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Culture And Climate Change Interface, With Particular Reference To Ghana
Michael Kofi Nsiah, Sunyani Polytechnic, P.O. Box 206, Sunyani
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CULTURE AND CLIMATE CHANGE INTERFACE, WITH PARTICULAR
REFERENCE TO GHANA
Michael Kofi Nsiah
* Michael Kofi Nsiah is the Planning Officer, Sunyani Polytechnic, Ghana. He also works as a Research
Assistant, RASCON Consultancy, Ghana. Michael obtained his B.A.. (Social Science) and Dip. ED from
the University of Cape Coast and M.Sc. (Dev. Policy and Planning) from KNUST, Ghana. Cert. In
Adaptive Water Management (Jehu Nehru University-New Delhi), Contact: P. O. Box 206, Sunyani
Polytechnic, Sunyani , Ghana.Email: [email protected]
.
Culture And Climate Change Interface, With Particular Reference To Ghana
Michael Kofi Nsiah, Sunyani Polytechnic, P.O. Box 206, Sunyani
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Abstract
In every society, there is a culturally unique way of thinking about the world which
unites the people in their behaviours and attitudes to the environment. Culture, which
may be classified as material, social, ideological and art has implications on climate
change. Ideological culture for example, relates to what people think, value, believe,
and hold as ideals and, therefore, has a very unique way of influencing climatic change
in Ghana as well as how people should respond to the actions of others and their
environments.
How culture can be a powerful tool to enhance resilience is not well understood.
The paper, therefore, examines how both material and ideological culture can act as
positive tools to be harnessed to change the perception of people towards possible
adaptation to climatic issues. It also examines sectoral policies, and scientific
knowledge and cultural practices, including traditional authorities that can encourage
both utilization and conservation of natural resources. The research was mainly based
on, Review of Literature, Key Stakeholder Consultations Field Survey and Personal
Observations.
The findings indicate, among other things, that, Cultural values are very powerful tools
to help conserve the environment since native wisdom has, from time immemorial,
been used to preserve the environment. Ignoring culture of the people would present
difficulties in ensuring sustainability. Climate change threatens the existence of
ecosystem and the livelihoods of the poor who depend on agriculture. Ghana is an
agrarian country and therefore, climatic change is a human security problem. Climate
change in Ghana, for example, is affecting rainfall pattern in terms of intensity, volume,
water bodies for irrigation and dams such as the Akosombo dam and its capability for
power supply etc.
It is recommended, among others, that workshops on climate change should not leave
out traditional and religious authorities. Government of Ghana should set up a special
fund that can be accessed for culturally oriented climate change interventions.
Culture And Climate Change Interface, With Particular Reference To Ghana
Michael Kofi Nsiah, Sunyani Polytechnic, P.O. Box 206, Sunyani
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Introduction
Cultural dimensions of environmental issues have become strong pillars in environmental
management debate for sustainable development. According to (Burroughs 2005), the
growing body of literature on adaptation to climate and environmental change addresses a
wide range of factors that facilitate or prevent adaptation. The importance of information,
governance, financial resources, planning frameworks, technology and social capital has
been discussed widely. However, the role of culture in mediating the nature, efficacy and
sustainability of adaptation has only recently become a topic of discussion.
Acknowledging the ecological debt we owe to the planet earth, as a result of our
activities, cultural issues must be part and parcel of our eco-development plans and our
everyday activities towards environmental conservation.
Climate and Vegetation in Ghana have undergone a lot of changes. Forests are now being
transformed into savanna. Desertification is now advancing at an unprecedented rate. It is
now certain that the observed increases in mean temperatures are expected to continue, if
the human induced triggers of temperature such as lumbering, poor farming methods,
overgrazing by herdsmen, pollution etc are ignored. The cost of environmental
degradation to the economy of Ghana is estimated at 10 per cent of GDP, as water and air
pollution, deforestation and desertification continue to take their toll.
The Environmental Protection Agency established in 1994, has been using
Environment Assessment Administration Procedures as its major tool for achieving
compliance with environmental best practices. The agency promotes compliance by
working in partnership with other stakeholders, such as the Ghana Minerals
Commission which also has an equal mandate, to enforce environmental legislation.
