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 seven urban peasant associations (Pas) in three woredas.
Data Collection and Analysis
The study made used both qualitative and quantitative data. Quantitative data were collected through administration of questionnaires to the head of the household and interviews with key informants within the selected area. Qualitative data were collected through key informant interviews (KIIs) and focused group discussions (FGDs). Data for this study were obtained through an interview conducted over 4 weeks in July and August 2019. The first aim of the survey was to explore respondents’ knowledge and practice of traditional forest-related knowledge of the GUDO sacred forests and investigate their awareness of the GUDO sacred forest conservation culture, and forest allocation, benefit- sharing, and management practices in the GUDO sacred forest. Second, respondents’ perceptions of the GUDO sacred forest and management practices of the GUDO sacred forest were explored.
Data Analysis
Data obtained were analyzed using descriptive statistics and presented in tables, means, percentages and frequency. This was based on the information provided by the respondents. Furthermore, computer software, known as statistical package for social sciences (SPSS) version 21.0, was employed in analyzing the data.
Results of the study
Today, deforestation is one of the major environmental challenges affecting the world; however, the Sheka people through their indigenous knowledge of forest conservation strategies can sustainably manage the Sheka forest. The Sheka people have long been sustainably managing and conserving the Sheka forest by utilizing different procedures. Shockingly, these indigenous methods for normal asset administration and nearby adjustment techniques are ordinarily absent from scientific forest management and not archived. The GUDO culture demonstrates how the Sheka people through their indigenous culture can provide valuable, appropriate, and effective forest conservation strategies. Here under the results of the analysis of "the GUDO culture” are explained in detail by considering key points (Table 1).
Table 1 Key points to consider during interviews about the sacred forest (GUDO) conservation culture among interviewees in selected villages
Statement about the sacred forest (GUDO) belief
|
|
Disagree
|
Neutral
|
Agree
|
Do you believe the spiritual connection between the GUDO forest conservation culture with Sheka people
|
5
|
10
|
85
|
Do you believe the GUDO forest conservation culture could manage and conserve the Sheka forest
|
10
|
10
|
80
|
Do you believe the GUDO culture help for the conservation for biodiversity
|
9
|
11
|
81
|
Do you believe the sacred forest (GUDO) very useful for the life of the human being
|
3
|
11
|
86
|
Do you believe Tender an lightening will damage the villager if tree are felled in the sacred forest (GUDO)
|
5
|
11
|
84
|
Do you believe the protection of the sacred forest (GUDO) associated with abundances of yield in the harvest season
|
5
|
12
|
83
|
Do you believe Cutting of tree in the sacred forest (GUDO) associated with loss of life and property
|
4
|
11
|
86
|
Do you believe the sacred forest (GUDO) believed to be the house of ghosts
|
5
|
10
|
86
|
Traditional sacred forest, People’s beliefs, and conservation mechanisms in the study area
Seven belief systems were identified, and seven conservation mechanisms were observed to be in practice in the area, which were relevant to sustainable conservation and management of forest resources. The sacred forest (GUDO) is the most common cultural institution in all villages and they have a direct bearing on the lives and behaviors of the people.
Table 2. Name of sacred forest, People’s beliefs, and conservation mechanisms in the study area
Name of sacred forest
|
People’s beliefs
|
Conservation mechanisms
|
GUDO sacred forest
|
v Cutting of tree in the sacred forest (GUDO), believed to cause damages and loss of life and property to the villagers.
v anyone who cuts the tree in the sacred forest (GUDO), would suffer from horrible disease
v People worship the sacred forest (GUDO).
v Sacred forest (GUDO) believed to be the house of ghosts.
v Tender an lightening will damage the villager if tree are felled in the sacred forest (GUDO)
v No cutting of tree in the sacred forest (GUDO) believed to be very useful for the life of the human being.
|
v Tree cutting restrictively prohibited in the sacred forest (GUDO).
v Felling of tree is restricted for every individual of the village
v Trees in the sacred forest (GUDO) are not unnecessarily felled
v Trees in the sacred forest (GUDO) are allowed to grow freely.
v Trees in the sacred forest (GUDO) are protected from any kinds of destruction.
v The sacred forest (GUDO) entrance is not allowed
v Trees in the sacred forest (GUDO) are protected from damage by wild animals.
