The way people live and the practices they frequently exhibit over time become the unique peculiarities of them gradually. Its accretion befitted to be their culture and part of their identity that segments them from other people in another location, the recurrent practice could become their identity marking them if it keeps them alive well and if the trend can be transferred to generations effectively. As scholars in the field argued most of African culture and customs are the compilation of years’ experiences though some modifications are being made. Thus, in the process of examining the people of Africa, the logical approach that can bring effective results is if the real identity of the continent is taken as it is. The culture of the region indoctrinates the historical, spiritual, epistemological, social, economic, political, and philosophical scope of the people. Thus, in the move towards exploring the culture of a given nation, one can find it very significant and a preliminary source for setting up modern rules, regulations, policies, and various forms of management.
In the southern part of Ethiopia, Gamo Zone had its own cultural way of living and administering the people for centuries. Before the modern legal way of governmental administration, the area was peacefully administered in its cultural way. As in the modern legal process, the cultural ‘court’ is held at the special place called Dubusha; the cases, alerts, reports, calls, plans, and many other necessary issues are discussed and solved peacefully and respectfully. As The Ethiopian Herald identified from various sources, to manage the area effectively, the elders divided it into 42 partitions. Thus, they created 42 separate regions, which are locally called Deries. These divisions or cultural regions are distinctly led by different leaders or Halekas. Here one leader is responsible for one Derie or section. Then more than one Deries that covers some tribal similarities and geographical allocations are administered by a top hirarecial leader than their leaders. This leader is called the king or Kawo. Let me brief you about this magnificent culture that sustains respectfulness, peaceful administration and power transition.
As interviwed elders and researchers noted, Gamo Zone is culturally subdivided into 42 cultural administrations or Deries headed by Halekas. Under this leader, other leaders are deployed to take care of different issues. Among them, Huduga is the one. The responsibility of this leader is to follow up and point out the ongoing leadership of the Haleka. Here, as Haleka Malebo Mancha said, this leader is going to check whether the Haleka is working effectively or not, whether he is oppressing the people or not, whether he exploits the poor and those marginalized sections of the society, whether he shows preferential treatment or partiality for his friends and the like. This leader is supposed to detect the mentioned complaints and raise them for Haleka or the leader of Derie.
The other leader under the Haleka is Maga. These leaders’ responsibility is to cautiously follow up the happenings in the given village. They are responsible for solving problems in the village. If the challenges become complicated and need decisions that are out of their power, they will take them to the Haleka to be seen at that Dubusha.
The other leaders under Haleka are Segas. They are responsible for the safety of Dubusha. They are accountable for pulling out the bamboo that was polled on the field of Dubusha when the Meskel holiday approaches. They also look out for the preservation of the forest in that Derie. They are lifetime servers as, Kawo Tadesse briefed it to Herald. Generally, they detect all the happenings in their area and bring them to Dubusha for solutions.
On top of the Halekas of given Derie, there is a Kawo or king. This king is obliged to incorporate more than one Derie. At his position, he is obliged to manage the leadership of the Halekas under him. Cases that are beyond the power of Halekas are solved by him. No issue becomes beyond him.
The other power shared in the area is the power that is given to baby boys. As Haleka Malebo Mancha exclusive interview with The Herald showed boys that range between seven and nine years of age are going to be hired for a position called Kalona. The requirement for the selection is their belongingness to the well-acknowledged and respected tribe in the area. These boys are supposed not to be circumcised. They are seven and /or nine in number. As per the type of power they were assigned, their leadership could last for one or two years. The basic responsibility of these boys is to inform the community about the approach of Meskel holiday. They are also expected to protect the field of Dubusha from the gazing by making fences by bamboo trees and the like. As elders put it, these boys are equally respected by the community as the Halekas and others.
In the culture of Gamo, the leader of the community or Haleka is going to be elected if he has never committed any sin or misdemeanor before. He and his linages should be free of any form of unfair deed. Thus, it is the people who consider and compare these things and elect the person. After the election, he had a power or resigning period. If he is the one who serves the community with honesty, fairness, and hard work, the people could allow him to keep leading for up to seven years. But if he is not capable of leading the community as expected, he could be deposed even within a year. Kawo Tadesse on his part said that when the given Haleka gets fatally sick, the people become serious about replacing him as fast as they can, because if he passes away, it will become culturally complex and time-consuming to elect another Haleka.
Since Haleka is considered the protector of the community, he is not expected to leave and even to spend a night away from his people. As Kawo Tadesse said, this leader should get back to his people as early as possible. If is absent for some reason as his exceeding task is his people, he is alerted of the ongoing issues of the people at any time, and he must be always ready to get to the areas of Dubusha when the people needed.
The king or Kawo is more powerful than Halekas. Thus, this Kawo leads more than one Derie. Issues that are beyond the power of Halekas are incorporated by each Derie and presented to the king for decision. As Kawo Tadess put it in his interview with Herald the appointed king is going to serve for three years. If his leadership is good and if the people need him to keep leading for another year, he could be elected for another three years. But he could not be allowed to lead additional years though he leads well. If the kingship is done based on heredity merit, the power does not have a termination period. If the king dies, his eldest son will take it over. He added that, if the king died, then the appropriate person would be immediately positioned before the formal announcement of the Kawo’s death. This is because as Kawo said, the people should not be left out even for a minute.
As elders and researchers said, when the king finishes his formal leadership, he is going to serve the community by sharing his experiences with the newly appointed leader. He is a reliable source of knowledge and guidance to the leader.
In Gamo culture, the admirable practice that shows how smart their knowledge is that this cultural administration is a ‘constitutional’ one. It had the platform that invited the ratification of the principles they adapt and follow. Kawo Tadesse said that, for example, harmful practices in the community are going to be reconsidered based on the discussion made at Dubusha.
In this culture and knowledge, one can find that almost all necessary procedures in modern leadership are exceedingly formulated and adapted in the community. This had been infused for centuries and it could be the source for modern leadership. Gamo people live with it peacefully and respectfully even these days. Though governmental structures are stemmed there, the people are more inclined to their culture. Since the culture is about respect and peace, the governmental structure is not disturbed to function since the people already are enthusiastic enough which results from the culture and knowledge. Thus, in the process of creating functional laws and fruitful implementations, such indigenous knowledge and cultures need to be used as opportunities. Gamo culture, I believe, is rich enough to transform the nation into the dreamed destiny in many ways.
BY MEKDES TAYE (PhD)
THE ETHIOPIAN HERALD THURSDAY 31 OCTOBER 2024
