ARBA MINCH UNIVERSITY

COLLEGE OF SOCIAL SCIENCES AND HUMANITIES

DEPARTEMENT OF HISTORY AND HERITAGE MANAGEMENT

A HISTORY OF LEMAN TOWN FROM ITS FOUNDATION TO

PERESENT

BY:

GETU GUTA

JUNE, 2017

Arba Minch, Ethiopia

 Arbaminch University

College of Social Sciences and Humanities

Department OF History and Heritage Management

A History of Leman Town from Its Foundation to Present

By: Getu Guta

Advisor: Mr. Natnael Ketema

A Senior Essay Submitted to Arbaminch University, College Of Social

sciences and Humanities, for the partial Fulfillment of the Requirements for
the Degree of Bachelor of Art in History and Heritage Management.

June, 2017

Arba Minch, Ethiopia

 Arbaminch University

College of Social Sciences and Humanities

Department of History and Heritage Management

A History of Leman Town from its Foundation to Present

By: Getu Guta

Advisor: Mr. Natnael Ketema

A Senior Essay Submitted to Arbaminch University, College of Social Sciences

and Humanities, for the partial fulfillment of the Requirements for BA Degree
in History and Heritage Management

Approved by:

Advisor……………………signature…………..Date……………

Examiner…………….signature………….Date………
 Acknowledgements
Prior to all, I would like to express my endless thanks to God, for giving me the effort and
strength to pass many challenges. Then I would like to express my gratitude thanks for my
advisor Mr. Natnael Ketema for his excellent guidance and tireless efforts to make this work a
reality. Without his guidance and support, this work has not been possible.

I would like to say, special thanks and appreciation to all of my informants in different place
specially Getu Hordofa and Wakjira Girmu they have provided me with much more detailed
information that supported my senior essay. They have shared their knowledge and experience
with me during my long hour’s interview with them.

The last but not the least, I would like to thank my family members specially my father Guta
Wakjira and my mother Lomi Mechalu for their unreserved support for this work.
 Glossaries of Non-English Words

Abba Bokku- The Leader of Gada system next to Abba Gada

Abba Gada- The Gada Leader.

Addoo- The other name of Kallacha.

Ateetee- The women’s thanks giving ceremony

Ato - Mister

Ayyaantuu- A person who possess the Qallu spiritual

Balabats- Land lords

Bokkuu-The Cultural Material that used to make peace and stability

Bokkuu Gosa Hangafa- Bukko of elder clan

Bokkuu Gosa Quxusuu - Bokku of younger clan

Chaffetachaa - A person who has the power of deciding compensation.

Caaccuu- The Cultural Material used by Women among Oromo people

Eebba- Blessing

Gadamojii- A person who finished his Gada grades

Galma Qallu - The place people legitimate Qallu

Guma- Compensation

Haadha Caaccuu-Mother of Caaccuu

Ikub - Traditional association established by small group of people for helping

each other

Jaarsummaa- Traditional conflict resolution mechanism

Jarsa –elder

Kallacha- Type of Cultural Material used mostly by Male members

Kallacha kormaa – Strong Kallacha

Kallacha lafaa- Less strong Kallacha

Kallacha dhalaa –Kallacha of Female

Kebele-the lowest level of administration

Malima- One of Tulama Oromo clan

Manguddo-Elders

Muka leman –The name of tree

Nama Harka Xuraa’e- A person who killed other person

Obbo – The title given to male members of the Oromo people.

Qaalluu- The spiritual leader among the Indigenous Oromo religion.

Seera Dhangalasuu –Law proclamation

Siiqqee- Stick material which used by Women members of the Oromo society.

Tej- Traditional beverage made from buckthorn and honey

Waaqa –God

Warra Guma- Those peoples who pay compensation and take from each others.

Woinadega –Medium latitude, moderate weather condition

Woreda –The administrative unit above kebele

 Acronyms

FDRE-federal Republic of Ethiopia

EPRDF-Ethiopia Peoples Revolution Democratic front

KM-kilometer

NGO-Nongovernmental organization
 PREFACE

This senior essay tries to briefly present the history of Leman town from its foundation to 2015. I
was born and grew up in the village that is located eight km from the town and I had developed
and strong desire to know its history. However, there is a gap in this paper as there are still rich
stores of oral information, which I had the time to collect fully.

This senior essay has three chapters that general back ground of urbanization is stated in chapter
one, Historical foundation and development of the town had written under chapter two, socio-
cultural aspects and infrastructure developments of the town is stated in chapter three.

This senior essay is written on the basis of some published and unpublished materials, largely on
oral information. The major difficulty which I had faced in the course of doing this paper was the
scarcity of published materials. From its foundation to present there is no enough written
materials in its municipality. But, I have prepared this paper more based on oral information and
unpublished written document.
 Table of Content
Contents page
Acknowledgement………………………………………………………….I
Glossary……………………………………………………………………..II
Acronyms……………………………………………………………………III
Preface………………………………………………………………………..IV
CHAPTERONE
1. GENERAL BACHGROUN OF THE STUDY AREA ……………………1
1.1. A History of Urbanization Development in Ethiopia ……………...
1.2 Geographical Background of the study areas ……………………….
1.2.1. Location and topography of the town ……………………
1.2.2. Climate of the town…………………………………….
1.2.3. Religious and Ethnic background of the town ………………
1.2.4 Economic Activities of the town ……………………
End Note of chapter one
CHAPTERTWO
2. HISTORY OF LEMAN TOWN FROM ITS FOUNDATION TO PRESENT
2.1. Foundation of Leman town ……………………………………
2.2. Leman town from 1950 to1974……………………………
2.3. Leman town from 1974 to1991……………………………
2.4. Leman town from 1991 to 2016………………………………
End Note of chapter two

