Mapping Community Perception, Synergy, and Trade-Off of Multiple Water Values in the Central Rift Valley Water System of Ethiopia
Abstract
:1. Introduction
2. Materials and Methods
2.1. Functions and Structure of the Central Rift Valley and Ketar Water Systems
2.1.1. The Central Rift Valley
2.1.2. Ketar River Water System
2.2. Water Governance and Power Relationships in the Central Rift Valley and Ketar River Systems
2.3. Overall Conceptual Framework
2.4. Multiple Scales: Nested Approach
2.5. Data Sources and Acquisition
3. Results and Discussion
3.1. Plurality of Water Values in the Central Rift Valley Water System
3.2. Shared Values and Value Articulation: An Example from the Ketar River Water System
3.3. Water Value Trade-Off and Co-Existence in Space and Time: An Example from the Ketar River Water System
3.4. Water-Related Risks and Threats to Multiple Water Values as Perceived by Local Communities
4. Conclusions
Author Contributions
Funding
Data Availability Statement
Acknowledgments
Conflicts of Interest
Appendix A
Value Category | Local Use Examples |
---|---|
Water for domestic use | Drinking, food preparation, cleaning, protection from diseases and hygiene, etc.) |
Water for livestock raising | Drinking, feed production |
Agricultural water use | Crop, vegetables, fruits, and other plants) production/growing |
Fish catch for consumption and market | Fish caught for consumption and market |
Water as source of energy | Hydroelectricity and geothermal energy |
water for transport | Conveyance, income source, e.g., boating service |
Source of income based on water bodies/places and associated landscapes | Service provision, e.g., scouting/tour guide, amenities, lodging, etc. |
Water as a commodity | Bottled water and related businesses/income |
Healing/cure from diseases and spiritual satisfaction | Holy/sacred and mineral/hot water springs. |
Use in cultural/religious rituals and festivals | Water is used in epiphany as a symbol of purity, holiness, cleansing benefits, in irreechaa as an expression of prosperity and thanks giving, as a spiritual link with the creator, “Waaqaa,” cultural/spiritual unity between people, etc.). |
Please to retore peace and conflict arbitrations. | Use of landscapes, riverbanks, and water related environments as places of worship/thanksgiving, festivals, localities for reconciliation with nature, and meeting places |
Sources of additional income | Income obtained from service provision, facilities, and access to holy or hot/mineral water sites. |
Assimilation of waste and toxic substances | surface and ground water for washing and cleaning |
Life support | Water bodies are used for maintaining the lives of diverse fauna and flora through nutrient provision in water ecosystems. |
Habitat for species | Living ecology and breeding space for species of animals and plants) that have both ecological, instrumental, and relational value. |
Absorbing toxic substances | Wetlands/swamps are important for absorbing toxic wastes, flood control, and plant and animal species conservation. |
Physical, mental, and emotional health benefits | Relaxation from swimming and refreshment along river banks and lake sides |
Human-nature relationship | Lands/waterscapes as places of interaction between people and natural environment |
Socio-cultural benefits | Riverbanks; wetness/greenery as places of reconciliation and arbitration. |
Symbol of life and power | Belief in water as sacred and source of life- place of worship, e.g., symbolic expression of supernatural power and thanks giving—Irrecha. |
Spiritual link with creator and satisfaction benefits | Worshiping and thanksgiving. |
Spiritual healing and health benefits | Holy water/hot water/mineral water springs. |
Symbol of holiness, cleansing and purity | Epiphany: Muslim worshipers clean with water before prayers. |
Conservation and knowledge | Wetness and greenery as symbols of healthy human-nature relationships, water ecosystems for ecotourism, and protected areas for birds and animals. |
