Preserving Heritage and the Values of Exchange: Lessons from Nigeria

Abstract

Research on heritage preservation in Africa shows a field shaped by different and often opposite positions as to the actual meaning of heritage. Does heritage signify valuable remnants of the past that require safeguarding and protection? Or, is heritage first and foremost a contemporary practice by which the past comes to matter in the present? This paper aims to link and negotiate between these two positions. The empirical basis stems from my own research on how the sacred grove of the Yoruba river deity Osun in Southwest Nigeria became a UNESCO World Heritage Site. Drawing on the insights of this research, I argue that heritage is a relationship embedded in spheres of exchange that generate both moral and material forms of value. Conceiving heritage as exchange, so I contend, not only allows for a better understanding of the multiple values of heritage; it also sharpens interest in the struggles of control over the media of exchange. This paper examines these struggles with respect to the different spheres of exchange (local, national, and global) in which the grove of the river goddess Osun is entangled.

Drivers of Biodiversity Conservation in Sacred Groves: A Comparative Study of Three Sacred Groves in Southwest Nigeria

“…In Nigeria, sacred groves are the sites for rituals, initiations, festivals, and ceremonies, including selecting and installing kings (Daniel et al, 2016). They accommodate secrecy and privacy, which characterize the worship of deities in many traditional communities (Probst, 2013). Some places serve as burial sites for children and 'wicked people' (i.e., those who died mysterious deaths) (Bhagwat and Rutte, 2006).…”

“…Second, sacred groves may provide economic benefits to governments while, at the same time, contributing to food security for households (Oyelowo et al, 2014;Udeagha et al, 2013). Developing sacred groves into tourist destinations like Osun Osogbo attracts more visitors and generates income (Osegale et al, 2014;Probst, 2013Probst, , 2016.…”

“…In 2005, OOSG was declared a UNESCO World Heritage Site (Probst, 2009), and is managed by the National Commission for Museums and Monuments (NCMM), a Federal Government Agency (Ogundiran, 2014). Federal Decree 77 of 1979, which conferred legal protected status on OOSG (NCMM, 2005), prohibits tree cutting, hunting, fishing, burning, encroachment for farming or building houses, and dumping of refuse (Probst, 2013).…”

“…Community members gain direct economic benefits from visits by local and international tourists, although the volume of visitors differs for each grove (Adigun et al, 2016;Onyekwelu and Olusola, 2014;Ormsby, 2012b). Local businesses ranging from hotels, eateries, tour guides, transportation companies and other service providers earn a considerable income, as do external businesses that operate temporarily during the festivals (Probst, 2013). One focus group participant (OOSG) explained, "During the festival of Osun or even on ordinary days, people selling ritual materials, the food vendors and drink sellers benefit a lot.…”

“…There is no estimate of the number of sacred groves in Nigeria. Previous studies in Nigeria have focused on Osun Osogbo Sacred Grove, a UNESCO World Heritage Site in southwest Nigeria, while little attention has been paid to lesser-known sacred sites (Osegale et al, 2014;Oyeleke et al, 2017;Probst, 2013).…”