9
 CHAPTERTHREE
3. SOCIO CULTURAL AND INFRSTRUCTURAL DEVELOPMENT
OF THE STUDY AREA………………………………
3.1. Socio cultural Institution of Leman town …………………………………….
3.1.1. Gada System …………………………………………………
3.1.2. Jaarsummaa…………………………………………
3.1.3 Guma………………………………………………
3.1.4. Cultural Materials among Malima Oromo of in town ……………
A. Bokkuu ………………………………………………………
B. Kallacha………………………………………………………
C. Caaccuu…………………………………………………………
D. Siiqqee…………………………………………………………
3.1.5. Qallu Institution………………………………………………….
3.1.6. Ateetee……………………………………………………
3.2. Infrastructural Development of Leman town …………………
3.2.1. Education …………………………………………………
3.2.2. Health center ……………………………………………
3.2.3 Electricity ………………………………………………
3.2.4. Transportation …………………………………………………
End note of chapter three
Conclusion-------------------------------------------------------------------------
Bibliography……………………………………
List of informants ………………………………………
Declaration ………………………………………………………

10
 CHAPTER ONE

1. Background of the study area

1.1. A history of urbanization development in Ethiopia

Urbanization is the process by which rural communities grow to form cities, or urban centers,
and by extension the growth and expansion of those cities 1

There are a number of historical towns in Ethiopia with four major historical capitals such as
Aksum, Lalibela, Gondar and Addis Ababa. But the process of urbanization in Ethiopia goes
back to pre-Aksumite state of Punt and Damat .2

Some evidences stated that, there were a number of pre-Aksumite settlements to the high degree
of urbanization. A few of these urban settlement as well as some aspect of the culture life to
which they give rise to were connected with the migration of south Arabian people in to the
region most of these urban settlement were concentrated in Northern part of Ethiopia .3

For example, the urban center of Yeha to the Northern last of Aksum was the oldest of them
(centers) and Coloe and Matera were to other such important urban centers emerged as a result of
close commercial contact with south Arabian peoples.4

Next to pre-Aksumite period, the process of urbanization history of Ethiopia had it root in the
Aksumite period. The city of Aksum was of such centers and existed for many centuries. After
the decline of Aksumite civilization development had been seen with the rise of Zagwe dynasty
between 150 to 1270A.D. At the time Zagwe dynasty, new urban development shifted to expand
towards the south district of Bugna in lasta more exactly at place called Adefa near the present
city of Lalibela, which is the major urban center that time .5

In 17thC, Gonder was established as permanent capital of Ethiopia. It is found in northern part of
Ethiopia in north Gonder Amhara region state .The town was established as a permant capital in
1632, by Fasillades. It served as a center of political, culture and commerce. The historical
importance of Gonder town is un-measurable because many kings built remarkable castles in the
royal capital.6

11
The modern urban development in Ethiopia started with emperor Menelik territorial expansion to
south and south west led to the emergence of new center. In November 1886, the present capital
of Ethiopia Addis Ababa was established. In his early years, meneliks capital was Ankober in
shewa that moved to Entoto and later to Addis Ababa, which became most important city in
Ethiopia history .7

1.2. Geographical background of the study area

1.2.1. Location and topography of the town

Leman town is located, on the main road that connects Addis Ababa to butajira. This town is
found in Kersa malima wareda at about 60km south of Addis Ababa and about 134km south
western shewa capital of Waliso .8

Astronomically leman town is located 8o 36’ 17” North latitude and 38o 35’ 53 “east longitude.
The town is bounded by different rural kebeles; Kersa warko in north, kusaye in west, beye giche
in the south and kaso mame in the east .9

The topography and land feature of the town looks entirely flat and high slope to the south and
south west most side of the town. The elevation of the town is 2227 above sea level and the
lowest altitude 2038 above sea level .10

The surface runoff flow of rain water in the town is leman river, Leman River which flows
crossing the leman town and discharged in to Awash River. Therefore; the town is located within
Awash River drainage basin .11

1.2.2. Climate of the town

Leman town has a sub-tropical highland climate. The town has a similar highland climate with
temperature ranging between 15o to 20o which is determined by elevation and prevailing wind
patterns. Due to its location at high elevation, the towns climate is characterized by good
temperature all the year round with nearly optimal temperature every month. 12

The town obtains seasonal rain fall from February to May. Like any highland climate regions
which are characterized by dry winter it is also the dry season of town. 13

12
In generally the town has woina dega types of climate. The annual maximum temperature of the
town is20co and the minimum is 15 co. The annual rain fall of the town is 8000mm to
1500mm.The town has two rainy seasons that are summer and spring respectively.14

1.2.3 Religious and Ethnic background of the town

Before their conversion to Christianity and Islam the people of leman town and its area were the
followers of traditional religion and the indigenous Oromo religion called Waqeffanna.15

Generally, the religious composition of the town based on 1994 population and housing census
the people of the town was the follower of Orthodox, Protestant, Catholic, Islam and
Waqeffanna. The number of followers of orthodox religious is the dominant which accounts
93%, the other protestant, catholic, Islam and Waqeffanna accounts 6.4%, 0.3%, 0.3% and
0.09% respectively.16

The town is dominated by three ethnic groups, Oromo, Amhara, and Gurage. They have their
own tradition, cultures and religious practices. From sample survey it was found three ethnic
groups the largest one was Oromo 97% while Amhara and Gurage ethnic groups accounts 2.8%
and 2.5% respectively .17

The total and distribution of leman town, According to the resent census data is 20,450 and out
of which 9730 are males and 10,720 are females.18

1.2.4 Economic activities of the town

Economically the people lived with agriculture and trading activities which played a great
economic significance in the town. Agriculture was the main economic activities of the
population that has a great role with development of the town .19

