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Introducing the Jaarsa Biyyaa Customary Dispute Settlement Institution Among the Horroo Society of Ethiopia

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Introducing the Jaarsa Biyyaa Customary Dispute Settlement Institution Among the Horroo Society of Ethiopia Vol. 10(1), pp. 1-7, January 2018 DOI: 10.5897/JASD2017.0470 Article Number: 01167F955689 Journal of African Studies and ISSN 2141-2189 Copyright © 2018 Development Author(s) retain the copyright of this article http://www.academicjournlas.org/JASD Full Length Research Paper Introducing the Jaarsa Biyyaa customary dispute settlement institution among the Horroo society of Ethiopia Zerihun Abebe Department of Anthropology, Wollega University, Nekemte, Ethiopia. Received 21 July 2017; Accepted 27 September, 2017 This study deals with an introduction to Jaarsa Biyyaa (Elders’ council) among Horroo of Oromo society in Ethiopia. Even though numerous researches have been conducted on customary institutions of dispute settlement, there is an obvious gap of research conducted on the theme in the research area. The study addressed the Jaarsa Biyyaa customary dispute settlement institution among the Horroo society. To realize the intended objectives of the research, qualitative research approach has been adopted. Both primary and secondary sources of data and different data collection tools were used for the study. The secondary sources used have been clearly cited, and acknowledged in the thesis. Key words: Oromo, Jaarsa Biyyaa, Horroo, dispute. INTRODUCTION Conflict is part of everyday human relations, and it is as Gluckman, 1956; Gulliver, 1965; Utne, 2001). Like other such described to be part and parcel of the human life. In African countries, in Ethiopia there are various customary the human history, dispute is indivisible from social life dispute settlement institutions, which are vibrant in and it happens due to different factors. In Africa where settling disputes between individuals and groups the social bonds are described to be stronger, the (Pankhurst and Getachew, 2008; Tarekegn and Hannah, customary dispute settlement institutions play a vital role 2008; Jetu, 2011; Asefa, 2008; Haftom, 2011; in settlements of disagreement and enhancing the Kelemework, 2011; Getachew and Shimelis, 2008; solidarity and cohesions of the society. There are various Dereje, 2008). Among the Horroo Oromo society most of customary dispute settlement institutions playing a the disputes are handled via customary dispute significant role in handling disputes of various nature and settlement institutions, especially Jaarsa Biyyaa (elders‟ scale in Africa (Gulliver, 1979). These institutions have council). Even though, Elders‟ council has been playing a attracted attentions of Anthropologists who were crucial role in handling conflict there is no prior study interested in understanding the different procedures used conducted on the theme. Thus, this research tries to fill by the institutions in settling disputes of various natures this gap by examining the customary dispute settlement (Bohannan, 1967; Fallers, 1969; Knutson, 1967; institution with emphasis on the Jaarsa Biyyaa E-mail: [email protected]. Authors agree that this article remain permanently open access under the terms of the Creative Commons Attribution License 4.0 International License 2 J. Afr. Stud. Dev. among the Oromo of the Horroo in the North Eastern The term Jaarsa (Elder) among Horroo society has dual Wallaggaa. The general objective of this research is to connotations. First, „Jaarsa‟ means an individual who has understand nature and procedures of Jaarsa Biyyaa been living long in the area. The term hints at an old (elders‟ council) customary disputes settlement institution age specifically to the age of a person, which is more among the Horroo society. than sixty years; however, not all individuals who have The Horroo Guduru Wallaggaa is one of the zones of been residing in the area for long are legible to be Oromia regional state. It is located in western part of the labeled as elders‟ council. country. Horroo district is bordered by the Guduru and The second connotation of the word „Jaarsa‟ is Fincha’a in the East, Bila Sayo and Abe Dongoro district related to the reconciliatory skills of a person. The word in the West, Jardaga Jarte district in the North and ‘jaarsa’ hence in this second interpretation refers to the Western Shewa zone in the South. Shambu is the capital symbolic element of maturity and wisdom ascribed to town of both the Horroo district and the Horroo -Guduru mediators. It indicates that the person is familiar to the Wallaggaa zone. Horroo district is located 310 km west of customary law and has spent his time on Jaarsummaa Addis Ababa (Finfinnee), the Oromiya regional and the (Act of reconciliation). federal capital. The term „Jaarsa Biyyaa‟ is derived from the words „Jaarsa‟ and „Biyyaa‟. T h e t e r m „Biyyaa‟ literally means „country‟ (abode or setting). Thus, ‘Jaarsa Biyyaa’ MATERIALS AND METHODS means „tan elder of the country‟ or „elders of the neighborhood‟. Jaarsummaa is the process of dispute This research employed qualitative research methods. Both primarily and secondary