cooraa. This means whatever support he can hardly get could come from his grandchildren, a very rare case because of age difference. As members of a party, say, Horata paarty, Cooraa and Hobo watch each other so carefully that corruption is unthinkable. When it comes to Oromo national interests, Cooraa and Hobo oppose each other even in private. Also a Cooraa discuses openly and frankly very intimate matters such as sex only with a Cooraa. So does Hobo with Hobo.
Naturally, offenders who are in power are punished. If the individual in power misbehaves in-spite of all the error preventive methods, an impeachment system has been devised. The Abba Gadaa is told to surrender his power temporarily to the people. He is asked very politely to lie down voluntarily on the ground, his back ready for lashing very gently, that is four times, two times on the left and two times on the right. This is symbolic, just to humiliate that person rather not to harm him. The Oromos have a strong belief that no one is above the law that they had agreed upon unanimously and adopted. That same person is installed to power again after he apologizes to his people.

BUTTAA (See Fig. 1.3)
A period of eight years is called the Buttaa. Four Buttas are considered as one generation (Jirenyaa). This is a total of thirty-two years as compared to the European generation which is thirty years. Buttaa is considered as one quarter of one generation (Jirenyaa), which means that a generation (jirenyaa) is calculated as four Buttaas multiplied by eight years (4x8) which comes to 32 years. Buttaa is also the proceeding or ceremony which takes place before the candidate takes power as Abbaa Gadaa. The proceeding may last as long as two years. It is also part of the evaluation and observation period to test if that individual candidate can assume this great
responsibility as a leader. The ceremony begins by circumcising the Gadaa candidate. If he had been circumcised prior to this ceremony, the Gadaa candidate is slightly cut on his thigh inorder to drop a small blood. The Abbaa Gadaa candidate is then considered cleansed. He will have his two ears pierced. In this new hole a long earrings (Lootii) is inserted. (see Fig 3 #8) The "Lootii" must be made of pure silver. The two Lootiis are about two inches long. The Gadaa candidate is then assisted to insert these Lootiis into the new holes in his ears. He then is declared Abbaa Gadaa. He has to wear those earrings for a minimum of six months and maximum of one year. It is the symbol of success, dignity, pride, cleanliness in personal history. Abbaa Gadaa is highly regarded as an honest man in the community, reliable as leader and a shield for Oromiyaa and the Oromos. It is the result of forty years of hard work. He then is declared Abbaa Gadaa.
Foollee: The new Abbaa Gadaa prepares plenty of food to feed the people who pass by to congratulate him. There is no invitation sent out. They must come in groups, not less than twenty at a time. The greater the number in one group the better it is for the host. In such circumstances he has to slaughter a bull and the chances of wastage becomes minimum. Those who do not visit him and eat are considered as non-voters. All his former girl friends (sanyoo) must bring food to support him in feeding the influx of people. There is no shame about his girl friends even if the candidate is a mar~ ied man. All his relatives and close friends bring as much food as they possibly can, because failure to feed his guests may make his people unhappy. Remember that the new Abbaa Gadaa may wish to go to the top position. The groups must sing (Foollee dhitu) and dance until they sweat. The songs and dances are specially designated to the Gadaa only. The songs start with "the year of Gadaa is a year of prosperity" (Yaa Foollee or yaa sayyoo, baraa Gadaa barakataa) and al) the five Gadaa parties are mentioned as stated above.
The reader has to know that every Oromo cannot be lucky to go through the Buttaa ceremony at age close to forty. I have witnessed those who had gone through the process at age ten or seventy. This happens depending on the age difference between the father and the son. The Buttaa ceremony puts a fixed forty years gap between father and son. By this definition we understand that the individuals who will be lucky to assume power as Abbaa Gadaas are those who are born after the father had gone through the process of Buttaa ceremony because by the time they get to their turn they are still below the age of forty. Those who are born long before the father had gone through Buttaa will have no chance of taking office as leaders but will be serving as the Gadamojjiis. These will be advisory, ceremonial and blessing duties.

ELECTION OF LEADERS (HAYYUU)
There are plenty of elders who qualify for the position of leadership. The Criterion (Madaala)-- for electing few of them to the top positions are as follows: The candidate must be freedom lover caring for his people (Kawoo). He must be a man who is very healthy (Fayyaa). The Oromos firmly believe that he who does not enjoy health can not be effective on job. He has to be a well to do man (Dureessa). Oromos strongly believe that a poor man b~-.comes subconsciously jealous and and may do harm to those who are rich. He must be a brave man. (Jagnnaa). The position of the AbbaDuula requires a vigorous physical and bravery check, too. One who has wound
on his back is considered as coward. He could have been wounded while he was running away from battleground. Such person is the first to be disqualified. A wound on his front part of the body is acceptable. Such wound suggests that he was wounded while fighting face to face.