The main crops grown by the people are wheat, teff, barley, maize, and sorghum …etc. Teff is
one of the main agricultural products of the town which is used as the major food item .20

13
 Chapter one Endnotes
1
JoshuaJ Mark. History of urbanization, Study of African Societies, April2014.
2
Bahru Zewde short history of Ethiopia and the horn, Addis Ababa University press. 1998,
P.4
3
Ibid
4
SergawHableSelassie.Ancient and modern Ethiopia history to 1270, Oxford University
Press, Oxford, 1972, P.265.
5
Ibid
6
Solamon Addis, A history of Gonder city. MA Thesis, (department of history) Addis Ababa
University, 1987 P. 12.
7
Bahru Zewde, Modern Ethiopia history 1885-1974 Addis Ababa University1991. P.168.
8
Annual Report of master plan o f leman town .P.6
9
Ibid
10
Ibid
11
Ibid
12
Annual record on Nov, 2.1999 E.C about the weather and climate of the town,
File.No.144/022.
13
Ibid
14
kersa malima Agricultural and Rural development office, Annual Report of 2003,
File.No.022/23
15
Informant Ato Getu Hordofa, Wakjira Girmu.
16
Leman town Population census Annual report of the town P.8.
17
Ibid
18
Ibid
19
Kersa malima woreda Agricultural Administration offices, Annual Report,(2003). file
No.23/126.Date .09/03 Rer.No 12.
20
Ibid

14
 CHAPTER TWO

2. HISTORY OF LEMAN TOWN FROM ITS FOUNDATION TO

PRESENT

2.1. Foundation of leman town

Leman town was one of the centers of Kersa Malima District after 1950s. Before its foundation
as a center for the district, the areas was covered by different kind of forest and wild life .1

Firstly, Leman area was settled or inhabited by the Tulama sub- clan of Oromo called
Malima .They settled in the area for a long period of time by administering each other through
the Oromo traditional administration system, Gada system.2

However, through periods ,after the kersa malima district and its surrounding started to be ruled
under the central government , as the result of Meneliks expansion process, Leman was also
began to be rule by landlords and the area was divided and given for nine land lords/Balabats
namely, Ato Adamasu Dote, Ato Jiru Jole ,Ato Hunde Gobana ,Ato Damise Getu ,Ato Bekela
Getahun ,Ato Girma Gemechu ,Ato Lema bekela ,Ato Tufa Dambi ,and Ato wako Girmu .3

These Balabats have divided the area and used it for agricultural farming and the cultivate
different kinds of crops like Teff, wheat, sorghum and others. Due to the adoption of Gabber
system in to the country particularly after liberation of Ethiopia , the people who settled in
Leman area have been served as a Gabber and tenants for the land lords and they payed tribute
for government officials as well.4

During the 1950s the Ethiopia government had improved some infrastructural developments in
the country in different regions .As a result of construction of road from Addis Ababa to Butajira
crossing the Leman town ,some peoples have been collected in the area to become employees in
the construction. Since then ,many residents have started to settled in the area and the because of

15
its strategic importance for supply of infrastructural and social services ,the government officials
and some of the land lords decided to make Leman become the centers for the Kersa Malima
district in 1959.5

The favorable condition or event for settlement to be started in the Leman as the status of sub-
district allowed and encouraged very interested land lord Ato Bekela Getahun to supply plot for
individuals who wanted to have plot for residential house building and also government office.
This condition also made in the year 1954, other land lords who have very interested for Leman
becoming sub-district were Ato Jifar Jiru, Ato Hunde Gobana and Ato Dababe Admasu. As this
result leman town is become the center of Kersa Malima district in 1959.6

Regarding the name of the town there was assumption by the elders of the town. According to
my informants, there was a tree called “muka leman” means Leman tree which was many in
number and served for different purpose among the residents of surrounding areas. As a result of
this, when the forests in the area have been devastated the people called the area by the name of
trees and the Leman name has been applied for the area up to present day. Finally, the three
historical growth period of the town follows.7

2.2. Leman town from 1950 to 1974

Starting from its foundation up to present, Leman town passed through different government
systems. In the beginning of these years the development and growth of town was slow and very
weak. However, there was some development of infrastructure. For instance, the road which
connected Leman town with its neighboring towns like Awash melka kunture, Bonaya, Jawe,
Alemgana and Addis Ababa, the capital city, was constructed in 1950.8

During Emperor Haila Selase after leman town become sub-district in 1959 and in 1960 iron
sheet corrugated houses were built in the Leman town by individuals like, Ato Charu Gudata, Ato
Huluqa Wari, Ato Jiru Fayisa and Ato Jiru Debela. At beginning of the 1960s the first local
drinking house Teji bet or mana Dadi was opened by Ato Tidu. Following the foundation of Teji
bet in their rudimentary form where modern alcohol drinking were to be sold in Leman
established by the following persons, Ato Girma Lema , W/ro Tewabech Bekela and Lakech
Weldayes .9

16
The first butchery house in leman town was also built in leman at mid 1960 by person known as
Geberhiywet Gete. According to my informants, the first school of modern education was
opened during reign of emperor Haila selasse in 1965 and was name as leman primary school.
Though the school was opened in the town, the people of the town did not effectively used. This
was due to the political instability in the town and the people of the town considered modern
education as the Christian education. In addition to these the Muslim people of the town turned
the attention to the Qur’an education .10

In addition to the modern education service, Leman town got the chance to benefit from the
government expansion of modern education in the country. Modern car transport service was
started in 1959 during Leman became centers of kersa malima district. This was initially done by
people who came from Addis Ababa for the purpose of trade to the town. Before 1950 the people
of the town used pack animal and their foot for transportation. Because of this, the residents of
the town had faced different problem when they moved from one place to others.11

