Heritage Potentials And Management Challenges In Debre Tabor Town, Ethiopia

African Journal of Hospitality, Tourism and Leisure, Volume 7 (3) - (2018) ISSN: 2223-814X Copyright: 2018 AJHTL /Author/s- Open Access- Online @ http//: www.ajhtl.com local administrators, 2 from zone administrators, 9 from religious leaders (i.e. 6 from Orthodox Tewahido Christians and 3 from Muslims) were purposefully selected based on their proximity and experience to for qualitative data collection. A probability sampling method was used to select 385 respondents from 8 Kibbles and 10,472 households with a total population of 62,829 for quantitative data collection. To determine sample size, Yamane (1967) formula was used as: n N 1 𝑁𝑒 2 , where n Sample size N Population size e Sampling error ( 5%) n 10472 1 10472 0.052 n 385 Thus, 385 samples for each Kebele were determined proportionally and 37 interviewees selected as: No 1 2 3 4 5 6 7 8 Sample Frame Kebele 1 Kebele 2 Kebele 3 Kebele 4 Tsegur-Adiko Hiruye-Abaregay Weibla-Selamiko Iyesus Kebele Households 2650 840 805 1755 859 1584 1129 850 10472 Total Sample Frame for Interviewees Selection Higher government officials Mayor and zone administrative office Zone culture and tourism Culture and tourism offices Farta culture and tourism Debre Tabor culture and tourism Local administrators Kebele administrators Kebele managers Local communities Local community representatives Religious leaders Orthodox Christians Muslims Artisans Blacksmith Traditional cloth experts Percentage Sample Size 25 96 8 31 7 27 18 69 8 31 15 58 11 42 8 31 100 385 Selected Interviews 2 3 1 3 5 4 4 6 3 3 3 Total 37 Table 1: Sample proportion Source: Authors, 2018 Data Collection Secondary data was obtained from books, articles, local government reports, brochures, folders, magazines, plans and other related publications. Primary data were collected through selfadministered structured questionnaires for quantitative aspects using in-depth open-ended and semi-structured interview questions administered to target populations. Semi-structured interviews allow more probing to seek greater clarification and elaboration of participant’s own ideas, aspirations, and feelings while generating detailed, rich context, qualitative data (Long, 2007). Closed-ended questions were used to enable to examine people’s response on specific pre-coded aspects, while open-ended questions were particularly used in identifying the reasons why a particular respondent held such a point of view on a particular aspect (Long, 2007). 4

African Journal of Hospitality, Tourism and Leisure, Volume 7 (3) - (2018) ISSN: 2223-814X Copyright: 2018 AJHTL /Author/s- Open Access- Online @ http//: www.ajhtl.com This study also employed the personal observation of potential heritage and challenges of heritage management using an observation checklist. IT also used document analysis to collect secondary data from published and unpublished documents to portray the meanings of certain concepts and to enable the researcher to make inferences. Using web pages, journals, articles, commercial publications, publications about companies and destinations, annual action plans and reports, the authors tried to compare and contrast findings from semi-structured interviews, questionnaires and field observations so as to increase the validity and reliability of the study. Data Analysis Plan The Statistical Package for Social Sciences (SPSS) version 20 was used to analyze the quantitative data. Quantitative findings obtained from questionnaires were concurrently triangulated with qualitative data obtained through interview, document analysis and field observations. Qualitative data generated from open-ended questions, interview, observation checklists and document consultations were categorized in themes to triangulate with quantitative information. Qualitative data or more specifically, free responses arising from open-ended questions that respondents answered using their own words, were coded into a set of categories developed from identified commonalities. Repeated themes were recorded together and categories of themes were identified as they emerged, paraphrased while remaining faithful to original meaning as it was given by respondents. Results and discussion Demographics As indicated in table 2 below, 64.2% were male and the remaining 35.8% were female. This implies that men respondents were greater than female respondents perhaps due to most women not being allowed to engage in outdoor activities when compared with men. In terms of age, 49.9% were between 18-28 years old, 28.1% were between 29-39 years old, 14.8% were between 40-50 years old, 4.7% were 62 and above years old and the remaining 2.6% were between 5161 years old and that confirmed more youngsters were involved. Besides, the greater numbers of respondents were married and that accounted for 48.6% followed by single people at 38.4%, divorced at 9.9% and widowed at 3.1%. Orthodox Christians accounted for 74.5% followed by Muslims at 16.6% and Protestants at 8.8%. Bachelor degree holders’ accounted for 39.7% followed by totally uneducated people at 26%, secondary education holders at 19%, others 8.8% and primary education holders at only 6.5%. Government employment accounted for 48.1%, agriculture 22.3%, private business 17.9%, other options 8.3% (retired, unemployed and religious worker) and NGOs 3.4%. Demographic Variables Gender Age Marital status Male Female Total 18-28 29-39 40-50 51- 61 62 and above Total Single Frequency 247 138 385 192 108 57 10 18 385 148 % 64.2% 35.8% 100% 49.9% 28.1% 14.8% 2.6% 4.7% 100% 38.4% 5

