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\title{Utilization of Indigenous Plant-Based Veterinary Medicines among Saasiggaa Oromo of South West Ethiopia: A Case Study}
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             \author[1]{Milkesa  Edae}

             \author[2]{Tekele  Gemechu}

             \author[3]{Tekele  Gemechu}

             \affil[1]{  Jimma University}

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\date{\small \em Received: 5 February 2017 Accepted: 28 February 2017 Published: 15 March 2017}

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\begin{abstract}
        


This ethnographic research attempted to describe indigenous healing practices of veterinary medicinal plants with particular references to Saasiggaa Oromo of Eastern Wellega Zone. Data were collected using key informant interviews, field observations and focus group discussions. Beside a whole of 23 informants (13 males and 10 females) between the ages of 23 and 76 were carefully chosen to gather data on indigenous veterinary medicine utilization. The, key informants were purposively chosen according to reference from elders and culture and tourism officers. The rest participants were selected randomly. Data obtained from both key informants and FGD discussants show that majority of local people in the study area favor the indigenous healing practices rather than the formal one. According to data generated from key informant?s interview the supreme commonly utilized indigenous veterinary medicines are prepared from medicinal plant species (25%). In addition, crushing, squeezing and burning are the largely utilized way of preparation in healing practices. Oral, dermal, nasal are the well-known and practice administration among the Saasigga Oromo. And they use obaasuu drinking, dibuu painting, itti kudhaamuu tying on and dhiquu washing as application of indigenous veterinary medicine. In biomedicine healing the patient are always vulnerable to high monetary prices such as drug charges, transport cost, fees for getting treatment and food rent costs of livestock owner. However indigenous veterinary medicine have been facing challenges from modern religion and expansion of biomedicine, the welfares indigenous healing delivers for the people preferred their stability.

\end{abstract}


\keywords{Indigenous veterinary medicine-healing- Saasiggaa-biomedicine-livestock Challenges}

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\let\tabcellsep& 	 	 		 
\section[{Introduction}]{Introduction}\par
ver since the human life started on this earth, disease and death co-existed with him and with his animals. Therefore, efforts have been made to get relief out of it using herbs in various forms as a medicine from the very beginning of the human civilization. Traditional veterinary medicines are the least expensive be locally prepared and traditionally rooted in the life style of the people.\par
Indigenous veterinary medicine is the first chosen in developing countries where biomedicine for livestock healthiness is difficult to get  {\ref (McGaw et al. 2007)}. As  {\ref (Iqbal et al,2003)} state out more than 80\% of the community in our world today dependence on E indigenous remedies to for curing and treating both human being and livestock ailments.\par
From the historical corner, the cultivation and use of spices, herbs, medicinal and other essential oilbearing plants are not new to Ethiopia. It is as old as the crop themselves, and its history can be traced back to the reign of Queen Sheba ca.992 BC  {\ref (Endashaw 2007)}. Ethiopia is the origin and/or center of diversity for many of these plant species The various literature available show the significant role of medicinal plant in primary health care delivery in Ethiopia where 70\% of human and 90\% of livestock population depend on traditional medicine similar to many developing countries particularly that of Sub-Saharan African countries.\par
In addition, FAO state that due to the shortage of modern medicine to treat diseases and infection countries of the world. The indigenous healing practice through medicinal plant species is still in use in many cultures and by veterinarians as well as medical experts. The transmission of indigenous knowledge system of veterinary medicine and healing practice is determined by personality and socio-cultural dynamics. But currently, due to the colonial power of the biomedical drugs of the western culture and other challenges, there is a great delay of indigenous veterinary medicines all over the culture of humankind.\par
Many scholars have conducted researches on Indigenous medicine in general and indigenous veterinary in particular from various perspectives and field of studies.  {\ref In this view, Raat, (1948)}  In Ethiopia, the use of indigenous medicinal plants in veterinary medicine is also at risk. Although in igneous medicine plays an important role in Ethiopian society, knowledge about the extent and characteristics of traditional medical practices is limited. Thus, this folkloric study motivated on the indigenous veterinary medicinal plants utilized by Saasiggaa Oromo western Wallaga zone. Therefore, this study aimed to meet the following objectives related to indigenous veterinary medicine:\par
1. To assess the Livestock diseases and values of Indigenous veterinary medicinal plants; 2. To describe the roles of belief system in plant-based medicines utilized in indigenous veterinary practices; and 3. To put out the mode of preparation and management of indigenous veterinary medicinal plants among the Saasiggaa Oromo.\par
II. 
