I.J.S.N., VOL.

5 (2) 2014: 353-358 ISSN 2229 – 6441

Case Study

POTENTIAL AND CHALLENGES OF INDIGENOUS KNOWLEDGE IN

CONSERVATION OF BIODIVERSITY IN OSUN OSOGBO SACRED
GROVE, NIGERIA
1,2
Folaranmi D. Babalola
1
Centre for Environmental Economics and Policy in Africa, University of Pretoria, South Africa
2
Department of Forest Resources Management, University of Ilorin, Nigeria

ABSTRACT
The study assessed the potential and challenges of biodiversity conservation in Osun Osogbo sacred grove located in
South-west Nigeria. The sacred grove was established on the indigenous knowledge (IK) of the people of Oshogbo and
passed down orally from one generation to another. Meanwhile, ecological encroachment and degradation activities posed
great challenges to the sustenance of the grove. Data was collected through interview of twenty key informants in the
adjoining communities and five officials in the grove. Some of the challenges facing the grove include pressure from
population explosion and urbananisation process, poaching and deforestation resulting from farming practices going on
along the boundary. To effectively strengthen the indigenous knowledge in conservation of remaining natural diversity, the
local people should be fully integrated in the management strategies. More guards are also required for patrol activities,
and re-establishment of the grove’s boundary and buffer zone are pertinent to prevent further encroachment.

KEYWORDS: Osun Scared Grove, indigenous knowledge system, tree diversity, deforestation, cultural belief.

INTRODUCTION refusal of many scientists to recognize traditional

From the time immemorial, indigenous peoples in many ecological knowledge as science because of its spiritual
parts of the world imbue headlands, springs, trees and base, which they regard as superstitious and fatalistic
forest with religious meanings (Augustine 1999; Liu et al., (Ogunade, 2005). Many discussions implicitly or explicitly
2001; Lauwrence, 2003). Indigenous knowledge has been assume that biodiversity conservation is possible only
defined as cultural knowledge and commonsense ideas of within protected areas. Yet most of the world’s
local peoples concerning the everyday realities of living biodiversity is in areas used by people (Berkes and Folke,
(Sefa dei et al., 2000). This definition covers cultural 2002; Berkes, 2004). What they fail to recognize is that
traditions, values, belief systems and world views that, in spiritual explanations often incorporate important ecology,
any indigenous society, are imparted to the younger conservation, and sustainable development strategies
generation by community elders. Recent studies have (Johnson, 1992). Local people have incentives to conserve
drawn attention to the role of indigenous knowledge and biodiversity when their livelihoods depend on a multitude
cultural beliefs in biodiversity conservation (Rao, 1996; of products and values produced by biodiversity (Bhagwat
Liu, 2006; Louman et al., 2009). The interrelationship et al., 2005; Dudley and Phillips 2006). Hence, to
between traditional culture and biodiversity conservation conserve biodiversity, we need to understand how human
has been documented (Xu and Liu, 1995; He and He, cultures interact with landscapes and shape them into
2000; Chen et al., 2008). These studies have documented cultural landscapes (Davidson-Hunt, 2003). In fact, to a
how, through historical processes, local ethnic groups have large extent, the world’s biodiversity depends on
developed very close interrelationship with local animals, maintaining patterns of resource use that facilitate the
plants and forests, and formed distinctive diversified continued renewal of ecosystems. Sacred groves are
indigenous knowledge systems and traditional cultural forests that have been protected since the ages by
beliefs. Cultural sites, particular sacred sites are traditional societies (Liu et al., 2001). Sacred groves vary
ecologically unique and important for conservation on in size from a few hectares to a few kilometers protected
varying scale of landscape, community and species (Salick by local communities as being the sacred residences of
et al., 2007). Local people in some of the past studies local deities and sites for religio-cultural rituals. They have
believe that if they can protect the sacred mountain and served as valuable storehouses of biodiversity. There are
sacred trees well, then this will protect their villages and many sacred groves in south west Nigeria with varying sizes,
wildlife of the forests, and also bring rain and provide species compositions, and cultural / social relevance. The
general protection of the environment, bring good luck and concept of the ‘sacred’ species provides a basis not only
fortune, and avoid God’s punishment. Traditional beliefs for natural resource management, but also for
are the important components of culture. Meanwhile, a rehabilitation of degraded ecosystems with community
problem of integration of traditional beliefs is that of the participation (Ramanujam, 2003). Results of a comparison

