Illustration by Sheed Sorple Cecil / THE REPUBLIC.
THE MINISTRY OF memories
The Timeless Solutions of the Gadaa System
Illustration by Sheed Sorple Cecil / THE REPUBLIC.
THE MINISTRY OF memories
The Timeless Solutions of the Gadaa System
As African states face a crisis of public trust in their democracies, academics and policymakers look to indigenous governance models as a substitute for the current system. One such substitute is the Oromo people’s Gadaa system. With its deep roots in communal involvement, consensus and responsibility, this long-standing system questions whether democracy is indeed a foreign institution on the African continent or whether justice and participatory democracy have long been part of the continent’s cultural and political fabric.
Africa’s borrowed Western democracies are experiencing an existential crisis of legitimacy, with political turmoil, election disputes and governance failure eroding citizens’ faith in representative institutions. Since 2020, some African countries have witnessed democratic backsliding, often culminating in military coups or de facto consolidations. Mali, Guinea, Sudan, Burkina Faso and Niger have all become military-led, showing the susceptibility of Western democratic systems on the continent. These all point to a broader crisis under which citizens are, due to frustration with corruption, repression and poverty, increasingly looking toward the military not as a menace but as the solution. As African nations grapple with these challenges, there is a growing need to explore alternative governance models prioritizing accountability, involvement and stability.
One such system is the Gadaa system employed by Ethiopia and Kenya’s Oromo people, which offers centuries-long proof of indigenous democratic governance. Gadaa structures leadership changes, facilitates group decision-making and ensures conclusions keep power responsive to the people. Gadaa fosters participatory democracy, social harmony and shared good. This system challenges the notion that democracy is somehow a Western concept, echoing again that Africa has rich cultural traditions of self-rule and justice. As Oromo scholar, Ebba Turi, pointed out in a 2024 interview I conducted at the Graduate Institute of Geneva, ‘Democracy is not a foreign import for us; it is our cultural vernacular, shaping and sustaining our collective existence.’
THE ORIGIN OF THE GADAA SYSTEM
The Gadaa system originated among the Oromo people of Ethiopia and Kenya and became ‘a full-fledged system at the beginning of the sixteenth century.’ The Oromo people are one of the largest ethnic groups in Africa, comprising 40 million people. For the Oromo, the Gadaa system is more than just a political framework; it is a way of life that integrates governance, social organization, economic management and environmental stewardship into a cohesive structure. Contrary to most modern democracies, where leaders exercise power for their selfish interests, Gadaa believes leadership is a privilege and duty. Leaders must rotate, share and exercise it with a sense of community responsibility.
At its core, Gadaa is a generational system of governance that operates through structured age-based cohorts, each with distinct roles and responsibilities. Power is peacefully and systematically transferred from one generation to the next every eight years, introducing new leadership while guaranteeing continuity. The system of term limits prevents power monopolization by periodically transferring leadership from one generation to the next. Power shifts every eight years in the Gadaa system and no single individual or group can retain power perpetually. The transition in an orderly manner allows for political stability, discourages autocratic leadership and allows for the infusion of new ideas while maintaining continuity in governance. By requiring the rotation of leadership, the system promotes collective responsibility and discourages the accumulation of power in the hands of one faction. It encourages a forward-looking approach to leadership, where leaders make decisions not for short-term political gains but for the community’s vitality. Such a model is a strong explanation for modern-day governing in Africa since political transition tends to be filled with unrest or marred by leaders holding on to authority.
The Gadaa system weaves political authority and socio-economic responsibility together holistically, aligning governance with the principles of sustainable development. Leaders oversee political affairs, safeguard economic justice, mediate conflicts and protect the environment. Crucially, leaders do not hold power indefinitely: they serve for a fixed term, traditionally eight years, after which the community reviews their performance and holds them accountable. This built-in system of term limits, peer oversight and communal evaluation strongly deters corruption and abuse of power. For example, suppose the community finds a leader guilty of mismanagement or unethical conduct during their term. In that case, it can publicly remove them and bar them from holding future office—a process rooted in the principle of collective guardianship over leadership.
This deeply ingrained balance between governance and ethics, power and responsibility and the individual and the collective makes Gadaa distinctive. As Abdullahi Boru Halakhe, a scholar of African affairs, aptly put it in a 2024 research interview for the Graduate Institute of Geneva: ‘It is not about leadership; it is about balance. We all share the responsibility of guiding and being guided.’ In this framework, governance is not a distant or elite endeavour but a participatory process where every member of society has a role in decision-making, conflict resolution and communal welfare.
