erned by rules. The rules are set by a
‘well council” or its appointee (who, how-
ever, has no inheritable right), and the
water point is fenced-in by thorn bush
enclosures that must be maintained.
Silting may be a problem and de-silting is
sometimes done using hand tools, human
labour and occasionally draught/pack-ani-
mals. The water rules minimise contami-
nation through practices such as washing
and/or bathing or through the urine and
faecal matter of the livestock. Watering of
livestock is instead done by using nanniga
(wateringtroughs) ormeeri (man-made,
sometimes filtered, extensions that protect
the main water body, improved as water-
ing spot). Transgressors who damage the
pan of the tribesmen (haraboranabalees)
are fined/ punished by the relevant coun-
cil of elders.The wells are the most important source
of water and the only form of individual
ownership of fixed resources among the
Gabbra. Shallow wells known as madoor
adadiand deep wells
known as tulaare owned
by certain individuals said
to be the confi
(owner/father) of the well,
who can pass on the right
of ownership to his eldest
son. The ownership of the
well cannot be lost even if
the owner has moved
away in search of grass in
other distant areas or if
the well collapses through disuse and is
re-excavated by another person. Although
individuals can own them, the wells are
held in trust for the general good and the
owners are basically administrators of an
object for public utility. All other people
have the right to water their animals in
these wells and this is done free of charge
as long as the access right is negotiated
successfully and secured through the abba
eela(father of the well), or abba heerega(father of watering schedule) or jarsa eela
(well council). Thus, up-keep, control, util-
isation and maintenance of the wells are
the constant concern of all community
members and access to the wells and the
work connected with them are basic con-
siderations of any stock management unit.
If and when the owner of a well is not
around, for instance, a well council or the
clan elders (jarsa gosa) see to it and
supervises the necessary maintenance
work.The traditional wells are all protected by a
stonewall, approximately 1.5m high, which
prevents surface water flowing into and
contaminating the well. To protect the
water structures and the immediate envi-
rons of the wells against direct exposure
to agents of weathering, erosion and
degradation, the dargula(i.e. the zone
immediately outside the well perimeter
and the watering troughs, where livestock
rest after drinking), and the itis(i.e. the
outer area where livestock organised into
groups wait for their turn before watering)
and any shade trees within these environs
are recognised by customary law as
belonging to the well owner. Outsiders
may not enter or use the resources of
these areas, without prior permission. It is
a serious offence to cut down trees or lop
branches in the dargula, or to bring ani-
mals into the dargulaor itiswithout a
prior permission to do so. In fact, the
Gabbra and Borana communities equate
the confirelationship between the well
and the owner to the relationship between
a wife and husband. The well is said to be
the wife of the abba eela/confi(father of
the well) and any offence committed with
regard to the wells/water structures, the
dargula, the itisor any other resources
within these environs is equated to
offences committed to someone’s legal
wife and meted out with similar severe
punishments. Thus, cutting down trees or
lopping their branches within the recog-Conservation aas ccultural aand ppolitical ppractice
...cutting ddown
trees oor llopping
their bbranches
within tthe rrecog-
nised aarea oof aa wwell
is ttantamount tto
shaving ooff tthe
hair oof ssomeone’s
wife...