Ethiopian Journal of Science and Sustainable Development

e-ISSN 2663-3205 Volume 9 (2), 2022

Journal Home Page: www.ejssd.astu.edu.et ASTU

Research Paper

Indigenous Democratic Governance in the Horn of Africa: Some Reflections on the

Democratic Principles and Political Significance of Gadaa Governance

Kena Deme Jebessa

Ambo University, College of Social Science and Humanities, P.O Box 19, Ambo, Ethiopia

Article Info Abstract

Article History:

Received 12 April 2022

Received in revised form

25May 2022

Accepted 16 June 2022

The Gadaa governance system is the political governance in which suppression and

exploitation by the ruling is strictly forbidden as well as considered as wicked. This study was

aimed at examining the indigenous Gadaa governance system in light of Western democratic

ideologies and principles. To this end, the study utilized qualitative approach and extensive

literature appraisal which is supported by existing document analysis. The study revealed that

the Gadaa system serves as the basis of a democratic political system. It also showed that Gadaa

governance is a feasible constitutional replica in this 21st century. The Oromo Gadaa system

has strong democratic elements that concern with all spheres of the nation. Consequently, this

study clearly point out the need to amalgamate the ideology of Gadaa governance system in

the constitution of the state. Finally, this paper argues that revitalization, institutionalization

and rehabilitation of this indigenous democratic governance system can contribute better in the

democratization process of the state as well as the peace and stability of the Oromo nation and

Horn of Africa.

Keywords:

Democratic Governance

Gadaa System

Oromo Nation

African Democracy

1. Introduction

Before the formation of modern Ethiopia, the Oromo

nation, one of the African indigenous societies, used the

Gadaa system of governance to organize and order their

society around political institutions. It helped Oromo

nation to turn out to be self-governing and well thought-

out both politically and socially in order to promote the

Oromo nation wellbeing as well as autonomy (Assefa

Jaleta, 2012). However, the political process that was set

into motion by the mid-19th century to the area of the

Zemene Mesafint was able to produce a full of ledged

monarchy (Levine, 1974) which brought appalling

system of discrimination and inequality for more than a

century.

After modern Ethiopia emerged at the closing years

of 19th century, however, Oromo nation started both

internal and external protest demanding eagerly for their

E-mail: kena.deme@yahoo.com

https://doi.org/10.20372/ejssdastu:v9.i2.2022.455

indigenous governance system. By its very principles

and ideologies of governance, it is a designed

indigenous governance system exceeding contemporary

democratic system (Asmarom, 2006). Most of all, it is a

balancing governance instrument not merely for the

wellbeing of aboriginal peoples but also for the

nonviolent coexistence of nature as opposed to a

supremacy of a single political society, especially the

Western democracy. Specifically speaking, most of the

indigenous Gadaa institutions of governance are more

democratic in several aspects than the imported Western

style governance principles for the reason that no one

size shoe fits all.

More important from political stand point, the

democratization process of a given state would be more

fruitful if it only considers indigenous knowledge and

http://www.ejssd.astu.edu/
https://doi.org/10.20372/ejssdastu:v9.i2.2022.455

Kena Deme Ethiop.J.Sci.Sustain.Dev., Vol. 9 (2), 2022

governance. This is so because indigenous governance

builds trust between the ruler and the ruled. There is a

relationship between trust, indigenous governance and

democratization. A good example to be noted here is the

degree to which Greek and United States society were

characterized by generalized social trust, directed at

both the government and fellow citizens. Both states

have been home to republican democracy; both are

notable because they are successful in practicing

democratization process.

However, there is a failure in giving realistic

recognition to Oromo indigenous knowledge in general

and Oromo indigenous governance called Gadaa in

particular. As at present discourse, the expression of

Gadaa governance system is interchangeably used with

stipulations of traditional governance and/or local

governance which bound its importance in the political

culture and governance ideology.

According to Sharma (1993), in order to make

democratization process triumphant, government and

governance structure should be part and parcel of the

society. In this regard, based on his work, it is possible

to make out that the Gadaa governance system is an

indigenous governance that can more organizes and

governs Oromo nation on one hand and speed up the

democratization process on the other hand. It is thorny

to leave out the political and social issues of the Oromo

from the principles of Gadaa system. For instance, some

scholars (Asefa Jaleta, 2012) note that the Gadaa system

organized the Oromo people in an all-encompassing

democratic republic even before scholars arrived from

Europeans with the intention of building democracy.