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between sacred groves and formal reserves have shown recognition, the grove is culturally and legally protected
that sacred groves shelter a high diversity of medicinal by the Federal Military Government of Nigeria Decree 77
plants and have more vigorous regeneration of trees than of 1979. Regarded as the abode of the goddess of fertility,
do formal reserves (Boraiah et al., 2003). Sacred groves Osun is one of the pantheon of Yoruba gods. The
also have higher diversity of tree species than do formal landscape of the grove and its meandering river is dotted
reserves (Bhandary and Chandrashekar, 2003; Jamir and with sanctuaries and shrines, sculptures and art works in
Pandey, 2003; Ramanujam and Cyril, 2003). Of late, a honour of Osun and other deities. The sacred grove, which
decline in traditional beliefs has led to a decline in is now seen as a symbol of identity for all Yoruba people,
practices and rituals associated with sacred groves (Anup, is probably the last in Yoruba culture. It testifies to the
2006). Sacred groves perform useful environmental tasks once widespread practice of establishing sacred groves
not merely for the immediate vicinity but for the future. outside all settlements. Situated within the grove is River
The importance of sacred groves in conservation is Osun. The river drains the Osun basin in a north-south
immense. direction and passes out of the grove south-westwards.
Recent studies have shown that Indigenous Knowledge The underlying rocks at the river bed are of Precambrian
Systems (IKS) in the form of “ethno-ecological knowledge formation. The two main seasons are rainy season (March
is faced with danger and diverse challenges” (O’ to October) and dry season (November to February). Mean
Donoghue et al., 1999). This view on IKS is sending annual ranfall is above 1000mm and relative humidity is
signals that we should be be careful in the way we utilise generally graeter than 60% during the day and not less
the natural environment as a result of the future than 70% in the night. Temperature is generally between
consequences. O’ Donoghue et al., 1999 are of the 22oC – 35oC. The dense forest of the Osun Sacred Grove,
assumptions that environmental problems and issues on the outskirts of the city of Osogbo, is one of the last
challenging us today are as a result of the decline in IKS remnants of primary high forest in southern Nigeria. The
utilisation. In addition, the author argue that “traditional vegetation structure of Osun grove was unique with
(indigenous) peoples lived in conscious harmony with distinct strata, and dominated with species which usually
nature” and that “traditional knowing processes contain predominate towards or at the climax level of the plant
some sort of deep purity of values and have somehow succession. Over thousand species of plants were
been gradually eroded and lost” (O’ Donoghue et al., identified by non-taxonomist in the past. According to
1999). Lots of environmental issues are on the increase at Adebisi (1999), about 164 flora species were identified in
alarming rate. Some of these issues cannot be unconnected the grove; 32 flora species were endemic and endangered
with the abandonment of “environmental friendly” to the grove while 7 flora species were mentioned as
indigenous knowledge – such as sacred groves. In the past, extinct. The extinct species include Boscia augustifolia,
sacred groves were present in numerous parts of the world, Cissus populnea, Croton penduliflorus, Griffonia
nearly every continent, and were entities held sacred by simplicifonia, Lactuca capensis, Merremia kentrocaulis,
communities with different religions and different forms and Strophantus sermentosus. Many of the plant species
of economic and social organization. Most of the world’s might have gone into extinction due to land clearance and
sacred groves have disappeared and few remain today other anthropogenic practises.
(Anup, 2006). This study therefore assessed the potentials Sampling Method
and challenges of the sacred grove in conservation of The respondents for the study include key informants
remaining tropical biological diversity with special focus selected from communities around the sacred grove and
on Osun Osogbo Sacred Grove located in South-west of the government officers working in the grove. Primary
Nigeria. The grove was selected because of the current data for the study was collected through administration of
challenges it is facing in serving the dual purposes of structured questionnaire and in-depth interview. Twenty
conservation of cultural values of the local people and the key informants were purposively selected based on their
endemic biological diversity. long years of staying in the communities and their
experiences (average of 50 years) on the activities going
METHODOLOGY on in the sacred grove. In addition, structured
Description of Osun Osogbo Sacred Grove questionnaire was administered to five government
Osun scared grove is situated in Osun State, southwest officials working on full term basis in the grove. The
Nigeria. The slogan of the state “the state of the living officers were selected based on their accessibility to
spring”; this is coined from the presence of Osun River in adequate information on the grove and long years of
the state. In 2005, UNESCO designated the Osun sacred working (average of ten years) in the grove. Information
grove a world heritage (Wikipedia, 2009; UNESCO, collected through the questionnaires and the interview
2009). This was the culmination of a 50-year campaign includes the traditional beliefs of the people and the
spearheaded by a group of artists, Yoruba priests and an cultural values of the grove, as well as the challenges
Austrian artist – Susanne Wenger (popularly known as facing the grove.
Adunni Olorisa). The Osun cultural festival is a unique To establish the biodiversity conservation potential of the
annual celebration and has assumed an international status. grove, line transect was used to conduct rapid survey of
It is usually witnessed by both domestic and international tree diversity within the grove. Three line transects of
tourists. The grove is about 2 km from Ataoja’s palace and 100m long and at a distance of 50m apart were laid within
Oba’s market at Adunni Hill slope in Oshogbo (the state the sacred groove. Tree species within 20m on either sides
capital of Osun State). The sacred grove was selected for of the line transect (making a total land area covered to be
the study due to its cultural significance and contribution 1,200m2) were identified and recorded.
to biodiversity conservation at the local, national and
international levels. Due to its significance and