\section[{Research Methodology a) The Research Design}]{Research Methodology a) The Research Design}\par
The researchers have been employed qualitative research model for the sake of meet the general objectives and answer basic research questions. The logic behind to select qualitative approach is to explore outlooks, conduct, daily activities and know-hows via research methods such as key informant interviews; focus group discussion and none participant observation.\par
In addition, as per folkloric study is concerned in dealing and investigating the lore of certain folk, the present study search for documenting the indigenous veterinary medicine and healing practices of the Saasiggaa Oromo based on ethnographic evidence. 
\section[{b) Sampling Techniques}]{b) Sampling Techniques}\par
Bryman,  {\ref (2004)} states that qualitative research does not simply use samples as representatives of the population under study; rather it works with a small sample of a folk group, cases, or phenomenon nested in particular context. Thus, the researchers utilized judgmental sample procedure and we have identified them throughout an investigation. Therefore, we have identified key informants in circumstance whose wisdom may offer imperative sensitivities on the subject of our research questions. 
\section[{c) Methods of Data Collection}]{c) Methods of Data Collection}\par
The researchers have conducted 17 interviews with my informants, together with the judgmental chosen key informants who have knowledge on the issue under investigation. We have selected five key informants from local healers, knowledgeable elders, and cattle owners who have treated livestock with indigenous medicine based on our objectives. Data obtained from such key informants was considered as primary data sources and also we have interviewed 8 informants' officers those who gave us data regarding the general background study area. Since observation is vital in the study is Folklore to obtain original data from normal settings. According to  {\ref (Bernard, 2006)} observation is used in ethnographic fieldwork to get relevant and valid information and the foregoing conditions as it is in actual natural setting. Hence, the researchers conducted field work and lived in the society for one month and observe how they protect and healing livestock diseases by utilizing an indigenous medicine. Even if our observation is none participant we have been observed the way to prepare and treat their cattle.\par
The other mechanism is Focus Group Discussions (FGDs): accordingly, three FGDs were conducted with local elders and folk practitioners. Among these one FGDs were consisted seven (7) folk therapists those who treat human being; the second FGD consisted five ( 5) indigenous veterinary practitioners, as well as last group, consisted seven (7) local elders (male 5 and female 2). Finally, the researchers facilitated discussions and took field notes. 
\section[{d) Data quality assurance}]{d) Data quality assurance}\par
In line with the rationale of data quality assurance during an interview, each informant was contacted more than two times and the same questions were raised for different informants. By doing these we have been identifying and rejected the corrupted information's which far from the reality and the relevant and original data were gathered and documented via cross-checking validity. Further, the data quality was ensured through training of data collectors, pretesting of instruments, checking of missing data, data cleaning and double entry, and careful data analysis. 
