COLLEGE OF SOCIAL SCIENCES AND HUMANITIES

SCHOOL OF GRADUATE STUDIES

DEPARTMENT OF HISTORY AND HERITAGE MANAGEMENT

A HISTORY OF INTERACTION BETWEEN DAWURO AND

THE SURROUNDING COMMUNITIES (1800s-1990s)

BY

MAMO AUSHECHO

OCTOBER, 2017
JIMMA, ETHIOPIA

1
 JIMMA UNIVERSITY

COLLEGE OF SOCIAL SCIENCES AND HUMANITIES

DEPARTMENT OF HISTORY AND HERITAGE MANAGEMENT

SCHOOL OF GRADUATE STUDIES

A HISTORY OF INTERACTION BETWEEN DAWURO AND

THE SURROUNDING COMMUNITIES (1800s-1990s)

BY

MAMO AUSHECHO

A THESIS SUBMITTED TO THE SCHOOL OF GRADUATE STUDIES OF

JIMMA UNIVERSITY IN PARTIAL FULFILMENT OF THE REQUIREMENTS
FOR THE DEGREE OF MASTER OF ART IN HISTORY

ADVISOR: KETEBO ABDIYO ( Ph D )

CO-ADVISOR: BURUK WOLDE-MICHAEL (Assistance Professor)

OCTOBER, 2017
JIMMA, ETHIOPIA

I
 Abstruct
Ethiopia is often refered to as a country of Nations, Nationalities and Peoples. These many
Nations, Nationalities and Peoples have lived together and developed their own cultural identities
in their respective geographic region. Through their long history, they developed their own
identities in which sometimes they shaped through interaction with other cultures.
The main concern this research is exploring A History of Interaction between Dawuro and the
Surrounding Communities (1800-1991).The Study focuses on the physical setting of Dawuro in
relation to the neighboring communities,Origin and Settlement of the people,Social Stratification
among the Dawuro People, Interaction of Dawuro with its neighboring regions, the history of
commodity exchange and trade in the region, basic features of social life such as cultural
marriage,beliefs,rituals,death and burial traditions.
The research work also discusses some historical and cultural heritages of Dawuro,the
contribution of past generation like traditional administration, justices system and dry stone
walls.in additionto this, the study shows the general life conditions of the Marginalized manorties,
Craftworkers and the formerly Hunter group of peoples intermes of their social, cultural,
economic and political status inrelation to the broadersocial stratumof Dawuro.
The research work is divided in to five chapters. The first chapter dealth with geographical
location, physical setting, clan structure of the people, language and traditional beliefs.The second
dealth with Origin and settlement of the people.The third dealth with the Interaction of Dawuro
and the surrounding Communities.The fourth dealth with Early Commodity exchange and
trade.The last chapter dealth with some Cultural values and Heritages of the people like Cultural
Handcrafts, Musical instruments and Calender.
Thus,this reseach work tries to show the historical facts on social,cultural,economic and political
history of Dawuro from 1800-1991.Inspite of some challenges faced during data collection and
analyzation,I have tried the best to enrich it with foreign and local written materials.Above all,
Oraltradition is widely used to reconstruct peoples’ past. Besides,I was able to explore some
documentary files from different governmental and private institutions.
Finally, the views and ideas in this research work is fully belong to the researcher.

II
 Acknowlegements

I would like to express sincere appreciations and special gratitudes to many of my informants and
peoples,who have facilitated my access to source materials, typed,edited and supported me moraly,
materially and economically. First and for most to Ketebo Abdiyo, my advisor, for his constructive
advise from the inception to completion of this work. Indeed, his unreserved, open, comments and
correctons enabled me to complete my study.
Buruk WoldeMichael, (Assistance Professor) my co-advisor, above all, for his unreserved and
open will critical comments and correction from the inception to completion, by shaping the draft
chapters and willingness in providing the necessary information in the fulfillments of this study
was very heart.
Jimma University, Fuculity of Social Science and Department of History members whose financial
and moral supports for the success of the research work. Specially thanks to my informants,
individuals, institutions notably Dawuro Zone History, Culture and Heritage management
Museum, Jimma Zone Adminstrative Office and Abba Jiffar Museum, Addis Ababa University
and Institute of Ethiopian Studies for their unreserved contribution during data collection period.
I want to thanks, my friends, relatives and Waka secondary and preparatory School staff members
who encouraged and consoled me from the beginnigto the end of the research work.
Warmest gratitude and special thanks to my families for their financial, material and moral support
which enables me to complete the study.
Last but not least, my thanks go to many other people who cooperated openly for the completion
of this research work from the beginning to the end.

III
 Acronyms

AAU Addis Ababa University

Ato Mr.

E.C Ethiopian Calendar

FDRE Federal Democratic Republic of Ethiopia.

IES Institute of Ethiopian Studies

M.A Master of Art

M.S.C Master of Scince

Ph.D Philosophy of Doctorate

SNNPRS Southern Nations Nationalities and Peoples Regional State

St. Michael Saint, Michael

USA United States of America

W/ro Miss

IV
 Preface

In the southwest of Ethiopia some Omotic states were formed along the Omo and Gojeb river
basins. The most important of these states for a certain period was the kingdom of Dawuro. It is
bordering konta district and Jimma in the west, Kambata and Tambara in the north east, woliata
in the east and Gomo Goffa in the south. Through their history, the Omotic states have lived and
developed some common cultural valves in their respective geographical areas. Besides, they
developed their own identities which they shaped sometimes through interaction with other
cultures.

Towards the end of the 19th century these peoples were worried about the danger against their
independence. Because the kings of the northern kingdoms who ascended the Christianian
highland states political pourer led by negus Menelik started as series of wars which brought a
brief peroeds among the peoples in the south west part of Ethiopia. Thus, these independent
kingdoms were unable to defend their own autonomous political rights and conquered by the
northern expansionist domination. Regardiong the territorial expanding wars from the northern
Christian forces have few written documents. So, we do not have detailed and written sources
about the History of the conquest in Daworo. I was able to collect Historical documents on
socio- cultural and political lives of the Dawuro people and their popular interaction among the
neighboring state of the northern Christian state.

V
 Key to the transliteration system used

1. The seven sounds of the Ethiopia alphabet are represented as follows

1st በ =Ba

2nd ቡ= Bu

3rd ቢ= Bi

4th ባ= Ba

5th ቤ=Be

6th ብ= Be

7th ቦ= Bo

II. Regarding the sixt from in the above list, it must be noted that the ‘I” will be suffixed to
the letter only if the letter is vocalized or stressed. Otherwise it will no required at all. As a
general rule “e” is not required when the sixth form is the last letter of the word.

III . palatalized sounds are represented as follows:

ሸ=Sha

ቸ= Cha

ኘ= Gna

ዠ= Zha

ጀ= Ja

IV. Glottalized sounds are represented as follows:

ቀ= qa

ጠ=ta

ጨ=cha

ፀ =Tsa

ደ=da

ጰ=Pa

V. Germination should always be indicated by doubling

VI
 Contents

Abstruct ........................................................................................................................................... II
Acknowlegements ......................................................................................................................... III
Acronyms ...................................................................................................................................... IV
Preface............................................................................................................................................ V
Key to the transliteration system used .......................................................................................... VI
CHAPTER ONE ............................................................................................................................. 1
1.1. Back ground ....................................................................................................................................... 1
1.2 Physical Setting of Dawuro ................................................................................................................. 3
1.3 Origin and Social Organization of the Dawuro People ....................................................................... 6
1.4. The Origin and Inter-clan divisions among the potters ................................................................... 11
1.5. Language ..................................................................................................................................... 13
1.6. Religion............................................................................................................................................. 15
CHAPTER TWO .......................................................................................................................... 20
2. ORIGIN AND SOCIAL ORGANIZATIONS .................................................................................... 20
2.1.Origin and Settlement of the Dawuro People .................................................................................. 20
2.2. Traditional Administrative System ................................................................................................... 24
2.3. The Dawuro Traditional Justice System .......................................................................................... 27
2.4. The Medieval Defensive Walls /Halala, kella/ ................................................................................ 29
2.5. Menelik’s Expansion of Dawuro ..................................................................................................... 31
2.6. The Exploitation of Imperial Regime over Dawuro .......................................................................... 33
3. INTERACTION OF DAWURO AND ITS NEIGHBORING REGIONS ......................................... 37
3.1 Relation of Dawuro and Jimma ........................................................................................................ 37
3.2 Relation of Dawuro and Konta ......................................................................................................... 44
3.4 Relation of Dawuro and Gamo Goffa ............................................................................................... 52
3.5 Relation of Dawuro and Wolaita ....................................................................................................... 55
3.6 Relation of Dawuro, Tambaro and Kambata .................................................................................... 58
CHAPTER FOUR ......................................................................................................................... 60
4. SOCIAL FACTORS THAT ENCOURAGED POPULAR INTRACTIONS .................................... 60
4.1 Commodity Exchange and Trade ...................................................................................................... 60

VII
 4.2 Tradional Marriage ........................................................................................................................... 62
4.3 Marriage as means to allivaite Conflict among the neighboring State. ............................................ 65
4.4. Common views on marginalized group among the neighbors ......................................................... 67
4.6 Christianity and the Expansion of Church Education ....................................................................... 71
5. SOME SOCIAL TRADITIONS OF DAWURO ................................................................................ 73
5.1. Mouring in Dawuro.......................................................................................................................... 73
5.3. Dinka, a Unique Musical Instrument of Dawuro ............................................................................. 76
5.4. Tokibe’a or LaythaLamiya ( the beginig of the first day of the new year ) ..................................... 78
Conclusion .................................................................................................................................... 83
REFERENCES ............................................................................................................................. 84
Glossary for some terms ............................................................................................................. 112
DECLARATION ........................................................................................................................ 114

VIII
 CHAPTER ONE
1. INTRODUCTION
1.1. Back ground
Ethiopia is a country with great ethnic diversity. On the other hand, Ethiopia is one of the areas
where states and civilization emerged during the ancient times. It is a nation composed of people
from diverse ethnic groups, having different languages, religious, traditional values and life
styles. In classifying languages, linguists have classified the languages of Ethiopia into Afro-
Asiatic and Nilo-Saharan super families among the four super Families of African languages.
Hence, Ethiopia is a “Mosaic” of peoples that is characterized by socio-cultural diversity. The
diversity of ethnic and linguistic groups is the product of the socio-economic, political and
historical processes that influenced the creation of modern Ethiopia.1

However, in spite of their different cultural, linguistic, and ethnic identities, they share a number
of common values, although they are different in their religions. In addition, there is also a
culture of assisting one another in times of difficulties without regard for religious, linguistic, or
ethnic differences, which signifies the basic features of the Ethiopians.2

Because of the existence of the above values, Ethiopia is often referred to as a country of many
nations, nationalities and peoples. They have lived and developed their own cultural values in
their respective geographical areas. Through their long history, they developed their own
identities, which they sometimes shaped through interaction with other cultures. They continued
process of socio-cultural interaction and intermixing hastened the process of state formation.3

1
Allison Lassieur, Ethiopia: countries and cultures (New York, 2004), p.6; Donald N. Levine, Greater
Ethiopia:the Evolution of Multi ethnic Society (Chicago, 2000), pp26-30; Allan, J.Edward, “Omotic over view’’, in
M.L.Bender(Ed). The None Semitic Languages of Ethiopia (Michigan , 1976)., pp.324-330
2
Mordechai Abir, Ethiopia: The Era of Princess, The challenges of Islam and The Reunification of theChristian
Empire1769-1855(Jerusalem, 1982), pp.74-75; LapisoGedillebo, YeitiyopiaRejimYetarikina Ye MengistTarik
(Amharic), First Edition (AddisAbaba, 1982), pp.249-255; Bahru Zewde, AHistory of ModernEthiopia1855-1991,
Second Edition (London, Athens, Addis Ababa), pp.16-22.
3
KirosHabte Selassie and Mazengia Dina, Ethiopia: A Short Illustrated History (Addis Ababa,1972),pp.95-96;
Pankhurst R., The Ethiopian Border lands: Essay in Regional History From Ancient Times to the Eighteen Century
(Asmera,1997),pp.432; Donald Donham and Wendy James, The Southern Marches of Imperial Ethiopia: Essay in
History and Social Anthropology (Addis Ababa,2002),pp.199-201; Harold G. Marcus, The Life Times of Menelik II :
Ethiopia 1844-1913(Oxford,1975),pp.68-75.

1
were solved by different conflict resolution mechanisms such as marriage and trade interaction
among people with diverse ethnic, religious and linguistic origins.4 In the same way, The
Southern Nations, Nationalities and Peoples Regional State (SNNPRS) is considered as the
museum of nations, nationalities and peoples.Because, the regional state has peoples with the
diverse ethnic, linguistic and religious origins. The capital city of regional state is Hawassa.
Concerning the origin of the people, the Southern part of Ethiopia in general is characterized by
waves of migration of people from place to place, probably in the medieval periods. These
peoples incorporated different cultural artifacts with the northern part of the country.5

There has been continued process of socio-cultural interaction among various Peoples of
SNNPRS. It is this interaction that contributed the present political and economic integration of
the regional state.. Historically studies of Ethiopia mostly focus on the northern parts and
political power of the ruling families. Little attention was not given to the many NNPRS of the
southern part of Ethiopia except few citations by Anthropologists. As a result, peoples of the
region had been neglected from the historiography of the country until the recent era. 6

The same is true about the history of Dawuro and its peoples. The Dawuro are one of the earliest
peoples in the southwestern part of Ethiopia who are living along the Omo and Gojeb Rivers
developing very strong cultural, social, political and economic value. The word Dawuro means
strong, courageous, and brave and fear less in the Dawuro term. Therefore, the term Dawuro
represents the name of the peoples or their identity and the region where they are settled at
present.7At present Dawuro, peoples live mainly in the Southern Nations, Nationalities and
Peoples Regional States. It is known that before the formation of strong state structure in
Dawuro, there were major developments that facilitated the way for rise of socio-political

4
Timothy Derek Fernyhaugh, Serfs, Slaves and Shifta: Mode of production and resistance in Pre-Revolutionary
Ethiopia (Addis Ababa, 2010), pp.79-89; Mohammed Hassen, The Oromo of Ethiopia: A History 1570-1860, Foruth
Edition (Cambridge, 1994), pp.93-101; TeshaleTibebu, The Making of Modern Ethiopia (Asmara, 1995), pp.53-70.
5
Amnon Orent , “Lineage Structure and Super natural:The Kaffa of South West Ethiopia” ,Ph.D Dissertation
(Boston University , 1969),pp. 53 ;Seid Ahmed, “A Historical Survey of Dawuro,Southwest Ethiopia (Up To 1974)
”, MA Thesis(Addis Ababa University, History, 2007),pp.7; Dinberu, “Indigenous Knowledge and Socio-Cultural
History of Dawuro Ca. 1540s-1991,” MA Thesis( Jimma University, History,2015), pp.1-2.
6
WorkuWondimu, “The Ethnic Interaction between Dawuro and Konta peoples of South West Ethiopia (1750-
1974),” MA Thesis( JimmaUniversity,2013),pp.14 ;Dinberu,pp.2;Seid, pp.7-8.
7
Pankhurst R.,The Ethiopian Border lands: Essay in Regional History From Ancient Times to the End ofEighteenth
Century(Asmara,1997),pp.4-5;TesfayeHabiso, Some Historical and Political Legal Records of Kambataand the
People of Southwest Ethiopia(Addis Ababa,2007),pp.57-58; DonldN.Levine,Greater Ethiopia...,p.153.

2
structure such as their close settlement, trade, agriculture and marriage within the region and the
surrounding communities.8 The early history of the area between Gojjeb and Omo rivers in the
south west part of Ethiopia was hardly known before the emergence of the kingdom of Dawuro.
The Dawuro people expressed their pre-eminence over the neighboring Omotic speaking people
in the region. The society has long and sustained strong relation among the surrounding
communities. Dawuro society comprises complex social Stratification and Hierarchy.9

Like the other southern parts of Ethiopia, the history of Dawuro is less studied area in
southwestern Ethiopia. It is hardly possible to develop a comprehensive analysis about the nature
and process of the state formation because of the absence of enough written materials. Thus, the
study to be under taken is would come up with investigation on interaction of Dawuro and its
neighboring peoples from 1800-1991.10

1.2 Physical Setting of Dawuro

Dawuro is one of the fourteen zones and four special districts that are the current SNNPRS
administrative structure. SNNPRS is one of the nine regional administrative centers in
FDRE.11Dawuro Zone is located in the southwest part of Ethiopia is boarding Konta special
woreda in the west,Jimma Zone in Oromiya Regional State in the west, Hadya Zone in the north,
Kambata-Tambaro Zone in the north and north east, Wolaita Zone in the east, GamoGofa in the
south and south east.12 Tarcha is the capital of Dawuro zone. The zone is located 60 361 to 70
211north of latitude and 360 411 to 370 531 east of longitude.

The Zone Capital, Tarcha is about 507 kilo meter distance southwest of Addis Ababa through
Shashemene-Wolaita Sodo 435 kilo meters from Addis Ababa through Hosana-Wolaita Sodo.

8
Torboko,Ca.Tsadiku,YeDawuro Biher BahilenaTarik (Addis Ababa,2006E.C), pp.49-59;Wondimu Lema and
MulugetaBezabih,YeDawuro HizbTarik Iske 1983E.C(Addis Ababa,2003E.C),pp.17-23;Zerhun Doda,Ethno-History
and culture. The Study of Tambaro (Addis Ababa,2011),pp.34-35; Worku ,“The Ethnic …” ,pp.2-3.
9
Seid Ahmed, “A Historical Survey of Dawuro…”,pp.1-3;Dinberu“Indigenous Knowledge … ”,p.8,
Dubale Gebeyehu, “Social hierarchy, status, and life of the Manas in Dawuro,Southwest Ethiopia”,MA
Thesis(Hawassa,2012),p.7;E.paul Balisky,A study of Religious Innovation in Southern Ethiopia,1937-1975,America
Society of Missionology(Eugene,Oregon,2009),pp.210-213.
10
Donald L Donham, “Introduction”, in Remapping Ethiopia (Michigan, 2002), pp.1-2; Dinberu, “Indigenous
Knowledge …”, pp.2; Seid Ahmed, “A Historical Survey of Dawuro…”,pp.8-10.
11
Dubale, “Social hierarchy, status, and life of the Manas… ”, p.1. ; Seid, “A Historical Survey of Dawuro…”,
p.7, “WorkuWondimu, “The Ethnic Interaction between Dawuro and Konta people…”, pp.2-3; Dinberu,p.2;
Torboko Ca.,Tsadiku,YeDawuro Biher Tarikena Bahil,Second Edition(Addis Ababa,2007E.C), p.9.
12
Dinberu, p.3;Wondimu Lema, 2012. “The Historical Defensive Wall of Medieval DawuroKingdom,’’Paper
Prepared to UNESCO Recognition,p.2;Dubale,pp.9-10;Torboko(2007E.C)p;EliasAweto, Shiferaw Banjaw,Abebech
Asenbo,Yegabicha, Yelidetena LekisoBahil Be Semen Omo(Hawassa,1990E.C).

3
From Hawasa, the Regional State Capital is 319 kilo meters. From Wolaita Sodo166 kilometers
and from Addis Ababa through Jimma, Konta Special Worada is 490 kilometers.13 The total area
coverage of the zone is 4403 squre kilo meter. The total population, according to the recent
(2007) population and House census results, is 600,121, of which 551,464 are engaged
agricultural activities and 48,657 are urban population.

Based on economic activities 91.9% are agricultural while 8.1% are engage on different
economic activities, such as trade, governmental office, and crafts men.14The Dawuro Zone is
gifted with numerous rivers, springs and waterfalls. Some of the rivers are Gojeb, Omo (Umma
called in Dawuro), Zoa, Zigina, Wuni, Manta, Wagay, Shata, Bachire and etc. Concerning
topographic and weather or climate distribution the zone, 29% is cool or high land, 45% mid hot
land and 26% is low land. The average annual temperature is 15.10C to 27.50c.

The area receives 1201 to 2500 mm annual rain fall. The altitude ranges 550 m at the western
edge along Omo river and 2900 m above sea level at TochaTuta mountains peak. The known
mountainous are Duzi in Essera district, Atso in Loma district, Gazo in Gena district , Gebero in
Mareka district and Tuta in Tocha district The land surface is mountainous, plain and valley
along Omo river.15

The Zone took its present administrative status right the distgration of Semen Omo zone in the
year 2000 E.C. The zone structured in to five districts, Mareka, Gena, Loma, Tocha, Essera and
Tarcha city Administration. The zone is divided in to a total of 12 urban kebeles (village) and
178 rural villages .The majority of the population of the Dawuro Zone is mainly agrarian
regarding their economic engagement and livelihood condition.

13
Wondimu Lema and Mulugete Bezabih,YeDawuro HizbTarikena…(Addis Ababa,2003E.C),pp.1-
2;Torboko,YeDawuro Biher Tarik(2006E.C),P.1; Dinbaru,p.1;Seid,p.1;Worku,p.1.
14
“Dawuro Zone Administrative Office,Initative of Dawuro Cultural Values and Heritage Promotion and
Preservation Program”Presented to the members of Forum(Tarcha,2009),p.2;Elias Awato,YeSemen Omo
HizbochTarikena Bahil(Hawassa,1991E.C),P.10; Seid,p.21.

4
15

Figure 1: Administrative map of Dawuro and its districts . (Source: Unique Ethiopia Vol.2No 009 NOV 2015, p. 7.)

The major crops grown in the zone includes enset, maize, teff, wheat, barley, sorghum, soya been
and peas. Apart from root crops and tuber include potato, sweat potato, yam and casaba.
Different fruits and vegetables grown in the zone are banana, mango, abucado, orange, lemon,
papaya, carrot and tomato. The zone is known for its cash crops such as zinger, onion and coffee.
There is considerable number of livestock in the zone which include cattle, poultry, goat and
sheep.16

The zone comprises society structured in to three major clans named as Mallaa, Dogallaa and
Amaraa. Each of them is further classified in to a number of qommuwa (sub-clans) exceeding
one hundred and fifty. The Dawuro society also has a considerable number of artisans. The form

15
Worku, “TheEthnic Interaction …”,pp.3-4;Dinbaru,pp.5-6;Unique Ethiopia,Vol.,2.No,009.Nov.2015, Prepared by
Sun light Media Communication Association; GezahegnGebre, “The Role of Traditional Agro-forestry Practice in
Sustainable Land Management. The Case of Mareka Woreda, Dawuro Zone, SNNNPR’’, M.Sc. (Dilla University,
Geography, 2016), p.32.
16
Tesfaye Ayele,Wonta(Nigat in Amharic),Vol.1,2002E.C ,PP.10-11, A yearly bulletin of Dawuro Zone Cultural
and Information Department;Zerhun Doda,p.10; Gezahegn,“ The Role of Traditional Agro-forestry Practice
Sustainable Land Management … ”,pp.22-27; Unique Ethiopia,Vol.2 , No.009 Nov.2015, pp.7-8.

5
of social organization and structures indicate their differences and similarities among the clans.
These features are traced with family stricture, origin, marriage and kinship. The smiths form a
social category sharing a common identity related to their occupation. The smith share cultural
aspects with neighboring farmers that keep them close relations. The tanners are aware their
identity as a social structure possessing a similar historical origin, culture and economic
engagements.17

1.3 Origin and Social Organization of the Dawuro People

The Dawuro people are a patrilineal society structured in to three major clans named
Malla,Dogallaa, and Amaara, each of which are further classified in to a number of tribes or
sub-clans.18 In the long socio-cultural history of Dawuro each of these three major clans has their
own mythical identities. Thus, the Malla major clan is supposed to have perceptive insights in
administration, the Dogala has speciality in running the spiritual areas of life in the locality and
the Amaara has inherent qualities in running the economic aspects of life.19

In addition to its basic features used to refer to one of the major clans of Dawuro, the term Malla
refers to the dominant peasant group as opposed to other hierarchically subordinated social
groups. The term ‘Amara’ on the other hand has no relation with the Semitic Amaharas of the
north but indicates one of the major clans of Dawuro.20 The early cultural, historical and political
deeds of southern Ethiopian people are not well researched due to the absence of written
language, less foreign contact and lack of written records. From this historical point of view, the
contribution of the Dawuro people to the country’s civilization and history was either neglected
or received much less attention.21
Among the Omotic states, Dawuro had been a powerful independent king dom till 19th century
and its territorial limit was not clearly known in the past. It is said that it was beyond than its
present historical geography and situated between Gojeb and Omo rivers. At that time, the

17
Dubale,p.4;Data Dea,“Social Stratification and Rural Livelihood among Dawuro, Southwest Ethiopia ” MA
Thesis (Addis Ababa University, Social Anthropoloyg,1977), p.3; Zerhun Doda,pp.33-40; Mamo Godebo,Yewolaita
Zemen Akotater(Hawassa,2007E.C),pp.183-194; Asale Gejebo,KedemitWolaitanaKaffa( Addis Ababa,2004 E.C),
pp.160-163;Bogale Walelu,YeWolamo(Wolaita) HizbTarik( Addis Ababa ,1956E.C),PP.11-26.
18
Dubale, pp. 49-50; Seid, P.16.
19
Solomon Tilahun, “A Political History of Dawuro Kingdom. Ca. 1750.-1890: Southwest Ethiopia.” MA Thesis
(Jimma University, History, 2015), pp.2-4; Seid, pp.10-11.
20
Bekalo Bareda, YeDawuro Omatya Hizboch Tarikena Bahil, Yemejealeria Etim (Addis Ababa,2004
E.C),pp.14-15; Solomon, P.5.
21
Seid, P.1.

6
kingdom of Dawuro expressed its domination over the neighboring Omotic speaking areas in the
region by claiming that they were the” first settlers” in the region. 22 It is possible to add
evidences based on the accounts of oral information collected from different localities in the
region. Dawuro claim superiority over the neighboringareas by saying that they were the first
people in the region and gave birth to the Omotic speaking Walayita through the Malla clans in
the mountain fortress of Kindo, in Wolayita.23

By 1800, the kingdom of Dawuro pushed its frontier areas towards west as far as Kaffa and
settled a considerable number of inhabitants in the eastern Kaffa frontier areas which resulted
complete assimilation of some culture and language along the border between Dawuro and
Kaffa. At the period, there were no states or kingdoms which could have deserved Ometo title of
“Kawo” for king except Dawuro.24 It is believed that southwest part of Ethiopia in general and
the kingdom of Dawuro in particular is characterized by population movement from place to
place in the first half of the 19th century. Many north Ethiopian people migrated in to the
kingdom of Dawuro.

As a result, the various cultural aspects from north integrated with pre-existed clans of Dawuro.
On the other hand, a great number of people moved out of Dawuro influenced by population
clash probably at that time. In the mean time, many migrant from the areas of Gondar, Gojjam,
Shewa, Tigray, Kambata, Tambaro, Yem, Walayita, Gamo, Gofa, Qucha, Malo and Kaffa were
gradually settled on the kingdom of Dawuro.25 Thus, complete assimilation of people with
diverse ethnic, linguistic and socio-cultural background was made to form the kingdom of
Dawuro. According to oral traditions and some written accounts, the Dawuros are a patrilineal
society structured in to three major clans named Malla, Dogalla and Amara each of them are
further classified in a number of sub-clans as follows:

22
Ibid, pp.1-3.
23
E. PoulBalisky, A Study of Religious Innovation …, Pp.201-205.
24
Seid, P.12; Bekalo, pp. 47-48.
25
“Dawuro Zone Administrative Office.Initiative of Dawuro Cultural Values and Heritages Promotion and
Preservation Program”, p.2.

