Posted on: May 07, '08
The forest as a location for social, cultural and religious activities
Forests provide the venue for many cultural events. In many parts of West Africa, forest areas and specific trees are protected and valued for particular cultural occasions and as historic symbols. Each community has its own traditions associated with sacred areas and, as a result, the species that are found in them vary greatly.
In an analysis of traditional African political institutions, Niangoran-Bouah (1983) notes that there are two traditional sacred locations for reunion: sacred groves and “arbres a palabre.” The “arbre a palabre” is the venue for political and social meetings: the location where “elders sit under the big tree and talk until they agree.” It is the location where political, judicial, and social decisions are made. Visser (1975) notes that among the Ando of Côte d’Ivoire there are specific tree species which serve as “arbres a palabre” such as Microdesmis sp., Blighia sapida (also a symbol of fecundity), Cordia millenii, and Bombax buonopozense.
Sacred groves are the site of ritual and secret society initiations, a locale where social and political values, morals, secrets, and laws are passed on to the younger generation. Sacred groves house the most important religious and ritual relics. They are often the site of ancestral burials or places where people can communicate with their ancestors. Sanago (1983) describes sacred groves in Côte d’Ivoire, noting that they are places where moral values are taught and passed on from one generation to the next. The trees within these groves are viewed as sacred trees, housing spirits, and providing links to ancestors. In some areas, sacred groves are the only forested areas that remain (Koagne 1986). Although many cultural traditions are disappearing with the rapidly changing social and physical environments, sacred groves often remain as valued elements of cultural heritage. The groves are also often the site for ritual healings and the location where villagers find particular plant medicines. (The species that are often associated with sacred groves throughout the region are listed in Appendix 14.)
In a village in Northern Ghana, Ntiamoa-Baidu (1987) describes a sacred region protected by traditional beliefs: the villagers’ ancestors were saved from enemies when they hid in this sacred area. Now the spirits of these ancestors and gods live there. The area is never farmed and is burnt once a year to protect it from accidental fires.
Binet (1974) describes the symbolic and mystical use of forest areas valued by the Fang of Southern Cameroon. The ‘temple’ (the site of initiation ceremonies and rites) is always situated at the foot of a large forest tree where medicinal plants are often cultivated. This tree symbolises the forest which houses the body of god and was once the source of people’s food. During initiation ceremonies, the root bark of the species Tabernantha iboga (a hallucinogen) is consumed by ail initiates, so that they can see god. In this culture, the tree and forest medicines are believed to be vehicles through which people communicate with god.
In the Casamance region of Senegal, a traditional healer founded a healing village for mental patients at the foot of a large cottonwood tree (Ceiba pentandra). The village location was chosen because the tree and surrounding forest symbolised healing and protection, a peaceful place that linked people with their god and ancestors. Village dwellings are now built around the tree (Trincaz, J. 1980). And every day, at the foot of this large tree, patients discuss their problems, undergoing the equivalent of group psychotherapy. The study concludes that this ‘healing’ village demonstrates the fundamental mystical, religious, and social importance of trees in their culture.
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