\section[{III.}]{III.} 
\section[{Description of Study are: an Overview}]{Description of Study are: an Overview}\par
Saasiggaa is one of the aanaa in the Oromia Region state of Ethiopia and a part of the East Wallaga Zone. Saasiggaa is bordered on the south by Diga Leka, on the west by the Benishangul-Gumuz Region, on the northwest by Limmu, on the north by an exclave of the Benishangul-Gumuz Region and on the east by Guto Wayu. The administrative center of this aanaa is Gaalloo Jaanjaa. Other towns in Saasiggaa include Gabaa Jimaataa, Sambat-duree, Guutee Wayyuu and Tigee.\par
Part of this Aanaa is characterized by its undulating hills. Rivers include the Qarsaa, Gumbii, Lagni Dagarree, Diddigaa, Qobboo and the Beggee Rivers. A survey of the land in this Aanaa shows that 11.9\% is arable or cultivable, 2.8\% is pasture, 1.6\% is forest and the remainder (83.7\%) is swampy, marshy or otherwise unusable. Forested land is organized into the Danbii, Laga Ayya, Baloo, Bareda and Gumbi natural forests and the Xigge State Forest. Local landmarks To explore the concept indigenous veterinary medicinal plants in study area; 1 Data from written document: government communication affairs office of the Aanaa.\par
2 East Wallagga zone, office of the Communication affairs include the Kolobo Cave and the Bereda and Cumbi Falls. Coffee is an important crop in this Aanaa with over 5,000 hectares of plantation.\par
Industry in the Aanaa includes 3-grain mills. There are 7 Potato Associations with 5,272 members and 5 Farmers Service Cooperatives with 4,727 members. Saasiggaa has 54 kilometers of dry weather roads and no all-weather road for an average road density of 57.6 kilometers per 1,000 square kilometers. In saasiggaa there gandaas such Odaa Guddinaa,Milkii Guddinaa and Bareedduu Belloo 1 . The 2007 national census reported the total population for this Aanaa to be 80,814, of whom 41,326 were men and 39,488 were women. 2,573 or 3.18\% of its population are urban dwellers. The majority of the people (62.7\%) observe Protestantism, while 21.55\% are Muslim and 14.21\% are Ethiopian Orthodox Christians.\par
Based on figures published by the Central Statistical Agency in 2005, 4,330 people or 6.91\% of its population are urban dwellers, which is about the same The 1994 national census reported the total population for this Aanaa to be 44,892, of whom 22,246 were men and 22,646 women; 2,423 or 5.4\% of its population were urban dwellers at the time. The two largest ethnic groups reported in Saasiggaa were the Oromo (96.15\%), and the Amhara (3.34\%) and all other ethnic groups made up 0.51\% of the population. Afaan Oromo was spoken as a first language by 96.78\% of the population and 2.94\% spoke Amharic while the remaining 0.28\% spoke all other primary languages reported. The majority of the inhabitants were Protestants, with 60.14\% of the population reporting they observed this belief, while 36.15\% of the population said they were Ethiopian Orthodox Christians, and 2.56\% were Muslims as the Zone average of 13.9\%. With an estimated area of 938.13 square kilometers, Saasiggaa has an estimated population density of 66.8 people per square kilometer, less than the Zone average of 81.4.  
\section[{Results and Discussions}]{Results and Discussions}\par
According to our research finding, a total of 25 indigenous veterinary medicines from plant type were types of domestic animals ailments 3 . Indigenous plant species were distributed in four Gandaas of Aaanaa Saasigga. Our data ravel that majorities of the indigenous veterinary medicines are prepared from indigenous plant species which mainly found in the study area (Table \hyperref[tab_0]{1}).  