7
Malla sub-clans Dogalla sub-clans Amara sub-clans

Kawuka Shamecha Walaqa

Tsata Arara Dapiqara

Kalisia Womigira Qoyiza

Zirgmalla Bubula Arigama

Wolaitamalla Zaminia Aguwa

Ogekushia Zatuwa Dawutara

Gawatia Woshesha Tsasurga

Borodamalla Budiya Angotia

Kalita Agarishuwa Zagaduria

Hayomalla Kayintiya Masiria

Hagiluwa Kominiya Gishsga

Goshana Shanida Mutuwa

Balla Hiziya Qesga

Dutia Arachchiya Mugarata

Gada Sayreruwa Dawara

Qogomalla Mugara Fatgar

Makaa Sukutiya Yifatia

Yora Gonduwa Yantania

Susungis and etc. Zutuma and etc. Qalichcha and etc

Source:- Elias Awato, eta’l, The Political History of North Omo People Part I,pp.106-107.

8
Some scholars and oral informants suggested that the clan like Kawuka come from north
Ethiopia probably as refuges and trader. On the other hand, some clans come to Dawuro from the
neighboring states by political marriage and cultural interaction.26 Similarly, Dambena, Gisha,
Dawutara, Masivia and Amara clans traced their origin to the central part of Shewa areas while
Yifatiya and Fatigara clans linked their historical origin to the Muslim Sultanates of Ifat and
Fatagar respectively.

Apart from the above ones, many clans such as Kalise, Hiziya, Shamecha, Zutuma, Bera, Gada,
Shanda, Yora, Tsata, Latta, Susungina, Sukutiya, and Mashadhiya claim their origin to different
areas in Dawuro.27 Besides, there is a believe that only a few of the over 150 clans in Dawuro
were indigensou to the area while most clans were immigrant settlers from various places.It is
also argued that Dawuro exhabits similarity for some clan names and political tittles like rasha
which considered to be imported from the other places.28

Recent studies show that the dominant clan group contain the Malla,the Dogalla and the
Amarra,where as the lower social hierarchy is reserved to artisan or occupational groups
consisted of Tanner(degella),Potters(mana) and Hunters(manja) based on the extent to which
they were able to involve in social,political and economic engagement that have been accepted
as social rule in Dawuro socities.29Among the Dawuros a strong bond exsisted between three
dominant clan groups(Malla,Dogalla and Amarra).More over,the three clan groups are organized
in to single equal ranked social units.This unity facilitated a strong linkage among the three
dominant clans in terms of their social,political and economic live areas.30

The Malla clans were traditionally believed to be good ranked community in nature.They were
also said to have indigenous descents to the area which in turn,enabled them as to posses the
right of land ownership.Besides,they were the most esteemed and privileged social groups.
Furthermore,the upper status in social,administrative or economic right belongs to the malla
social groups.It is also argued that access to agricultural land as the major factor for the long

26
Ibid, p.3.
27
Seid, p.11.
28
Elias Aweto, ShiferawBanjaw and Abebech Ansebo, yeSemen Omo Hizboch Politikawi Tarik part one (Addis
Ababa, 1990 E.C), p.106;Wana,pp.12-13;Bekalo,pp.16-17
29
Wondimu and Mulugeta,p.16;Wana,YeWolaita Hizb Tarik Second Edition,p.14.
30
Bekalo, p.14; Elias, Shiferawand Abebech, Yesemen Omo Hizboch…,p.109.

9
existing higher hierarchy of the Malla social groups.Generally,the social hierarchy of the Dawuro
society placed the malla social groups at the top and artisans,’slaves’ and Manjas (formerly
hunters) social groups at the bottom.Accordingly,’slaves’ in Dawuro social hierarchy further
divided in to three as slaves of royal family,slaves of the common people and the slaves of
enslaved people.31bThe dominant clan group,the Mallas,in the social rank have relied on
agriculture where as the occupational groups or artisans consisted of smiths(wogachee),
tanners(degella) and potters(mana) were craft workers.

.Eventhough the Malla members are often considered as agricultural communities in the
tradition,there were some people of the same family have beenshared from agricultural
economy.The occupational groups are collectively called hillancha,the artisan or craftworkers.32
Accordinglly,the occupational groups,in different parts of southwest Ethiopia considered as
socially excluded groups of people among different ethnic groups and refered to by different
terms.Forinstance,potters are refer to as ‘mana’ in Dawro,’Tinasha’ in Wolaita,’Fuga’ in
Guraghe.They are also considered by the dominant groups as people of lower rank who
possessed lower power and status regarding socio-cultural,political and economic rights.33

In most cases the groups consisted of smiths,tanners,potters,hunters and weavers are commonly
refered to a’occupational castes’,’artisans’ or ‘craftsmen’.Consequently,they possessed lower
social,economic or cultural status and often disrespected as well as considered as disgraceful.As
a result,they are characterized by poor life conditions resulted from limited access to resource
ownership rights.34

According to Dawuro tradition,social organization based on work specialization as artisans, such

as metal workers,potters,tanners,weavers,hunters and musicians was taken as a basic cause for
the formation of diverse and separate social units. The ethno-history origin of these groups goes
deeper than the Dawuro land and their early descendants come from the present day kaffa areas
and northwest parts of Ethiopian regions.They are culturally viewed as lower groups
anddistanced from many social contacts with malla,upper groups during Imperial periods.For
instance,marriage between the malla groups and the artisan groups are often attached with

31
Dubale,p.8.
32
Ibid,p.31.
33
Ibid, pp.32-33;Elias, Shiferaw and Abebeche,Yesemen Omo Hizboch Tarik…,pp.110-111.
34
Bekele Wolde Mariam,The History of the Kingdom of Kaffa,p.103;Bekalo,pp.113-114

10
‘impurity of blood’ and considered as taboo.35 Finally ,with the exception of very few,the
present generation of Dawuro has no views about social stratification among the Dawuros.This is
the fact that marginalization of the lower groups of people in Dawuro has been regulated by
social control mechanism.It is also a clear fact that each citizen in Dawuro has right on access to
land,capital,employment,ethnicity and political power.Above all,both grpups are involved in
most social interactions with each other.So,social changes have through time,been facilitated to
integrate in to Dawuro society.However oral tradtions holds that social changes among potter
and manja(formerly hunter) groups had not significantly under taken.36

1.4. The Origin and Inter-clan divisions among the potters

Almost all potters agree that they are the original people in Dawuro land around the village called
Umbuti and its surrounding areas in Looma district. Others who conducted research in the areas,
for instance, Seid (2007: 16) explain about the origin of the potters in much way the same.37 The
potter clans asserted that they had a common origin with the Kalise clan. According to oral
tradition, both Mana and Kalise emerged near a mountain at Umbuti in Loma district.

Both the Kalise clan farmers, whom the Manas claim as their ancestral relatives and the
potters subscribe to their common deity called gamontto. However, although its significance
is diminishing in the wake of the recent spread of Christianity. On the other hand, they
provide their earthenware sacrifices and other services like blowing local instruments called
hitsitsiya and zayyiya (vocal music instruments made of banboo tree and oxorn to produce
sound) in the ritual process to in the ritual process to appease the sprit.

Based on these mythological notions and spiritual unity of the two social groups, i.e., the
Kalise and the potter , most people share a common myth of origin and some mystic ties.
Another view suggests that the potter and some Maala clans like Kalisiya, Diitya and
Zirgomaalla, had common origin near the Umbuti Mountain and builds another

35
Dubale, pp.106-107; Wondimu and Mulugeta, pp.16-17; Data, Social Stratification…, p.102.
36
Freeman,Dena,p.135;Wondaferaw,“The Role of Indigenious Knowledge…pp.16-17;Informants:Ato Tesfaye,Ato
Wondimu and Ato Bafe.
37
Dubale, pp.49-50; Informants: Tafara Abaye and Wachamo Doda.

11
mythological and spiritual link between these three Malla clans and potter social groups.38
This distinguishes the original place of the potters and the mythological reason that made
them inferior to others.Another assertion on the ethnic origin of potter special groups along
with some other social and occupational groups is presented bellow. This notion asserts that
how God created different groups of people with their respective occupations and craftworks
in Dawuro. It does not relate to any of the studied works. Rather it can be considered as
another indigenous assumption that suggests occupational minorities and their respective
occupations are created by God.39

Even though the potter assumes that they are indigenous or the original people in the region
they do not have group similarity descent of origin. For instance, potters living in Churchura
of EsaraWarada and some other areas of Dawuro border along Konta special district are said
to have come from Goffa, Basketo and Malo areas. Such groups of potters are classified
into Gita manna (potters of higher group) consists smiths and Otto Mana (potters of lower
group ) which comprises potters, as the case in Oyda, Goffa, Baseketo and Malo areas.40

The former one consists groups of potters that are considered as harmless and not
possessing evil eyes that have mystic power to endanger the rest social groups. While the
latter are groups of potters that practice clay work and blamed of possessing evil eyes.41
In fact, the Manas do not accept such assertion of classification.They believe that all
Manas are the same. They denied such a category by their own notion known as
‘ManayManakka’ meaning, ‘a potter is a potter.42

I deed my effort to identify whether the term Waata has some links with early hunter groups
whom collectively called Wảatǎ. However, there is no historical and ethnographic source is
available in connecting the relating implications and origins of Cerulli’s Waatặ with Waata
of Dawuro. On the other hand, other groups of potters in Dawuro are said to have migrated
from Kambata and Tambaro areas to low land areas of Gena Woreda. This group practices

38
Zekarias Megiso, “Dawuro: Short Survey of Social and Economy in the Second Half of 19th Century” BA
Thesis (Addis Abba University, History, 1989), p.5.; Informants: Mekonon Ganbabzo and Beta Malafo.
39
Seid, P.18; Dubale, Pp.54-55, Informants: Megaro Tona and Tenia Boru.
40
Asrat Alemayehu, “Culture, Ethnic Identification, and Personal Identity Achievement among Dawuro
Adolescents: The Case Waka Secondary School and Gojeb Teachers Education College” (Tercha, 2008), P.8;
Zerihun, P.65.
41
Zerihun, P.66; Dubale, P.56; Informants: Mekonon Ganbazo, Megaro Tona, and Tafara Abaye.
42
Informants: Batala Bajura, Dana Wotango, Ataro Ako and Sore Qajela.

12
both clay work and tanning which is an exclusive task of tanners.43 The potter clans usually
consist of three main clans. Malla, Amara and Dogala. And each of the three main clans are
is further sub divided into considerable numbers of social groups. For instance, the Masiriya
sub clan of Amaara main clan is the dominant clan among the potters.44

1.5. Language

The southwestern part of Ethiopia is known for its composition of different ethnic and
linguistic groups. Considering the linguistic factors, the Omotic group is so close to be
viewed as dialect of variation.45 Despite its immense geographical difficulties of
communication, Omotic people have no problems to communicate each other.Dawuro
tongue has the high lands and the lowlands accent of speaking, similar to the accent of
Gamo and Goffa dialects.46

The Omotic languages are clustered in the Southwestern part of Ethiopia along the Gibe and
Omo river basins. The linguistic situation of the Omotic area is not well studied regarding its
dialects. Furthermore, how related and distinct are these varieties from each other needs a
47
brief explanation to identify the various dialects provided? Among the four super-family
languages of Africa, the Dawuro language belongs to the Omotic family. The Dawuro had
their own identity, language, culture, history and different heritages.48

At present this language serves as the medium of instruction in primary and secondary
schools with promising attempts to make it the working language of the Zone.49 Dawuro
language is also spoken in Kontta special district,southwest partof Oromiya (Jimma

43
Dubale, P.75; Zerihun.Pp. 65-66.
44
“Dawuro Zone Administrative Office.Intiative…” pp.4-5; Judith Olmstead,“Agricultures Land and Social
Ratification in Gamo Highland, Southwestern Ethiopia . In The Proceedings of the First United States Conference
on Ethiopia Studies” (Michigan, 1973), P.224; Zerihun, pp.62-63.
45
Balisky, Pp.201- 203; Asale (2004 E.C), Pp.45- 46; “Gamo Gofa Zone Culture, and Language Department…”
Pp. 71-73.
46
“Gamo Goffa Zone Information and Culture Department Culture Study Team”( 2004 E.C), Pp. 147-151;
Dubale, pp.2-3; Data “Rural Livelihood and Social …”Pp.4-6.
47
Wondimu Gaga, “Sociolinguistic Facts about the Gamo Area, South Ethiopia ”(Addis Ababa,2010), pp.10-11;
Cerulli,E. ,Peoples of Southwest Ethiopia and Its Borderlands(Addis Ababa,1956), p-87; Donald, N. Levine, Greater
Ethiopia: The Evolution of A Multiethnic Society( Chicago and London,2000), P.74.
48
Haberland, E. “Notes on the History of Konta: A Recent State Foundation in Southern Ethiopia”, In Southern
Gonga,1959.P.737.
49
Pankhurst, Richard. The Ethiopians: A History (London, 2005); P.7; Lapiso G.Dilebo, YeEthiopia Rejim
YeHizbochena YeMengist Tarik, First Edition (Addis Ababa, 1982), pp.249-251.

13
zone),and Kaffa, Kambata, and Tambaro zones.50 Dawuro language is derived from Omatetangue,
meaning the people settled along the river Omo. Dawuro clans claim different part
of”Dawuro lands as their origin except few clans that trace their origin to different
neighboring Omotic states such as Kaffa, Yam, Gamo, Goffa and Wolaita.51 In addition to
Dawurothuwa, the manja (the former hunter) clan language is spoken. So the Dawurotho is
the member of the central Omotic group.52

It is possible to get the detail information from scholarly work who had studied the language
origin as briefly below;” The Dawuro (formerly called the Kullo) belongs to the Omotic people
53
of southwester Ethiopia Their language, which is called Dawurothuwa Kala is classified a
54
dialects of central Omotic languages, along with Goffa, Gamo, Walaita, konta. The northern
Christian kingdom expansion over Dawuro was not ended with the socio-political and economic
subjugation but also accompanied by its language. Thus, the Amhara words entered the local
vocabulary. And Amharic became a Ligua-Francua for the elites beginning from the con quest to
the end of the Derg era.55

Dawuro shares boundaries with the Walayita, Kambata, Kaffa, Gamo, Goffa, and Jimma is
Omotic language speaker with the nearest similarity to Walaita, Gamo, and Goffa, languages.
The statement implies the peoples’ autonomy and language families closest among the central
Omotic groups. The state of Dawuro was centralized kingdom until it was incorporated in to
Ethiopian state in 1889.56

50
Balisky, Pp.3-5; Donald, N.Levine, Greater Ethiopia …P.153; Dinberu, “Indigenous Knowledge…”, pp.2-3;
Torboko( 2007 E.C), P.9; Seid, P 27; Haberland, E.in Southern Gonga, P.3; Bender, M.L.The None
SemeticLanguage… (Michigan, 1976), Pp. 324-330.
51
BulatoVichy, Alexander, Ke Menelik Serawit Gar, Trans. Ambachew Kebede (Addis Ababa, 20008/2009),
p.79; Elias, Shiferaw and Abeech, P.102.
52
Seid, Pp.50-51; Solomon, P.8; International Journal of African Society Culture and Traditions Vol.2, No.3
(London, 2015), Pp.55-60.
53
Denberu, pp.14-15; Dubale, pp.2-3; Ye Semen Omo Zone Bahilena Mastawoqiya Ametawi Metset, 1990 E.C,
No, 1; Pp.19-20.
54
“Gamo Goffa Information and Culture Department…” P.75; Elias, Shiferaw and Abebech, Pp. 102-103.
55
Donald N Levine, Second Edition, P.7; Cerulli, E. (1956), P.87; Balisky (2009), Pp.201-213.
56
Bulato Vichy, Alexander, P.56; Pankhurst, R. (2005), P.7; Haberland, E. (1959), P.73; Wondimu Gaga,
P.12.;See a map in appendix M1 from Dawuro Zone History,Culture and Heritage Management Museum at Tercha.
It showing the location of centeral Omotic Language Speaking groups in South West Ethiopia.

14
Besides, several historical research papers, history books, and oral accounts on history of
Dawuro absolutely recognized the independence of the people and their cultural values from the
time of early state formation to the incorporation of Ethiopian empire in 1889.57So, those who
initiated to write their peoples’ history should never deny the sovereignty of the other people.
Responsible writers are expected to write with careful consideration.
Furthermore, among the Omotic states, Dawuro had been strong centralized and full independent
state since early state formation to incorporation of Ethiopian empire, The construction of
medieval defense wall completed in the second half of 18th century is strong evidence for this
and Dawuro are one of the independent states aimed at protecting their territorial integrity, their
people from external challenges and domination as well as border disputes.58

1.6. Religion
As other societies, the people of Dawuro believed in different traditional beliefs. Before the
introduction of Christianity, each Dawuro clan had one or more traditional sprits. Each sprit
belonged only to a certain clan members.59 The indigenous beliefs of Dawuro has different
super natural beings based on their nature and character.60 Some of the common deities are
Medhtsossa(which was believed to practiced a house hold manner), Satsatossa (appeared on
young people, women and even people of outcast groups)and Tillotossa, which is said to
have been (the truthful god).

According to oral tradition and some written accounts, almost all of the Dawuro were
followers of ‘traditional’ beliefs before the forceful incorporation of the area in to Ethiopian
empire in (1897/1898) by Menelik’s war general called Dejazmach later RasWolde Giorgis
Aboye. One of the unique characteristics of the Dawuro traditional beliefs is that the
Sharechos (wizard), religious leaders have their own spiritual places. In most cases, a

57
Bogale, pp.45-46; Donald, N. Levine, pp.27-28; Balisky, Pp 202-205; Ulrich Braukamper, The Kambata: The
History and Society of Southern Ethiopia Peasant People (Wiesbaden, 1983), pp.149-153.
58
Howard P Heritage Management, Interpretation and Identity, Corn Wall, Great Britain Federalism:
TheStruggle for Democracy in Ethiopia (Newyork, 2003),pp.23-26; Haberland,E.,ArchaicTribes of Southwest
Ethiopia, English SummaryTrans.IngerDybwod From/A.C Jensen/ AlvokertSud.Athiopians Stuttagrt, in His
Miscellanies (1956), Pp. 419-431; Bekalo, P.50.
59
“Dawuro Zone Tarik, Bahil ena Qunquwa …” p.7.
60
Dubale, pp.60-62; Elias, Shifreaw and Abebech, pp.103-105; TorBoko, pp. 157-60.

15
spiritual position was hereditary.61 According to this tradition, the one who possessed the
spirit from his father is known as Worka tsossa (golden god) and another spirit which may
appear on the brother of golden god is called Birratsossa (silver god) that can acts beyond
the domain of golden god in the village.62 Besides these, there were people who believed in
different things like rain, trees, and stones. Besides the traditional beliefs, Christianity is
another religion of the Dawuro society..63

Christianity introduced in to Dawuro from Shewa through Kambata by priest called Sebehat
who brought a tabot (arc of the covenat) and constructed a st.Michael church in
WushayDistrict at a place called Ofawati.64But,Christianity was unable to expand in the
region because of the domination of traditional beliefs until the conquest of Emperor
Menelik in the region.65bThe end of 19th century was the period of the time of Christianity
revival period when the incorporation of the area under Emperor Menelik II under the war
leader of RasWoldeGiorgis in 1897/1898 . The incorporation brought a rapid expansion the
religion and the establishment of Christian churches in the region.66

At present the people of Dawuro follow the Ethiopian Orthodox Christianity, protestant
Christianity and Catholicism. Furthermore, Islam had a long history in Dawuro coincided
along with long distance trade in the eighteenth century.67 As other parts of southwest
Ethiopian areas, Dawuro was a source of precious trade items like coffee, ivory, gold, slave,
and spices. These trade items attracted Muslim merchants to the region. 68 On the way, they
introduced Islam in the areas of Dissa, in Loma district , Churchura in Wushye district ,
Angela and zaba villages in Gena district . However, except the above villages, Islam has
little influence in number of followers in the in the other areas of Dawuro.69

61
Torboko, pp.161-162; BekeleWolde Mariam, YeKaffa Hizbochena Mengist Achir Tarik (Addis
Ababa, 1996 E.C), Pp218-219.
62
Ibid, P.163; Bekalo, P.77.
63
“Dawuro Zone Tarik, Bahilena…” pp.7-8; Braukamper, P.47; Bogale,Pp.21-26.
64
Seid, P.35; Informants: Aleqa Dubale Onfe, Ato Bafe Hatasa.
65
Pankhurst, R. (2005), pp.7-9, Mohammad Hassen, the Oromo of Ethiopia…, P.182.
66
Seid, P.35; BekeleWolde Mariam, the History of the Kingdom of Kaffa.., P.92; Bekalo, Pp.78-79.
67
Bekele, Pp.93; “Dawuro Zone Tarik, Bahilena…” P.5.
68
Mohamed Hassen, pp.136-137; “DawuroTarik, Bahilena….”,, P.1.
69
Seid, p.35; Bekalo, pp.104-106.

16
 Some common deities with its respective clans in medieval Dawuro and the
neighboring areas

No Common Current status Practiced areas Respective clans

of the time
Deities and cults of the deities Tambar Dawur Kont Kaf
o o a fa

1. Adama or Bodoso Very weak √ √ √ √ Tasata or Catta

Kawuka

2. Yafaro Very weak √ √ √ √ Tigre

3. Yejjo or Yero Null √ √ √ √ Tsata or Catta

4. Wombo Null √ √ √ √ Tsata or Catta

5. Hawzula or Hambaza Very weak √ √ √ √ - Womigra

6. Jenno or Jara Disappeared √ √ √ √ Potter Groups

Source: Dawuro Zone, History, Culture and Language Department unit

Key:

Present √

17
 1.7. Economy
Like other people, the economy of the Dawuro people highly relied on agriculture and trade,
Trade was probably important at least among the rulers for the area in that they occupied the
source of the lucrative trade items. Favorable climatic conditions allowed for the production
of a variety of crops and cattle breeding. However, a relatively few people also earned their
income from traditional crafts such as pottery, tannery, smith and weaving.70 In Dawuro, the
people have their own seasonal divisions. These are Adilla (from September to November),
Bonya (from December to February), and Ashura (from June to August).

They also have their own agro-ecological zones. These are GeziyaDashuwa and Gatsa (hot
lowland). In cold highland and middle altitude areas the people are engaged in intensive
agricultural production: growing wheat, barley, peas, coffee, and various roots, such as
potetoes, carrots, and vegetables, Cabbages and onions. Sorghum, maize, cotton and
different types of crops also produced in low land areas. In Dawuro, hunting was practiced
as economic activities or the benefits of flesh for food and skins for making traditional
clothes, jewelry and ivory.This activity brought great respection and prestige putting
earnings to be distinguished in the society.71

Generally, they were engaged in mixed agriculture in their long history. This is the fact that
the people of Dawuro consisted of different clans who came to the land in different era from
various agro- ecological, economic and cultural background has contributed to cultivation of
diverse agricultural production in the land by different population groups. The neighboring
states such as Gamo, Goffa, Walaita, Kaffa, Konta, Hadiya, Kambata, Tanbaro,Jimma had
shared their own agricultural experiences to Dawuro people. 72

The land of Dawuro was one of the most forested areas in the country until the mid
twentieth century before deforestation measures undertaken by various purposes. The forests
were the source of economic power for the people by providing them with natural resource
products of expensive spices like cardamom, coffee, wild pepper, musk, civet, bamboo trees.

70
Freeman Dena and Pankhurst Alula (Eds), Living on the Edge: Marginalized Minorities of CraftWorkers
and Hunters in Southern Ethiopia (AddisAbaba, Sociology and Social Administration, 2007), P.108; Seid, P.24.
71
“Dawuro Bahil na Tarik,” P.2.
72
Wana Wagesho, YeWolaita Hizb Tarik, Second Edition, P.204; Elias, Shiferaw and Abebech, P.96; Worku,
“The Ethnic Interaction... ”, pp.4-5.

18
The people have used for construction, food, medicines, fuel, animal shelter and for keeping
the balance of nature.73Bamboo is used for house utensils, farming, building, fencing, and
other high economic benefits. Bamboo has also cultural value in addition to economic and
ecological advantages in the history of the Dawuro people.74 bFor example, the longest
wood wind musical instrument in the world locally called “Dinka” (four to five meters long)
and four in numbers, is made from bamboo and other materials.

Therefore, bamboo has worldwide benefits. Besides, it is a fast growing, renewable,

widespread, low cost, environment enhancing resource with great potential to minimize the
rate of poverty and paved job opportunity for society.75 Therefore, Bamboo has worldwide
benefit. It is a fast growing, renewable, widespread, low cost, environment enhancing
resource with great potential to minimize the rate of poverty and paved job opportunities for
societies.

According to local informants about the Dawuro natural vegetation, much of the present day
of their land was covered with dense forests of local origin tree compositions. At present
much of these tree compositions are cleared and few areas are covered with sparse and long
distance standing trees, for instance bamboo trees and cultivated plants such as enset having
multipurpose economic food and ecological values.76

73
Gezahegn “The Role of Traditional Agro Forestry Practice in Sustainable Land… ”, pp.33-35; Freeman,
Dena and Pankhurst, Alula…,P.125.
74
Geazhegn, “The Role of Traditional Agro Forestry Practice in Sustainable Land…”, pp.125-126.
75
International Journal of African Society, Culture and Traditions, Vol.2, No.3, Pp.52-53
76
Ibid, pp.59-61; Torboko (2006 E.C), Pp. 165-166; Zerihun, pp.168-170.

19
 CHAPTER TWO

2. ORIGIN AND SOCIAL ORGANIZATIONS

2.1.Origin and Settlement of the Dawuro People
The cultural, historical, and political achievements of southern Ethiopian groups are not well
researched due to the absence of written language, less foreign contact and lack of written
records.77 From this historical point of view, the contribution of the Dawuro people to the
country’s civilization and history was either neglected or received less attention.78Among the
Omotic states, Dawuro had been a wall centralized powerful independent till the 19th century
and its territorial limit was not clearly known. It is said that, it was beyond its present geography
and situated between the Gojjeb and Omo rivers.79

At that time, the kingdom of Dawuro expressed its domination over the neighboring Omotic
speaking areas in the region by claiming that they were the” first settlers” in the region. Dawuro
claim superiority over the neighboring areas saying that, they were the first people in the region
and gave birth to the Omotic speaking Walayita through the Malla clans, who eventually in the
mountain fortress Kindo,in Wolayita.80

By 1800, the kingdom of Dawuro pushed its frontier towards west as far as the eastern of Kaffa
kingdom. Thus, complete assimilation of some culture and language along the border between
Dawuro and Kaffa was achieved. At the period, there were no states or kingdoms which could
had deserved the Ometo title of “Kawo” for king.81It is believed that the southwest part of
Ethiopia in general and the kingdom of Dawuro in particular was characterized by population
movement. Many clans from northern Ethiopia regions migrated in to Dawuro with their various
cultural aspects and integrated with indigeous clans to form the king dom of Dawuro82

77
Adimasu Abebe “Documentation and preservation of an endangered Dawuro Historical Heritage: The Case of
Great Medieval Defensive walls of Dawuro, Kawa Halala Kella”, MA Thesis (Addis Ababa, History,2011), p.1.
78
Ibid, p.7.
79
Seid, p.27.
80
Balisky,pp.201-205.
81
Haber land,E.(1975), “Notes on History of Konta”, p.740.
82
Data Dea. (1997),“Rural Livelihood and Social Stratification Among the Dawuro…”, p.6.; Seid, p.11.

