The forest people around the world through their indigenous
knowledge contribute to the sustainable management of forests. This
article argues that the Sheka people in southwestern Ethiopia by their
ecological knowledge, values, and spiritual use could manage the Ororo
tree (Ekebergia capensis). The Ororo tree (Ekebergia capensis) is one of
the most important endemic tree species in the Sheka zone southwestern
Ethiopia and, at the same time, one of the most endangered species. Data
collected on the indigenous ecological knowledge of the Sheka people and
how the Ororo tree could be managed and conserved through the DEDO
culture documented and the spiritual connection between the Ororo trees
and the Sheka people traditional belief system measured. The findings
revealed that through their traditional forest-related knowledge, the
Sheka people conserve and manage a single larger tree called Ororo. The
Ororo tree is a special type of tree that has cultural and spiritual
attachments that are presently non-existent. This unique forest
conservation practice has been referred to as the DEDO culture. The
culture of DEDO comes up with worshiping around the Ororo tree. Thus,
the culture of DEDO played an important role in maintaining the
conservation of the DEDO sacred tree (Ororo) and biodiversity therein.
Over time, the DEDO sacred tree (Ororo) conservation culture has been
decline, and various factors have contributed to the decline of this
useful ecological knowledge.
Key words: DEDO culture, Ororo trees, sacred tree, indigenous
knowledge
Introduction
Recent developments in the field of traditional forest-related knowledge
have led to renewed interest in the conservation, management, and
sustainable use of natural resources. This interest has been
increasingly recognized, documented, and utilized both in developing and
developed countries (Parrotta, 2000; Parrotta & Troper, 2012; Menzies
& Butler, 2006). The role of indigenous knowledge in forest
conservation in Africa has also been recognized in recent years. Its
potential contribution to Africa’s ecology has not been well studied.
Recently, very few studies have been conducted to depict the
contribution of traditional knowledge to biodiversity, climate change,
and combating desertification.
Traditional forest-related knowledge has upheld the occupations,
culture, personalities, and the woodland and farming assets of the
neighbourhood and indigenous networks everywhere throughout the world
(Parotta and Trosper, 2012). Traditional forest-related knowledge (TFRK)
is of specific significance to indigenous networks, people groups, and
countries (Martinez Cobo, 1986/7). Numerous specialists have put
accentuation on incorporating traditional forest-related knowledge and
scientific knowledge for the protection of timberland nature forests
(Baker, 1992; Michel. and Gayton, 2002).
The issue of traditional knowledge of forest management has received
considerable critical attention. A good evidence of this is what
Parrotta and Trosper (2012) mention. The authors viewed that traditional
forest-related knowledge, innovations, and practices contribute to
sustainable development in several ways. According to the authors,
widely used products such as plant-based medicines and cosmetics,
agricultural and non-wood forest products, and handicrafts are derived
from traditional knowledge of forest management. He also goes on to say
that most indigenous and local communities live in areas containing the
vast majority of the world’s forest (and agricultural) genetic resources
called biodiversity hotspots. The traditional knowledge and techniques
used to sustainably manage and use these genetic resources and
ecosystems can provide useful insights and models for biodiversity
conservation practices and policies.
Human interactions with nature have shaped both the attitudes and
behaviors of people towards nature (Cristancho and Vining, 2004). Thus,
every culture has a system of beliefs that guides their interactions
with nature. One of the traditional forest management practices commonly
found in Sheka zone is DEDO.
The Sheka people have their own knowledge and perspectives regarding the
conservation and management of trees. A tree in Sheka was conserved by
local belief systems called the DEDO, the tree conservation culture. The
DEDO tree conservation culture serves as a spiritual purpose.
Traditional tree conservation knowledge by the rural community about
forest resource use, management, and conservation practice got
considerable attention globally. Communities at a grass-root level who
possess a wealth of indigenous knowledge about forest resource use,
management, and conservation should be encouraged to maintain and pass
this practical and useful knowledge to the next generation.
Traditional forest-related knowledge in forest management practices is
attracting greater attention from natural resource management (NRM)
because if it is combined with scientific knowledge, it can play a far
greater role in sustaining biodiversity and ecosystem services as well
as increase forest productivity (Becker & Ghimire, 2003).
This study examines the types of traditional forest-related knowledge
and management culture of Sheka communities inhabiting the Sheka forest.
The analyses included how the role of traditional forest-related
knowledge and culture and associated management practices in the
conservation of forest resources. The study also examined the
interdependence of the decline of traditional forest-related knowledge
and forest cover change. Large tracts of dense and well-protected
patches of community-owned primary forests can still be seen in many
parts of the Sheka zone. This can be attributed to the traditional
forest-related knowledge and management practices of the Sheka
communities inhabiting the Sheka forest since time immemorial.
According to the traditional forest-related knowledge and cultural
practices of the Sheka communities, the Sheka forest was conserved and
managed into different types depending on their intended use. Locally,
these forests are known as sacred forest (DEDO). In both Masha and
Andracha woreda, a particular type of tree is managed. The sacred forest
(DEDO) is frequently related to spiritual connections to the people in
the village.
Methods
General Description of the Study area
The Sheka Zone is located at about 670km from Addis Ababa. It is found
in the South Nations Nationalities and Peoples Regional State. The Sheka
zone shares boundaries with the Oromia Regional State in the North,
Bench Maji Zone in the South, Gambella Regional State in the West, and
Kefa Zone in the east. The total area of Sheka was 2175327 ha.
Geographically, the Sheka Zone lies between 7°24’_7°52’ N latitude and
35°31’–35°35’E longitude. The Zone has three woredas namely: Masha,
Andracha, and Yeki. In the Zone, there are 56 rural and 7 urban peasant
associations (Pas) in three woredas.