RECLAIMING "BROKEN PLACES"

Mountains & Mountain Ecosystems in Danger

(Ambo & Gudar Areas in Focus)

An Appeal for Action

Assefa Tefera Dibaba (PhD)*

assefa.tefera@aau.edu.et

(AAU, Indiana University)

1. SUMMARY

The present project aims to bring forward the voice and genuine perspective / practices of the people in and around Ambo & Gudar districts about policies and decision-making processes that affect their life directly and the environment in which they live. It is to draw the attention of governmental and non-governmental institutions in the area, policy advisors, and the general public to stop the unsustainable exploitation of the mountains and mountain ecosystems and to take remedial actions. Toward this goal a Team of experts, community elders, and ritual leaders will be formed to organize public occasions at the “broken places” (and sacred sites) near or on the mountains, which will involve ritual ceremonies, prayers, libations, songs, breaking bread together, and public discussions leading toward the restoration of the “broken places” based on the indigenous knowledge of the people in the area and on expert advices. Upon the public occasion/s, activities will include the status report of the mountains and their ecosystems; performing Orature (telling stories built around the place, songs, and rituals); suggested action for the restoration; and a resolution/declaration in the attendance of community elders, ritual leaders, the general public, international and local NGOs, governmental bodies, higher institutions and schools in the area, and the media, through an open invitation to all concerned individuals. The purpose of the occasion will be to empower the community, with special focus on youth and women, based on the Oromo “seven generations principle,” (seera akaakilee/abaabilee torbaa), that is, a decision-making process that meets the needs of the present generation without impairing the capacity of future generations to meet their own needs.

2. INTRODUCTION: Overview

This is an appeal for urgent action to stop the unsustainable and exploitative resource utilization of the mountains and mountain ecosystems around Ambo and Gudar areas, the western Tuulama Oromo districts. Upon my short visit to Ambo University (AU) for an academic purpose early this month (March, 2019) and a short stop at AU, Gudar Campus, with AU university administration and teaching staff, I observed that the Gorfo Mountain, north-west of Gudar Town, and the other mountain ranges and their ecosystems southeast of Gudar are facing a serious threat of degradation as a result of clearing and bulldozing, presumably for commercial and construction purposes.

A study shows that “Ethiopia as a real tropical mountain country has only 3% of its surface covered by forests,” the problem which is raising concern and exacerbated by “rapid population increase, uncertain land tenure, inequity in distribution of resources, and lack of strong and stable institutions,” among others (Hogger & others, 1992:238). Based on my quick observation and informal discussions with people from the area, the mismanagement of the mountain lands and ecosystems in Ambo and Gudar area includes clearing and bulldozing the mountains for construction resources (stones, gravels, and soil), and for fuelwoods, which are aggressive actions setting in motion irreversible damages to the ecosystems and to the surrounding plain. Hence, it is fair to argue that, people choose to maximize the utilization of resources in their immediate milieu not only because of political and socio-economic marginality and dysfunctions that cause impoverishment, but also because of an insatiable human greed for wealth.

In this proposal for an urgent action, I establish my argument on the Oromo “seven generations principle,” (seera akaakilee/abaabilee torbaa), that is, a decision-making process that meets the needs of the present generation without impairing the capacity of future generations to meet their own needs.

3. OBJECTIVES & SCOPE

The major objective of the present project is primarily to bring forward the voice and genuine perspective / practices of the people in Ambo & Gudar districts about policies and decision-making processes that affect their life directly and the environment in which they live.  

The Specific Objectives of the project include:

-to stop the exploitative and unsustainable resource utilization of mountains and mountain ecosystems near Ambo and Gudar unconditionally;

-to work on report about the current status of the “broken places,” i.e., abandoned sacred sites, endangered mountains and mountain ecosystems in the area;

-to set a plan of action and strategies for identification, documentation, restoration, and protection of sacred sites (mountains, mountain ecosystems, wellsprings, trees,) in the area;

-to organize public occasions at the designated “broken places” (sacred or profane);
-to perform Orature (telling stories built around the significant place, songs, and rituals)
-to plan for introducing eco-literacy, enhancing community resilience, and empowering the community with focus on youth and women

-to focus on the well-being of current and future generations of the area, which is an often-overlooked concern for sustainable environmental conservation;

-to pinpoint guiding principles for public policies that will enhance positive human-ecology relationship and, in so doing, to foster sustainable society and sustainable development for humans & nonhumans in the area  

4. MOUNTAINS & MOUNTAIN ECOSYSTMES

In general, the topography of Ambo, home to the Dada & the Abebe clans of Western Tuulama Oromo branch, is rugged with an exceptional degree of relief east-west. The Waddeessa to the north, Gorfo to the west, Goromti and Waqjira to the south, Cillimo to a relatively far east near Ginci, are a few of the elevated terrains running east to west, of which Waddeessa and Gorfo are said the two highest volcanic peaks near Ambo, which remains to be proved as yet.