20
In the mean time, many clans from parts of Gondar, Gojjam, Shewa, Tigray, Kambata,
Tambaro, Yem, Walayita, Gamo, Goffa, Qucha, Malo, and Kaffa settled in Dawuro. Some
scholars and oral informants suggested that many clans come from northern Ethiopia regions
probably as refuges and traders.83 On the other hand, many clans came to Dawuro from the
neighboring Omotic states by political and cultural interaction. Some clans like Dambena, Gisha,
Dawutara, Masiria, and Amara traced their origin to the central part of Shewa, while clans like
Yifatiya and Fatigara linked the historical origin to the Muslim Sultanates of Ifat and Fatagar
respectively.84

Some of the clans who migrated to Dawuro from distance areas

Gondar Gojjam Shewa

Tigray
Kawuka clan Aguwa clan Tigre clan Dambena clan
Dapiqara clan Hinimay clan Gisha clan
Dutiya clan Hilincha clan Yifatiya clan
Angotia clan F atigara clan
Masiria clan

Apart from above, many clans such as Kalise, Hiziya, Shamecha, Zutuma, Beraa, Gadaa,
Shanda, Yoraa, Tsataa, Lattaa, Susungina, Sukutiya and Mashadhiya claim their origin from
different areas in Dawuro, meaning the indigenous before others come to Dawurolands.85

83
Seid, p.11.
84
Wana, Yewolaita…, p.240; “ Dawuro Zone Tarikena BahiL…”, p.2.
85
Elias, Shiferaw and Abebech, pp.106-107;Seid, P.7.

21
Some of the clans who traced their origin to the neighboring states are:-

Qucha Wolayita Gamo Gofa Kaffa

Wimigra clan Wolayita-malla Galo-malla clan Arachiya clan Manja clan
Whoshesha clan clan Gamo-malla clan Ogomalla clan Degella clan
Zigro-malla clan Bubula clan Gezo-malla clan Wagache clan
Yataniya clan Zatuwa clan Gundete clan
Gudereta clan Zaminiya clan

Source: Dawuro, History, Culture and Language Department Unit

Regarding the name, Dawuro for the region, different scholars, researchers, individuals and
neighboring people discussed as follows: It is clear that most of the historians take care about the
name, origin, and its meaning, when write a history of a certain people and area, which enabled
the readers to get detailed information for the people and their origin. 86 Missing of the
information is a challenge for the readers.Because the absence of written sources forced the
researcher to use oral information, which can be different from one another informants.87

Based on the facts in Ethiopia, written sources on the origin, naming and its meaning for towns is
more stronger than the country sides. This is mainly resulted for early formation and lack of
written accounts regarding the countrysides.88 Even though oral account is less reliable, it has
role to transmit the history of past generation. The study of early Dawuro history has difficulties
of weitten sources.89 So, many local informants strongly agreed that, Dawuro is the name of the
land and the people where they lived for a long period of time before the coming of any refuges,
foreign researchers and missionaries to the region.90

According to Cerulli, E. assertion, the name Waratta is given by the Oromo probably to the
Dawuro region. He has the same view except little “Kullo (also written Cullo) are often referred
to as Dawuro (Dawaro, Dawro), by which name their territory is known locally, because the area
was colonized by refugees from the Muslim states of Dawaro, east of Bali.From the above

86
Torboko (2006 E.C), pp.1-2.
87
Ibid; Adimasu, “Documentation and Preservation…,” pp.1.
88
Elias Shiferaw and Abebech, pp.96-97.
89
Zekarias, P.2.
90
Data, pp.6-7.

22
argument, it is possible to conclude the name Dawuro is familiar in the region and the opposite
assertion, the region was colonized by Muslim states of Dawaro was reserved by the writer
herself as follows: “… there does not seem to be any evidence for such an assertion.” Generally,
most of written and oral accounts strengthen the above assertion except few information states
that there are few clans who claimed their origin from the place called Dabare Dawaro, but they
fail where it was located.91 Therefore, the name Dawuro has no confusion or similarity with
Muslim states of Dawaro except the word Dawuro and Dawaro are similar in letters or alphabet,
which mislead them to confusion. Besides, there is no reliable source that fully explains their
historical relation.92

It is acceptable to recognize the name Dawuro for the name of the land and the inhabitants based
on the facts below.There is no strong evidence that indicates which clan or social group come
from Muslim states of Dawaro.There is no reliable source that narrates the consequences of
interaction between pre-existing people with new comers.Dawuro was well- organized with
strong clan leaders before the coming of refugees.Geographical location of Dawaro and Dawuro
has far distance to each other. The medieval topography to travel from Muslim Dawaro to the
present day Dawuro land seemed to have very difficult. Because there were many medieval
states between the two might resist against Dawaro movement.

When people fled their original areas, they moved with their some cultural artifacts. But there
was and still is no significant areas settled by Muslim communities except a few areas where
recent settlement was took place from the neighboring Gibe-Oromo Muslim communities. In
addition, Dawuro was known by other name called as Omato, most probably inherited from the
river Omo, because it is situated between the two rivers, Gojeb and Omo.93 It is also obvious that
the only kingdom whom called themselves as Omatiya assa (the people belongs to the Omotic
group and their land as Omatiya bittaa central Omotic group was the presentday Dawuro
people.94

91
“Dawuro, Bihar Tarik Bahilen Qunquwa…”,p. 2; Informants : Tarafa Gabre,Bekele Wedaje and Darota
Dojamo
92
Seid, p.4.
93
“YeGamo Goffa Hizboch Tarik Ketint Iske 1974”,Pp. 147-150.
94
Seid, P.2.

23
The name Kullo was used by different people and neighboring states. The name Kullo was give
by Amahara invaders, which has another assertion. It was a place called Kuyli located between
Koysha and Disa in the present day Loma district 95The root cause was Ras Wolde Giorgis’s letter
to Emperor MenelikII. He wrote a letter by saying that he has totally conquered Dawuro land
from the center Kuyli, by referring his address to the emperor. Under such circumstances, he
changed the word Kuyli to Kullo, which marked the birth for the new name.96

Finally, it is very difficult to admit the above assertion because change made by a single letter has
no such a common understanding and factors influenced the people to change the name of the
land which was not clearly noted. Furthermore, there was no written source whether emperor
Menelik II and his invaders forcefully changed the name of Kuyli (King-court) to Kullo, the name
of a village to the whole Dawuro land.97

2.2. Traditional Administrative System

The Dawuro people have experienced the concept of their own well organized traditional
administrative system before the formation of modern public administration. This traditional
administrative system of Dawuro existed for a long period of time defending its people from
external and internal challenges.98 They were administered by the clan leaders. The increasing
number of population under each clan, increase of need of territorial expansion rise of an attitude
for unlimited use of fertile lands and natural resources among the clan leaders became the main
reasons for the occurrence of many civil wars.

Beyond the above reasons, the need of being superior up on the other clans to control the entire
Dawuro within one strong central dynasty was the intention of the wise clan leaders. 99 Due to the
above factors all clans begun to consolidate their own army to defend themselves to not be
attacked by other clans. In addition to defending oneself and elongating the time on power, their
military force enabled them to control new regions and to collect numerous amount of tributes.
According to the historical accounts of Dawuro people, civil wars among the clans that were

95
Dinberu, pp.10-11.
96
Balisky, P.20.
97
Informants :Tarafa Gabre, Bakala Wodaje and Megaro Tona
98
Abate Jembere (2001 E.C), “Be Dawuro Negestat Menagesha Bête Mengist LayYetederge DasesaTinat”, Pp.1-2.
99
Wondimu Lema ena Mulugeta Bezabih,pp.17-20.

24
undertaken resulted by death of massive lives and large economic destructions.100Although, there
were sever civil wars among the Dawuro clans, they were cooperated each other during the time
of external challenges leaving the external common enemy aside divisions. They help one another
to beat their external common enemy. This is high-quality worth that maintained their unity to
live together for extended period of time. There was no act of collaboration with external
opponent. Making cooperation with peripheral for revenge is considered as damaging the people.
So such kinds of actions are unfamiliar and forbidden to the culture.101

In this regard, kawo or Kingsare remarkable in the history of Dawuro people for their contribution
to strengthen the unity of the people. To get rid of civil wars among the clans, they started to think
about the need of the formation of central political authority of Dawuro. By doing so, they were
able to found the Kawuka dynasty. Beginning from their reigns up to the incorporation of Dawuro
to the Empire of Menelik in 1889, about fourteen kings (Kati) were ruled Dawuro people for
about three hundred and fifty years all from Kawuka clan.102Among all Kawuka kings, King
Halala (r.1782-1822) was the most remarkable and strongly loved by the people. Because, he was
well known ruler for his administrative ability and contribution to bring the sense of
modernization and the idea of relatively fair rule.

Besides, he accomplished the construction of the great dry wall of Dawuro that was started by
his predecessors. This wall had additional advantage beyond its function to keep security of the
people.103 The practice of collecting taxes from every trade activities which helps him to
strengthen internal unity of the people was an additional function. Among some of the best work
of King Halala was modernization of introducing new kinds of administrative structures. These
structures, which were set up by him were, king Woraba, Erasha, Dana, Guda, Huduga, and
Huduga as well as their functions briefly.104

Kawo is an equivalent term with king and it has the highest political power throughout Dawuro
territory. The political power was hereditary, which is transferred to the elder son after the
king’s death. If the king has no son, the power will be given to his closest relatives called

100
Hailu Zeleke (2009), Dawuro During The Construction of The Walls of Halala,in Kirs,Annual Bilingual Maga
Zine of ARCCH, Pp.45-47.
101
Ibid.
102
Adimasu,P.72.
103
Torboko, (2006 E.C), P.31.
104
Ibid, P. 35.

25
Bushashas.105 Waraba- is another administrative structure which is equivalent to district and
ruled by the officials having a title of Waraba. There were eight Warabas which were directly
appointed by the king.Some historical accounts explained that during the reign of Kati Halala
one Waraba was seceded from those eight Waradas and mixed with the present day Konta
special Warada. The Waraba administrative structure established by Kati Halala has contributed
a lot for the formation of the present day Waradas in Dawuro.106 Eraasha is the administrative
structure organized next to Waraba that is equivalent to Warada. The leaders were always
appointed by the king. One Waraba has twelve Erashas and one Erasha has about seven hundred
households.107

Danna is the structure of administrative system next to Erasha under the Erasha control. Dannas
are directly nominated by the people. It also can be appointed by either Waraba or Erasha.
According to some accounts there were about seven Danas under one Erasha.108Guda was
structure of administration found next to Dana and nominated by the people under the control of
Dana.109 Huduga was the lowest structure of power which gave services within village and
families in both social and governmental affairs. Duga was equivalent term to Huduga.110
Duberasha was land lord and has a great responsibility to give land for brave persons and
government appointees under the command of the king and collecting tributes from the common
people, and convey those tributes to the king or government officials.111

Torarasha was commander of war and has the responsibility of maintaining the territorial
integrity of Dawuro. Keeping peace and security of the king and the people from both internal
and external enemies were his other duties.112 Hatarasha in the absence of transportation
services, the trading activities were conducted within and outside Dawuro region were
accompanied by swimming using traditional boats to cross the Gibe and Gojeb rivers. Thus,
Hatarasha has responsibility of keeping security of the merchants from the looters mainly along

105
Abate, (2001 E.C), “Be Dawuro Negestat Menagesha…”, P.3.
106
Tesfaye Ayele Na Tesfaye Adore (2002 E.C) Wonta, Annal Bulletin No.6, P.39.
107
Informats: Bekele Bante, Doyamo Dode and Tadese Gollu.
108
Informants: Babulo Basa, Gita Gomole and Botore Herana.
109
Informants: Goa Dibilo, Hanako Kajela and Sore Kajela.
110
Informants: Woabo Ololo, Bekalo Samako and Darota Adaye.
111
Informants: Omate Onche, Dara Hadaro and Saqato Duba.
112
Informants: Bilatelota, Dana Worabo and Tema Chofore.

26
these rivers.113 Acheerasha anappointee of handcrafts.The activities of cottage industries has
great attention in Dawuro people. All the common people including king wore local clothes and
jewelries that were produced by the indigenous knowledge. Besides, all materials made of metals
and potteries were produced by the local people. So, these governmental bodies have the
responsibility of choosing and controlling the quality of goods for the protocol of the king’s
palace.114 Shiwarasha or an appointee of law affairs, the government body responsible for
justice. Its main function is to penalize those government officials who were disobedient against
the king and be disloyal to him. This body has the power to create charge on such persons within
the cultural court.115

Agarasha or an appointee of apology, theperson who has the power of advising the king to give
apology or to minimize the penalty of the criminal by saying ‘let you tolerate every thing and do
not refuse to give excuse’.116 Dinkarasha officials of music and culture. Dinka was/is the only
longest vocal musical instrument of the Dawuro people in the time of both joyful and depressing.
Therefore, the Dinkarasha has the responsibility to demonstrate the cultural aspects in different
festivals conducted in the palace.117 Daciya traditional polices who have the responsibility of
keeping peace in and around the palace. The wrong doers were captured and jailed by these
police forces.118 Mandida the common people who have no political power within the palace or
in any political structural system.119

2.3. The Dawuro Traditional Justice System

Before the introduction of the idea of modern justice institution, it was a wide spread
conflicts among various clans. So, there was a wide opportunity of harming one another
intentionally or not.120 Dawuro people understood that the establishment of the continual
practice of customary justice system has a significant role in avoiding conflicts among the
clan.121Following the introduction of traditional administrative structure, Kati Halala

113
Informants: Batala Baredo, Worabo Woju and Dana Kercho.
114
Informants: Sore Kajella, Batala Bajura and Gudoso Gababo.
115
Bekalo ,P.46.
116
Torboko, P.18.
117
Ibid, P.177.
118
Dubale, Pp. 11-112; Bekalo, P.35.
119
Elias, Shiferaw and Abebech,P.143;Torboko ,P.11,Alebachew Keimeso na Samuel Handomo, YeHaidya Hizib
Tarikena Bahil( Addis Ababa,2002 E.C), P.38.
120
Torboko (2007 E.C), P.14.
121
Elias, Shiferaw and Abebech, P.143.

27
(r.1782-1822) had established a customary judicial institution in order to keep internal
security.122 The customary judicial bodies are mainly concerned with nation’s political
system and aimed at punishing criminals and compensate the victims.123...In this way,
dispute resolution system and arbitration of judicial practice has been under the new
traditional administrative structure formed by Kati Halala. The system was basically
punitive and the central government had high interest against crime doers.124The crime
committed was divided in to two based on their level and type. These are crime against the
king’s authority and against the communities. Thus, the people who committed one of these
crimes had been caught by the government police force called Dhachiya.125

The case concerned with king’s authority had been filed on the king’s throne by Shiwarasha
or police prosecutor royal gauard and decision is passed at throne trial. The case related to
the community is got decisions passed by each level judicial body other than the king. There
were transparent and open trials judicial system in which the people gather in open place
called Dubusha, under a big tree by Yaa an assembly of the people.126 In Dawuro, if a crime
is committed by unknown person, the local administrative bodies call the people by blowing
the local instrument called Lokuwa, (meleket in Amharic) in the customary meeting place
called Dubusha.127

In the meeting no one is allowed to be absent. In this meeting early meeting everyone is
obliged to take an oath under a flame of fire and throwing a spear. 128 In the communities, an
oath has highest moral value. Denying and hiding the truth was believed by Dawuro as a
cause of high curses up on crime doer, his or her whole generations.129 The clan elders
forced to convince the false makers. So that, no one is challenge to take false oath. Some of
the curses they believed to have happen included blindness, being deaf, and death of

122
Torboko, (2007 E.C), pp.14-15.
123
Ibid, p.15.
124
Tesfaye Na Tesfaye, Wonta No, 7, P.34.
125
Ibid
126
Wondimu Lema and Solomon Barana (2006 E.C), “Dubusha” SNNPRS, Dawuro Zone Tarcha Town
Administration Paper Presented to 5th Ethiopian Cities Week Celebration, pp-1-2.
127
“Dawuro Zone Tarikena Bahil…”, P.8.
128
Ibid, pp.8-9.
129
Oral Informats Beta Malafo, vMegaro Tona and Gotoro Godaro.

28
families’ and close relatives.130 Besides, among different clan members, various crime cases
were got solution from their traditional religious person known as Sharechos.131 Among the
respective clans, the contenders assigned their councilor and at the end the case got decision
by the Sharecho Dubusha, mainly the cases related to community crime.132 But the crime
concerned with king’s authority was passed decisions at public trial by king. If the criminal
was sentenced to death, the police throwing him bound down in to the gorges of a big
river.133

According to the tradition, those who committed a crime had hardly ever confirmed in the
assembly rather accepted their punishment there locally known as Uqa, the jail under the
control of the police, Dhaciya. The police had a weapon called Bikiya, a small sized stick to
keep up the poisoned persons.134

2.4. The Medieval Defensive Walls /Halala, kella/

Among the medieval southwest Ethiopian states, the kingdom of Dawuro was well known for its
defensive walls construction. The fortifications have stone walls and ditches with carefully
guarded gates along the frontiers of the kingdom.135 The walls enclose Dawuro along Goffa,
Kucha, Wolaita, Kanbata, Tambaro, Hadiya and Jimma. Furthermore, some sources say that the
walls extends up to the border of Kaffa in the west and seven touches the southern Omo edges
where the boundary of Dawuro marked by Omo river.136

The defensive ditches had about three meters depth and five meters width. According to some
sources, the defensive walls had 150 kilometers to 200 kilo meters length. Oral sources say that
the construction of the defensive wall took more than 20 years. The Defensive walls of the
kingdom of Dawuro are not mentioned in the documented historical sources.137 However, some
sources described the construction of the walls might have been totally completed during the
reign of king Halala (r. 1782-1822) in the first half of the 19th century. The walls locally called

130
Informants: Mokonon Ganbazo, Bagaro Oshu and Ketero Hanako.
131
Sied,P.28.
132
Ibid,PP .28-29.
133
“Dawuro Zone Tarikena Bahil …”,Pp. 9-10
134
Bekolo, P.35.
135
Seid, Pp.26-27.
136
Informants : Mega Bushu, Tarafa Gabre and Darota Dojamo
137
Informants : Mega Bushu, Tarafa Gabre and Darota Dojamo

29
by the people “Halala Kella”, for King Halala’s completion of the work of the wall.138According
to some historical sources, like other states of southwest Ethiopia, the kingdom of Dawuro
suffered from both internal and external challenges in the 1800s. So, the basic aim of building
defensive ditches was to protect their territory from neighboring encroachment and
expansionists.139 Besides historical significances, building the defensive walls had economic
values such as controlling or minimizing soil erosion, Tourist attraction centre and protecting
natural resources from external attacks. In addition, it indicates the past generations’ unity,
strengthens, and reflects people’s cultural identity.140

In the time of war, the Dawuro Traditional Societies used different strategies to attack their
enemies from defensive ditches along the border territories. Their army well equipped with
spears (torra), knives (adaa), and shields (gondalia) and they also used war time clothes made
from skins of a lion and leopard.141Due to the building of defensive walls, Dawuro became
accessible by seven control checkpoints (Mitasas) against external encroachment, mainly from
the neighboring states. For instance, in the heyday of Kati Halala, the Wolaita probably wanted
to gain supremacy over Dawuro arms but the defensive walls or Kella guards in the low land of
Loma and the Dawuro people fought a bloody war with Wolaita in the Omo river valley and
became victorious over invaders.142

So, the main importance of the defensive walls is to keep the security of the territory at the seven
main Gateways. Besides, these Gates were used to check the flow of trade activities, the
movements of the people to Dawuro from the neighboring areas and from Dawuro to another
neigh boring states.143Moreover, the walls can be regarded as precious heritages from past
generation and give concrete information on medieval achievements in the Omo valley.This also
indicates that the Dawuro people how their past generations sacrificed their lives for territorial
integrity and contributed a long last historical memories for the present day societies.144

138
Ibid.
139
Wondimu Lema and Mulugeta Bezabih, Ye Dawuro Hizb Tarik…., P.118.
140
Haward, P.218.
141
Seid, P.26.
142
Torboko (2007 E.C).P.29.
143
Informants: Tsadiko Chachiro, Darota Dojamo and Bekele Wodaje.
144
Adimasu, “Documentation and Preservation….” P.32.

30
On the contrary, the walls are currently endangered by both natural and manmade problems. The
natural threats come mainly from weather, wild animals, growing tress, and wild fire. The man
made problems are the threat from local people for grazing and farming utilization. Beyond
these activities, governmental projects such as road and dam construction.145 The Gibe III
hydroelectric power dam is located on the Omo river between Wolaita and Dawuro. Since the
project run round the walls, its impacts to the defensive walls was at three levels; the initial, the
construction, and the operating stages.

Information obtained from international consulting engineers of Gibe III officially declared
Dawuro Zone Administrative office about five kilometers of the walls will be flooded by
reservoir.146Another man-made problem is Sodo-Chida road Construction. This project
surprisingly destroyed the walls without any compensation. Therefore, Dawuro people are
expected to regain at least reliable compensation about the damaged sides of the walls from the
above projects.The present generations have the responsibilities to take care of Preserving
historical and cultural values of the past societies. Besides,it is the responsibilities and
accountabilities of both the public and the government.147

2.5. Menelik’s Expansion of Dawuro

Due to the effects of Industrial capitalism (1885-1870), Europeans wanted markets, cheap labor,
and raw materials in Africa.It paved the way for the Europeans to pay more attention,
particurarly to Ethiopia.148 The European technological advancement and economic growth
attracted the interest of Menelik II. So, the reign of Menelik was known for the growth of interest
in land, trade and tribute based on the territorial expansion towards southwest parts of
Ethiopia.149 Thus, to fulfill his intention, Emperor Menelik and his war generals begun the war of
territorial expansion of the southwest part of the country. Because, these regions were not only
the sources of lucrative trade items but were also very rich in precious natural resources.150

145
Adimasu, P.32; Torboko (2007 E.C), pp.41-43.
146
“Ethiopian Electric Power Corporation, Gibe Iii Hydro Electric Project: Environmental And Social Impact
Assessment Executive Summary”(Addis Ababa,2009), pp.1-3.
147
Wondimu Lema (2012),“The Historical Defensive Walls of Medieval Dawuro Kingdom…”, Pp.2-3.
148
Alebachew and Samuel, Ye Hadiya Hizb Tarikena…, Pp.10-12.
149
Bekele( 2010),The History Of The Kingdom Of Kaffa…, P.245.
150
Wana (1994 E.C), Yewolaita Hizb Tarik, Second Edition, Pp.171-173.

31
It was for this reason that Negus Menelik of Showa ordered his troops with the aim of
incorporating the former independent and autonomous regions under the command of
Dejazmach, and later Ras Wolde Giorgis to Dawuro.151 The invaders were motivated by
economic and political supremacy over the Dawuro. The people of Dawuro were used forceful
measure and violent action against the invaders. Emperor Menelik sent a messenger repeatedly
through Abba Jiffar, the King of Jimma for the peaceful submission of Kati Kantsa (r.1882-
1889). 152

But the king never accepted. So, emperor Menelik decided todeclare war against Dawuro
moving his troops from Jimma command station under the leadership of Ras Wolde Giorgis.153
He planned strong war strategy for easy defeat of Dawuro for the fear that its location is
surrounded by powerful Ometic states and the difficult ups and downs of physical features of the
land considering as challenges.154With the help of the sources provided information, the war on
Dawuro territory declared from the border land of Jimma along Gojeb River, where there is no
defense walls of Dawuro part at a place called Abba Garga.155At the battle, the warriors scored
victory over the Dawuro traditional army led by Ganbero Sanimo, regional war lord and the
balabat.156

The next day, the invaders extended their expansion over the areas of Goriqa, Wara, Bobi, Nakri,
and even the interior parts including Waka, the central region of Dawuro. In the course of the
war, Ras Wolde Giorgis’stroops faced severe damage at a place called Wara and then they
retreated back for a short time.157 Finally, the war concluded by invader’s victory and the
defeated Kati Kantsa (Seven years old), who escaped to Embuti, a mountain fortress for
consolidating his power against the invaders.158 On the other hand, the troops of Ras Wolde
Giorgis followed the footsteps of the escaped Kati Kantsa and attacked him rounded the bottom
of mountain Embuti, which marked the end of the independence of Dawuro in 1889.

151
Bekele(2010), Pp.24-25;Crummey,D(2000).Land and Society in the Christian Kingdom of Ethiopia: From
the 13th century to the 20th century, AAU,p.216.
152
Bekele, P.250.
153
Ibid; Zekarias, P.28.
154
Torboko, Pp.74-75.
155
“ Dawuro Zone Tarik, Bahilena…,” Pp 5-6.
156
Torboko(2007 E.C), P.76.
157
“Dawuro Zone Tarik, Bahilena …” pp. 5-6; Zekarias, P.27.
158
Ibid.

32
At the end, the king with his mother and regent, empress Shashote, fled to the neighboring state
of Walaita.159 Generally, the following are said to be factors for the defeat of the Dawuro army:
The troops of Menelik had equipped with more modern firearms and better trained troops that
scored victory over Italy, the modernized European power of the time at Adwa.Menelik’s troops
had long experience with strong economic power.The war strategy was aimed at defeating
Dawuro first and Kaffa, Konta, and Walayita separately to split the unity against the
conquerors.Lack of modern weapons and the use of traditional and archaic firearms from the
Dawuro side. Similarly, many states in the southwestern part of the present day Ethiopia were
invaded in the consecutive periods and the spheres of influence over the conquered areas
continued until the outbreak of the Ethiopian revolution in 1974.160

2.6. The Exploitation of Imperial Regime over Dawuro

The people of Dawuro fought against the troops of Emperor Menelik II forces, but immadiatly
they lost their traditional self administration status at the end. The young king Kantsa, who lost
his father at war with Ras Wolde Giorgis, retuned back to home and surrendered to Wolde
Giorgis.161 More over, the war general converted the king to Christianity and changed his name to
Haile Tsiyon. The political structure of the kingdom disintegrated. Most of the previous state
officials lost their former positions while few of them collaborated with the invaders, and were
remained under the serious control of their new masters.162

Furthermore, the invaders used Dawuro as the center for new military strategy to confront with
the surrounding states such as Kaffa, Konta, Wolaita, Gamo, Gofa, Kambata, and Tambaroas far
as to far distant areas along Ethio-Kenya border.163Thus, the absence of effective and responsible
administration, peace and stability of the region was disorderedand become a battle field for
trapping slaves and natural resources.

159
Wondimu (2012), “The Historical Defensive Walls of Medieval Dawuro…..”, P.142; Elias, Shiferaw and
Abebech,Pp.128-129.
160
Alebachew and Samuel (2002 E.C), P.83; Zakarias, pp.29-30; Torboko (2007 E.C), P.76.
161
Torboko (2007 E.C), P.84; Bekele(2010). P.250.
162
Pankurst, R.,The Ethiopian Borderlands, Essaysin Regional History From Ancient Times To TheEighteenth
Century (Asmera,1997), P.178; Markos Tekle, Zinash Tsegaye, Geremew Garje, Deselegn Garsamo ena Beyene
Bada,Ye Sidama Behar Tarikena Bahil(Addis Ababa, 2003 E.C),P.72.
163
Bekele(2010),P.259.

