CULTURAL VALUES OF FORESTS

Culture is the totality of the way of life evolved by people through experience and reflection in attempt to fashion a harmonious co-existence with the environment (Ghana Cultural Policy, 2004). Cultural values contrast clearly with science-based values that form the foundation for most conservation and botanic garden management strategies that exist today (Attiti, 2001). In terms of community perception, forests are seen as sacred groves. Sacred groves are not primarily forests or woodlands but ceremonial sites. The diversity of cultural values and symbolic functions attributed to the forests are as many and diverse as the communities and cultures of the region. Forests provide the venue for many cultural events.  Every community has its own traditions related to sacred areas and, thus, the species that are found in them vary greatly. (FAO, 1990). Forests are the homes for significant religious and ritual relics. Even though many cultural traditions are fading out with the fast changing social and physical environments, sacred groves often continue to be valued elements of cultural heritage. (FAO, 1990)

The taboos, rituals and beliefs associated with the groves, supported by mystic folklore, have been the prime motivating factors for preserving the sacred groves in as pristine a condition as possible. In Ghana some of the sacred groves are termed as fetish groves because they are being protected by fetish priest. Fetish priests guard against any entrance to the groves and elaborate rituals must be performed before entry will be allowed (Arhin, 2008). In some cases, specific resources in the sacred groves serve as cultural symbols, linking people to a particular past. Some resources are valued throughout the region; others are only significant to specific groups (FAO, 1990). 

FAO compared the religious significance of different forest species for different West African culture. The result was that Chlorophora excelsa was a sacred tree throughout the region. The tree was often protected, and sacrifices and gifts were given to it. The tree was particularly linked to fertility and birth. For instance, the Ibo (Southern Nigeria) believe that it furnishes the souls for the newborn (FAO, 1990), and in the Volta region of Ghana, it is believed to be dwelling place for dwarfs. Underneath it ritual sacrifices are performed, and its wood is used for making sacred drums and coffins (FAO, 1990).  

 

Ceiba pentandra is also a sacred tree throughout the West African region. It is usually associated with burials and ancestors (FAO, 1990) notes that in the Volta region of Ghana, its bark and leaves are believed to expel evil spirits.

One main inadequacy of cultural values however, is they do not reflect discussion, reason and compromise. They are generally principles or accepted standards of what a local community recognizes as worthy, ethical or desirable and thus there is no room for dispute. All the same, the acceptance of a shared set of cultural values ensures the existence of a community environmental ethic as opposed to a personal environmental ethic. This reduces tensions and conflicts in biodiversity use thereby encouraging trust and security (Attiti, 2001).

References

Arhin, S. 2008. Complementing Legislation: The Role of Cultural Practices in the Conservation of Wildlife – Examples from Ghana. Journal of Animal Law, Vol IV

Attiti, A. 2001. Towards a Community Environmental Ethic. [www.bgci.org/index.php?sec=education&id=journal_archive&yr=2001] (Assessed 2009 November 6)

FAO. 1990. The Cultural and Symbolic Importance of Forest Resources. [www.fao.org/docrep/005/y9882e00.htm] (Assessed 2009 November 6)

Cultural Policy of Ghana .2004.[s158663955.websitehome.co.uk/ghanaculturalpolicy] (Assessed 2009 October 28).