\section[{Diagram. 2: Parts of Indigenous Veterinary medicinal}]{Diagram. 2: Parts of Indigenous Veterinary medicinal}\par
The preparation mode and indigenous formulation of the Indigenous Veterinary medicinal plants\par
In study area, indigenous veterinary medicines were prepared from plant's leaves that accounted for (7\%), followed by coat (5\%), roots (3\%), and seeds (2\%) of the totality medicinal plant's parts account. Furthermore, indigenous veterinary medicines have been prepared in a range of techniques in healing different variety of sickness 5 
\section[{b) Indigenous veterinary medication and customary practices in the study area}]{b) Indigenous veterinary medication and customary practices in the study area}\par
. Accordingly, the different indigenous formulation was utilized, the leading one was grinding (5\%) followed by boiling (1\%), cooking and chewing (2\%). Other indigenous techniques (crushing, squeezing and burning) also employed when measured suitable.\par
In the process of indigenous healing practices in general and veterinary medicine particular, there is a connected belief system which manifested to increase the curing power of the medication. Above all, for the practitioners, it has a core value in healing and protecting ailments. In another way this can be worshiping often detained early morning privately and being in mass where the new emerged disease was affecting their livestock's. According to our data obtained from FGDs indigenous veterinary medicinal plants always determined by and tangled with the social, cultural and religious view of the folk. They claim and interconnect God, spirit, extraordinary and family spirits as well as the natural environment in the healing process. Thus, privately the cattle owner will pray early morning as follows:  In addition, in saasiggaa Oromo, there are different rituals on which women pray for the sustainability of the health and peace. For instance, Ateetee ritual is appeal to and admire on hormataa birth-rituals 6. According to data that collected through focus group discussion livestock diseases were found in the study area which to be healed by selection of indigenous medicinal plants species. In this sense, the indigenous habitats of the Saasigga district have the remedies for both in external and external or skin related ailments according to their indigenous knowledge system. The common livestock diseases in the area are foot-and-mouth disease, skin disease, parasite infection, rabies and the like. These ailments will highly affect the livestock healthy wise and trim down the productivity. The inclination ranking of medicinal plants that found in the study area was determined by their efficiency to heal illness. Washing with waleensuu leave is the most useful cure aligned with the external or skin related problem. According to folk healers, both external and internal\par
The Ateetee stage is prosperous with a feast and oral poetry including prayer poem which has metaphoric implications regarding healthy, fertile, prosperous, and happy. 
\section[{References Références Referencias}]{References Références Referencias}\par
problems have been controlled and treated in the scope of the community's folklore. Besides, the wisdom of identification and knowing of livestock illness in the area study area was based on their indigenous knowledge. Thus the local practitioners or the owners of the livestock have developed long time experience in identifying indicators and corresponding livestock illnesses. 
\section[{d) Culture and the concept of livestock ailments}]{d) Culture and the concept of livestock ailments}\par
Although the healthy disordered may result from cultural variation and the way of giving responses to the external antibody as well as breaking down of the seera umaa. Therefore, the Oromo of the study area has been diagnosis, express and treat the ailments which affect their cattle in the radar of their culture. Since they have developed long time experience of identifying all internal and external health problems in their cultural scope the risk of misdiagnosis and mistreatment were very low. As data obtained via key informant interview, the sources of ailments were also culture and the solution has also emerged from that cultural bounder. The cultural values will add the curative power of medicine if the cause of that ailment was from inside. Accordingly, the Oromo elders say that" Waaqni jalqaba gaaf Oromoof loon yookin finna laatu rakkoolee gama fayyaatin is a muudataniifis furmaata late". This implies that waaqaa give solution or medicine beside their livestock diseases early. Live stocks can get ailment unswervingly from disordered of creator's law, or circuitously, in the course of the environmental ache. In this view, the concept of livestock ailment will be elaborated and get a right remedy in its cultural environment. Out that cultural bounder, they may countenance a challenge to diagnosis and cure animal illness. 
\section[{V. Conclusion and R ecommendations}]{V. Conclusion and R ecommendations}\par
According to Our finding, about 25\% medicinal plants were being used in the indigenous veterinary medicine in the study area to treat 21 diseases of domestic animals. This shows that there is indigenous knowledge concerning veterinary medication and healing practice of the local communities. In addition, most of the indigenous veterinary medicine in the study area is prepared from leaf (7\%), which followed by coat (5\%), roots (3\%), and seeds (2\%) of the totality medicinal plant's parts account. Besides, the folk healers of indigenous veterinary medicinal plants have been employing the diverse ways of formulation, which lead by cooking (6\%), grinding (5\%), chewing (2\%) and boiling (1\%). This ethnographic study put the routine to that future studies in relation to indigenous healing practices in general and veterinary medicinal plants in particular, which has been ignored in a modern healthcare knowledge system. Furthermore, the result of the study indicates that the customary knowledge local community regarding the use of plant-based medicines in veterinary healing practices is amerced with the folklore of the barer. It is the echo in which they have the sense of hearing their identity and wisdom. This indigenous knowledge corresponds to an option to biomedical or modern veterinary healing practices in the study area. The indigenous veterinary medicinal healing practice is important because it embedded in socioeconomic, ecology, belief system and culture of the local community. Based on the result of the study the researchers suggest that to encourage and maximize the latent of the folk-healers all concerned bodies should listen the owner of this indigenous knowledge. 