THE AGE GRADES AND FAMILY VALUES

(TB. 1)
Birth to 8 yrs, Child, loved and cared for well. (Da'imua or Hijoolee)
+ 8yrs=16 yrs, Young boy, Helps on farm and learns about life. (Dabballee) +8yrs=24 yrs, Grown up Training, mostly defense. (Ittimukkoo) +8yrs=32 yrs, Man, militia, completes military service. (Foollee, Loltuu), +8 yrs=40 yrs, Candidate, respected family man. (Raahu, ()on(1aala,Buttaa) +8 yrs=48 yrs, Leader, at different level. (Luba, Ahbuu Gu(laa, Hayyuu) +8 yrs=56 yrs, Adviser to active party for four years. (.luursa, Lubaa)
+8 yrs=64 yrs, Retired, blessing and peace making every where. (Gadaamojjii)

Summary or description of the above age grades and family value is as follows. A child has to enjoy life up to the age of eight years. He will be fed well and is allowed to play as he or she pleises. For the next eight consecutive years, as a young boy he is taught what life is all about. Males begin to assist in looking after calves first and gradually goes on to look after cattle, while females begin to help their mothers. They also learn history of their ancestors. At the completion of age sixteen, the male has to go through military training. Such training includes: horse riding and maneuvering on horse back. Spears (See Fig 3) are thrown at a running (rotating) object, called the (Giingo.) This is a round (circular) object which when thrown, rotates like a powered wheel. This is a typical representation of a fast moving enemy. A surprise attack in the night was also taught. This kind of attack is called the (Bulguu or Gaaddu) attack. An equivalent word for this expression is an invisible attack. This form of attack is usually done during the night. Other training was given to prepare these 16-year-old youths for the next step of Gadaa life. At the age of tweniy four, they are considered grown up and are automatically promoted to the standing peoples' army or militiamen. They come out of this military service at the age of thirty-two. Up to age forty, they become leadership recruits or candidates. This is the period of Buttaa in progress. It is a very happy and enjoyable age group. They gain high respect from their community members. They feel so proud that they have completed their military service. Their title is "candidate or recruit for leadership" (Qondalaa, Raaba or Buttaa.) This is a time of devotion to look after their families, and children. They exercise gentleness and humbleness. They have to show some capacity of leadership quality to both their families and their community. By carefully going through these, they proceed to the leadership ceremony called (Buttaa) that takes place at age forty. From age forty to age forty-eight, they become leaders i_-1hhaGadaa. For some few top positions called Hayyuu, they have to go through a thorough investigation as stated under the title "election criterion" At age fifty-six they (if they made it) become advisers to the party in power. At age fifty-six, they will assume their permanent position called the (gadaamojjii). Their duties include: blessing and peace making among communities or individuals who might be in feud.
All those who do not conform to the above norm are classified as GADABADDEE. The word 'GadaBaddee' indicates that individuals who are unable to go through the Gadaa stages for one reason or another are considered as misfits by society. However, they are allowed to live outside the community with none or very little interaction with the community members. Nevertheless, criminal law of the Gadaa was applied to them. Such application of the Gadaa law is not in favor of the GadaBaddees. The community evaluates and directs individuals from childhood to manhood. Consequently, it is a very rare case to find spoiled citizens to fall into GadaBaddee category.
Certain age groups qualify for military service, while congruently others qualify for leadership. Both groups stay in service for eight years only. They go out of service at the same instant when X leaves office. Therefore the possibility of staying in office forcefully is absolutely nil. The next step of service is more exciting to life than the preceding one. Their respective service positions are also automatically occupied by the following age groups. They are all organized in a chain system. There is no way that the flow could have been disrupted. Disrupting any one of the steps will jeopardize the entire system. It is a well formulated mechanism that gives no one a chance to try to hold on to power or usurp power without the will of the people.
Oromos are not violent because they are born and grown up in Safuu. Comparison of Gadaa to the Democracy of the developed nations suggests that Gadaa is self controlled while the modern democracy controls the people through the police. Gadaa achieves this through developing and evaluating the individuals at a regular interval of eight years. Most African leaders fight over power today because they are not exposed to Safuu. Makoo Bilii did not have a chance to teach even his neighbors the concept of Safuu, let alone to distant African countries
The Gadaa had been in use as an Oromo democratic ruling system long before Makoo Bilii had revised it. The Gadaa System that I have elaborated above is the revised version by Makoo Bilii. Makoo Bilii prescribed the separation of the rule of Gadaa and the function of religion. However, he made it known that Gadaa itself was derived from the law of Waaqaa (God). This is true if we look into the function of "Safuu" under its title on the upcoming pages. Safuu's content is very similar to some of the contents in the "New Testament." Example, Romans 13 : 1-12
STANDING (EXECUTIVE) COMMITTEE (SALGAN YAA'I BOORANA)
The standing committee, supreme council or "politburo" members are nine. This group that is named after Boorana is the final decision maker for the Oromo democratic government. Unless the congress that assembles once every eight years changes the decision of the Salgan Yaa'i Boorana, no other body can challenge the decision and power of this group. The Salgan Yaa'i Boorana will be released only after a new Gadaa party takes over power at the end of one Buttaa. This group of nine is elected among the already elected Hayyuus. Complaint against this group is never heard in Oromo oral history. The Oromo people show great love for even the name "Salgan Yaa'i Boorana." This group is mandated to amend the Law (Seeraa) if necessary. Salgan Yaa'i Boorana is the only authorized supreme body to give the final interpretation of the Oromo Constitution. Therefore, the Oromo people place this elected group next to God. This group is highly regarded and a prayer at formal meetings starts with the name "Salgan Yaa'i Boorana ". The assembly of the Salgan Yaa'i Boorana is conducted at the Odaa center only, which is believed to be Odaa Nabee, located in the center of Oromiyaa. (see Fig. 1.4)