In Ethiopia, the traditional urban associations which are called Mahabers were widely found in
the country in general and Leman town in particular. They use to the society to live together
peacefully in different situations. Members of urban mahabers met periodically at member
house. In leman town, from its foundation, traditional associations like Idir and Ikub formed by
the people of the town. Particularly during the reign of Emperor Haile selassie, these associations
were strong and influential in social and economic life of the people. In leman town, the
members of it were not drawn on the bases of religion, ethnicity and clans rather on the basis of
their interest. Idir, which were religious based grouping are found only around Mosques and
churches .12

The other modern institution was hotel. A history of leman town traced back to the second half
of twentieth century, during the reign of emperor Haile selasse. The first hotel was found in 1968
by a person known as Girma Gemechu. The name of the hotel is called Leman hotel. The other
hotels which were also established during emperor Haile selasse, Abebe hotel and Boloqe hotel
in the same years in 1970s .13

Leman town got a service of electric light during the period of Haile selasse in 1967. Before this
time, the person of the town got light services was not allocated for the entire society of the

17
town. Rather it had been used by person who had the ability to buy the generator. More of the
resident of the town used firewood as a light service. But electric service is established the
people of the town were more benefit from it and also the development of the town increasing.
As a result of the electric light the people of the surrounding rural area came to settle in the town
and increasing the rural to urban migration. The electric service was very important for the
development of the individual and society of the town.14

Health service at clinic was established in the town during the emperor Haile selasse, it did play
great role in the protection of the health of the society in the town and its surrounding areas, as
well as it was the major contribution for the development of the town.15

2.3 Leman town from 1974 to 1991

In Ethiopia history, the year from 1974 to 1991 was marked “reign of military dictatorship ’’.
This regime came to power in 1974 mainly headed by Mengistu Haile mariam and ruled the
country for about 17years. During this reign they adopt the socialist ideology and the subsequent
command economy. As a result of this price of good in the country in generally and leman in
particular was determined by the government.16

In Leman town, there are were three health centers during the Dergue regime and they give the
services to the entire community of the town .Among the centers ,the oldest one was government
health center which was established during Haile Selasse period .It continued to give services up
to present for the communities of the town and rural areas. But the other two were private clinic
in the leman town .17

Even though, there was development of infrastructure and other services in the town on the other
hand, the ideology of Derg regime also played an important role for the backwardness of the
town .This was due to the government discouragement of private investments in the town. Rather
the government nationalized land and houses from individuals who had more than one house .18

Ato Irafu Tadesa became appointed as a new administrator of the town. He administered the
town for ten years, he ruled as the dictator, controlling the people and the wealth of the town. 19

The postal services in the town without post office but served by postal agent starting in 1990
and telephone services in the beginning of 1990s. During the period of the Derg regime the
18
development of the town was very slow as the result of the discourage human right and the
culture of the societies.20

2.4. The Leman town from 1991up to present

Leman town got so many changes from 1991 with the coming to power EPRDF.It gained
democratic administration and development in social, political, and economic aspects. Social
services such as health center, education, transportation, water supply, electric supply,
telecommunication and other were highly expanded in the town. 21

Since the coming to power of the FDRE government, the government officials and provincial
administration in the country have been appointed in each regions and zones based on the
professions .The same that in leman town. Ato Garamu Chala became appointed new
administrator of the town. According to evidence acquired from the document administration
office, education services were expanded and were increased in numbers and giving services to
the students. During the current time leman town has five educational facilities, one secondary
and preparatory school (grade 9-10 and11-12) owned by government and one primary school
(grade 1-8) also owned by government ,milk Academic school (serving for KG)owned by
private and Leman extended basic educational school (serving KG and grade 1-4) owned by
NGO.22

According to evidence acquired from the document of administration office, in the resent
government the other facility for the leman town was Bank, macrofinanical institution and water
supply.

19
 End Notes
1
Informat: Ato Chala Biru, Ato Kuma xafa
2
Ibid
3
Leman town Administration office, “The history of leman town.” Script in Oromiffa, 2003,
P .5
4
Ibid
5
Leman town Administration office, document file no, 216/2007; P.6.
6
Leman town administration office, “The history of Leman town.”
7
Informant: Ato Wakjira Girmu
8
Leman town Administration office, Annual Report of 2008; P.23
9
Informant: Ato Degafe Bekela
10
Kersa malima Woreda Education office, document file no123/2008; pp.11-12.
11
Kersa malima Woreda finance and Trade office, Annual Report of 2003; P.8.
12
Informants: Ato kebada Mamo, Ato Lema Tadase
13
Ibid
14
Leman town Administration office, service history of leman town, manuscript, 2002.
15
Kersa Malima Woreda health service offices, document file no 212/2008; PP.4-5.
16
Informants: Ato Getu Hordofa, and Ato Girma Sefu.
17
Leman town Administration office, annual Report of 2005, P.10
18
Ibid
19
Informants: Ato Warku Tulu.
20
Kersa Malima woreda, Telecommunication office document record file no 23/2001; p.15.
21
Leman town administration office, Annual document record 2001, p.16.

20
22
Kersa malima Woreda Educational office document file no 21/2002

Chapter three

3. Socio-Cultural and infrastructure Development of the study area

3.1 Socio-cultural institutions of leman town

Every ethnic group and nation of the world has their own indigenuious cultures in their ways of
life before introduction and expansion of universal religious and the development of
globalization throughout the world. 1

The malima Oromo also have their own common culture ,value , belief ,as well as an indigenous
institution which they practice in their way of life that exercised by native people of the area still
today. Let us discuss some of the most important socio-cultural activities and religious institution
like Gada system, Jaarsummaa (an indigenous conflict resolution on mechanism),Gumaa
(compensation), most of cultural materials such as Bokku ,Kallacha ,Caaccuu , and siiqqee,
Qallu institution ,Ateetee, traditional marriage system in the town .

