Sidama Peoples

Sidama
Abstract
The major goal of this study was to assess or to know the sidama people and
their manmade and non manmade cultures, which includes their language,
religion, dressing style, governance system, their food, economy and etc... And
qualitative research methodology was employed in the study for its
appropriateness to assess the role of sidama people in handling/ settling
conflicts, the way of life, norms and belifies in the study area and data
was collected through the use of interview, focus group discussion,
personal observation and document review.
Article Outline
1. Introduction
1.2. Objectives of the Study
1.2.1. General Objective
1.2.2. Specific Objectives
1.3. Significance of the Study
1.4. Research Methodology
1.5. Research Approach
1.6. Method of Data Collection
2. Back Ground of the Study Area
2.1. The land of Sidama
2.2. Occupations
2.3 economy
2.4. Population
2.5. Religion
2.6 languages
2.7. Food
2.8 luwa system
2.9 fichee chamballa
3.0 Conclusions
3.1. ACKNOWLEDGEMENTS
1. Introduction
1. Almost all societies, regardless of their location in time and space, have a way
of life every society has its own mechanisms of handling their way of life.Ethiopia
is a country in which various ethnic groups live together for long period of time.
Sidama is one of the most fertile and densely populated areas in Ethiopia.
With about 5 million people, the Sidama make up about four percent of
the total Ethiopian population. Sidama Land is located in the south central
part of Ethiopia, to the east and north east Lake Abaya and to the east
and south east of Lake Hawassa. Sidama society has their own history,
culture, traditional institutions and way of life which directly and indirectly
contribute the survival of the community. Among the sidama’s culture,
there are various traditional institutions such as “Woma”, “Luwa” “Holla”
and “Songo” These institutions are one among other cultural elements in
the society.
1.2 Objectives of the Study
The proposed ethnography has the following general and specific

objectives.
1.2.1. General Objective

The general objective of this ethnography was:
 To assess the sidama people in the sidama region
1.2.2. Specific Objectives

The specific objectives of this ethnography was:
 To identify the role of indigenous institution in handling conflict/disputes in the

study area.
 To explore the processes and procedures followed by these indigenous

institutions
 To discuss the advantage and limitation of sidama cultures
 To assess the view of the society towards these indigenous institutions.
1.3. Significance of the Study
The study was significant from the following perspectives. First, it provided
valuable information about the Sidama society. Second, it revealed the
preference of people related to conflict settlement mechanisms and the rationale
behind it.
1.4. Research Methodology
Research methodology refers to a coherent set of rules and procedures that are
used to investigate a problem within the framework of philosophical approaches
in a research methodology include the tools and techniques of data gathering.
1.5. Research Approach

In general, in any research there are two types of research approaches:
qualitative and quantitative. However, when we come to this study it tends to
use totally qualitative research approach.
Why Qualitative Method for this study?
Qualitative methodology is a typical research approach which enables to come up
with data that cannot easily produced by statistical procedures or other means of
quantification. It is also the means for exploring and understanding the meanings
of individuals or groups ascribe to social or human problems.
1.6. Method of Data Collection

To get the required data for successful completion of this study the following
methods of data collection were used:
Interview: Data was collected mainly through semi- structured interviews. The
interviews were conducted by taking into consideration criteria such as age, sex,
occupation and residence.
Observation (i.e., Observer as percipient) to get authentic data, observation
was another major method of data gathering valuable information. Because what
peoples say and do may sometimes contradict with each other. Thus, direct
observation was the best solution. Through this, the researcher was observed the
role, the processes and procedures of conflict settling among the target society.
Key informant interview: in order to get data on past events and scenarios
and even on the current reality, it was better to conduct key informant interview
with few knowledgeable individuals. Hence, this study was employed this method
to supplement the findings obtained through other means.
2.1 The land of sidama
 Sidama is one the most fertile and the most densely populated areas
in Ethiopia that make up about four percent of the total Ethiopian
population. The Sidama is named for the Sidama people whose
homeland located in sidama region that consists .
Sidama, means any of the Cushitic-speaking peoples of southwestern Ethiopia who
are not Oromo; they are mostly concentrated in the Omo River and Rift Valley
regions. The Sidamo founded the Kefa kingdom in about AD 1400 and were
subsequently controlled by both the “Abyssinians” (Amhara and Tigray) and
the Oromo, whose invasions pressed them into their present geographic boundaries.
The Sidama region is one of the regional states of Ethiopia. It was formed on 18

