Human-Plant Ecology of an Afromontane Agricultural Landscape
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HUMAN-PLANT ECOLOGY OF AN AFROMONTANE AGRICULTURAL LANDSCAPE: DIVERSITY, KNOWLEDGE, AND FOOD SOVEREIGNTY IN DEBARK, ETHIOPIA Dissertation Presented to the Faculty of the Graduate School of Cornell University in Partial Fulfillment of the Requirements for the Degree of Doctor of Philosophy by Morgan Laurent Ruelle August 2015 © 2015 Morgan Laurent Ruelle HUMAN-PLANT ECOLOGY OF AN AFROMONTANE AGRICULTURAL LANDSCAPE: DIVERSITY, KNOWLEDGE, AND FOOD SOVEREIGNTY IN DEBARK, ETHIOPIA Morgan Laurent Ruelle, Ph.D. Cornell University 2015 Human ecological relations with plants are fundamental to the food sovereignty of indigenous and rural communities. Our study focused on subsistence farming communities in the mountainous Debark District of northern Ethiopia, to learn how their relations with plants contribute to self-determination of the food system. First, to understand how farmers perceive plant diversity, we conducted a linguistic analysis of local plant names, as well as pile-sorting activities. We found that farmers perceive greater diversity among plants central to their livelihoods, mainly domesticated crops. Second, we analyzed the roles of plants within the food system, including consumption of plants as food, use of plants for food system activities, conservation of plants that enhance agroecosystem functionality, and the suppression of plants with negative impacts. Third, we examined farmers’ knowledge of plant phenology and the timing of agricultural activities in the context of climate change. Because farmers reported increasing variability in the timing of the rainy season, we conducted a quantitative analysis to identify non-domesticated plants that could be used as seasonal cues for planting and harvesting. Fourth, to assess the spatial availability of useful plants, we conducted participatory mapping, vegetation survey, and analysis of remote-sensed imagery. While participatory mapping affirmed the significance of indigenous trees to farmers, vegetation survey and analysis of satellite images indicate that such trees are exceedingly rare, as woody vegetation is increasingly dominated by Eucalyptus globulus, an introduced species promoted for its multifunctionality and high market value. Fifth, we spoke with local clergy about the conservation of plants around Ethiopian Orthodox churches. We confirmed that church forests are critical habitat for rare indigenous trees and shrubs. However, most species are planted and tended by church communities, challenging the view that these forests are remnants of a pre-agricultural ecosystem. Rather, Ethiopian church forests provide an instructive example of community conservation based on the value of sacred space. In conclusion, we offer practical recommendations for local government and civil society institutions, as well as suggestions for future research to enhance the food sovereignty of Debark and other subsistence farming communities. BIOGRAPHICAL SKETCH Morgan Ruelle was raised in West Bolton, Vermont, in a log cabin built by his parents. He graduated from Mount Mansfield Union High School in 1997 and went to study Ecology and Evolutionary Biology at Yale University. His senior thesis measured differences in the nuclear genome of Galapagos tortoise (Geochelone nigra). During summers in college, Morgan worked for Olympic National Park and the Nature Conservancy of Wyoming. He spent one semester studying wildlife management at the School for Field Studies in Kenya. After graduating from Yale, Morgan moved to the Mojave Desert to work as a wildlife biologist for the Bureau of Land Management, monitoring the impacts of off-highway vehicle recreation on desert tortoise (Gopherus agassizii), Mohave ground squirrel (Spermophilus mohavensis), wintering songbirds, and bats. From 2004 to 2006, Morgan served as a U.S. Peace Corps Volunteer in Armenia, where he led curricula development and teacher training programs related to solid waste management and biodiversity conservation. After returning to the United States, Morgan joined Americorps*VISTA, and worked with elders in the Standing Rock Nation (North and South Dakota) to expand access to healthy traditional foods. In 2008, Morgan began his graduate studies at Cornell University. He returned to Standing Rock to conduct his Master’s thesis research, which examined the seasonal availability of food plants, the transmission of traditional foodways, and the contributions of local markets to food sovereignty. Morgan first travelled to Ethiopia in 2010 with his sister Jolie and her husband Ezra Wube, who grew up in Addis Ababa. Jolie and Ezra introduced Morgan to Debark, a market town on the western slopes of the Semien Mountains. He conducted his dissertation research