Aesthetic benefits | Recreational fishing, bird watching, hunting, Lakes ecologies and landscapes. |
Cultural identity and sense of place | Expression of self and belongingness, e.g., identifying with others as belonging to the same locality. |
Social/cultural cohesion | Cultural/spiritual unity among people—e.g., Orthodox Christians or Oromo people celebrating Irreechaa. |
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Landscape Positions | Traditional Agroecology | Elevations (Altitude m.a.s.l.) | Major Crop Type |
---|---|---|---|
Highland | Wurch (e.g., surrounding mount kaka) | >3200 | Main crop: Barley Vegetation: degraded Erica Soils: Mainly black poorly drained Main crops: Barley, Wheat, Pulses Vegetation: Juniperus, Hagenia, Coffee, Podocarpus Soils: Mainly brown clay |
Dega | 2300–3200 | ||
Midland | Woyna Dega | 1500–2300 | Main crops: Wheat, teff, rarely Maize, Niger seed, Coffee depending on the level of moisture Vegetation: Cordia, Acacia major Soils: Mainly well drained deeply weathered red brown |
Value Category | Examples | Water Values Articulation in Keta Water Systems |
---|---|---|
Relational | Cultural heritage | The Ketar river system is the blood vein of lake Ziway; its beautiful fall is a national heritage. |
Sacredness, religious value | The Ketar catchment river is a God-given water resource; holy celebrations such as Thanksgiving and Epiphany are practiced once per year. Moreover, a local expression such as “የዉሃ ቆሻሻ እና የ እናት መጥፎ የለዉም” “Haadha fi bishaan xurrree ykn yartuu hin qabuu” -meaning there is no bad water and no bad mother implies how sacred water is. | |
Symbolic value | The Ketar river is an emblem of the Arsi zone administrative area and nearby community. | |
Social cohesion | It gives sentimental cohesion “የ ወንዜ ልጅ” “laga tokkoo waraabannaa/obaafnaa—bishaan lagga tokko dhugnaa …” meaning my fellow village inhabitant or native. Moreover, “ሚስትና ባል ከኣንድ ወንዝ ይቀዳሉ” “jaarsaaf jaartiin madda tokko waraabuu” meaning husband and wife are couped from the same river…. | |
Environmental justice | There is a water permit policy; however, it is not enforced. Locals or individuals can pump water without a formal permit. | |
Aesthetic | The Ketar river landscape from the highland (4200 m.a.s.l. to the lowland 1600 m.a.s.l. gives different travel and phycological enjoyment. | |
Recreation, leisure | The Ketar river provides a recreational experience with its waterfall for a wedding ceremony. | |
Nature-based tourism | It has the potential to attract tourists starting at the end of the rainy season (September—November) for its waterfall. | |
Education and cognitive development | The Ketar river is a learning and research place for higher education and scientific study. Farmers share their experiences about the river’s nature and development. | |
Instrumental | Monetary benefits and economic development. | The Ketar river is a water source for 6811 ha of land that produces wheat, potatoes, onions, cabbage, and other vegetables for a living. If not properly managed, the lives of many farmers will be endangered. Pastoralists from Fentale who are traveling about 100 km with their camels to a Ketar wetland called Sheetamaataa to feed their camels will be affected if the Ketar river is not inundating this Sheetamaataa wetland, which is 1793 ha- 30 km circumference before joining lake Ziway. |
Intrinsic | Life | The Ketar river watershed should be conserved, especially to maintain the lives of the people downstream, livestock, fish in lake Ziway, and other animals. |
Moral duties to other organisms and ecosystems | Conserving the Ketar watershed makes it a suitable place for birds, wildlife, and fish in the Ziway lake and different trees. |
Water Value Category | Examples of Value (Examples are Provided in Table A1) | Popularity and Priority of Values | ||||
---|---|---|---|---|---|---|
Shared | Christian | Muslim | Private | Public | ||
Relational | Cultural heritage | X | 4 | 4 | 4 | 3 |