ODAA AND BOKKU
Odaa is a highly respected place where the Oromo basic laws (S'eera) are passed. All locally amended laws go to the Odaa for final approval and distribution. The Odaa is somewhat similar to the American Senate, the upper branch of Congress. (See fig. I. L) However, when Gadaa was revised some five hundred years ago, the Oromos did not enjoy the modern buildings of toda}.The congress of Oromo during those years took place under a big oak tree in the open air. The species of this oak tree is called Odaa. Oromos enjoy coming together in the open air even today. The absence of bad weather makes it so pleasant to hold meetings in the open air under the shade of the Odaa tree. The Bokkus are very similar to the Odaas. The main difference is that Odaa is used at national level while the Bokku is used at regional level. The participants of the Odaa assembly are representatives of all Oromo regions, while that of the Bokku are from one region only.
Bokku has two meanings. As stated above, it is the assembly place for the decentralized constituency for local parliamentarians composed of several Abbaa Gadaas. ~!,econd, it signifies and symbolizes governance and power. This symbol (Bokku) is made out of olive tree. Its use is mostly symbolic and it is carried by the defense minister (AbbaDuulaa) at war fronts.. It is also widely used by the Administrator (AbbaBokku) as a symbol of power. (See Fig. 3 #5). Sometimes the Bokku and Kalachaa could be used together. In such circumstances the case to be handled is very important or serious. Kalachaa serves as the Christian cross. It is carried by the Qaalluus.

LOCATION OF THE ODAAS AND BOKKUS
There are six Odaa locations in Oromiyaa. They are Odaa Bisil in Maccaa, Odaa Bultum in Bartuuma, Odaa Nabee in Tuulama, Odaa Garres in Boorana, Odaa Makoodi in Walloo, and Odaa Rooba in Arsii. The locations of these Odaas suggest that there were six administrative regions in Oromiyaa, prior to the occupation by the Abyssinians, a little over one hundred years ago. However, the occupation force could not remove the Odaa locations from their existing places, nor from the minds and
hearts of the Oromos. The Odaas mentioned above are all very active and are celebrated every year.
All regions of Oromiyaa ought to have sub offices of the Odaas called Bokku. I have been able to trace t•iree Bokku locations in Macca, namely, Bokku Bulluq, Bokku Cittuu and Bokku Wee. However, the search for more locations will continue, particularly for the other five regions. Among the above three Bokku locations in Maccaa, Bokku Xulee and Bokku Cittuu are celebrated yearly in October and December respectively. (See Fig. 1.4)

CAFFEE: Caffee is an open air administrative and adjudication place. The word Caffee is equivalent to the word office and or court. It is a place where day to day administration and adjudication activities take place relevent to the peoples' request. Unless there are cases, there is no need for the people in Gadaa to come to this place. All kinds of laws are enforced at Caffee. All problems that occur during the implementation of the Gadaa law shall be referred back to the Bokku and if need be to the Odaa depending on how important they are. If new cases appear and if the Salgan Yaa'i Booran cannot handle, such cases may take as long as eight years, or shorter depending on how long the next Buttaa is away from the time of submission. Those who are eligible to sit at the Caffee and serve the law of Gadaa are those who had been qualified by going through the Gadaa age grades.
In the Gadaa system, a single person cannot assume responsibility. This is an important principle that every Oromo must keep in mind. All important decisions that affect the people are made by committees (koree) the composition of which had been fixed Thus, there are 3-man defense or administrative committee, 5-man judiciary committee, and a 9-man supreme council.
"I'he number of the members of each committee is associated with something that helps one to easily remember this important fact. For instance, three is associated with sunsumaa, (See Fig. 5# 4) three stones used for supporting cooking utensils. The three stones that made up or constitute Sunsumaa are placed in a circular area in a triangle form at equal distance from each other. Three signifies the three Abbaa Duulas ( the three top military leaders) and Abbaa Caffee (the three top administrators). In addition, Sunsumaa is also associated with quality, just like it is hard to over turn an object that has a triangular base, it is also difficult or impossible to beat military\adminstrative decisions made by three leaders.
This way, each Gadaa committee is associated with one of the 10 numbers. Starting with 10, each number is counted aloud in reverse order. Each number and whatever it signifies is learnt by heart by every Oromo child and is recited in a reverse order as follows:
TEN (Kurnen kurnii Waaqayuo) Above all, ten for God
NINE (Salgan Yaa'ii Boorana) Nine for the Supreme council
EIGHT (Saddeettan dhalaa neencaa) Eight to signify a lioness' gestation period. SEVEN (7br5barr nannoo Dilbataa) Seven signifys the cycle of Sunday\Sabbath SIX (J'ahan jabbii yarxaa) is assigned to calves, signifying where they graze.
FIVE (Shnjtan quba harkare) Five fingers to signif}, the five-man judiciary committee. FOUR (4rfnn muchaa sarryaa) To signify the four teats on an udder of a cow. THREE (Sadan sunsumanii) 3 stones used as a stove signifying defense\admin.
TWO (Lamaan mucha re'ee) To signify two teats on the udder of the she-goats
ONE (Tokkeen tokkittumaa) one is almost nothing. signifying inefficiency.
Observe that all even numbers are autornaticallv omitted from being used in the Gadaa system because nature had already assigned them for various other functions as indicated above. These even numbers are also diti isible b\ 2. i.e. with no remainder signifying ease and absence of challenge. The larger number, i.e. ten (10) is reserved for (God (W'aaqua). In the true sense of the word, Oromos are very religious. They have great love and fear of Waaqaa. I heretore. the~, give priority to God and consequently ten is reserved for God. The even number eight (8) is left for lioness. The Oromos must have observed that a lioness gives birth after eight months from the time it conceives. The even number six (6) is reserved for calves. This indicates that calves must be separated from cows and oxen for their own safety and comfort. If allowed to graze with bigger domestic animals thev may be gored. To protect them from predators, it is better for calves to graze on a smaller plot reserved for them closer to their owner's residence. The even number four (4) and two (2) are left for cows and the she-goats because nature had fixed their teats to four and two respectively. Nothing would change this condition.
The odd numbers., except one (1) are significant in this system. The Oromos say,. "mukti tokkoo hin aaraa moo hin boba'a" which means one single piece of wood can not burn and give out smoke at the same time. In short, one is ineffective which concludes that one (1) cannot be assigned to duty that involves high responsibility e%en though it is an odd number. This elimination method leaves us with odd numbers 9, 7, 5, 3. The larger the number the better it is to cover all Oromo regions for the purpose of political representation. Therefore, "nine" (9) is chosen as the maximum number of Oromo council of representatives called Salgan Yaa'ii Booranaa.
"Seven" (7) is considered as a day of rest even though Oromos conduct important meetings after six hard working days. On the seventh day of the week, called Dilbataa, all regular meetings are held. The seventh day is also spent mostly by playing a game called "Saddeeqaa" for those who have no meeting agenda. Others prefer friendly discussions among themselves. The Saddeeqaa game is somewhat similar to the chase-game. It is a game that helps one to think where to start and %,.here to end.
"Five" (5) is the number of judges which function as American Jurors. Five is chosen, as our ancestors told us, on the basis of the ability of our fingers that coordinate with each other effectively. Consequently the number of Judges is fixed to ti%e. The numbers of elders composed of Abaa Gadaas in this manner is called "Shanachaa." One can simply consider this word shanachaa a single Judge in spite of five people in the composition. The plaintiff and the defendant may not agree to the compassion of the jurors. However, both have no right to change the quantity.
The last but not least is the number three (3) that was assigned to the number of Abaa Duulaas (Defense leaders) and Abaa Caffees (Administrators). The concentration is on the Duulaa (War) which has to be as rigid as the base of a triangle called Sunsumaa. These are three round stones used to support cooking pots or pans. The three stones are placed in a circular position at an interval of 120 degrees apart. (See Fig.5 # 4). Oromos understand how hard it is to over turn an object having triangular base and therefore concluded that war should be directed by three men.

