GUJI’S INDIGENOUS FOREST CONSERVATION PRACTICES:

THE CASE OF WEST GUJI ZONE, SOUTHERN ETHIOPIA

ARERI WARE BUSAWA

MSc. THESIS PROPOSAL

JULY, 2021

BULE HORA, ETHIOPIA

i
 BULE HORA UNIVERSITY

COLLEGE OF AGRICULTURAL SCIENCE

DEPARTMENT OF NATURAL RESOURCE MANAGEMENT

MASTER SCIENCE DEGREE IN SUSTAINABLE NATURAL RESOURCE

MANAGEMENT

GUJI’S INDIGENOUS FOREST CONSERVATION PRACTICES: THE CASE OF

WEST GUJI ZONE, SOUTHERN ETHIOPIA

ARERI WARE BUSAWA

THE THESIS PROPOSAL SUBMITTED TO DEPARTMENT OF NATURAL RESOURCE

MANAGEMENT, COLLEGE OF AGRICULTU RAL SCIENCE, BULE HORA
UNIVERSITY

IN PARTIAL FULFILLMENT OF THE REQUIREMENTS FOR THE MSc. THESIS

MAJOR ADVISOR: ADUGNA BABU (ASSISTANT PROFESSOR)

CO-ADVISOR: NIGUSSE GODANA (MSc.)

JULY, 2021

BULE HORA, ETHIOPIA

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 APPROVAL SHEET

SCHOOL OF GRADUATE STUDIES

BULE HORA UNIVERSITY

ADVISORS’ APPROVAL SHEET

(Submission Sheet-1)

This is to certify that the thesis proposal entitled “Guji’s indigenous forest Conservation
practices: the Case of West Guji Zone, Southern Ethiopia” submitted in partial
fulfillment of the requirements for the degree of Master with specialization in SNRM the
Graduate Program of the Department of Natural Resources Management, and has been
carried out by Mr. Areri Ware Busawa Id. No: PG0244/12, under my/our supervision.
Therefore I/we recommend that the student has fulfilled the requirements and hence
hereby can submit the thesis proposal to the department.

Submitted by:

Students’ Name: Areri Ware Busawa Signature: __________ Date: ______________

Approved by:

Major advisor: ___________________ Signature: __________ Date: ______________

Co-advisor: _____________________ Signature: __________ Date: ______________

Head department: ___________________ Signature: __________ Date: ____________

Post graduate coordinator: _________________ Signature: ________ Date: __________

Evaluator: ______________________ Signature: ________ Date: __________

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LIST OF ABBREVIATIONS AND ACRONYMS

CIFOR --------------------------- Center for International Forestry Research

FAO ------------------------------Food and Agriculture Organizations

FGD ------------------------------ Focuses group discussion

IBC------------------------------ Institute of Biodiversity Conservation

UNEP --------------------------- United Nations Environmental Programme

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TABLE OF CONTENTS

LIST OF ABBREVIATIONS AND ACRONYMS ..................................................................... i

TABLE OF CONTENTS ............................................................................................................. ii

LIST OF FIGURES .................................................................................................................... iv

LIST OF TABLES ........................................................................................................................v

1. INTRODUCTION ....................................................................................................................1

1.1. Background of Study ..........................................................................................................1

1.2. Statement of Problem .........................................................................................................4

1.3. Objectives of the study .......................................................................................................5

1.3.1. General Objective ........................................................................................................5

1.3.2. Specific Objective........................................................................................................5

1.4. Research Question ..............................................................................................................6

1.5. Scope of the study ..............................................................................................................6

1.6. Significance of Study .........................................................................................................6

2. LITERATURE REVIEW .........................................................................................................7

2.1. Concepts and Definitions of Key terms .............................................................................7

2.1.1. Conceptual Framework................................................................................................9

2.2. Participation on the indigenous Forest Conservation .......................................................11

2.2.1. The role of small institutions on participation in indigenous forest conservations ...13

2.3. The determinant factors of indigenous forest conservation .............................................15

2.4. The challenges associated with the indigenous forest conservation ................................17

3. MATERIALS AND METHODS ............................................................................................20

3.1. Description of Study Area ................................................................................................20

3.1.1. Location .....................................................................................................................20

3.1.2. Climate and Topography ...........................................................................................21

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 3.1.3. Target Population ......................................................................................................21

3.1.4. Land use system.........................................................................................................21

3.2. Research Design ...............................................................................................................22

3.3. Sample Size Determination ..............................................................................................22

3.4. Sampling Techniques .......................................................................................................22

3.5. Sources and Method of Data Collection ..........................................................................23

3.5.1. Primary Data Collection ............................................................................................23

3.5.2. Secondary data collection ..........................................................................................24

3.6. Method of data analysis ...................................................................................................24

4. WORK PLAN AND LOGISTICS ..........................................................................................28

4.1. Work Plan /Schedule ........................................................................................................28

4.2. Budget Plan/Logistics ......................................................................................................29

REFERENCES ...........................................................................................................................30

APPENDIX .................................................................................................................................33

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 LIST OF FIGURES

Figure 1: Conceptual framework of the Gujis’ indigenous forest conservation ........................... 11

Figure 2: Map of the study area .................................................................................................... 20

iv
 LIST OF TABLES

Table 1: Sample size Proportion ................................................................................................... 22

Table 2: variables working hypothesis (Expected outcome) ........................................................ 26

Table 3: Tables of Schedule .......................................................................................................... 28

Table 4: Tables of budget plan...................................................................................................... 29

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1. INTRODUCTION

1.1. Background of Study

Forest is the land that covering more than 0.5 hectares with trees height more than 5 meters
and a canopy cover of more than 10 percent, or trees able to reach these thresholds in situ,
that does not include land predominantly under agricultural or urban use (FAO, 2015a;
Gurmessa, 2015). If so, the currently forests cover 30.8% of the global land area and about
422 million hectares (10% of the world’s forest area) are primarily designated for the
conservation of biodiversity which, the largest part was designated between 2000 and 2010,
With more than half of the world’s forests are found in only five countries (i.e. the Russian
Federation, Brazil, Canada, the United States of America, and China) (FAO & UNEP,
2020). Also, Africa is the home to 25% of the world’s remaining tropical rainforests and
contains 20% of the world’s biodiversity hotspots (CIFOR, 2005).

Moreover, the Ethiopia is one of the Green hosts Eastern Afromontane and the Horn of
Africa hotspots of biodiversity, owns an estimated 6000 species of higher plants and
consists of 3 nature reserves (Yayu Coffee Forest Biosphere Reserve, Kafa Biosphere
Reserve, and Sheka Forest Biosphere Reserve), 20 national/regional parks, 4 sanctuaries,
and 6 supplementary in-situ forest stands (IBC, 2012). Thus, due to diverse physiographic,
altitudinal, climatic, and edaphic resources, enables Ethiopia to have various types of
vegetation ranging from alpine to desert plant communities which provide economic, socio-
cultural, and environmental benefits (Amogne, 2014) and in 1990s, estimates about 35-40%
of the land area of country was covered by the forest (as EFAP, 1994 cited in Tura &
Reddy, 2015).