June 2020 from the Southern Nations, Nationalities, and Peoples' Region (SNNPR)
and transformation of the Sidama Zone after a 98.52% vote in favour of increased
autonomy in the 2019 Sidama Referendum.
Sidama is the name of both the Sidama people and Sidama territory. Sidama is

bordered on the south by the Oromia region , on the west by the Bilate River, which
separates it from Wolayita zone, and on the north and east by the Oromia region.
Towns in Sidama include Awasa, the capital of Sidama and SNNPRS, Yirgalem,
Wondogenet, Chuko, Bona, Bursa, Bensa, and Aleta Wendo.
2.2. Occupations
The main occupation of the rural Sidama people is farming, and 1,783
square kilometer is cultivated land where 85 percent of the total
population (i.e. 2,954,136 with nearly equal proportion of men and
women), are farmers.
2.3. ECONOMY
 Nearly 90% of the Sidama live a life centred on agriculture. Other crops
are also grown and cattle are often raised, with a strong cultural tradition
surrounding their ownership. Sidama region is the leading coffee-
producing region in Ethiopia, which contributes greatly to the foreign
exchange of the federal government. The Central Statistical
Agency (CSA) reported that 63,562 tons of coffee was produced in
Sidama and Gedeo combined in the year ending in 2005, based on
inspection records from the Ethiopian Coffee and Tea authority. This
represents 63% of the SNNPR's output and 28% of Ethiopia's total
output. So the most important source of income is coffee, The Sidama
land also provides valuable resources to the economy. The
most important contribution is cash crops, mainly coffee but
also khat (a green shrub whose leaves are chewed as
stimulant) and other agricultural yields.
2. 4. Population
 The Sidama people number 8.8 million (4.01% of the national
population), of whom 149,480 are urban inhabitants, the fifth most
populous ethnic group in Ethiopia.
2.5. Religion
 according to the 1994 national census, only 14.9% practice traditional
beliefs, while the majority (66.8%) are Protestant, 7.7% Muslim,
4.6% Catholic, and 2.3% practice Ethiopian Orthodox Christianity.
 Most Sidamo have retained their traditional religion based on
worship of the sky god
2.6. Language
 The sidama people speak their own Cushitic sidama (locally as sidamoo
afe) language that belongs to the eastern highland Cushitic sub-group
of the Ethio-Cushitic family of languages. The language shares some
basic phones, morphemes and syntaxes with other languages within
the same sub-groups such as Gedeo, kambata, Hadiya and the like
which also known as the sidama languages in eastern highland Cushitic
sub groups.
2.7. Food
Sidama live a life centred on agriculture. An important staple food is

the wesse plant, or false banana. Or commonly known as “Enset” Other
crops are also grown. And the most known cultural food of sidama
people is bursame and Ccukkame which is the product of enset.
Bursame and Ccukkame are the most known traditional foods in sidama
and their ingredients include: milk, enset, butter and meat.
2.8. Luwa system

As like of other indigenous/traditional/ institutions of Sidama
society, Luwa institution also has important place in the society.
The system of organization, reason for formation roles,
responsibilities of luwa institution are strongly different from
those of the former ones. Luwa system has recent origin of
institution in Sidama society and there are also other
indigenous/traditional/ institutions such as Gareo, Karichcha
and Woma. Some people believed that, Luwa Institution of
Sidama were adapted from the Gada system of Oromo. But still
other suggested that, it was started by children in the form of
game, while playing, children form group and choose the leader
who led them. They began to visit villages through blessing
children, and women in order to get child praying for rain and
epidemic. While doing so, these groups received different gifts
from their fathers and mothers. These groups grew up and
began to perform collective work or activities such as hunting,
war etc. These highly organized groups named as Luwa and
their leader is called “Gadanna” In sidama society, there are
five luwa institutions. These are “Hirboo”, “Darara”, “Fullasa”
“Bincha” or “Moggisa” and “Waawasa”. “Moggisa Luwa” is
excluded from institution because it is believed that it brings
disaster, drought, epidemic and uncomfortable fortune to the
society. In Sidama society every male member belongs to
certain Luwa among its types at birth. The son becomes the
member of luwa following luwa group of his father.
 Criteria for Electing “Gadaanna”