3.1.1. Gada system

Before the expansion of Christian kingdom in the late 19 th century in to the south and southwest
part of Ethiopia, the Oromo people used to widely practice the socio-political administration
system called the Gada system .2

The malima Oromo also organized themselves in the Gada system that is a social structure of
generation sets which succeeded each other every eight years in assuming political power. Any
social, economic, culture, political and religious activities among the malima Oromo led by Gada
system .3

21
In malima Oromo, every people in each Gada grades has its own duties and responsibilities that
proclaimed by Abba Bokku of the period with local assembly at place called “Birbirsa Bokku”.
Traditionally, the system through which the law became proclaimed was known as Seera
dhangalasuu (law proclamation).The principle of the law making by the malima Oromo Abba
Gada and Abba Bokku have received from the central assembly of SadeenSodo.4

Butta ceremony, which celebrated during the time when an individual or group of people can
enter from one Gada grade to the next grades, was the most important ceremony of Tulama
Oromo clans in general and Malima Oromo in particular.5

Although its celebration and respect is decreasing among new generation and the expansion of
other religions particularly Protestantism, Gada system has continued to be practiced and
celebrated still today. There were most known places such as Sadeen sodo, Arada Jila, Kato and
Sokoru, where the Abba Gada (Gada leaders) of the areas have transferred their power with great
ceremonies to the next Gada cycle every eight years.6

3.1.2 Jaarsummaa

The term Jaarsummaa came from Afaan Oromo words “jaarsa” means “elder” and “ummaa” is
to be or this sense. It is being elder or to be elder. However, contextually the term “Jaarsummaa”
refer to the reconciliation of disputants by mediator (Jarsa).7

Jaarsummaa is balancing process in formed by understanding of the basic sources of conflict. In

Jaarsummaa the jarsa (mediator or arbitrator) assist the disputing parties in applying their values
to the facts and reaching a result. These values may include law, fairness, religious preferences,
moral and ethical concern of the society among the Oromo societies for continues until present
time .8

In Malima Oromo, the Jaarsummaa process is held in an open air under tree or on a field of
convenient place. There is no limited or formal time and period for Jaarsummaa practice, rather
it depends on the condition of the conflict and disagreements among the people. In relatively
simple disputes, it is held usually in free times specially Sunday and other holidays. However, in
serious conflicts murder and physical injuries, the Jaarsummaa setting may hold unconditional as
it happened .9

22
According to my informants, the role of Jarsa varies in degree from case to case and the nature of
the relationship of persons in the dispute. When the disputing parties have no serious problem in
negotiating with each other’s but, are unable to settle their case by their own through
discussion ,could arrived at decision on which both parties agreed .10

As my informants state, the criteria for the selection of the Jarsa in Jaarsummaa is usually not
based on age, sex or kinship (some times kinship needed for family disputes), but it is was based
on personal qualification of the Jarsa including honesty, integrity, impartiality, confidentiality,
talent and experience in dispute processing and his skill in the reasoning and his altruism and
willingness to reconcile disputes. Moreover, the Jarsa need to have a general competence and
knowledge in the custom and law of the societies. 11

Among the malima Oromo, the Jaarsummaa open with blessing (eebba) system. The Eebba
system starts with praying to Waaqa (God) by saying “Yaa Waaqa Lafaa Fi Samii Umtee,
Waaqa Tokkicha Oromo Nuudhagahii” which can roughly be interpreted as “the creator of earth
and sky, one God of the Oromo please hear us”. The elders also bless for peace, children, health
and production in the name of Waaqa (God).12

In Jaarsummaa processes the jarsa have their role of gathering significant information and use
full ideas to help resolve the conflict. They provide opportunities to both parties to state their
views, opinions, feelings, interests and the main causes of their conflict throughout all the
process of Jarsuma honestly. The Jarsa look for the real cause and reason from the disputants by
saying different proverbs. For instance, they say “Namnii Jaarsa Fi Yaalaa Dhugaa dhoksate hin
Fayyuu” which means “the person who hates the Jarsa and the doctors cannot be saved” .13

Then the Jarsa interprets the concern of shared information between the parties and refocuses the
problems. The main role of Jarsa is to be facilitating the settlements of dispute to reach on
mutually acceptable agreements. The Jarsa also make type of compensation from free excuse
(Dhiifama) up to high material or money payment depending on the gravity case. Generally,
Jarsuma is applicable, acceptable, and accessible for Leman areas and its surrounding societies
in case of flexibility, speed, cost effective, easily open communications, giving equal
participation and supportiveness among the disputants. Further, it endures harmony, peace and
love in the community.14

23
3.1.3 Gumaa (compensation)

The mechanisms have been started with the coming of Mecha and Tulama Oromo in the areas,
which have continued to be practiced still today. It was stated that, Guma (compensation) is the
payment that paid for family of deceased including the damage of body, physical injures which
consists the break of teeth, eye, head, leg, hand and etc. Traditionally, Guma was not only for the
human beings, but also for animals. However, the law of Guma had different practices based on
the degree of punishments recording to the occurrence of crime.15

As elders of the Leman town and its surrounding state that, there is no equal compensation
(Guma) even for the same body. The payment of Guma for upper teeth and lower teeth and for
right hand and the left hand one varies.16

The above teeth have high payment of Guma than the lower teeth. Also the right hand has more
Guma payment than the left hand, because an individual who lost his right hand will not sustain
his life easy, these practices were active until present day among the people of Leman town and
its surrounding areas.17