ABBAA ALANGAA (judiciary)
Abbaa Alangaa is one of the Abbaa Gadaas who is responsible for the judiciary. He uses a whip (Alangaa.) as a symbol of law enforcement.. It is made of Hippopotamus skin (Roobi). (See Fig. 3 #6) Alangaa is used in the same way a gavel is used today at courts and meetings. With the wooden hammer, one bangs the table. On the contrary, the Oromos whip the ground, the only available surface at hand. Once the ground is lashed with this Alangaa the chance of reversing the case is impossible. There should be five Abbaa Gadaas in one court that forms a team normally addressed as (Shaneel Shanachaa) Among these five, one is referred to as the speaker (Arrab coolleessaa or Abbaa Alangaa).In simple terms, Abbaa Alangaa is head of the judiciary. Abbaa Alangaa can be considered as one who is responsible to reinforce the law too. It is some what equivalent to the Attorney general of this modern age

DUULAA
Duulaa is a defense mechanism organized at a higher level than the Caffee. War in the Oromo society is a very serious business. Therefore, Duulaa (defense) is attached to the Salgan Yaa'i Boorana. The nine members of the supreme council have to agree and dispatch orders if the father lanc'• needs to be defended. However, the detail work and the leadership of the war will be the business of the AbbaDuulaas. Again a single person is never allowed to declare war. As the expression "Waraanii Sadii. " (war is lead best by three people) attests, war is led by at least three persons called AbbaaDuulaas. However, war is declared by nine people. These are AbbaaGadaas who are member of the Salgan Yaa' i Boorana.
SEERA TUMAA
In the process of law making, (Seraa Tumaa) all eligible Oromoo people must participate. All those present can air their views freely, regarding a topic under discussion. The Law includes: civil, criminal and all other social customs. Example: the rules of marriage. (Seeraa Fuudha,). After an intensive discussion, a final summary is presented by the Chairman, (AbbaBokku). He then will ask a final question like "any addition to or deletion from the statement given." There is no room for majority vote. A single objection leads to adjournment (Haabultuu daibhiinu \~ ithout decision. When unanimity is achieved, the chairman (AbbaaBokku) strikes the ground with a whip (Alangaa) in his hand and the bill under discussion becomes a la\~.