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RESULTS because of the belief that the fishes belong to the god. It is
Some of the cultural beliefs in the grove also believed that any fish caught from the river will never
The Osun sacred grove was established on the cultural cook no matter how long it is subjected to heat, and
beliefs of the people of Oshogbo which was passed down anybody who consumes such fish will die same day,
orally from one generation to another. The people have the become an imbecile or run mad.
belief that the goddess of the River Osun has power to Conservation of Tree diversity in the grove
give children and protect. History has it that River Osun The riparian vegetation in the scared grove is unique in the
provided the water of life which saved the inhabitants of sense that it is the only remaining relic of the Nigeria rain
ancient Oshogbo town from hunger, pestilence and forest ecosystem endemic to the grove. The forest serves
religious war centuries ago. It is still believed to provide as watershed protecting the water body and also facilitates
protective guidance till today. The annual celebration is micro-climatic condition within the grove and to the
therefore done in reverence and appreciation to the adjoining communities. Among the flora species identified
goddess of fertility. No one is allowed to go near the river in the grove is listed in Table 1. It is noteworthy to
unless the person has come to pray to the river goddess. mention that the grove is rich in tropical diversity and
When a woman is suffering from barrenness she is to these consist of trees, shrubs, herbs, and climbers and
bring sacrifice which compose pap (solid paste made from some of the plants are sacred to the people. In addition, the
corn (Zea mays)) and prepared vegetable locally called efo riparian forest houses primate species like white throated
yanrin (Launaea taraxacifolia (Wild.) Amin. MS ex C. (Guenon cercopithecus erythrogaster) monkey, birds,
Jeffrey). This sacrifice is placed under a statue called snakes and other reptiles, forest antelopes, squirrels, and
Olomoyoyo located in the grove. The belief is that the amphibians. Wild water species like Napoleona vogelli,
statue represents the god of fertility; bringing sacrifice is Aframomum danielii, Crinum jagas, Dennettia tripelata,
therefore to appease the god for provision of babies. among others were predominant in this vegetation.
Fishing is not allowed in the river within the grove

TABLE 1: Flora species identified in the Osun Scared Grove, Osun State, Nigeria
S/N Species Family Local name Life form
1 Acanthus montamus Acanthaceae Ahon-Ekun Herb
2 Adenia cissampeloides Passifloraceae Arokeke Tree
3 Afzelia africana Ceasalpiniaceae Apa Tree
4 Alchornea laxiflora Euphorbiaceae Ijan Shrub
5 Allophyllus africanus Sapindaceae Eekan-ehoro Tree
6 Anchomanes difformis Araceae Ogrisako Herb
7 Antiaris toxicaria Moraceae Ooro Tree
8 Aristolochia ringes Aristolochiaceae Akogun Climber
9 Baphia nitida Papilionaceae Irosun Tree
10 Blepharis maderaspatensis Asteraceae Ojusaju Herb
11 Blighia unijugata Sapindaceae Isin-oko Tree
12 Bombax bundue Bombacaea Tree
13 Brachystegia eurycoma Caesalpiniaceae Ako Tree
14 Carpolobia lutea Polygalaceae Osusun Shrub
15 Celtis zenkeri Ulmaceae Ita Tree
16 Centrosema pubescens Papilionaceae Ewu ahun Climber
17 Chasmanthera dependens Menispermaceae Atoo Climber
18 Cissanipelos mucronata Menispermaceae Jenjoko Climber
19 Cissus petiolata Vitaceae Daiko / Dekodeko Climber
20 Cissus quadragularis Vitaceae Climber
21 Cnestis ferruginea Connaraceae Omu-aja Shrub
22 Cola millenii Sterculiaceae Obi-edun Tree
23 Combretum bracteatum Combretaceae Ogandudu Climber
24 Dioscirea bulbitera Dioscoreaceae Emina Climber
25 Dioscorea mangenotiana Dioscoreaceae Esusu Climber
26 Entada abyssinica Mimosaceae Ogunbere Climber
27 Gliricidia sepium Papilionaceae Agunmaniye Tree
28 Grewia mollis Tiliaceae Ora-igbo
29 Holarrhena floribunda Apocynaceae Ako ire Tree
30 Hoslundea opposita Lamiaceae Ana-mi-ole Tree
31 Icacina trichantha icacinaceae Gbegbe Shrub
32 Landolphia owariensis Apocynaceae Panukuru
33 Lannea welwitschii Anacardiaceae Opon Tree
34 Lecaniodiscus cupaniode Sapindaceae Akika Tree
35 Limdackeria dentata Flacourtiaceae Ooya-edun
36 Malacantha alnifolia Sapotaceae Akala Tree
37 Microdesmis puberula Pandaceae Arinyo Tree
38 Microdesmis puberula Pandaceae Arinyo Tree

