By “Reinvent Ethiopia”*
Bicameralism (two-house government) is a classical standard in democracy and governance. Many governments, both of the developed and the underdeveloped countries, employ it. In fact, as we will see later on, in some countries, some federal states have two-house governments. Bicameralism is a mode of government where the legislative power is shared between two mutually independent houses
(chambers, or “caffee” in Afan Oromo). The power of the two houses can be equal as in the U.S.A., or in some cases, the lower house has more power as in the UK.
In the United Kingdom, the House of Commons (lower house) and the House of Lords (upper house) both draft laws, scrutinize government policies and debate legislation. All laws must be approved by both houses, except laws related to tax and finance, for which the the House of Commons can act solely. The House of Lords is considered the voice and legacy of the Church of England and the Monarchy. Its members are appointed by the Queen with advice from the Prime Minister. All
Lords Spiritual of the House of Lords are members because of their ecclesiastical role. The members of the House of Commons, on the other hand, are elected through public vote.
Recently, many Oromo scholars, politicians in exile, and even those in Oromia, online activists, and Oromo rights advocates are engaged in a campaign to raise awareness about the revival and renaissance of the Oromo
Gadaa System. For instance, the Oromo Studies Association (OSA) has brought retired and current
Abbaa Gadaa’s to tour the Diaspora to teach and raise awareness about the
Gadaa System.
The two-house system of the UK has not merely emerged from the need for checks-and-balances between the two chambers of the legislature, but also due to the need to preserve the rich British history and politics – which often has to do with the Monarchy and the Church of England. Anyone even with little knowledge of Oromo history would understand the immense role of the
Gadaa system and the
Qaalluu institution play in Oromo polity of yesterday, and even today. The
Gadaa System was the reason why our ancestral Oromos defeated their enemies, and controlled and expanded their territories successfully. The
Gadaa System gave the much needed structure of governance – where distinct roles were assigned for efficient warfare and livelihoods. On the other hand, the
Qaalluu institution enforced peace
(Nagaa Oromoo) with neighbors, and among Oromo
gosa’s (clans) through spiritual teachings.
The
Qaalluu institution and the
Gadaa System, just like the British Church of England and the Monarchy, require representation and preservation. Oromo are largely followers of Christianity and Islam; nevertheless, the Oromo traditional/indigenous religion
(Waaqeffannaa) has become important because of its Oromo identity markers. Occasions, such as
Irreecha, attract millions of people from all over Oromia and the Diaspora. From the debate whether
Irreecha is a cultural ceremony or a religious practice, it is evident that the roots of the Oromo culture, the parts which have not been influenced by the Abrahamic religions, have to do with the
Qaalluu institution and
Waaqeffannaa. Therefore, regardless of having fewer followers, the
Waaqeffannaa religion has the biggest responsibility to preserve some aspects of the Oromo identity. This is very much true, given the fact that both Christianity and Islam systematically impose or carve their own identities among Oromos, and attempts to make them receptive to
Oromummaa has been a failure thus far.
Unfortunately, the Ethiopian Constitution does not give a particular recognition to either of the
Gadaa System or the Oromo traditional religion. Ethiopia’s House of Federation somehow attempts to represent some aspects of ethnic identities and diversity, but it miserably fails to even attempt to incorporate some aspects of
Gadaa into functional government structures. Note that
Gadaa is not just to Oromos – many nations in Ethiopia, such as the Sidama, Konso, Burji, Gedeo, Hadiya, Kambaata and others, have
Gadaa-like self-administration. In a country of over 80 ethnic groups, it can be difficult to just incorporate the indigenous egalitarian democratic system, like
Gadaa, into functional government structures – leaving behind, for example, the entire monarchical system of the Semitic-speaking Amharas and Tigreans. Yet again, one should understand that there is nothing peculiarly indigenous in the imperial realms of Menelik, Yohanes or Haile-Selassie, and in the elevated role of the Ethiopian Orthodox Church – this increasingly assimilative approach to forming the Ethiopian empire was copied from European monarchies, often with the help of European advisors to these kings. So, which one is worth preserving? The indigenous
Gadaa System or a copied repressive imperial system? I ask this question assuming the Amharas and Tigreans would aspire to make the imperial or monarchical system to be represented and have power in their own upper houses.
