10 5923 J Sociology 20160601 02

American Journal of Sociological Research 2016, 6(1): 10-26
DOI: 10.5923/j.sociology.20160601.02
The Role of Sidama Indigenous Institutions in Conflict

Resolution: In the Case of Dalle Woreda, Southern
Ethiopia
Abebe Demewoz Mengesha
Anthropology, Dilla University, Dilla, Ethiopia
Abstract The major goal of this study was to assess the role of indigenous institutions in handling/ settling conflicts in the
Sidama Society. Sidama Communities are found in Sidama Zone, Southern Nations, Nationalities and Peoples Regional State
(SNNPRS). The research was conducted in Dalle woreda, Sidama Zone and it was purposively selected. Qualitative research
methodology was employed in the study for its appropriateness to assess the role of indigenous institutions in handling/
settling conflicts in the study area and data was collected through the use of interview, key informant interview, focus group
discussion, personal observation and document review. The results obtained from the study suggest that Conflicts in Sidama,
as in anywhere else, may vary from trivial interpersonal disagreements to a serious dispute which might eventually lead to
homicide. The most common conflict issues in Sidama are grazing land, water, farmland and borderland. There are many
deeds and accounts in the daily activities of the society which are considered to be crimes with regard to the norms and
traditions of the Sidama community. However, the most serious ones are: beating a man with a slump and/or thin stick,
Beating elderly, raping, murder, Physical damage, Adultery. Sidama indigenous institutions have played a great role to solve
different local conflicts and for the development of modern institutions. The modern institutions (Courts) have and took a
strong base from the indigenous institutions in resolving conflict and preserving peace and security. Besides to modern
institution, the indigenous institutions have played a great role for the emergence of cooperative unions. To sum up,
indigenous/traditional/ institutions are costly and time effective in addition to many other benefits provide for the society
when we compare with modern institutions. Therefore, at this time government courts encourages indigenous/traditional/
institutions to promote peace and to solve conflicts at the grass root level or at the local level.
Keywords Indigenous Institutions, Conflict Resolution, Sidama, Dalle Woreda and Southern Ethiopia
In the other hand as to the definition availed by Montagu