v In the Sacred forest (GUDO), do not use any parts of this tree.
|
People’s knowledge of the sacred forest (GUDO)
The vast majority of respondents (97%) were aware of the presence of sacred forest (GUDO) in and around their village. It is found mostly in the rocky and mountainous parts of the Sheka zone. Older people (>55 years of age) could more accurately describe GUDO sacred forest than younger people could, but this difference was not significant. All research participants from Masha and Anderacha woreda knew where these GUDO sacred forest stands. All of them were worshiped at least once in the GUDO sacred forest. Participants of FGD on Gecha Town consolidated this fact: “GUDO is a protected forest area where cultural ceremonies are practiced. It is found mostly in the rocky and mountainous part of the Sheka zone” (FGD 3, 4 Jan 2016: Gecha Town). More than ten GUDO sacred forests were visited during the field visit. In Masha woreda alone, there are more than 85 GUDO cultural sites.
Table 3: Name of GUDO sacred forest sites in all kebele in Masha woreda.
No
|
Name of kebele
|
Name of GUDO (Sacred sites)
|
1
|
Atele
|
Gojofochi Gudo sacred forest
Gawo Gudo sacred forest
Agochi Gudo sacred forest
Gabochi Gudo sacred forest
Shutigako Gudo sacred forest
Dilafi tatino Gudo sacred forest
Agatos Gudo sacred forest
Andibehochi Gudo sacred forest
Ganwochi Gudo sacred forest
|
2
|
Genbeka
|
Chajo Gudo sacred forest
Shemari Gudo sacred forest
Acrochi Gudo sacred forest
Shenochi Gudo sacred forest
Fuji Gudo sacred forest
Yeroch Gudo sacred forest
Grawi Dono sacred forest
Shagochi Gudo sacred forest
Amishochi Gudo sacred forest
Halifochi Gudo sacred forest
Kejochi Gudo sacred forest.
|
3
|
Quarina
|
Shemay tato Gudo sacred forest
Yebushochi Gudo sacred forest.
|
4
|
Dagele
|
Wemi Gudo sacred forest
Barasho Gudo sacred forest
Mitatino Gudo sacred forest
Awochi Gudo sacred forest
Shelachi Gudo sacred forest
Dinigari Gudo sacred forest
Yonigabochi Gudo sacred forest.
|
5
|
Akako
|
-
|
6
|
Beto
|
Edi Gudo sacred forest
|
7
|
Wello
|
Balitoato Gudo sacred forest
Fonochi Gudo sacred forest
Fetefochi Gudo sacred forest
Wuchi Gudo sacred forest
Dakochi Gudo sacred forest
Andibeshochi Gudo sacred forest.
|
8
|
Keja
|
Tufo Gudo sacred forest
Tulu kuchi Gudo sacred forest
Adire Gudo sacred forest
Tulu kerkecha Gudo sacred forest.
|
9
|
Uwa
|
Ashamachochi Gudo sacred forest
Barodi Gudo sacred forest.
|
10
|
Yepo
|
Kasha machochi Gudo sacred forest
Gachi galefochi Gudo sacred forest
Natilochi Gudo sacred forest
Yerochi Gudo sacred forest
Gabawuchi Gudo sacred forest
|
11
|
Chago
|
Sheki baro Gudo sacred forest
Gabawuchi Gudo sacred forest
Andibeshochi Gudo sacred forest
Betinotatino Gudo sacred forest
|
12
|
Kewo
|
Kusenochi Gudo sacred forest
|
13
|
Ateso
|
Halafochi Gudo sacred forest
Gatigorochi Gudo sacred forest
Gaboyochi Gudo sacred forest
Halitochi Gudo sacred forest
Tura Gudo sacred forest.
|
14
|
Shibo
|
---------------
|
15
|
Abello
|
Gabawochi Gudo sacred forest
Ashamashochi Gudo sacred forest
Galifochi Gudo sacred forest
Genigadi Gudo sacred forest
Ganiwuchi Gudo sacred forest
Fochi gakochi Gudo sacred forest
Gakochi Gudo sacred forest.