On the other hand, the process of deciding Guma to a victim was accomplished without sending
any of the either of the accused or the victim. The elder was making the decision treat the
disputants equally; on this Guma decision the Malima Oromo cannot give the decision for the
family of the deceased. Whatever it is, the person who killed other person is called “Nama harka
Xuraa’e” regarding this case the parties are divided into two such as the family of assassin and
the family of the victim. These two parties are commonly known as “Warraa Gumaa” until
Gumaa is paid for family of the deceased.18

Guma prohibits any kind of contact among Warra Guma. They don’t share any common social
events until the issue is solved by the Guma ceremony organized by the elders (Manguddo).19

As elders who have the power and the responsibility to decide Guma for the deceased family
among the Malima society is known as “Chaffetachaa”. Chaffetachaa was a person who ends
the Gada grades and enter from the Luba grades, which have used the law of compensation from
teaching center called “Abdarii”. Without Chaffetachaa, it is impossible to decide Guma in
Malima Oromo in Leman town and its surrounding areas. Generally, the process, which is

24
similar or related with the modern criminal law have played a significant role in resolving
conflict and making peace, stability and tolerance among the Malima Oromo society in the
town.20

3.1.4 Cultural Material among Malima Oromo In the town

A. Bokku

Bokku is regarded as a symbol of power and peace. According to oral tradition told by elders,
Bokku was firstly given by God for Oromo people made from metal. However, the Oromo
society in general and the Malima Oromo in particular prepares it from best trees. 21

Bokku is the respectable cultural material which mostly used to make peace and stability within
the society during the time of conflict and they also used it to proclaim a war when boundary
conflict and Oromo clan have been attacked by others. A person or an individual who own the
Bokku known as “Abba Bokku” he has a power to make law and participate in law making
decision with Abba Gada(Gada leaders).22

Culturally it is believed that, Bokku is divided in to two groups based on its power and activities.
The first known as “Bokku Gosa Hangafa” which means the Bokku of the elder clan that cannot
cross the rivers without their own surrounding areas. The second type Bokku can be called
“Bokku Gosa Quxusuu” means the Bokku of younger clan. These types of Bokku have a right to
cross rivers and enter to the other places.23

B. Kallacha

Kallacha is among the most cultural materials that serve as a symbol of eldership among the
Oromo clans and symbol of peace for male members of society in malima Oromo society. At the
same times, it is called “Addoo” because some people make put it on their head .Kallacha
became respectable among Gada system and Waqeffanna religions. According to legends
Kallacha is give from the sky with storm like Bokku.24

25
According to my informants, an early Waqeffata have got the Kallacha and Bokku by blessing in
the area were storm have put down with libation of milk of black cows. As it was respectable
among malima Oromo society, Kallacha cannot make any movement from place to the other
without blood. It was believed that, faulty taking is impossible in front of Kallacha;even if
someone can made a faulty oath in front of it, it became stated that ,the person could not get
good fortune for the future .25

The malima Oromo peoples also used Kallacha to pray to God and to get blessing on the hill
tops and near rivers particularly at Malka Dulla River a place called Guddicha Burqaa during the
time of shortage of rain fall .26

Kallacha also has two categories such as Kallacha korma (strong Kallacha), which used mostly
by Abba Gada when they proclaim war and Kallacha Lafaa (less-strong Kallacha) ,which is
used most of the time by Gadamojii who have finished their Gada grades.27

C. Caaccuu

Among the Oromo cultures, Caaccuu is one of the most important cultural material that is used
to the reflection the repentance and power of women in peace making as well as every social
activity from early period, particularly starting from the adoption of Gada system . 28

In Leman town and its surrounding areas, Caaccuu is also described also a respectable cultural
heritage of society unity present time .Caaccuu is also known as “Kallacha dhala” which means
Kallacha of female Oromo’s .It is the beauty Oromo women ,that made from the torn a part of
hitters skin and placed with ornaments on it .It was state that, from early periods , women who
have entered the Luba grades, who have the ability or knowledge of culture and Oromo religion
elected by other women called “Hadhaa Caaccuu” (mother of Caaccuu).29

According to my informants, if the mother of Caaccuu arrives in the middle of conflict, the
peoples or attackers would stops automatically to show their respect for Caaccuu. However,
currently some women, who were wives of the government official and wealthy individuals,
have started to call themselves as a mother of Caaccuu without any fulfillment of prerequisites.
Also, some other religion’s which were late comers in to the town, have destroyed Caaccuu by
viewing it as an evil material.30

26
Apart from these challenge, most of Malima Oromo women have continued to use and preserve
it as part of cultural heritage. Sometimes Bokku, Kallacha and Caaccuu would have seen in one
family. Most of the time, a person who has Bokku also has Kallacha and if her husband have had
such respectable cultural materials, it become believed that, the wife also have Caaccuu on their
part.31

D Siiqqee

Siiqqee is serving as a symbol of Oromo Women right, power and their prestige. It is the symbol
of females for getting married and the right they have in Oromo culture. Siiqqee is made up from
straight sticks and show the power as well as getting married of women. Among Oromo facilities
of Leman town and its surrounding areas, a woman having siiqqee on her hand, is the most
respectable and frighten. For instance, everybody does not enter or cross in front of her without
getting blessing (eebba) from her and anybody cannot cross rivers before the women who has
siiqqee in Leman town Oromo cultural life.32

3.1.5 Qallu Institution

Qallu institution is the most important among the ways of religious practice in Oromo society.
Qallu is regard as the spiritual leader, particularly among Waqeffanna religion. According to
Oromo culture, Waaqa (God) takes to his people through the Qallu, so it is called as on
intermidiatory between Waaqa and the Oromo people.33

In Leman town, Qallu has special place and most respectable as well as became serve as one of
the religious practices. According to my informant, A person who anointed by God to manifest
his power and work through the Qallu institution is called “Ayyantu”. Among the malima
Oromo, Ayyantu (a person who posses Qallu) is seems to be respectable and has great social
status. For instance the Ayyantu has a power to bless an individual, grouping, or meeting either
ritual or social meeting .34