However, cultural dimensions of climate change have not attracted a major policy
focus.
Mainstreaming Culture in Environmental Issues
Culture is the totality of the way of life of the people and it includes knowledge, belief,
art, law, custom, moral and other capabilities and habit that a person has acquired as a
Culture And Climate Change Interface, With Particular Reference To Ghana
Michael Kofi Nsiah, Sunyani Polytechnic, P.O. Box 206, Sunyani
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result of being a member of society. It is really a powerful phenomenon and if the
individual is socialized to acquire the habit of cleanliness, care for the environment etc.
then he/she would be more concerned to be part of the solution to environment problems.
In every society there are traditions, norms, social expectations customs and value
systems that impact, shape and mould the individual’s behaviour. People have frames that
determine how they make sense of and interpret phenomena around them and culture
happens to be the cornerstone of how they would see environmental issues. Any principle
of governance not derived from or based on our traditional values would not be founded
on ingrained attitudes and convictions of the majority of the people and would therefore
lack the commitment of the citizenry (Hagan, 1997). Commitment to preserve the
environment should be met internally through interplay of factors including cultural
elements such as beliefs, religion and taboos.
Triangle of Beliefs
The concept of religious belief systems can be categorized into three. They are: belief
in the principles of Traditional Religion to solve a problem, belief in the principles of
modern religion to solve a problem and a belief in the principles of non-existence of
any deity to solve a problem. The principles of the various belief systems can be
brought on board to solve environmental problems (Fig.1)
Global warming affects all belief systems but there have not been more concerted
efforts by the belief systems to have a common agenda to fight the common enemy of
environmental degradation. To advocate going back to the ancient myths to solve
climate change challenges, at this contemporary era, is to incur the displeasure of some
modern thinkers whilst going to their religions and other belief systems is to make
better inroads with respect to climate change interventions. This does not imply that all
belief systems should come together under one roof to draw a common climate agenda.
Culture And Climate Change Interface, With Particular Reference To Ghana
Michael Kofi Nsiah, Sunyani Polytechnic, P.O. Box 206, Sunyani
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Fig I: Triangle of Beliefs
Source: Author’s Construct
What are being advocated for include a comprehensive climate change orientations and
interventions using the principles of the holy books and other belief systems to energize
the believers to be more committed towards environmentally friendly programmes. Each
belief system should carve its own path but at the end of the day, all belief systems may
have contributed to the fight against the common enemy-Environmental Degradation.
Belief Systems and Conservation
All belief systems have important verses or quotations for ecological conservation. For
example, Deuteronomy (20:19) in the Bible, forbade the destruction of fruit-bearing
trees even when waging war against an enemy’s city. The verse concludes that “thou
shall not cut them down (for a tree of the field is man’s life) to employ them in the
siege” (Regenstein L www.all-creatures.org). In Koran chapter 55:6 it is recorded that
trees bow down in adoration. Again, the Bhagavad Gita is even more emphatic with
respect to conservation of the ecology. “Conserve the ecology or perish” the Gita
stresses (Source: http//www.arcworld.org/faith.asp?page ID=77)
Modern
Religion
Traditional
Religion
Atheist
Climate
Change
Culture And Climate Change Interface, With Particular Reference To Ghana
Michael Kofi Nsiah, Sunyani Polytechnic, P.O. Box 206, Sunyani
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Belief Systems and Conservation in Ghana
Ghana can benchmark what is happening in Tanzania which has used the teachings of
Koran to preserve the Masali Island from pollution and turned it into Tourist Centre.
