People’s knowledge of the sacred ororo tree (Ekebergia capensis )
The vast majority of respondents (97%) were aware of the presence of
the Ororo tree (Ekebergia capensis ) and the DEDO culture in and
around their village. It is found near to villages of the community.
Older people (>55 years of age) could more accurately
describe Ororo tree and DEDO culture than younger people could, but this
difference was not significant. All research participants from Masha and
Anderacha woreda knew where these Ororo tree (Ekebergia capensis )
stands. All of them worshiped at least once in the Ororo tree
(Ekebergia capensis ).
The spiritual connection between the DEDO forest conservation culture
with the Ororo tree (Ekebergia capensis )
The forest people around the world through their indigenous knowledge
contribute to the sustainable management of forests. 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. Eighty-five percent
(85%) of respondents confirmed that the sacred Ororo tree
(Ekebergia capensis ) is a cultural symbol related to indigenous
beliefs and signifies spiritual connections to the forestland and with
Sheka people.
The Sheka people in southwestern Ethiopia had a well-defined social
structure that is closely associated with forest management. 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.
Participants of FGD both in Masha and Anderacha woreda explained the
historical connection of the Ororo tree with the DEDO culture.
”According to Sheka people traditional belief once upon the time in the
history of Sheka people, there was a drought for a long period. The
drought had damaged all trees except the Ororo tree. The survival of
Ororo trees from the rest made the Ororo tree as cultural symbols and
related to the indigenous belief that signifies spiritual connections to
God (Shemayo tato).
During drought time in the history of Sheka, there is a saying that the
angel of GOD rest under the Ororo tree because of this if people pray or
worship under the Ororo tree, the angel of God will take their prayer to
God. As many Sheka people do believe that the angel of GOD rest under
the Ororo tree because of this if people pray or worship under the Ororo
tree, the angel of God will take their prayer to God. Because of the
spiritual connection to this particular tree of Ororo, the Ororo tree
will not be used for any other economic activities like the production
of honey and other domestic uses. Therefore, the conservation of the
Ororo tree has a direct spiritual connection and has contributed to the
conservation and protection of the Ororo tree.
The Ororo tree and DEDO cultural ceremonies
Overall, 86% of respondents “agreed” with the Statement that the
ororo sacred tree and the DEDO culture are used by sheka people as
cultural symbols related to indigenous beliefs and signify spiritual
connections to the forests” (Table 1). The belief that tender and
lightening will damage the villager if the sacred Ororo tree
(Ekebergia capensis ) are felled in the village was very
popular—86% “agree” response (Table 1).
The DEDO culture was celebrated once in a year in the months of December
around Christmas as Thanksgiving Day. Offerings were made each year at
this time. One of the key informants in Gecha Town explains how the DEDO
culture was celebrated each year. During the months of December, when
yields were harvested, people in the village were gathered together to
celebrate Thanksgiving Day around the DEDO sacred tree (Ororo) under the
advice of clan leaders (Gebi tato). The DEDO sacred tree (Ororo) culture
was celebrated near to village according to their clan and the clan
leaders (Gebi tato) as ”traditional forest-related knowledge experts,”
i.e., persons recognized by the Sheka community were responsible for
making and enforcing rules related to the DEDO cultural ceremony.
The purpose of the offering was to giving thanks to GOD (Shemayo tato)
for the harvest season. After giving thanks to GOD (Shemayo tato) for
the good harvest of the season, the Sheka people pray to GOD (Shemayo
tato) the next season to be a season of health, fortunes and good
harvest. Therefore, the DEDO sacred tree (Ororo) was believed to bring
health, fortune, and good harvest.
The other key informant in his description the way the DEDO culture was
celebrated he cogently explained that the DEDO culture was celebrated
each year seven days before Christ-mas. local cereals (Teff) were
harvested around Christ-mas time and for the DEDO celebration foods and
alcohol, drinks were mostly prepared from local cereals called Teff.
Wednesdays is a day used for the celebration of DEDO culture. The aim of
the DEDO culture was praying to GOD (Shemayo tato) for the next good
harvest and for the health of the people.
Another relationship between the DEDO culture and the Sheka people is
that long years before the Sheka people did not have health facilities
access because of this many young and adult parts of the population died
at an early age. In fear of this killing disease, all the village
members gathered around the Ororo tree and celebrated the culture of
DEDO and pray to GOD (Shemayo tato) about their health. Therefore, the
Ororo tree is believed to bring health to the Sheka people. According to
the Sheka belief, the DEDO tree is untouchable. No one was allowed to
cut the Ororo tree. It is conserved and protected well for centuries for
spiritual purposes.