33
The invaders used fake statements and false promises to convince the people for instance: “…እኛ
አገራችሁን ልናሰለጥን እንጂ ልንዋጋ አልመጣንም፤ ቤተክርስቲያን እንሰራለን፤ አገራችሁን ከሌላ ጠላት እንጠብቃለን፤
ወታደሮቻችን እዚሁ አካባቢ ሰፍረዉ እናተን እንድጠብቁ አናደርጋለን…”164 The Amharic version is translated as;
“…we came to civilize your country, but not fighting against you, to build Churches, to defend
you from external attacks, so that our soldiers stationed here is to defend you...” The above
expressions were some of the ways of cheating in which the conquerors split the unity among the
peoples. And the indigenous political title, Kati, Woraba, Erasha, Dana, Guda, were replaced by
invaders Amharic title Dejazmach, Fitawurari, Qegnazmach.165

The replacement of traditional political titles by Amharic was the land mark event for the total
destruction of traditional administrative system until the outbreak of the 1974 Ethiopian
Revolution.166 The following statements strengthen the above mentioned ideas as follows:

“…it is apparent that among the government of Kullo konta Awraja

Gizat there was no single local Dawuro or Konta man who became

governor of the area all the way up to the outbreak of the revolution

from theb incorporation in 1889. Even those who were entitled for

the post either church men or had a Christian name or modified their

name to the Amharic one…” 167

Other forms of exploitations were the economic aspects of the people. The newly appointed
officials were responsible to collect taxes, revenues and to pass the directives of the rulers.168 It
was for these reasons that many people were moved out of Dawuro to distance areas. Those

164
Bahru(2002), P.92.
165
Elias, Shiferaw and Abebech,P.157;“ Dawuro Zone Tarikena, Bahil …”,P.6.
166
Torboko(2007 E.C), p.87.; see letters in appendix A1,2,3 from the former Kaffa Tekilay Gizat Office archive at
Jimma,File no,U2/7919/120/55, Megabit 1,1955 E.C, File No,አ 27/9980/65/56 on Hamile 27,1966E.C,FileNo,2/268
Hamile29,1966 E.C showing the replacement of tradition political tittles by Amharic tittles and the destruction of
traditional administrative system under corrupted Imperial governers.
167
Seid,P.90.
168
Aysha Amado,YeWolaita Tarik Meneshawoch,Second Edition(Addis Ababa,2003 E.C) Pp.135-138; Elias,
Shifreraw and Abebech,P156.

34
 who did not desire to live with them left their birth places.Those who were unable to tolerate
took arms.Over all, the peasantry was forced to be land less and all adult family members were
forced to give free labor service to their rulers.169 The people were forced to provide the
officials who gave military services for their masters’ with food crops, butter, milk, coffee, built
their houses fences, keep their cattle, and honey. 170 Concerning cultural domination, peoples
were forced to reject their indigenous beliefs and accepted Orthodox Christianity as the state
official religion.And changed their former names to Amharic version in order to achieve
complete assimilation.171

For instance, Kawo Kantsa, after his surrender forced to accept Orthodox Christianity and re
named as Haile Tsiyon after conversion. And losthis royal title Kati, so that he felt inferiority in
front of his peoples.172 The change of names was not only delivered to peoples but also to
places. All the political, economic, social and cultural dominations of ruling classes continued
until the country was occupied by fascist Italian troops. During the occupation period, the
attention of the people was shifted from domestic exploitation towards anti-colonial war, in
order to liberate their country.173

Post libration period was characterized by popular uprising and rebellion against Emperor Haile
Sellasie’s regime. The struggle of the Dawuro peoples was initiated by military coupde’tate of
1960, student movements, peasant rebellion, and urban center uprisings of the country.
Considerable number of people participated in the movement and some of them were sacrificed
their lives fighting with the Imperial regime marked the down fall of absolute monarchial rule in
1974.174

169
Bekele(2010), pP.277-280; Torboko(2007 E.C), P.89.
170
Wondimu and Mulugeta, P.161; Data (1997),P.20.;see letters in appendix B1,2,3,4from the former Kaffa
Tekilay Gizat Office archive at Jimma,File No,ከ /3352/7/55 on Tir 15,1955E.C, File No,3/3575/55 on
Sene15,1955,E.C,File No,ለ 31/5025/120/55 on Tir15,1955E.C,File No,231/3764/120/55 on Tahisas 10,1955E,C. All
of them describes about the 1955E.C.land tax realization, difficulties,and it’s consequences to implement in
Dawuro-Konta region.
171
Bulat Vichy, Alexander(2001 E.C), P.5.
172
Wondimu and Mulugeta, P.158; Dubale, P.5.
173
Bekalo,P. 145; Walelign Emiru, Yealem Miritsi Arbegnoch Achir Tarik(Addis Ababa,1997E.C),Pp.285-290.
174
Informants: Zeleke Sankure, Darota Dojamo and Bekele Wodaje.;see letters in appendix C1,2,3,4,5,6,7,8 from
the Former Kaffa Tekilay Gizat Office Archive at Jimma,File No,ለ 2/12125/2 on Ginbot 6,1949 E.C,File
Noለ /9226 on Sene 10,1949E.C,ለ 12/15139/2. On Hamile 23,1949E.C,File No,ለ 12/7838/97/46 on Megabit
19,1955 E.C,File No,አ 38/1652/133/43 on Yekatit6,1956 E.C,File No,ለ 12/2081/57 , o n

35
Following the 1974 revolution, peasantry who lost their farm land by the feudal era were
regained their lands. In addition, the right of equality of nation, nationality, and peoples
regarding their language, culture, and history was recognized. And their right to self-
administration relatively offered at the beginning of the Dergregime.175 The new political
administrative structure of Derg was based on the peoples’ origin, history, culture, and
language identity.

So, Dawuro, one of the six Awurajas under Kaffa Kifle Hager was detached from Kaffa Kifle
Hager and joined with Omotic states. And restructured into three districts under thesemen
Omo Zone administration consisted of Dawuro, Walaita, Gamo, and Goffa from its center,
Arba Minch.176Under the new administrative structure, the district governors were normally
appointed from the local people but absolute political power was in the hands of the military
officials.177
So, the Derg regime was strongly hated by the Dawuro people. For its violation of the rights
of citizens and military policies which severely damaged the lives of young and educated
generations among the society. Lastly, anti-Derg struggle begun by people with other parts of
Ethiopia ended with the downfall the regime in 1991.178

Megabit17,1957E.C,File No ,29/19727 on Tahisas10,1964 E.C,patriots appealication papers on

Meskerem15,1964 E.c. All documents explains the patriotic element participation fascist occupation and
the question of patriots to get benefit for their services after liberation.
175
Torboko (2007 E.C), P.99.
176
Elias, Shiferaw and Abebech, P.7; Dubale, P.1.
177
Bekalo, P.143; Informants: Bekalo Sapa, Bekele Bante andTadese Golu.
178
Torboko (2007 E.C), Pp.102-104; Darota, LeDemocracy Bahil Baid Yehone Ye Aleqana YechifiraGinignunet
(Addis Ababa, 2007 E.C),pp.15--20.

36
 CHAPTER THREE

3. INTERACTION OF DAWURO AND ITS NEIGHBORING REGIONS

3.1 Relation of Dawuro and Jimma
One of the major underlying realities of the 19th century Ethiopia was the nature of long distance
trade that connected the country north to south and east to west. This long-distance trade and its
routes served as a bridge to link different regions and its people. The main routes of the country
linked the areas of Jimma, Kaffa, Konta, Dawuro and Yam for major commodities.179 In
addition, coffee gradually come to be known a vital commercial crop, the interaction of people
among the above regions closely tied and the town of Jimma came to dominate the local trade of
the Gibe region.

One significant result was, Jimma emerged as the center of trade by attracting many people from
the surrounding regions mainly from Dawuro, Kaffa, Konta and Yam. 180 Although the major
economic source of Dawuro people was based agriculture, trade had an important contribution
for the livelihood of the people. According to the Dawuro people king’s economic tradition,
most of the time commercial policy was based on friendship and peaceful in realation in their
territory as it was vital source of income. Both Dawuro and Jimma kings supported merchants by
protecting them from the threats of bandits and lowering custom dues.181

179
Bahru Zewde, A History of Modern Ethiopia 1855-1991,Second Edition (London,
Athens,AddisAbaba,2002),p.58.; Mohammed Hassen, The Oromo ofEthiopia: A History 1570-1860,Fourth Edition
(Camibridge,1994),pp.136-137; Beke,Charles T.“ On the Countries South of Abyssia”, Journal of the Royal
Geographic Society,Vol.1,No,1( London, 1843), pp.254-255.;see map in appendix m2 from Mohamed Hasen,the
Oromo of Ethiopia:A History,1570-1860,70-1860,70-1860,4th Ed.1994,p.th Ed.1994,p.737,showing the major and
minor trade routes which linked the Gibe regions with surrounding lands in the first half of19th
century;Bahrey,Almeda, Hunting Ford and others. 1993. A History of the Oromo of Ethiopia: With Ethnology and
History of Southwest Ethiopia. First Printing, Calfornia, pp.29-30.
180
Yonas Seifu,“A Historical Survey of Jimma Town 1936-1974”,M.A thesis(Addis Ababa, History,2002),pp.1-
5.;Bekalo Bareda,Ye Dawuro Omatya Hizboch Tarik en Bahil,Yemejealeria Etim (Addis Ababa,2004 E.C),p.117.;
Mordechai Abir, “The Emergence and Consolidation of Monarchies of Enarya and Jimma in the first half of the
Nineteeth Century”, Journal of AfricanHistory,Vol.6,No,2 (Cambridge,1965),pp.1-3;Gadaa Malbaa. 1999.Oromia:
Introdaction to the History of the Oromo people, Minnesota, pp.32-33
181
Wondimu Lema and Mulugeta Bezabih, YeDawuro Hizb Tarik Iske1983E.C (Addis Ababa, 2003E.C.), p.183.

37
Due to the problems of transport ation, the trading activities between Dawuro and Jimma were
conducted by swimming and using traditional boats to cross the Gibe and Gojeb rivers.Thus,
Hatarasha was the government body that has responsibility to keep the security of merchants
from looters mainly along the Gojeb and Gibe rivers.182The trade between Dawuro and Jimma
held in the big weekly markets of Dawuro for the exchange of agricultural, craft, and bar of salt
items. Through long process, new trade routes emerged in Dawuro which connected the
kingdoms of Kaffa, Jimma, Kambata-Tambaro, Wolaita, Goffa, and Kucha. Dawuro is located in
the center for these regions.

The coming of many traders helped the Dawuro kings to collect innumerable wealth which made
the kings more powerful. In return, many items like amole, iron, beads, and textile products were
imported to Dawuro by Muslim merchants mainly from Jiren market in Jimma.183 When the
slave became the major source of slave trade in Ethiopia, Jimma began to appear the center of
big market for supply in Southwestern Ethiopia by attracting many traders to the area. Like other
areas, in Dawuro slaves were produced by raiding, kidnapping and war captives took to the
market of Jimma.184

With the cooperation of local slave raiders, the task of slave raiding in Dawuro was the easiest
task. It is believed that the slave trade was one of the sources of income for the Dawuro kings.
The participation of the Dawuro kings in the slave trade, paved the way for internal and external
challenges. As a result, the power of the Dawuro kings weakened in the subsequent years.185
Thus, to conquer as a vassal territory and to control the rich sources of the area many
neighboring states attempted to attack Dawuro for many times. Although written sources lacked
information about the nature and course of the war most Dawuro elders remembered Dawuro’s
war with the kingdom of Jimma.

182
Informants: Bakalo Safa, Kama Kareto, Uta Fola, Gamu Gaze and Batisa Balia; Ketebo Abdiyo Ensene,
Abba Jiffar of Jimma Kingdom 1861-1934: ABiography (Addis Ababa, 2012), pp.94-96.
183
Takalign WoldeMariam,“ Slavery and Slave in the Kingdom of Jimma C.1800-1935 ”,MA Thesis (Addis
Ababa, History,1984),pp.309-316; Mohammed Hassen, The Oromo of Ethiopia…, pp.136-137.
184
Seid A. Mohammed, “A Social Institution of Slavery and Slave Trade in Ethiopia: Revisited”, African Journal
of History and Culture, Vol.7 (3), No, 1 (Turkey, 2015), pp.85-90; Pankhurst, Richard, A Social History of Ethiopia,
(AddisAbaba, 1990),pp. 14-20.
185
Seid Ahmed, “A Historical Survey of Dawuro, Southwest Ethiopia (up to 1974)”, MA Thesis (Addis Ababa,
History, 2007), pp.42-46.

38
According to the war tradition of Dawuro kings, most of the time, war with the neighboring
states was solved by a royal marriage relation. It is obvious that royal marriage contributed a lot
to avoid socio-political crises between the kings of Dawuro and Jimma.186Thus, the desire of
Abba Jiffar for peace treaty was mutual and cemented by the marriage around 1846, at the age of
forty-four, married a fifteen-year-old daughter of the king of Dawuro. Arnauld, the French man
was selected to be among the distinguished elders who were to negotiate this marriage. His
thirteenth queen, a daughter of the king Dawuro, was the most beautiful of many others, who had
entered in the care of the eunuchs of Limmu - Enarya.187

The relative peaceful and secured interaction of the post royal marriage years, there were stable
relation between Dawuro and Jimma regarding socio-political and economic issues. Both kings
were more acutely aware of the need of peace. The importance of peaceful relation of Dawuro
and Jimma people had a social and cultural dimension as well.188 The second half of the 19th
century witnessed some significant developments in the socio-political and economic relation
between Dawuro and the kingdom of Jimma. However, in the early 1800s the peaceful relation
had affected by a number of internal and external problems in Dawuro.

Internally, the slave trade contributed a lot for the weakness of the state. Because, the slave
raiders had strong power and raided many localities extremely affected the social lives of the
people.189 Dawuro kings were not in a position to control the slave raiders and other social
disorders. Along with these problems, the regional lords organized their armies and began to
challenge the kings in the subsequent years. As a result, under such factors Dawuro become
weaker regarding socio-political and economic relation with the kingdom of Jimma than ever
before on the eve of incorporation.190Before the northern conquest at the end of 19th century, the
kings of Dawuro had strong secular powers in addition to the religious ones.

186
Torbok Tsadik Chachiro, Ye Dawuro Biher Tarik ena Bahil,(Addis Ababa,2006 E.C ),PP.49-50.
187
Mohammed Hassen, The Oromo of Ethiopia…, p.187
188
TorbokoTsadiku,pp.82-83;Lewis,H.S, A Monarchy:Jimma Abba Jiffar,Ethiopia 1830-
1932(Madison,1965),pp.65-67;Ketebo Abdiyo,Abba Jiffar of Jimma Kingdom1861-1934:ABiography(Addis
Ababa,2012),pp.12-15.
189
Informants: Asha Bore,Mamo Godeto, Atumo Aymalo, Albe Amado and Lama Bakalo.
190
Seid, p.53; Wondimu and Mulugeta,p.80.

39
Both Dawuro and Jimma kingdom represent their people and land which were considered to be
independent and separate kingdoms.191Relation between Dawuro and Jimma began to take an
interest in long-distance trade and in the continuing years grew steadily closer. The incorporation
into Ethiopian Empire represents two different pattern of submission: in Jimma Abba Jiffar,
agreed to pay annual tribute to Menelik and to aid his forces in return for Jimma’s continued
internal autonomy, while in Dawuro Menelik’s forces were faced resistance from Dawuro
traditional army. Therefore, diplomatic efforts to subdue Dawuro without fighting were
conducted by Abba Jiffar to do likewise in Jimma but the Kawo of Dawuro refuse.

Consequently, with the superiority of arms, the forces of Menelik commanded by Dejazmach
and later Ras W/Giorgis soon had the upper hand over Dawuro army.192 During the invasion the
Dawuro traditional values lost its identities and traditions of self-government. Besides, they were
humiliated and oppressed. Menelik’s invaders were in many ways seen as foreigners
representing a different culture, language and life style than the indigenous people.193

As a result, the pre-existing mode of contacts between the people of Dawuro and Jimma was
either destroyed or replaced by conquerors’ approaches of contacts. But there were some beliefs
in established rules of social norms and values that maintained the magnitude of inter-ethnic and
cultural relationships between Dawuro and Jimma people.194 Moreover, high numbers of local
people from Dawuro migrated to Jimm in search of wage labor. Some come only to earn money
during coffee harvest. Others stayed and worked as manual laborers formed permanent
residence.195

191
Elias Awato, Shifaraw Banjawu and Abebech Asenbo,Yegabicha,Yelidet ena Yeleqiso BahilBe Semen Omo
(Addis Ababa,1990),p.145.
192
Zekarias Megiso“, Dawuro: Short Survey of Social and Economy in the Second Half of 19 th Century”, BA
Thesis ,(Addis Ababa, 1989),p.29;Torboko Tsadiku,p.8.
193
Dinbru,“Indigenous Knowledge and Socio-Cultural History of Dawuro C.1540-1991”,MA
Thesis(Jimma,History,2015),pp.15-16;BekeleWoldemariam,Yekaffa Hizbochena Mengist AchirTarik(Amharic)
(Addis Ababa,1996 E.C), P.181.
194
Informants: Belete Bashu, Goa Dibilo, Dejene Babulo, Tadese Golu and Gizaw Otoro.
195
Mordechai, Abir, Ethiopia: The Era of the Princes. The Challenges of Islam and the Reunification of the
Christian empire1769-1855(London 1968), pp.89-91.

40
It was during this time that the administrative center was shifted from Jiren to Hermata, which
was important for the transformation of Jimma town. The increase of population to the coffee
growing villages of Jimma made an important impact on the economic class formation and social
interaction in the communities.196 There has been continued process of socio-cultural interaction
between the two areas. It is this interaction that contributed the political and economic
integration from the time of early trade contacts to the down fall of Derg era. The early history of
the areas of Gojeb and Gibe basins in the southwest part of Ethiopia expressed their pre-
eminence over the neighboring areas.197

Therefore, the major developments that facilitated the way of interaction were their close
settlement, trade, agriculture, and marriage between the two regions.On the other hand, lack of
transportation means, trade routes passage along dense forests, and absence of responsible
government were source of challenges that hindered their interaction. In the same way, the years
from 1920s to 1930s saw the widespread expansion of bandit activity in both regions mainly for
purpose of slave raiding.198

During Italian conquest from 1936-1941 both Dawuro and Jimma become part of Italian
colonial region in southwestern Ethiopia under Oromo-Sidama Administrative Region from its
center Jimma. Italians tried to introduce some political, economic, religious and social reforms in
these regions to get mass support from local people.199

Besides, the Italians assigned the former traditional political indigenous rulers with intension to
restore with their former social status in both Dawuro and Jimma. It was after this time that the
Dawuro and Jimma peoples were brought under the same administrative region at Jimma. Most
of informants have a positive view towards the Italian occupation period. Because, they hoped
that it gave an end to oppressive gabbar system and brought indigenous political leadership to
former royal members as promised by some Italian troops.200

196
Bekalo Bareda, p.117.
197
Seid, p.7; Solomon Tilahun, “A Political History of Dawuro Kingdom ca.1750-1890:South west Ethiopia ”,MA
Thesis (Jimma, History),p.4.
198
Informants: Hadero Daemo, Ushecho Urku, Abera Tigro, Mekuria Woju and Ako Adako;Denberu,p.27.
199
Seid,p.76; Bahru Zewde, A History of Modern Ethiopia 1855-1991, p.171;Wondimu and Mulugeta,pp.189-190.
200
Informants: Tadese Tefera,Tadese Boronko, Dogiso Dojamo, Afango Adako and Demise Dana.

41
However, the Italians did not continue with their former promises. As a result, the people
conducted patriotic military operation against Italian rule. Consequently, the interaction between
Dawuro and Jimma was suffered by heavy resistance war throughout the occupation period. In
spite of the patriotic resistance war against the common enemy, the Fascist rule, there has been
continued process of socio-cultural and economic interaction between the peoples of Dawuro and
Jimma.201

Soon after the withdraw of the Italian forces from Jimma, the local chiefs and traditional rulers
who had administrated the areas for a short period in the time of occupation, reorganized
themselves to patriotic movements in some remote areas of Dawuro. Because, they feared that
the restoration of Imperial government would destroy their self-administration status they had
got in the period of occupation.202

As the traditional leaders and local chiefs of Dawuro and Jimma approached, the restoration of
Imperial government under Haile Selassie opened a new era and established the former gabar-
naftegna rule. He divided the country into 12 Awurajas in 1943 in Ethiopia, Kaffa one of the 12
Awurajas composed of six Woredas namely Jimma, Kaffa, Limmu, Dawuro-Konta, Maji and
Gimira at their center in Jimma.203 Later on, in 1946, the former Awuraja structure changed to
Teklay Gizat. So, Kaffa Teklay Gizat from its administrative center at Jimma opened a new era
for more socio-political and economic interaction between Dawuro and Jimma as well as among
the Kaffa Teklay Gizat peoples.204

Emperor Haile Selassie seems to have been continued with some political traditions and policies
of Emperor Menelik to administer the area by appointing governors from former royal families
and naftegna descendants.205After the 1960s the people in Dawuro and Jimma severely suffered
from maladministration and were not in a position to afford it. It is obvious that the peoples
felling expressed by protests bore no fruit and continued up to 1974.

The opening of Ethiopian airline service in 1960 and the construction of Jimma-Chida-Waka
road transport was another development that facilitated socio-political and economic

201
Solomon, pp.4-5.
202
Informants: Bogale Bode, Zeleke Minota, Gebre Sellasies Alanche, Kebede Daemo and Woju Wolkamo.
203
Wondimu and Mulugeta, pp.199-200; Torboko, pp.97-98; Seid, pp.86-87.
204
Informants: Ato Darota Dojamo, Mega Bushu, Belete Bashu, Zeleke Kocho and Zeleke Ayso.
205
Wondimu and Mulugeta, pp.216-218.

42
interaction.206 On the other hand, the 1974 Revolution overthrown the old Imperial Regime and
brought a new political concepts by Derg military leaders. Thus, the Derg administration
restructured the country into 14 Kifle Hagers and the former Kaffa Telay Gizat got a new name,
Kaffa Kifle Hager from its center at Jimma.207

Source: Abba Jiffar Museum, Jimma.

Moreover, encouraged the lower social groups to involve in different political administrative
structure to consolidate public contacts. Furthermore, the Derg government come up with new
administrative structural adjustment approach and reorganized the former Imperial political
administrative provinces.

206
Bogale, Goa, Mega, Belete and Zeleke.see letter in appendix D from the Kaffa Kifle Hager Office archive
at Jimma,File No,አ 27/ 4225/72/57 on Tir 8,1967, showing the Ethioipan air line service linkage between
Jimma and Waka (former Dawuro political Center).
207
Torboko, pp.111-112;Wondimu and Mulugeta, p.223; Seid, p.99.

43
So, in 1980s, based on the common ethno-historical and psychological relationships to Omotic
speaking family, the Derg dissociated Dawuro from Kaffa Kifle Hager and reorganized Dawuro,
Wolaita, and Gamo Goffa as ‘North Omo Zone AdministrativeRegion’ at their center in Arba
Minch.208 Nevertheless, the new political structural adjustment never brought changes in the
country, rather the regime come to an end in 1991.209

3.2 Relation of Dawuro and Konta

Both Dawuro and Konta are situated within what is referred to as (enset) growing areas of
southwest Ethiopia and shares common boundaries. Besides, speak Omotic language families
with a close affinity.210 They also have common agro-ecological zones where varieties of crops
grown and animals are reared. In the early days’ of their history trade became an in important
factor for their close ties and solidarity. Thus, different villages and their people were
interconnected by chains of trade routes.211

The region is said to have served as an important source of slave raids throughout the 19 th
century. Moreover, Menelik’s southwest expansion had a series threat to political, economic and
socio-cultural interaction between Dawuro and Konta.212 In addition, starting from medieval to
modern period, different clans from Dawuro such as Agare, Goldia, and Manqalla inhabited in
Konta who believed to have been migrated from Dawuro land by claiming that Dawuro was their
original homeland.213On the other hand, clans such as Ara, Zaminia, Gudereta, Yora, Zutuma
extended their expansion as far as Bake, Agare, Ameya, Churchura, Dalba, Koyisha and Genji
areas made complete assimilation with the clans who migrated from Dawuro.214

208
Elias Awato, Shifaraw Banjawu and Abebech Asenbo,Yegabicha,Yelidet ena Yeleqiso BahilBe Semen Omo
(Addis Ababa ,1990),p.7;Teferi Abebe and Tadese Legese,The Ethno-History ofthe Konta People (Hawassa,
2013),p.89.
209
Dawuro Zone Adminstrative Office Report (Tarcha,2004E.C), pp.5-6;Zekarias,p.9;Bulato
Vichy,Alexander,“Ke Atse Menelik Serawit Gar ”,Trans.Ambachew kebede (Addis Ababa,2001 E.C),PP.13-
210
Teferi and Tadese, pp.89-91;Bogale Walelu,YeWolamo(Wolaita) HizbTarik(Addis Ababa ,1956E.C),pp.45-46
Cerulli,Ernesta,Peoples of Southwest Ethiopia and Its Borderland (London,1956),pp.86-87.
211
Haber land E. ,“ Notes on History of Konta: A Recent State Formation in Southern Ethiopia”, Represented
from Bibliothe qur d’histore d’out remer (Paris,1981),pp.749-750;Elias,yeSemen Omo Hizboch Politicawi…,p.191.;
Bekele Woldemariam, The History of the Kingdom of Kaffa1390-1935(Addis Ababa, 2010),pp.245-247.;see map in
appendix m2 from Haberland.E. “Notes on the History of Konta:A Recent State Formation in Southern
Ethiopia’’,Reprented from Bibio the qurd’histored’out remer,1981,p.744,showing Konta and its divisions.
212
Haberland, E., p.740; Dinberu, p.28; Bogale, pp.131-133.
213
Teferi and Tadese, p.61; Kires Habite Sellasie and Mazengia Dina, Ethiopia: A ShortIllustrated History (Addis
Ababa, 1972), pp.95-97.
214
Informants: Afework Dana, Elias Worku, Tadese Kebede, Mitike Otoro and Gobana Gomole.

44
Konta and Dawuro believed in some traditional religion by various clans such as Agarshuwa in
Dada, Hiziya in Awulanchia, Babula in Mulugusha deities in both areas.After Menelik’s
incorporation, most of Dawuro and Konta together became Orthodox Christians. There was a
series of conflicts in Konta over political and resources possession interest among native and
immigrant clans who come into the region mainly from the neighboring Dawuro and Kaffa
areas.215

Omo River was occupied by Goshena clans come from Goffa areas and the eastern part along
Dawuro border was occupied by Dawuro clans confronted to each other in the absence of
organized state structure in the region. So Konta was the last state founded in this area before the
northern occupation took place at the end of 19th century.216 Furthermore, little before state
formation, Konta land was unoccupied and transitional territory between Dawuro and Kaffa
Kingdom. “The present Konta was then a no man’s land between the two vigorously expanding
states of Kaffa and Dawuro …” 217

The threat for territorial and resource conquest from the Dawuro side was concluded by political
marriage between the Dawuro and Konta royal families. Similarly, political marriage was
concluded between Kawo Halalla’s sister, Gani Tuke and Samaqo, the governor of Ela district.
Ela was a region which extends from highland mountains of Ameya areas to Chida along Gojeb
River in Konta.This area was inhabited by Dawuro clans and was parts of Dawuro political
unit.218

Kawo Halalla determined to encroach up on the remaining parts of Konta along Ela frontiers.
Therefore, the marriage agreement between Samaqo and his sister was taken as the sign of
control of Konta. But Semaqo, the governor of Ela district, sided with Kati Siygo of Konta
district against Kawo Halalla brought the end of Dawuro rule over Ela.219 On the other hand,
most of the informants agreed that the political marriage between Kawo Halalla and Samaqo,was
considered as a foundation rock for long lasting relationship for both people. Besides, these

215
Haberland, E. ,“ Notes on History of Konta: A Recent State Formation in Southern Ethiopia…, p.745.
216
Ibid, p.746.
217
Bekalo, pp.110-111;Elias, yeSemen Omo Hizboch Politicawi…, pp.146-147.
218
Wondimu and Mulugeta, pp.108-109; Elias, yeSemen Omo Hizboch Politicawi …, p.180.
219
Dinberu, p.16;Elias, yeSemen Omo Hizboch Politicawi …, pp. 182-183;Bekalo,pp 111-112.