“Gadaanna” remained in position only eight years. After eight
years interval other leaders chose. For this purpose the process
of searching “Gadaanna” for Luwa began before two or three
years of the institution of former. In order to choose Gadaanna,
eight candidates to be choosen by retiring elders. These elders
consult with different shamans (Kiilancho) and astrology living
in different place. They informs all expected qualities of person
who are selected as gadana (leader)
 Sidama Indigenous/Traditional/ Institutions
Indigenous/traditional/ institutions have played a great role to
maintain peace and security within a given community.
Therefore, indigenous institutions in Sidama society are still
widely existed and respected within Sidama culture. These
institutions in the society deal with various issues,
responsibilities and mainly their duty is dealing with injustices
and settling/resolving/ disputes among different groups of the
society in the study area. But their duty and responsibilities
differ as their levels vary.
 Types and Role of Indigenous Institutions in Conflict Resolution
There are different levels of indigenous conflict resolution

institutions in Sidama society.
 Generally speaking, Sidama society posses four types of
indigenous/traditional/ conflict resolution institutions. The
basic criteria for the classification are due to their
geographical proximity and kinship variation. Therefore, the
following are indigenous conflict resolution mechanism
institutions in Sidama society:
1. “Woma” (Hamlet level institution)
2. “Gaanna” (Sub-clan institution)
3. “Karichcha” (Clan level institution)
4. “Garo” (General assemble of clan level institution)
2.9. Fichee- Chambalaalla

Fichee-Chambalaalla is a New Year festival celebrated among the
Sidama people. According to the oral tradition, Fichee commemorates a
Sidama woman who visited her parents and relatives once a year after
her marriage, bringing buurisame, a meal prepared from false banana,
milk and butter, which was shared with neighbours. Fichee has since
become a unifying symbol of the Sidama people. Each year, astrologers
determine the correct date for the festival, which is then announced to
the clans. Communal events take place throughout the festival, including
traditional songs and dances. Every member participates irrespective of
age, gender and social status. On the first day, children go from house to
house to greet their neighbours, who serve them buurisame. During the
festival, clan leaders advise the Sidama people to work hard, respect
and support the elders, and abstain from cutting down indigenous trees,
begging, indolence, false testimony and theft. The festival therefore
enhances equity, good governance, social cohesion, peaceful co-
existence and integration among Sidama clans and the diverse ethnic
groups in Ethiopia. Parents transmit the tradition to their children orally
and through participation in events during the celebration. Women in
particular, transfer knowledge and skills associated with hairdressing and
preparation of buurisame to their daughters and other girls in their
respective villages.
3.0 conclusions
Generally speaking, Sidama society posses’ different types of

tradition /indigenous / norms, culture and they have their own
unique culture and governance system which is very important
to their community.
3.1 ACKNOWLEDGEMENTS
We would like to express our deepest gratitude and heart full

thanks for Hawassa University, helping for the academic staffs
to do a research and also we would like to thank all who help
us.
Hawassa University
Section 35
Anthropology assignment
Group name Id number

1. Abel Belete 0093/13
2.Bruk Legese 0697/13
3.Samuel Gawole 2153/13
4.Wancha Ayana 2526/13
5.Adam Tilahun 0187/13
6.Temesgen Yeneabat 2382/13

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Sidama

1.2. Objectives of the Study

1.2.1. General Objective

1.2.2. Specific Objectives

1.3. Significance of the Study

1.4. Research Methodology

1.5. Research Approach

1.6. Method of Data Collection

2. Back Ground of the Study Area

2.1. The land of Sidama

2.9 fichee chamballa

3.1. ACKNOWLEDGEMENTS

1.2 Objectives of the Study

The proposed ethnography has the following general and specific

1.2.1. General Objective

 To assess the sidama people in the sidama region

1.2.2. Specific Objectives

 To identify the role of indigenous institution in handling conflict/disputes in the

 To explore the processes and procedures followed by these indigenous

 To discuss the advantage and limitation of sidama cultures

1.4. Research Methodology

1.5. Research Approach

1.6. Method of Data Collection

2.1 The land of sidama

The Sidama region is one of the regional states of Ethiopia. It was formed on 18

Sidama is the name of both the Sidama people and Sidama territory. Sidama is

Sidama live a life centred on agriculture. An important staple food is

2.8. Luwa system

 Criteria for Electing “Gadaanna”

There are different levels of indigenous conflict resolution

2.9. Fichee- Chambalaalla

Generally speaking, Sidama society posses’ different types of

We would like to express our deepest gratitude and heart full

Group name Id number

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