Although not always the case, a federal State can opt for two-house government structure. In India, that is from which the Ethiopian constitution was largely modeled, six States follow the two-house system. These are Andhra Pradesh, Telangana, Bihar, Jammu-Kashmir, Karnataka, Maharashtra and Uttar Pradesh. Other countries, such as the U.S.A., Australia, Germany, Russia and Argentina, also have many States that employ the bicameral legislative system. These federal States employ bicameral legislature mainly for three reasons: (1) to efficiently solve conflicts within the State, between the State and the federal government, and between two or more States; (2) to draft and pass legislation, and scrutinize government policies; and (3) to provide a forum of independent expertise.
No federal State in Ethiopia has the two-house government. The Ethiopian Constitution grants the full right to the respective State to draft or amend its own constitution and manage its own affair, such as administration
(Article 50(5)). Other powers of the States of the federation are given in
Article 51 of the federal Constitution. Therefore, there should be no conflict with the supreme law the land if a State opts for the two-house government.
Article 39 (2-6) of the Constitution of Oromia stipulates the right of the federal State to self-administer and determine its own mode of government.
Caffee or the Oromia Parliament holds the highest power in the state. This is the only house in the state. The Constitution talks much about the powers, which the State has to develop the culture, language and history of the Oromo people, but not much is done in reality. Given the large swath of territory of Oromia, its immense economic power and the frequent conflicts of interest that State has with the federal government, and the need to incorporate
Gadaa democracy into functional government structures, it is pertinent to amend the Constitution and establish an upper house of the State government.
Fortunately, works have been done in the areas of revival of the
Gadaa System, and establishing the upper house would not be something to be done from scratch. The recently established
Gadaa Council
(Gumii Gadaa) consists
Abbaa Gadaa’s from all over Oromia and five
Odaa’s:
Odaa Roba,
Odaa Bultum,
Odaa Bisil,
Odaa Buluq and
Odaa Nabee (Hararghe, Arsi, Macca, Guji, Borana, Karrayyu, Tulama, and Wallo). As
Abbaa Gadaa Bayyanaa Sanbatoo indicated in his recent speech at the OSA-organized event in the U.S.A., the Council has about 125 seats. These seats are not only left for
Abbooti Gadaa. Scholars and other appointed individuals can be part of it. It follows the three major ways through which individuals can become members of upper house: appointments, and indirect or direct elections. In some countries, individuals can be members of upper house because of inheritance, but the
Gadaa System does not entertain such membership.
Abbaa Gadaa Bayyanaa Sanbatoo has also indicated many seats are reserved for
Haadha Siiqqee’s. By virtue of being part of the
Gadaa System, the Oromo traditional religion or
Waaqeffannaa should also be represented in the house.
For many reasons mentioned above, the State of Oromia should revise its Constitution and follow the two-house government: where
Caffee has the political power while
Gumii Gadaa (simply
Gumii) can take the model of
House of Lords in Britain. The independent
Gumii Gadaa has the power to (1) challenge the government and question policies and strategies; (2) scrutinize their implementation; (3) recommend policy objectives; (4) enact laws related to culture, language and history of the Oromo people; and (5) conduct investigations or establish independent inquiry commissions in cases of conflicts, high profile corruptions and mismanagement.
* The writer, “Reinvent Ethiopia,” can be reached at reinvetethiopia@gmail.com
=>gadaa
Since a couple of weeks ago, I have been reading some articles and posts on social media arguing the Scotland referendum which can be a good lesson and role model for the Oromo struggle for independence. Contrary, I object this argument and rather argue that the Scottish referendum cannot be a lesson and role model to Oromo struggle for independence. There is no common historical experience that resembles our struggle to the Scottish. Neither social nor political nor economic resemblance prevails, at all, that makes it a role model for Oromo quest for independence. Here are my major points.
