12In Davro in Isira wereda, the usual ghost media play a powerful role in the settlement of disputes. Mada and Sharinge are popular Qalichas. No quarrels, except arson and murder, should enter the institutionalized judicial system.177 He told us that this means that anyone who wants to take his case to the official judicial body can be convicted under the name of Qalicha, and no one dares to take his case to the official judicial body. because they would be automatically isolated and excluded from the community. However, with conversion to Protestant and Orthodox Christianity, the Qalichas` power in the community reportedly diminished.39 A man from Wujigra was killed in a car accident while crossing the road about 30 kilometers away on the main road from Awassa to Yirgalem. The car has an insurance policy with Nile Insurance Company, Awassa branch. After the accident, the driver was sent to jail. While the case was going through the trial, the accused`s relatives, as well as the manager of Nile Insurance`s Awassa branch, went to Wujigra and contacted the Gudumaalee Council to handle the case. The Gudumaalee Council met to consider the case on 17 March 2004. 36The process of hearing cases in the Council of Elders is very similar to that of Gudumaalee.
However, there may not be a traditional blessing and curse like the Gudumaalee Council. In addition, village elders do not have regular meeting or office hours. They meet when cases are submitted to them. Unlike the Gudumaalee session, it is not common for other men to come to participate. 38However, we did not find such a hierarchical system in our study area. Below the “Gudumaalee” (similar to the Council of Clan Chiefs or Gossate Songo mentioned in Wolde`s study), there are neighborhood or village elders everywhere who resolve disputes in their area. However, these councils are not stable and we did not find a hierarchy between them. These are often ad hoc advice formed for a particular case. Only the Gudumaalee are the supreme recognized body found above all kinds of councils of elders. Conflicts and conflicts exist in every society and community. Conflicts can arise between individuals, groups and communities within the same ethnic group. In some cases, conflicts may involve groups of different ethnic origins.
The peoples of Ethiopian regions have indigenous institutions and mechanisms for conflict resolution and peacemaking. 47Gudumaalee and the neighborhood elders` councils have a number of advantages, especially in relation to the formal structure. The advantage of the Gudumaalee over the formal system, according to local informants, is that the strict social hierarchy of Gamo provides an example of how a caste system manifests itself in material culture. Craftsmen such as stone grinders and potters depend mainly on artisanal production for their livelihood. [10] Council of Elders: This is the second major institution of customary justice. The Council of Elders includes highly respected and experienced parishioners who have detailed knowledge of customary laws. Members of the Council of Elders are also known for their personal qualities such as sincerity and experience in conflict resolution. The Gamo belong to the Omotic peoples of southern Ethiopia.
Unlike their neighboring peoples such as Wolayta and Dawro, the Gamo did not have a centralized political system. The Gamo were organized into several local administrations, known locally as Deres. 6.1. Indigenous Knowledge Systems and Local Governance Originally, their belief system was rooted in traditional African religions that were closely linked to nature. [7] Today, most members of the Ethiopian Orthodox Tewahedo Church or Protestantism are P`ent`ay. [8] The missionary activities of Christians have brought disruption and tension to their traditional society and have threatened the ancient way of life and ecological balance. [9] Indigenous justice systems also differ in hierarchies, procedures and levels of complexity. For example: Seniors who participate in this institution should receive legal training to make them aware of the law. 51From a legal point of view, the institution of the RDC is strong for the following reasons: There are various indigenous conflict resolution and peacemaking institutions in different regions and cultures in Ethiopia. Some of these indigenous institutions are common dispute resolution mechanisms, traditional conflict resolution mechanisms, basic justice systems and customary justice institutions. Ethiopian women participate in the dispute resolution process in exceptional cases.
For example, in some cultures, women participate in dispute resolution procedures when cases involve marriage and women`s issues. Despite this weakness, women are not completely excluded from indigenous systems of government, conflict resolution and peacemaking. 9In Basketo, each of the many sub-clans has its own clan chief, to whom our informant refers by the Amharic term Balabat. The system is hereditary, and the son will take over after the death of his father. With the exception of cases of murder, each dispute must be submitted and resolved by the respective clan chief. It is said that people fear misfortune if they bring a case before the formal courts. When a case is brought before the Balabat, the defendant or defendant is summoned by a messenger. It is believed that lying before or at the balabat shortens one`s lifespan, and therefore, any accusation or defense should be confirmed by the curse.
As a result, disputes are considered resolved without the need to present evidence or call witnesses. If there are disputes between clans, the matter is referred to the clan chiefs. Some elements of the formal system could be integrated into the CDR system. This could include recording and documenting cases and decisions (registration could be carried out by externally seconded staff) to allow integration into the formal structure. 49However, the system is not without limitations. Sources mentioned that today many local conflicts are dealt with by the formal structure (by the social courts of Kebele or the courts of Wereda) rather than by the Gudumaalee or the Council of Elders. This is mainly due to the following reasons: The Gaada of the Oromo is one of the best documented indigenous systems of government. The Gadaa system is “an Oromo age classification institution that has a complex system of administration, legislation and dispute resolution.” It is a very famous institution of governance and dispute resolution among the Oromo. It is also widely mentioned as an egalitarian (democratic) system of government. In the Gadaa system, political power is transferred from one generation (Luuba) to the next every eight years. Gaada officials such as Abba Gaada and Abba Seera (Father of the Law) served for eight years, leaving their posts to the new generation of Gadaa officials. 30The most popular enforcement mechanism in the Sidama habitual system is known as Serra.
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