1. Introduction (1968:32) conflict is a condition of disharmony in an
interaction process and usually occurs as a result of clash of
1.1. Background of the Study interest between the parties involved in some form of
relationship. Clash of interest could occur because either
There is no single definition for the term conflict. Coser they are perusing their incompatible goals to peruse their
(1968:233) defines conflict as a struggle over values or chosen goal. Fisher on his part defines conflict as “a
claims to status and scarce resources, in which the aim of the relationship between two or more parties who have or think
conflicting parties is not only the desired values but also they have incompatible goals (Schellenberg, 1996:43)
neutralizes, injures or eliminate their rivals. Conflict is an With Regard to conflict management Fortman has
inevitable phenomenon in human society’s sphere of life indicated that conflict can be managed through strategies and
since the entire life of humankind is manipulated by the through institutions. The conflict management process
prevalence of conflict within the society when people set through strategies encompasses reconciliation, adjudication
opinion against opinion, run interest against interests (Nader, and alimentation; these strategies demand the conflicting
1968). Conflict can be understood as “Encasement in a fight parties’ commitment to reconcile with one another and their
or possible confrontation between two or more parties commitment to accept the decision of the third parties. The
aspiring towards incompatible or competitive means or ends. ultimate objectives of these strategies are to handle and
minimize conflict among parties who have different
* Corresponding author:
[email protected] (Abebe Demewoz Mengesha)
demands (Roberchek, 1990:128).
Published online at http://journal.sapub.org/sociology Almost all societies, regardless of their location in time
Copyright © 2016 Scientific & Academic Publishing. All Rights Reserved and space, have laws for handling disputes and achieving
American Journal of Sociological Research 2016, 6(1): 10-26 11
resolution of differences. Gulliver (1979:1) states that every 2. What are the processes and procedures followed by
society has its own mechanisms of handling these indigenous institutions?
disputes/conflicts. 3. What are the pros and cons of indigenous institutions
Ethiopia is a country in which various ethnic groups live in conflict resolution process?
together for long period of time. As conflict is inevitable, 4. What challenges are these institutions currently
these ethnic groups have experienced conflicts of various facing?
types at different times. Each ethnic group has its own 5. How do people of the study area view the role and
mechanisms for solving conflicts. procedures of conflict resolution institutions? Which
The southern Ethiopia is the home of many multilingual group of the society often uses the institutions and
and multicultural societies which referred among some why?
scholars as “museum of culture”. Sidama one of the most 6. What is the role the government and the
fertile and densely populated areas in Ethiopia. With about Non-government organizations in supporting these
2.6 million people, the Sidama make up about four percent of institutions?
the total Ethiopian population. Sidama Land is located in the
south central part of Ethiopia, to the east and north east Lake 1.3. Objectives of the Study
Abaya and to the east and south east of Lake Hawassa. The proposed research has the following general and
Sidama society has their own history, culture, traditional specific objectives.
institutions and way of life which directly and indirectly
contribute the survival of the community. Among the 1.3.1. General Objective
sidama’s culture, there are various traditional institutions The general objective of this research was
such as “Woma”, “Luwa” “Holla” and “Songo” These
 To assess the role of indigenous institutions in
institutions are one among other cultural elements in the
handling/ settling conflicts in the Sidama society: In the case
society. (Bahiru, 2002)
of Dalle woreda.
Because of the fact that the people are being densely
populated there is more likely competition for insufficient 1.3.2. Specific Objectives
resources available. From this it could be logical to think
The specific objectives of this research was
about frequent occurrence of various types of conflicts. The
main rationale to study the Sidama traditional institution  To identify the role of indigenous institution in
under this investigation is to assess various roles of the handling conflict/disputes in the study area.
institutions to resolve conflicts and analyze or investigate its  To explore the processes and procedures followed by
different implications. these indigenous institutions
 To discuss the advantage and limitation of these
1.2. Statement of the Problem indigenous conflict resolution mechanisms
 To assess the challenges facing these indigenous
We all deal with conflict in our daily lives-at home, work
conflict resolution mechanisms
and school, in personal and business relations. In today’s
 To assess the attitude of the society towards
complex society, it is common to see when communications
interaction between indigenous conflict resolution
break down, differences increase and conflicts arise. What is
institution and other settlement institutions in the
important is how to settle our differences. The conflicts in
study area.
the Sidama areas include dispute over land, conflict over
 To identify the way in which customary institutions of
marital issues, conflict over property, and conflict arise due
conflict resolution can be strengthened and /or
to homicide cases. Issues like cattle theft, abduction,
integrated with the formal modern state judicial
physical violence and adultery are also common.
framework.
There are options available in Sidama land for resolving
 To assess the view of the society towards these
conflicts arise between individuals or groups by peaceful
indigenous institutions.
means. These are generally divided in two: formal state
 To identify the role of the government and
structures such as court and informal institutions. The
non-government organizations in supporting these
researcher select traditional/indigenous/ institution since it is
indigenous institutions.
the most widely and commonly used form of conflict
resolution in the study area. The study will further more 1.4. Significance of the Study
attempt to assess the interactions of among indigenous
The study was significant from the following perspectives.
institutions and with other customary and formal conflict
First, it provided valuable information about the role of
resolution institutions.
indigenous conflict settlement mechanism plays among
This study, therefore, attempts to address the following Sidama society. Second, it revealed the preference of people
research questions: related to conflict settlement mechanisms and the rationale
1. What is the role of these indigenous institutions in behind it. Third, the finding of the study may be used by the
handling conflict/disputes? concerned bodies (e.g. legislative) to consider and preserve
12 Abebe Demewoz Mengesha: The Role of Sidama Indigenous Institutions in
Conflict Resolution: In the Case of Dalle Woreda, Southern Ethiopia
indigenous knowledge and values. Further, the results of the collaborative negotiation, also called “problem solving” or
study will be contributed to the limited literature on “Win-win” negotiation, seeks to help all the parties meet
indigenous conflict resolution mechanisms among the their needs. This is because the negotiators give place for
nations and nationalities of SNNPR. future relationships. This method is to find solutions that
satisfy every one’s interests, not to leave every one with less
1.5. Delimitation of the Study than was hoped for. This technique requires everyone to give
Shortage of time, finance and other constraints bear up something and distribute the pain of losing.
limitation on the geographical coverage and extent of the Negotiation does not always work and the process of
study. Even though, there are many places (sites) where initiating negotiation can sometimes be difficult as it may be
indigenous institutions of Sidama society were organized, interpreted as sing of weakness. When negotiation is
this study was limited its scope in Dalle Woreda. Due to the impossible, other peaceful conflict resolution techniques are
nature of the topic, the researcher was used mainly employed. These include mediation, arbitration and
qualitative method. Therefore, it is with this delimitation that litigation. According to Schulenburg (1996), mediation is a
the study was designed. voluntary dispute/conflict settlement process in which a
mediator (third party) promotes reconciliation between the
1.6. Conceptual Framework disputing parties. The mediator manages the process and
This section describes the various types of conflict facilitates the issues between the parties. The mediator,
settlement institutions. Almost all societies, regardless of however, neither makes a decision nor forces an agreement.
their location in time or space, have norms and regulations to Their presence does not deprive the disputants of the final
handle disputes and achieving resolution of differences. ability or need to make their individual choices and to reach
Gulliver (1979:1) states that every society has its own an agreed decision. Similarly, Bercovitch and Houston
mechanisms of handling dispute. Similarly, Bohannan (1967) (2000:171) (quoted in Hannah, 2008:146) describe
describes that society is impossible without conflict. But mediation as:
society is worse without control of it. Scholars divided A process of conflict management, related to but
mechanisms of conflict settlements into violent and peaceful. distinct from the parties’ own efforts, where by the
Each settlement mechanism has its own characteristics as disputing parties or their representative seek the
seen below. assistance, or accept an offer of help from an individual,
Violent conflict resolution mechanisms include duel, group, state or organization to change, affect, or influence
violent self-help and war. According to Gulliver (1979:1), their perceptions or behavior, without restoring to
duel is a violent mechanism in which contenders alternate to physical force, or invoking the authority of law.
either physical violence, or stylized competitions or verbal Singer (1990:27-29) explains arbitration as a typical
confrontation in which the winners supposedly prove the method for settling conflict outside the court. Conflicting
supremacy of their cases in spite of the facts underlying the parties submit their matter to the arbitrator for decision who
dispute. Violent self-help, as a short term settlement, is controls the process. Arbitration can also be ordered by a
usually employed by groups with no or little interactions. court or be compelled by a law. However, most arbitration
This violent ways of managing conflicts is mainly employed are voluntary in that both parties agree to submit their dispute
among non –centralized societies where there are no to arbitration, and the parties then agree on the selection of
observable means for peaceful conflict settlement the arbitrator and on the draft of the rules that govern the
mechanisms. The method includes the raid on the rival’s process. Kestner & Ray (2002:229) describe arbitration as
residence, the attack of property and the industrial strike the submission of a dispute/ conflict to a third party who does
(Ibid: 1-2). War is another way of settling conflicts that occur decision making. According to them, the disputing parties
between individuals, groups or nations. present their perspectives and positions to the arbitrator, who
Peaceful conflict resolution mechanisms include is neutral party. The arbitrator makes a decision based on
negotiation, mediation, arbitration, court litigation, presented sources. The arbitration decision can be binding
avoidance and burying dispute in the symbolic process. Orson binding according to the rules of the arbitration
According to Gulliver (1997), negotiation, a voluntary act, program. Generally, rules of evidence and procedure are
allows the parties to participate directly in decision that more relaxed than the rules of court.
affect their respective interests. The process is controlled by Litigation, also called adjudication, is a legal dispute
the disputing parties which reach their own decision. Singer argued in court. It is one of the settings which people settle
(1990:17) divides negotiation into two schools of thought: their conflicts. Gulliver (1979) describes the use of court and
competitive and collaborative negotiations. In competitive civil justice systems to resolve legal controversies.
negotiation, each party in dispute aims to maximize his/her Compulsorily or voluntarily, the conflicting groups
gain at the expense of the other party. Techniques such as surrender their own ability to decide on the outcome.
exaggerating (even lying), flexing muscles, or threatening to Litigation begins by filing a lawsuit in a court. Specific rules
walk away may be employed to achieve the goal. This of procedure are followed on various aspects of litigation. It
technique may be appropriate only in one shot, single issue is characterized by the fact that decision making and the