Mountains

It seems generally agreed that “The simple and perhaps arbitrary approach of defining mountains to include all terrain that exceeds an altitude of 1000 m places a vast part of the earth's surface within this category” (Högger, 1992: 236). Mountains cover about 25% of the earth’s terrestrial surface, and about 13% of the global population (or 915 million people) live in mountains and 26% of people live on or close to mountains (CBD, 2003:iii). Over half of the 54 countries in Africa have mountain peaks that rise to 2,000 meters above sea level and 20% of Africa’s surface area is covered by mountains including the Ethiopian Highlands and the East Africa Arc (EAC, 2016:13). As part of the project, it will be a primary task for the team to establish a profile of the “broken places,” i.e., the endangered mountains and mountain ecosystems in the research area, including sacred sites, in the near future.

The primary services of mountains include the provision of water, climate regulations, and cultural significance, among others (J.M. Foggin, 2016). Christian Körner asserts that “Mountains, with their 24 % share of global land area, are the water towers of the world,” (Körner, 2003:1).” Mountains also serve as the habitat for many endemic and endangered species and ecosystems.

Mountain Eco-systems

 Mountain ecosystems are plant and animal species which are vulnerable to soil erosion, landslides, rock falls, mud flows, rapid loss of habitat and genetic diversity. An increase in the numbers of inhabitants close to or on the mountains lead to deforestation, cultivation of marginal lands, excessive livestock grazing, loss of biomass cover, and other forms of environmental degradation.

Added to the steep slopes, the fragile vegetation, and the very diversity of the area, presumably, clearing and bulldozing cause the mountain ranges highly susceptible to environmental degradation, erosion, and deforestation. The ongoing environmental devastation has raised an international concern as stated by Prieur-Richard: “During the long history of life, Earth has experienced several periods of mass extinction. But the current extinction “crisis” differs from the previous ones in that it is occurring at an unprecedented rate, and is the direct result of human activities,” (Prieur-Richard, 2003:24). In the context of a changing climate, there are reasons for the increasing concern about mountain ecosystem devastation, which include the “fragility of mountain ecosystems due to high geomorphic energy, steepness, isolation, and low temperatures, which cause vegetation growth and soil formation to occur very slowly. Thus, soils are usually thin, young, and highly erodible. Mountain ecosystems also need hundreds of years to recover,” (Kahlenborn, 2003:27). Hence, it is imperative to reconsider indigenous ecological practices used to balance sustainable and fair human-ecology solidarity in line with expert knowledge (Kransy 2015; Virginia 1999).

Oromo Indigenous Knowledge (IK)

According to the Oromo worldview (ilaalcha Oromo), sacred places and forests are believed to have been endowed with a cosmic agent called ayyaana. Ayyaana is a guardian care-taker for humans and non-humans on behalf of Waaqa (God), and a power responsible for sustaining Waaqaa’s order of nature on earth in line with the Oromo safuu (moral/social order) (Gemechu, 1993, Bartels 1983). Traditionally, it is widely believed among the Oromo that any violation of a culturally protected sacred object (place, animal/totem, or plant) is a taboo and provokes retaliation from the ayyaana of the sacred object (mountain, tree, wellspring, plain fields, forests, ancestral graves), which is manifested in the forms of recurrent droughts, crop failure, air-borne diseases, conflicts, heavy rain, and other social and natural disasters (Gemechu 1993).  

Those problems are often categorized as demographic disruptions due to infertility, environmental stresses by violent winds, and economic insecurity due to crop and livestock failures, which are believed to emanate from human violations of the natural order (safuu) and the entrenched violations of revered natural setting (Terefe & Waqtole, 2017:16). Based on their observation of the Oromo people’s belief systems and social norms about traditional ecological management practices—“eco-theology”—in Kuttaaye, Ambo District, Terefe & Waqtole share Workine Qalbessa’s view that the Oromo eco-theology “teaches a positive relationship between God, humanity and nonhuman creation,” focusing mainly on the “nature of God, spirits, beliefs, and the relationship between God and humans, and between humans and the natural environment” (Terefe & Waqtole, p16, citing Workine 2005, 2001).  

Natural disasters are believed to happen as consequences of human unfair relationships with the environment. Thus, in response to the punishment (dheekkamsa or wrath) for the trespasses and violations of safuu waaqaa (moral/social order of god), the indigenous people in the area perform prayers, libations, sacrifices, and more ritual performances at sacred sites designated for the purpose to appease ayyaana and, so doing, to ensure peace and stability (Terefe & Waqtole, 2017:24). The ritual performances involve paying homage to celestial bodies (moon, star, lightening, and sun) at sacred sites on elevated heights (mountains and hilltops), at riverbanks, wellsprings, and under sacred trees.