Moreover, there are different studies (Pankhurst, et

al. 2008) undertaken so far on democratization process

and democratic governance by different scholars.

However, almost all of them are concerned with

controversial issues of human rights and democracy

without giving focus on the role of indigenous

governance. And most of them, yet, remain within the

neo- western conceptions of governance and fail to

recognize the indigenous democratic governance

system. And some scholars (Nikolas, 2010 and Leus,

2006 as cited in Habtamu Disasa, 2017) at different

times argued for and against the indigenous governance

of Oromo Gadaa system. Above all, the Gadaa

indigenous governance system is criticized in relation to

its failure to cover all democratic ideology of

governance, composition involvedness, gender

inconsiderateness and political significance in

democratization process. Here it is possible to argue that

they have approached the study of Gadaa governance

with different academic backgrounds and cultural

orientations, as a result, diverse interpretation of its

principles and standards possibly will increase.

At a standstill, some attempted to reduce the scope

and content of Gadaa governance system to the spiritual

globe without any recognition to its multi-dimensional

administrative political spheres (Habtamu Disasa,

2017). For instance, Asmarom (2000) states that Gadaa

institution is one of the famous indigenous African

institutions that deals with aspects of human society

which is limited to economic, ritual and military. Asafa

(2007) although noted that the Oromo had an

unrestricted system of indigenous governance

institutional structure, the focus of the study is given on

the role of Gadaa system in conflict resolution without

addressing the democratic elements of Gadaa

governance. Likewise, Tenna (2009) argued that the

Gadaa system is intricate, all-inclusive and convenient

system. However, in his work the role of indigenous

governance, specifically, Gadaa governance in relation

to democratization process is not premeditated. Despite

the fact that Asmarom (2006) demonstrate the fact that

the Gadaa governance structure is a political governance

system with strong self-governing basics, the nexus

between democratization process and Gadaa

governance on one hand and political significance of

Gadaa governance on the other hand is not addressed.

In fact, there are some writers who consider the

Gadaa system as spiritual practices alone and hence try

to undermine its political significance. Hinnant, for

example, views this system as politically irrelevant,

playing ritualistic roles only (Hinnant, 1978). These

scholars disregard the function of Gadaa governance

system in each aspect of the Oromo nation which also

includes politics, environmental, religious and

philosophical aspects. This and other related factors

made the existing literature on Gadaa system too

general. So, by taking into consideration all these points,

conducting this study is firmly imperative.

Kena Deme Ethiop.J.Sci.Sustain.Dev., Vol. 9 (2), 2022

2. Methodology

With the aim to scrutinize democratic principles and

political significance of the Gadaa governance in the

horn of Africa, this study employed a qualitative

approach. The study adds to the existing discourse on

the subject by examining the democratic principles and

political significance of Gadaa governance. This

rationale is initiated from the writer‘s hypothesis that

unlike western democracy, there are untouched

democratic values in the Gadaa system which can solve

governance crisis but not appropriately and effectively

used by the government and institutions. To achieve this

objective, qualitative research approach is better for the

reason that it attempts to interpret phenomena in terms

of the meanings people attach to them (Creswell, 2003).

In other words, qualitative research is, basically,

interpretive in that it involves analyzing data and finally

making interpretation or drawing conclusions about the

data analyzed (Ibid). Accordingly, secondary data that

were collected through a systematic reading of books,

journal articles, reports and credible internet sources are

qualitatively interpreted and analyzed. Given its broad

and complex socio-political aspects of the Gadaa

governance system, the scope of the study is delimited

to its democratic principles and political significance.

3. Results and Discussion

3.1. Gadaa Governance System as Better Option:

Does it Convincing?

Some scholars assume that Gadaa governance

system has some democratic discrepancy by depending

on limited number of studies which hardly focus on its

governance structure and system (Assefa; 2008). When

comparing Gadaa indigenous governance system with

modern democratic governance, it is possible to argue

that Gadaa governance system is a better option of

governance. By taking this issue in to consideration, the

next focus of our discussion will be identifying reasons

that make the Gadaa indigenous governance better than

the western style based governance and ideologies.

The Oromo society experiences a sense of

possession and considers the Gadaa governance system

as their worth (Tenna Dewo, 2008). The wisdom of

belongingness is innate to people’s outlook. Thus, it is

more than simple political directive. In contrary to this,

in western governance system, citizens think the

arrangement as pure political governance (Abanyam,

2013) and even search to see other possible options.