|
16
|
Kanga
|
Gayifochi Gudo sacred forest
Fetefochi Gudo sacred forest
Bulefochi Gudo sacred forest
Shoretatino Gudo sacred forest
|
17
|
Gada
|
Achi dunito Gudo sacred forest
Fulafochi Gudo sacred forest
Halatino Gudo sacred forest
Nechifochi Gudo sacred forest
Gadetatino Gudo sacred forest
|
18
|
Yina
|
Amarsochi Gudo sacred forest
Chidetatino Gudo sacred forest
Chinawochi Gudo sacred forest
Adetatino Gudo sacred forest
Halochi Gudo sacred forest
Shirochi Gudo sacred forest
|
19
|
Gatimo
|
Gayetatino Gudo sacred forest
Yewusochi Gudo sacred forest
Galifochi Gudo sacred forest
Ganitochi Gudo sacred forest
Chinigawuchi Gudo sacred forest
Gebitatino Gudo sacred forest
Yerochi Gudo sacred forest
Shebachino Gudo sacred forest
Garachachino Gudo sacred forest.
|
Source: Traditional committee of Sheka people.
Forbidden Forest
In each village of the Sheka zone, the community has forbidden forests. Eighty-five percent (85%) of respondents confirmed that the sacred forest (GUDO) is a cultural symbol related to indigenous beliefs and signifies spiritual connections to the forest land and with Sheka people. These sacred forests (GUDO) are forbidden to anyone who belongs to the Sheka population. The management and conservation of these sacred forests (GUDO) is the responsibility of the clan leader (Gepi tato) for the enforcement of the GUDO cultural practice. The sacred forests (GUDO) administration and management are directly associated with the elders that maintain and guide all norms, taboos, and customs of the people. Each community has a clan leader (Gepi tato) in every village of Sheka forest.
According to the Sheka people custom, no extraction is allowed in GUDO sacred forests, except for the harvesting of trees for home consumption at the forest margin. Neither cultivation of land nor cutting of trees for domestic use, nor trees used for beehive are allowed in GUDO sacred forests. If a tree dies in the GUDO sacred forest, it is left to decay naturally; nobody is allowed to cut it, and even the branches of a dead tree cannot be used for fuelwood. Trees in the GUDO sacred forest should also be respected. Violation of the GUDO culture can result in serious punishment. At Masha woreda Keja Town, the clan leader (Gepi tato) said:
For any village member that has violated the culture of GUDO, it is the responsibility of the clan leader (Gepi tato) for the enforcement of the GUDO cultural practice. If any villager enters the GUDO sacred forest for the purposes of grazing, collecting fuelwood, or logging, it is belied that the violator of the GUDO culture would be cursed and die consequently. Once it was investigated and discovered that the violator had entered into the GUDO sacred forest and used the forest for any other purpose, he would be asked why he did. Then, according to GUDO culture, he would be penalized. The penalty is curing him, which resulted in death (FGD 3, 6 Jan 2019: Keja Town).
Cultural and spiritual significance of sacred forests (GUDO)
Overall, 86% of respondents “agreed” with the Statement that “sacred forests (GUDO) 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 trees are felled in the sacred forest (GUDO) was very popular—86% “agree” response (Table 1).
The GUDO sacred forest has religious or spiritual significance, passed on from generation to generation, who used the GUDO sacred forest and signifying traditional use and occupancy of a given region. GUDO is a well-protected forest area and is used for worship. Mostly found in hilly and rocky areas and covered by dense forests. In the GUDO culture, the clan leader (Gebi tato) leads to worshiping practices. The GUDO culture may be celebrated each year or within three- or ten years intervals. In almost all kebele (the lowest administrative and political unit), there is more than one GUDO sacred forest. In one kebele, there may be more than ten GUDO sacred forests (Table 3). The Sheka people claim that they are decedent from Israel and the protection and conservation of the GUDO sacred forest are related to the historical fact found in Old Testament in the whole bible. In the whole bible, Abraham scarifies his son Isaac in the hilly and rocky area (Genesis 22:2).
The Sheka people believed that worshiping in the GUDO sacred forest has supernatural meanings. This can be seen in religious beliefs and spiritual connections with nature, particularly in GUDO sacred forests. The spiritual connection of the GUDO sacred forest governs the Sheka people daily lives and passed on from generation to generation. The GUDO culture (worshiping at forest) serves to explain the harmony between nature and the GUDO culture. The Sheka people through the GUDO culture sustainably manage local GUDO sacred forests, despite limited modern scientific forest management.
