An Assessment of Constraints and Cultural Constructs That Influence the Perception and Utilizing Indigenous Environmental Protection Ethics: The Case of Madda Walabu, Delomana and Ginner

The central purpose of this study was to assess constraints and cultural constructs that influence the perception and utilizing indigenous environmental protection Ethics. Previously, much emphasis has not been given to it. Quantitative method was used to achieve the objectives of the study. Relevant information for this research has been gathered from both primary and secondary sources. The data obtained from both primary and secondary sources were organized and analyzed through content analysis. The findings of this study reveal the constraints and cultural constructs that influence the perception and utilizing indigenous environmental protection Ethics with particular emphasis Madda Walabu, Delomana and Ginner. Indigenous environmental protection Ethics had been practiced by the Oromo society for a long time. It had been guiding and regulating the life of the Oromo in relation to other peoples and their environment. The findings further showed the constraints and cultural constructs of perception and utilizing indigenous environmental protection Ethics.

Indigenous environmental protection Ethics 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. Indigenous environmental Ethics have been governing the direction and day-to-day lives of the people of Oromo society particularly protecting natural resources [2].
According to Hayden (1994), there are numerous and different indigenous environmental ethics all over the world which are not yet explored. Accordingly, different people in the world have their own unique environmental ethics since it is related with the values of society [3].
Indigenous environmental protection Ethics is based on local resources and time-tested environmental management practices, which are embedded in community practices, culturally based value systems, systems of production and consumption (Sabine Hausler, 1995: 184) [4].
Many of today's environmental problems are increasingly the outcomes of individual actions, personal consumer decisions, and the activities of small and large businesses. Nevertheless, the fact remains that the healthiness of the world's economy and people is inextricably bound to the wellbeing of the environment. This implies that now, much more than previously, there is a greater need to understand patterns, connections, systems and root causes of the degrading environment [5]. One veritable tool for achieving this feat is a proper understanding and the application of indigenous environmental ethics. Most people believe that the present environmental problems need a complex scientific device and knowledge. Another underlying reason might be that since science provides objective answers which are based on fact in a field where otherwise emotions and conflicts of interest abound, it is only natural that we should make use of science to guide us in this matter.
However, in recent years, environmental philosophers and other thinkers challenged the supposition that only science and technology would bring a solution for environmental problems. For instance, Stenmark (2002) argues, "it has often been observed that environmental problems have an ethical dimension." These philosophers, however, don't deny the relevance of science and technology in our understanding about environmental problems. Rather they want to incorporate the ethical dimension of environmental problems to science and technology [6].
Indigenous environmental Ethics is holistic system that occupies the environmental, social and economic aspects of the Oromo people's lives. Their indigenous environmental ethics is found in their cultural practices, institutions,  [3]. Environmental ethics nearly always stress the need for increased or improved caring in the form of moral regard for nonhuman others and ecological systems, and the lack of such regard is commonly cited as a fundamental cause of environmental damage and destruction [5]. When we look at environmental change, there is a need to clearly assess and understand the consequences of natural changes, human activities indigenous environmental protection Ethics. Despite the fact that the role of indigenous environmental protection Ethics in the overall livelihood improvement and efforts is not well-considered in most of our societies, it is becoming obvious that almost no effort excluding the genuine involvement of indigenous can be achieved as required [2]. As per the researcher observation and familiarity about the area, it is known that the majority of the environmental protection systems among Bale Oromo are settled through indigenous procedures. Moreover, different authors have studied but they did not discuss the constraints and cultural constructs of indigenous environmental protection Ethics in the selected area.
Africans, as any other people elsewhere, have their own philosophy of life. They have a different indigenous ethics by which they see and interact themselves [6]. The study would be significant from the following perspectives. First, it would provide valuable information and understanding about constraints and cultural constructs that influence the perception of indigenous environmental protection Ethics. Second, it would reveal the preference of people related to utilizing indigenous environmental protection Ethics and the rationale behind it. Third, the finding of the study believed to be used by the concerned bodies to consider and preserve indigenous ethics and values. Further, the result of the study had contributed to the limited literature on indigenous environmental protection Ethics.
The research is designed and employed a qualitative approach with the objective to study the issue in depth and to get adequate data, to collect the necessary and relevant data; the instruments employed for this study were key informant interviews, focus group discussion, and observation. Data sources included both primary and secondary data. The primary sources of data were community elders, Abbaa Gadaas, both male and female youth, women and culture and tourism staff members of the selected woreda whereas the secondary sources included the relevant and related literatures, books and journals to enrich the primary data. Data that was collected through the above-motioned tools were organized and analyzed through ethnographic content analysis.