negotiation over the limited resource. On the other hand, outcome of the issues in dispute are controlled by a third
party exercising some degree of accepted authority. The 1.7. Research Methodology
people directly involved in conflicts have little control over Research methodology refers to a coherent set of rules and
the process or outcome. An adjudicator determines the procedures that are used to investigate a problem within the
outcome of a dispute by making a decision for the parties that framework of philosophical approaches (Kitchen and Tate
is final, binding and enforceable. Singer (1990:29) states that 2000). In the same vein, a research methodology includes the
“decisions are made by public employees, in public tools and techniques of data gathering and analysis
proceedings, and are publicly enforced. “Singer also states (Mikelson 2005).
that” lengthy, complex procedures, both costly and time
consuming make the courts appear to be exclusively the 1.7.1. Selection of the Study Area
province of the rich, the patient and hearty” (Ibid:3).
This study was conducted in Sidama Zone with special
Moreover, he states the consequences of confronting each
focus of Dalle woreda. The rationale behind the researcher
other before courts and the emphasis of courts on
intentionally selected Dalle woreda because of some
pronouncing right and wrong and naming winners and losers
convincing reasons. In the first place, different types of
necessarily destroys almost any preexisting relationship
indigenous institutions are still applicable. Similarly, as
between the people involved.
casual visit of the researcher to the study area indicate that
Dispute avoidance is another peaceful mode of dealing
resourceful informants can easily be found in the selected
with conflict. According to Gulliver (1979:2), not all
woreda. The study area is easily accessible for transportation
disputes are ‘resolved’, ‘settled or ended’, and then dispute
from Hawassa town, which is the seat of the zonal
avoidance is used by the conflicting parties. Avoidance is a
administration.
non-confrontational. It is more or less a deliberate choice of
strategy and action to manage dispute. He added that burying 1.7.2. Study Design
dispute in symbolic process as non-violent mode of dealing
with dispute. According to him, dispute may be changed and The study was proposed to be carried out in three phases.
redefined in symbolic and supernatural terms in the absence The first phase was library work. Literature related to the
of any effective ways or fear of the potential outcomes. He topic was reviewed. Instrument of data collection was
termed it as burying the dispute in the dispute. In this case, prepared. Submission of the first draft proposal was included
disputes are deflected, not resolved. under this stage. Securing the logistics such as money was
There are some institutions which impose sanction to the last activity during this phase. The second phase was the
bring peace among some communities. Dillon (1980) (as time of actual field work. Data was gathered using different
cited in Otterbein, 1994) shows the isolation and execution methods of data collection. During this phase, the researcher
of Meta of Western Cameroon villagers, kinsmen and friends also further reviewed related literature and collected
by their fellows from committing wrong doings. According secondary data from relevant institutions. During the last
to Turnbull (1961), (as cited in Augsburger, 1992:21-22) phase, the collected data was organized and interpreted. The
among the pygmies of the Ituri forest in Zaire the sense of final draft was prepared and submitted to Dilla University
belonging to a community is so strong the “trouble makers RDO.
are punished simply being ridiculed, ignored, or, at worst, 1.7.3. Research Approach
banished to the forest alone for several hours.”
Radcliffe-Brown (1964) (as cited in Augsburger, In general, in any research there are two types of research
1992:22-23) states the absence of dispute settlement approaches: qualitative and quantitative. However, when we
mechanisms and sanctions to bring peace among some come to this study it tends to use totally qualitative research
communities. Among the Andaman and the Zuni approach.
Amerindians, there is no means of resolving disputes. Why Qualitative Method for this study?
Among the Andaman, for instance, “there was no accepted According to (Straus and Corbin 1998), qualitative
process to deal with conflict situations. The injured family methodology is a typical research approach which enables to
might seek revenge, or the offender might hide out until it come up with data that cannot easily produced by statistical
seemed safe to return.” Also, among the Zuni one is not procedures or other means of quantification. It is also the
stood up for his or her right and is looked down if involved in means for exploring and understanding the meanings of
any sort of conflict. individuals or groups ascribe to social or human problems
Therefore, taking the above conflict settlement institutions (Creswell 2009).
into consideration, this paper deals with how the Sidama Moreover, qualitative research is preferred to collect data
society in the study area (Dalle Woreda) employ the about human life realities, experiences, behavior, emotion
different mechanisms for conflict settlements with different and feeling, organizational function, social movement,
types of traditional institutions within the framework of the cultural phenomena and their interaction with nature (Straus
available literature on conflict settlement mechanisms. and Corbin 1998). But, quantitative approach focuses on
Based on what has been discussed above, decision will be generating statistical and measurable facts.
made under which category of dispute settlement mechanism The issues, I focused by this research i.e. to assess the role
these indigenous institutions belonged. of indigenous institutions in handling/ settling conflicts in
the study area. To do so, as shown explicitly above, it is the informants with elders (both men and women) and two (2)
qualitative approach that helped most. informants from court officials (judges), four (4) key
informants from different groups (elders or religious leaders
1.7.4. Sources of Data i.e. Christian and Muslim) and three (3) FGDs from different
In trying to obtain the necessary data from concerned target groups such as elders, youth and local authorities.
parties, I employed both primary and secondary sources. The Each FGD has eight (8) discussants classified based on sex.
primary sources included informants such elders, disputes, And in the case of case studies, I documented and analyzed
court officials (judges), youth, and local authorities (local two (2) actual conflict cases.
administrators). With regards to the secondary sources they
included both published and un published materials such as 1.7.7. Method of Data Analysis
books, magazines, journals and unpublished reports from It is apparent that in a given research, data collection is
government and nongovernmental organizations. indispensible. However, a research should go beyond data
collection. Any researcher has the responsibility of analyzing
1.7.5. Method of Data Collection data to meet his/her objectives as well as to make the
To get the required data for successful completion of this findings ready for scholarly consumption. Therefore, based
study the following methods of data collection were used: on this certainty, in this research, I analyzed and interpreted
Interview: Data was collected mainly through semi- the raw data collected through literature review, observations
structured interviews. The interviews were conducted by and focus group discussion and case study to answer the
taking into consideration criteria such as age, sex, occupation research questions and to achieve the stated objectives. In
and residence. analysis part, I used descriptive and qualitative approach in
Observation (i.e., Observer as percipient) to get interpreting the data.
authentic data, observation was another major method of
data gathering valuable information. Because what peoples 1.8. Ethical Consideration
say and do may sometimes contradict with each other. Thus, It is true that ethical consideration is as crucial as other
direct observation was the best solution. Through this, the aspects in the process of conducting a research for it
researcher was observed the role, the processes and significantly affects the success of the study. In this regard, a
procedures of conflict settling among the target society. researcher needs to consider ethical values of the host
Key informant interview: in order to get data on past community on which the research will be conducted.
events and scenarios and even on the current reality, it was Therefore, I considered the socio-cultural norms of the host
better to conduct key informant interview with few community on whom the research was carried out.
knowledgeable individuals. Hence, this study was employed
this method to supplement the findings obtained through
other means. 2. Conflict
Focus Group Discussion (FGD): on some specific issues
different people may have different concerns. Thus, to look 2.1. The Concept of Conflict
at concerns of different individuals and even to assess their Conflict happens to appear when individuals or groups
level of understanding on some issue the researcher was used have incompatible interests and/or goals. When one has
FGD as one method of collecting data. The purpose of this become really an obstacle or shows a tendency to become so
study was to gather diverse information on the merits, for another to meet his/her needs, conflict is, then, more
demerits, feature and procedure of traditional conflict likely to breakout. Conflict could also be a result of human
mechanism. greedy. For the reason that scarcity of any resource is always
Case Studies: in order to generate reliable data on the role a fact of life, there would always be a persistent competition
of traditional conflict institutions in settling conflicts, case to have a greedy control over these resources. Indeed, this
study was utilized. I documented and analyzed two actual fierce competition would lead to a sort of collusion, and at
conflict cases. The selected case was described and analyzed times even to an intense conflict. Thus, a competition for
in detail to provide what types of conflicts and ways of resources, among others, is a major cause for conflicts that
settlement mechanisms. may arise between/among/ individuals and nations at large.
(Barash and Webel, 2002) in a more or less similar way put it
1.7.6. Sample Procedures as:
Selections of appropriate samples were depended on the … The word conflict…derives from the Latin confligere,
sampling procedures followed. To this end, the researcher which means literary “to strike together.” It is impossible
has opted to use purposive sampling techniques. This for two physical objects, such as two billiard balls, to
technique is meant to give as appropriate response for the occupy the same space. They conflict, and if either is in
questions mentioned earlier. motion, the conflict will be resolved by a new position for
In terms of sample size, the researcher had the intention to both of them. Within the human realm, conflict occurs
interview (Semi structured) with 10 informants, i.e. eight (8) when different social groups are rivals or otherwise in
competition. Such conflicts can have many different interpersonal situations represent direct violence.… In direct
outcomes: one side changed, one side eliminated, both violence, clear subject-action-object relationships are
sides changed, neither side changed, or(rarely) both sides established, as we observe someone who hurts other people
eliminated (Ibid) by a violent act. Direct violence generally works fast and
In fact, we argue by saying that it is worthy of noticing not grammatically. It is personal, visible, manifest and
to have a misconception on the very essence and meaning of non-structural (Jeong, 2007).
conflict and competition. They are basically different such On the other hand, (Jeong, 2007) also explains how
that competition does not necessarily end up in structural violence gradually reveals to be a serious violence
confrontations nor does it involve the act of harming and/or in such away as: Poverty, hunger, repression and social
destroying among/between the competitors. alienation constitute another way to characterize situations
While conflict, more often than not, on the other hand, is causing human misery. Quality of life is reduced by denial of
used to refer to a context which appears to be that there is the education opportunities, free speech and freedom of
act of removing one another. Thus, competition is always association. Conditions are associated with uneven life
positive and should be understood in its constructive sense. chances, inequitable distribution resources and unequal
Although conflict is also not always bad, this is not, however, decision-making power. Given its indirect and insidious
the same as saying that it has always a positive impact. nature, structural violence most often works slowly in
Conflict has sometimes a devastating effect when it is eroding human values and shortening life spans. It is
particularly violent. It is undeniable fact that violent conflict typically built into the very structure of society and cultural