However, the countries forest and woodland resources have been declining both in quantity
and quality and it has been estimated that, the high forests covered of the land area was 16%
in the 1950s, 3.6% in the 1980s, and only 2.7% in the 1989 through expansions of land use
(Bekele & Berhanu, 2001). According to Mogoi et al. (2012), there were two opposite
perspectives on the cause of forest reduction. Firstly, increased demand for fuelwood,
timber, land for agricultural expansion, and settlements leads to deforestation. Secondly, the

1
 drivers of deforestation lie in the failure of the forest bureaucracy to adequately involve
forest adjacent communities and other stakeholders in the management and governance of
the forest resources.

But, the present days of the Ethiopian forest resource are increasing due to the increment of
soil & water conservation practices and plantation forest management of the country.
Through this, the Ethiopia land covered by forest was 11.9% in 2018 (Wakshum et al.,
2019), which has shown a great leap from the accounting of high woodland areas into forest
areas.

Forest management is the process of applying the scientific, technical, and economic
principles of forestry in the planning, organization, and implementation of forestry activities
to achieve the objectives of forest owners (society), and its mandate is according to how life
and culture emanated from it (Melaku, 2016). Thus, the forest management practices are
carried out by the community in collaboration with various development actors to control
grazing (browsing), fire protection and reducing the expansion of settlements that practiced
in this forest area (ibid1).

The indigenous people in different parts of the world can live with forests and other natural
resources harmoniously and that the present generation needs to learn from them. Also, the
indigenous knowledge systems are the multifaceted assortments of knowledge, know-how,
practices, and representations that guide human societies in their numerous interactions with
the natural environment such as agriculture and animal husbandry; struggles against disease
and injury; and strategies for coping with changing environments (Mersha, 2017). Thus, the
indigenous knowledge systems created a mutual co-existence and balance between man and
his local environment (Tanyanyiwa & Chikwanha, 2019). So, the indigenous knowledge on
forest conservation is the understanding, beliefs, and practices of indigenous people on the
sustainable use of forests gained through the protracted close tie with their environment
(Desalegn, 2013). According to Wiersum (1997), there are two types of indigenous
knowledge forest management; they are: Tolerant forest management in which the native
vegetation is largely conserved or reconstituted through succession processes; and Intrusive

1
Wakshum et al. 2019

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 forest management in which the native vegetation is replaced by mixed tree plantations that
are maintained by long-term care.

The Oromo knowledge of cosmic order and the values of each resource are important in
natural resource management (Melaku, 2016). Besides, the indigenous peoples have strong
social and cultural values, ordered social control, and cohesive social systems rooted in their
indigenous knowledge of forest management the universe in general, and their locals in
particular (ibid2). Moreover, some plant species have symbolic values for the Gada system
that reveals their indigenous religious, philosophy and the concept & philosophy of
development, which is a rationale for forest conservation practices (Negessa, 2018). Thus,
the indigenous forest conservation strategies are proved to be more effective for many
generations than the government policy (ibid 3).

Therefore, the indigenous forest management agreements are negotiated between the forest
department and user groups (society), rather than larger political or administrative units.
Also, the West Guji zone is one of the areas of the indigenous-based Natural resource
conservation practices in which elders have key positions in controlling their surroundings
in many dimensions and more specifically, they give due attention to the conservation of
forest.

Despite the above ideas, the useful indigenous knowledge of forests conservation has been
lost due to the increasing number of population, Agricultural expansions, cultural
amalgamation, and etc. specifically in the West Guji zone. So, the intention of this paper is,
therefore to bridge the Guji indigenous forest conservation practices West Guji zone.

2
Melaku, 2016
3
Negessa, 2018

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 1.2. Statement of Problem

Indigenous knowledge is a valuable source of information in forest management because it

is site-specific (Wigrup, 2005). Thus, using indigenous knowledge could be of greatest
importance when new solutions are searched for a fruitful dialogue between researchers,
professionals and the local population could in new ways of thinking and the discovery of
novel and unexpected solutions to natural resource management problems, which is the
limited to local knowledge in direct needs of population in the area that experienced and the
known uses of the trees in meeting their needs within the particularly the ones that are useful
for medicine, fodder, and fruit production since they are valued highly (ibid 4). Also, the
humans benefit from and are very often indigenously reliant upon forests for the ecosystem
services they make available including regulating, supporting, cultural and provisional
services and even, the exploitation of the timber products for fuel and building purposes and
non-timber resources provided by forests are also hugely important as a means of survival
during times of stress and scarcity (Winberg, 2010).

For a very long time, from the Eurocentric approach to education approach, the indigenous
knowledge has been neglected and even, the little attention was given to indigenous
knowledge, values, and practices in formal schooling and modern conservation practices
and the useful indigenous knowledge in the conservation of forests has been lost (Desalegn,
2013). Thus, the pressure on the resource from the human population could intensify and
impose more rapid and more degenerative changes on forest resources, especially in the
West Guji zone (Tura & Reddy, 2015). So, the possible future scenarios underline the need
for effective management intervention to increase the quality of forest regeneration and to
accelerate the growth of the young plants (ibid 5 ). However, the best solution for the
effective forest management intervention and sustainable forest management is to apply an
indigenous forest management system (Negessa, 2018). Even though, the indigenous
knowledge in forest conservation had been tried and tested by the people who lived with the
forest for long time and before the technocratic approach was introduced (Tanyanyiwa &
Chikwanha, 2019).

4
Wigrup, 2005
5
Tura & Reddy, 2015

4
But, no studies were conducted in detail with concerning the role of the indigenous forest
conservation practices so far in the Zone; and also, in the community sometimes (but not
all), there was an expectation of forest conservation mandates is for government agency or
forestry experts; and if the forested area is not followed by those bodies, they try to clear
forest and covert to the agriculture. Therefore, the study will be focused on assessing the
role of Guji’s indigenous forest conservation practices in the West Guji Zone particularly in
the Dugda Dawa district to investigate the participation of the Guji society on indigenous
forest conservation; factors determining the Guji’s indigenous forest conservation and the
constraints associated with it.

1.3. Objectives of the study

1.3.1. General Objective

* The general objective of the study is to assess the role of Guji’s indigenous forest
conservation in the case of West Guji Zone.

1.3.2. Specific Objective

* The specifically the objectives of the study are:

 To identify the participation of Guji society on indigenous forest Conservation in

the study area
 To assess the determinant factors of Guji’s indigenous forest conservation practices
in the study area
 To identify the challenges associated with the Guji’s indigenous forest conservation
in the study area

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1.4. Research Question

 Are the Guji societies participating in indigenous forest conservation in the study
area?
 What are the factors that determining the Guji’s indigenous forest conservation in the
study area?
 What are the challenges that faced Guji’s indigenous forest conservation in the study
area?

1.5. Scope of the study

This study will take place in the Dugda Dawa district of West Guji Zone, within the
limited three kebeles (i.e. Burka Arbicho, Hema Kinsho and Burkitu Magada). With
regard to subject area, this study will focus on the role of Guji indigenous forest
conservation with specific objectives; to assess the participation on indigenous forest
Conservation, to identify the determinant factors of indigenous forest conservation
practices, and to identify the challenges associated with the indigenous forest
conservation of the Guji society in the study area in the study area.