The interview and FGD results provide useful examples of the DEDO sacred
tree conservation culture and traditional forest-related knowledge
possessed by the Sheka people. As an informant recalled:
In the past, the Sheka people have held ceremonies to pray for a
successful harvest season and express their thanks to GOD (Shemayo
tato). The Sheka people participate in rituals for GOD (Shemayo tato) on
the month of December, according to the Ethiopian calendar each year.
They collectively participate in traditional rituals of food preparation
and beverages (made from Teff) before they put the harvest into the
granary. These rituals play an important role in encouraging
relationships between members of the community.
Cutting of Ororo tree (Ekebergia capensis )
The majority of respondents (80%) said they the DEDO tree conservation
culture could manage and conserve the Sheka forest. Spiritual
connections and beliefs were the main reasons why people worship around
the sacred Ororo tree (Ekebergia capensis ). The protection of the
sacred Ororo tree (Ekebergia capensis ) enables the conservation
of natural forests from earlier anthropogenic disturbances, allowing
trees and other plant species to reproduce. The entire the sacred Ororo
tree (Ekebergia capensis ) was put under the imposition of local
cultural beliefs.
The Sheka people considered the Ororo tree to be sacred and believed to
protect the village from natural calamities, famine, and diseases
Therefore the culture of DEDO sacred tree (Ororo) contribute positively
to the conservation of Ororo tree. Access to DEDO sacred tree (Ororo) is
forbidden by Sheka culture, and the DEDO sacred tree (Ororo) is
untouchable and no person is allowed to cut or make use of the DEDO
sacred tree (Ororo) for another purpose. Therefore, the DEDO sacred tree
(Ororo) is considered to be the king of the trees in the village.
The DEDO sacred tree (Ororo) once exists in every village as spiritual
or sacred sites. These trees are usually very tall and long. The Sheka
believe that these trees can provide safety, fortune, and good harvests
for their villages. According to one of the key informants in Masha
woreda, Yepo Kebele the clan leader (Gebi tato) said, ”no one is allowed
to cut down these trees, and any person who cuts these trees will be
punished because of the curse that is associated with indigenous belief.
According to the research participant, there was a true story about a
person who violated the culture of DEDO. In Masha woreda, there was a
person who cut down a DEDO sacred tree (Ororo): he was dead by thunder
and lightning immediately. The above quote about a person reminds that
the Sheka people represent the DEDO sacred tree (Ororo) has direct
connections to their GOD (Shemayo tato). According to Sheka traditional
belief, if any person who cuts down the DEDO sacred tree (Ororo) rain
will become abnormal, usually resulting in floods. There is a similar
story in Anderacha woreda about the death of a young man after he cut
down the DEDO sacred tree (Ororo) he died consequently.
Even though the younger generation has limited knowledge of the DEDO
sacred tree (Ororo), all Clan leaders (Gebi tato), and older men who
participated in this research work agreed that they firmly believe in
the supernatural meanings attached to the DEDO sacred tree (Ororo). All
twenty research participants from the study area knew how and where the
DEDO sacred tree (Ororo) conservation culture was practiced. All of them
had worshiped in the DEDO sacred tree (Ororo) for many years in their
lifetime.
According to research participants from the community elderly: no one
dares to touch the DEDO sacred Ororo tree. According to the research
participant (KI-9, 28 Jan 2016 Masha Town), those who touched the DEDO
sacred tree (Ororo) would be cursed and died. During the interview, both
Clan leaders (Gebi tato) and older men told us that before 30 years ago,
the DEDO culture was a very common traditional belief in almost every
village in the Sheka zone. However, this tree conservation cultural has
gradually disappeared, particularly in recent decades.
Discussion
Over the years, there have been increasing concerns about the decline of
traditional forest-related knowledge, leading to calls for effective
responses to ensure forest sustainability (Parrotta and Agnoletti,
2006). This concern has been increasingly recognized, documented, and
utilized both in developing and developed countries (Berkes et al.,
2000; Bürgi et al. 2013; Ramakrishna,2007) In Ethiopia, forest
conservation and management range from state-owned forest to privately
owned forests. There was no room for traditional forest conservation and
management approaches. The first approach such as state-owned forest
management (Dessalegn Rahmato, 2001; FDRE, 2007). The latter approach
advocates privately owned forests. However, it has been argued that both
of this approach alone often fails biodiversity conservation unless it
is supported by traditional forest conservation and management
approaches.