kills quite a mass of people arbitrarily. It also consumes such institutions …. Structural violence is apparent in social
great deal of other material resources that they would have systems maintaining exploitative means (e.g. slavery)
been used in such returnable investments. (Alexander, 2005), throughout human history (Ibid: 20-21).
in this regard, writes:
In any society, conflict is one of the major factors 2.2. Sources of Conflicts
negatively affecting development. It diverts resources that Throughout the history of the study of conflict, whether
could have otherwise been used productively (Ibid: 30). the aggressive behavior is an inborn human quality or a
Furthermore, this same author once again adds that: reaction to social, political and economic factors is where lay
Conflict is regarded as undesirable in many societies. the controversy among the scholars (Nader, 1968, Collier,
In its violent form, it claims the lives of many people, 1975, Tadesse, 1988, 1994).
destroy property, and diverts human as well as financial Some scholars have agreed that the causes of conflict are
resources away from development (Ibid:44). deep rooted in our biology. (Schellernberg, 1996) describes
Conflict exists in different forms; mainly of two forms. such an approach as individual characteristic theory that
There are direct and indirect types of violence depending on focuses on the individual and his acts, rather than the context
their magnitude and manifestation. Direct violence is the of the act. This view of conflict has its root in the work of
most outward, visible and easily identifiable sort of conflict. Freud, who believed that violence is rooted in our basic
It is just like a direct physical confrontations or clashes nature as animals. Human conflict is inevitable not because it
between individuals. It could also be manifested in a form of is part of social life, but for it is a biological fact lying within
war between nations or groups of different interests. On the us all.
other hand, indirect violence, which is synonymously Later writers have used Freud’s assertion, too. Nineteenth
referred to as structural violence, appears to be in a form of century social Darwinists stressed the role of competition
invisible and relatively unidentifiable societal structures. and conflict in all human societies. Taking the idea of the
Such violence is built deep in to the social, economic and “survival of the fittest” as a basis, they analyzed conflict as
political structures. These structures deliberately prohibit part of a universal struggle urged by inborn aggressive
every people from having enjoyed equal social status and tendencies. The new theoretical perspective under the name
equal access to economic opportunities as well as of ethnology also supports Freud’s view. This approach,
involvement in one’s own political matters. It is all about according to Schellenberg (1996) emphasizes the genetic
discrimination and marginalization, suppression and instance of social behaviors. Ardrey (1961, 1966) and
exploitative world order. And all these in turn would result in Lorenz (1963, 1966) cited in Tadesse (1988) and McCauley
human suffering and life misery in general as the (1990), who argue and popularize that human violent
consequence of impoverishment to overwhelmingly majority behavior is inherited, were representatives of this approach.
of the people. For them, according to (Nader, 1968), man inherits the
For clearer conceptualization of the two types of violence, biology of aggression that is natural and universal to
and their distinctions, it is important to quote HO-Won vertebrates.
Jeong’s explanation on this issue. He, for instance, states The idea that aggression and conflict is an inborn human
direct violence as: Direct violence, the popularly understood quality has faded and received heavy criticisms from other
meaning of violence, is referred to physical injuries and the writers. Gibson (1990), Roberchek (1990) and Gregor (1990)
infliction of pain that is caused by specific person. Thus presented ethnographies of what they called peaceful
killing and beating, whether they happen in war or societies, the Buid, the Semai and the Xingu respectively.
Montagu (1968, 1978), Plibeam (1972), cited in Tadessse (Lewellen, 1983). The 1960, according to Lewellen (1983),
(1988) reported several hunter-gatherers societies of Africa, marked a shift to a more process-oriented, more dynamic
which are said to be relatively peaceful. Tadesse (1988) form of analysis. This was signaled in 1954 by the work of
further illustrated that a given society or individual persons Leach entitled" Political Systems of Highland Burma, in
could be peaceful and/or violent across time and which he asks what accounts for conflicts in a society rather
circumstances. Anthropologists have effectively used these than what holds society together as functionalists did.
ethnographic works to refute the biologically based Similarly, Gulliver's works on conflict and its resolution
explanation of the sources of conflict and show its have been ground breaking for the shift from system-
inadequacy. oriented approach toward actor-oriented approaches which
Even those who have challenged the innate nature of take into consideration the new roles and choices in the face
human aggression have taken different paths to treat the of the changing world (Caplan, 1995).
sources of conflict. Whether or not material ends are the final
causes is another point of debate. According to Roberchek 2.3. African Indigenous/Traditional/ Institutions of
(1990), ecological functionalists (for instance, Harris, 1972, Conflict Resolution
Gross, 1975, Ross, 1978, Ferguson, 1984) assert that Africa is a continent which has blindly and wrongly been,
material causes are the final arbiter of human behavior. and still is continuing to be, considered horribly as a “dark”
Opposing this view, Gibson (1990) argues that the and hopeless” place with connotatively “primitive” societies.
materialistic and deterministic final cause argument is Primitive in this sense obviously implies to mean uncivilized.
inadequate to explain the causal dynamics of particular However, this is not only a mere mistake but it is also an
conflicts. It is unable to link material cause with cultural ethnocentrically biased view. Such an unbalanced judgment
elements, and it leaves no room for consideration of human emanates from the point of view which believes that there is
decision-making. Roberchek (1990) says that the only one perfect, absolute and standard culture, norm or
understanding of dispute "requires putting the brute material value. As to the notion of absolutism, cultures and/or world
facts into cultural and social contexts attempting first of all to outlooks other than the perceived standard one are inferior,
comprehend how the situation was conceptualized and savage and barbaric. Proponents of this notion do not
defined by the people involved". recognize, or are reluctant to accept the very idea /principle
Other scholars have attempted to explain why the local of cultural relativism. The whole concept of cultural
groups of some cultures are internally more peaceful than the relativism is such that every society has their own norms and
others in relation to social structure with a special emphasis values peculiar to them. It is all about the proposition which
on residential pattern, descent system and marriage rules. advocates that any society needs to be judged in its own term.
Velzen and Wetering (1960, cited in Otterbein, 1994) first Accordingly, right or wrong and good or bad depends on
developed the fraternal interest group theory. Fraternal one’s own cultural measurements. This view does not put all
interest group is power group that constitutes related males cultures in to the same basket and measure them with similar
residing close together. They contend that such a group standards. All in all, it denounces the assertion that reiterates
responds aggressively whenever the interest of one of their the principle’ one size fits all’.
members is threatened. The authors concluded that in To this end, African societies unanimously have their own
societies with power groups, conflicts are more often, and cultures of civilizations. It is believed that Africa is the
peaceful conflict resolution is less probable for the disputants cradle of mankind. As it might also be witnessed in many
have group ready to support them through thick and thin. archeological excavations, there is now a day’s a tendency to
Confrontation theorists, who argue that the entire structure believe that the first men had probably lived in Africa.
rather than mere residence are responsible for conflict, Indeed, Africans, at least like any other people elsewhere,
opposed this assumption. For instance, Dillon (1980, cited in certainly have for long time developed their own unique
Otterbein, 1994) has come up with different research result. system of administration and governance. As part of their
Despite the presence of fraternal interest groups, the Meta of strong and viable system, they had also, and still remain to
western Cameroon stigmatized the act of retaliation. have, effective and practically workable conflict resolution
The structural functional theory is one of the major mechanisms which sustained and solidified them together
theoretical approaches to the study of conflict. Nader (1968) within their respective communities. Francis (2006) also has
shows that this theory emphasizes both the structural sources to say in this relation that:
and the structural functions of conflict. Lewellen (1983) According to archeological evidence, Africa is the cradle
states that the structural functionalists view society as an of humanity. It therefore stands to reason that Africa had,
equilibrium system whose component parts play a role in the from time immemorial, evolved its own mechanisms and
maintenance of the whole. Hence, as part of social life, institutions for managing and resolving disputes and
conflicts too work towards the maintenance of the ongoing conflicts in ways that preserved the fabric of society and
social structure. The works of Evans-Pritchard (1940) 'The encouraged peaceful co-existence. The argument is that the
Nuer' and Gluck man’s 'Custom and Conflict in Africa' (1956) concept and practice of peace and conflict resolution is not
are typical examples of such an approach, which dominated new in Africa, but rather it is the institutionalization of peace
the period between 1940s and 1950s in legal anthropology and conflict studies at African Universities and schools and
civil society organizations, that is the new phenomenon as their values and perspectives would be dominantly
(Francis, 2006). flourishing at the expense of vanishing others. In doing so,
This is particularly true of Africa before colonialism they replaced the African customary practices and
ravaged it along with the destruction and erosion of its norms institutions which for centuries had upheld the societies by
and precious inner most values all over the continent. their own imported customs of rule. It is because this would
Western colonizers have not only exploited the African rich ultimately serve their colonial interests. Fred-Mensah (2000)
natural and human resources but they have also corrupted has rightly pointed out how colonialism had influenced the
and poisoned its long time and deep-rooted systems of self local systems as shown among the Buem people. He has put
governance. It is a common knowledge that Africa had it as:
existed with its unique civilization and thereby philosophy The colonial experience brought to Buem-Kator
long before the intrusion of colonialism to generally disrupt significant alternations in political, judicial, economic
the indigenous knowledge systems. and socio-cultural structures …. As should be expected,
Singleton and Shingler (1967), in this regard, add as Long these changes have had significant impacts on the
before the coming of white men, African peoples had traditional conflict management of the area …. Buems say
organized national governments to protect their citizens from that the presence of national government’s judicial and
foreign invasions and crime. All African communities have security officials in the area and the alternatives that they
had rules to ensure that individuals lived in harmony with offer in conflict management have undermined their
one another and that justice was done when conflict broke traditional conflict mediation system, including their
out. Africa religions have seen man as part of the universe reliance on supernatural sanctions for determining truth
and have provided a moral code on which man could rely in court and enforcing court decisions (Fred-Mensah,
(Singleton and Shingler, 1967). 2000).
Thus, it is rational to argue that Africa, as a civilized In a similar assertion, Wilson-Fall (2000) has also written
continent, had the conception of state and state formation as about how effective the traditional institutions to manage
anciently as others. History tells us that there had been conflicts were in the pre-colonial Africa. According to him
miraculous and until this day mysterious level of and other authors, however, these were intentionally
civilizations in Africa. These civilizations had existed as degraded and paralyzed. To exactly put the words of
equally parallel as the world’s renowned Middle East and Wilson-Fall (2000): Prior to and during the early part of the