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39 Milicia excelsa Moraceae Iroko Tree

40 Milletia thonningii Papiilionaceae Ito Tree
41 Mondia whitei Asclepiadaceae Isirigun Climber
42 Monodora tenuifolia Anonaceae Lakusin Tree
43 Mucuna purens Pipilionaceae Yerepe Climber
44 Napoleonea vogelii Lecythidaceae Ito Tree
45 Nesogordonia papaverifera Sterculiaceae Opepe ira Tree
46 Newbouldia laevis Bignoniaceae Akoko Tree
47 Olax subscorpioidea Olacaceae Ifon Shrub
48 Pepperomia pellucida Piperaceae Rinrin Herb
49 Pouzolzia guineesis Urticaceae Aboloko-piran tree
50 Ricinodendron heudelotii Euphorbiaceae Epuu Tree
51 Rothmannia hispida Rubiaceae Dandoje Tree
52 Solenostemon monostachyus Lamiaceae Olojongbodu Herb
53 Spondias mombin Anacardiaceae Iyeye Tree
54 Sterculia tragachantha Sterculiaceae Alawefon Tree
55 Terminalia ivorensis Combretaceae Idigbo Tree
56 Tragia benthamianum Euphorbiaceae Yeesi dudu Climber
57 Trichillia edulotii Maliaceae Tree
58 Triplochiton scleroxylon Sterculiaceae Arere Tree
59 Zanthoxylum xanthoxyloides Rutaceae Ata Tree
Source: Field survey (2010)

Deforestation resulting from encroachments in the contributing to deforestation of the sacred grove. About
grove 90% of the indigenes of the adjoining communities to the
The grove is currently undergoing degradation from the grove informed that the local belief used to establish the
boundary and this is advancing at alarming rate. In sacred grove is now being neglected and people have no
addition to the pressure from population explosion and fear for repercussion of any form of illegal exploitation
urban expansion, the deforestation of the grove is resulting and encroachment activities. About 60% expressed their
from farming practices going on along the boundary. Also, displeasure in the way the government is in total control of
illegal hunting of wild animals is on the increase. Wild the grove and not involving the local communities. The
animals like antelope, monkeys, snakes and other reptiles, indigenes also indicated that many of those that are in
forest antelopes, squirrels that were informed to be charge of the grove lack the local knowledge of managing
abundant in the grove are now scarce. The white throated and protecting the grove. Furthermore, the indigenes
monkey, which is the only abundant species available in informed that local professionals are not fully incorporated
the grove, has restricted their movement to places near the in the conservation strategy of the grove and this has pose
shrine where the presence of guard is concentrated and the great challenge to government and international
illegal killing could not be carried out. This is indirectly a conservation efforts. To effectively perform these duties,
way of hiding from the poachers by migrating from the the people are of the opinion that some professional
boundary and highly protected area of the grove. Table 2 indigenes should be employed and fully incorporated in
presents some of the factors that the respondents believe is the management strategies of the grove.