45
people are related in socio-cultural, linguistic and ethnic identities.220 Both in Dawuro and Konta,
the southwest expansion of Menelik II was known for the growth of interest in land, tribute and
trade. Thus, the conquest of Dawuro was completed in 1889 and immediately followed by
military expedition against Konta in the direction of Manqala, the border area between the two
kingdoms “የራስ ወልደ ጊዮርጊስ ሰራዊት …ዳውሮን ከያዘ በኋላ በማንቃላ በኩል ወደ ኮንታ ተሻገረ…” 221

But the kings of Dawuro and Konta refused to pay tribute for the conquerors and had the option
of fighting. Consequently, they formed common front by saying ‘how king can pay tribute to a
king? “…ንጉሥ ለንጉሥ እንዴት ይገብራል?. ” 222 However, the allied force of Konta and Dawuro was

defeated because of the arms superiority of the conquerors. As a result, the introductions of
gebar-naftegna system come to appear in Dwuro and Konta in the same way. In addition, from
the period of Menelik II invasion at the end of 19th century to the Italy occupation in 1936, the

assimilation of local people in to northern culture and the forceful removal of indigenous
traditions similarly took place in both Dawuro and Konta.

Thus, the introduction of new culture affected their former close ethnic, linguistic and economic
interaction.223 Because of its geographical importance, Italy attacked Dawuro first and
immediately followed by the conquest of Konta in 1937. Italy introduced new administrative
structure and the former Konta and Dawuro regions were united and formed Kullo-Konta
Awuraja at its center in Waka.224Italians tried to eradicate the structure of gabbar-naftegna
system in newly united Kullo-Konta Awuraja and restored the former indigenous political
officers to win popular support for their future colonial rule.225

Although the replacement of gabbar-naftegna system by the Italians rule was another challenges
in the region, the people of Dawuro-Konta enjoyed relative peace and stability introduced by
Italians under occupation period.Some of the reforms incude the elimination of gabbar-naftegna
system, restructuring the local people with their former socio-political status and allowed both
slavery and slave trade in regions. “ኢጣሊያን ገና ጦርነቱ ከመጀመሩ በፊት ያደረጉት ነገር ሕዝቡን በዘርና

220
Informants: Tefera Mekuria, Deneke Damota, Taye Shanko, Abebech Asha and Alemu Doku.
221
Seid, pp.63-65;Bekele Wolde Mariam, pp.194-195.
222
Seid, pp.194-195;Wondimu and Mulugeta, pp.179-180;Bekele Wolde Mariam, The Historyof the Kingdom of
Kaffa…, p.250.
223
Torboko, pp.86-89;Elias, yeSemen Omo Hizboch Politicawi …; p.195.
224
Teferi and Tadese,p.41;Seid p.7;Wondimu and Mulugeta, p.66.
225
Bekalo, pp.143-144; Elias, yeSemen Omo Hizboch Politicawi …,207-208.

46
 226
በፖለቲካ አስተሳሰብ መለያየት ነበር፡፡” In spite of the Italians reform measures in Dawuro-Konta
areas, the peoples had determined to continue the anti-Fascist struggle with local patriotic
elements. Thus, anti-Fascist movements enhanced social, cultural, and economic integration to a
higher level. At the end, the people achieved their independence after five years anti-Fascist
struggle in 1941. Hence, the regions people remained as united and continued close
interactions.227

After liberation, Emperor Haile Selassie restructured the country into 12 Awurajas which divided
in to 66 Woradas in 1943. Later on, in 1946, the former 12 Awurajas changed into Teklay Gizat
and 66 Woradas become Awuraja Gizat. Consequently, Kaffa, one of the 12 Awurajas, consisted
of 6 Worodas in which Dawuro - Konta considered as one Worada Gizat. Accordingly, in 1969,
the Emperor restructured the administrative system in which Dawuro - Konta become one of the
six Awuraja Gizat.228 From the time of liberation to the outbreak of revolution in 1974, all
political, economic, cultural and social rights of the people were oppressed and dominated by
harsh Imperial administrative system.

“It is apparent that among the governors of Dawuro - Konta Awuraja Gizat, there was no single
Dawuro or Konta man who becomes governor of their areas all the way up to outbreak of the
229
revolution from the incorporation in 1889…” Despite, the extended extreme exploitation put
on the shoulder of the people, post liberation period was manifested by some political changes
like people’s representation in the Parliament.230 So, the elected Parliament got the chance to
participate in the affairs of the government at national Parliament meetings which was conducted
every four years interval. In returned back to home, the Parliament members discussed the issues
concerned with relaxation of structural reforms.

But the expected changes were not satisfied their entire interests rather added a fuel up on the
government politics which marked with the removal of Emperor Haile Selassie in 1974.231 On

226
Informantss: Adimasu Abebe, Mitiku Mekuria, Wondimu Lema, Mulugeta Bezabih and Tsadiku Chachiro.
227
Seid, p.81;Bakalo,pp.144-145
228
Torboko Tsadiku, pp.86-87;Wondimu and Mulugeta,pp.216-217.
229
Seid, p.90; Wondimu and Mulugeta, p.217.
230
Informants: Belete Bashu, Mega Bushu, Kebede Jebero, Dubalo Agize and Abebe Kama.
231
Wondimu and Mulugeta, pp.218-219

47
the other hand, the representation of Parliaments in the government issues opened the chance to
discuss with people among each other, laid foundation to form firm alliances and solidarity
among the people. Hence, the confrontation against common enemy consolidated their social,
cultural, and economic ties among the people in the region.232

The 1974 Revolution marked the end of Emperor Haile Selassie regime and brought military
Derg officers to power. Derg come with new political and economic ideology which included
equality, unity, and class struggle.233 Furthermore, the Derg abolished the former gabbar system
and encouraged the lower social group of society to involve in political, social, and economic
issues of the region. This plan brought political and economic integration among the people.
Furthermore, in 1980s, the Derg planned to implement a new administrative structural
adjustment program in the country. Consequently, the former Kaffa Region structure was
disintegrated.234

As a result, Dawuro-Konta Awuraja broke away its administrative unit from Kaffa political unit
and restructured under new political unit, ‘North Omo Zone’ which consisted Dawuro- Konta,
235
Wolaita and Gamo Goffa Awuraja at their center in Arba Minch. The formation of ‘North
Omo Zone’ was because of their similarities in socio-cultural, psychological, linguistic, ethnic,
and historic back grounds of the people. But the dissatisfaction of political and economic rights
of the people, Derg was overthrown in 1991. As a result, EPRDF come to power and
disintegrated the ‘North Omo Zone’ political unit and Dawuro emerged as separate zone and
Konta become ‘Special’ Worada under SNNPRS at Hawassa.236

232
Teferi and Tadese, p.90; Wondimu and Mulugeta, pp.204-205.
233
Informants: Belete, Zeleke, Mega, Bogale and Kebede.;see letters in appendix E1,2,3,4 from the former
Kaffa Kifle Hager Office archive at Jimma,File No,አ 27/5466/72/57 on Yekatit 20,1967 E.C,File
No,189/ከ 1/101/71 on Tikmit 10,1971 E.C, File No,አ ስ /1248/567/580 on Tahisas 7,1971 E.C,File
No,በ ወ/አ /አ /መ/94/12/834/71/on Tahisas 9,1971 E.C. All these letters described that Derg officers come
with new political and economic ideology of socialism which is aimed at equality,unity and class struggle.
234
Dubale, pp.1-3.
235
Elias, yeSemen Omo Hizboch Politicawi …; p.7.
236
“Dawuro Zone Finance and Economic Development Forum.” (Tarcha, 2001E.C) pp.1-3;Dubale,p.2.

48
Finally, either broke away from Kaffa Region political unit or ‘North Omo Zone’ integration, the
former long last interaction of Dawuro- Konta people were never affected by structural changes.
Instead, they become more closely tied.237

3.3 Relation of Dawuro and Kaffa

Both the Dawuro and the Kaffa have a common early history. Their state formation goes back to
the early period and factors contributed for their state formation was interaction and trade with
the surrounding communities. The interaction was in the form either peace or conflict.238The
historical geography of Dawuro was beyond than the present limit and the extent of demarcation
on the Gojeb and Omo Rivers and expressed their pre-eminence over the neighboring Omotic
speaking areas.

Some written sources also described and supported the above reality. Dawuro had a common
frontier in the north Ela district in its early history. “The present Konta was then a no man’s land
betweewn the two vigorously expanding states of Dawuro and Kaffa.” 239 Concerning the origin
of the Dawuro and the Kaffa people, some of them were migrated from distant areas while others
like Manja, Degell, Wogache, and Gundete claimed their origin to Kaffa, later on migrated to
Dawuro land. The inhabitants mostly belonged both Dawuro and Kaffa culturally and
linguistically.240

Besides, Arachia, Qogo-Malla clans and others from Goffa come to Dawuro as mercenaries in
the Dawuro’s war with Kaffa. Those clans who claimed their origin from Kaffa come to Dawuro
as the entourages of the daughter of Kaffa Tato, Genne Balle, who married the famous Dawuro
Kawo, Adeto Erashu, were Tishana, Gundete, Hunuka and some others.241 In the course of
interaction, the leaders of these clans fought many wars in order to control and dominate the
indigenous people, their land and resources as well as to administer large territorial areas.

237
Informants Terefe Gebre, Zeleke Sankure, Darota Dojamo Tsadiku Chachiro and Asfaw Desta.
238
Haber land,E. “ Notes on the History of Konta :A Recent State Foundation in Southern Ethiopia ” reprinted
from Bibliothqur d’ histore d’ outremer ( Paris,1981),p.740.;Beke,Charles T.“ Abyssinia Being a Continuation of
Routes in that Country”, Journal of the GeographicSociety, Vol.14, No, 2(London 1844), pp.1-3.
239
Haber land, E. “Notes on the History of Konta…, p.740.
240
Wondimu and Mulugeta ,pp27-28; Haberland,E. “ Notes on the History of Konta…, p.737; Antonio
Ceche,“Kaffana Tarikuwa: Kaffa 1390-1897 E.C”, In De Zeilla alle Frontier Del Caffa Vol.1-2,Trans. Tekile
Shalgito(Addis Ababa,1985),pp.25-26.
241
Lang,W., “Relation of Production in Feudal Kaffa and Shaka.”inHistory of SouthernGonga
(Wiesbaden,1981),pp.204-205; Haber land E.,pp.745-746.

49
In expanding their territories as far as Kaffa border, many clan leaders for instance, the Tsata
clan leader Aftie, fought a bloody war with Kaffa along frontier areas. 242As a result,
displacement and dispersal of various clans from Dawuro to Kaffa and from Kaffa to Dawuro
might stratify the society into many clan groups and artisan. Besides, both had long-established
traditions of interaction and marginalization of occupational groups due to work specialization
created social division.243

These works provide valuable information on inter-clan interaction and social organization.
These arrangements of clans are categorized from the perceptions and concepts of common
descent origin due to social divisions by the society. They are interrelated in blood through
arranged marriage. This has brought a strong clan interaction among the major groups in terms of
social, cultural, economic and political lives with their own unique features between Dawuro and
Kaffa. So, the peoples of Dawuro and Kaffa are the intermixture of many clans as seen above.244

Both Dawuro and Kaffa clans believed in traditional religion before incorporation to Ethiopian
Empire. It is reported that a large number of the Dawuro and the Kaffa population were
followers of their own indigenous beliefs. In this indigenous belief, there were spirit mediums or
the man who hosts this spirits. One of the unique features of the indigenous beliefs in Dawuro
and Kaffa is that the spirit mediums have their own spirit territories and each clan had their own
one or more traditional spirits.245

So, spirit possession right was hereditary and a few individual mediums who had their own talent
and popularity among the people for their special treatments and achievements in Dawuro and
Kaffa.246It is believed that some of the deities in Dawuro had origin from Kaffa and practiced
with their respective clans. For instance,Tigre-clan-Yafero cult, Tsata-clan-Adama and Wogache-
clan-Ashelonto.247There were some traditional beliefs in established guide lines formed social
norms that sustained inter-state interaction between the two regions. After the Ethiopian Empire

242
Bekele Woldemariam, The History of the Kingdom of Kaffa…, p.135.
243
Wondaferaw Gezahegn, “Sacred Forests in Dawuro Zone, South west Ethiopia,” MA Thesis (Addis Ababa,
History, 2012), p.14; Bekele Woldemariam, The History of the Kingdom of Kaffa…, p.99.
244
Data Dea, “Rural livelihood and Social Stratification in Dawuro, Southern Ethiopia”, M.A Thesis (Addis
Ababa, Sociology and Social Anthropology,2007),pp.15-20;LangeW.,p.244.
245
Bekele WoldeMariam ,The History of the Kingdom of Kaffa…,pp.80-81;Bekalo,p.77.
246
Seid ,pp. 32-33; Bekele Woldemariam, The History of the Kingdom of Kaffa…,pp.81;Zerihun Doda, Ethno-
History and Culture study of Tambaro Nationalty,(Addis Ababa,2011),pp.134-135.
247
Teferi and Tadese,p.90.;Bekele WoldeMariam, The History of the Kingdom of Kaff…, p.287.

50
incorporate the areas, both extended the relation of Orthodox-Christianity. On the other hand,
there were people who believed in different natural events.248 Similarly, the introduction of Islam
had a long tradition in Dawuro and Kaffa along with the coming of long-distance trade in the
regions. Local and long-distance trade was the source of income for both people and they used
amole, bars of rock salt which come from northern areas for internal trade as “primitive money”
during exchange of commodities and besides, used for food preparation. Both were conducted in
slave trade and used Shaalo,249the raw material made of cotton for cloth preparation, was used as
the medium of exchange in local trade.

It is known that Dawuro and Kaffa had strong relation. With the introduction of Coffee
plantation as principal cash crop in Jimma areas, a great number of people migrated from both
areas to Jimma in search of better life. Consequently, diverse ethnic groups established marriage
relation among Dawuro, Kaffa and Jimma.250 The periods from incorporation to the Italian
occupation in 1936 was the years of challenges and both people were subjugated under
nafitegna-gabar system. Moreover, the incorporation brought the loss of indigenous social,
political, cultural, and economic rights of the people.251

Furthermore, the replacement of nafitegna-gabar system by Italian colonial rule was another
social crisis in the regions. Immediately, after the conquest of Dawuro and Kaffa, the Italians
introduced new administrative structure. Hence forth, the former Dawuro and Konta regions
were united and formed Dawuro- Konta Awuraja and Kaffa region as Kaffa Awuraja. Both
become the part of Oromo-Sidama Italian colonial Region at their center in Jimma.252On the
contrary, the period of occupation for Dawuro- Konta and Kaffa peoples was a time of relative
peace and stability.Because; some reforms were under taken to eliminate the former gabar-
nafitegna system in order to get mass support.253

248
Lewis,Hebert G. Ormo Monarchy:Jimma Abba Jiffar of Ethiopia 1830-1932(Madison and
Milwakee,1965),8-45;Mohammed Hassen, The Oromo of Ethiopia:A History 1570-1860, Fourth Edition
(Cambridge,1994),pp.135-138;Teferi and Tadese, pp.89-91.
249
Elias, Ye Semen Omo Hizboch Politicawi …, p.192;Mordechai, Abir, p.89.
250
Torboko Tsadiku,pp.88-90;Elias, yeSemen Omo Hizboch Politicawi …,p.199.
251
Wondimu and Mulugeta,p.193;Seid,76.
252
Informants: Terefe, Belete, Mege, Bogale and Zeleke; Bekalo Bareda, pp.143-145.
253
BekeleWoldemariam, YeKaffa Hisbochena Mengist…,p.205;Wondimu and Mulugeta,pp.199-200.

51
Nevertheless, strong fighting morale and endless national sentiment brought the independent of
Ethiopia in 1941. After liberation, Emperor Haile Selassie returned back to his throne and
divided the country into 12 provinces and 66 districts in 1943. Kaffa become one of the 12
provinces which comprised 6 Woredas. Dawuro- Konta was one of the 6 districts. Later on, in
1946, the former Awraja structure changed into Teklay Gizat and Dawuro-Konta Awuraja Gizat,
under Kaffa Region.254 The revolution of Ethiopia in 1974 brought the end of Imperial regime
and the change of structure in the country. So, Derg came to power and restructured the country.
The former Kaffa Region changed to Kaffa province and Jimma become its center.255

Through their long history, from the time of early state formation to the down fall of the Derg
regime in 1990s, the peoples of Dawuro and Kaffa were interrelated in their social, cultural,
economic, and political ties. Furthermore, their ethnic intermixing extended their relationship
beyond their territorial extent and survived the existed domination. Their relationship brought
solid further interactionamong Omotic, Oromo and other states in the region.256

3.4 Relation of Dawuro and Gamo Goffa

Gamo Goffa shares a common boundary to the south and southeast along Omo River with
Dawuro. Both have diverse geographical features and explained in terms of similar topography,
political boundaries, ethnic diversity, and demographic distribution.257In addition, both are the
original inhabitants and most specifically in the mountainous region lying to the west of the Rift
valley. They belong linguistically to the Omotic speaking family which represents sub-divisions
with the closest dialects. The existence of language, culture and ethnic similarities accelerated
the interaction between Dawuro and Gamo Goffa people.258

254
Seid, pp.87-88; Wondimu and Mulugeta,pp.221-223.
255
Informants: Zeleke Minota, Gershon Dilbeto, Abera Betela, Bogale Bode and Mitiku Kebede.
256
Ibid. ;see map in appendix m4 showing Kaffa Zone and it’s division under FDRE at present.
257
Dubale Gebeyehu, Social Hierarchy, Status, and life of the Manas in Dawuro, Southwest of Ethiopia,
(Hawasa, 2012), p.1; Bekolo, YeDawuro Omatya Hizib…, p.136.
258
Bender, M.L, The None Semetic Languages of Ethiopia (Michigan,1976),PP.324-326;Donald L.Donham,“Old
Abyssinia and the New Ethiopian Empire: Themes in Social History”, in Southern Marches of Imperial Ethiopia:
Essay in History and Social Anthropology. Eds. Donald N.Donham and Wendy James (Oxford, Athens, and Addis
Ababa, 1986), pp.26-30; Wondimu Gaga Gashe, “Socio-Linguistic Facts about the Gamo area Southwest Ethiopia,”
( Addis Ababa ,2010),pp.8-10.

52
Due to lack of written accounts, the early history of these areas in the southwest part of
Ethiopians was hardly known. However, Dawuro and Gamo Goffa were independent kingdoms
and organized under separate chiefly families long before the emergence state and collectively
classified the people in the Omo valley as the central Omotic group. They have several cultural
traits in common.259Moreover, the migration of numerous people from Gamo Goffa to Dwuro
was accompanied by political and royal marriage. Clans like Gollo Malla, Gamo Malla, Gezzo
Malla, Arachia, Qogo Malla and other from Gamo Goffa areas to Dawuro as mercenaries in the
Dawuro’s war with Kaffa.260

Both Dawuro and Gamo Goffa had a hereditary kingdom whose king had the title of Kawo,
whose power is hereditary and descended from royal race. 261Similarly, Dawuro and Gamo Goffa
societies were formed through integration of indigenous and the migrant clans living together for
a long period of time in the region. They formed common identity through continuous political,
economic, social, cultural and religious interaction.262

Before the introduction of Christianity, they believed in different traditional deities in the region.
For instance, Gamo Malla and Gezzo Malla clans have their own deities, Agiba and Aborda
respectively. Societies were divided into social units namely Malla, Dogalla and Amara super
clan organizations. Furthermore, the super units further subdivided in to small clan units. For
example, Boroda Malla-Malla unit, Arachia- Dogalla unit and Gesha-Amara units. In the process
of arranging marriage, the “blood and bone” cross check of family back ground is highly
considered among the Malla and Dogalla clans.263

So, the above factors considered as their social stratification and ethnic composition of people in
the region. Above all, the Malla clans are better than other social groups. Because, they were
considered as the highest forms of agricultural societies.Trade linkage between Dawuro and

259
Alebachew Biadge, “Verb Complements in Dawuro: A descriptive Approach,” MA Thesis (Addis
Ababa,2010),pp.1-2; Tariku Negese,“ Aspects of Dawuro phonology,” MA Thesis (Addis Ababa,2010), pp.1-3.
260
Seid,p.8; Elias, YeSemen Hizboch politicawi…,pp.144-145.
261
Informants: Belete Bashu, Terefe Gebre, Mamo Tona, Ogato Gamo and Tanga Bolola.
262
Ibid.
263
Dubale, “Social Hierarchy, Status, and life…, p.10; Elias, YeSemen Omo Hizb Politicawi…’’,pp.11-12.

53
Gamo Goffa was the root cause for the formation of social interaction.264So, their long last peace
and stability wasthe result of their social, economic, religious and ethnic interaction. But there
was small scale conflicts.The nature of trade that allowed slaves as trade items was a source of
continuous conflicts between Dawuro and Gamo Goffa which affected population interactions.265

Besides, trade become medium of communication and interaction thought of conductive to

political control. It has been suggested that throughout the periods from incorporation to the
Italian occupation in 1936, the people were organized under separate regional political unit.
During occupation period they were organized under Oromo-Sidama colonial administrative
region.266

Following liberation 1941, Italy structural system disappeared. With the restoration of Emperor
to power, in 1943, he restructured the country into 12 Provinces Dawuro organized under Kaffa
Province and Gamo Goffa split the former political unit. In 1946, the Emperor implemented the
second structural adjustment in the country. As a result, Gamo Goffa got the Teklay Gizat status,
and Dawuro become one of the 6 Awuraja Gizat under Kaffa Teklay Gizat.267 Following the
Revolution in 1974, Derg seized political power and introduced new structural changes.
Consequently, the former Teklay Gizats disintegrated and reorganized into 14 Kifle Hagers.

Gamo Goffa got Kifle Hager status while Dawuro united with Konta as one of the 6 Awurajas
under Kaffa Kifle Hager, at their center Jimma.268 The above structural changes were never
affected their interaction. However, it has little influence up on political integration of the region.
At the end of 1980s, Derg government took the second structural changes. The reason was to
organize political administrative regions based on the peoples’ socio-cultural, economic, and
psychological identity closeness and relationships.269 Consequently, Dawuro (kullo) Konta
Province broke away from Kaffa Kifle Hager and joined Wolaita and Gamo Goffa to form the
‘North Omo Zone’ Administration region unit.
264
“Ye Dawuro Bahil ena Tarik…,p.2.;Seid,p.34.
265
Wondimu and Mulugeta, YeDawuro Hizib Tarik…, p.80; “Ye Gamo Goffa Hizboch Tarik…’’,pp.135-137.
266
Informants : Adare Kocho, Wotango Zula, Batala Kehamo, Botore Ololo and Kocho Wotango
267
Dubale, “Social Hierarchy,Status ,and life…,p.7; Wondimu and Mulugeta, YeDawuro HizibTarik…,pp.226-
228.
268
Seid,pp.87-88; Informants: Wondimu Tsadiku, Belet, Zeleke and Ayele. See map in appendix m5 from
Waka Secondary and preparatory school library showing 14 Kifle Hager Political Structure of Ethiopia Under Derg
Following the Revolution 974.
269
Wondimu and Mulugeta,pp.237-238; Informants Darota, Belete,and Zeleke.

54
The formation of ‘North Omo Zone’ political unit was a bright mark to political, social cultural,
and economic integration for these people.270 However, the ‘North Omo Zone’ administrative
unit was unable to sustain its integration.271

3.5 Relation of Dawuro and Wolaita

Dawuro shares common boundaries with Wolaita in the eastern frontier along the River Omo in
the South Nation Nationalities and Peoples Regional State (SNNPRS). Due to the existence of
common geographical boundary share, the people had a long history of rich culture, linguistic,
ethnic, economic, religious, and social and other related ties.272

Both people have common origin, history, settlement pattern and similar ecological classification
which enabled them to handle abundant animal and plant resources in the regions. As far as the
two zones concerned, it is believed that their people were composed of indigenous and
immigrants due to the abundances of natural resources, suitable climate, trade, religious
interaction, political marriage among the royal families and the relative social security of the
regions.273

This indicates that there has been continued process of socio-cultural interaction and
intermingling among different ethnic, linguistic, and religious groups. It is true that various clans
settled in Dawuro had origin in Wolaita, for instance, Wolaita Malla, Zatuwa, Zaminia, Bubula
and others.274 On the other hand, a great number of Malla clans from Dawuro crossed the River
Omo and settled in different parts of Wolaita. It is believed that Dawuro exhibits similarity for
some clan names and the political titles like king were considered to be originated from Dawuro
and later on, spread to other places among the Omotic states.275

270
“YeGamo Goffa Hizboch Tarik…;pp.137-138;“YeDawuro Hizib Tarik…,pp.4;Aron Tesfaye, Political
Power and Ethnic Federalism :The Struggle for Democracy in Ethiopia (Newyork,2002),pp.25-26.
271
Ibiid.
272
Bekalo Bareda,YeDawu Omatya Hizb Tark,pp.129-130;Wana Wagesho,YeWolaitaHizbTarik(Amharic),Second
Edition(AddisAbaba,1994E.C),pp.208-209.
273
BogaleWalelu,Yelamo(YeWolaita)HizibTarik(Amharic),SecondEdition(Addis
Ababa,1956E.C),p.8;TorbokoTsadiku,YeDawuro BiherTarikena…,p.49.
274
Wana,YeWolaita HizbTarik,pp.206-208;Seid,p.8.
275
Bekalo, Ye Dawuro Omatya Hizb…p.130;Informants: Megaro Tona, Mokonen Gambazo and Beta Malafo.