The island of Masali is just a small dot in the Indian Ocean off the coast of Pemba. It is
surrounded by a coral reef which is a home to a rich variety of fish and turtles. A few
years ago this fragile island was under serious pollution through the use of chemicals for
fishing. According to Care International project director, Ali Thani, it was only possible
to convince the people with their religious leaders because they believed that it is easy to
ignore the government but difficult to break God’s (Dickenson, 2005)
In the past many traditional authorities or individuals in Ghana, set aside small areas
of forest as sacred lands which were strictly protected by customary laws. These sacred
areas are collectively, called Sacred Groves which are found all over the country. Various
stories were told about people who had been spirited away or met their untimely death
because they attempted to destroy the vegetation, polluted some water bodies or visited
the forbidden places on the taboo days. These stories, among others, put some fear into
the people thereby preventing them from destroying the traditional reserved water bodies
and forests. The traditional authorities were successful in preserving the environment
through these cultural stories and taboos. A typical example is that of sacred grove is
Buabeng Fiema Monkey Sanctuary in the Brong Ahafo Region of Ghana.
Fig 2: A monkey resting in the sanctuary Fig 3. The author and a Sicus Plant
Source: Author’s Field Survey, 2007
Culture And Climate Change Interface, With Particular Reference To Ghana
Michael Kofi Nsiah, Sunyani Polytechnic, P.O. Box 206, Sunyani
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The contribution of the sanctuary to micro-climate is immense. It has also become a
great carbon sink contributing to Greenhouse gases reduction. Figures 2and 3 shows a
monkey resting on a tree with and the author standing by a sicus plant respectively,
and contemplating on the serenity and beauty of nature preserved through belief
system of myth.
Scientific Approach to Preserve the Environment
Of course, fighting the challenges of climate change should be integrative. Using
cultural issues in isolation would not be effective. It should be blended with the
scientific approach. It is the gap of overemphasis on pure scientific approach and less
emphasis on culture as a strategy of facing global environmental challenges that is
worrying.
The Mole National Park, in the Northern Region of Ghana, is a classical example of
how scientific approach to conservation can protect natural resources. The park was
created with Wild Life Preservation Act 1957, (L.I 710). The act, among other things,
prohibited any encroachment of the park. Since then the area is fully preserved. The
size of the park is 7,000 sq kms. and has become a home of large number of ungulates
including elephants. The elephants, for example, freely move in the park as shown in
fig 4 below.
Fig 4: Elephants resting at Mole National Park
Source: Field Trip, 2007
Culture And Climate Change Interface, With Particular Reference To Ghana
Michael Kofi Nsiah, Sunyani Polytechnic, P.O. Box 206, Sunyani
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Cultural Strategies to Protect the Environment
Traditional Religious leaders, traditional authorities, festivals and gender issues which
are part and parcel of the culture of the people of Ghana, should form an integral part of
our instruments towards fighting environmental degradation. Cultural initiatives that
can be implemented as interventions include collaborating with Traditional Religious
Leaders and Traditional authorities.
Traditional Religious Leaders Approach
Traditional Religious practitioners who are also herbalist should be involved in finding
solution to environmental degradation. The major healing device used by them is herbs.
Traditional medicine would be extinct if there is indiscriminate cutting down of trees and
bush burning in the phase of few programmes to resuscitate the vegetation. Therefore, the
traditional religious leaders would be more willing to contribute their quota to any
environmental amelioration programme. Their participation in environmental workshops
for example, would equip them with some scientific knowledge to enhance their
campaign against destruction of familiar medicinal trees.
Traditional authorities and adaptation to climate change
According to Otumfuo Osei Tutu 11, the Great traditional Ashanti King, there is no
physical war in Ghana but the new war is a war against ignorance, hunger, illiteracy
environmental degradation etc.
Fig 5: Picture of Otumfuo addressing the people at a durbar of chiefs
Source: Asantehene Royal Diary, 2009.
Culture And Climate Change Interface, With Particular Reference To Ghana
Michael Kofi Nsiah, Sunyani Polytechnic, P.O. Box 206, Sunyani
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It is also of cardinal significance to note that the majority of Africans are found in the
rural areas hence they prefer looking up to their chiefs, who are their traditional leaders,
for some initiatives including environmental conservation.