At the heart of the Gadaa system lies nagaa, a central and strongly institutionalized principle involving peace, tolerance and coexistence. It is a working principle that guides every aspect of life, from individual happiness to family life and societal stability. Nagaa constitutes the foundation of the Gadaa system, guiding social life and calling for collective solidarity and responsibility. The authority integrates the community, compelling adherence to shared values instead of factional or personal interests.
The Gadaa system, by emphasizing periodic leadership and communal self-governance changes, relies on nagaa as an ethical imperative and a practical recipe for social harmony. It is not a static state of peace but a dynamic process that must be worked at continuously. To perpetuate nagaa, the Gadaa system employs various mechanisms, such as conflict resolution, leadership institutions and communal decision-making processes that promote collective well-being.
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DELIBERATIVE DECISION-MAKING
One of the defining features of the Gadaa system is its emphasis on extensive discussion and consensus-building. The Gumi Gayo, the highest assembly within the Gadaa system, is a prime example of this commitment to consultation and collective decision-making. Key policies, laws and resolutions are thoroughly debated to reach decisions that reflect the will of the entire community rather than the interests of a select few.
The community settles disputes and conflicts not through retribution but through mechanisms designed to heal divisions and reintegrate individuals. To address the challenge of scaling jaarsummaa (elder mediation) to a national level, it’s essential to consider how such a system, rooted in local community practices, could effectively function in a country with millions of citizens. One possibility is establishing a hierarchical structure of elder councils, where respected figures at the local level are empowered to mediate disputes within their communities. Regional councils could connect to a national council of elders, facilitating the mediation of more disputed or nationwide issues. This national council would serve as a central authority to settle disagreements that cut across regions or impact the nation to a great extent.
The beauty of jaarsummaa is the emphasis on reconciliation, wisdom and neutrality. At a broader level, it would require a vast network of elders trained in these principles spread over districts and able to resolve diverse disputes. For this to be successful at the national level, it must be mixed with existing legal and governance frameworks so that mediation augments and doesn’t replace formal judicial systems.
In application, this could come in the guise of a two-tiered mediation system. Locally or regionally, councils of elders would settle disputes pertinent to each community, addressing family disputes, local government issues or social unrest. For more complex national-level conflicts—e.g., disputes between different ethnic groups, political parties or general social ills—a national council of elders could mediate and bring about dialogue among all the involved parties.
One of the most significant advantages of this model is its ability to address grievances more humanely through dialogue and reconciliation instead of punishment. This way, jaarsummaa could promote social cohesion and national integration by preventing conflicts from escalating into violence or enduring divisions. In addition, for the system to scale up, it would necessitate institutional support, like training for the elders, a well-defined selection process and freewheeling channels of communication that enable elders from all parts of the country to communicate effectively with each other. Thus, the practice of jaarsummaa of the Gadaa system can serve as an example of national conflict resolution, fostering more unity and stability in the country.
Aside from government and justice, cultural ceremonies and community rituals maintain nagaa, gathering people together and reaffirming people’s shared identity. One of the most significant events is the celebrations of Irreecha, a Thanksgiving holiday commemorating the end of the rainy season and the beginning of the dry season. It is a Thanksgiving holiday, as thousands of Oromos across the globe express thanks for all things peace, prosperity and interconnectedness. These ceremonies strengthen the fabric of the community so that people do not merely exist but engage in helping them remain as one.
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SHARED LEADERSHIP AND ACCOUNTABILITY
One of the most defining characteristics of the Gadaa system is its structured, cyclical transfer of power every eight years. The leaders, known as Abbaa Gadaa, are not born into power, nor do they inherit their positions. Instead, they are elected based on merit, experience and the trust they have earned from the people. From the moment they take office, they are fully aware that their time in power is limited, which encourages a leadership style focused on service rather than self-preservation.
The selection process starts at the local level, where a council of elders is key in searching out and screening potential leaders. Leadership eligibility is based on a combination of age, wisdom, integrity and demonstrated experience and not popularity or political influence. Most frequently, leadership candidates must be a specific age—usually adults who have reached a level of wisdom and life experience that equips them to lead. This guarantees that the chosen individuals are thoroughly familiar with the traditions and values of the community and are prepared to carry out their leadership roles responsibly.
The candidates must also have demonstrated outstanding leadership qualities in their lives. This includes the authority to make decisions, lead by example, show moral integrity and exercise humility and respect for the people. In this exercise, people highly regard a candidate’s reputation and elders scrutinize how actively the candidate engaged in past community activities, assisted in resolving disputes and defended society’s social and cultural values.
