Tsemay

The Tsemay Nationality mainly lives in Benna –Tsemay District at Bura, Gisma, Bola, Gonea, Ayaamale, Uf, Alo, Shala, Duma and Enchetes ten rural localities. At the localities where the nationality settles they live with Benna, Konso, Amhara, Arbore, Hammer and Oromo people.
There are different folklores the origin of the Tsemay nationality. But there is one common idea in them. This is the different tribes of the nationality come from different direction to their current settlement.
One of these sections of Tsemay migrated from North East direction from Konso and Gewada from a specific place called Golango /Dikinte/.
As an evidence for this members of the nationality whose species is from this direction make the doors of their houses and other cultural ceremonies to the direction of Konso.
Some of the people said they came from the same direction from Weito/ Segen/ river area.
In another way there are tribes who come in the direction from Arbore. These members of the nationality made doors in the direction of Arbore. They also turn to the direction of Arbore and perform their cultural event Gilo turning to Arbore.
There were only gentlemen who migrated from every direction. After a very long time females followed them by seeing fire. When they reached their present settlement , they were married to persons who were not from their nationality. In due time the people created unity in marriage and social life.
The language of the nationality is called Tsemako/ Tsemakula/. It belongs to Cushitic language family. It has two dialects namely Faphema/ North Tsemay/ and Suwela the southern part.
Topography of the area in which the nationality settled is plainy. It has lowland climate. The main lively hood of the people is agriculture and rearing. They mainly produce sorghum. They also prduce maize and millet.
The two main tribes of the nationality are Binasko and Barto/Gelabo/.Both of them have sub tribes. Those under Binasko are Azimako, Amado, Algako and Uzbaco. And those under Barto are Elako and Regako.

Cultural Administration System

The Tsemay nationality has six cultural administrative structures with different responsibilities and functions. Head of the cultural administration, the king called Buuko is selected from Gelabo tribe. Power passes from father to the son by genealogy. When the Buako dies the public gathers to elect the heir.
The public that gathers for this cuts a stick called Dango and gives it to the heir. The heir anoints the sticks that come to him, makes fire flame with one of them and takes it out. A sheep is slaughtered for the ceremony. The fat from this sheep is tied on the neck of the heir. The skin is narrowly roped and tied on his hand. This is called Medicha in the language of The Tsemay. After this they call their god Waqko and express their best wish for the new landlord. Since the day of accepting the responsibility given to him by the people he equally rules all his subjects.
Members of the cultural administration at different stages next to the landlord are Gamayisa, Balko, Muragude, Murasala and Sabake. Gamayisa gives justice when disagreements occur in a living area based on the intensity of the case. Balko is Gamayisas representative and works in his place in his absence.
Muragude distributes arable land for the people. Murasala makes a trumpet from horn to motivate the people for labour marches. Sabake s duties are spiritual works and he intersets the people to the creator.
The Tsemay nationality in their long history do not have the folk of war. Even when disagreements occur between them, it is resolved immediately using cultural conflict resolution mechanisms by different bodies. If a higher conflict occurs among them, the Muragedi calls an assembly of famous elderly and youth to make the guilty compensate and forgiving takes place. If the case is not finished this way it is seen at the next stage of the cultural administrative system for its resolution. To the extent that the case reaches the higher bodies of the cultural administrative system the penalty on the blame is heavier. Most of this heavy penalty reaches up to making the guilty being segregated from society.