The Role of Social Capital in Hadiya Family: The Case of Bukuna Checheyencho Kebele in Lemo Woreda, Hadiya Zone of Southern Nations, Nationalities and Peoples’ Region

No Thumbnail Available



Journal Title

Journal ISSN

Volume Title


Addis Ababa University


Researchers have come to define social capital in many ways. This particular research defines it as socially constructed norms, networks and associations such as informal institutions including community networks (such as Idir), information sharing, micro economic system (Iqub), Mahiber, Debo, Wenfel, Wijo, family members, neighbors, friends, spiritual institutions, elders and more. Hadiya is one of the major ethnic groups in southern Ethiopia, who has an extended family system where relatives live together. Families have different social capital for different purposes, challenges, difficulties or any social commitments. The objectives of the study was to find out the how social capital is used in the community and to see the difference between men and women in the benefit, usage and access to the system of social capital in Hadiya family. Research shows that types of social capital men and women use are different. Also it has been pointed out that gender role assigned by the society has an impact on the types of social capital men and women use. It also found out that both genders use and benefit from social capital, but the types of social capital they use are different. Men use more influential and powerful social capitals while women use less influential and are mainly focused on the traditionally assigned female roles. The community uses different social capital at times of economic loss, mourning, festivals and disputes. The major groups/institutions used in the Hadiya community are neighborhood, family, Idir, Wijo, and Lomeneno (Shimgilina, eldership). Both qualitative and quantitative methods of data collection and analysis were used to study social capital in Bukuna Checheyencho Kebele of Lemo Woreda, in Hadiya Zone. A questionnaire was completed by 120 participants, interviews were conducted with five elders and five Woreda officials, and two focus group discussions were held with men and women groups



Gender Studies