55
Moreover, the above assertion has supported by the following: “According to the Kullo-Konta
mythology, they gave birth to the Omotic speaking Wolaita through the Malla clans, who
276
eventually established themselves in the mountain Fortress Kindo, in Wolaita.” Bearing this
in mind, it is obvious that the peoples of Dawuro and Wolaita were stratified as Malla and
Dogala groups. It was out of this stratification that Kawuka clan from Malla group emerged as
the dominant ruling clan with the highest political title Kawo, both used in Dawuro and Wolaita
represented king,277 was taken as the sign of political unity among the Omotic states

.On the other hand, in expanding their territories they fought a bloody war against each other.
“The king of Kaffa, Wolaita or Dawuro could for instance, multiply their original seizes only by
278
means of their policy of expansion.” Both Dawuro and Wolaita had constructed huge stone
walls namely, Halala Kella and Ijajo Kella seem to have been the indicators of their defensive
strategies during the conflicts to each other. It is said that also they had strong economic relations
and were the main participants of both local and long-distance trade. The areas were well known
sources of agricultural products, craft products and slaves.279

There had been strong ties and contacts between Jimma and the peoples of the regions as a result
of long distance trade with various items at the market conducted in Jimma. Towards the end of
19th century, both lost their centralized indigenous system of administration and replaced by
armed conquerors. Although the indigenous rulers recognized some of the nominal position for
short while after conquest, the power was monopolized by strict conquerors’ rule.280

After conquest, both societies were seen as external enemies representing a different culture,
language, ethnic origin and common psychological identity than the indigenous settlers. As a
result, traditional land hold system was replaced by gabar-naftgna domination until the Italian
occupation in 1936.281In this case, many of the challenges are similar and created common

276
Balisky E.paul, A Study of Religious Innovation in Southern Ethiopia, 1937-1975(Oregon, 2009),pp.201-
203.;Bogale,YeWolamo(YeWolaita) Hizib…,pp.15-16.
277
Wondaferaw,“Sacred Forests…;p.13; Seid,p.9.
278
“Ye Gamo Goffa Hizboch Tarik…;pp.147-150;Bekalo,YeDawuro Omatya Hizib …; p.131;Elias,YeSemen
Omo Hisboch…;p.145.
279
Kiros and Mazengia, Ethiopia:A Short Illustrated History,pp.95-97;Lapiso G.Dilebo,YeEthiopia rejem
Yehizbena YeMengist Tarik (1982 E.C),PP.249-251; “ Ye Gamo Goffa Hizb Tarik…,p.75.
280
TorbokTsadiku,YeDawuro Biher Tarikena…,PP.85-86,Wana,Yewolaita HizbTarik…,pp.84-85;Aysha Amado,
YeWolaita Tarik Meneshawoch, Volume 2 (Addis Ababa,2003 E.C).p.171; Elias,YeSemen Omo Hisboch…,pp.70-71
281
Data Dea,“Rural livelihood and Social Stratification…,p.63; Seid,p.92.

56
intention to ensure peace and security in their future lives through struggle. Furthermore, the
extreme oppression of conquerors was replaced by another more oppressive rule of the Italians.
It was worse than ever before in the history of people.282 In the time of occupation they were
organized under Oromo-Sidama colonial administrative center at Jimma. After liberation in
1941, they reorganized in a separate political unit under Imperial regime. Dawuro remained
under Kaffa political unit while Wolaita was joined the Sidama political unit until new political
structural adjustment under taken in the 1980’s by Derg regim.283

The measures under taken were a bright future for these people. As a result, the former Dawuro-
Konta Awuraja from Kaffa Region, Wolaita Province from Sidamo Region and Gamo Goffa
Region reorganized and restructured into a single political unit as ‘North Omo Zone’
Administrative Region at their center in Arba Minch.284 The basic political program aimed to
organize the ‘North Omo Zone’ Administrative Region was intended to benefit people with their
common socio-cultural, religious, psychological and economic interests.

However, under ethnic Federalism, nationalism served their class interests which led to conflicts
among each other.285 So, avoiding clashes among ‘North Omo people are a good means for
sustainable unity. As a result, the “North Omo zone” political unity disintegrated.The three
member regions recognized their independent zonal structure and preserved their long last peace
and stability.

282
Informants: Terefe, Ato Darota, Zeleke, and Tsadiku.
283
Ibid
284
Elias,Shifaraw and Abebech, YeGabicha,Yelidetena…,pp.7-8;Dinberu,“Indigenous Knowledge…,p.3; Aron,
Political Power and Ethnic Federalism…,pp.25-26. See map appendix m6 from Dawuro Zone Office archieves at
Tarcha, showing the Political Structure of North Omo Zone under SNNPRS during1980s.
285
Wana,YeWolaita,HizbTarik,pp.208-211;Wondimu and Mulugeta,YeDawuro HizbTarik…;pp.238.
Dubale,“Social Hierarchy,Status ,and life…,p.1-2; Aron, Political Power andEthnic Federalism…,p.26;Tsahai
Berhane Silassie. 1994. The Wolaita Concept of Inequality, Or Is It Inclusiveness And Exclusiveness? IN Bahru
Zewade, etal (Eds) Preceeding of of the Eleventh Inernational Conference of Ethiopian Studies
,IES,Vol.II,AAU,pp.341-345

57
 3.6 Relation of Dawuro, Tambaro and Kambata
Kambata and Tambaro are located to the north of Dawuro along Gibe and Omo rivers in the
SNNPRS Dawuro is located on the western side of both Gibe and Omo Rivers while Kambata
and Tambaro is located on the side of both Gibe and Omo rivers.286 Concerning their ethnic
classification, Dawuro belonged to Omotic speaking groups while the Kambata and Tambaro
people classified under Cushitic speaking families. Kambata and Tambaro people came from
Yemererra, in central Sidama highlands and reached their present territory in the country lying
southwest of Dawuro.287

Throughout the 19th century, Dawuro, Kambata and Tambaro people had a close ties. They
traded with agricultural products and different types of spices collected from Dawuro forests. In
addition, amole or bar of salt and slave were another trade item. They used Shallo288, a raw
material made of cotton for cloth making as medium of exchange. Many Omotic and Cushitic
groups over the years come to Kambata and Tambaro land through marriage, war captive, trade
and other reasons. From Dawuro clans like Caata, Kawuka, Kalise and many others migrated to
Kambata and Tambaro land. On the other hand, some groups migrated from Kambata and
Tambaro to Dawuro.289

So, it is accepted that many different clans and ethno-social groups come from Kambata and
Tambaro to Dawuro and similarly many ethno-social groups from Dawuro to Kambata and
Tambaro made composition and stratification of peoples in the regions. As a result, social
political, religious and economic interaction was made. Besides, in time of conflicts among
ethnic groups they maintained their peace and stabilty by means of war, political diplomacy and
royal marriage.290 For instance, Caata clan was believed to have come from Dawuro, following
an inter-clan conflict to Kambata and Tambaro land. Besides, a number of clans from Kambata
286
Zerihun Doda,Ethno-History and Culture…,pp.10-11.; Torboko Tsadiku, YeDawuroBiher Tarik
ena…,p.1;Abrham Abebe,“ Ethno-Archaeological study of Hide Tanning Among the Dawuro,Southwest Ethiopia ,”
MA Thesis (Addis Ababa 2013),pp.1-2.
287
Teferi and Tadese, Ethno-History of Konta…,1-2;Data,“Rural livelihood and Social Stratification…;p.27-
30.;Abrham,“Ethno-Archaeological study…;pp.3-4;Zerihun,Ethno-History and Culture…;p.11;Braukumper, Ulrich,
Islamic History and Culture inEthiopia Essays (USA,2002),PP.93-94;Betena Hoteso.1991.The Sidama:the People
and Culture: Sidama Hizbuna Bahilu (Amharic), AddisAbaba pp.35-37.
288
Elias,Ye semen Omo Hizboch Politicaw…,p.47;Wana,YeWolaita Hizb Tarik,pp.33-34.
289
Zerihun, Ethno-History and Culture…,pp.34-35;Seid,p.12.;see map appendix m7 from Mareka Woreda Office
archieve at Waka,showing SNNPRS and it’s divisions under FDER at present.
290
Informants: Bafe Hatasa, Gershon Dilbato, Endeshaw Ashefo, Afango Adeko, and Batame Goa;Gedeon
Addise. 2008.“ A Socio-economic and Cultural History of Hadiya (1941-1991)”, MA,Thesis,History ,AAU,pp.7-
13.

58
andTambaro, Wolaita, Yam, Mecca Oromo and Dawuro lived together and made ethnic
integration. As a result, the people were stratified as occupational and dominant groups based on
person’s family and birth background.291

Following coffee cultivation and trade with varieties of items, the interaction of the people was
facilitated to unite with some tribes in the regions. Moreover, after conquest, slave raids were
further intensified in the region from 1907 to 1920. However, the existence of various types of
socio-cultural interaction and mutual co-operation among these people preserved their long
history and solved conflicts using their own conflict resolution mechanism292

291
Ibid; Abera Kelecho .1989. “A History of Kambata people from 1890-1941”, BA Thesis, History AAU,pp.5-9
292
Abrham Damoz,Moslems and Islam in Ethiopic Literature, Journal of EthiopianStudies.Vol.X,NO,1,1972,pp.1-
2;Wondimu and Mulugeta, YeDawuro Hizib Tarik…,pp.64-65; Elias,Yesemen Omo Hizboch Politicaw …,pp.148-
149;Mohammed,The Oromo of Ethiopia…, pp.136-137.

59
 CHAPTER FOUR

4. SOCIAL FACTORS THAT ENCOURAGED POPULAR INTRACTIONS

4.1 Commodity Exchange and Trade
Commodity exchange had been important aspects of economic system for Dawuro people but the
local exchange of goods within the Dawuro communities before modern period was not clearly
known because of the shortage of written sources.293 According to oral informants, there could
be primitive bartering system. Peoples from different villages in the local markets exchanged in
the form of barters, the product of crop, cattle and its products, hand craft products made from
wood, cotton made cloths, iron, and clay products.294

With the beginning of widespread market exchange system and the introduction of merchants
from the neighboring areas to Dawuro, different medium of exchange items had been used.295
These were Shallo (thread) made of cotton, Marchuwa (bar of iron), and Yamaa (bar of salt)
made of cotton were introduced as on-coin medium of exchange.296 My informants narrated that
bar salt was gradually replaced by Tamuni,a small size cent and Maria Theresa(theAustria coin),
ataqa(a heavy white iron bar) were used during the reign of Menelik.

The use of the above the mentioned medium of exchange slowly replaced by emperor Haile
297
Selassie’s paper money and coin, after he come to power, the Italians, after they occupation
Ethiopia, they also introduced their own currency called lire. The British also introduced their
own currency which was known as Shilling was used following the Italian evacuation replacing
the British domination in Ethiopia. 298

293
Haberland, E.,“ Notes on The History of Konta: A Recent State Foundation In Southern Ethiopia” in
Bibliothqurd’ HistoreOuteremer (Paris,1981), P.740.
294
Bahru Zewde, A History of ModernEthiopia 1855-1991, Second Edition, (Addis Ababa, 2002), P.16.
295
Mohammed Hassen, the Oromo of Ethiopia. A History 1570-1860, Fourth Edition (Cambridge, 1994),pp. 136-
137.
296
Ibid, Pp. 140-141
297
Timoty Derek Frenyhaugh, Serfs, Slaves, and Shifta: Mode of Production and Resistance In Pre-Revolutionary
Ethiopia (Addis Ababa.2010), P.79.
298
Zerihun Doda, Ethno-History and Culture Study of Tambaro Nationality (Addis Ababa,2011), Pp.150;
Pankhurst, R. 1997.The Ethiopian Border Lands. Essays In Regional History From Ancient Times To
TheEighteenth Century (Asmera,1997), Pp.432-433.

60
From the above mentioned evidences, it is possible to understand that the development of state
and the expansion of trade activities are promoted side by side. 299 In the meantime, there are
many trade routes linked Dawuro region with the neighboring states. The main export items were
cattle, cotton cloth, musk, hide, spices, ivory, honey, skin, and slaves.300 On the other hand,
import items include; textile, salt, gum, processed spices, and ornaments.

The following suggestion explain trade route connected Dawuro with the neighboring states
Kaffa

Konta Jimma

Kambata

DAWURO Walaita

Malo

Goffa

Trade is a means of socio-cultural and local interaction of the peoples with diverse cultural,
ethnic and linguistic groups.301It is also the factor helped the early state formation among the
Omotic states of Dawuro, Konta, and Kaffa goes back to the early periods with the surrounding
Omotic and Gibe Oromo states in southwestern part of Ethiopia.302 Besides, trade solved the
problem of salt which come from northern part of Ethiopia was used as the medium of exchange
for commodities and used for food preparation. The linkage in long distance and local trade
303
speeded up popular interaction and maintained peace and stability of the people. In the

299
Lewis, Hebert S.Oromo Monarchy: Jimma Abba Jiffar of Ethiopia 1830-1932(Madison and Milwaukee, 1965),
pp.48-49.
300
LapisoG.Dilebo, YeEthiopia RejimYeHizbenaYemegistTarik, First Edition (Addis Ababa,1982), Pp.249-251.
301
Ibid, pp.252-255.
302
Kiros HabiteSillasie and Mazengia Dina, Ethiop: A Short Illustrated History (Addis Ababa,1972), Pp.95-97.
303
Salvia, Martial De, Ancient People: Great African Nation: The Oromo, Trans.Ayalew Kanno( Addis
Ababa,2008)pp.35 8-363.

61
beginning of the 19th century, slave trade become one of the most lucrative trades and the
southwest part become the source of slaves, ivory, skin,hides and spices mainly from the areas of
Omotic states. 304The coming of many merchants helped the kings of the region to collect custom
dues which enabled them to strengthen their power.305 Apart from the aforementioned
developments, the unique nature of the slave trade was that slave were caught by
raiding,kidnapping and direct involvement of kings in the trade paved the way for frequent
border clashes and aggravated inter-tribal conflicts coming from Omotic states before the
incorporation to Menelik’s empire towards the end of the 19th century. 306

The early part of the 19th century contacts between Gibe Oromo and the Omotic states in the
Gibe and Gojeb river basins was dominated by the inter-regional relations, which later on
influenced by another conquerors that gave birth to the modern Ethiopia; 307 However, the period
was characterized by a long and bitter conflicts. Most of slaves were obtained through trade with
southern non Oromo kingdoms, the trade in slave existed long before the reign of Abba Jiffar,
but, it reached its peak after Menelik’s invasion of Gibe regions. 308

4.2 Tradional Marriage

Traditional marriage system has exogamous in the sense that the descendant of Malla group do
not marry within each other but among different Malla outside their group and still continued
firmly.309 This idea has created an ideal gap between the older and the younger group of
societies. The Malla groups never recognize the tradition of marrying from groups which do not
belonged to Malla blood.310

But the younger generation presented that there is no biological or cultural reason to prohibit
marriage between the different clans. The marriage rule is now said to be creating social harm on
Malla female population as women are lacking chance of marriage became more and more males
in one way or another linkage has the Malla blood.311 As a result more and more females are

304
“Dawuro Bihar Tarik Bahilena Quwanqa Symposium”P.1.
305
Seid,pp.47-49.
306
Ibid, pp.50-51.
307
Mordechai Abir, Ethiopia: The Era Of Princes. The Challenges of Islam and the Reunification of theChristian
Empire 1769-1855(Jerusalem,1982), PP. 74-75.
308
Ketebo Abdiyo Ensene,Abba Jiffar of Jimma Kingdom 1861-1934(Addis Ababa,2012), Pp.16-22.
309
Dubale,pp.43-44; Wana,Pp.35-36.
310
Elias, Sheferaw and Abebech, Yesemen Omo Hizboch Ye Gabicha, Yelidetena… pp.11-13.
311
Zrihun, Ethno-History and Culture Study..., P.75; Bekele(2012),P.13.

62
today remaining single. Thus, some individuals are taking measures whereby they refuse against
the Malla group marriage rule due to the social problem created above.312 Past traditional
marriage system was polygamous. In this way, males had the right to marry more than one wife.
The system enabled the male group of society to accumulate numerous wealth and power from
agriculture based economy. Now, the system has been progressively declining by the forces of
modernization, changing socio-economic, political condition, and the influence of Christian faith
against polygamous marriage.313

The tradition marriage has a set of regulations which allow or prohibit her or his engagement in
marriage. So, the members have to fulfill the following requirements; 314Economic Requirement-
An individual (male) who wishes to be married economically independent and both her and his
families’ economic status should be similar. Both his families should be free from transmittable
diseases.315 Personal requirements is absence of inter clan relationship and clan families within
the groups, believe that the marriage between the two relatives may cause physical and mental
weakness on their children.316

The type of marriages presented below is not necessarily undertaken by all groups of people in
the past. But their forms have been the results of the long years experience institutions of
marriage attributed to various ethnic groups gradually accepted by all groups there by reflecting
the Dawuro’s nation identity.317Legal/Formal marriage was the dominant form of marriage in
history and involves long and elaborate process and rituals. This kind of marriage is formally
ratified and culturally respected form of marriage arrangement. This marriage procedure is
dependent on the spouse’s family consensus.318

The procedure was begun by male spouse family and they send elders called Laazantta
(negotiator) consisted of two to four men. This procedure passed through several mediation
processes and finally concluded by wedding ceremony called Bulachaa.319 Informal marriage
(Makuwa) - was concluded with the agreement between the spouses, but forced by the gloom
312
Zerihun, Pp. 175-176; Dubale, P. 143.
313
Freeman, Dena, and Pankhurst, Alula, Eds.p. 176.
314
Bekalo,P.52; Zerihun, P.76; Elias, Sheferaw and Ababech,P.48.
315
Bekele (2011), p.31, Dubale (2012), p.43.
316
Elias,Shiferaw and Abebech,p.15.
317
Bekalo,p.53.
318
Ibid, pp.52-53.
319
Dubale, p.47; Elias, Shiferaw and Abebech,pp.25-30.

63
incapability of providing gift called Chilosha for the bride, with the fear of weeding expense, and
if the bride is wanted too long time to be married.320 On the other hand, if both spouses loved
each other and wished to get married without procedure, this form of marriage is concluded.321
To make their marriage to be formal, the spouse family sends a mediation elders consisted of two
or more urgently to the bride family. They asked permission through process by appointed and
paid compensation to the bride family. When they got permission, finally the spouse’s families
concluded the agreement on marriage and weeding ceremony would be recognized. 322

Abduction (Horuwaa) is another mode of marriage in which a gloom forcefully kidnaps the girl
without full or partial agreement. This form of marriage is often concluded by a series of
disputes between the male and the female or her families unwilling for the marriage. Currently,
323
abduction (Horuwaa) is abandoned or ceased. Levi ration (Lata) rarely practiced form of
marriage. It is carried out when a brother or a relative ‘inherits’ the widow of a deceased husband
or brother. Mishechachuwa- was rarely practiced when the husband married a younger sister of
his diseased wife initiated to continue relationship with his deceased wife family.324

Dream (Satsa) marriage was the form of marriage locally wizared (in Amharic,qalicha)
claimedfake and false assertion on the behalf of hi forceful interest upon girl to get marriage with
her. Thus, Satsa (dream) begin when the girl went to the qalicha home to engage the ritual
ceremony; and if he sees her and loved her.325 Even though, her families are not willing enough
to allow the marriage, their fear forced them to recognize the marriage. Because, there a belief
that if a wizard (qalicha) cursed her as she would be deceased. Nevertheless, today this kind of
marriage is totally disappeared.326

320
Ibid, P.42; Zerihun,P.182.
321
Ibid.
322
Elias, Shiferaw and Abebech,P.45 ;Dubale,P.47.
323
Elias, Shiferaw and Abebech, P.51.
324
Ibid;Dubale,P.45.
325
Elias,Shiferaw and Abebech,Pp.51-52.
326
Torboko (2006 E.C),Pp.75-80.

64
4.3 Marriage as means to allivaite Conflict among the neighboring State.
The early history of Dawuroand its neighboring communities from their rise to the modern
period was affected by internal and external challenges. Following these events the religious,
economic socials, and cultural influences from northern conquerors introduced at the expense of
local values.327Thus, in the time of the political crises these states resolved their conflicts through
royal marriage. For instance, Abba Jiffar’s thirteenth queen, a doughtier of the king of Dawuro
was the most beautiful of many others, who had entered in the care of the eunuchs of Limmu-
Enarya.328

In the same way, Samako was a famous man from the royal Family of wolaita to Dawuro.king
Halala, the king of Dawuro gave land, a saddleHorse and cattle. Prince Toke, the sister of king
Halala, said her brother that she wants to marry Samako. After she had married Samako, king
Halala, appointed Samako as district governor of Ella, in Konta the Frontier of Kaffa.329 Farther
more, queen Bale, the daughter of the king of kaffa married, kati Erashu, the king of Dawuro.
After her father’s death, the people of Kaffa did not make Bale’s brother the king of Kaffa but
another man their king of Kaffa. Bale queen of kati Erashu, sent a Dawuro army to Kaffa to
revenge

. At the end, their conflict resolved and peace maintained among the people of Kaffa, Konta and
Dawuro when they concluded marriage relationships among each others.330According to
informants, the socio-cultural history of Dawuro passed major and minor challenges of conflicts
from many neighboring state of Kaffa, Tamaro and Kambata.However, these challenges were
resolved not only by war but also using different conflict relaxation means of relationships
among the people.331 “war fare between the dare was endemic, each one trying to subjugate the
other to the status of vassal war could occur because of disputes over stolen livestock, a runaway
wife, or owner ship of a pasture lying between the dare...”.

In the same way,due to natural and man made problems a number of clashes arose among the
neighboring communities of Dawuro, Konta, Kaffa, Zala, Kucha and Wolaita had similar root

327
Mohammed (1994),Pp.186-187.
328
Torboko (2006 E.C),Pp.81-84.
329
Haberland,E.(1959), Konta..., p.745;Mohammed,p.183.
330
Informants: ZelekeZaza, Kocho Kolbaye and Elias Worabo.
331
“GamoGofa Zone HizbTarik…”, pp.71-75; Elias, Shiferaw and Abebech,P.9.

65
causes with the above expressions.332 Following the Italian withdrawal from Jimma, living
condition of the people improved and Job opportunitiesopened. Thus, considerable number of
people attracted by economic interest and moved from Dawuro, konta, Kaffa, and Yam to the
town of Jimma. As result,these factors facilitated their economic, political, social, cultural and
ethnic interaction among these communities.333 In medieval period, marriage was encouraged by
the government councilors among the royal families of Gera, Gomma, and Dawuro. The main
aim behind the royal marriage was avoiding conflicts through political diplomacy.334

Some common features of traditional marriage practices among Omotic States

No Type of marriage Dawuro Konta Wolaita Gamo Goffa Tambaro

1. Arranged marriage √ √ √ √ √ √
2. Abduction √ √ √ √ √ √
3. Marriage by agreement √ √ √ √ √ √
4. Marriage by the dream of wizard √ √ x X X x
5. Marriage by inheritance √ √ √ √ √ √
6. Marriage initiated by Female X x x √ √ x

Source: Marriage, Birth, and Sorrow Culture in Semen Omo Culture and Information
Department, 1990 E.c

key:

- Present√
- Absent x
1. Arranged marriage-marriage arranged by parents, with out the involvent of the children.
2. Abduction- marriage in which a ‘gloom’ forcefully kidnaps the girl to makes his wife.
3. Marriage by agreement is a consensus concluded by the boy and girl agreement.

332
Asele Gujebo Gutalo,Kedemit Wolaitana Kaffa(Addis Ababa,2004 E.C),P.190;Yohas Seifu,“A Historical
Survey of Jimma Town 1936-1974,” MA Thesis(Addis Ababa,History,2002),p;Olmstead,Judith.,“Agriculture,land
and social stratification in Gamo Highlands of southern Ethiopia ’’in The proceeding of the first United
StatesConference on Ethiopian studies(Michigan,1973),p.2.
333
Bogale, pp.49-50; “GamoGofa Zone...”, P.75.
334
Freeman, Dena and Pankhurst, Alula, Eds. Living on the Edge: Marginalized Minorities… pp.24-26.

66
4. Marriage by the dream of wizard-marriage forced by wizard with out agreement of the girl and
her parents,
5. Marriage by inheritance- has two features and rarely practiced;Marriage carried out when a
brother or a relative inherits the widow of a deceased husband and marriage carried outwhen a
widow marries a younger sister of his deceased wife
6. Marriage initiated by female and carried out when the girl attracted by the personal qualities of
the boy and forced by her back ground history.

4.4. Common views on marginalized group among the neighbors

In previous periods, smiths, tanners, potters, and hunters are the most discriminated group of
communities in the southwest part of the country. Many inter locking factors affect the forms and
degrees of marginalization. The extent of discrimination range reflects their social status. From
marginalized groups in Dawuro, Konta, Kaffa, Tambaro and wolaita,the potter groups are part of
the widely dispersed people.In addition, the groups who descended what they called the
“BeteIsrael” now living in different parts of Ethiopia, Known For different derogatory names and
socio economic discrimination.335

The potter communities are called by different names in various parts of the country. For instance,
Dawuro (Mana), Konta (Mana), Wolaita (Chinasha), Tambaro (Erasho), Kambata (Fugicho), and
Kaffa (Kejeche).Accordingly, informants and historical documents claim, these groups whom they
call themselves ‘Beteisrael’ refer to biblical, linguistic and oral evidences to justify that they are
descended from Jewish nation.336

The cultural status of the potters in these areas often expressed in terms of the cultural and spiritual
roles they performed and the socio-economic activities they practiced. As a matter of facts, the
discrimination never ends by distancing them from participation in social, economic and cultural
aspects of life rather they are subjects to various forms of persecution.337 Unlike the above
situation, the Mana had influential posts in the traditional political office as place guard and
exhibits various relationships with different classes across the social status in Daworo. For
instance, in DawuroManas had the office of Woraba and Erasha, the second and third most

335
Zerihun,P.62;Bakalo,P.12.
336
Dubale, P.96; Freeman, Dena, And Pankhurst, Alula, Eds.,P.111.
337
Wondimu and Mulugeta,P.45; Data( 1997),“Rural Livelihood and Social...”,Pp.5-6.

67
influential power next to the kati or king.338It is also true that Manja (formerly hunters) were police
of tradition palace guards in medieval Kaffa.Nevertheless, the extent of marginalization come
across down in most cases in different areas of life. Smiths and Tanners settle on the mid of
villages where the majority of Malla clans live. In accordance with this perspective, noticeable
changes have been witnessed in interaction among discriminated groups. As a result, a number of
smiths become successful and have considerable incomes greater than the Farmers or the dominant
Malla clan339

Considering their cultural proximity, and pattern of daily interaction, it may be argued that the
smiths and Tanners are almost all seemed to have malla groups in many ways in Dawuro, Konta,
Kaffa, and Wolaita.However,the potters and Manja (formerly hunters)are still severely
marginalized and theirsocio-economic and cultural situation has changed much less than that of
the smiths and Tanners in the above mentioned areas.Further more, intermes of population
number, the Manja (formerly hunters) are the most significant social group, followed by the
Potter (mana) among the occupational groups. Economically, the Smiths (Wogache) come first,
then the tanner (Degella), followed by potter and lastly the manja (the former hunter).340

Following the inpact of 1074 revolation of Ethiopia, considerable signs of changes are observed
and many forms of discrimination have been either decreased or replaced by relative Socio-
economic and political improvements in many ways.At the end of twentieth century the intensity
of mariginalization against occupational groups has signficantiy decreased, though the degree
differs from one group to another and in different parts of southwest Ethiopian regions and the
influence modern education, the spread of Christianity, trade and political affirmative actions
contributed a lot. It is important to request opening up of opportunities in the society where they
are and their families would take part equally in different aspects of life in Dawuro and the
neighboring regions.341

338
Dubale,Pp.120-121.
339
Dubale, pp.121-124, Bekele(2010), P.213.
340
Bekealo, P.12; Informants: Malasa Mamo, Ayala Kanitoand Yaya Guja.
341
Zerihun,pp.63-65;Worku, Pp.12-15;Freeman, Dena and Pankhurst,Alula Eds.(2001),Living On
theEdge:…,pp.130-131.

