Documenti di Didattica
Documenti di Professioni
Documenti di Cultura
1. Introduction
Africa is a continent that is endowed with an abundance of natural resources, which provide a
potential springboard for economic development in the region (Appiah Opoku, 2006).
Unfortunately, the very fast rate of deforestation, land degradation, poaching, killing and hunting
of rare plants and animals in continent has brought significant decline in biodiversity and make
them in extent of some species are on the verge of local extinction (IUCN, 2007). Habitat loss
and over-exploitation of wildlife species are universally acknowledged as the leading causes of
biodiversity loss. These two major causes are more prominent in developing countries
particularly in Africa (Brooks et al. 2002).
Thus, unwise exploitation of natural resources has led to serious environmental degradation in
the form of drought, desertification, soil erosion, food insecurity and climate change (Ngara,
2013). However, indigenous African communities have their own incredible knowledge systems
and practices that help them to halt environmental challenges and unsustainable utilization of via
cultural taboos wildlife (IUCN, 2007).
For thousands of years African societies have used traditional knowledge of local environments
to sustain themselves and to maintain their cultural identity. For indigenous Africa communities,
the natural resources were not only important as a source of food and other domestic products,
but it also the very basis of their religion and cultural beliefs, therefore, certain areas i.e.
woodlands, water points, mountains, hills, forests, trees and animal etc. were considered sacred
and were not to be abused and destroyed for spiritual purpose via taboos (Paula, 2004). In
traditional protected areas, local people refrain from cutting down trees, killing animals,
harvesting useful plants within such sites, or even entering or passing nearby, believing that the
spirits or deities would be offended and bring harm to the persons, families, or even whole
villages if the sites are disturbed. It is therefore conceivable that these traditions should be
included in modern conservation and management strategies to avert degrading factors of
biodiversity and other ecosystem (Ngara, 2013). In sum, the main objective of this review paper
is to assess the role of traditional beliefs and indigenous practices in natural resource
conservation and also review out the challenging impediments of its practices in local level of
Africa communities.
Ethiopia
600 (just over 10% of Ethiopias vascular flora)
Russo 2000
Ghana
2,000 forest plants
Russo 2001
Guinea
1,200+ plant species and its parts
Guinea 2002
Nigeria
92 species of flora
Mulenkei 1998
Rwanda
Nearly all native plants have some use
Rwanda 1998
Tree species
Scientific name Local name Taboos Its sacredness\belief
Croton macrostachyus Mokenissa no branch broken It is considered as cultural
identity and people meet under
their shades
C. Africana Wodessa No firewood Fear of calamities or disastrous
gathered situation to be happen
Syzygium guineense Badessa No branches of trees Fear of calamities or disastrous
broken and chopped situation to be happen
Ficusvasta Qilixxa Venue for local Fear invitation of curse or swear
elders of ancestral sprits
Podocarpus falcatus Birbrissa No branches of trees Fear of calamities, due to the its
broken or used as sacredness
biomass
Ficus sp Odeee Never chopped by Venue for local elders
ax or machete
Konso community is also known for their ritual practices. Different species of tree have been
grown in Konso landscape however, Juniperus procera tree species has a high significance
values in Konsos for rituals as well as belief system. This tree species regarded as sacred
because the Waka and generation poles are prepared from this Juniperus trees. Waka is most of
the burial grounds for respected members of the community who have performed heroic did are
located near the gates visible to all, so as to inspire the generation (UNESCO, 2015).
3.3 Sacred groves (forests)
Sacred groves are areas of relatively undisturbed forest with often large and very old trees
(IUCN, 2010). It is also pieces of land set aside for spiritual purposes. It includes Traditional
Protected Areas such as water points, burial sites and sacred hills where shrines may be located
near homes or far in the fields. In this place trees, plants and animals are allowed to grow
undisturbed and where reptiles, birds, fish and animals could have free living without fear of
poaching or interference by man (Aniah, 2014).
