回顾:教堂森林——埃塞俄比亚高地上的绿点

Amare Bitewmekonen, Berhane Gebreslassie, W. A. Wassie, Berhanu Abraha Tsegay
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引用次数: 9

摘要

摘要Mekonen AB, Gebreegziabher BG, Wassie WA, Tsegay BA。2019. 回顾:教堂森林——埃塞俄比亚高地上的绿点。亚洲J: 3:45 -53。在埃塞俄比亚中部和北部高地,原生植被的多样性和生物量几乎仅限于教堂林,这是该地区唯一残留的天然林。教堂森林是神圣的,因为教堂被认为是上帝的家,它的院子里的一切都是神圣的和受人尊敬的。然而,它们受到人为和一些自然干扰的严重威胁。本文综述了埃塞俄比亚东正教特瓦希多教堂(EOTC)边界内的埃塞俄比亚教堂林在生物多样性保护、原生植被种子和幼苗来源、生态重要性、生态系统价值以及对社区和全球的服务方面的作用。它还强调了这些森林的主要挑战,即人为干扰和自然干扰。阐述了教堂森林的保护策略。我们认为,除了宗教活动外,东教会在保护森林方面也发挥了重要作用。然而,大多数教堂森林没有明确和记录的界限,这增加了干扰。这些教堂还种植了一些生长迅速的外来物种,以取代当地的树木来增加收入。最后,我们建议首席祭司应该用宗教思想来唤起和定制圣林的保护。政府应该承认教会的保护,并决定为教会森林划定明确的边界,以减少进一步的侵犯。森林遗传资源保护计划(原地式)、参与式森林管理(PFM)和修复活动必须在教堂保护工作的基础上实施,利用宗教思想、宗教制裁和法律保护这些残余圣林的完整性。建议进行进一步研究,以填补圣林在解决干扰原因方面的空白,并为更好地保护圣林提供可能的解决方案。
本文章由计算机程序翻译,如有差异,请以英文原文为准。
Review: Church forests—the green spots of Ethiopian highlands
Abstract. Mekonen AB, Gebreegziabher BG, Wassie WA, Tsegay BA. 2019. Review: Church forests—the green spots of Ethiopian highlands. Asian J For 3: 45-53. In the central and northern highlands of Ethiopia, the diversity and biomass of native vegetation are almost restricted to church forests which are the only remnant natural forest in the region. The church forests are sacred because the church is believed to be the house of God and everything in its compound is sacred and respected. However, they are under severe threats by both anthropogenic and a few natural disturbances. This review paper summarizes the role of Ethiopian church forests in the boundaries of Ethiopian Orthodox Tewahido Churches (EOTC), in biodiversity conservation, source of seed and seedling of native vegetation, ecological importance, ecosystem values and services to the community and to the globe in general. It also emphasizes the main challenges of these forests i.e., humans disturbance and natural disturbances. It states the conservation strategies of church forest. We conclude that the EOTCs besides its religious activities played a great role in conserving the forests. However, most church forests have no clear and documented demarcations which enhances disturbance. The churches are also cultivating fast-growing exotic species replacing native trees for their income. Finally, we recommend that the head priests should evoke and customize the conservation of sacred groves using religious thought. The government should acknowledge the church for conservation and decide to have a clear boundary for the church forest to minimize further encroachment. Forest genetic resources conservation program (in situ type), Participatory Forest Management (PFM), and rehabilitation activities have to be implemented in addition to the church conservation effort using religious thoughts, religious sanctions, and legal protection for the integrity of these remnant sacred groves. Further studies are recommended to fill the gap of sacred groves in addressing the cause of disturbance and to provide possible solutions for better conservation.
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