\section[{Competing interests}]{Competing interests}\par
The authors declare that there are no competing interests among authors. 
\section[{Authors' contributions}]{Authors' contributions}\par
The principal investigator carried out the field research, analyzed the data and wrote the manuscript in sources language, designed the study, conducted fieldwork and the second co-investigator have translate manuscript from Afaan Oromo in English language and revised the manuscript and besides, the reviewed the manuscript and advice the first author as main adviser. Then all authors read and approved the final manuscript. 
\section[{Acknowledgement}]{Acknowledgement}\par
The success of this ethnographic study was merely achievable for the reason that of the willingness of local communities, including farmers, folk practitioners and Jaarsa biyyaa elders in the study area to share information and indigenous knowledge on the ethno veterinary practices in general.\par
Based on the research results, the following recommendations are forwarded:\par
Involving the local public in the preservation and administration of indigenous medicine and their indigenous knowledge system should be practiced. \begin{figure}[htbp]
\noindent\textbf{}\includegraphics[]{image-2.png}
\caption{\label{fig_0}}\end{figure}
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\noindent\textbf{1}\includegraphics[]{image-3.png}
\caption{\label{fig_1}Fig. 1 :}\end{figure}
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\noindent\textbf{}\includegraphics[]{image-4.png}
\caption{\label{fig_4}}\end{figure}
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\noindent\textbf{4}\includegraphics[]{image-5.png}
\caption{\label{fig_5}Fig 4 :}\end{figure}
 \begin{figure}[htbp]
\noindent\textbf{1} \par 
\begin{longtable}{P{0.3019436997319035\textwidth}P{0.04158847184986595\textwidth}P{0.11109249329758714\textwidth}P{0.3953753351206434\textwidth}}
Local Name\tabcellsep Parts\tabcellsep Therapeutic indications\tabcellsep Indigenous formulation\\
Dheertuu,Ija barbaree\tabcellsep Leaf\tabcellsep Bushooftuu\tabcellsep Powdered with salt and given to cattle\\
Cinaddaamaa,Jimaa\tabcellsep Leaf\tabcellsep Garaa kaasaa\tabcellsep Mixed with water swollen cattle\\
Bakkaniisa\tabcellsep Leaf\tabcellsep Dhukkuba Gurra ear ache\tabcellsep Grinding and tie on\\
Qomonyoo,Adaamii\tabcellsep Leaf\tabcellsep Tushkaa\tabcellsep Boiling with water and given to cattle in the form of broth\\
Xaaxessaa\tabcellsep Leaf\tabcellsep Michii\tabcellsep Grinding and mixing with liquid to held on\\
Qoree\tabcellsep Root\tabcellsep Eye disease\tabcellsep Chewing and drop it in\\
\tabcellsep \tabcellsep \tabcellsep cattle eye\\
Dhummuugaa,Fidoo\tabcellsep Leaf\tabcellsep Hen's disease\tabcellsep Cooking and given to hen\\
Algee\tabcellsep Coat\tabcellsep Maasa\tabcellsep Tying on the cattle tail\\
Loogii\tabcellsep Coat\tabcellsep Sinchii\tabcellsep Chomping gave to the cattle\\
Buqqee\tabcellsep Seed\tabcellsep Dog disease\tabcellsep Mixed with milk and given to dog early morning\\
Harangamaa\tabcellsep Leaf\tabcellsep Handhara\tabcellsep Mixed with ash and given to the cattle\\
Loomii fi Sanaafica\tabcellsep Coat\tabcellsep Hen's disease\tabcellsep Mixed and given to hen\\
Hoomii\tabcellsep Coat\tabcellsep Wound\tabcellsep Grinding and tying on the wound\\
\tabcellsep \tabcellsep \tabcellsep Collecting algee and Muka\\