Mobilization of the youth for conservation- some traditional leaders initiatives
Since chiefs and queen mothers are the custodians of the land they should lead the new
war which is fighting environmental degradation, pollution, hunger and ignorance that
is the neo-enemies of humanity. The empowerment of the traditional authorities for
example, to mobilize the youth to plant trees along river banks in their localities to
serve as carbon sink, would be a step in the right direction toward addressing climate
change challenges. The Okyehene Amoatia Oforipanin II, the great traditional king of
Akim Abuakwa Traditional area, in the Eastern Region, for example, has led
environmental conservation interventions in most parts of the Eastern Region by using
modern and traditional wisdom to mobilize his subjects to conserve the environment.
Furthermore, the paramount chief of Kokofu Traditional Area Barima Offe Akwasi
Okogyeasuo II has embarked on Afforestation programme. The move is to protect
forest and rivers in the traditional area, in order to prevent extinction due to human
activities.
The advantage of working through the traditional authorities is that they are the natural
leaders of the people and they are well organized.
Figure 6: Traditional Authorities in Arbitration
Source: Asantehene Royal Dairy, 2009
They have very efficient
traditional structures to sit in
arbitration to try cases that are
customarily in character. The
same structures can be
adopted to deal with
environmental ‘crime’ and
other environmental issues if
they are well coordinated
Culture And Climate Change Interface, With Particular Reference To Ghana
Michael Kofi Nsiah, Sunyani Polytechnic, P.O. Box 206, Sunyani
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Strategy to adapt to climate change through traditional festivals
Festivals are the best traditional way of bringing people in their numbers from all over
the country together, especially, the natives of the festival area. The main objective of
festivals is to bring the people to remember the past traditional events and see how the
way forward can be improved. Festivals are celebrated all over the country and are
celebrated throughout the year. They start from January and ends in December.
If traditional authorities do accept the idea to factor climate change awareness creation as
part of the activities during festivals, the education would be more effective.
Environmental issues can come on board as preliminary activity prelude to the climax of
festival. The traditional authorities have great influence during festive occasions.
There are a lot of festivals in Ghana including Adae Kese in the Ashanti Region, Apoo
festival by the people of Techiman and Wenchi in the Brong Ahafo Region, and
Aboakyere festival of Winneba in the Central Region of Ghana, etc. The features have
assumed national character bringing all sorts of people together including foreign
nationals.
The Aboakyere festival of the people of Winneba in the Central Region, for example, is
a competition between two traditional groups. It is celebrated yearly in the first
Saturday of May every year. There are two traditional groups (Asafo). Each of the
groups must catch a live deer from its protected thicket and bring it to the chief. The
first group to bring the live animal wins the competition. The festival, from time
immemorial, has contributed to the preservation of the vegetation which is the home of
the deer. No one is allowed to clear the area for farming because it is a taboo to do so;
and people really comply with this prohibition.
The occasion would be a fertile ground for the traditional chiefs and other national
figures to create the necessary environmental awareness. This is not to suggest an
activity to mar or adulterate the sacredness of the occasion but an additional
developmental programme to supplement and enhance the festival. Preliminary
activities like environmental talks and tree planting to be named after the festival
Culture And Climate Change Interface, With Particular Reference To Ghana
Michael Kofi Nsiah, Sunyani Polytechnic, P.O. Box 206, Sunyani
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Fig 7: The Asafo Group carrying Deer on their shoulders
Source: Ghana Tourist Board.
could be arranged. The picture above shows one of the traditional asafo groups sending
the live deer to the paramount chief to be used as sacrifice.
Traditional Participation Approach
According to Hagan (1997), traditional societies project participation not only as a means
of deriving and concerting individual efforts; they saw it as an end in itself. Because of
this any person who isolated himself was also suspected of evil. Such a person was,
indeed, often accused of witchcraft. Recognizing participation as an essential expression
of our humanity was however not deemed enough. Clear principles were spelt out to
encourage it. Some of these principles are embedded in their proverbs. Some of these
include : ‘When two persons lay a trap both of them have to visit it (Akan)’. In other
words, it is only when two persons plan and set a trap that the two must move together to
see it (Hagan 1997). Environmental Protection measures must necessarily capitalize on
this traditional value of participation and involve the local people, the excluded and the
marginalized. Their inputs are essential elements in the environmental sustainability
equation. When Environmental Agencies distance themselves from the local people, who
are in the majority, without factoring in traditional consultations, they do not get their
support. This would render the officers powerless to implement environmental policies
efficiently and effectively
The significance of the festival is that
native wisdom through festival
coupled with myth have helped to
preserve the environment, as greater
care is taken by the natives to avoid
the destruction of the vegetation
where the wild deer are inhabited.