The Oromo resilience to survive environmental hazards “is an evidence of the applicability of indigenous knowledge to adjust their livelihood strategies to gradual changes,” although the “new global pressures have significantly changed people’s social, economic, political and environmental contexts (Terefe & Waqtole, 2017:24, citing Ilan Kelman 2009, Dekens, 2007).  However, there is a concern that “there is as yet no clearly developed framework demonstrating how [indigenous knowledge alongside scientific knowledge] may be integrated to reduce community vulnerability to environmental hazards” (Terefe & Waqtola, 2017:24). It should be noted that, instead of discussing the dichotomy between indigenous and scientific knowledge, it needs to focus on building a bridge across the two and integrating traditional and scientific practices which demand “a mutual understanding of the cultural, material, and epistemological basis of each” (Terefe & Waqtola, p25, citing Agrawal, 1995).

So, here I argue that it has become very crucial to consider the “multivocal voices” in contested “places,” the diversified, dynamic, and changing meanings, narratives, and competing histories and their multiple interpretations to alleviate the problems of ecological, sociopolitical, and cultural nature.  It is an attempt to reclaim “broken places,” that is, to restore places that are endangered by unfair human activities as by natural disasters (Kransy, 2015).

Next, I will focus on discussing the activities and expected outcomes of the present project which involves identifying the problem, deploying resources, integrating the traditional life practices and cultural performances with expert knowledge as part of the day-to-day activities to balance ecological and human solidarity in the research area.  

5. ACTIVITIES

The purpose of the present paper is to draw the attention of governmental and non-governmental institutions in the area, policy advisors, and the general public to stop the unsustainable exploitation of the mountains and mountain ecosystems and to take remedial actions. The best opportunity for the purpose is to organize public occasions at the sacred places near or on the mountains that involve ritual ceremonies, prayers, libations, songs, and breaking bread together, which will eventually lead to the restoration of the “broken places,” i.e., endangered mountains and mountain ecosystems, based on indigenous knowledge of the people in the area as well as expert advices. Upon the occasion/s, activities will include the status report of the mountains and their ecosystems; suggested action for the restoration; and a resolution/declaration in the attendance of community elders, ritual leaders, the youth, the general public, international and local NGOs, governmental bodies, higher institutions and schools in the area, and the media, through an open invitation to all concerned individuals.

6. PROJECT TEAM

To attain the project goal, it necessitates to form a Team of experts from governmental and non-governmental organizations, higher institutions and schools, community elders, and ritual leaders.

To come up with workable recommendations, to put sound and sustainable policies in place for development and conservation of the “broken places,” it requires to have a close understanding of the problem at hand from the people’s perspective and the indigenous practices used to alleviate the problem. It is not clear what knowledge is lacking and what indigenous and expert knowledge is available on which to base appropriate counter measures to ensure sustainable mountain and mountain ecosystem conservation.

7. EXPECTED OUTCOMES

It is hoped that the public occasion for stopping the unsustainable exploitation and restoration mountains and mountain ecosystems in Ambo and Gudar area will be monitored by Ambo University and the office of Environmental Protection Authority (Oromia) with a Team consisting of community elders & ritual leaders. This plan for conservation and restoration of mountains and mountain ecosystems near Ambo University will expand to other endangered areas in Oromia with a wider scope and aim of identifying and restoring threatened sacred sites, enhancing community resilience, and promoting ecoliteracy to empower the people to actively involve in decision-making processes about what affects their life directly and the environment in which they live. These continuous and collaborative activities will eventually lead to opening a venue toward a Center for Community Resilience & Ecoliteracy (ccrel) to articulate complementary, collaborative, and trans/interdisciplinary core projects.

In an attempt to maintain the well-being of the people and sustain the mountains and mountain ecosystems, the expected outcomes include raising the community’s awareness about the threats; laying ground to promote ecoliteracy & community resilience; providing a sound basis for sustainable natural resource management systems; planning for an immediate action for restoration, protection, and conservation; seeking the approval of a plan for immediate action; and working on report on the environmental and developmental conditions of the mountains and mountain ecosystems. 

8. CONCLUSION: An Appel for Action 

It has been stated that the Oromo worldview (ilaalcha Oromoo), which some call as Oromo eco-theology, is an eco-friendly Oromo perspective and assumes the Oromo seven-generations principle that every decision that the present generation makes (be it political, environmental, or sociocultural) has a long-lasting impact on the future of seven generations to come. Although it is to be further enriched by ethnographic encounters in the project area, from the quick observations made and based on existing relevant literature, we have seen that the importance of the Oromo indigenous knowledge (local/cultural knowledge) of ecology is that it is based on respect for life (humans & nonhumans). Thus, any local program for sustainable development, community resilience, and eco-literacy must therefore focus mainly on integrating the traditional life skills of youth and women with expert / scientific knowledge. Based on my personal experience, I made a proposition that the Oromo-Nature nexus is not just for a utilitarian function of the environment but an indispensable positive relationship handed down from ancestors, which the present generation is also obliged to preserve and hand it over to the next generation.