TABLE 2: Factors given by the indigenes to be causing deforestation in Osun Sacred Grove
S/N Reasons for encroaching the grove Number of interviewees Percentage
n = 20 (%)
1 Neglect of the local belief 18 90
2 Present custodian do not have the local 8 40
knowledge of protection
3 Low employment of local indigene 7 35
4 Government is in total control 12 60
5 Inadequate land for farming 5 25
Source: Field survey (2010)
TABLE 2: Factors given by the government officials to be causing deforestation in Osun Sacred Grove
S/N Reasons for encroaching the grove Number of interviewees Percentage
n=5 (%)
1 Poachers carry out illegal hunting of the wild animals 5 100
2 Local communities turn the forest into farmland from 5 100
the boundary
3 Hatred for the strict nature reserve as preventive 3 60
measures to illegal exploitation
Source: Field survey (2010)
All the interviewed government officers of the grove carry out illegal hunting of the wild animals in the grove
indicated that poachers from the adjoining communities and this has lead to reduction and total extermination of

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some animals. Furthermore, the officials indicated that the Western Ghats of India. Conservation Biology 19 (6):
local people have converted considerable portions of the 1853–1862.
forest boundary into farmland which is not in the initial
plan of the grove. In the same vein, 60% of the Bhandary, M. J., and Chandrashekar, K.R. (2003) Sacred
government official indicated that some of the local people groves of Dakshina Kannada and Udupi districts of
have develop hatred in the way the grove has been Karnataka. Current Science 85:1655–1656.
demarcated into strict nature reserve thereby preventing
illegal activities (Table 3). Boraiah, K. T., Vasudeva, R., Bhagwat, S.A., and
Kushalappa, C.G. (2003) Do informally managed sacred
CONCLUSION & RECOMMENDATION groves have higher richness and regeneration of medicinal
The study has shown that establishment of groves where plants than state-managed reserve forests? Current Science
tree cutting is prohibited is highly contributory to the 84:804–808.
conservation of biodiversity in as much as it could
contribute to socio-economic activities of the adjoining Chen, X.F., Yang, Y.M., Huang, Y., Wang, J. (2008) On
local communities. Meanwhile, this indigenous system is the traditional utilization and management of forest
currently facing lots of challenges. It is no doubt that resources of minority nationalities live in communities
sacred groves are currently on the decrease due to many around Lancang River Nature Reserve. Journal of Beijing
reasons ranging from urbanisation to conflict between Forestry University (Social Sciences) 7 (1), 8–12.
traditional belief and that of civilisation. Recent
Dudley, N. and Phillips, A. (2006) Forests and Protected
development resulting from pressure for more agricultural
Areas: Guidance on the use of the IUCN protected area
land has also contributed to the encroachment of the
management categories. Best Practice Protected Area
sacred groves. This calls for immediate attention and
Guidelines Series No. 12. Gland and Cambridge: IUCN.
action. It is therefore pertinent to reinforce more guards
and intensify patrol activities around remaining sacred He, P.K., He, J. (2000) Local regulations and forest
groves where they exist for adequate protection of management in ethnic region. In: He, P.K., et al. (Eds.),
endemic and threatened natural diversity. There is also Forests, Trees and Minorities. Yunnan Nationality Press,
need for re-establishment of many of the sacred grove’s pp. 113–122.
boundary and buffer zone for clear demarcation on where
anthropogenic activities should end. Incorporation of Jamir, S. A., and Pandey, H.N. (2003) Vascular plant
community in the management strategy of the sacred diversity in the sacred groves of Jaintia Hills in northeast
grove also needed to be strengthened. Studies have shown India. Biodiversity and Conservation 12:1497–1510.
that the best hope for protecting and conserving biological
diversity is to involve communities (Ramanujam, 2003). Johnson, M. (1992) Lore: Capturing traditional
Communities near protected areas and any other remaining environmental knowledge. Ottawa, Ontario: Dene Cultural
wild areas rely on these resources for their existence and it Institute, International Development Research Center.
is to their advantage to conserve them for protection of
their culture and heritage, and most importantly for the Lauwrence, S.H. (2003) Forest and tree conservation
future uses. When communities are given more knowledge through metaphysical constraints. Forest and Tree
about the resources under their control, taught effective Conservation 19 (3), 57–78.
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institutional management structures, they can Liu, H., Xu, Z., Xu, Y., and Wang J. (2001) Practice of
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ACKNOWLEDGEMENT
The author wishes to acknowledge the representative of Liu, J. L. (2006) Traditional knowledge and implication to
local communities around the grove as well as the officials development from anthropological perspective. Academic
working in the grove that took time to respond the Journal of China’s Agriculture University 2, 133–141.
questionnaire and the interview.
Louman, B., Fischlin A., Peter, G., John, I., Alan L., John,
P. Heru, S., Ian, T., and Anita, W. (2009) Forest
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