There is a critical place where the peoples legitimate the Qallu in the town is called “Galmaa
Qallu”. This Galmaa Qallu is called by different names in different in rural kebele and in the

27
town, some who relates with the Ethiopian Orthodox Church. For example ,the best known
Galmaa Qallu in leman town were Hadhaa chafe , Hadhaa Tamse ,and Guddicha Chaka were
the most prominent Galmaa Qallu and the center of a place where the Qallu institution is take
place today 35

3.1.6. Ateetee

Ateetee is the fertility Goddess worshiped by Oromo society as part of their thanks giving
ceremony. It is regarded that, Atete is a spirit given from God for Oromo women to keep them
and their kinship in peace and stability .36

Ateetee celebration takes place twice a year during the spring an autumn season .Among Leman
town Oromo people ,it is the ceremony that celebrated to pray for God by women to get ,peace ,
fertility ,maturity ,health of both humans and animals , rainfall ,food for the growth of their
children .37

Among Leman town Oromo women, Ateetee is believed by it self’s a sign of love and the one
which brings prosperity to people. Ateetee ceremony shows the role and power of women in
religious practices among Oromo culture as it became celebrated mostly by women. The
ceremony was celebrated in the house of elder or aged women among the society live in one
area. 38

3.2 Infrastructure development of Leman town

3.2.1. Education

Before the introduction of the modern education, the traditional education was dominant in most
part of the country general and leman town in particular. Before the introduction of modern
education in Leman town, there was traditional education in the church. The first traditional
education began in the Abbo church by person named Habtamu Waldamasqel. In 1941E.C the
first students that attended in the institution were the son of the local rulers .39

28
In leman town modern education was started in 1965. This sector was not expanded as such in to
the woreda during the Imperial period. However, in is year in the leman primary school opened
in the town. The establishment of this school was considered as a turning point in the history of
modern education in leman town. it was started its operation as classrooms made up of wood and
mud which was financed by the government and the people. All people were ordered by local
chief to supply construction material as well as to give labor service for the construction of
school. During this time the number of student were few in class. Later the school in the town is
many in numbers including, secondary and preparatory school.40

3.2.2. Health Center

Before the establishment of the health center in the town, there was no health institution like
clinic and private drug store in the town o the residents of the town used to get medical treatment
in the neighboring areas and also used the traditional medicines particularly herbal medicines
were sold in market of the town. 41

Before the second half of the twentieth century, the people of the town owned their health
service, from different towns, such as Alemgana, Sebeta, and Addis Ababa. The leman health
center was established in1969 by government. At the time of its foundation only two blocks were
built and there were three professional workers who provided health service for the people of the
town and surrounding areas. The need of health services by the society have became increasing
from year to year due to the suffering from different kinds of the diseases. However, there were
no enough health centers and medical people.42

3.2.3 Electricity

For the development of one town electric power plays the great roles, this facilitates the growth
and expansion of the town. It plays an important role for the socio-economic activities of the
peoples; electricity is the power to determine the development of one town. Now the lack of the
electricity is one of the factors contributed for the backwardness of the leman town for many
years. However, the people of the town used kuraz and fanos for long period of time. The
community of the town tried to introduce electric power in the town many ways for instance

29
working many metal and other. After the introduction of electricity in the town, development of
the town was every increasing from time to time.43

3.2.4Transportation

Transportation services have a great contribution for the development of one town in terms of
economic, political and social aspect of the town. That is transport provides access to external
market, which in turn facilitates social services to the town. The introduction of the road in
leman town in the 1950 was the great development and played pivotal role in the expansion of
the town. Today the leman town has connected with rural areas as a result of government
construction of roads connected rural area to the town in the five year development plan.44.

30
 Chapter three End Note
1
Halamayyo Haile, Basho Gonfa; History of Oromo to the 16c th (Oromo cultural and Tourism
bureau, finfine Oromo June 2006) .p.7.
2
Warqina Abba Sorri, Sirna Gada (finfine printing and published march 2005) .p. 48.
3
Tourism and cultural office of kersa malima district. A Bullet in January 2003.
4
Ibid
5
Ibid
6
informants: Ato Dasalu Charina , Ato Nagasa Yada
7
Dajene Gemechu, Conflict and conflict resolution among Waliso of Eastern Mecha Oromo, the
case of Guma (BA Degree of sociology, AAU 2007) .P.14.
8
Ibid
9
Barefama Sirna Araraa Anaa kersa malima (sadasa 2003).
10
Informants: Ato Kabada Mamo ,Ato Birahnu Dagafa.
11
Ibid
12
Ibid
13
Barule barefama Araraa Anaa Kersa malima (July2007)
14
Ibid
15
Dajene Gumachu, pp.32-33.
16
Informants: Ato Warku Tulu, Ato Dasta Guta
17
Ibid
18
Ibid
19
Informants: Ato Tola Chala, Ato Habtamu Tafari

31
 20
Degene Gemechu.p.14.
21
Cultural and tourism office document record June, 2003.
22
Hayilu giragn, Seenaa Gotota Oromo, Dhalota seenaa hin daganne (3 rdedition, finfine, Oromia
may, 2015) .p.42.
23
Ibid
24
Ibid
25
Informants: Ato Fiqadu Dhabi, Ato Adena Wakjira.
26
Culture and tourism office of Kersa malima district, A Bulte, January, 2003.
27
Hayilu Giragn .p.52.
28
Ibid
29
Ibid
30
Informants: W/ro Dasta Getu, Ato Gemechu Dube
31
Ibid
32
Ibid
33
Hailu Giragn .p.32.
34
Informants: W/ro shasho Fayisa, Ato Warku Tulu.
35
Ibid
36
Ibid
37
Ibid
38
Ibid
39
Kersa malima woreda educational office document Records. file no 12/1999.
40
Ibid
41
kersa malima Health center office document records .p.2.
42
Ibid
43
Leman town municipality Annual records.File.No.022/132 .pp.21-23.
44
Ibid

32
 Conclusion

The historical development of Leman town is so interesting in terms its socio-economic

conditions and geographical settings. The town served for the development of cultural, economic
and administrative centers as well as marker center. The town is advantageous in agricultural
products and trade activities. It also has better annual income when compared to other towns in
the region. However, the town of Leman was founded in 1950. In the past, the town had owned
by Land lords who live in the area.