In addition to these personal qualities, aspirants must also show a deep understanding of the values, culture and laws that guide the society. This includes a strong appreciation of the community’s moral values, social institutions, governance traditions and the rules and regulations embedded in the Gadaa system itself. Since the Gadaa system strongly emphasizes communal well-being, the aspirants should demonstrate an ability to prioritize the community’s interests over their own. This demands they understand how to balance different groups’ needs, promote equity and maintain justice in the broader society.
The leadership selection process is very consultative and communal. When elders and senior members of society identify potential candidates and discuss each candidate’s merits, carefully balancing their qualifications, they make informed decisions about who is best suited for leadership. The community is involved in the selection process through public forums or meetings where people can voice their opinions, ask questions and debate the candidates’ leadership qualities. This participatory process ensures that leaders are elected based on their capacities and the trust and confidence they inspire in the public.
Once they evaluate the candidates, they reach the ultimate decision through consultation. In some cases, leaders are also chosen by acclamation, with the people or the elders approving their selection through ritual ceremonies. However, the goal is to ensure that the chosen leaders are acceptable and respected by everyone so that their leadership will be legitimate and abide by the people’s consent.
This selective process reflects the very communitarian spirit of the Gadaa system. Leadership is not a personal aspiration or a means of consolidating power but is a matter of assuming responsibility in the interests of the collective good of the people. It is designed to foster unity, stability and shared responsibility, with leaders as custodians of the common good, not autocratic rulers.
Once they choose leaders, they assign specific roles within the system of governance. These roles are clearly defined and often grouped around particular spheres of responsibility such as military, justice or economic matters. The leadership system differentiates roles, allowing each leader to specialize in specific issues, organize governance efficiently and meet people’s needs. At the same time, collective leadership ensures that no single leader gains too much power or authority. They typically make decisions in consultation with other leaders and the council of elders.
The rotation of generations determines successors, with younger leaders already preparing and grooming to take leadership. As the present leaders near the culmination of their lifespan in power, the next generation of candidates, typically younger men who have undergone extensive training in leadership and governance, are called upon to take over these roles. This offers stability and continuity of leadership and prevents one or any group from perpetually possessing power. Succession follows the rotation principle, as leadership rotates among different generations, preventing the same individuals from constantly holding offices of authority.
Scaling the Gadaa model nationwide would require its basic principles to be adjusted for the higher level of governance. First, its leadership selection has to be institutionalized to maximize community participation and regional elder councils can help ensure the process remains compromise-free. Each region or community could have local councils represented nationally, with the selection process reflecting the country’s diversity and needs. The transition from one leadership to another would be managed with the greatest caution, with clear structures in place to prevent conflicts of power and ensure that leadership transitions occur smoothly. Additionally, they must integrate the system with modern democratic frameworks, including constitutional safeguards for citizens, political participation rights and accountability mechanisms beyond the election process.
To implement this system effectively at the national level, the ideas of the Gadaa system must be merged with democratic practices such as free and fair elections, political participation and political pluralism. Professor Asafa Jalata, an Oromo studies expert, in his 2012 article, notes that the Gadaa system operates in a way where leaders are accountable to both the people and the rules of the system. The Gadaa system is a leadership structure that is temporary, with a specific function to ensure justice, equality and well-being of the people. With proper adaptation, this model may offer a new and sustainable form of governance at the national level, blending conventional wisdom with contemporary governance practices.
The inclusive nature of the Gadaa system is reflected in how it incorporates structured mechanisms that affirm women’s roles and contributions to society. One of the most significant is Siinqee, a designated women’s assembly that provides a formal platform for women to express their views, advocate for fairness and hold leaders accountable. While men primarily occupied traditional administrative positions within the Gadaa system, establishing Siinqee ensured that women actively participated in governance. Women influenced decisions, challenged injustices and safeguarded the well-being of their communities through this respected institution.
In addition to Siinqee, the customary legal principle of Ateetee further strengthened women’s agency within the Gadaa system. Ateetee allowed women to formally contest injustices, ensuring that their grievances were not ignored but addressed through structured mediation and resolution. This legal and spiritual framework enabled women to hold men, including political leaders and husbands, accountable for ethical and societal norm violations. In this way, Siinqee and Ateetee functioned not just as mechanisms of protest but as proactive systems that maintained order and fairness in society. In an era when most societies still struggle with gender equality in their governments, particularly in Africa, where women hold a mere average of 26 per cent of seats in parliaments across the continent, the Gadaa system offers a rich historical example of how government can be inclusive and fair. This model ensured that all members of society, whether male or female, had a role in determining their shared fate, resulting in a more equitable and inclusive form of leadership.