Sacred groves are mainly protected by taboos. Taboos play an important role in the institution of
sacred groves because of the belief that such groves are the abodes of the gods and ancestors.
Taboos associated with the gods and ancestors prohibit people from exploiting these groves. For
instance, the Osudum sacred grove located at Aburi-Akuapem in Ghana is believed to house the
river goddess Osudum Ama. This grove is said to have a pond with a lot of alligators. It is
believed that these alligators are the children of the goddess, and is a taboo for any of the
alligators to move out of the grove, as this is said to bring bad omen to the entire community
(Lumor, 2009).
The ecological significance of the Osudum sacred grove is noted in the fact that it provides a
habitation for important endangered trees, crocodiles, pythons, butterflies, bees and different
species of birds (Awuah-Nyamekye 2009). The groves are also often the site of ritual healings
and location where villagers find particular plant medicine within Africa communities. It is
equally taboo to hunt or poach animals within or running into a sacred forest because they belong
to the ancestral spirits (UNFF, 2008). The sacred groves harbour economically and socially
important ecological species in landscapes of faith communities (Appiah Opoku, 2006).
3.4 Belief in Totemic animals
Many African societies consider specific species to be of religious and spiritual significance.
These species play a symbolic role in respective clans and tribes. In the totem system, a
relationship exists between the group and certain animals or plants, which are regarded as
totems, and members of the group do not eat, kill, or trap these animals. Amongst traditional
communities such as the Ndebele, where totemic is practiced, it is taboo for clan members to kill
animals which serve as the revered symbol of their families (Hyland and Ikumenne, 2005). For
example, in Ghana as follows: almost every traditional ruler, Chief, or King, members of a clan
or tribe and even the entire nation has a totem which is symbols of the identity the tawny eagle
(Aniah, 2014).
Table 4: The totemic animals in terms of symbolism in Akan clans (Ghana)
Clan Totem (Local Name) English Name Symbolic meaning
Osteolaemus tetraspis and Crocodylus African sharp-nosed crocodile are sacred animals
cataphractus worshiped by villagers and never hunted.
Murungu(lucky bean tree); It is not cut down for use at It is planted on graves. As it
Mupanda the home grows it signifies life for the
dead
Table 7: commonly used taboos and regulations in case of western Africa communities
Taboos
Killing an animal before finishing the previous hunt
Hunting animal for commercial purposes
Accumulation or storage of game meat for the future
Hunting or touching animal sacred to a particular clan (oghusengera)
Killing an animal found giving birth
Killing rare species such as pangolin (Manis temminckii)
Killing friendly non-edible wild animal
Killing young, pregnant or lactating animal
Killing an animal that has sought refuge in a homestead
Use of wild meat in wedding, rituals and by mothering women
Entering and harvesting any resource from sacred forests
Destroying medicinal and fruit trees
Killing or hunting an animal found in a water catchment area
Killing wild animals indiscriminately
Restrict hunting of some species unless special permit obtained from tribal chief
Restrict hunting of certain species to specific seasons to allow breeding
Source: Kideghesho (2008).
Traditional belief systems as well as indigenous practices have played a vital role in the
management and conservation of natural environmental in many countries of Africa. The
traditional belief system that demonstrated by indigenous community such as sacred forest and
local knowledge practices such as traditional medicinal knowledge, soil conservation and
wildlife knowledge are protecting Biodiversity and natural resources via taboos by forbidding the
felling and consumption of them. Above all, the indigenous beliefs, local knowledge and taboos
contributed immensely and effectively to the reduction in unsustainable agricultural practices and
conserving the fauna and flora in sustainable manner.
However, over the years, traditional belief systems and indigenous knowledge that conserve the
natural resources for long period have been eroded or corroded by western cultural infiltration,
population growth and religious monotheism. The paper review conclude that a re-visitation of
the traditional belief systems and cultural practices feasible promote the management,
preservation and conservation of natural resources for the sustainable development and
concerned stakeholders should work together to preserve traditional beliefs and local practices
that have been promoted the natural resource conservation .
6.2 Recommendations
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