sources of data were used for the study, settlement through the elders‟ council. The elders‟ council and hence different data collection tools used were presented. The often happens on ad-hoc bases and it often happens primary data are collected by observation, key informant interview, when disputes arise. In this regard, Melese (2008) informal discussion, focus group discussion, and case study. asserted that the „Deira Cimma‟ a customarily institution Furthermore, this research referred to relevant academic literature found among the Walayta is an ad-hoc elected office on the customary dispute settlement institutions. which often assembles when a particular conflicts arise. Introducing the Jaarsa Biyyaa customary dispute The criteria’s of elders’ council settlement institution among the Horroo society of Ethiopia In the study area, not everyone is legible for being selected as elders‟ council. Everybody is not legible for The Horroo Oromos as one of the most Ethiopian the office due to the fact that fulfilling the criteria to be the society handle dispute through both the formal and elders‟ council is quite complicated. Some of the customary disputes settlement institutions. In the society, criteria‟s for the selection of the Elders‟ Council in the most of the disputes are resolved through indigenous study area are: conflict resolution institutions. Some of the dispute settlement institutions in the area are: Ilaa fi ilamee (reconciliation through disputants themselves), Jaarsa Wisdom Biyyaa (the elders‟ council), Qalluu (the Qalluu spiritual 1 court) and Ekeri Dubbistuu (reconciliation through The person to be elected as the Elders‟ council is ancestors or the soul of died person). expected to be who is very well conversant with the For the purpose of this study, the study has focused norms, value, aadaa (culture) of the community and he on the Jaarsa Biyyaa (Elders‟ Council) customary dispute should be someone who is respected by the society. An settlement institution. This is mainly due to the fact that Elder is expected to be someone who is very well most of the disputes in the local setting are settled familiar with the norms, value, and he should be through the elders‟ council and due to the fact that it is someone who is respected by the society. He should one of the vibrant institutions in the stetting. have the ability to manage the disputes peacefully. Different societies recognize elders in different ways. Also, the person ought to speak truth; he has to be According to Bohannan (1958), an elder in the Tiv somebody who is often described as a role model in society is an older man who is responsible to lead his the community and in his family. Similarly, Bohannan society and assure their peaceful existence. Likewise, in (1958) asserted that among the Tiv society a person the study area, the elder means the person who knows should have the knowledge of Jural and of genealogical the tradition, custom and value of his society and who and personal histories of his agnates, the mastery of serves as mediator between disputants. health and fertility granting magic qualities to be chosen participate in the elders‟ council. The elders should have 1 Ekeri dubbistuu is the mediator who is believed to reconcile to be confidential. According to the discussions raised cases with the help of the spirit of deceased individuals. in the focus group discussion (FGDs), more weight is Abebe 3 given to this quality of elders because if the elders‟ such as dispute settlement. As a result, these groups of council tells the clandestine between the disputants, this the society are mostly not selected for the reconciliation. might aggravate things and might worsen disputes. The other personal qualities expected from elders are being free of nepotism and biases. The elder should be Religion someone who is free from gossiping and backbiting. Among the Horroo Oromo society, the religious background of elders is not a criterion in the choice of Age elders‟ council. The religious leaders like the Jaarsa Waldaa (Elders of the Church) among the protestant, According to Mamo (2005) and Dejene (2002), age and Qalluu and sheiks among the Muslim participate actively kinship are not criterion in the selection of elders‟ council, in reconciliation of various disputants. These religious but knowing the custom and culture of the Oromo society. leaders often attend the session to lead the oath taking The term elder does not inevitably demonstrate age. Any ritual. Generally, when one person is selected as the person who plays the role of mediator at a given elders‟ council the religious background of the person is reconciliation proceedings is selected as elders‟ council not a crucial criterion. Also, gender is another criterion in regardless of his age. Beside, in the study area, age is the selection of the elders‟ council among the Horroo not a decisive factor in the assortments of the elders‟ society. The males and females have no equal council. Thus, any person in whichever age group is opportunity to be selected as elders‟ council. Mostly, the legible to be elders‟ council as long as he is well institution favors the males in the study area.
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