1.6. Significance of Study

The study will be significant from the following perspectives. First, it will be provided
valuable information and understanding about the roles of indigenous forest conservation
mechanism plays among Oromo Guji people. Second, it will be also revealed the
preference of people related to challenges associated with indigenous forest Conservation
and the rationale behind it. Third, the finding of the study will be believed to use as a
reference to next generation researcher(s) on indigenous knowledge and values in forest
managements. Further, the study will be significantly taking place at the West Guji Zone in
Dugda Dawa distinct within the three kebeles to empower the people in indigenous forest
conservation practice.

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2. LITERATURE REVIEW

2.1. Concepts and Definitions of Key terms

This part looks at the beliefs, values, ethics, and taboos of Gujis’ indigenous forest
conservation. Additionally, the concept of the forests as a source of life cannot be isolated
from the integrity of nature that corresponds to the integrity of the physical body and
cultural personality of local and indigenous peoples. As a source of life, the forests need to
be understood following the natural elements that support life, such as the earth, water,
trees and wildlife, air, sun, sounds or language, and the spirits. Thus, the relationship of
local and indigenous cultures to the forests is holistic and the local and indigenous peoples
relate to the forests socially, economically, politically, and spiritually. If the forest is
destroyed, the cultures of the local people die and the local people cannot be isolated from
the forests because their isolation from the forests is a critical step, not only towards the
destruction of their identity and survival as peoples but also towards the destruction of the
forest itself. Forest managers, therefore, need to understand the inseparable relationships of
indigenous cultures to the forests to promote effective and sustainable forest management.

Most of the forest managers see the forests as separate from the community. Thus,
considering the forests as a source of life, it is necessary to define forest management
according to how life and culture emanated from it. Since, the trees alongside the borders
of the homesteads minimize soil erosion and enhance the soil productivity of the
homesteads as well as a nearby crop of fields, the homesteads, trees and tree products play
an important role in household food security meeting the food needs as fruits like jack fruit,
mango, banana, guava, coconut, papaya, etc. and the cash earned through the sale of fruits
and other tree products that help the poor farmers to overcome the lean periods (Uddin,
2016). In this regard, forest managers need to understand the cultures of the people
surrounding the forests. Thus, Sustainable management for the sake of forests is not
significant at all. But forest management for the sake of people, especially for those who
are directly affected by the forest, such as the local people, has defined the real significance
of the forests as a source of life.

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 A forest is defined as land spanning more than 0.5 hectares with trees higher than 5 meters
and a canopy cover of more than 10 percent, or trees able to reach these thresholds in situ;
it does not include land that is predominantly under agricultural or urban use (FAO, 2015a;
Gurmessa, 2015). Forest Management has been defined as the practical application of
scientific, economic, and social principles to the administration and working of any area
used for forestry that fit forest definitions manipulate for specific objectives. This definition
illustrates how in western societies forest management has traditionally been equated with
professional activities based on scientific principles. But, in this normative grounding of
the concept of forest management the local communities were ignored (Wiersum, 1997).
To understand local communities' forest management regimes, it is, therefore, necessary to
look beyond professional activities and to identify universal features of forest management.
Thus, the indigenous or community forest management may then be defined as the process
of making and effectuating decisions about the use and conservation of forest resources
within a local territory, with the organization of these activities being based on social
interactions and the shared norms and interests of the people living within this territory
(ibid6).

Indigenous knowledge is a form of knowledge embedded in a dynamic system in which

spirituality; kinship, local politics, and other factors are tied together and influence one
another. Spiritual beliefs about nature may influence how resources are managed and how
willing people are to adopt new resource management strategies (Tanyanyiwa &
Chikwanha, 2019).The local and indigenous knowledge is not taken from books or a
product of scientific or academic research. Indigenous knowledge of forest Management
systems largely encompass local technologies, innovations, know-how, skills, practices,
and beliefs uniting local people to conserve forest resources and their cultural values. These
have developed over thousands of years of direct human contact with the environment
(Armstrong et al., 2006). This knowledge is not limited to know-how, skills, innovations,
practices, processes, learning, and teaching, but also includes knowledge that is associated
with biodiversity, traditional lifestyles, and natural resources (Camacho et al., 2016).
Traditional knowledge often refers to a more generalized expression of knowledge

6
Wiersum, 1997

8
 associating a people or peoples with ‘time-honored’ ideas and practices associated with an
individual or family. While distinctions exist between the meanings of the terms, there is
also sufficient overlap; hence, indigenous knowledge is often equated or used
interchangeably with the terms traditional knowledge, local knowledge, traditional forestry
practices, indigenous practices, and indigenous knowledge systems (ibid 7).

Oromo Guji has the best indigenous forest management strategies in line with livestock
reproduction; one of the strategies is pasture land management that is kept during the rainy
season, and to be used in the dry season. This is mostly done when farmers are relatively
fixed in a specific place for a long period. This indigenous knowledge has been transmitted
orally from generation to generation, often in the form of stories, songs, folklore, and
proverbs, as well as direct training of youth by elders. It is supported by and embodied in
local languages, cultural values, beliefs, rituals, community laws, and governance systems
that have created a diverse array of natural resource management practices that sustain
these communities’ food security, health, and cultural traditions. The planning of
development interventions to stimulate more efficient community involvement in forest
management can often be based on such indigenous forest management systems.

2.1.1. Conceptual Framework

A conceptual framework is the total, logical orientation and associations of anything and
everything that forms the underlying thinking, structures, plans and practices and
implementation of entire research project (Ravitch & Riggan, 2017). So, the conceptual
framework comprises the thoughts on identification of the research topic, the problem to be
investigated, the questions to be asked, the literature to be reviewed, the theories to be
applied, the methodology to be use, the methods, procedures and instruments, the data
analysis and interpretation of findings, recommendations and the conclusions to be made
(ibid8). But, it is too diverse, and too big a task for explain in a research proposal or a thesis
in MSc. degree level, rather than PhD dissertation level (Kivunja, 2018). Therefore, in this
paper, the researcher tries to articulate some structure of subject matter (Fig. 1) with relation
to the title and specific objectives.
7
Camacho et al., 2016
8
Ravitch & Riggan, 2017

9
 Gadaa system is described as indigenous complex system of ranking, authority, and
decision-making consisting of a successive generational structure that rotates every eight
years among five culturally configured parties locally termed as “Baalli Shanan” with
different nomenclatures across the Oromia region. Thus, in Oromo Guji, they are known as
Halchiisa, Roobalee, Harmuufa, Muudana and Dhallana. In Oromo Guji Gadaa system,
there are fourteen age grades ranging from birth to death through which everybody passes.
These stages of age grades are: Dabballee (1–8yrs), Gaammee (9–16), Qarree (17–24),
Kuusaa (25–28), Raabaa (29–36) Doorii (37–40), Gadaa (40–48) Baatuu (49–56), Yuubaa
Xiqqaa (57–64) Yuuba Guddaa (65–72) Jaarsa Guduruu (73–80) Jaarsa Qululluu(81–88)
Jaarsa Raqeyaa (89–96) and Ginya (97-death) (Gemeda, 2021).