The GUDO forest exists in each kebele of the Sheka zone as village protectors (Table 3). The GUDO sacred forest is usually hundreds of years old and still unteachable. The Sheka people believe that this GUDO sacred forest can provide safety, fortune, and good harvests for their villages. The traditional forest management practices related to the GUDO culture demonstrate that the Sheka people have their own knowledge, beliefs, and management practices related to forests inherited from their generations.
Conservation and management of sacred forests (GUDO)
The majority of respondents (80%) said they the GUDO forest conservation culture could manage and conserve the Sheka forest. Spiritual connections and beliefs were the main reasons why people worship the sacred forest (GUDO). The protection of the GUDO sacred forest enables the conservation of natural forests from earlier anthropogenic disturbances, allowing trees and other plant species to reproduce. The entire designated GUDO sacred forest area was put under the imposition of local cultural beliefs.
Within the GUDO sacred forest, the flora and fauna in the area should not be touched. For example, no one can have access and use right of a GUDO sacred forest either for domestic use or for commercial purposes. Because of the spiritual connections to the culture of GUDO, the GUDO sacred forest are able to sustainably manage the Sheka forest in the GUDO. Even if the culture of GUDO was rapidly declining, the GUDO forest was still kept and protected well. Each informant could readily describe GUDO culture and how the culture positively contributed to the conservation of the Sheka forest. Many informants could recall details of GUDO culture that had practiced some 30 years before.
For the Sheka people, forest conservation and management is part of the culture of the Sheka people since they are the forest-based community. Participants of FGD from both Masha and Anderacha woreda responded to the cultural implication of GUDO in the conservation and protection of the Sheka forest. Worshiping around GUDO is a form of forest protection strategy implemented by the Sheka people. This kind of local belief system that totally hinders the use of forest resources among the people of Sheka and this practice of worshiping passed on from generation to generation since time immemorial. The practice of worshiping around GUDO (sacred forest) considers the GUDO sacred forests as spiritual or sacred sites over a period of time, and the local belief in GUDO sacred forest prohibits the exploitation of forest resources in the Sheka zone (FDG3, 4 Jan. 2019: Masha and Gecha Town).
Cutting of trees in the sacred forest (GUDO)
When asked you believe cutting of trees in the sacred forest, (GUDO) associated with loss of life and property, 84% of respondents reported that cutting of trees in the sacred forest (GUDO), believed to cause damage and loss of life and property to the villagers. The most common reason was the local traditional beliefs and taboos related to the sacred forest (GUDO). Consolidated the fact that nobody sets out to contact this tree and villagers stated:
Nobody is permitted to cut down these trees in the GUDO sacred forest, and any individual who cuts these trees will be rebuffed. There is a society story in Sheka about a man who cut down a tree in the GUDO sacred forest: he died the next day by thunder and lightning. Similarly, another interviewee said a young man in the Anderacha woreda once cut down a tree in the GUDO sacred forest and passed away soon afterward (FGD 3, 6 Jan 2019: Yepo Kebele).
According to the Sheka people custom, no extraction is allowed in GUDO sacred forests, except for the harvesting of trees for home consumption at the forest margin. Neither cultivation of land nor cutting of trees for domestic use, nor trees used for beehive are allowed in GUDO sacred forests. If a tree dies in the GUDO sacred forest, it is left to decay naturally; nobody is allowed to cut it, and even the branches of a dead tree cannot be used for fuelwood. Trees in the GUDO sacred forest should also be respected. Violation of the GUDO culture can result in serious punishment. At Masha woreda Keja Town, the clan leader (Gepi tato) said:
For any village member that has violated the culture of GUDO, it is the responsibility of the clan leader (Gepi tato) for the enforcement of the GUDO cultural practice. If any villager enters the GUDO sacred forest for the purposes of grazing, collecting fuelwood, or logging, it is belied that the violator of the GUDO culture would be cursed and die consequently. Once it was investigated and discovered that the violator had entered into the GUDO sacred forest and used the forest for any other purpose, he would be asked why he did. Then, according to GUDO culture, he would be penalized. The penalty is curing him, which resulted in death (FGD 3, 6 Jan 2019: Keja Town).