SAFUU
As a high moral principle that enhances the implementation of the law (Seeraa), Safuu:
-Maintains coexistence and harmony among all people; -Maintains coexistence and harmony between human and animal: -Maintains good relationship between God and man; -Maintains good relationship between the old and the young: -Maintains proper relationship between the poor and the rich; -Is a sign of love and peace among the Oromos;
-It is a sign of peaceful life;
-It insures that an approach by a stranger is safe.
Safuu is implanted into the brain of Oromos from childhood. During the steps of the "age grades" (see table TB. I) all Oromos are given the chance to learn to live the right way. Therefore, Oromos refrain from killing, stealing, lying and are not viololent. Their names tells it all. Typical Oromo names indicate prosperity, growth,love and peace. i e, Hortuu, Gabbattaa, Jaalataa and Nagaasee respectively. This culture is near fading away today owing to the influence of the Abyssinians' culture that was forced upon the Oromos for the last 120 years.
CRIMINALL CODE OF THE GADAA SYSTEM:
The criminal code of the Gadaa is too numerous to include in this booklet. Therefore, we might be forced to give only few examples. Crimes resulting from killings are handled differently for what the Oromos call "duubaa fi fuunduraa" back and front criminals. Back criminal is premeditated killings, while front killing is killing an enemy through direct confrontation. Friendly criminals are dealt with harshly while enemy criminals are carefully screened. If one kills a member of his own community unintentionally, such acts are punishable by paying few head of cattle. Premeditated killings among friends are punishable by surrendering all his or her properties, followed by expulsion of the individual concerned from the community. Such killings may carry capital punishment depending on how bad the case may be. Capital punishment is usually carried out by tying the hands and legs of the person concerned and by drowning him or her. If one kills a friend's animal accidentally, he or she is ordered to make full restitution of the animal killed. A planned incident is likely to double or triple the payment, depending on the gravity of the crime. Should the offender be in a position that he or she is unable to pay in duplicate or triplicate, the excessive fine is shared by the community of the offender.
The front or enemy killings are carefully screened before any action is exercised. Going to war or fighting enemies does not give the right of killing innocent bystanders. This includes women, old men, children or any person disinterested or not member of the fighting side. A person who is willing to surrender does not deserve to die. He is captured, and is subjected to food for work. If his family or community can pay the amount of damage he caused, his captors may allow him to go back provided that a particular prisoner of war can and is willing to stand such humiliation. The best thing that such a person can do is stay under the surveillance of his captors, which amounts to forgiveness in the long run. There is no excuse or justification for killing females, old men, or children in war. Should such innocent people be killed accidentally, the killer pays one head of cattle. If he has done the crime intentionally, he pays double the amount he paid for an accidentally committed crimes. The community, to whom he belongs pays indemnity to the family of the deceased just to show that such an act is not an acceptable norm.
CIVIL CODE OF THE GADAA SYSTEM:
In the Gadaa system, lending money to be paid back with interest is illegal.
What ever one borrows one returns the original capital only. However, borrowing cattle, which is called (dabarsaa), is handled differently. One may borrow milk cow from a well to do family, but such a person is not allowed to sell or transfer the cow to others. The borrower can keep the milk cow or oxen borrowed as long as he wants. However, he may return part or wholly if and only if he is able to purchase more cows by using the labor of the borrowed cattle. He does this only on his good gesture and free will to gain good reputation. There is no law or exercised culture that may force him to return the cattle to the original owner. It is only his conscience that may motivate him to pay his liability to the owner with thanks. One may borrow grain for consumption, while one is equally producing as the lender. If such is the case, the borrower must return to the lender the amount he borrowed in same kind at the next harvest time. Failure to do so will restrict the borrower from further allowance from his customer and from his community as well.
SAPHALOO
All Oromos are not expected to remember the Gadaa laws (Seera) in detail. There were ways of keeping the Seera at a central place. It is like printing the law and keeping it in a safe place. Very unfortunately the Orornos did not have their own script during those years. Therefore, they devised a way of preserving their law. They chose individuals who had a great capacity to memorize such laws. They named such individuals "Saphaloo". Saphaloos are intelligent persons who interpret the Seera. They should be individuals with great memory and understanding. The Saphaloos do not retire. They remain as the Seera's encyclopedia. The government of Oromo, groups or individuals had to refer to the Saphaloos to retrieve what had been passed by the Gadaa assembly at the great Odaa. The Saphuloo.t had to remember all amendments made at the end of every Buttaa.
WAAQATIBULUU (RELIGION)
WAAQAA (GOD)
Waaqaa is an Oromo word for God. Oromos belie\e Waaqaa as the only supernatural who can heal, kill, save, create or give. Oromo oral history suggests that Waaqaa lived very close to His Oroino people many years ago. He moved to a secret place for three reasons. Our sin is the first and most important reason. Secondly, while He was with us, a mule kicked him and as a result offended him. This domestic animal was condemned by Waaqaa to be infertile for ever. Thirdly, a goat pulled away and chewed His dress, that He condemned her too. He made her tail point upwards thus exposing her private parts for every body to see!
Oromos firmly believe that there is only one God called "Waaqaa"
They say that it is the language difference that confuses the world. This statement is justified by the typical prayer of their daily life as will be decribed later in this section. (see Fig. 2)
Qaalluu: One can briefly elaborate, how Waaqaa (God) works among the Oromo society. According to the Oromo culture, Waaqaa talks to his people through the Qaalluus. The Qaalluus are people who are anointed by God to manifest His power and work. The Qaalluus communicate with God by the Help of spirit called "Ayyaana. ". The duty of the Qaalluu is to bless individuals or groups or any meetings, be it ritual or social. The reader of this booklet should not confuse Qaalluu
with the present function of Qaallicha. The Qaallicha of today is more of commercial rather than spiritual. This development came about as the original system of Oromo way of life was derailed by the Abyssinian War lords, over one century ago. Qaalluu is some what equivalent to the Christian priest or Muslim Emmam.
Ayyanaa: Ayyanaa is an equivalent name to the Holly Sprit. However, the Ayanaa may be designated as holiday when used outside the context of belief. The Oromos celebrate Gods work three times in a single year. In the process, both the event and the day are called Ayyanaa.
Ateete: The first quarterly celebration to come is the Atete. Atete is the process of celebration or thanks giving day as the Americans call it. This Atete day is specially celebrated by females. On this particular day, men are allowed to sit with women, only to accompany and feast. On this day, only women are allowed to open their mouths to thank the Waaqaa (Lord) through the Ayyanaa. Ayyanaa (Holy spirit) is the only way to talk to God. The reason why women celebrate first is not known other than the Oromo saying, 'Duraa Dubertii,' which means `ladies first' It might also have something to do with our ancestors, (Booran and Bartuuma) who lived 1024 years ago. How did we figure out this?. We estimate the number of generation any given family lived by counting back the family tree of that family and multiply it by 32 years. 32 years makes one generation or four Buttas. For more explanations see the "Butta" as described previously. Here is an example of a family tree that I know: (Roobee, Boorana, Kalacha, Nagawoo, Harsu, Karrayyuu, Rayyaa, Maccaa, Hammayyaa, Walisoo, Kuttayee, Liiban, Buluudo, Daada, leeqaa, Buundhaa, Doyoo, Dambii, Hilaa, Guusaa, Reeddee, Doobbii, Ibso, Golbee, badhas Adii, Dangulee, Gooban, Fowaa, Gabbisaa, Salgganaa, Jigssaa). There is this fact that their [Boorana and bartuuma] mother (Roobee) was the only head of the family at their childhood. These two young boys (Boorana and Bartuuma) did not know their father. The Oromo oral history also suggests that their father was unknown. The Oromos simply address them as having (Sapheeraa) ancestor. The reader should not confuse
this word with (Abbeeraa) meaning stepfather. On this Atete day, the spirit itself is addressed as female. The Spirit Atete itself is a sign of love. Oromos believe that the spirit Ateete is the one that brings prosperity to them. The credit or blame is on the
Atete, whether one gets rich, poor or even unhappy. She is the sign of happiness as well. A childless woman prays to God through Ateete to give her a child.
There are few females, who attend upon the Qalluu in his temple (Galmaa) bi-monthly (qudharfan). This service is called (dalagaa). This service is on a voluntary base. At this kind of prayer, the major task is the process of naming a newly born child. This special ceremony is called (hammachisaa). There are males who attend to this ceremony. Such males are considered as homosexuals (gadhee). The community looks down upon them. The late service in the night is mostly singing (Huruubu) After a long time of singing (huruubu), the Qallicha is "hypnotized" and starts spinning his head (faguu) while talking in an unknown tongue mixed with Oromifa. Among others, I over heard him saying "I will pray to God, my father, for you" (Waaqaa, Abbaakoon isinii kadhadhaa.) Some of the female attendants are hypnotized and dance (faguu) with their head spinning like a machine. I have witnessed one woman who happened to be in this behavior but she regretted when her husband lashed her twice with a wh:p made out of hippopotamus skin. The behavior of'such qaallichaas has developed to a commercial and fortune telling business today. Since the occupation of the Oromo fatherland, this behavior is like the Psyches of any other world. They are now working for money. Since money became the center of the issue many are acting as Qaallicha today. Such individuals have begun threatening others to gain more popularity and money.
I witnessed two events that could reflect the behavior of the Qaallichaas. I was infected by typhoid in May 1946. 1 had been in bed for thirty days. As I was recovering I over heard my parents talking about which cattle they had to surrender to the Qaallichaa called (Jabeen.) The possessor was Jabeen and the possessed was Areera Tosee. I was too weak to even argue with my parents. However, I was on my foot before that Qaallichaa got hold of one of our cattle. Few weeks later t met Areera Tosee in the middle of no where. I was about to hit him on the head but the way he begged me not to kill him had totally disarmed me and that smart man got away unharmed. He became blind and died in 1987.
Uumaa Shammee is my cousin who had trouble with (Danfaa). Danfaa is a very famous and feared spirit in Oromiyaa (eastern Maccaa). Dilgaasu Inikaa, the possessed, called Uumaa to Dnafaa's Temple (Galmmaa) as witness because Dilgaasu was trying to investigate a certain case. Uumaa refused to comply to the order. Dilgaasuu Inikaa gave order to the local chief, Dirriirsaa Jaadaa, to bring Uumaa to his Galmmaa by force, or else both would be found dead. On our way to school, Dirriirsaa Jaadaa arrested Uumaa and forced him to go with him to Danfaa (Dilgaasuu). Uumaa was very smart. He begged Dirriirsaa jaadaa to postpone his appearance to the Galmmaa to next day, Saturday. Uumaa did not want to cut his class. Dirriirsaa Jaadaa is our relative on my mother's side. Uumaa and Dirriirsaa appeared in front of the said Qalichaa on the next day as promised. Uumaa, a very smart and brave boy, gave the Qaallichaa no chance to do his job from which the Qaallichaa would have benefited a lot. Uumaa suggested to the Qaallichaa to manifest his power first by killing him (Uumaa) on the spot. Dirriirsaa Jaadaa was about to collapse because of fear. Somehow all those who were there waited about ten minutes to see if Uumaa would collaps. As Dirriirsaa Jaadaa observed that nothing was happening even an hour later, he said "Edaa Qaalluun hinsobdii" Oh! (she) Qaalluu is
a liar. Uumaa and Dirriirsaa went hcme without being interrogated. Uumaa is alive to day (in his 60'h ) and Dirriirsaa Jaadaa died at the age of over one hundred years. Since that day all Qaalluus stopped challenging people unless the targeted person is dead. The Qaallichas only send message through their brokers to the family of the deceased claiming that they killed the deceased because the deceased did not send his dues (galchaa) on time. The Qaalichas do not take risks as it is purely a game of chance.
Booranticha: On the second quarter of any given year, the opposite sex, namely the Oromo males celebrate or give thanks to God separately, as did the females. This thanks giving day to God by males is designated as the day of Booranticha. They work exactly in the same manner as the females do. The males open their mouth to thank God while the females becom.^, onlookers. The Spirit, Booranticha is addressed as male. Booranticha is very much feared by Oromos. These two occasions, Atetee and Boorantichaa, are considered pre celebration or interim thanks giving to God. There is a particular fixed month and day that both genders participate to thank God together that is called (Gubaa). Fire work.

