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Notes
72. See Dinsa Lepisa, ibid., p. 58.
73. A. Jalata, Oromia and Ethiopia, p. 19.
74. Mohammed Hassen, The Oromo of Ethiopia: A History 1570–1860 (Cambridge: Cam-
bridge University Press, 1990), p. 9.
75. John Hinnant describes that this system “divides the stages of life, from childhood to
old age, into a serious of formal steps, each marked by a transition ceremony defined in
terms of both what is permitted and what is forbidden.The aspect of gada which throws
the concept of age grading into confusion is that of recruitment.A strict age-grade sys-
tem assumes that an individual’s social passage through life is in tune with his biologi-
cal development. An individual enters the system at a specific age and passes through
transition rites at intervals appropriate to the passage from childhood through full adult-
hood to senility. However, recruitment into the gada system is not based upon biolog-
ical age, but upon the recruitment that an individual remain exactly five stages below
his father’s level. Recruitment is thus based on the maintenance of one socially defined
generation between father and son.” John Hinnant, “The Guji: Gada as a Ritual Sys-
tem,” in Age, Generation and Time: Some Features of East African Age Organisations, ed.
P.T.W. Baxter and Uri Almagor (London: c. Hurst & Company, 1978), pp. 213–214.
76. Asmarom Legesse, Gada, p. 8.
77. Ibid., p. 81.
78. See John Hinnant,“The Guji,” pp. 207–243; P.T.W. Baxter,“Boran Age-sets and Gen-
eration-sets: Gada, a Puzzle or a Maze?,” Age, Generation and Time, ibid., pp. 151–182;
Hector Blackhurst,“Continuity and Change in the Shoa Gada System,” in Age, Gener-
ation and Time, pp. 245–267;W.Torry, “Gabra Age Organisation and Ecology,” in Age,
Generation and Time, pp. 183–206.
79. Asmarom Legesse, op. cit. pp. 50–51.
80. H.A. Kelly, op. cit., p. 166.
81. K. E. Knutsson, op. cit. pp. 66–67.
82. Ibid., p. 148.
83. Mohammed Hassen,“The Historian Abba Bahrey,” p. 79.
84. See K. E. Knutsson, op. cit.; Tedecha Gololcha, The Politico-Legal System of the Guji
Oromo (LL.B. thesis:Addis Ababa University, 1988).
85. K. E. Knutsson, op. cit. p. 148.
86. Ibid.
87. Ibid., pp. 133–135.
88. Ibid., p. 142.
89. J.Van de Loo, Guji Oromo Culture in Southern Ethiopia, (Berlin: Dietrich Reimer Verlag,
1991), p. 25.
90. J. Hinnant, op. cit.; P.T.W. Baxter,“Boran Age-sets and Generation-sets: Gada a Puzzle
or a Maze?” Age, Generation and Time, pp. 151–182; Marxo Bassi,“Gada as an Integra-
tive Factor of Political Organization,” in A River of Blessing: Essays in Honor of Paul Bax-
ter, ed. David Brokensha (Syracuse: Maxwell School of Citizenship and Public Affairs of
Syracuse University, 1994), pp. 15–30.
91. Dan F. Bauer and J. Hinnant,“Normal and Revolutionary Divination:A Kuhnian Ap-
proach to African Traditional Thought,” in Exploration in African Systems of Thought, ed.
Ivan Karp and C. S. Bird (Washington, D.C.: Smithsonian Institutional Press, 1980).
92. See Asmarom Legesse, Gada, p. 12.
93. P.T.W. Baxter,“Oromo Blessings and Greetings,” p. 239.
94. Asmarom Legesse, Gada, pp. 43–44.
95. Gemetch Megerssa, op. cit. p. 278.
96. Lambert Bartels, Oromo Religion, p. 42.
97. P.T.W. Baxter,“Oromo Blessings and Greetings,” p. 247.
98. Ibid., p. 361.