In concerning to forest Conservation, Abbaa Gadaa makes and enforces customary laws of
forest conservation and announced by Yuubaa. The Yuubaas are also announced two
different types of law (i.e. Seera Gooroo and Seera Gooree). Seera Gooroo is the law that
was related to cultural and moral values society with respect to forests. Seera Gooree is also
law that is enforced in specific place to conserve a certain forested areas. Besides the
Yuubaa, there were three Phratries (Haaganaa Sadeen) called Uraagaa, Maattii, and
Hookkuu those implement the forests law that formulated by Abbaa Gadaa. Beyond Hagana
sadeen there were five parties or Fincaani/Baallii shaman (i.e. Muudana, Halchiisa,
Dhallana, Harmuufaa, and Roobalee) for each of them and many Gosaa. Then, there is a
household (Worra) next to Gosaa that was initial conservations of forests up to individual
members of the households. Thus, there were some factors like the Place of the Gadaa
Worship, Environmental protection, for social rituals, to respect the natures of God, to
measure Gada circulation and etc. that enforced Gadaa system to take part in forest
conservation.

Accordingly, this research was take place in West Guji Zone, means of Uraagaa of Phratries
division, specifically in Dugda Dawa district with entitled, Guji indigenous forest
Conservation. Whereas the Guji society participate on the indigenous forest conservations,
there were some challenges like increasing of population, expansions of agriculture,
Misunderstanding of forests use value, Lack of written documentation (only oral
transmission), Pressure of forest owners & securing access to land were neglected the

10
indigenous knowledge of Gada System in forest Conservation. Thus, this research was gives
the exposure of indigenous knowledge of Gada System in forest Conservation specifically in
Dugda Dawa district of West Guji Zone.

Figure 1: Conceptual framework of the Gujis’ indigenous forest conservation

2.2. Participation on the indigenous Forest Conservation

The Gadaa system is the constitution of the Oromo society through which the society
administered, defended their territory, maintained and developed their economy and it is
the self-sufficient system that influenced every aspect of Oromo society, from politics to

religion until recently. Thus, the practice and experience of the Oromo people as

manifested in the Gadaa system is surely very beneficial to the future generation (Biratu
and Kosa, 2020). Also, the Gadaa institution is the supreme power in Guji that plays a
significant role in conservation of forests in addition to its political, economic, social and
cultural administration. It makes and enforces laws of forest conservation prepared by the

11
 previous Abbaa Gadaa, ratified by the general assembly of Guji at Me’ee Bokkoo, and
announced by yuuba. At this level, cases which have not been solved at household, village
or Phratries levels are presented and decided on it. The wrongdoer is advised and warned
for the last time at this level. In case the person is found not complying with the advice,
he/she will be beaten again and pays an ox or cow. Finally, if the person does not stop
his/her destructive actions to forests, he/she will be killed by dabballee (gumaa buusuu).
Nevertheless, the practice of killing a person is no longer exercised currently (Desalegn,
2013). The laws in the Gadaa System-associated the norms of the society and the sanctions
imposed on those who break the laws and the norms play a significant role in the
conservation of forests in Guji (ibid9).

Indigenous institutions and cultural understandings of the forest land tenure system were
feasible in playing a vital role in forest conservation (Disasa, 2015). Forests are much more
important to such indigenous communities since they live in the forests (habitat), live by
the forests (food, health, and income), and live with the forests (culture, recreation, and
history). Due to this historical involvement such indigenous communities hold an
impressive practical knowledge on their environment, which properly managed could be
used for forest policy formation, conflict resolution, sustainable natural resource
management, and identification or invention of new techniques for wider implication
(Mukul, 2008). Indigenous forest management in relation to ritual forest involved tending
operations at ritual sites. Most of the community members feared these places. Further, the
members had agreed upon other specific norms. For example, it was not allowed to cut
down a tree big enough to cause vibrations on the soil as it fell. This was believed to
provoke the peaceful ancestors and be a bad omen. At the same time, some forest tree
species were never to be cut because they were sacred. These norms contributed
significantly to forest conservation which went hand in hand with controlled utilization
(John, 1998).

9
Desalegn, 2013

12
 2.2.1. The role of small institutions in participation on indigenous forest conservations

The measures taken by indigenous institutions on destructors of forests at different levels

have contributed to the conservation of forests in Guji (ibid 10). In the Oromo Guji culture,
there are basic indigenous institutions functioning for forest management and conservation
that are individual house hold (Worra) and family groups (Duddaa, Rogaa or Gooroo).
Oromo Guji cultures of the Gada system are considered trees as a gift from God to human
beings to conserve and use them properly, to different prayers, marriage ceremonies,
meetings, political, economic, and other cultural activities are highly attached to trees. Also,
in the political Guji Gada system, there are different customary rules of forest management
strategies announced by Yuba at the lawmaking center, every eight years, by saying: “the
trees are sacred, this is our rule. Trees on the roadside are not cut down. When trees are cut
down, it should not be from the root…” there are rules concerning forests, especially big
trees (Negessa, 2018). Almost in every Guji household compound, some different trees and
shrubs are conserved by household members. Without the permission of the household
members, it is not allowed for outsiders to use different forest products (ibid 11).

i. participation of Ardaa or Dheedaa institution in forest conservations

There is a law of grass and water in Borana and Guji (mainly in lowlands of Guji) that no
family can be directly denied access to the rangeland, the law differentiates between dry
season pastures (with permanent water points) and wet season pastures (with good grass but
accessible during rains). It imposes the maximum use of wet season pasture whenever
possible, thus minimizing pressure on the most intensely utilized rangelands served by
permanent water points. There is also restricted access to certain area closures (kaloo), kept
as a reserve for less mobile stock particularly during dry season. They do not deforest, only if
the land is destined for cultivation; the branches are sufficient for the structure of their
dwellings; dead trunks, small branches collected crackle in the fire place. To cut a big tree
down, it is for scooping out and making their beehives or their poor furniture (Desalegn,
2013).