THE FIRE WO (GDBAA) (See Fig.5 # 8, 25, 26, 27 & 28)
Ins p cia day, when all genders celebrate and thank God together includs Fire work (Gubaa), thanks giving (Irressa), New year holiday (Ayyaana Waggaa) and happy birth day (Meeqa gubdee, Bagaa geesse). The two previously described as Atete and Booranticha pre fires can take place at any convenient day and month. However, the Gubaa or Irressa Day 'Is absolutely and logically fixed to one particular day and month. It is the third week of the month of September every year on Sunday. The Gubaa day is fixed by the law of the five fingers. It begins mid-August and goes through to the third week of September. In the middle of August, a tall olive tree
(Olea Africana) is cut and all its branches removed except at its top. It is then erected (horduu, dhaabuu) in the ground. The species of this tree has to be olive. Olive trees (ejersaa) are considered as holly trees among the Oromo society. Erecting such tree at the peak of the rainy season symbolizes a wish for the Earth to get firm. It is a peak time for the ground to get wet or saturated with rain water and is too weak to stand the heavy rain. This day, which is called Buhee or Mukadhaaba, is observed by youths only. The final gigantic celebration takes place exactly five weeks later from this day. The five weeks are refereed to as the five finger rules. One finger is
equivalent to one week. On this particular day of September, the ceremony commences with a huge fire work, which takes place few minutes or hours passed mid night. The Oromos believe that any new day begins few seconds passed mid night. The Oromos of the olden days had no watch to tell the exact time. However, they can definitely tell that at one point the time is past mid night. In a community, if not every house hold, there are some who raise chicken. Among the chicken, a rooster
crows one hour (plus or minus 10%) past mid night and there after about every hour. I deliberately checked on this and found it to be true. On what the Rooster bases his call remains a mystery.
Examining the nature of the third week of September indicates the sudden change of the season from the old to the new. This week is a peak of the season, where the character of the old gives way to the new one. It is a week when new species of flower blossoms. It has an absolutely special smell that is impossible to substitute with a modern perfume, produced by modern chemistry formula. This species of flower is called Keelloo.. Its color is the combination of all colors, with the yellow color outstanding and red as back ground. At this time of the week, new crops arrive. The main crops include maize, barley, cabbage, potatoes and many others. The third Sunday of September is a special day, where people feed themselves with fresh food and transfer from old and exhausted food to new food. On this day, they come out from the difficult, malicious rainy season to a new season. This Gubaa day is the birth day of all Oromos. A child born twelve months ago or one hour ago from the day of the Gubaa is one year old. Therefore, each and every family in the Oromo society celebrates its birth day on this Gubaa day. All Oromos have rounded up their ages by roughly plus or minus one year. Therefore they all have same birth day but different year. On the gubaa day an eight yea old boy celebrates his 8"' birth day while an eighty year old man celebrates his 80`" birth day on the same day. The celebration takes place at the Gubaa site. At this gubaa place, every one has to answer the question "meeqaa gubdee?" and "Fagaa geesse" which means how old are you and happy birth day respectively.
The Oromos think that a devil may sneak into one's house unless one takes preventive measures. Hence, on this Gubaa day two fresh bitter gourds are posted on both sides of the main entrance, which should last one year before they may dry and let the devil creep into the house. (See Fig.5 # 1)
On this 'Gubaa'(September day), the fire work will take place under the foot of the olive tree that had been erected in mid August, five weeks ago. Bundles of dry shrubs are piled under and around that pole, which when done is called Minjirii All evils, including disease, hunger and bad spirits must be wiped out by setting them on fire at this 'Gubaa' site.(Follow arrow #25 on Fig.5). The head of a family then carries a torch called (Ibsaa or Gucaa # 28 on Fig.5) in to the house where his wife starts the fire for him. She first makes fire with bundle of olive wood. Olive wood has good smell when burning, which pleases God. She then sticks each burning olive wood bundle into the torch carried by her husband ( son if widow) on his shoulder. When the torch burns very well, he (head of family) then goes around in the house burning all the problems he had (as described above) during the out going year. With the help of the burning fire, he will drive them out and they all shall be directed to the (Gubaa) fire work site. On this occasion, the head of the family has to use a special word, 'Goroggor ...Goroggor ....Goroggor'. repetitively, from the start to the end. This word is used only on this day. This word 'Goroggor' has several meanings like the Kaawoo, and Hayyee.
Some of the meanings of these three words are: 'Kaawoo' means, power, freedom, happiness, prosperity and love. 'Hayyee' means, thank you God, hear me God, I adore You God, be exulted God and hallelujah God. 'Goroggor' means, help us God, to win over our enemies. Allow not the enemies to escape God Burn all problems and evil spirits that were around us last year, God. Take us over to the next year safely God! At the Gubaa site they sing a song known as "HiyyooleelHiyyoosee birraa birraa yaa keelloon daraarree " which mean "Spring, Spring (season) my love, the Keelloo flower has blossomed.
After each and every family cleansed out all bad spirits and diseases from their residences, they come to this common place (Minjirii) and burn the above evils to the end as described for one family above. All members of the community will stay around this fire work until dawn. At sun rise, new crops will be roasted on this fire work. All members of the community eat the roasted new food with a blessing prayer. They then turn around to each other and say (bagaa geessee), which means, happy birth day, new year and Gubaa day. It is only on this particular day that the calves are branded by burning their skin to establish the communities' ensign. Different communities have different ensigns.
On this new day, the process of the "Hirressaa" will take place after the fire work is over. Each and every member of the community spread out in different direction and fetch the new flower "Keelloo. " They bring these flowers and lay them down around the ash of the burned Minjirii. The rest of the day will be spent by dancing, eating and drinking Oromo beer ' farsoo Oromo,". Early in the afternoon, dancing till night falls is the major pastime. This day is a great day for those who are ready to marry. Such individuals identify their future partners on this occasion. They dance (Sirbuu) together to see if their rhythm match. They briefly talk to each other to see if they have some feelings and common understanding for each other. Since the next chance is one year away, there will be no time to waste. The male partner then cuts the Keelloo flower and throws it on to her shoulder. By doing this, he is showing his willingness to marry her. The female makes no response because, it is her parents who finally approve or disapprove the marriage. If she is a mature girl, the parents take great precaution, because such mature girl may at her own free will, go to her male partner and declare that she married him. This free will on the part of the female is called 'Aseenaa" Such case can not be revoked by either parents or by the young man. However, if the man forcefully marries her, the case cannot be easily settled. Some times, the two parents end up in a terrible fight.