In this “call for action” an attempt is made to draw the attention of the general public, community elders, ritual leaders, governments and NGO’s, and higher institutions and schools towards:

-working collaboratively on the documentation, restoration / promotion, and protection of the endangered ecospace in the project area,

-identifying endangered sacred sites (and mountains & mountain ecosystems, wellsprings, trees),

-describing the traditional practices of land & land-resources management system/s;

-planning education (eco-literacy) for cultural survival, economic self-reliance, and community resilience, which will lead eventually toward founding a Center for Community Resilience & Eco-literacy / CCREL in schools and higher institutions in Oromia; and

-introducing the practice of restoring “broken places” (endangered sites) and building safest eco-cities and sound rural eco-spaces; and

-enhancing the development of eco-communication capacity

and, so doing, to empower the community, with special focus on youth and women, to involve actively in decision-making processes that affect directly their life and the environment in which

they live.

References

Assefa Tefera Dibaba. (2017). “Ecopoetics of Place: Reclaiming Finfinne, Past and Present (Oromia,

Ethiopia), a book chapter, coming soon, in a Diversified Environmentalisms Research Team (DERT), Indiana U. Also see here: https://eecopoetics.blogspot.com/search?q=ecopoetics+of+place

________________.  “Oromo Folksongs: An Ecopoetic Approach (Theory & Practice), Ethiopia/Northeast Africa.”

See on Ethnoecology.Com: https://eecopoetics.blogspot.com/search?q=oromo+folksongs

Dekens, J. (2007). “Local Knowledge for Disaster Preparedness: A Literature Review,” International Centre for

Integrated Mountain Development, Kathmandu.  

Desalegn Fufa. (2013). “Indigenous Knowledge of Oromo on Conservation of Forests and its Implications to

Curriculum Development: the Case of the Guji Oromo.” A thesis submitted to Addis Ababa University.

EAC, UNEP and GRID-Arendal. (2016). “Sustainable Mountain Development in East Africa in a Changing Climate”.

Foggin, J.M. (2016). “Conservation Issues: Mountain Ecosystems,” in Early Systems and Environmental Sciences.

Gemetchu Megersa. (2005). The Oromo World-View. The Journal of Oromo Studies Volume 12, Numbers 1& 2.Pp

68-78. 

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on Environment & Development), Schweizerisches Jahrbuch für Entwicklungspolitik [Online].

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Ecosystems,” CBD, 27.

Körner, Christian. (2003). “Mountain Biodiversity: Global Hot Spots, Regional Insurance, Local Lifelihood,” in CBD

Technical Series, No. 8

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640-656,  September.

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__________ .(2005). The utility of ethical Dialogue for marginalizedvoices in Africa. Discussion paper. Addis

Ababa University. 

______

*Assefa Tefera Dibaba (PhD) is an educator, poet, and researcher from Indiana University, USA. Currently based at Addis Ababa University, his research interest focuses, among others, on exploring Oromo indigenous practices to balance human-ecology solidarity (Oromo Cultural Ecology), on “Multivocal Locals & Reclaiming Places,” in which he examines diverse, dynamic, and contested narratives and their meanings, and histories and their multiple interpretations based in “place,” and how “place,” like “voice,” and “time” is a politicized social and cultural construct drawing on history and folklore of places. His PhD research from Indiana University titled “Ethnography of Resistance Poetics: Power & Authority in Salale Oromo Resistance Culture,” focused on exploring a creative nonviolent resistance used from “below” to subvert a hegemonic power structure. 

Dr Assefa attended and successfully accomplished three ecology courses from Cornell University, USA, after his PhD at Indiana University (2011-2015): 

“Environmental Education: Transdisciplinary Approaches to Addressing ‘Wicked Problems,’” Cornell U., (Feb. – April 2016);

“Reclaiming Broken Places: Introduction to Civic Ecology,” Cornell U., (Sept. – November 2016); and 

“Environmental Education Outcomes,” Cornell U., (Nov. – December 2017).

Over the years Dr Assefa published over 12 books of poetry and critical studies on Oromo culture and literature (Oguma Oromo) including the most recent anthology of his poems in English, SYMPOSIA (2018, 292 PAGES).

BLOG: ETHNOECOLOGY.COM
https://eecopoetics.blogspot.com/search?q=ecopoetics+of+place