Algee fi Muka bofaa\tabcellsep Coat\tabcellsep Abbaa sangaa\tabcellsep bofaa and mixing salt and\\
\tabcellsep \tabcellsep \tabcellsep given to cattle affected by\\
\tabcellsep \tabcellsep \tabcellsep this disease\\
Jinjiibila\tabcellsep Root\tabcellsep Eye ache\tabcellsep Chomping and mixing with water and drop once for\\
\tabcellsep \tabcellsep \tabcellsep three days\\
Qabarichoo, haanquu\tabcellsep Root\tabcellsep Dhukkuba hongee\tabcellsep Mixed Qabarichoo and haanquu and given to cattle\\
\tabcellsep \tabcellsep \tabcellsep via oral\\
Shinfii,Daabbusii\tabcellsep Seed\tabcellsep Bokoka\tabcellsep Mixed with water and given to cattle\\
\multicolumn{2}{l}{According to table 1 the bulk of indigenous}\tabcellsep \tabcellsep \\
\multicolumn{2}{l}{veterinary medicines were out of the medicinal plant}\tabcellsep \tabcellsep \\
\multicolumn{2}{l}{species (25\%). The finding of this study shows that (8\%)}\tabcellsep \tabcellsep \\
\multicolumn{2}{l}{indigenous veterinary medicines were utilized with}\tabcellsep \tabcellsep \\
\multicolumn{2}{l}{integrated with different types of medicinal plants (13\%)}\tabcellsep \tabcellsep \\
\multicolumn{2}{l}{were used in single or without any integrate 4 .}\tabcellsep \tabcellsep \end{longtable} \par
  {\small\itshape [Note: 7 Global Journals Inc. (US)]} 
\caption{\label{tab_0}Table 1 :}\end{figure}
 \begin{figure}[htbp]
\noindent\textbf{} \par 
\begin{longtable}{P{0.7530701754385964\textwidth}P{0.04100877192982456\textwidth}P{0.011184210526315788\textwidth}P{0.04473684210526315\textwidth}}
\multicolumn{4}{l}{National Park. Institute for Developments Research,}\\
\multicolumn{2}{l}{Addis Ababa University.}\tabcellsep \tabcellsep \\
\multicolumn{4}{l}{2. Bernard Russell H. 2006. Research Methods in}\\
Anthropology:\tabcellsep Qualitative\tabcellsep and\tabcellsep Quantitative\\
Approaches.\tabcellsep \tabcellsep \tabcellsep \\
Year 2017\tabcellsep \tabcellsep \tabcellsep \\
36\tabcellsep \tabcellsep \tabcellsep \\
( C )\tabcellsep \tabcellsep \tabcellsep \\
Global Journal of Human Social Science -\tabcellsep \tabcellsep \tabcellsep \\
0\tabcellsep \tabcellsep \tabcellsep \end{longtable} \par
  {\small\itshape [Note: Classifying the sources of indigenous veterinary medicine and encouraging the folk healers is crucial. Awareness should be given to folk healers and local folks on the utilization of indigenous veterinary medicine. Encouraging and protecting indigenous knowledge of practitioners should be supported by legal of patent right. There should be a need for training and communitybased development education to safe, transfer and empower folk healers in the study area. 1. Abdulhamid Bedri Kello and Sebsib Belay 2004. Promoting production of medicinal plants for human and animal health in and around Bale Mountains Volume XVII Issue IV Version I]} 
\caption{\label{tab_2}}\end{figure}
 			\footnote{© 2017 Global Journals Inc. (US)} 			\footnote{Hailu Genet, April 2014,Ganda Galloo documented which utilized to treat and control about 21 3 Interview with Bekumaa Biranu, April. 05, 2014, Saasiggaa. a) Utilization of Indigenous Plant-Based Veterinary Medicines among Saasiggaa Oromo of Southwest Ethiopia} 			\footnote{Interview with Gulummaa Tuulaa, January 2014, Gaalloo Janja} 			\footnote{Interview with Xahituu Atomsa, Gaalloo, 2014 8 Interview with Abebuu Idoosaa, Gaalloo, 2014} 		 		\backmatter  			  				\begin{bibitemlist}{1}

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