Research Approach
The approach followed in this research is mainly qualitative in nature since the main objective of this research is assessing constraints and cultural constructs that influence the perception and utilizing indigenous environmental protection

Results and Discussion
Analysis of the documents obtained from related researches shows that, as Oromo society has gone through dramatic social changes, many of its indigen-

Constraints of Utilizing Indigenous Environmental Protection Ethics
Even though the utilization of indigenous protection ethics has declining, the practice is not totally lost [7]. The outcome from the focus group discussions with most of elders of the study area indicates that,  [12].
In Ethiopia also there is no institute who fund and study Indigenous sources which are the cornerstone for the development of the country in different angels.
Misunderstanding these roles create confusion to the utilization of indigenous environmental protection ethics [8].

Cultural Constructs That Influence the Perception and Utilizing of Indigenous Environmental Protection Ethics
A consideration of Cultural Constructs that Influence the Perception and Utilizing of Indigenous Environmental Protection Ethics, the total of all human beings, is vital in any discussion on environmental change [13]. There is no doubt that population changes and environmental factors influence each other. There are now glimpses of hope in some regional laws as they expressly provide for the issuance of land use plans, at least at regional level [14].

Findings
There are many definitions and descriptions of Indigenous Environmental Protection Ethics. Most of these are helpful, but none seem to completely capture the full concept [17]. "Workeneh, 2011, stated that the Oromo people believe that the present generation is under a moral obligation to preserve the land and hand it over to future generations. One of the bases of this obligation is the belief that a person should not endanger the prospects of future generations by destroying the land. One has to make sure that his or her lineage will continue to flourish in the future. The society condemns those who deprive their children and their children's children. The other important basis of obligation is that Waaqa will punish those who disregard the cosmic order and unnecessarily exploit the land and its resources. The land is a blessing and the source of survival. Waaqa allows humans and other creatures to use the land. Accordingly, the people should not ravage the actual purpose of Waaqa and the whole history and order of things. Thus, the Oromo people believe that if one does not look after the land, one is not only frustrating his own desire instrumentally to have good land in the future but one is also undermining future generations and the cosmic purpose" [8].
Bale Oromo have developed strong indigenous environmental protection ethics which is based on the laws of Waaqa (GOD) as given in nature. The Oromo moral law (safuu) which is based on justice does not allow irresponsible and unlimited exploitation of resources and human beings. Indigenous environmental protection ethics are essential for communities' development and the health of the natural environment and its inhabitants [14].
For Oromo, particularly for Bale Oromo a sick environment cannot be the living space for creatures [14]. The findings of this study suggest that the study of an indigenous environmental protection ethics in different parts of Oromia and elsewhere in Ethiopia is very important. Hence, I would suggest that various experts should come together and undertake systematic study of indigenous environmental protection ethics and science on the basis of multi-disciplinary approaches. If we delay the study of indigenous environmental protection ethics and its impact on the development process and environmental management, it will disappear together with its invaluable possessors.

Conclusions
Ethics investigates deep connections and moral commitments between nonhumans and humans to guide ethical forms of environmental decision making and environmental protection. Indigenous environmental protection ethics is closely Open Journal of Social Sciences related to the daily life of people, particularly for Bale Oromo society. Indigenous environmental protection ethics is recognized as having relevance to Bale Oromo people's daily life, economic development, and environment preservation. Bale Oromo has a rich culture of natural resource conservation which can be optimized to meet the challenges of the day.
The struggle for environmental protection and justice should go hand in hand with the struggle for self-determination, and democracy; our soils, forests, water resources, and in general all our environmental resources deserve all the necessary indigenous environmental protection measures. Without them, our souls will be empty and our material being will disappear. and cannot be solved by one nation or one single approach alone. It has to be noted that if we simply defend the intrinsic value of different things and ignore the interests of humans, our position will be vulnerable to attack and remain mere speculation without any relevance to the real environmental problems in the world.

Conflicts of Interest
The author declares no conflicts of interest regarding the publication of this paper.