Sacredness, religious value | X | 1 | 1 | 2 | 4 | |
Symbolic value | X | 4 | 4 | 4 | 2 | |
Social cohesion | X | 3 | 3 | 3 | 4 | |
Environmental justice | X | 4 | 4 | 5 | 1 | |
Aesthetic | X | 4 | 4 | 4 | 3 | |
Recreation, leisure | X | 4 | 4 | 3 | 4 | |
Nature-based tourism | X | 5 | 5 | 3 | 2 | |
Education and cognitive development | X | 4 | 4 | 3 | 1 | |
Instrumental | Monetary benefits | X | 3 | 3 | 1 | 1 |
Economic development | X | 3 | 3 | 1 | 1 | |
Life-sustaining | X | 2 | 2 | 3 | 3 | |
Intrinsic | Moral duties to other organisms and ecosystems | X | 2 | 2 | 3 | 2 |
Description | January | February | March | April | May | June | July | August | September | October | November | December |
---|---|---|---|---|---|---|---|---|---|---|---|---|
Ketar flow | 1.79 | 2.23 | 3.26 | 4.98 | 6.16 | 5.38 | 16.37 | 48.53 | 32.40 | 12.96 | 3.66 | 1.94 |
Ketar agricultural water demand | 1.3 | 1.5 | 0.9 | 0.9 | 0.7 | 0.1 | 0.0 | 0.0 | 0.2 | 0.3 | 0.7 | 0.9 |
Ketar balance | 0.53 | 0.78 | 2.35 | 4.12 | 5.46 | 5.27 | 16.37 | 48.53 | 32.24 | 12.69 | 2.94 | 1.04 |
Environmental flow | ||||||||||||
Scenario I: Tennant 10% AAF | 1.4 * | 1.4 * | 1.4 | 1.4 | 1.4 | 1.4 | 1.4 | 1.4 | 1.4 | 1.4 | 1.4 | 1.4 * |
Scenario II: FDC-Q95 | 1.5 * | 1.5 * | 1.5 | 1.5 | 1.5 | 1.5 | 1.5 | 1.5 | 1.5 | 1.5 | 1.5 | 1.5 * |
Scenario III: LTR | 0.27 | 0.27 | 0.27 | 0.27 | 0.27 | 0.27 | 0.27 | 0.27 | 0.27 | 0.27 | 0.27 | 0.27 |
Description | January | February | March | April | May | June | July | August | September | October | November | December |
---|---|---|---|---|---|---|---|---|---|---|---|---|
Kulumsa flow | 0.13 | 0.17 | 0.25 | 0.37 | 0.45 | 0.40 | 1.21 | 3.61 | 2.40 | 0.96 | 0.28 | 0.15 |
Kulumsa demand | 0.18 | 0.24 | 0.16 | 0.16 | 0.08 | 0.02 | 0.00 | 0.00 | 0.06 | 0.06 | 0.09 | 0.16 |
Kulumsa balance | −0.05 | −0.07 | 0.09 | 0.21 | 0.37 | 0.38 | 1.21 | 3.61 | 2.34 | 0.90 | 0.18 | −0.01 |
Environmental flow | ||||||||||||
Scenario I: Tennant 10% AAF | 0.06 * | 0.07 * | 0.06 | 0.07 | 0.06 | 0.07 | 0.06 | 0.06 | 0.07 | 0.06 | 0.07 | 0.06 * |
Scenario II: FDC-Q95 | 0.07 * | 0.08 * | 0.07 | 0.07 | 0.07 | 0.07 | 0.07 | 0.07 | 0.07 | 0.07 | 0.07 | 0.07 * |
Scenario III: LTR | 0.02 * | 0.03 * | 0.04 | 0.05 | 0.07 | 0.06 | 0.18 | 0.54 | 0.36 | 0.14 | 0.04 | 0.02 * |
Description | January | February | March | April | May | June | July | August | September | October | November | December |
---|---|---|---|---|---|---|---|---|---|---|---|---|
Gusha- Temela flow | 0.16 | 0.20 | 0.30 | 0.45 | 0.56 | 0.49 | 1.49 | 4.42 | 2.95 | 1.18 | 0.33 | 0.18 |
Gusha- Temela demand | 0.34 | 0.37 | 0.20 | 0.14 | 0.14 | 0.00 | 0.00 | 0.00 | 0.00 | 0.00 | 0.07 | 0.14 |
Gusha- Temela balance | −0.18 | −0.17 | 0.10 | 0.31 | 0.42 | 0.49 | 1.49 | 4.42 | 2.95 | 1.18 | 0.26 | 0.04 |
Environmental flow | ||||||||||||
Scenario I: Tennant 10% AAF | 0.13 * | 0.13 * | 0.13 * | 0.13 | 0.13 | 0.13 | 0.13 | 0.13 | 0.13 | 0.13 | 0.13 | 0.13 * |
Scenario II: FDC-Q95 | 0.14 * | 0.14 * | 0.14 * | 0.14 | 0.14 | 0.14 | 0.14 | 0.14 | 0.14 | 0.14 | 0.14 | 0.14 * |
Scenario III: LTR | 0.02 * | 0.02 * | 0.02 * | 0.02 | 0.02 | 0.02 | 0.02 | 0.02 | 0.02 | 0.02 | 0.02 | 0.02 * |
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Geleta, Y.; Haileslassie, A.; Simane, B.; Assefa, E.; Bantider, A. Mapping Community Perception, Synergy, and Trade-Off of Multiple Water Values in the Central Rift Valley Water System of Ethiopia. Water 2023, 15, 2986. https://doi.org/10.3390/w15162986
Geleta Y, Haileslassie A, Simane B, Assefa E, Bantider A. Mapping Community Perception, Synergy, and Trade-Off of Multiple Water Values in the Central Rift Valley Water System of Ethiopia. Water. 2023; 15(16):2986. https://doi.org/10.3390/w15162986
Chicago/Turabian StyleGeleta, Yohannes, Amare Haileslassie, Belay Simane, Engdawork Assefa, and Amare Bantider. 2023. "Mapping Community Perception, Synergy, and Trade-Off of Multiple Water Values in the Central Rift Valley Water System of Ethiopia" Water 15, no. 16: 2986. https://doi.org/10.3390/w15162986