African Journal of Hospitality, Tourism and Leisure, Volume 7 (3) - (2018) ISSN: 2223-814X Copyright: 2018 AJHTL /Author/s- Open Access- Online @ http//: www.ajhtl.com Religion Education Employment Married Divorced Widow Total Orthodox Muslim Protestant Total Uneducated Primary education Secondary education Bachelor degree Other Total Private Agriculture Government NGOs Other Total 187 38 12 385 287 64 34 385 100 25 73 153 34 385 69 86 185 13 32 385 48.6% 9.9% 3.1% 100% 74.5% 16.6% 8.8% 100% 26% 6.5% 19% 39.7% 8.8% 100% 17.9% 22.3% 48.1% 3.4% 8.3% 100% Table 2: Demographic characteristics Source: Authors, 2018 Heritage Potentials of Debre Tabor Town Natural Heritage Potentials As shown in table 3 below, 56.9% of respondents agreed on the availability of various animal species, 74% agreed on availability of attractive topography, 61.3% agreed on the existence of various plant species and 62.1% agreed on the existence of conducive weather that can serve as heritage potential in Debra Tabor and its environs. The majority of the respondents agreed on the presence of animal species, plant species, attractive topography and conducive weather condition which can be considered as natural heritage potentials of the study areas. What is the level of your agreement or disagreement on natural heritage potential? Availability of fauna species S.agree Agree 37 219 9.6% 56.9% Have attractive topography 58 285 15.1% 74% Availability of flora species 63 236 16.4% 61.3% Conducive weather conditions 127 239 33% 62.1% Table 3: Agreement or disagreement on natural heritage potential Source: Authors, 2018 Neutral Disagree S.disagree Total 29 7.5% 18 4.7% 34 8.8% - 74 19.2% 10 2.6% 32 8.3% 19 4.9% 26 6.8% 14 3.6% 20 5.2% - 385 100% 385 100% 385 100% 385 100% Topography The topography of Debre Tabor is very attractive due to the undulating landscape, plateaus and viewpoints of of the region. Iyesus Mountain has a panoramic viewpoint towards Debre Tabor town and the scenic beauty of Lake Tana at the top of Iyesus Mountain, particularly during evenings. 6

African Journal of Hospitality, Tourism and Leisure, Volume 7 (3) - (2018) ISSN: 2223-814X Copyright: 2018 AJHTL /Author/s- Open Access- Online @ http//: www.ajhtl.com Flora and Fauna Species Debre Tabor and its surroundings are rich in indigenous animal and plant species which can be heritage valuable and contribute a lot to the development of the tourism industry if they are protected and managed in a better way. According to Debre Tabor culture and tourism annual report (2014) the area has 74 indigenous plant species, 26 animal species and 19 bird species as identified with cooperation of community. Most species are found in the forests of churches and its surroundings. Weather Debre Tabor has a conducive environment which is comfortable to the local community and individuals who come from other areas. It has a moderate climate, an average temperature of 15oc and an average rainfall of 1553.7ml pa (Debre Tabor culture and tourism office, 2011). Natural heritage potentials 120.00% 100.00% 80.00% 60.00% 40.00% 20.00% 0.00% Percent Percent Percent Percent Has attractive topography There are various species of The weather condition of which can be considered as plants that can be a the area is very conducive heritage heritage to tourists Strong ly agree agree undecided d Disagree e Strongly disagree Total Table 3: Natural heritage potentials Source: Authors, 2018 Cultural Heritage Potentials Cultural heritage is the legacy of physical artifacts and intangible attributes of a group or society that are inherited from past generations, maintained in the present and bestowed for the benefit of future generations (Macek, n.d). As shown from table 6 below, 47.5% disagreed on the availability of unique architectural style and 44.2% of respondents disagreed on the presence of a unique living style. In relation to the presence of attractiveness of music played, 23.4% strongly agreed and 37.4% agreed as well as 37.1% agreed on dancing style as cultural heritage potential. Thus, dance and music have great potential for cultural heritage value in the study area. Regarding festivals, 32.7% of respondents strongly agreed as their value, 53.8% agreed, 6.5% were neutral and 7% disagreed. The great majority of respondents 47.5% strongly agreed on the existence of warm and colorful annual celebrations in Debre Tabor and its surroundings. In addition, respondents agreed as to the presence of unique artistic works, the hospitable nature of 7

