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Objective To investigate local perceptions of the causes and prevention of the COVID-19 pandemic in Guji Society, West Guji Zone, Bule Hora district. Methods The researcher conducted a qualitative study using in-depth interviews and key informant interviews, focus group discussions, and case study with 46 informants, of which 22 were women and 24 were men. The informants were recruited using purposive sampling. The data was analyzed by qualitative description. Results The findings indicate the wrath of Waaqaa (God), evil spirit attacks, Gadaa party's omen, the virus, and unknown forces are thought to be the causes of the virus. The local amelioration and prevention mechanisms reported by the informants were rituals of praying for God's mercy and social distancing, along with using face-masks, keeping hygiene, and getting vaccines. Conclusion The local community's perceptions about the COVID-19 pandemic's causes and prevention methods are based on myths, assumptions, and belief systems that contradict medical science concepts and prevention methods. As a result, this scenario would result in potential risk factors like susceptibility to the virus, severe health complications, and psychological and socio-economic adverse impacts.

Background This study explores the profound links between rituals and native trees in Guji society, focusing on their symbolic, cosmological, and socio-spiritual significance in the Gadaa system. Methods: Employing interviews, transect walks, and focus group discussions, data were collected from 43 purposively and snowball-sampled participants, including Gadaa leaders, elders, women, youth, and cultural experts. The analysis was conducted through thematic analysis and qualitative description. The findings The findings reveal that native trees—such as Euphorbia candelabrum var. bilocularis (Hadaammaa), Ficus vasta Forssk (Qilxaa), Vachellia horrida subsp. Benadirensis (Hurbuu), Afrocarpus gracilior (Birbissa), and Olea europaea subsp. africana (Ejersaa )—are sacred entities central to rituals like supplication and ancestral commemoration, embodying ecological and cultural harmony as eco-cultural synergy. These trees are protected through taboos and customary rules, reflecting a belief system that personifies them as divine gifts essential for the prosperity and resilience of people. However, deforestation, agricultural expansion, and cultural erosion threaten this eco-cultural synergy. Despite challenges, the Guji employ adaptive strategies, including replanting sacred trees and restorative rituals. Conclusion The culturally constructed and symbolically validated connections between rituals and trees—forming an eco-cultural synergy—serve as a testament to a society’s harmonious relationship with nature, where local belief systems and ecology coalesce into sustainable coexistence. Preserving these links underpins the conservation of trees as biocultural diversity hotspots and sustains cultural practices. Thus, there should be implementation of integrated conservation measures that address both ecological and cultural dimensions of native trees. This approach should prioritize community engagement, policy reinforcement, and sustainable practices to preserve the biocultural diversity of Guji society against the pressures of modernity.

This article investigates the contesting views on the causes and prevention of the coronavirus pandemic (COVID-19) in Guji society. The study opted for a qualitative approach, descriptive research design, and data collection methods such as interviews (both in-depth and key informant interviews), focus group discussions, and observation. The findings show that local views take violations of social standards, the myth of the plague pit, and the omen of the ruling Gadaa party (Luba) as the main causes that contradict medical science's etiological notions. Similarly, with their complete focus on rituals, the prevention mechanisms widely used in society compete with the medical science prevention system. Despite the fact that local perspectives on medical etiology are contested, Gadaa leaders and community elders have collaborated with local health professionals and stakeholders in a public awareness program to enhance the medically supported prevention system for better life. As a result, even though local community views disagree with medical etiological notions, the collaboration of Gadaa leaders and community elders with healthcare professionals in preventing and controlling the virus is an exemplary mutual approach that should be strengthened in the future to maintain people's better lives.

This article aims at investigating origin of tree symbolism and the cultural events embedded within this symbolism among the Guji Oromo. The study has opted qualitative approach, descriptive research design, and method of data production like interview, focus group discussion and transect walk. The finding shows that culture of tree symbolism in the area has been originated and developed from the long existing notion that trees are perceived as sacred gift of God to Earth and humankind. Particularly, some of native trees such as Cordia Africana, Euclea divinorum and Maesa lanceolata are symbolically connected to a variety of indigenous practices and events like ritual of avoiding inauspicious omen, ritual of idiotism, homicide case resolution, and mythical power expression. This allegorical link between indigenous practices and native trees has made the strong affinity between local practices and native trees in the manner that underpins conservation of native trees in spite of some anthropogenic menaces. Generally, culture of tree symbolism is indispensable to understand a long century's environmentally friendly life of the people and to conserve native trees. Thus, this culture of tree symbolism has to be preserved by all concerned stakeholders to sustain environmentally benign practices among the people.

Sacred natural sites are culturally and environmentally significant areas to be researched in different cultural contexts. Hence, this research was conducted to investigate the indigenous mechanisms of preserving sacred natural sites in Guji Oromo, southern Ethiopia. Particularly, the study was conducted in Guji zone, Adoolaa Reeddee and Annaa Sorraa districts. Data were produced by interview (in-depth and key informants' interview), focus group discussion and transect walk. The data analysis was made qualitatively. The findings of the study demonstrate customary laws and oral declaration, taboos, customary punishment and social banishment are used as indigenous mechanisms used to preserve sacred natural sites in the study area.