Culture And Climate Change Interface, With Particular Reference To Ghana
Michael Kofi Nsiah, Sunyani Polytechnic, P.O. Box 206, Sunyani
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Mainstreaming Gender in development
It is significant to point out that woman and children are responsible for around 70
percent of household food production in Ghana. Culturally, household chores are the
responsibility of women and children. Depletion of natural resources and decreasing
agricultural productivity may place additional burdens on women’s’ health and reduce
income-generating activities. Any policy aimed at better environmental management
should necessarily involve women who suffer more than men in the search for water,
firewood, food in order to manage the home.
Figure 8: Women and Children anxiously looking for water
Source: Author’s Field Trip
Figure 8 shows women and children at Manso Odaho in the Amansie West District in the
Ashanti Region struggling for water because the rivers they fetched
water are polluted and dried up and a whole village had to live on few number of
boreholes. Lateness for school is a common feature especially during the dry season in
the village because the pupils had to wake up early and spend hours at the borehole.
Status of women
In the traditional set ups, there are well organized women groups. The queen mothers
serve as heads of traditional women groups. In partnership with central government
women’s groups issues could be harnessed for gender balance in our society. Among
Culture And Climate Change Interface, With Particular Reference To Ghana
Michael Kofi Nsiah, Sunyani Polytechnic, P.O. Box 206, Sunyani
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the Akan tribe in Ghana, for example, women are placed on a higher status. Figure 9
shows the Queenmother of Asantis receiving homage at the palace
Figure 9: Queen of Ashantis (Asantehemaa)
Source: Asantehene Royal Diary, 2009
When a tribunal sits to settle a case, its members retire to take a decision and this final
act culminating in giving justice is referred to as “consulting the old woman” (Tufuo
etal, 1989)
Recommendations
Achieving Sustainable environmental management is to battle with a complex and
interacting factors of which culture is a cardinal issue. It is, therefore, important to
recognize the immense potential contribution that culture can offer for more proactive
and sustainable environmental management. The following recommendations should be
viewed with the seriousness they deserve.
Special funds should be created by the government so that traditional and religious
leaders who present good proposals can access to create the necessary environmental
awareness.
The Environmental Protection Agency (EPA) should intensify stakeholder workshop
and bring more women groups, religious and traditional leaders on board since they
would go back to their people to sensitize them to combat environmental degradation
through modern and their belief systems.
Women are key
stakeholders in
environmental issues.
They are only to be
empowered in terms
of knowledge and
logistics to be able to
fight global climate
change.
Culture And Climate Change Interface, With Particular Reference To Ghana
Michael Kofi Nsiah, Sunyani Polytechnic, P.O. Box 206, Sunyani
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All cultural programmes including festivals should have climate change themes
incorporated for awareness creation.
The government should partner chiefs and farmers in afforestation schemes. They
should be part owners of the trees they plant. Ownership of the timber they plant is an
absolute necessity for the success of reforestation schemes. Farmers would not plant
and maintain tress they do not fully and securely own.
Conclusion
The issue of culture and climate change nexus should be the centre of climate change
debate. There is the need to move away from over concentration on pure scientific
solution to climate change problems. Managing climate change challenges is a
formidable task of attempting to untie very difficult knot. However, it is increasingly
becoming clear that greater inroads can be made if serious attempts are made to deeply
understand our cultural heritage and use that as the basis for climate change
interventions.
Reference
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Culture And Climate Change Interface, With Particular Reference To Ghana
Michael Kofi Nsiah, Sunyani Polytechnic, P.O. Box 206, Sunyani
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7. Iddirisu, Samwini Nathan (1997, National Workshop on Governance in Ghana,
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