68
 Clan origin among the Occupational groups.

Malla Dogalla Amara

Social stratification among the occupational Groups

Smiths Tanner Potter Hunter

Malla Dogal Amara Malla Dogala Amara Malla Dogala Amara Malla Dogal Amara

4.5 The Spread of the Ideas of Modernization

There was the spread of the ideas and sense of modernization process and traditional handcraft
producing centers before the conquest of Emperor Menelik’s conquest of Dawro area.On the
other hand,in the absence of wider sense of modernization and awareness, the medieval
traditional rulersforced to administer the kingdom from their mobile courts. Mobile courts

69
served as the means of settling disputes in the kingdom. This hindered the economic andpolitical
stability of the people and staginition of moderinazation ideas in the region.342

With the disintegration of traditional administrative structure following the removal their Kati or
king by conquerors, few villages developed to emerge as small towns, where the troops were
camped. These centers become the areas of communication for exchanges of ideas, commodities
and popular interactions among the native people with new comers.343 Consequently, the local
authorities organized the settlements in the newly camped areas. Gradually, local people
organized under various institutions and structured to provide social, political, and economic
services. Thus, local and long distance trade begun and promoted the regional interaction of
people.344

The establishment of small towns in different areas of Dawuro served as the center of trade,
communication and administration. Thus, many peoples from fardistant areas attracted and
joined the town life and begun their economic, social, ethnic and cultural interaction in new
ways.345The location of Dawuro in the center of Omotic states and their common share along the
rivers Gojeb and Omo basins is other historical ties for their strong relationship and the
foundation for modern political integration. 346

Although few villages in the form of town and the district political center such as Waka and
Essara bale established towards the end of 19th century.There was no significant changes and
noted expansion of urban centers.Until the end of 20thcentury in Dawuro in general. Because,
there was no responsible and effective administrative body and structure that provided for fast
improvements of urbanization.So, less attention was given to the region. Furthermore, all district
governors from conquest to the down fall of Haile Sellasie regime had northern Origin. 347

In spite of its internal and external critics, urbanization traditions lagged behind and hindered the
regional economic and political development. On the other hand, considerable number of people

342
Freem Man, Dena, and Pankhurst, Alula(2001),pp.128-130.
343
“Dawuro Zone TarikenaBahil...”, Pp.7-8.
344
Ibid.;see map in appendix m8 from Lewis,H.s,A Monarchy :Jimma Abba Jiffar of Ethiopia 1830-1932,1963,p.36
South West King Ethiopia in the 19th century showing the location of Oromo kingdoms and the Omotic king
doms;Bahru Zewde.2008. Society, State and History Selected Essays:Ethiopia, AAU,pp.485.
345
Torboko(2006 E.C),Pp.78-80.
346
Wana,P.219, Elias, Shiferaw and Abebech,p.25.
347
Balisky,P.210.

70
movement from Dawuro to the neighboring areas.The impact of these factors are resulted the
underdevelopment, depopulation and less utilization of resources in the region.348As result,
motivated by modernization ideas, many people had become aware of urbanization with the
expansion of trade considerable number of people moved out from their former localitiesjoined
urban centers for their better lives where they achieved ethnic, economic and social interaction at
their destination among diverse ethnic and linguistic communities.349

4.6 Christianity and the Expansion of Church Education

According to Dawuro zone, unpublished document, on history, culture, and language symposium
report, Christianity was introduced to the region during medieval period by priest called Sebhat,
through Kambata and Hadiya.350Sebhat (priest) had built St.Michael church in the village of
Bale,in the present day Esara district administrative head quartor for the arc of (covenat)
st.Michael tabot, he brought with him.

351
Although, the introduction of Christianity has long history in Dawuro, nothing is recorded
regarding religious expansion until the coming of Emperor Menelik’s troops to the areas
towards the end of 19th century.352After the incorporation of the area to Menelik, Christianity
reintroduced and expanded. And many Christian churches flourished in different parts of the
region. For instance, the first established Orthodox Christian church in Tocha, the St. Michael
church and the Medanalem Jesus church of Waka, in Eyesus village.353

The established churches begun their religious teachings aimed at Christian norms.Besides, they
thought the skill of reading and writing for those who converted to Christianity in the village.
With the introduction of church education many children from far distant areas come to join the
established church education.Then after, a lot of people left for their birth places from deep rural
areas come with their childrento take care of their children and permanently settled nearby

348
“Dawuro Zone TarikenaBahil…”, P.8; “Semen Omo Zone Culture and Touism…”, P.9.
349
Seid, P.13; Torboko (2007. E.C), Pp.142.; See letter in appendix f1,2,3 from the former Kaffa Tekilay Gizat
Office archieve at Jimma,File No,ሠ15/776/57 on Hidar 15,1957E.C,File No,አ 38/3602/92/56 on Tahisas16,1957
File No,ሠ15/1183/37 on Tir 10,1957 and the response letters on Tahisas 19,1957. All letters express the
population movement of Dawuro from their farm land to the neighboring areas for the search of better
live condition because of lack of good governance and economic backwardness in Dawuro.
350
“Gamo Goffa Zone Bahilena Tourism…” Pp.71-76;Wana, pp.215-216.
351
Seid, P. 34; “Dawuro Zone Tarikena Bahil...”, P.7.
352
Seid, P.35; “Dawuro Zone TarikenaBahil...”, P.8;Merara Gudina.2003.Computing Ethnic Nationalism and
Quest for Democracy is 1960-2000. Netherlands, p.65
353
Braukamper Urlich, P.47; Bogale, pp.20-23.

71
churches. The condition gradually paved the way for ethnic and linguistic interaction in the
region.354 Church education provided basic skills in reading and writing until the introduction of
modern education by Emperor Haile Sellasie, the first primary school in Waka town in 1937. In
addition, with the permission from Emperor Haile Sellasie, 1940s few primary and Biblical
schools opened in different parts of Dawuro by Sudan Interior missions. 355

The opening of few modern schools provided the people with secular idea and missionary church
education facilitated the expansion of small towns at different Worada political administrative
centers. Eventually, the changes brought the sense of modernization and the spread of ideas of
modernization in small towns and strengthened population interaction in various ways among the
people in the region.356

354
Bekalo, P.73; “Dawuro Zone Tarikena Bahil…”, P.9. See the letters in appendex G1,2,3 from the
former Keffa Tekilay Gizat and appedix4 from Keffa Kifle Hager Office archives at Jimma,File
No,4467/6/44 on Yekatit 15,1957,E.c,FileNo,1649/1323/63 on Nehase7,1963E.C,File
No,895/3607/425/49/on Tir 22,1964E,C.File No,አ ስ 410/8226/92 on Nehase 29,1972,E.C.The letters shows the
Ethiopian Orthodox chritian churches supperiorty over other non-Orthodox Christian churches and its recognition by
Imperial and Derg regime.
355
Bogale, PP.25-26; Wondimu and Mulugeta, P.74; Torboko (2007.E.C), P.84.
356
Informants: Bafe Hatasa, Gershon Dilbeto and Aysa Adema. See letters in appendix H1,2,3,4,5from Keffa
Kifle Hager Office archives at Jimma,File No,4970/707/35 on Nehase 6,1956 E.C and its respective reply in two
pages on Ginbot 25,1957 E.C,File No,3298/707/35 on Sene10,1957E.C and File No,አ 8/11073/255/56 on
Sene12,1957E.c. All letters express the establishment of modern education and naming the schools in the names of
patriots who gave patriotic services during fascist occupation in the region.

72
 CHAPTER FIVE

5. SOME SOCIAL TRADITIONS OF DAWURO

5.1. Mouring in Dawuro
According to Dawuro tradition, human beings are holy. So, the become happy when a new
child is born and feel deep sad when one die expectedly or accidentally. The previous
traditioning morring practice in Dawuro was very deep. Through their long experience,
some awareness measures were taken to improve its harmful effects.Some of their harmful
morring procedures such as destruction of of the deceased person’s wealth have been
observed certain changes since the recent past .357

The sorrow procedures show differences from one area to another and have two phases, the
mourn and the burial procedures. The burial procedures starts from the death of a person
until the dead body is ready to be buried and the mourn procedure will continues for the next
unlimited time.358 Along with this, the news of the death distributed by sending a messenger,
who was sent to tell the shocking news to the deceased family, holds two white sticks in his
hand, which shows that the person is a messenger with the bad news, mainly a man holding
two white sticks indicated the symbol of deceased of person in Dawuro culture.359

The villagers organized under social institution called Idir, prepared food and shelter for the
peoples who came to share the empathy of the deceased families and relatives under the
command of local institution called Idir, which is consisted of the groups of elders, women,
and youth.360 The blow of local instrument, Locuwa, Turmba (Amharic) term indicates the
beginning of the mourn.The deceased families and close relatives showed the deep sorrow
by wounding their head with knife and sphere, scratching their faces and chicks but these
practices are banned at present.361Furthermore, in the deep sorrow procedure, the

357
Elias, Shiferaw and Abebech,yeGabicha, yelidetena ye leqiso Bahil be Semen Omo(Addis Ababa, 1990
E.C),pp. 209.210.
358
Ibid;Zerihun Doda,Ethno History and Cultural Study of the Tambaro Nationality(Addis Ababa,2011), P.202.
359
Bekalo Bareda,YeDaworo Omatiya Hizbya Tarikena Bahil(Addis Ababa,2004E.C),P.46; Elias, Shiferaw and
Abebech,PP.210-211.
360
Unique Ethiopia,Vo1.2,No,009,Nov. 2015, prepared by Sunlight Media Communication with Dawuro
Developmental Association,P.94.
361
Torboko Chachiro Tsadiku, Ye Dawuro BeharTarikena Bahil, Second Edition (AddisAbaba, 2007 E.C), pp
184 – 185.

73
participants show their entire respection for the deceased person with common songs mixed
by local wind musical instruments called Dinka, Hitsitsaya, andDarbiya or the drum.
Accompanied with the above cultural instruments, the participants expressed their deep
feeling of sorrow in various methods.362Zilalisa is an organized systematic expression of
speeches presented by the deceased families method mainly concerned with the deceased
identity and they tell to peoples about what he did to his community, families and country.363

Bosha is the act of expression presented by the deceased families and relatives move here
and there round the people by raising their hands that forced the people to cry deeply,
mainly done by women.364Kundetha used to express deep sorrow by lying down on the
ground to damage their body to indicate the expression of the entire love for the person. It
can be done by both men and women.365Lutha is an expression of deep sorrow by the
deceased’s friends. It involves inporoved by dancing and moving round holding with their
thin sticks.366 Zuryane Hoshoshuwa is the expression showing lovely participation during
the sorrow procedure to share the deceased families and relativies empathy and encouraging
them to recover from deep sorrow procedures presented by sorrow ceremony participants.

Generally, the sorrow procedures so hard, caused damage on economy and harm the health
of the people in the past, but now the procedure does not damage the health of the society
and consume less time and wealth because of awareness that people had created against bad
practices.367

362
Ibid; YeVSemen Omo zone Annual Bulletin, 1990 E.C,vol.1, No 1, p.47;Wana, pp.54 - 55.
363
Informants: Afaro Abicho, Galaso Gababo and Mara Mala.
364
Informants: Afaro Abicho, Galaso Gababo and Mara Mala.
365
Informants: Basa Wao, Tafara Uta and Gizaw Otoro.
366
Informants: Uta Uncho, Zaza Gita and Doku Mala.
367
Informants: Atanafu Hadero, Sinayehu Ashefo and Beta Malafo.

74
 5.2. Dawuro Traditional Handcraft

In different parts of Ethiopia, there are various cultural hand craft makers. However, enough
attention was not given in past compared with their contribution to the modern
technology.368 Today, the indigenous crockery and cutlery are being replaced with modern
equipments, but also are used side by side with modern ones.369

Traditional crockery and other household materials are made of pottery, grass works, iron
works, gourd with their various utilization such as, cooking, water storing pot, food eating
utensils, are generally made of pottery. Pots, bowls of various sizes, bread baking pans,
water drinking cups made of gourds are used.370

A special grass (duffa) is a basic raw material making food serving, storing, and winnowing,
and sifting, utensils.371 Cutleries made of iron works by iron-smiths include a big knife used
for cutting (called adaa or masha) and smaller knife used for cutting meat, onion, and Kocho
food prepared from enset plant.372 Besides, various household materials are made from skin
of cows and hides of goats and sheep which includes beautiful skin mat, bag, belt, basket,
food storage, ornament preserver, liquid container, wind pipe, for iron –smelting by iron –
smith and grain and flour container. Sleeping mat, baskets of different sizes, hats are the
products of grass and trees.373 Different house hold utensils like traditional tables, stools,
beds, boxes, bunches, doors, handles of implements were made from forest products by a
traditional hunter clan Manja.374

The unique feature of Dawuro cultural hand craft from the rest of southwestern region was
most of the handcraft productions except the utensils made of grasses and gourds were
produced by socially marginalized groups of society, namely the mana(potters),the
wogache(iron-smiths), the Degela(tanners), and manja(hunters).375 Many interdependent
factors affect the forms and the degree of their marginalization. Economically, these groups
368
Freeman Dena and Pankhurst Alula, (Eds.),Living on the Edge:Marginalized Manorties Southern
Ethiopia,(Addis Ababa,Social Anthropology and Administration ,2011), PP.108-109.
369
“Dawuro zone Tarikena Bahil…”,P.12.
370
Dubale,pp.81-83; Zerihun,P.220.
371
Ibid.
372
Zerihun,P.209.
373
Freeman, Dena, Pankhurst, Alula(Eds.),P.117.
374
Ibid, p.125
375
Freeman, Dena and Pankurst Alula(Eds.), P.108.

75
of people are subject to absolute poverty, locked out of the benefits of development, and
deprived from options and life opportunities to escape from various hardship
conditions.376Culturally, they are often feared and distanced from the well- organized Malla
society due to the continued misfortunes following lack of contacts made with them.377

In general, in the twentieth century the intensity of marginalization against these clans has
decreased, the extent differs from one group to another due to the influence of education, the
spread of Christian churches, trade, and the land reform of 1975.Trade and agriculture
brought them by integrating increasingly in to national economy.378

The most successful group in improving their way of lives is the Wogache (iron-smiths) and
Degela (tanners). A combination of factors has contributed to the Wogache success are their
famous iron tools attracted many clients from every corner and combined metal work with
agriculture to make a good lives. Degela carried out various aspects of their day to day
activities with neighborhood Malla farmer groups.379

5.3. Dinka, a Unique Musical Instrument of Dawuro

It is a fact that music is a component sector of art which refresh and treat the expression of
feeling and ideas of sadness or happiness in the society. 380 The hot feeling of music
maintained in the minds of the People, the role of musical instruments with their own
rhythm to attract the interest and feeling of the people is unbeatable. 381 It is certain that the
quality of the cultural musical instrument attracted many modern famous musicians to mix
modern instruments with cultural instrument in order to perform the beauty of musical art.382

Dinka is the long vocal musical instrument has unique feature regarding to its height and the
material component from which it was prepared. It is basically made from local bamboo
tree, with low cost and from horn and skin of cattle or buffalo.383

376
Ibid,PP.125-127.
377
Dubale, pp.92-93.
378
Freeman, Dena, and Pankhurst, Alula (Eds.),pp.130-131.
379
Ibid,P132.
380
Zerihun,PP.199-200;“Dawuro Zone Tarikena Bahil…”,p.8.
381
Ibid “Dawuro Tarikena Bahil Department… ”, pp.1-3.
382
Informants: Tesfaye Adore, Tesfaye Ayele and Wondimu Lema.
383
Informants: Bekalo Sapa, Akriso Adeko and Getahun Tekle.

76
According to the music tradition of Dawuro society, Dink can be expressed as the musical
instruments, the musical band, and the profession of the musical art or dance. It is played by
four peoples in a group initiated and motivated in musical rhythm of drum and dance.384
Dinka, the musical instrument has different heights and names with its respective
functions.Mara-is the smallest in height among the four Dinka instruments in the band. It is
2.73 meters long and obliged to respond the call of Hisya or the medium actor
Instrument.385Hisyahas medium sized height of 3.08 meters long and acted as motivator to
call all the rest Dinka instruments to participate in the plays joined together in a single band
system of rhythm.386 Oytsiya is 3.60 meters long and connected the sound of all Dinka
instruments to generate very attractive sound. Sometimes, it taken as the sound mixer in
theband.387

Zoohaa or Lamiyaa is the Dinka musical instrument with more than 4 meters long and used
to accompain music in other Dinka instruments. So, Dinka music has different rhythm when
one music is transferred from one rhythm to another go along with the sound of Drum and
dance.388 In Dinka music band, common and popular rhythms of the plays are: Yedda-is the
type of rhythm used to start the play as driving force, first by the band member plays and
then the audience to take parts in the Dinka dances and plays.389

Gadiliya or Shilelais the round movement of the Dinka band players to initiate and attract the
audiences to participate in the game. According to the Dawuro Dinka musical tradition, both
male and female audiences have responsibilities to take part in the plays intentionally or not.390
Goosha -is a type of Dinka rhythm motivates the audiences joined in hands together and pulled
each other with great pleasures round the Dinka band moving right and left.391 So, according to
the tradition, those who did not take part in the play is considered as rule breaker and blamed by
the audience. Therefore, the attractiveness of Dinka art to express the Dawuro history, and
cultural heritage is the attributes of past generation traditional arts in the region. It symbolizes the

384
Informants: Wondimu Lema, Zeleke Tigro and Mega Bushu.
385
Informants: Akriso Adeko, Atanfu Hadero and Getahun Tekle.
386
Informants.: Sintayehu Ashefo, Tasew Tsegaye and Worbo Adila.
387
Informants: Solomon Tilahun, Solomon Barana and Ashenafi Asefat.
388
Informants: Abera Tigiro, Abera Goshana and TadeseTekle.
389
Informants: Belayneh Bareda, Mitiku Ololo and Basa Wao.
390
Informants: Onu Oyda, Ketema Kepo and Dosha Ajale.
391
Informants: Getahun Tekle, Edimalem Eshetu and Sintayehu Ashefo.

77
development of medieval art and the nation’s identity and its unique feature. Furthermore,
Dawuro people are rich in music and the art of traditional dances with attractive rhythm of the
Dinka instrument at different secular or religious holy day and festivals. 392 Considering Dawuro
traditions, much of recreational activities and games are usually associated with music and dance
utilizing the traditional Dinka instruments. All the Dinka instruments are made of local materials
in the course of their production reflects the contribution of medieval culture technology of past
generation. In Dinka musical plays, the main actors are men groups. Few of Dinka rhythm limit
the participation of females. Because, Dinka musical dances and plays needed strong physical
movements guided by a combination of steps and rules.393

5.4. Tokibe’a or LaythaLamiya ( the beginig of the first day of the new year )
Tokibe’a- is the type of calendar based on the movement of the moon and its respective
cycle regardless of size appearance. In addition, it can be taken as the outcomes of the
ancient culture in Dawuro, which reflects the works of the past generation and .their
identities. So, Dawuro Calendar is the creativeness passed down from generation to
generation long before the advent of northern cultural influences in the region. However,
few words in the names of days and weeks borrowed and confirmed with the northern
tradition of the calendar due to long socio-cultural interaction and the Amharic language
influence in the region.394

The unique features of Dawuro Calendar:

A year has twelve months with no leap year, Months are counted in relations to the size
appearance of moon and its cycle and the celebration of New Year festival seemed to b at
the end of August to the beginning of September. Subdivision of a day has 24 hours and
division of seasons based on crop harvest and different natural cycle of phenomena. The
possession of few days in the each month prohibited to work and the days said to be chegena
( days prohibited to work).

392
“Dawuro Zone Tarikena Bahil OfficeReport ”(2008 E.C),pp.3-4.
393
Informants: Asfaw Finchamo, Ambaye Tadesse and Bekele Muko. See letters in appendix H1,2,3,4,5from
Keffa Kifle Hager Office archives at Jimma,File No,መ28/33078/ከ4 on Hamile28,1969,showing the
necessity of cultural music for political mobilization by Derg officials in relation to Awuraja and
Woreda cultural bands.
394
Bekalo,PP.88-89;Bekele Wolde Mariam(2010), P.73.

78
 The name of the days in the week in Dawuro language in relation to Amharic and
English:

Dawurothuwa Amharic English

Sangno Segno Monday
Maqoo Maksegno Tuesday
Orobaa Rebue Wedneday
Hamusa Hamus Thurday
Arba Arb Friday
Qera Qidame Saturday
Wogaa Ehud Sunday

The name of the week

Daworothuwa Amharic English

Saynuwa Samint Week

The name of months in the year:

Dawurothuwa Amharic English

Itiniya Meskerem September
Laeya Tiqimt October
Heziya Hidar Nevember
Oydiya Tahisas December
Echeshiya Tir January
Usupuniya Yekatit February
Lapuniya Megabit March
Hopuniya Miyazia April
Uduponitya Ginbot May
Tamiya Sene June
Tamane-itiniya Hamle July
Tamane-laiya Nehase August
Source : Unique Ethiopia vol. 2, No 2009

79
The name of seasons and their classifications in relation to some aspects of events in
Dawuro

Dawurothuwa Amharic English Months consisted

Adilliya Tsedey Autum September, October and
Bonniya Bega winter November
Asura Belg Spring December, January and February
Balguwa Kremt Summer March, April and May
June, July and August

Sub-divisions of a day on the happening of natural events:

Dawurothuwa Amharic English

Gurra Nigat Down
Wonttaa Tiwat Morning
Gallassaa Refad Late morning
Awakatuwa Ekuleqen Mid day
Awadoshuwa Qetir Dusk
Awawulla Wudiqt Evening
Omarsaa Mishit night
Qammaa Lelit Before mid- night
Bilahiya Ekulelit Mid- night
Hekabilahya - After mid- night
Wonthumathaa - Before down

Source : Unique Ethiopia vol. 2, No 2009

80
The Dawuro (Agina) term meaning moon, is similar to the month. The beginning of the day
of the month is started when the moon appeared in the shape of the horn of the cattle and the
phenomena are called Aginatta Miya Kachiyan Bettadu, the first day of any month within a
year.395 The Dawuro calendar has some days within each month has bad or evil days called
Chegena, a belief that where crops sawed, weeded, houses built, trees cut down in these
days are attacked by pests and never survived long or grown again 396. The event occurs the
days the moon disappeared to the moon appeared again which consisted of five days
between the eleventh to fifteenth days within each months, at which the moon is seen in the
shape of the cattle horn.397

The celebration of Toki be’a festivals is the base for Dawuro Calendar. It indicates the early
civilization of the people and the historical developments of Calendar which is taken as the
wisdom of forecasting and describing time in relation with shape and size of the moon and
following its appearance and disappearance time.398The Toki be’a festival, the celebration of
the new-year holiday is awaited in great wishes and happiness by the people with ever
lasting memory needs the necessary pre-conditions to be carried out.399 Among these
preparations, buying of food items and local drinks, the division and share of works among
the family members are noticeable. The ceremony continued for five or six consecutive days
from August (end of old year) to the disappearance of moon in the September (the beginning
of the new year).400

At the eve of the holiday, all family members will gather along with their father, elder
brother if there is no father accompanied the setting of fire torch ceremony and filled all
food and water in their container for the belief, if the family dissatisfied by the items, the
spirit of the old year may take them away badly.401 In the evening of the holiday, the young
men of the village sing and dance by moving from family to family and neighbor to
neighbor. On the morning, the first day of the New Year, girls did the same of the boys did.

395
Ibid.
396
Belalo,P.91; Informants: Ato Mara Urga and Ato Worabo Amancho.
397
“Dawuro Zone Tarikena Bahil office” (Amharic), PP.7-8.
398
Informants: Zeleke Minota, Kumalo Ataro and Wolancho Woju.
399
“Dawuro zone Tarikena Bahil office”, PP.4-5.
400
Informants: Mekonon Ganbazo, Dejene Babulo and Wondimu Adaye,.
401
Ibid.

81
Both of them demonstrate the way of respecting their indigenous cultures.402 For
consecutive days, relatives, neighbors, and friends invited and visited one another
expressing best wish of New Year, resolve the conflict, and renew their friendship. Without
renewing friendship and settling disputes to celebrate the Toki be’a ceremony was
considered by society as violating the tradition and thereby disobedience of their religious
rule.403

402
Ibid; Informants: Megaro Tona, Beta Malafo and Mamo Otoro.
403
Bakalo,pp.88-89,“Dawuro Zone Tarikena Bahil…”,pp.24-25,Wana,pp.57-58. See letters in appendix
H1,2,3,4,5 from Keffa Kifle Hager Office archives at Jimma,File No,24/24174/47 on Meskem 26,1938E.C,showing
the role of cultural music during the celebration of new year ceremony in different part of Ethiopia encouraged by
Imperial government. The letter was written from government of interior to the Keffa Awuraja Gizat at Jimma
center.

82
 Conclusion
The early history of the areas along the Gojeb and Omo rivers valleys in the southwest part of
Ethiopia was hardly known before the emergence of states organized traditional administrative
system. However, the society has long and sustained strong relations among the surround
communities. These popular interactions has brought some important changes in the region
before they well organized by statehood from the beginning of the 20th century. Similarly
through many economic and cultural infractions the people in the region, they shared ideas,
common economic engagements and livelihood conditions with the coming of the north
conquest. But the popular interaction was affected by internal conflicts and wars with expansion
troops. It is hardly possible to develop a comprehensive analysis about the nature and process of
interaction, because of the absence of adequate written sources. However, the study under taken
was come up with some historical investigation on interaction of Dawuro and its neigh boring
communities from 1800S to 1990S. So, it is obvious that social, economic, cultural, religious and
traditional administrative system of the people facilitated their popular interaction and
maintained peace and stability in the region throughout the history of Dawuro and its
neighboring states. Besides, it was true that the modern state organization structured the people
of Dawuro with the surrounding communities on the basis of these realities until the down fall
of the Deg regime in 1991

83
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Abate Jembere. 2001 E.C (2008/2009)“Be Dawuro Negestat Menagesha Bête Mengist

LayYetederge DasesaTinat”.
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“Dawuro Zone Administrative Office,Initative of Dawuro Cultural Values and Heritage

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“Dawuro Zone Finance and Economic Development Forum.” Tarcha, 2001E.C. (2008/2009)

“Dawuro Zone Tarikena Bahil Office Report ”. 2008 E.C (2015/2016 )

Ethiopian Electric Power Corporation, Gibe III Hydro Electric Project: Environmental And
Social Impact Assessment Executive Summary”(Addis Ababa,2009).
Gamo Goffa Zone Information and Culture Department Culture Study Team” 2004 E.C
(2011/2012).
Wondimu Gaga Gashe .2010. “Socio-Linguistic Facts about the Gamo area Southwest Ethiopia,”

85
 Addis Ababa.

Wondimu Lema. 2012. “The Historical Defensive Wall of Medieval DawuroKingdom,’’Paper

Prepared to UNESCO Recognition.

Wondimu Lema and Solomon Barana (2006 E.C), “Dubusha” SNNPRS, Dawuro Zone Tarcha
town Administration Paper Presented To 5th Ethiopian Cities Week Celebration.