Greek civilizations. This fact could be witnessed by the colonial era in West Africa, indigenous peoples practiced
physically tangible remaining artifacts which are believed to traditional methods of conflict management characterized by
be unique up to this date. To this end, it would be suffice to a concern for long – term rather than short-term solutions.
mention the great Axumite and Egyptian ancient Many of these methods were also preventive or meant to
civilizations, to just remind only few. By and large, Africa minimize conflict. When the Colonial regime replaced the
had also witnessed to have such great and enlightened power base of local political Structures, the use of traditional
philosophers of its sons like Zeracob of the Axum who methods of conflict management dwindled. Especially in
originally had critical thoughts regarding gender equality. terms of land use and access to other natural resources, the
Africa is, therefore, a home of wisdom and art in varieties of colonial governments made it clear that they were the
field of areas. In fact, the indigenous knowledge system in ultimate authority (Ibid:49).
the area of conflict management, prevention and resolution is Withstanding all the influences and attempts of
no exception, if not best. Francis (2006) also confirms this destruction, there are still traditional institutions in Africa
argument as: many of which are co-operatively working with the imported
It is … reasonable to assume that ancient and modern institutions. In spite of the effect of modernization,
pre-colonial Africa must have developed its own, the existing traditional institutions are yet serving to keep
practical and rational wisdom. And approaches …. harmonies (Zartman, 2000) and solidarities among people of
According to pre-colonial historical evidence, Africa had a certain society. Although sufficient attention is not given to
developed rudimentary and in most cases, sophisticated the traditional institutions even in the post-independence era,
political, socio-economic and political institutions, and however, there are to a little extent tendencies to incline to
with developed approaches to conflict management, use them applying in the contemporary issues. An exemplary
resolution and peace building (Francis, 2006). step to be mentioned in this regard is the application of
In spite of the fact that traditional societies in Africa are gacaca to resolve “modern” conflicts in Rwanda. The
reputed to settle conflicts long lastingly and for that matter to Rwandan societies have been using gacaca traditionally for
handle their administrative cases in their own, the European so long years at a grass root level to handle any sort of
colonial powers rhetorically justify colonialism to have a conflicts and/or disputes. The Rwandan government has also
civilizing mission. In fact, colonialism did not only recently been able to apply it in dealing with the most deadly
downgrade the traditional methods of peacemaking but it and worst crisis of 1994 which had eventually led to
also had virtually destroyed the democratic institutions in genocide reportedly claimed near to a million people.
many African societies (Bahru, 2002). Colonizers did this as Tongeren et al. (2005) states gacaca and how it functions as:
part of their purpose to homogenize the world in such away Gacaca refers to a traditional Rwandan method of
conflict resolution at a village level. In cases of conflict in revitalize the African traditional conflict resolution
a Community, such as dispute over land, property damage, institutions so that conflicts for a long-term be resolved.
material issues, or inheritance rights, meetings were
convened between aggrieved parties, and presided over 2.4. Indigenous Conflict Resolution Institutions in
by community leaders. The meetings not only were meant Ethiopia
to sanction the violators of the village norms, but also Ethiopia is believed to be the “museum of peoples” with
ensure that those accused, and found guilty, were again more than 80 ethnic groups constituting and forming one
fully accepted as members of the community. nation state. It is a country of diversity harboring varieties of
Reconciliation between violators and their communities languages, different religions and faiths as well as quite
was at the core of the traditional Gacaca system many nations and nationalities with their own philosophical
(Ibid:466). perspectives and unique cultural practices. History also tells
Another African traditional/indigenous/ institution of this us that Ethiopia is as ancient as 3000 years back. It is,
kind, to add, is ubuntu which is also an effective conception therefore, definitely true that it had experienced strong and
of peace making institution. The role of ubuntu in conflict cohesive systems of administration with its world top leading
resolution and its very notion in general, as in Ibeanu (2006), civilization, namely Axumite civilization. Indeed, every
is stated as: As an indigenous conflict-prevention and Ethiopian ethnic groups as their African counterparts have
peace-building concept, it embraces the notion of traditionally age-old and time-tested administrative and
acknowledgement of guilt, showing of remorse and conflict resolution institutions at the grass root levels. In fact,
forgiveness, and paying compensation or reparation as a exhaustive and thorough studies about these institutions are
prelude for reconciliation and peaceful co-existence …. The not bulky enough and so are limited literatures in this area.
essence of ubuntu is to promote a culture of peace, tolerance, Be this as it may, however, there are some literatures on only
peaceful co-existence and mutual development. As a conflict few cases elaborating the importance and strength of these
prevention and peace building strategy, ubuntu is based on multipurpose institutions. For instance, Bahru Zewde (2002)
the principle of reciprocity, inclusivity and a sense of shared has written about the traditional political and judicial
destiny between peoples and communities. The ubuntu institutions in Gurage. He pointed out the Yajoba Qicha and
tradition, in practical terms, is about reconciliation and Gordanna sera practiced in the society. He has stated these
building peace in divided societies, and about democratic institutions as:
participation (Ibeanu, 2006). The Yajoka and Gordanna assemblies seem to combine
Even with the presence of such local institutions, it is an legislative and judiciary functions. Representatives of the
open secret, however, that news about the prevalence of Constituent units of the Sebat Bet and Kestane,
conflicts in Africa has become cliché. Conflicts are respectively, were assembled to agree on the fundamental
aggravated and intensified in the post-independent Africa rules governing their community. Periodic meetings were
more than ever. The reason may, among others, be because also held to revise the laws when such revisions were
of the fact that Africans are unable to handle their own deemed necessary. At the same time the assemblies serve
matters through their customary institutions. The issue of as courts of final recourse .… Individuals who felt
conflict management and resolution is, therefore, no dissatisfied with ruling of their territorial assembly could
exception in this regard. The interferences of governments invoke their right of appeal with set expressions: Äjoka
and concerned international organizations to calm the (“let the Yajoka rule on this case”) or Gefacha (“I
conflicts are negligent of the culturally built grass root appeal”) …, confirmation (or otherwise) of a lower
institutions to take into account. Instead, a prescriptive verdict by the supreme court was mandatory in all cases,
approach is being applied to pacify the violence. However, irrespective of appeals being made or not (Bahru, 2002).
this approach is bearing no fruit. Scholars along this line To add one more traditional/indigenous/ institution of
argue that conflict resolution needs to be based on a specific Ethiopia, there is also another such similar multipurpose
context of the society where the conflict has already erupted. institution of the Kambata, South nations, nationalities and
John Paul Lederach, as in Francis (2006), for instance has peoples region. This indigenous institution as to Yacob
argued that the process of conflict resolution ought to be Arsano (2002) is known as seera. Seera is everything to the
“elective” as opposed to the universally and dominantly kambata society. It is everything such that it serves as a basis
accepted “prescriptive” way of resolving conflicts. Francis for the political administration, social interaction and means
(2006) contrastingly further elaborates the elective and of conflict resolution within the territory of the society.
prescriptive processes as: The elective process of conflict Yacob (2002) explains it more comprehensively as: … Seera
resolution is based on building and creating appropriate refers to the code of conduct practiced and internalized
models from the cultural resources and implicit knowledge among the Kambata. Relations between individuals, tribes
available in a given setting. The Prescriptive process on the and territorial units are regulated by seera. It is alternatively
other hand, is based on transferring conflict resolution known as Marietta, which means commitment to truth. Seera
techniques from one setting to another, the transfer of is broadly neither conceived nor mative realm within which
Western methods to non-Western conflict environment individuals and groups are expected to behave. The
(Francis, 2006). There is, therefore, a need to promptly territorial or tribal councilors function according to their
respective seera. Love affairs, marriage and family relations, is cash crops, mainly coffee but also khat (an ever green
peer group association, work and entertainment parties, shrub whose leaves are chewed as stimulant) and other
games and sports, hunting bands, etc. Are all bound by seera agricultural yields.
relevant to the specific activity. Childcare, socialization of Location of the sidama Zone is in south central parts of
the young, circumcision, initiation and rites of passage are Ethiopia, to the east and north east of the Lake Abaya and to
handled as seera requires. Seera prescribes the way farmers the east and south east of the Lake Hawassa. The midlands
relate to the environment, young to old, women to men …. contain a continuing of chain of villages, while in the
Seera administration aims at pacification, conciliation, highlands are a little more scattered. On the open savanna in
correction and reintegration (Ibid: 48-49). the lowlands (including the study woreda) settlements are
Elders in this regard, according to the rule of seera, are even more scattered. (Bahiru Z and et.al 2002). Parts of the
considered to have the most esteemed and graceful status. It Sidama land are located in the famous the East African Rift
is believed that it is with the lifelong experiences and valley, the deep volcanic rift which starts in the Middle East
accumulated knowledge of the elders which seera would and pass through eastern Africa down to Mozambique before
appropriately function (Yacob, 2002). Gada is also the most stretching the Indian Ocean. The lowland to the west of
known political, social and judicial traditional institution sidama, including half of the Lake Abaya and Lake Hawassa,
widely practiced among the Oromo people. Much is said and are on the floor of the rift valley. (Ibid)
written in different sources about the democratic nature of
the Gada system. Hamdesa (2000) and Assefa (2005) also 3.2. Occupations
have written that it is an effective institutional system to The main occupation of the rural Sidama people is
manage any source of conflicts among the Oromo so that farming, and 1,783 square kilometer is cultivated land where
harmony, peaceful co-existence and smooth relations would 85 percent of the total population (i.e. 2,954,136 with nearly
be maintained in the society. As to Hamdesa (2000), there equal proportion of men and women), are farmers. (CSAE,
are thirteen steps on the way to the whole process of conflict 2007) Coffee is the most lucrative cash crop. Khat market
resolution through the use of the Gada system to finally has become another huge cash crop market in the last few
arrive at reconciliation. years. But basically the Sidama people cultivate a variety of
There are also many other traditional conflict resolution grains and fruits for the households and local consumption.
institutions in each and every nations, nationalities and They also depend on the dairy products. (Bahiru Z. and
ethnic groups of Ethiopia. These, among others, may include, others 2002)
to list at least some, as Gereb in Wajerat (Tigray) and Mablo
in Ab.ala of Afar (Kelemework, 2000); Abagar in Southern 3.3. Socio-Cultural Contexts of the Sidama People
Wollo (Netsanet, 2006), Michu in Metekel (Tsega, 2002), For any social science which attempts to investigate the
Awassia in Walyta (Mellesse 2008), Afocha in Harar (Biruk cultural issues and their influence, therefore, this section may
and Jira, 2008), Jarsumma and Haffi Hamee in Oromo contribute a lot to have subsequent information about the
(Assefa, 2005), Guma in Waliso Oromo (Dejene, 2007) and people under investigation.
so on and so forth.
3.3.1. The language