The name Leman was derived from the name of tree that begun in the area called Leman tree.
Since its foundation as a town for the Kersa Malima district, the population living in the town
has been increased through time. The town also became developed economically as well as
socially from time to time. The economy of Leman town is mostly dominated by agriculture and
trade. The infrastructure and social service of the town generally includes education, health
service, and postal service.

The people living in the town, has practices their own cultural and social activities similar to the
other Oromo societies. Different cultural institutions also have found and practiced among the
Leman peoples.

33
.

Bibliography

I. Published source

Bahru Zewde. A short history of Ethiopia and the horn Addis Ababa university press,Addis
Ababa.1998

___________.Modern Ethiopia history 1885-1974 Addis Ababa: Addis Ababa university 1991.

Halamayyo Haile, Basho Gonfa. History of Oromo to the 16cth .Oromo cultural and Truism

Bureaus, finfine Oromo June 2006.

Hayilu giragn. Seenaa Gotota Oromo, Dhalota seenaa hin daganne, 3rdedition ,finfine,

Oromia, may, 2015.

Joshua J. Mark. History of urbanization, Oxford University Press, Oxford. April 2014.

Sergaw Hable Selassie .Ancient and modern Ethiopia history to 1270, Study of African Society,

1972.

Warqina Abba Sorri Sirna Gada .finfine printing and published march. 2005 .

34
 Unpublished source

. Annual record on Nov, 2.1999 E.C about the weather and climate of the town 144/022 .

Barule barefama Araraa Anaa Kersa malima (July2007)

Culture and tourism office of Kersa malima district, A Bulte, January, 2003.

Dejene Gamechu. Conflict and conflict resolution among Waliso of Eastern Mecha Oromo, the

case of Guma, BA Degree of sociology, AAU 2007.

Kersa malima woreda educational office document file no 12/1999.

Kersa Malima woreda, Telecommunication office document record files no 23/2001;

Kersa malima Woreda finance and Trade office, Annual Report of 2003.

Kersa Malima Woreda health service offices, document files no 212/2008.

Leman town Administration office, “The history of leman town.” Script in Oromiffa, 2003

Lema town Administration office, annual Report . 2005.

Leman town Population censuses Annual report of the town

35
 List of informants
no Name of informant age sex Place of Date of Remark
interview inter view
1 Aduna 67 M Kaso 9/12/2008 He is an elder and the best
Wakjira(Ato) information about Kallacha
2 Birahnu 78 M Arada 27/11/2008 He is a farmer and he know
Degafe(Ato) the heritance property in
Jaarsummaa
3 Chala Biru (Ato) 73 M Leman 9/12/2008 He is the best known the
history of leman town
4 Dasta Guta( Ato) 68 M Kato 9/12/20008 He was the best informants
about Guma
5 Dasta Getu(W/ro) 45 F Sokoru 12/12/2008 She is a best informants
about Caaccuu and Siiqqee
6 Dasalu 58 M Qajima 11/12/2008 He was the leader of Gada in
Charina(Ato) malima clans
7 Degafe Bekela(Ato) 62 M Leman 12/11/2008 He is the farmer and best
informants about the culture
of malima Oromo
8 Fikadu Dhabi(Ato) 71 M Leman 12/11/2008 He is the elder and the best
Kallacha
9 Gemechu 57 M Sokoru 11/12/2008 He has a much information
Mechalu(Ato) about th early history of the
town
10 Gamechu 64 M Kato 9/12/2008 He is a the farmer the best
Dube(Ato) informant about Caaccuu
11 Getu Hordofa( Ato) 59 M Kato 10/11/2008 He is the administrator of the
town current time
12 Girma Sefu(Ato) 55 M Leman 10/11/2008 He has worked in
municipality of the town
13 Habtamu 47 M Laga leman 12/12/2008 He is the administrator of the
Tafari(Ato) town present time
14 Kebada Mamo(Ato) 63 M Leman 2/12/2009 The is the best informant
about the traditional
association in the town
15 Kuma Tafa(Ato) 57 M Kaso 4/5/2009 He is a farmer and best
informants about the towns
16 Lema Tadesa(Ato) 66 M Leman 3/5/2009 The leader of cultural and
tourism office of kersa

36
 malima district
17 Nagasa Yada( Ato) 60 M Leman 10/11/2008 He was administrate of the
town during the last of the
Derg
18 Shasho Fayisa 54 F Kaso 2/5/2009 She is the best informant
(W/ro) about the Ateete
19 Tola Chala( Ato) 62 M Sokoru 6/1/2009 He is the elder and the best
informant Guma
20 Warku Tulu( Ato) 61 M Kato 25/12/2008 He was a farmer the best
informant about the selection
of jarsa
21 Wakjira 78 M Arada 9/12/2008 He is Ayyantu and best
Girmu(Ato) information about Qallu

37
Declaration

This senior essay is my original work. It has not been presented for a degree or other academic
purposes in any other university and that all of the sources of material and oral informants used
for this senior essay were carefully acknowledged as well.

Name ----------------------------------------

Signature -----------------------------------

Date-------------------------------------------

38