RESILIENCE AND PRESERVATION OF THE GADAA SYSTEM
The philosophy of the Gadaa system is even more vibrant when one places it within the backdrop of the Oromo struggles to preserve their traditions. The Oromo fostered and managed the Gadaa system for centuries as a mature self-governance rooted in democratic principles, communal peace and equitable leadership. Since the late 19th century, consecutive Ethiopian regimes have made efforts to dismantle Oromo identity, culture and political institutions.
One of the most invasive times in the Oromo’s history was during Emperor Menelik II’s reign; his military campaigns to expand the Ethiopian empire ushered in the forcible incorporation of Oromo territories into the centralized Ethiopian state. The expansion was not just territorial but also cultural and political, as it systematically annihilated native political structures of governance, such as Gadaa. The hierarchical and centralized structures imposed by the empire were in direct contrast to Gadaa’s participatory and rotational leadership form. The disruption of this system resulted in the loss of traditional mechanisms of self-governance, conflict resolution and leadership succession in most Oromo societies.
In the 20th century, the marginalization of Oromo identity continued under the regimes of Emperor Haile Selassie and later the Derg military dictatorship. Policies of cultural homogenization sought to assimilate diverse ethnic groups under a single national identity. Amharic, the native language of the Amhara ethnic group, was established as the official language of governance, education and public life. Previous regimes pushed Oromo culture, language and traditional governance systems to the margins and isolated most of the Oromo from their traditions. Disparagement of Gadaa practices was an infringement on governance systems and erosion of values heretofore characterizing Oromo society.
The Oromo people demonstrated remarkable resilience to these systemic efforts to dislodge their identity. In rural areas, where state power was more tenuous, communities unofficially embraced Gadaa, holding onto its core teachings and rites. Elders played a crucial role in passing on oral stories, so the Oromo’s knowledge of Gadaa governance, law and philosophy did not vanish. Meanwhile, in the diaspora, Oromo intellectuals, activists and scholars worked to document and revive their cultural heritage. Exiled communities, particularly in Kenya, Europe and North America, became hubs for cultural preservation, where Gadaa principles were studied, discussed and adapted for modern contexts.
A defining moment in recognizing the Gadaa system came in 2016 when the United Nations Educational, Scientific and Cultural Organization inscribed it as an Intangible Cultural Heritage of Humanity. The recognition helped reinvigorate interest in Gadaa among younger generations. Guyo Liban, a peacebuilding practitioner with Kenya’s National Cohesion and Integration Commission, explained in a 2024 interview for a Graduate Institute of Geneva project, ‘Through Gadaa, Oromos do not just lead; they remember. They remember who they are and where they come from.’ This emphasis on remembrance is at the heart of the Oromo worldview. Oral traditions passed from one generation to another carry the values and practices of the Gadaa system and keep its values vibrant even in difficult times. Present efforts at reintegration of Gadaa values in modern systems of governance demonstrate its capacity to impact not just Oromo society but broader debates on democracy and leadership in Africa and the world at large.
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CHALLENGES TO THE GADAA SYSTEM
The rapid expansion of urban centres and the influence of modern governance structures have significantly altered the societal fabric in which the Gadaa system traditionally thrived. Rural Oromo communities, where Gadaa has historically been practised, continue to uphold traditional leadership and governance structures. However, Western-style administration increasingly drives younger generations to drift to cities in pursuit of education, employment and opportunities. As a result, many young Oromos become separated from this rich tradition. It becomes increasingly difficult to sustain the collective government and rotating leadership inherent in the Gadaa system as societies change from communal and agrarian to modern and individualized city living.
In a time characterized by globalization, indigenous cultural identities in Africa are struggling to withstand the power of cultural homogenization. The proliferation of Western consumer culture, mass media and global economic paradigms has eroded conventional values and customs. For the Oromo, maintaining the Gadaa system in a world where universalized cultural norms often overshadow local traditions presents an urgent challenge. Younger generations, who grow up consuming global media and adopting modern lifestyles, may perceive the Gadaa system as outdated or irrelevant in comparison to dominant global ideologies. The challenge lies in striking a balance between preserving the core principles of Gadaa and incorporating them into contemporary societal structures.
For all these centuries, the Gadaa system has been passed down primarily by word of mouth and elders have retained the knowledge. Although this has preserved its integrity, it also exposed the system to the danger of loss in an increasingly written and computer-based world. Since identifying this, scholars and researchers, particularly those who work with the Oromo Studies Association, have been attempting to document the principles, legislation and history of the Gadaa system. They achieve this through books, academic publications, multimedia items and websites in an attempt to make the Gadaa system freely accessible to Oromo communities as well as to the entire world⎈
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