This clearly shows that they externalize the western

governance system rather than internalizing it. In

addition to this, Gadaa governance system has

multifaceted interconnection with civilization, custom,

standards and societal faith of Oromo society that its

leadership is considered as a principled administration

rather than political governance. However, as far as

western democratic governance is considered, people do

not consider it as their shared worth. They perceive it

mainly as influential regulation, lawful reflection or

legal provisions. In Gadaa governance system, political

decisions are made by principled stipulation whereas in

western governance, political decisions are almost

subject to the authorized guideline as well as political

calculations (Gufu Oba 1996). Practically, Qallu is the

moral side of governance that is consistent with other

Gadaa institutions and important in the check and

balance of power.

Unlike western governance which is inaccessible to

the local communities, Gadaa governance system is

easily accessible to the local community. It is

advantageous since it is affordable to the constituent of

Oromo community. Additionally, the political game in

Gadaa governance system stresses the resolution of

protagonist with each other rather than making entire

winner or loser. Here, the concept of Oromo community

talks may rationalize this truth. In line with this, the

socio-political sentence aims not at revenge but

resuming social stability, compensation, confession,

resolution, pardon, open-mindedness and nonviolent co-

existence (Mekuria Bulcha 1996). The process of justice

running is less costly in view of the fact that individuals

have tough decent pledge. By considering these and

other related factors it is possible to argue that Gadaa

governance system is politically smooth and trustworthy

procedure of governance system.

On the other hand, as far as western governance

system is concerned, it establishes right and wrong,

winner and loser rather than reconciling the

protagonists. Thus, there is a political notion of win-lose

outcome or total triumph of one group over the other.

Here the political judgment is aimed at punishment and

giving lessons to others the hardest way rather than

forgiveness and peaceful coexistence (Hinnant John,

Kena Deme Ethiop.J.Sci.Sustain.Dev., Vol. 9 (2), 2022

1978). This indicates that unlike Gadaa governance

system the western governance system is not based on

open consent.

Even if the socio-political, economic and executive

rules and laws do not exist in a written form as a

constitution of state in Gadaa governance system, it is in

the reminiscence of individuals and entrenched in social

values of Oromo society (Ibid). In western governance

system, rules and regulations are not socio-politically,

culturally and psychologically internalized by

individuals. It is also less affordable to the local

community that societies feel as it is imposition type of

governance system (Daniel, 2014). Hence, it is possible

to argue that when comparing with Gadaa governance

system; western governance system is a complex and

ambivalent bureaucratic procedure of governance

system.

3.2. The Political Dimension of Gadaa Governance:

A Look at its Democratic Implication

Historically, the Oromo people were independent

and self-governing nation until the end of the 19th

century. As also stated before, indigenous governance

play a significant role in building democratization

process on one hand and trust between the society and

the ruler on the other hand(Feldman, 1966). By taking

this in to consideration and arguing that Gadaa

governance system is a democratic indigenous political

system of Oromo people and other nations, this section

points out the political substance of Gadaa governance.

An important debate is going on relating to whether the

Gadaa system can practically be applied in the

contemporary Oromo societies. Attitudes significantly

differ in this regard. But one issue scholars of

democratic governance seem to agree on is that the

unswerving model of the Gadaa governance system to

modern political reality is unthinkable, due to western

globalization and the legacies of imperial regimes

influence in Ethiopia (Mohamed; 2013:18).

It is evident that it is difficult to say with certainty a

given political governance system possesses the

characteristics of a democratic implication and possible

to implement unless conditions are met and expressed

clearly. To be specific, it needs more insightful and

appropriately conceived traits that help us better

understand the political dimension of the governance

system. In our case of Gadaa governance, all member of

the Gadaa stage collectively rose to the highest position

of political and social role in the societies. Due to this,

it connotes a period of eight years. Here, what makes

this type of political governance attention-grabbing is

that in the nature of Gadaa governance system, power is

not exercised from the center. A part from this, there is

balanced representation of all peoples. This indicates the

fact that the nature of Gadaa governance system is

federal state structure. The Gadaa leader is called Abba

Gadaa (meaning head of the reign, father of the scepter),

(Jemjem and Dhadach, 2011 cited in Tesema Ta’a,

2016). In fact, one may inevitably venture into a

discussion on other aspects of the Gadaa governance

ideologies, when he/she intends to study its political

implication and dimension aspects. Accordingly, if the

discussion of Oromo Gadaa system from its structure

perspective is pointed out, we are simultaneously

talking about its complex system of political

governance. In this case, we can talk of the Gadaa

system just like when we talk about systems such as

democracy and aristocracy. Even if there are differences

in ideologies, principles and contents, all these systems

of governance basically focus on political context of

democratizing process of the state.