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LIST OF ORAL INFORMANTS

No Name and Title Sex Age Place of Date of Remark

interview interview

1 Abebe Kama Male 53 Waka 8/5/2016 He has well organized information

(Ato) about Italy occupation obtained
from his father. His father was
patriot of Ethiopian liberation
front in Dawuro.
2 Abara Betela Male 70 Waka 8/5/2016 He was a member of Ethiopian
(Ato) student movement and following
the Ethiopian Revolution he
worked as district governor of
Jimma, Limmu and Dawuro areas.
He is from Dawuro and his wife is
from Oromo.
3 Abara Gochana Male 52 Tarcha 11/6/2016 He is player of Hitsitsiya
(Ato ) instrument in the Dinka cultural
Music
4 Abera Mekuria Male 75 Chida 4/5/2016 His father and mather from
(Ato) Dawuro who lived in Konta for
many years. He has detailed

91
 information in culture and history
linkage between Dawuro and
Konta.

5 Abara Tigro Male 78 Mareka 5/4/2016 He was very well merchant who
(Ato) conducted the market in Jimma.
He has detailed information on
culture and history Dawuro.
6 Adare Kocho Male 81 Sawula 30/5/2016 He is from Goffa clan how has
(Dana) detailed information about culture
and history of Dawuro,Gamo and
Goffa from the time of
incorporation to the dawn fall of
Derg has got from his parents and
his long experience.
7 Adimasu Abebe Male 42 Mareka 7/5/2016 He is Ph.D. student in A.A.U. He
has written many published and
unpublished articles on Dawuro
history. He is from kawuka royal
family in Dawuro.
8 Afango Adeko Male 81 Mareka 5/4/2016 He is from traditional leader
(Ato) family. His father fought against
Italian at Adwa. He knew very
well
about culture and history of
Dawuro.
9 Afework Dana Male 42 Amaya 3/5/2016 He is teacher in Konta Special
(Ato) Woreda. He graduated M.A in
curriculum and has detailed
information on Dawuro and Konta
culture and history. His mather

92
 from Konta and father from
Dawuro.
10 Ako Adeko Male 75 Mareka 5/4/2016 He was a merchant who
(Ato) participated trade activities
between Dawuro and jimma using
animals force on foot.

11 Akriso Adeko Male 65 Tarcha 11/6/2016 He is a drum palyer in Dinka band

( Ato ) who has information Dinka
cultural dance
12 Albe Amodo Male 90 Wara 1/4/2016 He is known elder. He served the
(Ato) merchant to cross the Gojeb river
by swimming.
13 Asegedech Fem 80 Chida 4/5/2016 She is very well women for her
Mekuria ale detailed information on Konta and
W/ro Dawuro clan stratification and
close relation between them.
14 Asfaw Desta Male 57 Waka 8/5/2016 He was served as political officer
(Ato) in Arbaminch. He knew very well
about political structural changes
during and after decentralization
of Kaffa Kifle Hager political
units.
15 Asfaw Finchamo Male 78 Waka 12/6/2016 He is from traditional leader
(Ato) family who is well informed in
Dawuro culture and history
16 Asha Bore Male 85 Wara 1/4/2016 He is a known elder .His village is
(Ato) located along trade route that link
Dawuro with Jimma.He has
detailed information on trade
activities.

93
17 Ataro Ako Male 73 Gena 10/2/2016 He is well known elder from
(Ato) malla clan who has close socio-
economic relation among the
pottery clan in Dibbo village in
Gena.

18 Atnafu hadero Male 52 Tarcha 11/6/2016 He is artist of Dawuro cultural

(Ato ) band who has deep information on
sorrow culture
19 Atumo Aymalo Male 81 Wara 1/4/2016 He is merchant and knews very
(Ato) well about import and export item
of trade conducted between
Dawuro and Jimma.
20 Ayele kenito Male 75 Mareka 11/6/2016 He is from manja (formerly
(Ato) hunter) clan who served as
traditional Dinka Music band in
Dawuro he has detailed in
formation on manja origin and life
condition he has got from his elder
parents.
21 Ayele Goba Male 82 Gasa 21/1/2016 He is well informed elder in
Erasha history of social stratification
among Dawuro clans and their
culture.
22 Aysa Adema Male 82 Mareka 11/6/2016 He is known elder among
(Ato) protestant followers and well in
formed on Christianity expansion
and in relation to introduction of
church and modern education in
Dawuro.

94
23 Babulo Bassa Male 60 Esara 10/3/2016 He is farmer and has detailed
(Ato) information on traditional
administration and justice system
in Dawuro.
24 Bafe Hatasa Male 91 Tarcha 10/1/2016 He is a known elder and church
(Ato) leader. He knows well about the
history of occupation of Italy and
the exploitation of the Dawuro
people by Imperial regime.
25 Bagaro Oshu Male 79 Gena 22/3/2016 He is from local traditional group,
Dana Bosa who has detailed information
about the role of traditional justice
practices.
26 Bakala Bante Male 79 Gasa 30/2/2016 He is well known elder among the
Erasha peasantry for his detailed
information about Dawuro
political history and culture. He
was form traditional
administration family.
27 Bakala Wodaje Male 65 Tarcha 25/2/2016 He is graduate of A.A.U and
(Ato) served the people as educational
and political experts for many
years. He is respected among
Dawuro people for his wise
outlook in the society.
28 Bakalo Samako Male 73 Tocha 20/3/2016 He well known traditional
administration structure of
Dawuro.
29 Bakalo Sapa Male 83 Waka 28/3/2016 He is very well elder for his
(Ato) detailed information of Dawuro
culture and history. He was

95
 participant of Jimma trade before
50 years ago.

30 Basa Wao Male 50 Tarcha 11/6/2016 He is well known palyer of dinka

(Ato) during sorrow ceremony among
the people.
31 Batala Bajura Male 81 Gena 10/2/20ion He is clan leader of pottery clan
Erasha 16 who has detailed information
about stratification of pottery clans
and notion on their classification
by pottery and other group of
society.
32 Batala Kehamo Male 72 Sawula 30/5/2016 He is from Gofa in his
(Ato) father,Gamo in his Mather and his
wife from Dawuro. He is a
merchant. He has detailed
information about historical and
cultural linkage among Dawuro,
Gamo and Goffa.
33 Batala Bajura Male 81 Gena 10/2/20ion He is clan leader of pottery clan
Erasha 16 who has detailed information
about stratification of pottery clans
and notion on their classification
by pottery and other group of
society.
34 Batala Bareda Male 80 Gasa 22/3/2016 He has detailed information about
(Ato) trade across Omo river.
35 Batame Goa Fem 81 Gena 10/6/2016 She is respected women from
W/ro ale Tambaro clan whose husband was
from Dawuro . She has detailed
information on culture, ethnic and

96
 religious interaction among
Dawuro, Tambaro and Kambata
people.
36 Batisa Balea Male 90 Waka 28/3/2016 He is known elder from
Erasha traditional leader family who has
detailed information on culture
and history of Dawuro before the
Ethiopian Revolution.
37 Belaineh Bareda Male 50 Tarcha 11/6/2016 He is a player of Dinka musical
(Ato) instrument
38 Bekele Muko Male 63 Waka 12/6/2016 He is well known expert of
(Ato) forestry among peasants and has
detailed in formation in Dawuro
cuture.
39 Belete Bashu Male 70 Waka 5/4/2016 He was a member of Ethiopian
(Ato) Students movement. He was
district governor under Kefa Kifle
Hager. He knew more
informations on history and
culture of Dawuro. Now he is
lawyer.
40 Beta Malafo Male 91 Mareka 20/1/2016 He is well known elder about the
Guda historical information and culture
of Dawuro. He was well known
traditional administration leader
among peasantry.
41 Bilate Lota Male 62 Yallo 22/3/2016 He has information on traditional
(Ato) justice system. His father served
feudal lord as guards during
imperial regime.
42 Bogale Bode Male 75 Jimma 10/4/2016 He was from leaders family and

97
 (Ato) lawyer. He knew very well about
the culture and history of Dawuro.
43 Botore Herana Male 53 Esara 10/3/2016 He is farmer and knew well about
(Ato) the culture and political history
among peasant communities in
Dawuro.
44 Botore Ololo Male 85 Sawula 30/5/2016 Hefrom is respected elder whose
(Dana) parents are from Goffa. He has
well informed on culture, history
and traditional administration
system unity among
Dawuro,Goffa and Gamo.
45 Dana Worabo Male 70 Yallo 22/3/2016 He is peasant and strong hate up
(Ato) on feudal exploitation on Dawuro
people.
46 Dana Wotango Male 68 Gena 10/2/2016 He is from non-pottery clan who
(Ato) has well social interaction in his
village among them.
47 Dara Hadaro Male 75 Tocha 20/3/2016 He has detailed information about
(Ato) feudal era.
48 Darota Adaye Male 70 Tocha 20/3/2016 He has information about local
(Ato) hereditary political structure
during imperial regime. He is
known elder among peasantry for
providing information on past
events.

98
49 Darota Dojamo Male 68 Tarcha 25/2/2016 He is a graduate of M SC in
physics from A.A.U. He is
(Ato)
respected among Dawuros for his
contribution in political, economic
and cultural issues. He was head of
Dawuro administration, leader of
anti Derge movement and a
member of Ethiopian student
movements.
50 Dejene Babulo Male 68 Waka 5/4/2016 He was vice of Kaffa kifle Hager
(Ato) Farmer Association. He has
detailed information about Dawuro
culture.
51 Demise Dana Male 68 Mareka 5/4/2016 He is a merchant. He has detailed
(Ato) information about the exploitation
of the people by imperial
governors. He has got information
from his parents.
52 Deneke Damota Male 57 Tarcha 7/5/2016 He was Konta district political
(Ato) leader under Kaffa Kifle Heger.
He has detailed information about
culture and history of Dawuro and
Konta. He is teacher in Waka
preparatory school.
53 Dogiso Dojamo Male 80 Waka 5/4/2016 He is very known elder and
(Ato) traditional leader during late hate
Selassie regian.
54 Dosha Ajale Male 50 Tarcha 11/6/2016 He is Dink instrument player
(Ato)
55 Doyamo Doda Male 81 Gasa 30/2/2016 He has popularity among the
Guda societies for his information on
political structure of traditional
administration and justice system
in Dawuro.

99
56 Dubale Agize Male 59 Waka 8/5/2016 He is graduate of A.A.U who has
(Ato) detailed information on Dawuro
culture and history in relation to
imperial periods. He is working in
Commercial Bank of Ethiopia at
Adiss Ababa.
57 Dubale Onfe Male 95 Mareka 17/2/2016 He is well known priest among
Aleqa Orthodox Christians for his long
service in the church. He has
detailed information about Dawuro
History and its culture. He is from
kawuka royal clan of malla group.
58 Edemealem Male 41 Tarcha 11/6/2016 He is well jknown in cultural and
Eshetu modern plays in Dawuro cultural
(Ato) music band
59 Elias worku Male 43 Amaya 3/5/2016 He is orthodox priest in Konta. He
Priest is Konta from his grandfather and
Dawuro in mather. The mather has
detailed information about
interrelation between Dawuro and
Konta.
60 Elias Worabo Male 58 Gena 10/6/2016 He is merchant he has detailed
(Ato) information cultural and history
link among Dawuro, conta and
kaffa people he has got from his
father who was mother from kaffa
royal family
61 Gabre Alanche Male 91 Jimma 10/4/2016 He is very well known elder who
(Ato) has detailed information about
culture and history of Dawuro.
62 Gadosa Gababo Male 80 Gena 22/3/2016 He is from hand craft producer

100
 (Ato) Bosa group. He make traditional cotton
made clothes. Quality of goods
were produced for the protocol of
the king palace.
63 Galaso Gababo Male 56 Tarcha 11/6/2016 he is a member of Dinka cultural
(Ato) band player.
64 Gamu Gaze Male 81 Mareka 28/3/2016 He is an elder who has information
Dana about lack of transportation means
to accompain trade activities
during imperial regime.
65 Gershon Dilbeto Male 73 Waka 8/5/2016 He is graduate of public health
(Ato) from Jimma University and
worked in Jimma Hosipital for
several years. He has well
informed about the introduction of
protestant religion and cultural
history of Dawuro.
66 Getahun Tekle Male 57 Tarcha 11/6/2016 He is known Dawuro cultural
( Ato) music producer and player in
Dawuro Cultural band

67 Gita Gomole Male 65 Esara 10/3/2016 He is farmer and from traditional

(Ato) administration leader family who
has information in culture and
history of Dawuro.
68 Gizaw Otoro Male 65 Waka 5/4/2016 He was a member of Ethiopian
(Ato) Students Movement. He was a
teacher and has detailed
information Dawuro cultural and
political history.

101
69 Goa Diblo Male 63 Waka 14/3/2016 He was head of Kaffa kifle Hager
Guda farmer Association during Derg
era. He is from Tigre clan and
detailed information on political
history and culture of Dawuro.

70 Gobana Gomole Male 73 Chida 4/5/2016 He is very known elder whose

(Ato) mather is Konta and has detailed
information on clan stratification
between Konta and Dawuro.
71 Gotoro Godaro Male 85 Gena 22/3/2016 He is from traditional leaders
Erasha Bosa family well known for his detailed
information about traditional
justice practices in Dawuro before
modern legal institution.
72 Hadero Daemo Male 85 Mareka 5/4/2016 He was very known merchant who
(Ato) conducted trade between Dawuro
and Jimma using animal forces
along dense forest.
73 Hanako kajela Male 58 Waka 14/3/2016 He is from cultural musician
(Ato) Family. He has detailed
information about culture, history
and political structure of Dawuro
society. He is serving in Dinka
music band at present.
74 Kabada Daemo Male 82 Jimma 10/4/2016 He has information on imperial
(Ato) governors administrative system.
He left Dawuro by opposing land
measurement problems in his
village.

102
75 Kabada Jabaro Male 61 Waka 8/5/2016 He was member of Ethiopian
(Ato) Student movement who knew very
well about imperial regime and its
exploitation on the people of
Dawuro.
76 Kama Kareto Male 71 Mareka 28/3/2016 He is merchant. He conducted
(Ato) Jimma trade. He crossed Gojeb
and Gibe by swimming.
77 Ketema Kepo Male 43 Tarcha 11/6/2016 He is player of cultural dance in
(Ato) the band
78 Ketero Hanako 82 Gena 22/3/2016 He is known for his detailed
(Ato) Male Bosa information about the culture of
Dawuro.
79 Kocho Kolbaye Male 88 Gena 10/6/2016 He is farmer and known for his
(Dana) memorization about past events
among the people of
Dawuro,Tambaro and Kambata.
80 Kocho Wotango Male 83 Sawula 30/5/2016 He is Gofa clan whose wife is
(Ato) from Dawuro. He has detaile
information on political history of
Dawuro Gamo and Goffa. His
father was patriot during Italian
occupation in Omo river valley.
81 Kumalo Ataro Male 70 Lom 15/6/2016 He is gifted for detailed
(Ato ) information on celebration of new
year cermany in Dawuro culture
82 Lama Bakalo Male 76 Wara 1/4/2016 He is an elder. He knews and the
(Ato) related problems has got
information from his parents.
83 Mamo Godeto Male 90 Wara 1/4/2016 He was participant of trade activity
(Ato) conducted between Dawuro and
Jimma.

103
84 Mamo Tona Male 75 Kucha 30/5/2016 His father is from Gamo and
(Ato) mather from Dawuro.His model
farmer at present. He is well
informed about culture and history
of both Gamo and Dawuro he has
got from his parents.

85 Mamo Otoro Male 86 Wa 20/6/2016 He is known elder who has

Erasha detailed information on Dawo
roculture and history.
86 Mara Mala Male 47 Tarcha 11/6/2016 He is a Dinka cultural band
( Ato) member.
87 Mara Urga Dana Male 80 Lama 15/6/2016 He is very known elder for his
(Ato) detailed information Dawuro
calendar.
88 Mega Bushu Male 66 Mareka 24/3/2016 He is from kawuka clans.He was
(Ato) known district political leader
under Semen Omo Zone. He
knows well about the defensive
wall of Dawuro.

89 Megaro Tona Male 84 Loma 26/1/2016 He is well known elder from

Erasha kawuka royal clan who was
traditional administration. He is
popular in providing information
about culture and political history
of Imperial Ethiopia.
90 Mekonon Male 87 Mareka 20/1/2016 He is a known elder and was
Gambazo traditional administration leader
Guda from kalise clan. He has detailed
information about potter clan and
their mythological and spiritual

104
 link with malla clans. He has
enriched information on history of
Dawuro.
91 Melese Mamo Male 65 Mareka 11/6/2016 He is from potter clan who has
well informed about history of his
(Ato)
clan he has obtained from his
parents. His grand father was
waraba, served traditional palace
court as guard in waka.
92 Mitiku Kabada Male 68 Waka 8/5/2016 He is from Dawuro clan and his
(Ato) parents left Dawuro in 1955 land
measurement problems. Now he is
worked as civil servant in
educational bureau.He has well
informed in history of Dawuro
obtained from his parents.
93 Mitike Otoro Male 50 Amaya 3/5/2016 She has Konta hasband and she is
W/ro well information about the culture
and history of Konta and Dawuro.
She is graduate in public
administration.
94 Mitiku Mekuria Male 48 Mareka 7/5/2016 He is Ph.D. graduate of A.A.U and
Ph.D. lecturer in Dilla University. He has
written unpublished articles in
Dawuro culture and history and
well informed about Dawuro
societies.
95 Mitiku Ololo Male 46 Tarcha 11/6/2016 He is drum player and dancer in
(Ato) cultural music band
96 Mulugeta Bezabih Male 40 Mareka 7/5/2016 He is M.A graduate in
(Ato) administration and has written
published and unpublished
materials on Dawuro culture and
history.
97 Ogato Gamu Male 80 Kucha 30/5/2016 His father from Gamo and mather
(Ato) from Goffa who has detailed

105
 information about cultural
interaction and close ethnic
linkage among Gamo Goffa and
Dawuro people.
98 Omato Onche Male 72 Tocha 20/3/2016 He was land less peasant during
imperial regime. He served the
(Ato)
traditional administration families
as tenants.
99 Sagaro Ogato He was traditional administration
Erasha 81 Loma 15/1/2016 leader during Emperor Haile
Male Sellassie. He has detailed
information on political history
and culture of Dawuro. He knows
well about origin and Inter-clan
division of potter clans.
100 Saqato Duba Male 77 Tocha 20/3/2016 He has information on culture and
(Ato) history of Dawuro during
traditional administration in the
past.
101 Sintayehu ashefo Male 59 Tarcha 11/6/2016 He is artis of Dawuro cultural
(Ato) band who has contributed a lot
cultural plays
102 Solomon Barana 48 Tarcha 11/6/2016 He is well known for the detailed
( Ato) information on Dinka culture
origin. He is nead of FM Radio at
waka station.
103 Solomon Male 51 Tarcha 11/6/2016 He is MA graduate is History who
Tikahun is known in the play of Dinka
(Ato ) Dance
104 Sore Kajela Male 92 Gena 10/2/2016 He is from pottery clan in Dibbo
Dana village of Gena., who has religious
power and popularity among
pottery and non pottery group of
people in the village.

106
105 Tafara Abaye Male 54 Loma 15/1/2016 He is from Kalise clan and
(Ato) traditional religious family. He has
detailed information on the culture
and history of Dawuro society.
106 Tadasa Boronko Male 88 Waka 5/4/2016 He was merchant. He was from
(Ato) traditional leader family who knew
very well about post liberation
periods and the trade between
jimma and Dawuro.
107 Tadasa Gollu Male 76 Gasa 30/2/2016 He has popularity among the
Erasha peasantry and was for Tigre clan
of northern origin and who took
part in traditional political
administration in Dawuro.
108 Tadasa Kabada Male 75 Amaya 3/5/2016 He is a famous elder who has
(Ato) Dawuro wife. He has well
informed knowledge on Dawuro
and Konta culture and history
relation.
109 Tadasa Takle Male 49 Tarcha 11/6/2016 He is a player of Hitsisiya
(Ato) instrument in the Dinka cultural
Music band
110 Tarafa Gabre Male 70 Tarcha 25/2/2016 He is graduate of A.A.U and who
(Ato) has detailed information on
Dawuro history and culture. He
has written few unpulished
articles on Dawuro Histry
111 Tafara Mekuria Male 60 Tarcha 7/5/2016 He was expert of agriculture in
(Ato) Konta woreda during derg regime.
Now he is working in Dawuro
Zone.

107
112 Tafara Tadasa Male 79 Waka 5/4/2016 He is known eldev. He knowg
events in dawuro after Italy
(Ato)
occupation.
He has detailed information on
trade between Dawuro and jimma
he has from his parent.
113 Tanga Babulo Male 65 Kucha 30/5/2016 He is from Dawuro clan left
(Ato) Dawuro before 40 years. He knew
about culture and ethnic similarties
among Dawuro, Gamo and Goffa.
114 Taye Shanko Male 63 Tarcha 7/5/2016 He is vice governor of Konta
(Ato) under Kaffa Teklay Gizat . He is
from Dawuro clan and well
informed about Dawuro and Konta
culture and history relation.
115 Tema Chofore Male 61 Yallo 22/3/2016 He has information on traditional
(Ato) administration system and its
exploitation up on peasant
communities.
116 Tenea Boru Male 90 Loma 26/1/2016 well known elder among peasantry
Dana expressing the
exploitation,discrimination and
struggle of Dawuro people and
their clan stratification.
117 Tegegn Biru Male 78 Loma 26/1/2016 He is from pottery clan around
(Ato) Umbuti Moutain in Loma who has
detailed information on the origin
and Interclan
Divisions among the potter clans.
118 Tesfaye Adore Male 57 Tarcha 11/6/2016 He is MA in foreign literature who
( Ato ) is working in Dawuro cultural
museum who has detailed
information on Dawuro culture
and history

108
119 Tesfaye Ayele Male 48 Tarcha 10/1/2016 He knows well about the culture
and the political history of
(Ato)
Dawuro.He is MA graduate in
governance and has written many
articles on Dawuro history and
culture.
120 Tsadiku Male 54 Tercha 27/3/2016 He is MA Graduate of A.A.U. He
Chachiro has written many published and un
(Ato) published articles and books on
history of Dawuro. He is working
in Dawuro Zone Culture and
Information Bureau at present.
121 Tsasew Tsagaye Male 45 Tarcha 11/6/2016 He is a well known Dinka band
( Ato) player
122 Ushecho Urku Male 90 Mareka 5/4/2016 He was very well merchant who
(Ato) joined the market of Jiren in
Jimma. He knews very well about
Dawuro culture.
123 Uta Fola Male 78 Mareka 28/3/2016 He was merchant. He conducted
(Ato) Jimma trade. He crossed Gojeb
and Gibe river by swimming.
124 Uta Unicho Male 52 Tarcha 11/6/2016 He is a member of dinka cultural
(Ato) band who has information about
sorrow tradition in Dawuro
125 Wachamo Doda Male 85 Loma 15/1/2016 He is well known elder and was
Dana traditional administration leader
from 1950s to1960s. He has
detailed information on culture
and political history of Dawuro.
126 Worabo Ololo Male 68 Tocha 20/3/2016 He is from peasant family who
(Ato) served the economic and political
interest of village louds during
imperial regime.

109
127 Wolancho Woju Male 73 Loma 15/6/2016 He has formation on how Dawuro
( Ato ) new year celebration is different
from other areasin relation to
calendar
128 Wondimu male 51 Tarcha 10/1/2016 He has written published and
Lemma unpublished history materials on
(Ato) Dawuro. He knows the culture of
the people and working in culture
and information Bureau at present
and joined Jimma University to
study history for MA degree.
129 Wondimu Male 58 Waka 20/6/2016 He is very known artist and writer
kebede Artist among the Dawuro for mixing
and writer cultural and modern musics. He
has written few published novels
130 Worabo Adila Male 50 Tarcha 11/6/2016 He is a player of Dinka instrument
( Ato)
131 Worabo Alanche Male 61 Lomma 15/6/2016 He is known for his brief in
(Ato ) formation on Dawuro calendar he
has got from his father hes father
was known in telling history
132 Worabo Woju Male 71 Gasa 22/3/2016 He has information on trade
(Ato) 1950s. His father was controlled
trade route across Omo river.
133 Worku Alanche Male 56 Mareka 17/2/2016 He is a History graduate from
(Ato) A.A.U and has written many
unpublished articles on Dawuro
history and its culture. At present
he is serving on education office in
mareka.

110
134 Wotango Zula Male 70 Sawula 30/5/2016 He is merchant. He has moved in
different part of Dawuro,Gofa and
(Ato)
Kucha local markets. In both areas
he had observed that there is
culture and language similarities
among the people

135 Yaya Goja Male 71 Mareka 11/6/2016 He is from tanner clan who has
(Ato) well informed in culture and origin
he has got from past parents and
his long experiences. He survived
his life on in come obtained from
skin products.
136 Zalaka Ayso Male 65 Tarcha 1/5/2016 He knew very well about culture
(Ato) and history of Dawuro. He has
obtained information from his
parents.
137 Zalaka Kocha Male 63 Tarcha 1/5/2016 He was member of Ethiopian
(Ato) student movement.He was district
governor during Derg under Kaffa
Kifle Hager.He has written
unpublished article on culture and
history.
138 Zalaka Zaza Male 75 Gena 10/6/2016 He is a known elder whose mather
(Ato) is from Konta and well informed
on cultural and ethnic interaction
among Dawuro,Konta and Keffa.
139 Zalaka Sankure Male 62 Tercha 27/3/2016 He was member of Ethiopian
(Ato) student movement and soldier who
fought against Derg regime. He
has detailed information about
Dawuro political and cultural
history.

111
Gl ossary for some terms

Abba Father (owner) of’ ascriptive word of an Ethiopian horse name

Amaraa Dominant caln among Dawuro people based on stratification system.

Attaqa Heavy white iron bar

Awrajja Province.

Awrajja Gezat Province

Balabat Originally hereditary owner of rest land: since

Balambaras Head ofan amba; a low- level administrative title

Birraa tosa Sprit appreared on the brother of worka tsosa.

Chegena. Evil day within each month in Dawuro tradition

Dajjazemach Commander of the gate; a politico-militray

Dana Political tittle next to Erasha in Dawuro traditional administration system

Deggella Tanner in Dawuro language

Dogalla Dominant clan among Dawuro people

Erasha Political tittle next to woraba based on traditional administration system

Fasiga Easter

Gabbar Tribute-paying peasant or peasants

Gebber Agrarian tribute, invariable paid in kind, tax.

Genne Queen in Dawro

Gerazmach Commander of the left; a politico-militray

112
Guda Political tittle next to Dana

Hitsisiya- Music instrument in Dawuro

Hudduga- Equal tittle of Guda

kati King in Daduuro language

kawo- King in Dawuro language

Kawuka- Royal caln in Dawuro traditional administration system

Kella Dry stone ditches of Dawuro

Lataa When a young brother marries his brother’s widow in Dawuro traditions

Makuwa Marriage by agreement in Dawuro tradition

Malla Dominant clan in Dawuro based on social stratification system

Manaja Formerly hunter clan in Dawuro

Mana Potter in Dawuro language

Medhdha tossa Deties appeared on house hold people in Dawuro

Omatioya assa Omotic people

Omotiya bitta Land belongs to Omotic people

Satsa tosa Deitie appeared on young people

Shallo Thread

Tillo tosa Trusthful good

Tokibea The fisr day of the new year in Dawuro tradition.

Woraba Political title next to king in Dawuro traditional administration system

Worada District

Worqa tosa Spirit inherited from his father

Zayiyaa Music instrument in Dawuro

113
DECLARATION
I, the undersigned, declare that this thesis is my work and that all source materials used for the
thesis have been duly acknowledged.
Name: Mamo Aushecho.
Signature: _________________________________
Date of Submission__________________________

114