10
Desalegn, 2013
11
Negessa, 2018

13
ii. Beehive (Hidhoo gaaguraa)

Honey is used in blessings and prayers by Abbaa Gadaa in marriage ceremony, in the prayer
for husband and wife that could not give birth. Traditional beehive is prepared from big trees.
But big trees are not cut down usually in Guji culture. In order to give solution for this
problem most of the time beehive is made from big trees that become old and fall down by
wind. This is done to conserve forest, save trees from being deforested in every beehive
making activities and help to use trees economically. In certain forest places where the
beehive is found, there is not allowed for other person to cut trees and carelessly use forest
products in those beehive surroundings. This is because it is believed that the area belongs to
the owner of the beehive and even the area will be named by this person. The owner of a
beehive does have the right to use the forest and its product in the area and also has the
responsibility to protect and conserve it. This systematically sharing of responsibilities to
conserve and manage forests helped the society to properly utilize forests and their products
wisely and economically (Negessa, 2018). According to Biniam & Bahilu (2017), some
forests plant specious like Schefflera abyssinica, Croton macrostachyus, Vernonia sp. are
preferred by bees and protected by the local people for the benefits derived from these
species in beekeeping and Albiza gummifera, Aningeria adolfi-friedrichi, Prunus africana,
Milletia ferrugnea, Podocarpus falcatus, Croton macrostachyus, Ekebergia capensis,etc, are
preferred to keep beehives on their long branches and are protected in the social forest.

iii. The participation of religion institution in forest conservations

Guji religious practices are embedded in the Gada system. Religious rituals and ceremonies
(blessings and cursing) are mostly performed by Qaalluu. Also, the social institution of the
Guji has been the Gada system, which consists of a particularly, complex set of rules for
ordering society and a rich cosmology that explains the power of the universe and also
provides means for coping with events. There are different religious rituals in different
places. Most of the time prayers are performed under trees, forest areas and around rivers.
These ceremonies do have great contribution for forest conservation (Negessa, 2018).

14
 The traditional Guji religion had important functions in protecting the environment from
degradation. Thus, the Guji had Woyyuu (sacred shrines) associated with Gadaa rituals or
myths of the origin. According to the teachings of the indigenous Oromo Guji religion
(Waaqeffannaa), the land and the resources around ritual places are viewed as sacred and
they are well protected. Accordingly, the Oromo Guji believes that cutting the sacred trees
down is the same as to the violation of the will of God (Waaqaa). There is also the
recognition of the will of Waaqaa that is the basis of moral values in the Oromo Guji. The
idea of being selective in using important aspects from the tradition of the society from
religions and from science in an integrated or coordinated way for the conservation of
forests and the related resources seems useful for sustainable use of resources (Desalegn,
2013).

iv. Farm Level Forest Conservation

Farming is an activity practiced mostly inside or around forest area; because the forest
areas have fertile soil that can help to get good yield. While performing these farming
activities, Guji do have forest conservation strategies. Primarily, while preparing farm land,
they do not cut down big trees except shrubs and herbs. This shows how they give respect
to big trees. Even after shrubs and herbs are cleared, burning is performed carefully in the
way that it does not harm other forest area. Before burning, the farmer clear the
surrounding dead leaves so that fire cannot pass to forest area. The direction of the wind
should be identified. If there is high wind blow, the farmer will change the burning
schedule to night or morning time. This is because, there is no high temperature that could
increase the power of fire and make it unmanageable. Burning is done in mid day if and
only if there is no high wind and the farmer thinks he can manage the fire (ibid 12).

2.3. The determinant factors of indigenous forest conservation

Forests were protected mainly for the economic and ecological value (i.e. area closure,
construction of check dams, the establishment of national parks, gully control, and
reforestation schemes undertaken were some instances that show how the strategies were

12
Negessa, 2018

15
 corrective in practice rather than being preventive) (Pankhurst, 2001). As explained by
Million, (2011), plantation forests in Ethiopia were mainly for commercial timber for sawn
wood and poles as well as non-industrial plantations like fuelwood and construction timber.
Forests provide the invaluable natural ecosystems that house a wide range of tree and plant
species and the fauna that rely on them for their survival that otherwise would not survive
in typical manmade monocultures habitats.

The perception of local people about the forest importance was holistic rather than isolated
entities (Disasa, 2015). Oromo worldview embeds indigenous knowledge in entire aspects
of their lives, in which everything has values and respects called safuu, and the
supernatural spirit called ayyaana, through which every creature related to their creator,
and believed that through which creator controls his entire creatures (Melaku, 2016). In
their view about this mystical bond between the creator and the creatures, humans, among
the Oromo Gada system are responsible to act under the awareness and through reverence
to the natural law (ibid13). Blessed trees are not only important for the place of worships but
also they function as a place where conflict resolution takes place by local elders
(jaarsabiyyaa), for instance, qilxuu (Ficusvasta) is well-known tree species under which
mediation (araara) of two individuals or groups in the conflict has been carried out (ibid 14).

As articulated by Negessa (2018), in the Oromo Guji culture, trees are considered as a gift
from God (or Waaqa) to human beings to conserve and use them properly, to different
prayers, marriage ceremonies, meetings, political, economic, and other cultural activities
are highly attached to trees. In the Oromo Guji Gada institution, they use the Mie tree to
makes and enforce customary rules and regulations at the Gada law-making center (Mie-
bokko).There is a customary rule that says Muki Woyyuu meaning trees are sacred and
praying as a prayer related to Birbissa (Podocarpus falcatus) says: “Sittan dheenne
Birbissa dhooggataa kana hantuu nurraa dhooggi”. This prayer can be translated as; we
come to you the old and resistant Birbissa; let you protect us from bad things. Here
Birbissa tree is used to symbolically represent strength, resistance, and long life. Also, a
prayer related to Dambi (Ficusthommingii) tree; “Dambii dagalee nu godhi, waan daguu

13
Melaku, 2016
14
Disasa, 2015

16
 dhufee nu baasi”. This means “let God keep us together like tying Dambi and protect us
from accidents”. Dambi herb is mostly used for tying woods during house construction. It
keeps some different woods together and makes a strong house. Here Dambi is
symbolically used to represent unity. Even, if you are undertaking a long journey and
forced to sleep somewhere in a forest area or under trees, culturally it is advisable to sleep
under trees like Woddeessa (Cordia abssinica), Odaa, Uddessa (Verbenaceae), Dambi,
and Miesa. It is not good to sleep under any tree because it is believed that you may die.
But if you sleep under these trees it is believed that you to live long. Almost all of the
religious rituals, prayers, and ceremonies in Guji culture are performed using trees,
undertaken under trees, and highly related to trees or forests (ibid 15).

2.4. The challenges associated with the indigenous forest conservation

The Challenges of indigenous forest management that want to sell sustainably harvested
timber face the difficulty of having to make enough profit to stay in business and at the
same time fulfill the criteria to keep their forests in a healthy and near-natural condition
(Ihl, 2004). Securing access to land, territories and natural resources promotes the
autonomous development of indigenous peoples and local communities. The majority of the
community forests' were destroyed during the conflict and transition after the downfall of
the Derg in 1991 because they were undertaken without the consent of the locals except for
the few cases where such forests were preserved by local communities often with the
backing of Christian or Muslim religious leaders and institutions (Pankhurst, 2001).
Conversely, inadequate and unsecured land leads them to become more vulnerable and
impoverished. There is still no precise legal definition of community forest or effective
transfer of forest management to local communities in the general sense (Koné, 2019).

Indigenous knowledge is highly valuable since it is based on traditions, observations, and

experiences that are site-specific, but it also has limitations in a society and an environment
that is in a rapid state of transition. It was built up over generations and based on many years
of experience and observations, but it was not extensive or adaptable enough to meet the
changing conditions produced by a local society in transition. These changes created

15
Negessa, 2018

17
 insecurity among the people about how to manage their forest recourse under these new
conditions, and people doubted the value of their traditional knowledge and practices
(Wigrup, 2005). Such customary knowledge is not always enough. Development is to some
extent natural and or inevitable, and it cannot, and should not, be avoided entirely. To create
truly sustainable forest management in a changing context it might therefore be necessary to
add information coming from outside the community, at the same time recognizing the
continued value and the adaptability of the knowledge that local people have long possessed
as part of their cultural heritage (ibid 16).