HIRRESSA (RITUAL)
Places of prayers are at Bokku (honored ground), Gubaa (site of Fire work), Malkaa (river-crossing), Tullu (high ground) and Golobeel Yaa'i (meeting places.) According to the Oromo culture, Waaqaa (God) has to be blessed at the above sites. Hirressa must be performed at (malkaa) all river crossings, at (Bokku) honored grounds, (Tulluu), high ground. However, Oromos pray and bless all meeting places without going through the process of Hirressa. A common blessing at the moment of river crossing, is "Thank you God that you created water and air, without which life is unsustainable" (galataa kee yaa Waaq, kan bishanif qilleensaa nuukenitee). These are said when crossing perennial streams or rivers. If the stream or river is dry, one says nothing. God is not to blame under any circumstances. Hirressaa on the bank of the river indicates that one has prayed. As there may not be Kelloo available except in the middle of September, any green grass or green leaves will do.
EEBBAA (TYPICAL PRAYERS AND BLESSINGS)
At midday on this Hirressaa day, there will be a general prayer before the young ones go to dance (sirbaa). The following prayers are very common and are standard form among almost all Oromos. Such prayers are repeated at all formal meetings. All those who do not start their prayers, as indicated here below, are considered as amateurs. Such people displease God. As stated previously, it starts with the word, Hayyee (Hallelujah) meaning please hear me God. I adore, love, honor, worship you, God. God will then be described as follows:

1. Waaqa Umaa, Waaqa Ummataa: that means, God the creator and God of the people
2. Gurraacha Garaa Garbaa: Meaning God is invisible and un measurable. He is too great. He is the strongest of all.
3. Leemmoo Garaa Taliilaa: God is holy and clean. He is pure like filtered water, who is free of sin. He is handsome and kind hearted.
4. Tokkicha Maqaa Dhibbaa God is only one but his name is many. The same God is named with different names. Example: God, Waaqaa, Allah, Got, Xossoo,
Igziabher etc.

L Tokkicha Afaan Dhibbaa, that means, God is one but he knows all languages spoken including those of animals

IN MEMORY OF MAKOO BILI AND HIS WORK
Makoo Bili and his work is loved and admired by all Oromos. His memory will reside in the heart of all Oromos for ever. In order to signify the work of Makoo Bili and express the love and respect the Oromos have for him, the Oromos sing every year the following song designated to him many years ago.

"HO YAA MAKOO YAA MAKOOLEE'WO MAKOO ALBEEN DHIBI BAYEE
SEERA SODAAF MALEE LOLLI GAYEE!"

It means: Oh, Makoo, my Makoo! Makoo, hundreds of swords are ready (for battle\combat), however, we are waiting only for fear of law, otherwise we are ready for battle!