The sidama people speak their own Cushitic sidama
3. Back Ground of the Study Area (locally as sidamoo afe) language that belongs to the eastern
The study was conducted in Dalle Woreda of the Sidama highland Cushitic sub-group of the Ethio-Cushitic family of
Zone in the Southern Nations, Nationalities and People languages. The language shares some basic phones,
Regional State (SNNPRS). The Sidama is named for the morphemes and syntaxes with other languages within the
Sidama people whose homeland located in this zone that same sub-groups such as Gedeo, kambata, Hadiya and the
consists of 19 Woredas of which Dalle is the one. Before like which also known as the sidama languages in eastern
discussing the study woreda is proper to deal with that the highland Cushitic sub groups. (Bender M.L. 1976)
Sidama zone in which the former is a part.
3.3.2. The Social Structure
3.1. The land of Sidama The traditional Sidama community said to have emerged
Sidama zone is one the most fertile and the most densely in the sixteenth century about 20 generations ago. Until the
populated areas in Ethiopia that make up about four percent emperor Minilik II incorporated the sidama in to the
of the total Ethiopian population. The staple food of the Ethiopian empire, the Sidama existed as tribal unite with
Sidama, enset (false banana) is the very drought resistant several kingdoms. The Sidama is defined as an ethnic group
(though it has periodically suffer from a virus diseases which which is the most inclusive level of social organization and
has caused serious and frequent food shortages), and allows that inhabit a distinct area as a homogeneous ethnic group.
under normal condition a dense population in relatively There are three Indigenous/traditional/ and cultural
small area. The Sidama land also provides valuable administrative structures in the Sidama society which reflect
resources to the economy. The most important contribution and govern the basic principles of the social structure and
relation. These traditional structures are based on patrilineal important cash crops for Dale include corn, barley, haricot
purity and seniority. Based on this a series of patrilineal sub beans, local varieties of cabbage, and sweet potatoes. Coffee
tribes and subdivisions of sub tribes are stratified in to is also an important cash crop in Dale, with 15.38 square
different hierarchical levels, clans and families. While the kilometers planted with this crop, which produced a total of
highest ranking groups have a legitimate right to posses land 9.3 million kilograms of beans in 2002/03 (5.7 million
but the lower has no right mostly considered as impure and kilograms in 2003/04). Industry in this woreda includes 57
occupy the artisanship. (Bahiru and others 2002) coffee pulpers. Two micro-finance institutions operate in
The Sidama has highly stratified patrilineal social Dale: the Sidama Microfinance Institution SC (SMFI),
structure and patriarchal family structure. Sub tribes (gosa) established in 1998; and the Omo Microfinance Institution
are divided in to three levels. First, the bisallo i.e. clans, SC (OMFI), established in 1997. While OMFI is a regional
second, the aydde: division that consist all descendants of organization, SMFI operates only in the Sidama Zone; SMFI
one ancestor for about the three or five generations and has 2,365 active clients and has loaned 5.5 million Birr to
which consists an olla (village). Third, mine; (house) the woreda inhabitants, while OMFI has 1,547 active clients and
nuclear monogamous or polygamous family. Based on this has made about 4.1 million Birr in loans. There are 15
social structure, there are nine sub tribes in the Sidama multipurpose cooperatives in Dale, of which 12 are
society: Alatta, Haweela, Qeweena, Saawoola, Fagisa, organized and registered in accordance with the new
Garbicho, yanase, Malga and Holloo. This series of the sub cooperatives law, with about 29,295 members or nearly 50%
tribes are in descending order of hierarchy (ibid). From this of the rural population; all of them are members of the
analysis it is interesting to see that the Sidama society is Sidama Coffee Farmers Cooperative Union. The remaining 3
highly stratified society in its social structure. cooperatives are in the process of complying with the new
The cultural daily life in the Sidama society has law. According to a 2004 report, Dale had 27 kilometers of
traditionally been organized around the social network asphalt roads, 166 kilometers of all-weather roads and 28
within the Ola (village) or within the mine, the family unit kilometers of dry-weather roads, for an average road density
which are governed by powerful male elders. In all of 167 kilometers per 1000 square kilometers.
traditional authorities, only the elder and only the man have
an absolute right to make decision. This social rule and truth, 3.4.2. Population
referred to as halale, proclaimed by masculine elders is hard Based on the 2007 Census conducted by the CSA, this
to challenge and is a base for forced consensus. (Ibid) woreda has a total population of 242,658, of whom 122,918
Therefore, in the society, children and their mothers are are men and 119,740 women; 30,348 or 12.51% of its
voiceless participant who are simply occupying the lower population are urban dwellers. The majority of the
stratum in decision making because their age and sex status. inhabitants were Protestants, with 79.98% of the population
Based on this background study of the Sidama zone reporting that belief, 8.04% practiced Ethiopian Orthodox
administration, I need to proceed to the study woreda which Christianity, 4.69% were Muslim, 3.46% were Catholic, and
is one of the nineteen woredas of the zone and that shares all 1.3% observed traditional religions.
attributes of the sidama society mentioned just above. In the 1994 Census this woreda had a population of
306,329, of whom 156,772 were men and 149,557 women;
3.4. Dalle Woreda 24,183 or 7.89% of its population were urban dwellers. The
Dalle is one of the woredas in the Southern Nations, four largest ethnic groups reported in Dale were the Sidama
Nationalities and Peoples' Region of Ethiopia. Part of the (91.29%), the Amhara (3.98%), the Oromo (1.16%), and the
Sidama Zone located in the Great Rift Valley, Dale is Welayta (1.01%); all other ethnic groups made up 2.56% of
bordered on the south by Aleta Wendo and Chuko, on the the population. Sidamo is spoken as a first language by
west by Loko Abaya, on the northwest by Boricha, on the 92.57% of the inhabitants, 5.93% speak Amharic, 0.46%
north by Shebedino, and on the east by Wensho. The major Welayta, and 0.33% Oromiffa; the remaining 0.71% spoke
town in Dale is Irgalem (43 kms away from regional and all other primary languages reported. 58.02% of the
zonal capital, Hawaasa). Parts of Dale woreda were population said they were Protestants, 14.54% observed
separated to create Loko Abaya and Wensho woredas. It is traditional religions, 9.05% practiced Ethiopian Orthodox
one of the 19 woredas in the zone. Christianity, and 7.59% were Muslim. (Woreda Municipal,
2003)
3.4.1. Overview
The elevation of this woreda varies from about 1200 4. Data Analysis and Interpretation
meters above sea level along the shores of Lake Abaya to
about 3200 meters at its westernmost point. Rivers include In this chapter the researcher discussed in detail the role of
the Gidabo. A 2004 survey of the land in Dale shows that Sidama indigenous institutions in resolving different
81.9% is arable or cultivable, none used for pasture, 2.7% conflicts which occurred among the society including the
forest, and the remaining 15.5% is considered swampy, various types of conflict mechanisms, their contribution for
degraded or otherwise unusable. The same survey reported modern institutions and finally described the past and current
prospects of such indigenous institutions in the study area. teaching young member such as norms what is right and
wrong in culture, which is allowed and which is not etc In
4.1. Sidama Indigenous/Traditional / Institutions addition to this, “Woma” institution can settle conflicts
According to my informants stated that indigenous / among the society such as conflict between wife and
traditional / institutions have played a great role to maintain husband, destruction of garden by livestock and quarrel over
peace and security within a given community. Therefore, boundaries of two or more neighboring members. The
indigenous institutions in Sidama society are still widely “Woma” institution is always open to see appeal of the
existed and respected within Sidama culture. These disappointed party and to decide final solution. Therefore,
institutions in the society deal with various issues, major punishment for those parties who did wrong may vary
responsibilities and mainly their duty is dealing with depending on the level of the things that has been completed
injustices and settling/resolving/ disputes among different but some of them are giving pardon if accepting his/her
groups of the society in the study area. But their duty and wrong activity.
responsibilities differ as their levels vary. 2. “Gaanna” (Sub-clan institution)
This institution is a little bit wider, more complex, better
4.2. Types and Role of Indigenous Institutions in Conflict
organized than “Woma” institution. The sum total of “Woma”
Resolution
organization forms the “Gaanna” institution. This institution
There are different levels of indigenous conflict resolution shared at least same mythical ancestor and the relation
institutions in Sidama society. These variations are due to the between the members more or less blood based or
following reasons: consungunaeal. It is also possible to have a member through
A.Variation in kin reckoning system: It indicates that affinil (marriage) relation in this organization.
differences of institution level occurred because of kin “Gaanna” is the principal or chief executive for sub-clan
differences and system of reckoning. Therefore, Based institution. The basic requirement to be principal in this
on this differences different villages (neighbors) and institution is seniority of age, other talent such as ability of
those who have the same real ancestor established their communication and ablity in solving conflict, patience,
own institution. unbiased etc. The places where “Gaanna” usually hold
B. Geographic and topographic factors: It indicated that assemble to see case called “Hara” or house of discussion.
because of geographical proximity those individuals The basic task or responsibilities for “Gaanna” institution are
who reckon same kin can form and became members of the following:
institution with the people who vary from his/her kin. A. Seeing or receiving the appeals: It comes from the
Generally speaking, Sidama society posses four types of members of “Woma” this is because, if the case is not
indigenous/traditional/ conflict resolution institutions. The possessed or completed at “Woma” the chief head of
basic criteria for the classification are due to their institution send both conflicting party to the “Gaanna”
geographical proximity and kinship variation. Therefore, the to be seen for further decision .
following are indigenous conflict resolution mechanism B. The issue of rape: marriage without consent of the
institutions in Sidama society: other party by using force. During time of cultural
celebration of “Fichchee” holiday, group of male form a
1. “Woma” (Hamlet level institution)
group based on age. Then after, same age group
2. “Gaanna” (Sub-clan institution)
performs rape. Therefore, such problems should be
3. “Karichcha” (Clan level institution)
solved by “Gaanna” institution.
4. “Garo” (General assemble of clan level institution)
C. Case of theft and borrowed money: especially when
1. “Woma” (Hamlet level institution) somebody borrows money and refused to replay. So,
This institution is organized from the lowest level of “Gaanna” are responsible to see such a case. These and
society, this is the sum total of certain families who are any kind of difficulty which is above to the capacity of
frequently interacted with one another and are highly related “Woma” is finalized by “Gaanna” institution.
by kinship system. Their kinship type is mainly consungineal The distinguished quality of “Gaanna” institution from
or blood relation. They have many things in common and “Woma” is the former has the customary law called “seera”.
their ancestor or older members form organized group to It is the law imposed for these individuals who refused to
lead their members. When we compare “Woma” institution accept decision without convincing reasons or by proposing
with other indigenous/traditional/ institutions, it is least unconvincing reasons. If an individual punished by the
organized, formalized and institutionalized. The basic customary law or “seera”, it is impossible to eat or
criteria to be participated/included/ in “Woma” institution participate every social activity with other members until he
are the issues of seniority by age and talent (knowledge) of gets permission from the leader of “Gaanna”. Even other
knowing culture. members also punished when they involved/joined/with
The basic duty and responsibility for “Woma” institution guilty person to take part in various social setting.
is seeing the case of conflict arise in members, giving train Reentrance was too difficult and costly, time consuming
