Although Ghana is racing against time to achieve the Global 17 Sustainable Development Goals (SDGs), some Ghanaians are finding innovative and localized means to bring these goals closer to the ordinary citizens.
The SDGs are mostly seen as abstract and distant as ordinary people cannot relate to these goals which directly impact their lives.
Various empirical studies have revealed that there is generally a low level of awareness of these goals among Ghanaians with few exceptions to the first five goals.
The Sustainable Development Goals (SDGs) started in January 2016 with the main goal of improving people’s lives and ensuring a safe environment. The SDGs focus on five key areas, known as the five Ps: people, planet, prosperity, peace, and partnerships.
These areas cover the 17 goals and aim to address the main causes of poverty while encouraging a stronger commitment to creating better lives for future generations. Since the goals are connected, working toward one goal helps achieve the others. This special feature of the SDGs shows that each goal is important for reaching the overall vision.
Expected to span a 15-year period, the goals are anticipated to be achieved by the year 2030 by all nations.
Despite the importance of these goals, Professor of Art & Design Education at the University of Education, Winneba, Prof. Patrique deGraft-Yankson has bemoaned the level of low awareness in the country.
“I have developed a heightened interest in the SDGs. However, the more my interest deepens in the promises of the SDGs, the more I question its visibility, especially among the people who, in my opinion, need them most. In spite of the insistence on the claim that the SDGs are for all nations and peoples – rich, poor, black, and white – the truth remains that many of the people to whom these goals are very crucial are not even aware of them,” Prof. deGraft-Yankson has observed.
He further revealed, “In putting this assumption to the test, I tried to introduce the 17 SDGs to people of different educational levels and backgrounds in Ghana, and the level of awareness seemed abysmally low, even among the “well-educated” and literates.”
To bridge this awareness gap which he believes will help court general public support in achieving these goals, Prof. Yankson believes these goals should be localized with traditional symbols and signs to make it relatable.
The educationist has adopted the local arts and Adinkra Symbols to represent the goals. All 17 goals have been carefully represented with corresponding Adinkra Symbols.
Prof. Yankson says “these symbols transcend language barriers and their meanings are inherent within their traditional belief systems, making the goals both physically and spiritually relevant to people.”
Below are the new Adinkra Symbols representing the SDGs and their meanings according to Prof. Yankson;
Ese Ne Tekrema (The teeth and the tongue)
Symbol of generosity towards one another. Through the formation of a linear relationship in diversity towards a common goal, both the personal and societal needs of the people will be realized.
Funtumfunafu Denkyemfunafu (Siamese/conjoined crocodiles)
Symbol of brotherly feeling, caring, and sharing. The society stays stronger when people coexist in the belief that we all smile and grow together when we feed and enjoy the good things in life together.
Dua Afe (Wooden comb)
Symbol of sanitation, cleanliness, and beauty. This symbol reechoes the essence of physical and spiritual well-being through personal and environmental cleanliness.
Nea Onnim No Sua a, Ohu (Anyone who does not know is capable of ‘knowing’ through education)
Symbol of educational opportunities. This symbol plays down ignorance by reminding people of their inert capabilities to get educated to any level of their preference. In other words, opportunities for quality education exist for all.
Obi Nka Bi (No one bites the other)
Symbol of equal regard, recognition, and treatment for all. No one bites the other as a value ensures that all genders and age groupings have equal rights for existence in society which allows them to listen and be listened.
Sesa Wo Suban (Change your life)
Symbol of deterrence and admonition towards all unapproved societal behaviors that affect the natural environment. This symbol represents strong advocacy for transformation and dynamic life patterns that affect nature. One of the unacceptable life patterns this symbol is currently addressing is the Ghanaian youth’s preference for wealth through illegal mining which destroys precious water bodies
Pempasie (Sew in readiness)
Symbol of production and sustainability. This symbol emphasizes the importance of societal preparedness and readiness for the future through effective production and management of all resources for posterity.
Aya (Fern)
Symbol of resourcefulness through resilience, self-reliance, hard work, and judicious engagement of the environment and its resources.
Nkyimkyim (Twisting)
The symbol of collective action toward the building of human society through initiative, dynamism, versatility, innovation, and resilience. Indeed, building a successful society, like life itself, is not a smooth journey. The journey of life is tortuous and it requires a great amount of innovation and creativity to sail through.
Nkonsonkonson (Chain)
A symbol of unity. This symbol, depicting two links in a chain, advocates for the need to heal the componentized society since in unity lies strength.
Eban (Fence)
A symbol of love, safety and security. The fence symbolically secures and protects the family from unhealthy activities outside of it.
Hwehwe Mu Dua (Measuring stick)
The symbol of examination and Self/Quality Control. This symbol emphasizes the need for circumspection in all human endeavors. It directs attention to self and quality control in everything including production and consumption. It admonishes against over-consumption, over-production, and all forms of egoistic instincts and behaviors which adversely affects the general good of society.
Nyame Biribi Wo Soro (God resides in the heavens)
The symbol of reverence to the heavens, the abode of the Supreme Being. Recognition to the ‘heavens’, or the skies as the residence of the supreme being is tied to the belief that all good things come from the heavens – rains, sunshine, fresh air, etc. The ‘heavens’ need to be respected for the continuous flow of life-given goodies.
Ananse Ntentan (Spider’s Web)
The symbol of knowledge and wisdom about the complexities of life. This symbol alludes to the intricate personality of Ananse, the spider, a well-known character in Ghanaian/African folktales. In Ananse’s world, all facets of life need to be somehow manipulated, positively or negatively, for good or bad reasons.
This sometimes led him to dire situations. Ananse therefore is a character for admonitions and reprimanding. Being conscious about the character of Ananse guides your steps against any unfair treatment to the world around you, be it the skies, on the land, in the waters, or below the waters.
Asase Ye Duru (The Earth/Land is heavy)
The symbol for reverence and recognition of the providence and the divinity of the ‘Earth/Land’ and everything associated with it. The ‘Earth’ is the mother to everything. It carries the entire humanity, trees, water bodies, the sea (and what is in it and beneath it), big and small animals, etc. This is why it is described as ‘heavy’. Respect/reverence to the Land is respect/reverence to life.
Mpatapo (Knot of Pacification/Reconciliation)
The symbol of bonding and adjudicatory factor which brings back parties in a dispute to a peaceful, harmonious, and reconciliatory coexistence to ensure unified and strong societies and institutions.
Ti Koro Nko Agyina (One Head does not form Council)
The symbol for partnership, collaboration, and teamwork. This symbol emphasizes the importance of cooperation and collective efforts in the realization of all goals. Obviously, the attainment of the SDGs is a collective responsibility. No one nation (one head) can make it happen. It takes the concerted efforts of the entire citizenship of the world.