At this point, what we need to be clear with is the

concept of democracy, democratic governance and its

elements. Concerning this discussion, they may vary

even among various systems of governance that we

often consider as democratic state and not democratic

state. For instance, Mohammed Salih states that

democratic governance in general and democratization

process in particular is not about the process and

procedure of political power shift from one regime to

another (2001:20). He rather argued that democratic

governance is about political participation, the skill of

peoples to articulate their inclination freely and how this

is assured according to a given institutional structure

and jurisdictional power (Ibid).

Salih’s conception of democratic political

governance system would undoubtedly assist us to

reveal the nature of autonomous essentials and

democratic functionality entrenched in the Oromo

Gadaa political governance system. His conception

focuses on limited period of governance, check and

balance, values and attitudes of the people that the

society elected. And in Gadaa indigenous governance,

Kena Deme Ethiop.J.Sci.Sustain.Dev., Vol. 9 (2), 2022

the period of eight years is set as the period of one term

of presidency which has its own meaning. At the end of

term of presidency which is at every eight years, Oromo

hold a big and general assembly so as to revisit and

revise contents of their laws. In addition to this, the

periodic assembly has a power and duty to examine and

improve qualities of working rules and regulations.

Here, the member of the national assembly known as

Gumii or Caffee is made up of all the assemblies and

councils of the Oromo who review the existing laws and

make new laws when needed.

In addition to this, they also evaluate the men in

power and resolve major conflicts that could not be

resolved at lower levels of their judicial organization

(Asmarom, 2006). Saying this with regards to the

political notion of Gadaa governance system, it is worth

to note that this indigenous system has been challenged

by different internal and external factors (Asmarom,

2006). The existence of factors affecting Gadaa

governance practice suggests the need to find the

possible everlasting solutions to these issues which may

include but not limited to institutionalizing the system

and incorporating in the rule and regulations of the state.

It is evident that there are studies conducted by some

scholars (Dereje Hinew, 2012) which mainly focus on

the analysis of the Oromo nation Gadaa governance

system features. Hence, there are inadequate studies

undertaken to be support that Gadaa governance

principles has more democratic elements which is even

so difficult to find in the republican type of democracy.

By considering this, the focus of the next section of this

paper would be on the scrutinizing the democratic

elements of Gadaa governance system.

3.3 The Democratic Elements of Gadaa Governance

System

Despite its origin and theoretical disparities,

democratic governance has similar subjects and topics

of debate in dealing with its indicators (Mohammed

Salih, 2001). These may include; significance, scopes as

well as indicators. Under this section, this paper will

focus on an assessment of democratic governance

indicators in Gadaa governance system.

One indication of democratic governance is free, fair

and periodic election. Based on this, it is evident that

Gadaa governance refers to the eight year period of

government. There is also clear division of power and

responsibilities. Concerning this, the Gadaa governance

system is a multifaceted system in which the Oromo are

divided into different patties and take part in political,

military and cultural affairs (Baissa, 1971). All party

had detailed function and purpose to perform in five

periods of eight years each. What happen at the end of

political regime change also determines to what extent

the procedure and process is democratic and all

inclusive (Daniel, 2014). Accordingly, in Gadaa system

at the transfer of power, the waiting party would hold

ceremonies and become the ruling party for a period of

eight years. The leaders of the previous retired into an

advisory role while the new leaders were entrusted with

defense and governance of the Oromo nation. Its leaders

exercise full decision-making power and responsibility

regarding military and civil matters affecting the

Oromo.

When it comes to the other focus of democratic

governance, the central attention of any study is the

process of law making and law enforcing. In line with

this, there are three organs within a Gadaa governance

system that are ethically, politically and functionally

interdependent. In addition to this, different scholars

considered the Oromo Gadaa System as a greatly

developed autonomous political and legal system. For

instance, Pankhurst and Getachew, (2008:28), as well as

Asmarom (1973:31), similarly argued that the

institutional governance and conflict management in the

Oromo people is processed by independent but

interconnected organs such as the Gadaa judicial or

dispute settlement, the Qalluu (spiritual leader) and the

Gumii which mean national assembly. Here, it is

obvious that the three systems are mutually supporting

and it is difficult to understand one without the others.

