The socio-cultural and customary practice of the people of Sidama has existed since the 16thC, contributing to the wellbeing of the society and their neighbors. The practices are guided and interpreted by three traditional institutions – Songo, Luwa, and Budu, according to Sidama Zone Culture, Tourism and Sport Office.
These institutions deal with various issues. Their duty is mainly dealing with injustice and arbitrating disputes among the different groups of the society. But the duties and responsibilities differ as the degree of the case increases.
In addition to this, the basic criteria for the classification of cases may vary owing to proximity in geography and kinship status.
Songo (Council of elders) is core element of customary political leadership and fosters informal justice among the Sidama people. The Songo system is run by the council of elders who are collected from different clans and sub-clans of Sidama people.
Elders are highly regarded and they sit at the helm as governors among the community hence, they are in charge of ensuring peace and order while correcting misconduct and behaviors that deviate from the norm.
There are four levels of councils that deliberate and decide on matters of societal concern which show the democratic nature of the system. Dr. Markos Tekle discussed the four levels of the Council in his PhD Dissertation briefly.
Olu Songo is the first-tier and lowest level Council where most of the substantive issues classified as minor cases are raised and dealt with. At this level, members of the same lineage or kin constitute the Council.
Ayidu Songo is the second level of the Council, which comprises of more extended numbers of neighbourhoods than the Olu Songo. At this level, issues and cases that are dealt with but not solved or settled at the level of Ayidu Songo are tabled. A renowned and respected elder of the community chairs the Council.
Garote Songo is the third level in the hierarchy of the Council of elders. This body is composed of the entire members of the sub-group of the clan and mainly focuses on matters that are substantive to the members. Moreover, this body has the authority to review appeals that are not resolved by the lower levels.
Mootete Songo is the highest level of the Songo system. It serves as a clan Council comprising all renowned elders. It is the highest level council vested with highest authority. It is led by Moote assisted by individuals known as Woma and Gadaana. The decisions and resolutions passed by this body are final and binding without appeal.
The leaders of the Council have regular session which the entire Sidama people attends Gudumale, a general assembly, in Hawassa city. Pressing issues relating to threats and the like are discussed here and elders may use it to mobilize the public in defence of the community. Also, all clan and sub-clan leaders use the event to strengthen cohesion among the sub clan members.
Luwa is the most important centre of culture training that instils norms to be followed among the different age bracket, from youth to older age. People passes through five Luwa generational stages: Wawasa, Darara, Mogisa, Hirbora, and Fulasa. Each stage lasts for eight years.
According to Abdulfetah Abdellah, an author who wrote a book on this issue stated that these cultural institutions are governed by four traditional governors: Gadana, Jalawa, Saddaso, and Agisho.
Gadana is the head of Luwa generational institution and is in charge of controlling whole system of the institution. Jalawa is also
vice leader and facilitator of different honey ceremony programs communicating with the Gadana. Saddaso inspires the youth groups to integrate to Luwa generation class through campaigns. Agisho is may be an officer to Gadana, Jalawa, Saddeso and supplying materials for honey ceremonies.
As shown on the magazine entitled Fichee by Sidama Zone Culture, Tourism and Sport Office, Budu (traditional religion institution) is another important customary governing practice of Sidama people. The primary responsibilities and duties of this institution are receiving appeals and complaints from lower institutions.
And the second duty and responsibility of this institution is making prayers to God (Magano) on issues concerning: weather condition, war, drought, diseases, etc. The third responsibility of this institution is solving different disputes among the community like murder, boundary conflicts and making investigation.
There are three influential leaders or houses under traditional religious institution. These are Woma house, Maganacho house, and Kilinacho house.
Woma is Chief of traditional religious institutions and depended on the size of population. In some clans there is only one Woma that presides in all religious and cultural affairs of the members of the clans among Sidama people.
There are over one Woma in one clan branching out to the sub-clans. The position of Woma in society is varied from place to place and from clan to clan but, the common function of all Woma is work for cultural development and holds religious affairs among the community. In general the role of this institution is teaching the issues of ethics and truth for community.
Maganacho house is the house of God’s messenger and exposes conceal truth. When somebody denied exposing truth for the customary leaders, they send the case for Maganacho to pray to God to expose the truth.
Kilinacho house serve as prophets.
The Ethiopian Herald June 7/2019
BY ABDUREZAK MOHAMMED