with farming communities in the surrounding landscape, focusing on the contributions of plant diversity and indigenous ecological knowledge to their food sovereignty. iii To my grandparents: Laurent Joseph Ruell (1911 - 1995), Mary Ellen Walsh (1916 - 2013) Eduard Suursoo (1917 - 1999), and Annelis Einstein (1922 - 1994). iv ACKNOWLEDGEMENTS I begin by thanking my Debark-based research team for their boundless energy, astute interpretations of farmers words, and meticulous attention to detail. Amanuel Birhanie, Yohannes Desalegn, and Fekadu Alem, I have enjoyed every minute together. In truth, this dissertation represents your work as much as mine. By my calculations, we have walked more than 1000 kilometers together, and I hope we will have the chance to journey many more. Betam amesegenalehu! Our research emerges from the wisdom and generosity of farming families from the Debark District of northern Ethiopia. I am exceedingly grateful to the farmers who welcomed us into their homes, invested precious time answering seemingly-endless questions, and sustained us with food, drink, stories, and laughter. In particular, I thank Fetege Chekole (Afaf); Qes Abebew (Afaf); Tesfu Gebre Hiwot and Desta Belete (Dilde); Yelfie Adisu and Chalachew Admasie (Kidane Mihret); Qes Fikadie Alemayehu and Tirfie Demlew (Meskelko); Yeshi Gebre Medin (Meskelko); Endalk Dejen (Dilde); Berie Yimam and Qenu Alemu (Gotit); Yezbie Derbew and Terefe Belay (Muchache); Adie Muchie and Wubit Ambaw (Derie), Eyayo Hagus and Birytal Berie (Derita); Tamiyalew Tegegne and Enanu Melese (Mikara); Tezera Melkamu and Tadela Tegabie (Arba Tensa); Enanaw Sisay (Enkoye Mesq); Fentie Asmara; Ayanew Fentie and Naney Fentie (Gorezie); Tezera Berlie (Bilteko); Yezbalem Moges (Bilteko Mikayel); Asmamew Alemu (Bilteko Mikayel); Abazie Fentie and Maledu Tesfu (Yekirar); Tewodros Adino, Mitkie Adino and and Kassaw Worku (Barkayna); Mazaye Takele and Awlew Birhanie (Dagba); Ginbie Bogale and Kassa Haile (Koso Mender); Abebe Alemu and Marie Asnaqew (Kino Kidane Mihret); Temesgen Adunya (Kulgize); Yalew Kassie (Denkazie); Ayenew Truneh (Gebre Amelak Mikayel); Dessie Amare (Kulgize); Shumet Adane (Lencha); Bidir Tesfu and v Birhanu Fekade (Filfilit); Yezbie Mola and Kisadie Ayaliew (Gana Meda); Asrasew Kasie and Serkalem Yizez (Mesqel Aura); Emohay Widedugn Damtew (Mesqel Aura); Tama Negatie (Abal Segi Mikayel); Asfaw Ferede (Angua Maryam); Eskedar Asega (Dilbit); Lamenew Girmay (Fich Teklehaimanot); Degefa Dessie (Takayna); Emoye Tezazew Gola (Debark); Ato Abasqe (Debark); Abba Aleqa Mulie Berhie (Debark); and Addisu Dessie (Dessie). With permission from the Debark Betekihnet Tsihfet Bet, we were able to conduct additional interviews with clergy and lay attendees of the Ethiopian Orthodox Tewahedo Church. Many thanks to Aba Aberham Mekonnen, Qes Girmay Mihret, Qes Amera Dessie, and Assefa Birara (Debir Giorgis); Memihir Mengistu Tesfu and Aba Melaka Genet (Debre Genet Gomya Maryam); Qes Meles Adugna (Debre Genet Yekirar Maryam); Qes Meretie Abuhay and Qes Tezera (Debre Midanu Debark Kidane Mihret); Qes Tadesse Berie, Muluneh Asnaqew, and Asefa Ayeneh (Debre Sebehat Mikara Eyesus Church); Qes Nega Derso (Debre Sehay Gotit Maryam); Qes Ismew Wolde Gebriel and Habte Ismew (Debre Selam Kino Libanos); Imer Wube (Kino Kidane Mihret); Qes Alemu Zewdu (Meskelko Abu); Qes Angew Mola and Qes Muluqen Haregwayn (Mikane Birhan Arbayitu Insesat); Ato Fessaha and Ato Tadesse (Zebena Maryam). We thank the Ethiopian Biodiversity Institute (formerly the Institute of Biodiversity Conservation) for their letter of support and introduction to local government agencies. Permissions to conduct interviews and collect voucher plant specimens were gracefully provided by the Debark District Administration, the Debark District Bureau of Agriculture, and the Debark City Agricultural Office. Special thanks to Yeshibir Dagnew from the Debark District Bureau of Agriculture who joined us for participatory mapping activities. I am grateful to the faculty and staff of the Department of Plant Biology and Biodiversity vi Management at Addis Ababa University. Professor Zemede Asfaw has been an invaluable source of ethnobotanical knowledge, research guidance, editing advice, and friendship. I am honored that he joined me in Debark in October 2012 and has been an active member of my dissertation committee. I thank Professors Ensermu Kelbessa, Sebsebe Demissew, Zerihun Woldu, and Ib Friis, as well as Melaku Wondafrash for their encouragement and assistance with plant identifications. I am indebted to my dear friend Mekbib Fekadu, who has guided and supported me throughout my research. I thank the entire staff at the National Herbarium, particularly Shewangizew Lemma, Wege Abebe, Fiseha Getachew, and Ayenew Ayalneh, for their friendship and assistance. I am