Indigenous knowledge is sometimes accepted uncritically because of naive notions that

whatever indigenous people do is naturally in harmony with the environment. There is
historical and contemporary evidence that indigenous peoples have also committed
environmental 'sins' through over-grazing, over-hunting, or over-cultivation of the land. It is
misleading to think of indigenous knowledge as always being 'good, ‘right’, or ‘sustainable’.
For example, a critical assumption of indigenous knowledge approaches is that local people
have a good understanding of the natural resource base because they have lived in the same,
or similar, environment for many generations, and have accumulated and passed on
knowledge of the natural conditions, soils, vegetation, food and medicinal plants etc.
However, under conditions where the local people are in fact recent migrants from a quite
different ecological zone, they may not have much experience with the new environment. In
these circumstances, some indigenous knowledge of the people may be helpful, or it may
cause problems (i.e. use of agricultural systems adapted to other ecological zones).
Therefore it is important, especially when dealing with recent migrants, to evaluate the
relevance of different kinds of indigenous knowledge to local conditions (Tanyanyiwa &
Chikwanha, 2019).

The need for indigenous knowledge systems in natural resource management was arguing that
the methods are effective if all traditional rules and regulations are explained and well-
enforced (ibid17). According to (Mersha, 2017) the traditional knowledge based on natural
resources such as medicinal herbs forms the core of culture and identity to society. But this

16
Wigrup, 2005
17
Tanyanyiwa & Chikwanha, 2019

18
wealth of knowledge is under pressure due to monopolizing control over their traditional
resources and if any fast changes in the system of life (such as countryside to city way of life);
little knowledge on the importance of indigenous knowledge, lack of written documentation,
disruption or poor communication channel (only through oral custom), cultural amalgamation,
the vanishing of indigenous practices, loss of biological species, traditions, beliefs, taboos and
customs, secrecy in the transmission of the knowledge (as the case of traditional medicine)
indigenous information has been threatened. Failure to use indigenous knowledge properly in
the conservation of forests due to some factors: Policy maker does not properly consider the
needs of indigenous People and their knowledge politically, socially, and economically;
Colonization, suppression by conquerors, outsiders, and settlers; Poverty; Lack of support;
Lack of documentation (Desalegn, 2013).

According to Institute of Biodiversity Conservation (IBC, 2012), the following strategic

directions are proposed for overcoming the challenges and addressing the identified issues
in conservation of forest genetic resources of Ethiopia: (1) Strengthening the tree seed
production-supply system for satisfying needs for quality seeds and collection and
conservation of germplasm, (2) Creating policy alignment among various sectors and
improving the integration of the conservation and sustainable use of forest resources into
relevant sectoral or cross-sectoral plans and programs, (3) Improving the effectiveness of
regulations that are important for the conservation of forest genetic resources within or
outside protected areas, (4) Promoting the protection of ecosystems, natural habitats and the
maintenance of viable populations of species in natural surroundings, (5) Rehabilitating and
restoring degraded ecosystems and promoting the recovery of threatened species, (6)
Ensuring benefit sharing mechanisms and empowerment of local community to manage and
conserve forest genetic resources, (7) Regulating the introduction of invasive species which
threaten ecosystems, habitats or species, (8) Strengthening forestry education and training,
(9) Capacitating the responsible institutions for forest genetic resources conservation and
management with human, technical, material and financial resources, (10) Promoting new
techniques and technologies for forest genetic resources assessment, understanding the state
of diversity and multiplication and conservation and (11) Putting in place pragmatic and
targeted forest genetic resources information monitoring and evaluation systems

19
3. MATERIALS AND METHODS

3.1. Description of Study Area

3.1.1. Location

West Guji is one of the zones of the Oromia Regional state located in southern Oromia, and
bordered on the south by Borana, on the west by the Southern Nations, Nationalities, and
Peoples Region, on the north by the Gedeo Zone of Southern Nations, Nationalities, and
Peoples Region and Sidama Region and on the east by the Guji Zone. Its administrative center
is Bule Hora. Also, it is located on the paved Addis Ababa-Moyale highway at a distance of
481Km. It lies between latitudes of 50 26’ and 50 52’ North and longitudes of 370 56’ and 380
31’ East with a total area of about 488,861.3 hectares of which 77.1% is middle land and
22.9% is lowland and the altitudinal range lies between 1465 – 2300m asl (Mersha et al.,
2016; Tesfaye et al., 2019).

Source: Ethio-GIS and Oromiyaa.gov.et – Zonal Map

Figure 2: Map of the study area

20
3.1.2. Climate and Topography

The West Guji zone has three types of agro – climatic or traditional thermal zones. These are
the Badda-dare (Wayinadega), Badda “dega” and Gammoojjii (kola). The annual temperature
of the study area is ranged from 20˚c to 25˚c with mean annual rainfalls of 350mm to
1100mm and the rainfall in the area is bimodal with 60% occurrence of the long rainy season
between April and May, short rainy season from September to November, long dry season
from December to February and a short dry season from June to August, has the hottest month
in February and coldest month in December. Also, the topography of the study area is known
by its undulating area, plain, mountain, valley, and low plateaus (Adugna, 2015; Gerbaba &
Abebe, 2016).

3.1.3. Target Population

The West Guji zone belongs to about six ethnic groups namely: Oromo, Burji, Amara,
Gurage, Gedeo, and koira (Adugna, 2015). Based on the 2007 Census conducted by
the Central Statistical Agency of Ethiopia, this Zone has a total population of 1,010,823.
The target population of this study will be the Guji societies of Uraga Phratry sub-division,
specifically in Dugda Dawa district

3.1.4. Land use system

In the West Guji zone, the land use system is both Agricultural practices and livestock
production. Thus, the dominant crops that are produced in the study area include maize, teff,
barley, wheat, soybean, beans, etc., which are used for home consumption. There was also
produces some cash crops such as Coffee arabica L., Catha edulis (Vahl) Forssk. Ex Endl.,
Enseteventricosum (Welw.) Cheesman., Saccharum officinarum L., Brassica oleracea L.
Honey production and different varieties of fruits and also, the livestock diversity like: Goat,
Ship, Cows, Horse, Donkey, Camel, and etc are found in the areas (Adugna, 2015; Mersha,
2017).

21
 3.2. Research Design

In this study, the descriptive type of research will be employed with both qualitative and
quantitative research approaches (the mixed approach) is take place in West Guji Zone, south
Ethiopia on the Guji’s indigenous forest conservation. Accordingly, the cross-sectional survey
research design will be implemented to collect relevant instant information and data. Thus, the
data collection will be take place within a period of three months (July – September 2021), and
analyzed by using analytical software (i.e. Excel 2007 and SPSS 20 version).