how to speak, listening skills for the young members, task. Because of this punishment “Gaanna” institution is
highly respected, its decision is accepted. Other reason for satisfied by the presentation of accuser. “Kado” or cursing is
acceptance of decision is their existence of fulltime specialist highest level of sanction which forcing the criminal to leave
who exclusively assigned to see the case and to advise these his area and migrate to another area, but this kind of
individual who refuse the decision. punishment is very rare. As my informant stated in “hallo”
3. “Karicha” (Clan level institution) clan in “wansho” institution, this kind of punishment has
happened only once.
“Karicha” institution is wider in scope, more complex in
organization, highly institutionalized, and well formalized. 4. “Garo” tribe based institution
The collection of “Gaanna” institution formed wider clans’ “Garo” institution is highest Supreme Court; highly
level institution. Like that of “Gaanna” Karicha institution organized, institutionalized and well formalized. This
shared same mythical ancestor. The only difference is institution shared one tribe ancestor. My informants stated
distance or remoteness of common ancestor. It is possible to that, all Sidama society have one “Garo” instituion. Marriage
form and bring member of Karichcha institution through relation and blood ties don’t make the matter but being
marriage ties as well as blood ties. Sidama is only requirement to belong to this institution. The
The chief executive for “Karichcha” instituition is “Qara chief executive for “Garo” institution is “Moote” which
Karichcha”. Sidama society has eight Karichcha institutions. means lord who lead the institution. The principal criteria to
According to my key informant, the principal criteria to be “moote” in the institution are being member in senior clan
select the head of institution is by personal talent in terms of in Sidama society. It is Hallo clan among which seniority is
communication, enduring of cultural values, norms, beliefs, given and headed by “Abbo” virtue of wisdom, orator quality,
seniority of age, status(social position) in society, prestige in social status or position, prestige in terms of power are also
terms of power. The chief executives of “Gaanna” can be criteria. Un like other, the position of Garo is inherited based
selected as candidate to present the clan. The position of on clan. It is exclusively given for “Hallo” clan among the
chief executive also determined by his orator qualities, others the place where “Garo” usually held assembles to see
ability of handling problems and making decisions. The the case is called “Wonsho”.
place where “Karichcha” usually held assembles to see the The basic duties and responsibilities for Garo are
case called “Ayidda ahara” or House of Lords. receiving appeals from dissatisfied claimants by lower
institutions, pray GOD their forefather sprits on issues
The basic responsibility for Karichcha institution is:
concerning weather conditions of the time, peace, drought,
a. Religious and administrative matters are deals with. epidemic etc. and Murder case is also the highest matter to be
b. Issue of murder, any conflict which resulted to death. discussed there. At the lime of my visit of field site “Wansho”
c. Others matter which are difficult for lower levels I came up with two case of murder, saw by member of
institutional are discussed by Karichcha institution. council. One in Hawella area and other is in Holla area. But
Like that of “Gaanna” “karichcha” has its own both cases are not yet finished and the elders were dealing on
distinguishing quality called “Ayiddu seera” meaning them.
customary law of clan. It is the law imposed for those The process of seeing the case of murder in this institution
individuals who refuse to accept final decision by proposing is long and time consuming and it follows the following
un convincing reasons. These legal sanctions isolated for procedures: As my informant told me that, if someone kill a
those individuals to become a member in institutions and any man, shortly after the incident, elders from the institution just
other social activities. Finally the person remained a social go directly to the victims family and the elected elders beg
and ritual out caste. This means whatever difficulty and them not to go the court and assured them will solve the
problem has faced to him, no one is willing to help him. He problem with in the traditional institution. Even the family of
will not able to participate on burial ceremonies, his wife is the victim not willing to do so, they can’t response negative
not allowed to borrow anything even fire from near villages answer for these respected elders. Then after, elders took any
and no one help him for constructing house. Only the means responsibility to punish criminals according to their
to inter in to membership is possible through accepting his customary law.
mistakes and paying cattle for his wrong activity, preparing After a long period of discussion and appointment on the
invitation, drinking with great deal of expenditure. issue, the elders bring the criminal and his family to the
There are different levels of “Ayiddu Seera” (Customary victim’s house and they wash both families by cold water.
law) in the Sidama society. These are as follows: fines, This washing symbolize that there will be no more revenge
ostracism, oaths and cursing which are mostly applicable on took place between them for future. But if there is no river
males. But women and children are in direct victims of these nearby there, the sister of the murderer will hold a honey and
sanctions. spray it with a leaf of plant on the victim’s family. This is
According to my informants, there are two type of because in Sidama culture women is not considered as
“Ayiddus seera” depend on the level of seriousness of criminal and enemy. After all these process, the murderer
mistake and wrong doing. These are “Yorto” and “kado”, forced to give money for the victim’s family and additionally
meaning, warning and cursing. “Yorta” or warning is lowest the families give a cow called “Cincote adde” cow of
level of sanction. It took place when the elders were not patience. Also families of the criminal should give money to
the council as a punishment for wrong doing. institutions. Persons who fulfilled the criteria can become
candidate and head to Gadana and Jalaawa. (Stanley, S and
4.3. Luwa Institution Karstem,D, 1968, The Luwa system of Garbicho of Sidama).
As like of other indigenous/traditional/ institutions of
Sidama society, Luwa institution also has important place in 4.4. Socio-Economic, Cultural and Political Roles of
the society. The system of organization, reason for formation Sidama Indigenous Institutions
roles, responsibilities of luwa institution are strongly A. “Woma” Institution
different from those of the former ones. Besides to its role in managing conflict, woman institution
played a great role in sphere of social, economic, cultural and
4.3.1. Origin of Luwa Institution
politics. Socially: woma institution considered as primary
Luwa system has recent origined of institution in Sidama agent of socialization in which it is a lifelong process that
society and there are also other indigenous/traditional/ people learn the attitude, values and behaviors appropriate
institutions such as Gareo, Karichcha and Woma. for members of a particular culture. It gives various training
According to my informants, there is a controversial idea for the young members of society about what is wrong and
about the origin of Luwa. Some people believed that, Luwa right, allowed and not allowed in their culture. Culturally:
Institution of Sidama were adapted from the Gada system of individuals member who learn a lot about his/her culture put
Oromo. But still other suggested that, it was started by it in to practice culturally based manner. While attending
children in the form of game, while playing, children form various cultural ceremonies and festivals, rituals and
group and choose the leader who led them. They began to practices, woma institution laid the base for all cultural
visit villages through blessing children, and women in order practices to be practiced by person in a given culture.
to get child praying for rain and epidemic. While doing so, Politically: Woma institutions also laid the base for
these groups received different gifts from their fathers and practicing many roles which related with political issues
mothers. These groups grew up and began to perform such as its role in bringing peace and security, managing
collective work or activities such as hunting, war etc. These conflict. Economically: Woma institution also played great
highly organized groups named as Luwa and their leader is roles. It is the base for individual member to create sense of
called “Gadanna” or helper called “Jalaawa”. cooperation, sense of willingness, to become economically
well being. Old member of institution provided advice and
4.3.2. Types of Luwa Institutions training for their young.
In sidama society, there are five luwa institutions. These B. “Ganna” Institution
are “Hirboo”, “Darara”, “Fullasa” “Bincha” or “Moggisa”
Like that of other institutions, “Ganna “has various roles
and “Waawasa”.
in Sidama society besides to its major role of managing
According to my informants, “Mogisa Luwa” is excluded
conflict. Gaanna has social role in the society in which,
from institution because it is believed that it brings disaster,
people learn his/her responsibilities, how to be socially well
drought, epidemic and uncomfortable fortune to the society.
being, how to adhere values, norms, behaviours and habits,
In Sidama society every male member belongs to certain
these and other role fills its gap through Ganna. Politically:
Luwa among its types at birth. The son becomes the member
this institution laid the base for emergency of modern
of luwa following luwa group of his father. The sequences
administration system in which it managed conflict
are as follows: Waawasa, Daraara, Binacha (mogisa),
traditionally with cost effective and time effective
Hirbora and Fullaasa. Therefore, these sequences showed
(manageable) manner. It also contributes a lot to upgrade
father-son relationship, i.e. Wawassa is father of Dararo,
quality of respect, tolerance in a society. Creating sense of
Darara is the father of mogisa and the like.
working hard, cooperation and being competent in terms of
4.3.3. Criteria for Electing “Gadaanna” and “Jalaawa” wealth etc.
C. “Karichacha” Institutions
“Gadaanna” and “Jalaawa” remained in position only
eight years. After eight years interval other leaders chose. Besides to its role in bringing peace and security and
For this purpose the process of searching “Gadaanna” for managing conflict, “Karichcha” as institution played other
Luwa began before two or three years of the institution of role in the society. But its role in political, economic, social
former. In order to choose Gadaanna, eight candidates to be and cultural is similar to the roles of other institutions. The
choosen by retiring elders. These elders consult with difference is its scope and level of complexity meaning that
different shamans (Kiilancho) and astrology living in Karichcha institution extends its vision goal and objectives
different place. They informs all expected qualities of person up to clan level. So, that it creates generalization for large
who are selected as gadana (leader) and Jalaawa (assistance). member of population in the society.
Both should be a person who is living parentage without D. “Garo” Institutions
losing his father and mother and must have no physical As stated earlier, this institution is highest Supreme Court
deformities. Those individuals who have deformities of and is tribal based, most of its roles are focused on bringing
hearing, thinking, vision and any others cannot be head of peace and security, praying GOD, spirits for good fortune,
resolving extreme forms of crime like murder, so that its indigenous/traditional/ institutions are changing due to the
roles are very broad which cover every sphere including above mentioned factors especially among the young
politics, economics, social and cultural. generation. The young generation began to see the
E. “Luwa” Institution indigenous institutions as less value in solving different
communities’ problem than the modern institutions in terms
In similar manner, Luwa institutions have the following
of procedures in solving conflicts between two parties. But
social, economic, political and cultural roles in the society.
indigenous institutions very effective, respected religiously
Socially luwa institution encourages its members of same
or culturally within the society in resolving any local
age to develop sense of cooperation, to work together for the
conflicts.
common-goal. If one member among other has faced certain
problem, luwa instructions have their own common property
to help him. 5. Conclusions and Recommendations
It also has responsibilities to manage conflict which within
given luwa. Economic role: as mentioned above luwa 5.1. Conclusions
institution is willing to have common property or asset which Sidama indigenous/traditional/ institutions played a great
serves as guarantee in the time of emergency. To become role to maintain peace and security within a given