African Journal of Hospitality, Tourism and Leisure, Volume 7 (3) - (2018) ISSN: 2223-814X Copyright: 2018 AJHTL /Author/s- Open Access- Online @ http//: www.ajhtl.com the people and other social practices by providing their level of agreement levels as 39%, 44.9%, 47.8% respectively as presented in the following table. According to Bantalem et al. (2011), host guest relations are a serious factor in the development of tourism for the first time. The hospitable nature of the local communities is also a plus in each above mentioned cultural heritage aspects in Debre Tabor. In conclusion, Debre Tabor is rich in variety of cultural heritage potentials that have been triangulated through interviews, field observations and document analysis. What is your agreement level on cultural heritage potentials? There is unique architectural style Frequency Way of living style is unique Local music has power to attract Dancing style is eye catching There are festivals that attracts tourists Annual celebrations have warm &colorful Artistic works are unique Hospitality nature of people S.agree Agree Neutral Disagree S.disagree Total 28 113 55 183 6 385 Percent Frequency Percent Frequency Percent 7.3 10 2.6 90 23.4 29.4 133 34.5 144 37.4 14.3 56 14.5 28 7.3 47.5 170 44.2 109 28.3 1.6 16 4.2 14 3.6 100 385 100 385 100 Frequency Percent Frequency Percent Frequency Percent Frequency Percent 80 20.8 126 32.7 183 47.5 59 15.3 143 37.1 207 53.8 172 44.7 150 39 52 13.5 25 6.5 6 1.6 30 7.8 76 19.7 27 7 24 6.2 136 35.3 34 8.8 10 2.6 385 100 385 100 385 100 385 100 19 4.9 50 13 12 3.1 - 385 100 385 100 Frequency 173 159 22 Percent 44.9 41.3 5.7 Other social practices Frequency 135 184 16 Percent 35.1 47.8 4.2 Table 4: Levels of agreement or disagreement on cultural heritage potential Source: Authors, 2018 Some sites Hiruy Giorigis Church The design and rectangular shape of the church may be used as an aspect of aesthetic value and it is believed to have been established during the Atse Seyefeyared period. When Atse Yohannis IV (1872-1889) assumed power, the church was again reconstructed without changing its previous shape and built materials. During reconstruction, a constructor whose name was Muse Narti came from Greece. Atse Yohannis IV wanted to reconstruct the church again by changing its original materials to tin but this was not fulfilled due to the end of Yohannis IV’s reign in 1889. In 1954, Atse Haile Helassie I reconstructed the church by changing its roof with tin as proposed earlier. Hiruy Giorgis Church has a 19th century Ethiopian flag with its emblem, a spear of the Major General Fitawurari Gebereye (war leader of Tewoderos II), Yohannes IV and his wife’s thrones and other religious treasures. On the eastern window of church, bees are found and considered to be protectors against enemies, and believers use the honey from the bees as a medicine. Medhanialem Church Originally, this church was established by Tewodros II in 1850 E. C. and the current shape of the church building was constructed during Haile Sellassie I’s regime in collaboration with local communities. This church has valuable moveable and immovable heritage, such as ancient books 8