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 (Michel H & Gayton DV 2002). Numerous specialists have put
accentuation on incorporating traditional forest-related knowledge and
scientific knowledge for the protection of timberland nature forests
(Michel H & Gayton DV 2002; Menzies, CR, & Butler, C 2006).
The negative attitude towards traditional forest conservation culture
can undermine local, national, regional, and international conservation
initiatives. Gadgil et al. 1993, Gadgil M, Berkes F 1991, and Gadgil M
1985 argue that traditional forest conservation culture plays a pivotal
role in forest conservation and management. Therefore, it is crucial to
recognize and incorporate the importance of such conservation culture
into forest resource management plans. The recognition of traditional
forest conservation culture in forest management will not only affect
population viability but may also have broader environmental impacts.
The recognition of traditional forest conservation culture is also
necessary for ensuring that forest management policies are both
effective and sensitive to local realities (Gupta, H.K. 2005 and Gupta,
H.K. 2006). In this regard, it is important to continuously conduct
studies on forest management to inform area-specific policies as the
conservation culture toward forest often differs from one setting to the
other. Few studies to understand traditional forest conservation culture
in forests are situated in Ethiopia (Desalegn Fufa, 2013). This is
despite the fact that Ethiopia is wealthy in its flora, and it is
evaluated to harbor more than 6000 types of higher plants, of which
around 125 are endemic (Ib Frus 1982), requiring their protection and
conservation.
A common thread in developing and applying conservation policies
requires gaining the support of traditional forest conservation cultures
and engaging these conservation culture in collaborative conservation
efforts (Gadgil et al. 1993; Gadgil M, Berkes F 1991; Gadgil, M. 1985;
Gupta, H.K. 2005, Gupta, H.K. 2006). Therefore, studies in traditional
forest conservation culture contribute to the development of effective
forest conservation and management policies that are sensitive and
relevant to local conditions and the degree to which local communities
are willing to coexist with forest resources (Gadgil et al. 1993; Gadgil
M, Berkes F 1991, and Gadgil, M. 1985).
Traditional forest conservation culture in sub-Saharan Africa has vast
indigenous knowledge that has kept its forest ecosystem pristine and
protected for decades (Mumma, A. 1999, and Tengeza A, 2000). Other than
the spiritual attachment to their environment, rural communities were
historically dependent on forest resources for their livelihoods (FAO
2014). However, the introduction of state-sponsored deforestation and
markets influencing agricultural expansion in the African continent
resulted in centralized control over natural resources by state, which
resulted in the taking away of decision-making concerning forest
resources from rural communities(GRAIN 2008, Cotula et al.
2009;Deininger and Byerlee, 2011). Consequently, rural communities
became passive observers of the forest resources around them. The state
forest law of the southern nations, nationalities, and people’s region
(SNNPR) put community forest under state forest.
The government of Ethiopia adopted state forest laws that put community
forest under state forest; therefore, these laws limit the local
population forest resources utilization and introduced a total ban on
using forest at one point (Dessalegn,2001). This state of forest
conservation practice is the detriment of local communities. As a
result, there is an ongoing conflict between the state and the local
people in southwestern Ethiopia, which is attributable to the hostile
relationship between conservation and livelihoods of communities living
adjacent to and within the sheka forest.
To our knowledge, this is the first study to analyze traditional forest
conservation culture of forest, using DEDO tree conservation culture as
a proxy, how the Sheka people through their indigenous culture can
provide valuable, appropriate, and effective forest conservation
strategies. The analysis is important in providing insights on how tree
conservation culture and current practices may influence forest
sustainability and its supporting institutions. This is crucial for
rethinking the design of conservation policies that allow for effective
management and planning, sensitive to local realities. Specifically,
this study analyzes the spiritual connection between Ororo trees and the
Sheka people traditional belief system could be managed and conserved
through the DEDO culture.
Conclusion
The case study presented on DEDO culture demonstrates that the Sheka
people have their own indigenous knowledge, beliefs, and management
practices related to forest. This cultural and belief system is
inherited from their ancestor since time immemorial and evolving over
generation. The culture of DEDO described in this article shows that it
still exists in every element of local forest utilization, protection,
and management and allocation of forest. As the study clearly shows, the
DEDO culture is productive and efficient for forest management, and this
useful culture has demonstrated its significance in the protection of
various forest types and tree species, contributing to the conservation
of biodiversity. Thus, the DEDO forest conservation culture is
illustrated in the Sheka people forest utilization, protection, and
management provide important insights into the protection of various
forest types and tree species, contributing to the conservation of
biodiversity. 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 declining and various factors have
contributed to the declining of this useful ecological knowledge. These
include anthropogenic factors, modernization, and religion.