The Oromo of Derba had been engaged in endemic conflicts among themselves through out theirrnhistory. Homicide and the Guma resolution mechanism have continued to the present decadernthough the imposition of the state laws to ban the indigenous mechanisms is beyond expectation.rnThis thesis attempts to explain the underlying causes, motives, types and nature of Derba Oromornconflict in general. It reviews some theoretical approaches to the study of social networks, conflictingrnhuman behavior and demonstrates that the Derba Oromo conflict was rooted in their social structure.rnThis study clearly reveals that networks playa significant role in conflict enhancing or as a means ofrnbringing peace. Thus, individuals can manipulate their contacts to destroy their enemy. On therncontrary, members of lineage could ostracize their members who are provocative and always tend torndrag them into conflict. This way avoiding the notorious network member is preferred to entering thernunjustifiable conflict with their neighbors.rnAmong the Derba Oromo Walwaalechaa (kinship relationship) is still intact as it fulfills the expectedrnkinship obligations. Moreover, important contacts and coalitions are proved to enable individuals tornattain their goals even though the alliance is temporary. Despite the imposition from the governmentrnthat litigants should t!'ike their cases to courts, the people still prefer the traditional Jaarssummarn(moot) to settle their disputes. Thus, they try to avoid the legal courtroom as much as possible andrngo to the therapeutic and conciliatory moot.rnThis research has found out that, using the traditional conflict resolution mechanisms, the DerbarnOromo go to the extent of settling homicide cases through Seera Waadaa (Agre~ment reachedrnamong the Woreda elderly). This way homicide cases are resolved by the payment of Gumarn(compensation), which is facilitated by Daachii (selected elders).rnIt also shows the role of the Qallu in conflict resolution process. A litigant who refuses to settlernconflict is forced by the Qallu to uphold the approved patterns of social conduct. The Qallu is highlyrnrespected and feared that if anyone is pleaded by the name of the Ayyaana responds quickly. So thernQallu institution is visited by its followers time and again not only for spiritual ceremony. Therninstitution serves as the center of dispute resolution. Most of the time people settle their disputes atrnthe Qallu center with mutual understanding ' and the interference of the Qallu himself.