African Journal of Hospitality, Tourism and Leisure, Volume 7 (3) - (2018) ISSN: 2223-814X Copyright: 2018 AJHTL /Author/s- Open Access- Online @ http//: www.ajhtl.com of parchments, decorated clothes of kings, chairs, beds, pillow, crosses and other items of value. There is a huge bell in Medhanialem church which was imported from Poland by Atse Tewodros. The bell has a nick name, “Yismaw Gondar”, and is believed to have been heard up as far as Gondar when it rings. In fact, it is out of service at the moment but still hanged and displayed for tourists to see. The Stone of Tewodros II is a stack of stoned located in the eastern part of Medihanialem church. It is believed that Emperor Tewodros II used these to count the number of soldiers he had during that time due to some battles, and when soldiers returned to Debre Tabor they took a stone. The emperor could then estimate the number of soldiers he had by observing the collection of stones the soldiers provided. There are traditional houses built by the church students themselves for the purpose of residence. They are small thatched houses in circular shapes built in similar ways to Ethiopian traditional house construction. Students gather from different localities to attend church catechetical education here. They are important as tomorrow’s representatives of the church and will be the protectors of its assets. Education thus transfers religious and historical value to the next generation. Mosque This mosque is the only mosque which is found in Debre Tabor that serves the Muslim community and the establishment of the mosque can be traced back to the invasion of Ethiopia by Italians in 1928. it was built after many controversies between Muslim and Christian communities in the area. It has many ancient religious books and other related heritage assets which can be used as heritage potential, such as the mosque building that accounts for around 80 years of history, religious education, social values and Islamic practices. The Muslim community lives in harmony with the Christian community and there is great tolerance so that social practices like “Equb”, “Edir” and the mourning ceremony have been held with in cooperation of other religious faiths. Gafat Gafat is found 5 km north east of Debre Tabor town in Hiruy-Abaregay Kebele bordered on the North by Tebari Mariam, in the South by Hiruy, in the East by Giera, in the West by Selamko. It is believed that Gafat tribes inhabited the area and they were excellent in metal work, pottery, weaving and tannery. When Tewodros II (Emperor of Ethiopia from 1855-1868) decided to construct cannons, he preferred Gafat as an important place rather than Mekdela due to the technology transfer aspects of the Gafat people who were excellent in art. Detained missionaries and foreigners were not fully responsible to construct Cannon but they feared the harsh punishment of the Emperor. These missionaries and other local supporters constructed 12 small houses and then Gafat eventually became village of European missionaries. Small houses were constructed such as a house of guards that surround Gafat village, a central living room for detained missionaries and foreigners, a charcoal house, a house for tax collection, stables for The ruin village of Gafat with its iron ore has been used as farmland by locals, despite the recent development of ‘demarcation and protection’ as well as road construction. Semernha Palace The ruins of this palace are found in Hiruy and Abaregay Kebele near the Gafat industrial village on a hill called Semernah about 5km East of Debre Tabor. Emperor Yohannes IV moved from place to place and he arrived in hill around Gafat and asked local people about the name of the hill. Local people named it “Semera” Ge’ez, a term meaning ‘I prefer this area’. The emperor also uttered “Tsibuk Semernah” which means we also preferred this place. Since then, the Emperor 9

African Journal of Hospitality, Tourism and Leisure, Volume 7 (3) - (2018) ISSN: 2223-814X Copyright: 2018 AJHTL /Author/s- Open Access- Online @ http//: www.ajhtl.com used it as an administrative center. Yohannes IV received four popes in the palace here and a certain Echege Teflos who came from Egypt to discuss religious issues also offered services that signified how well the area was recognized (Debre Tabor Town Culture and Tourism office, 2011). He also supported the nearby Hiruy Giorgis church. These days the ruins of the palace are found to be dilapidated and have no preservation and conservation activities. The area is now sadly covered by eucalyptus trees and other shrubs. Debre Tabor Iyesus Church This is one of the ancient churches found in Debre Tabor and has a strong connection with the history of the town. According to the informant (Qegn Geta Adane Engida) and written documents, the church was established around 1333 E.C by Atsie Seifeyared. The church became a ruin and was reconstructed three times. First, during invasion of Ahemed Gragn by local communities and the most valuable objects of church were either burned or looted. The second destruction was on Gugsa the Great’s assent to power around 1810. Finally, the church was reconstructed in 1894 E by Ras Gugsa Wole. The church has a great immovable cultural heritage including the burial place of Gugsa the Great. The architectural style was clearly influenced during the Gondarine period and it is similar to the Gondar castle of Fasileds in both its design and shape. Within the church there are a number of holy objects, such as vestments worn by priests and deacons, a crown, another special crown to glorify the ark and different kinds of hand crosses. Intangible Cultural Heritages The majority of the festivals celebrated in the stu

comprehensive and sustainable heritage tourism development. Therefore, as empirical studies about heritage potentials and heritage management challenges have hardly been studied at all in Debra Tabor, this study was held to identify the major heritage potential and heritage management challenges that are faced and requiring attention. Methodology