3.3. Sample Size Determination

For this study, the sample size will be determined by using Yamane’s (1967) sample size
determination formula, with the confidence intervals of 95%.
𝐍
𝒏= ------------------------------------------------------- Eq. 1
𝟏 (𝐍∗𝐞𝟐 )
Where,

Since N = 5410HHs, then; n = Sample size

N = Target population
𝟓𝟒𝟏𝟎
𝒏= e = Margin of error is 5%
𝟏 (𝟓𝟒𝟏𝟎)(𝟎.𝟎𝟓)𝟐
HH = Household
= 372HH
Therefore, the proportions of sampling size from each Kebeles will be indicated as table
below.
Table 1: Sample size Proportion

S.N Name of Kebeles Total households Selected sample

1 Burka Arbicho 2010 138
2 Burkitu Megada 1400 96
3 Hema Kinsho 2000 138
Total 5410 372
Source: Dugda Dawa district administration office, Population data in 2012 E.C

3.4. Sampling Techniques

For this study the purposive sampling will be used to select the West Guji Zone, because of
the Uraaaga Phratry sub-division of Guji societies, which is elder among Gujis’ Gadaa

22
authority, where originate. Then, Simple Random sampling method will be used to select
Dugda Dawa from the Zone, and three kebeles will be purposively selected from the
districts, since they have demarcated community forested area and also, due to the
heterogeneity of the population in the study area, the simple random sampling method will
be used to select the respondents from each kebele. Then, finally, 5 - 8 members’ teams of
Yaa’aa as Focus group discussion and other Key informant interview will be demarcated
through snowball sampling methods.

3.5. Sources and Method of Data Collection

Both qualitative & quantitative data from primary & secondary sources will be collected.
Primary data will be collected from a Questionnaire survey, Focus group discussions, and key
informant interviews. The secondary data will be collected from published & unpublished
documents like Books, Reports & surveys, records, and related research papers.

3.5.1. Primary Data Collection

The primary methods of the data collection will be the ways of data collection by this
research or studies through the following mechanism:
(III) Questionnaire survey - This method will be used for collecting information from the
respondent about conducted the study. Both open and closed-ended questionnaires will be
primarily designed in the English language and in some case later translated into the local
language.
(II) Focus group discussion (FGD) – About 5 to 8 persons will be allowed to a dialogue
among participants and stimulates them to openly express their views on the issues that
arise to discuss. The expected Focus group discussion will be Abba Gadaa and Hadha
sinqe in the study area. Generally, Three Focus group discussion sessions (i.e., one Focus
group discussion sessions per kebele) will be implemented.
(III) Key informant interview (KII) – It will be prepared to achieve respondent
employment for the detailed interview about the subject matter of the study. The expected
Key informant interview will be the forest office, kebele administer, DAs, forest agency,
PFM coordinator, and etc.

23
3.5.2. Secondary data collection
Among the secondary data, the work of literature review of related previous research done
in the different areas by the different authors, and unpublished documents from Books,
Reports & survey, records, and related research papers will be the main source of
information. This information will give further insight to field research and as the additional
background of study areas.

3.6. Method of data analysis

In this study, descriptive data analysis will be used to describe the determinant factors of Guji
indigenous forest conservation and the challenges associated with it. Also, the data will be
collected through cross-sectional survey methods and categorized as qualitative or
quantitative data. Then, the quantitative data like mean, percentage, and frequency distribution
will be analyzed using statistical package for social sciences (SPSS Version 20) and Microsoft
Excel 2007, and the qualitative data generated from key informant interview, focus group
discussion, and secondary sources will be analyzed by narrative description and interpreted on
spot. Also, the Binary Logit Regression model will be used to determine respondents’
decision either to participate or not to participate in indigenous forest conservation practices.

Procedural and explanation of models

The Binary Logit Regression model will be used to determine the respondents’ decision to
participation or not to participate in indigenous knowledge of the Gada System in forest
conservation. The logistic formulas are stated in terms of the probability that Y = 1, which is
referred to as the probability that Y is 0 is 1 - qit. This logistic regression model was employed
since this technique is the most appropriate tool of analyzing the degree of strength of the
relationship between dependent variables and independent variables when dependent variable
is dichotomous taking value between 1 and 0, where 1 for those who participate forest
conservation (forest dependent) and 0 for those who do not participate forest conservation
(non dependent) respectively. The logistic regression function for predicted variables can
generally be given as to answer the question of factors that relate to the indigenous knowledge

24
 and practice of forest conservation, since the Logit model is computationally easier to use a
meaningful interpretation (Gujarati 2004).

𝟏 𝒆𝒁
P𝑖 = 𝒁𝒊
= -------------------------------------------------------- Eq.2
𝟏 𝒆 𝟏 𝒆𝒁

Where,

Pi is the probability of practicing the forest conservation system for the i th community and the
binary variable, P =1 for conservation, P = 0 for a non conservation

Zi is a function of m – descriptive variables (Xi) which is expressed as:

Zi = 𝜷0+ 𝜷1X1 + 𝜷2X 2 + … + 𝜷mXm---------------------------------------------- Eq.3

Where:

X1, X2… Xn = Predictor variables

𝜷0 - is the intercept

𝜷1, 𝜷2, --- 𝜷m are the Logit parameters (slopes) of the equation in the model.

The coefficients show how the log odds in favor of participation change as the value of predictor
variables change. The value of Pi (the probability of having participated) ranges between 0 and 1
and it is also non-linearly related to the predictor variables. If P i is the probability of occurrence
of an event, then (1 - Pi), the probability of non occurrence event will be,

𝟏
𝟏 − 𝐏𝒊 = --------------------------------------------------------------- Eq.4
𝟏 𝒆𝒁𝒊

Then, Pi / (1-Pi) are simply the odds ratio in favor of occurrence of the event - the ratio of
probability of occurrence of an event to the probability of non-occurrence of an event, will be
specified as;

𝐏𝒊 𝟏 𝟏 𝒆𝒁𝒊
= = 𝒆𝒁𝒊 ------------------------------------------------------- Eq.5
𝟏 𝐏𝒊 𝟏 𝒆 𝒁𝒊

25
 And
𝐏𝒊 𝟏 𝟏 𝒆𝒁𝒊
= = 𝒆𝜷𝟎 + ∑𝒎
𝒊 𝟏 𝜷𝒊𝐗𝒊 ----------------------------------- Eq.6
𝟏 𝐏𝒊 𝟏 𝒆 𝒁𝒊

Zi - is a function of m - descriptive variables (Xi) which is also expressed by taking natural log in
both sides of Eq.4

𝐏𝒊
Ln[ ] = Ln[ 𝒆𝜷𝒐 + ∑𝒎 𝒁𝒊
𝒊 𝟏 𝜷𝒊𝐗𝒊] = 𝒆 -------------------------------- Eq.7
𝟏 𝐏𝒊

If the disturbance term Ui is taken in to account the Logit model become

Zi = 𝜷𝒐 + ∑𝒎
𝒊 𝟏 𝜷𝒊𝐗𝒊 + 𝑼𝒊 ----------------------------------------------- Eq.8

Definition of Variables and Working Hypotheses

Different variables will be expected to relate the Participate of the indigenous knowledge of the
Gada System in forest conservation in the study area. Thus, the variables hypothesized to relate
the Participation of indigenous knowledge of the Gada System in forest conservation will tested
whether they would be statistically significant or not and the Normality test, and
Multicollinearity test will be under gone through using SPSS version 20. Accordingly, the major
variables expected to have relation on the Participation of indigenous knowledge of the Gada
System in forest conservation are defined and explained below:

The Dependent Variable of the Model will be the Participation on forest conservation (through
indigenous knowledge of the Gada System). However, the independent variables that were
hypothesized to relate the Participation of community towards the forest will be the combined
effects of various factors such as: household characteristics, socioeconomic characteristics and
demographic characteristics in which the communities operate. Thus, the hypothesis variables
are expressed in table below.