Consequently, often such a tough and in depth

sociological and anthropological research of some of the

above scholars in general and Asmarom in particular

considered the Gadaa system as a democratic political

and military system with strong democratic elements

manifested throughout selected political leaders

(Tesema Ta’a, 2016). Due to this, we can argue that

what makes the democratic quality of the Gadaa system

more strong another way from a variety of systems of

governance is Oromo people take and internalize Gadaa

governance as value, identity and ways of life. It is so

because it is difficult to argue that all principles of

Kena Deme Ethiop.J.Sci.Sustain.Dev., Vol. 9 (2), 2022

western democracy are gracious with African

worldview. Specifically, some of these western

principles have rather helped to lessen the African

civilizing principles.

Marco Bassi (1996) point out some important

implications of the Gadaa governance system which is

possible to declare basic to modern Oromo politics in

particular and Horn of Africa in general. One such

significance is the participatory approach from down

to top that he believes can be extended to modern

Oromo polity. The extensive dialogue through which

consensus under the Gadaa system is reached is an

exemplary participatory leadership. Here it is also

possible to highlights not only political participatory

system of good governance but also the economic

significance as the Gadaa model could be taken as a

inspiration to keep both the resources controlled by the

center and the powers delegated to the political center as

limited as possible, in order to reduce competitions. This

has been one of the major causes of devastating inter-

ethnic conflict in post-colonial Africa states.

Consequently, Asafa (2007) also notes that Gadaa

governance system was based on the principles of check

and balance, division of power, balanced opposition and

power sharing between higher and lower administrative

organs which prevent power from falling into the hands

of despots (Asafa 2007:48).

A part from the above discussions, the notion of

freedom which western scholars and philosophers (John

Locke, 1962) used to put at the midpoint when they

discuss democratic governance and democratization

process of the state is also critical. When it comes to the

case of Gadaa Oromo, it is tricky to disconnect

individual freedom from social freedom. For instance,

in this indigenous governance system there is a principle

known as saala-fokko which identifies individuals with

society and considers them as one and the same. This

relation is not simple legal necessary in the sense we

know today, but rather realistic decent binding that have

embodied the courage of unity, universal identity, and

common internal peace.

Finally, it is also important to note that the Gadaa

system is not only apolitical democratic system centered

on humans but it also encompasses the value of nature

which also safeguards the natural environment. The

Oromo Gadaa system promotes democratic customs

(Asmarom, 1973, Workineh, 2005) and contains

requirements for the security of the rights of both human

being and non-human species. The bonds between the

environment and the people are not only material but

also spiritual and moral (Workineh, 2002). From its

nature, it is possible to argue that there is a clear and

close corresponding relationship between the Gadaa

governance system and republican principles of

governance. However, at the same time there are

democratic elements which are found in Gadaa

indigenous governance but not in Western style

democracy.

4. Conclusion and Recommendations

In this study, we have discussed that the Oromo had

democratic and civilized type of governance system that

developed their own cultural, religious and political

institutions and shaped their history. It indicated that the

Oromo nation have an all-encompassing socio-cultural,

moral and political guide unified under the given of

Gadaa political governance. They constitute their whole

ethical life as the mirror of all other aspects; such as

economic, norms, politics and conception of truth that

holds them together. The Oromo practice all these

aspects of life at various stages of socio-cultural practice

across generations.

Based on this study, it is possible to outline different

critical principles of Gadaa governance system which

are even missed in discussion of republican democratic

governance of western democracy. This principle of

governance includes but not limited to balanced

opposition, periodic succession, democratically ranked

social structures, the principles of accountability and the

principle of seniority and succession. There is no doubt

that these principles of indigenous governance can serve

as the foundation to which modern ideas and practices

of development could be incorporated. In contrast, the

recent Gadaa system development is operating only as

one part of the culture of the Oromo people, but not as

an independent political system which needs further

academic and research works.

Finally, it is evident to argue that as Gadaa

governance system is innate to the horn of African in

general and to Ethiopia in particular, it helps to maintain

the norms, values, morality and the general culture of

indigenous people. This enables the country to pursue a

stable peace and development easily. Hence, the

Kena Deme Ethiop.J.Sci.Sustain.Dev., Vol. 9 (2), 2022

government should encourage the development of

indigenous governance system that is consistent with the

nation cultural values. In this way, the state can move

away from the existing governance crisis and adverse

effects of western democracy.

Acknowledgments

I would like to express appreciation to all anonymous

reviewers for their constructive comments and

recommendation starting from the first draft of this

manuscript.

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