head you should be rich in wealthy, hard worker and community. Therefore, indigenous institutions in Sidama
competent with other luwas. Political role: politically this society are still widely exist and respected within Sidama
system laid the bases for development of democracy, culture. These institutions in the society deal with various
election system, and peace full form of leaving leadership issues, responsibilities and mainly their duty is dealing with
position. It also guides the member to be reasonable to their injustices and settling/resolving/ disputes among different
role in the system. groups of the society in the study area. But their duty and
Cultural role: luwa institutions are the center for the responsibilities differ as their levels vary.
members to learn various cultural elements. For instance, There are different levels of indigenous conflict resolution
different activities such as ceremonies, festivals, rituals, institutions in Sidama society. These variations are due to the
traditions, folksong, luwa song and etc are conducted during following reasons: the first one, Variation in kin reckoning
imitating and termination of each luwa. At this point system, it indicates that differences of institution level occur
individual member has opportunities to learn every because of kin differences and system of reckoning.
phenomenon in celebration critically. In addition to this, Therefore, Based on this differences different villages
luwa is a center for learning what is right and wrong is (neighbors) and those who have the same real ancestor
allowed to do and not to do in the view point of the society or established their own institution and the second one,
culture. geographic and topographic factors: It indicated that because
of geographical proximity those individuals who reckon
4.5. Contribution of Indigenous Institutions for the
same kin can form and became members of institution with
Development of Modern Institutions
the people who vary from his/her kin.
In Sidama society Indigenous/traditional/ institution have Generally speaking, Sidama society posses four types of
long history about their origins, roles, types and other related traditional/indigenous/ conflict resolution institutions. The
issues. So, Sidama indigenous institutions have played a basic criteria for the classification are due to their
great role for the development of modern institutions. The geographical proximity and kinship variation. Therefore, the
modern institutions (Courts) have and took a strong base following are indigenous conflict resolution mechanism
from the indigenous/traditional/ institutions in resolving institutions in Sidama society: “Woma” (Hamlet level
conflict and preserving peace and security. Besides to institution), “Gaanna” (Sub-clan institution), “Karichcha”
modern institution, the indigenous institutions have played a (Clan level institution) and “Garo” (General assembles of
great role for the emergence of cooperative unions. clan level institution).
Indigenous/traditional/l institutions are cost and time As like of other indigenous/traditional/ institutions of
effective in addition to many other benefits provide for the Sidama society, Luwa institution also has important place in
society when we compare with modern institutions. the society. The system of organization, reason for formation
Therefore, at this time government courts encourages roles, responsibilities of luwa institution are strongly
indigenous/traditional/ institutions to promote peace and to different from those of the former ones.
solve conflicts at the grass root level or at the local level. In sidama society, there are five luwa institutions. These
are “Hirboo”, “Darara”, “Fullasa” “Bincha” or “Moggisa”
4.6. Prospects of Indigenous Institutions and “Waawasa” According to my informants, “Mogisa Luwa
Nowadays, Sidama indigenous/traditional/ institutions are “is excluded from institution because it is believed that it
facing different problem due to modernization/globalization/. brings disaster, drought, epidemic and uncomfortable
In the past, such institutions were the center of peace and fortune to the society. In Sidama society every male member
security. They were served as schools to gain the value, norm, belongs to certain Luwa among its types at birth. The son
belief of the Society. But at this time, the core values of becomes the member of luwa following luwa group of his
father. The sequences are as follows: Waawasa, Daraara, Thus, the support of RDO in finance, material and seriously
Binacha (mogisa), Hirbora and Fullaasa. Therefore, these follow up was useful and constructive to finish my research.
sequences showed father-son relationship, i.e. Wawassa is My warmest and honorable thanks also go to all my
father of Dararo, Darara is the father of mogisa and the like. informants and other responsible bodies of Dalle woreda,
In Sidama society indigenous institution have long history Sidama Zone without whose contributions my work would
about their origins, roles, types and other related issues. So, have not been possible. Last but not least, I have also my
Sidama indigenous institutions have played a great role for special appreciation to School of Social Sciences for its
the development of modern institutions. The modern encouragement to participate in different researches of the
institutions (Courts) have and took a strong base from the University.
indigenous institutions in resolving conflict and preserving
peace and security. Besides to modern institution, the
indigenous institutions have played a great role for the Acronyms
emergence of cooperative unions.
Indigenous/traditional/ institutions are costly and time Aaqle: Somali term for mag-playing group.
effective in addition to many other benefits provide for the Abbo: Forefathers of “Holla” clan of Sidama
society when we compare with modern institutions. Ayana: Lineage council
Therefore, at this time government courts encourages Carlok: Traditional Institution of Anayana Society
indigenous/traditional/ institutions to promote peace and to Dawa, Bale, Doddola: Wonsho place where avvo settled
solve conflicts at the grass root level or at the local level. Erpo: Group of mediator in Somali
Nowadays, Sidama indigenous institutions are facing Fiixusongo: Clans council
different problem due to modernization/globalization/. In the Gadaanna: Head of Luwa
past, such institutions were the center of peace and security. Geraanna: Person with good judgement in Somali
They were served as schools to gain the value, norm, belief Ganna: Sub-clan institution
of the Society. But at this time, the core values of Garo: Tribe level institution
indigenous/traditional/ institutions are changing due to the Gurrti: Governor in Somali
above mentioned factors especially among the young Hoffa: Supper stem of Sidama
generation. The young generation began to see the Holla: Clan of Sidama
indigenous institutions as less value in solving different Luwa: Age grade
communities’ problem than the modern institutions in terms Jalaawa: Assistant
of procedures in solving conflicts between two parties. But Magano: God
indigenous institutions very effective, respected religiously Olluu songo: Nation hood council
or culturally within the society in resolving any local Sidamu Afoo: Language of Sidama
conflicts. Weese: Enset
Wonsho: Full
5.2. Recommendations Woma: Hamlet level institution
Wilok: Traditional institution of Neurs
Based on the research findings, regarding to Sidama
Xeera: Customary law of Somali
indigenous institutions, here are the possible
Xeer beegti: Superme court of Somali
recommendations:
 Indigenous/traditional/ institutions have played a great
role in solving conflicts within the society equally like
that of the modern institution.
 Indigenous institutions have unique mechanism in REFERENCES
solving conflicts among society and should be [1] Augsburger, David W. 1992. Conflict Mediation across
preserved for the next generation. cultures: Pathways and Patterns. London: Westminster John
 Responsible bodies such as government, non Knox press.
government organizations, researchers/ academicians/
[2] Awel Ebrahim. 2005. “Traditional Means of conflict
should play a great role to empower and preserve Resolution Jaarsaa among the Oromo, the case of Disho.”
indigenous institutions. B.A Thesis, Addis Ababa University.
[3] Ayalew gebre. 2001. “Conflict Management, resolution and
institutions among the Karayu and their Neighbours,” In
ACKNOWLEDGEMENTS Mohamed Salih, ton Dietz and Abdel Ghaffar Mohamed
Ahmed (eds) African pastoralist: Conflict, Institutions and
I would like to express my deepest gratitude and heartfelt Government.
thanks for Dilla University, Research and Dissemination
Office (RDO) helping for the academic staffs to do a [4] Betena H.1983. People and Culture of Sidama. A.A, Bole
research and to become a real researchers and academicians. Printing Press.
[5] Bohannan. P. 1967. Law and warfare: Studies in the [20] Mamo Hebo. 2006. Land, Local custom and State policies:
Anthropology of conflict. Austin: University of Texas press. Land Tenure, Land Disputes and Disputes settlement among
the Arsii Oromo of southern Ethiopia. Kyofo shoukadan book
[6] Coser, Lewis A. 1968. “Conflict, Social Aspect” In Sellers.
international Encyclopedia of the Social Science. V.3. the
Macmilian Company and Free press. [21] Melaku. Abera. 2009. “Land disputes and dispute Settlement
Mechanisms among the Tulama Oromo of Suluta district”
[7] Dejene Aredo and Abdurahman Ame. 2005. Indigenous MA thesis, Addis Ababa University.
resolution in pastoral Areas of Ethiopia: The case of the well
council and Arara of Borena. Research report, Organization [22] Miall. H.and et al. 1999. Contemporary Conflict Resolution:
for social Science research in Eastern and southern Africa. the prevention. Management and Transformation of Deadly
Addis Ababa. Conflicts. Polity press.
[8] Demissie Gudisa. 2005. “Social Networks, Conflict and [23] Mikkelesen, B. (2005). Methods for Development Work and
indigenous conflict Resolution Mechanisms among the Derba Research: A new Guide for participation, 2nded, sage
Oromo of Noth Shewa.” M.A. thesis, Addis Ababa publication, New Delhi.
University.
[24] Nader, Laura. 1968. “Conflict: Anthropological Aspect.” In
[9] Dunn, T. 1975. Foundations of Peace and Freedom. Swansea: International encyclopedia of the social Science: vol.3,
Davies press. pp.230-241. New York: Macmillan Company and Free press.
[10] Eskedar girum. 2008. “Traditional Conflict Management [25] Otterbein. Keith F. 1994. Feuding and Warfare: Selected
Institutions among the Aleltu Oromo community of Northern Works of Keith F. Ot Amsterdam: Gordon and Breach.
Shewa, Ethiopia.”M.A. thesis, Addis Ababa University.
[26] Richard C. (2ND ed). 1999. Race and Ethnicity.
[11] Gemetchu Megerssa. 1993. “Identity, Knowledge system and
the colonizing structure.” Ph.D. thesis; School of Oriental [27] Richard T. (6th ed). 1995. Introduction to Sociology.
and African Studies, University of London.
[28] Roberehek. Clayton. 1990. “Motivation and Material Causes:
[12] Girma Gelaye. 1980. “Liability for wrongs under the an Explanation on conflict and War” in Jonathan Haas (ed.)
Kottu-Oromo Customary Law.” LLB. Thesis, Addis Ababa the anthropology of war. New York: Cambridge University
University. press.
[13] Gulliver, P.H. 1979. Disputes and Negotiations: A Cross [29] Singer, Linda R. 1990. Settling Disputes: Conflict Resolution
cultural Perspective. London: Academic press. in Business, Families, and the Legal System. London: West
view press.
[14] Harbert R. 1995. An Introduction to politics; Conflict and
Compromise. [30] Stanley S. 1993. Luwa system of the Garbicho Sub-tribe of
Sidama.
[15] Kestner, Prudence B. and ray, Larry. 2002. The Conflict
resolution Training program. San Francisco: Jossey Bass. [31] Stanley S. 1966. The political system of Sidama; Institute of
Ethiopian Studies, Addis Ababa, Bole Printing Press.
[16] Kit chin, R. & Tate, J.N. (2000). Conducting Research into
Human Geography; Theory, Methodology and practice, [32] Taddesse Berisso. 1988. “Traditional Warfare among the
Pearson Education Limited, England. Guji of Southern Ethiopia.” M.A. Thesis, Michigan State
University.
[17] John H. 1987. Human Development; participation and
change among the Sidama of Ethiopia. [33] Taddesse Berisso. 2008.” The role of Elders in conflict
resolution: The Case of Arsi Oromo with special Reference to
[18] Lloyd I. & Susane H. 1999. The political Role of Indians’s Dodolla district and its Environments: In Tarekegn Adebo &
caste institution. Hannah Tsadik (eds.) Making Peace in Ethiopia: Five Cases
of Traditional Mechanisms for Conflict Resolution. Addis
[19] Maccani P. 1989. Aspects of the Sidama Culture, Hawassa. Ababa: Peace and Development Committee.PP.48-77.

10 5923 J Sociology 20160601 02

Uploaded by

Copyright:

Available Formats

10 5923 J Sociology 20160601 02

Uploaded by

Document Information

Original Title

Copyright

Available Formats

Share this document

Share or Embed Document

Sharing Options

Did you find this document useful?

Is this content inappropriate?

Copyright:

Available Formats

10 5923 J Sociology 20160601 02

Uploaded by

Copyright:

Available Formats

American Journal of Sociological Research 2016, 6(1): 10-26

The Role of Sidama Indigenous Institutions in Conflict

Anthropology, Dilla University, Dilla, Ethiopia

In the other hand as to the definition availed by Montagu

You might also like