Table 2: variables working hypothesis (Expected outcome)

Variables Expected outcome (Hypothesis)

Age Peoples having a longer forest conservation experience are in a better

26
 position to know about the potential benefits of participating forest
conservation than peoples with shorter practicing experience.
The education level of the community was positively related with the forest
Education
conservation.
Female-headed households have less access to land and extension than
Gender male headed household. The male headed households were better practice
of forest conservation system.
The religion of forest dependent community is positively and significantly
Religion
related with the forest conservation.
Any type of activities in the study areas were interconnected to forestry
Type of occupation activities. So that, their participation towards the forest conservation was
varies accordingly.
A married person involve in practicing forest conservation than other
Marital status
peoples
The larger farm size holders have the better opportunity to practicing on
Size of land
forest conservation than that of having a piece small farm land.
Distance from the The longer the distance from the forest peoples will be discouraged to
forest participate in forest conservation than those live near to the forest.

27
4. WORK PLAN AND LOGISTICS

4.1. Work Plan /Schedule

Table 3: Tables of Schedule

S.N Activities Schedule

1 Define the statements of the problem November 15 - 30, 2020
2 Title Selection December 1 - 5, 2020
3 Submission of title December 6, 2020
4 Reviewing related literature December 10 - 30, 2020
5 Writing the proposal January 1, 2021 – February 30,2021
6 The first draft of a proposal March 1, 2021
7 Correction of Comment if any March 1 – May 30, 2021
8 Reporting the proposal June 1, 2021
9 Presentation of proposal June 20, 2021
10 Proposal Submitted to the department June 30, 2021
11 Distributing questionnaires July 1 – September 10, 2021
12 Conducting interviews July 1 – September 10, 2021
13 Data analysis September 10 – October 10, 2021
14 Submissions first draft of a research October 11, 2021
15 Correction of Comment if any October 12 – November 10
16 Final report of thesis November 11, 2021
17 Presentation of thesis November 25, 2021

28
 4.2. Budget Plan/Logistics

Table 4: Tables of budget plan

Types of Unit
No Item Unit Quantity Total cost
Costs price

1 Personal cost Researcher 1 30days 240 7200

Field assistant 3 30 days 360 10800

Driver 1 30 day 120 3600

Sub total 21600

Paper, pen, pencil,

exercise book, 1,000
Stationery and binder etc
2
Materials
Print and
1,000
duplication

3 Transport cost Bus 1,400

Sub total 3400

Total cost 25000

29
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 APPENDIX

QUESTIONNAIRE

BULE HORA UNIVERSITY

COLLEGE OF AGRICULTURAL SCIENCE

DEPARTMENT OF NATURAL RECOURSE MANAGEMENT

This is questionnaire will be designed for study entitled on the Indigenous Knowledge of
Gada system in Forest Conservation the Case of West Guji Zone, southern Ethiopia. The
study will be take place in the three kebeles of Dugda Dawa distinct (i.e. Burka Arbicho,
Hema Kinsho and Burkitu Magada).
Name of distinct ________________________ Name of Kebele _______________________
Name of village_________________________
Questionnaire Code No___________ Date_______________

Annex 1: Personal information of Respondents

Response only yourself character for given following questions

1. Age: __________
2. Sex: [0] Male [1] Female
3. Language: [0] Oromiffa [1] Amharic [2] Others, if any _________
4. Family size: _______ (A) Male ________ (B) Female __________
5. Religion: [0] Protestant [1] Wakeffata [2] Muslim [3] Orthodox
6. Marital status: [0] Married [1] Single [2] Widowed [3] Divorced
7. Education back ground: [0] Illiterate [1] Below high school [2] Above high school
8. Type of occupation: [0] Farmer [1] Merchant [2] Teacher/student [3] Civil servant
9. Land use system: [0] Animal husbandry [1] Crop production [2] Both
10. Total land holding area: ____________ha
i. Farm land ________ha
ii. Forest land ______ha
iii. Graz land ________ha

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11. Distance from forest (km): [0] less than 0.5km [1] 0.5 – 1km [2] greater than 1km
12. Yaa’aa (Gada age grade) ____________________________________

Annex 2: Respondent interview questioners

Choose one of your preferable letters for the following questions

13. Is there forest found in your Kebele/village? [0] Yes [1] No
14. If your answer for question #13 is ‘Yes’, what types of forests found in your
Kebele/village? [0] Natural forest [1] Plantation forest [2] Both
15. Do you participate in the indigenous knowledge of forest conservation in your
Kebele/village? [0] Yes [1] No
16. What do you think about the current forest resource condition in the area?
[0] Excellent condition [1] Good condition [2] Moderate [3] Degraded
17. Does an elder or Abba Gada talk about forest conservation in your Kebele/village?
[0] Yes [1] No
18. If your answer for question #17 is ‘yes’, do you think why they Care about forest?
[0] For shade of their meeting [2] for religion and worship
[1] For rain and air condition [3] for the natural law
19. How the Guji society participation to forest conservation looks like in your
Kebele/village? [0] Strongly participation [2] Weekly participation
[1] Participation [3] No participation
20. What are the factors that determining the Guji indigenous institute to participate in
forest conservation? [0] Place of Worship [2] Moral convictions law
[1] Environmental protection [3] Social rituals
21. When an elder or Abba Gada was announced the forest law in your village, do you
think all rule could implemented exactly? [0] Yes [1] No
22. If you say the answer for #21 is ‘No’, what is reason that omitted these laws?
[0] Increasing of population [2] Lack of written documents (oral communication)
[1] Expansions of agriculture [3] Pressure of forest owners & securing access to land
23. Did you aware any about forest legislations before? [0] Yes [1] No
24. If you say the answer for #23 is ‘Yes’, where do you aware it?

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 [0] from government authority [1] From Gadaa institution
25. How have responsible to forest conservation in your Kebele/village?
[0] Local People [1] Abbaa Gadaa [2] Government Administration

Annex 3: Key informant Questioners

26. Why the Gada system select big tree like Mie when the Bali processing or power
transfer?
27. What make Guji Gada systems care for forest conservation?
28. What is the participation of Gada System to the forest conservation in the zone?
29. Is there any restriction or taboos for cutting big tree in Gada System?
30. What are the challenges associated with the implementation of Guji indigenous forest
conservation strategies?

Thank you for your response!!

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