Due to this, the GUDO sacred forests exist in the study area. GUDO are crucial conservation sites characterized by high biodiversity.
Protection of the sacred forest (GUDO)
The protection of the GUDO sacred forest enables the conservation of natural forests from earlier anthropogenic disturbances, allowing trees and other plant species to reproduce. The entire designated GUDO sacred forest area put under the imposition of local cultural beliefs. Within the GUDO sacred forest, the flora and fauna in the area should not be touched. For example, no one can have access and use right of a GUDO sacred forest either for domestic use or for commercial purposes. Because of the spiritual connections to the culture of GUDO, the GUDO sacred forest are able to sustainably manage the Sheka forest in the GUDO.
Even if the culture of GUDO was rapidly declining, the GUDO forest is still kept and protected well. Each informant could readily describe GUDO culture and how the culture positively contributed to the protection of the sheka forest. Many informants could recall details of GUDO culture that had practiced some 30 years before. One of the key informants (KI-3, 4 Jan.2016: Masha Town) explained the culture in the following statements: Participants of FGD on Gecha Town consolidated this fact: “GUDO is a protected forest area where cultural ceremonies are practiced. It is found mostly in the rocky and mountainous part of the Sheka zone” (FGD 3, 4 Jan 2019: Gecha Town). The majority of respondents 83% reported that the GUDO forest is still kept and protected well.
The GUDO sacred forest has religious or spiritual significance, passed on from generation to generation, who used the GUDO sacred forest and signifying traditional use and occupancy of a given region. GUDO is a well-protected forest area and is used for worship. Mostly found in hilly and rocky areas and covered by dense forests. In the GUDO culture, worship practices led by the clan leader (Gebi tato). The GUDO culture may be celebrated each year or within three - or ten year’s intervals. In almost all kebele (the lowest administrative and political unit), there is more than one GUDO sacred forest. In one kebele, there may be more than ten GUDO sacred forests (Table 3). The Sheka people claim that they are decedent from Israel and the protection and conservation of the GUDO sacred forest are related to the historical fact found in Old Testament in the whole bible. In the whole bible, Abraham scarifies his son Isaac in the hilly and rocky area (Genesis 22:2).
Conservation of biodiversity
The GUDO sacred forest is a crucial conservation site characterized by high biodiversity. The study found that there were many other large trees in the GUDO sacred forest (Table 3). The majority of respondents (81%) said that the GUDO sacred forest contributed to high biodiversity. The most common reason was the local traditional beliefs and taboos related to the GUDO sacred forest. GUDO are crucial conservation sites characterized by high biodiversity. They are found more than four to five per village and in some village; there may be more than ten GUDO sacred forest sites (Table 3).
Among the three locally identified forest conservation cultures are DEDO, KOBO, and GUDO, the GUDO is the most common cultural practice in the study area and seems to be the most known and respected cultural sacred site used for spiritual purposes in the Sheka zone. Indigenous knowledge of forest conservation culture tightly interwoven with traditional religious beliefs, customs, and land-use practices. In this regard, the GUDO forest conservation culture continues to provide tangible (foods, medicines, wood, and other non-timber forest products, water, and fertile soils) and intangible (spiritual) benefits for the Sheka people.
The study found that there are many other large trees in the GUDO sacred forest, including Red –stinkwood frn weed (Prunus africanus), Cope fig (Fiscus sur), Water barry (Syzgium gunineense), Podo (Podocarpus falcatus), Peacock flower (Albiza gummigfera), flam - tree lucky bean tree (Erythrina abyssinica), African fan palm (Borassus aethiopicum), White pearwood (Apodytes dimidiata), and Bamboo (Arundinaria alpina) for further detail Table 4
Table 4. Biodiversity in the GUDO sacred forest
English Name
|
Scientific Name
|
Red –stinkwood frn weed
|
Prunus africanus
|
Cope fig
|
Fiscus sur
|
Water barry
|
Syzgium gunineense
|
Podo
|
Podocarpus falcatus
|
Peacock flower
|
Albiza gummigfera
|
Flam- tree lucky bean tree
|
Erythrina abyssinica
|
African fan palm
|
Borassus aethiopicum
|
White pearwood
|
Apodytes dimidiata
|
Bamboo
|
Arundinaria alpina
|