2009
DOI: 10.1080/14649360802553194
|View full text |Cite
|
Sign up to set email alerts
|

The role of taboos in conservation of sacred groves in Ghana's Tallensi-Nabdam district

Help me understand this report

Search citation statements

Order By: Relevance

Paper Sections

Select...
2
1
1
1

Citation Types

0
27
0

Year Published

2010
2010
2022
2022

Publication Types

Select...
5
4

Relationship

0
9

Authors

Journals

citations
Cited by 51 publications
(31 citation statements)
references
References 12 publications
0
27
0
Order By: Relevance
“…Even today, many people living near sacred forests respect the gods and ancestors living within them and fear the consequences of upsetting them (Barre, Grant, & Draper, 2009;Campbell, 2004Campbell, , 2005Gottlieb, 2008;Kokou et al, 2005). Residents of the Sabi family in Kaboli explain that their forest is protected by several different gods, and that these gods can cause problems for people who fail to follow community-imposed regulations regarding the sustainable use of natural resources within them.…”
Section: Discussionmentioning
confidence: 99%
“…Even today, many people living near sacred forests respect the gods and ancestors living within them and fear the consequences of upsetting them (Barre, Grant, & Draper, 2009;Campbell, 2004Campbell, , 2005Gottlieb, 2008;Kokou et al, 2005). Residents of the Sabi family in Kaboli explain that their forest is protected by several different gods, and that these gods can cause problems for people who fail to follow community-imposed regulations regarding the sustainable use of natural resources within them.…”
Section: Discussionmentioning
confidence: 99%
“…Cultural assimilation, imported religions, formal education, increasing migration, and other factors are all contributing to the breakdown of the traditional values and social structures that have served to protect these sacred areas (Barre et al, 2009).…”
Section: Introductionmentioning
confidence: 99%
“…Harming the forest is forbidden by tradition and it is typically believed that any alteration of the forest, such as cutting wood for construction or firewood, hunting animals or other forms of resource extraction, will result in negative consequences to the person taking the resources (Gadgil & Vartak 1976;Chandrakanth et al 1990;Barre et al 2009). According to Chandrakanth et al (2004, p. 105), resource extraction from a sacred forest in India was perceived as a serious offence and 'traditional people believed that the punishment for such crimes would be to be reborn as urchins for thousands of years'.…”
Section: Sacred Groves As Community-conserved Areasmentioning
confidence: 99%
“…This approach to conservation is very different to that of maintaining formal PA networks. Whilst formal protection is bound by legal framework, informal conservation traditions are governed by customs and taboos (Colding & Folke 2001;Barre et al 2009). An approach that is sensitive to local peoples' traditions, such as sacred forest conservation, is likely to work better than an approach that alienates local people.…”
Section: Management Of Sacred Forestsmentioning
confidence: 99%