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                      American Economic & Social Review; Vol. 5, No. 2; 2019 
                                       ISSN 2576-1269     E-ISSN 2576-1277 

Published by Centre for Research on Islamic Banking & Finance and Business, USA 
 

     32 
 

 

Adaptation of Traditional Festivals to Natural Resources Conservation 
Education: Lessons from Osun-Osogbo and Argungun Fishing Festivals in 

Nigeria 

  

Adekunle Olatumile PhD 
Department Of Adult Education 

Adekunle Ajasin University 
Akungba-Akoko, Nigeria 
Tel: +2347065049411 

E-mail: kunletumile@gmail.com 
 

Abstract  
Africa has been tagged a festival continent as year in year out, towns and villages witness cultural festivals throughout the year. 
These festivals are mostly concerned with resources conservation and utilization. The adoption of Western Model of conserving 
biodiversity in the trickle-down fashion has failed to yield reasonable result; whereas traditional festivals epitomize indigenous 
people’s respect and reverence for, and pragmatic understanding of, their natural environment. The quest of conserving 
biodiversity for sustainable development therefore calls for the integration of traditional festivals in sustainable resource 
management framework. In spite of the invaluable potentials of traditional festivals in biodiversity conservation as an indigenous 
resource management system, it has not been given a prominent place in the modern day scientific resource management 
framework. Using ethnographic research design, the paper exploits the natural resources conservation potentials of Osun-
Osogbo and Argungun fishing festivals in Nigeria. Data are collected from archival, ethnographic and internet materials, as well 
as text books, pictures and information through interviews and observations. The paper presents an analysis of ways through 
which policy frameworks can benefit from festivals and how a wide audience can be reached with biodiversity conservation 
messages for the purpose of creating awareness. The paper develops a framework for ecosystem based adaptation, using 
indigenous festivals for the purpose of replicating it in every other community where such festivals do not exist and integrating it 
in festivals that are not based on natural resource conservation. 
 
Keywords:  Festival; Environment, Ecosystems; Climate change; Resource management                                 

1. Introduction 
The issue of environmental protection and sustainability has dominated global discourse lately, and going by unfolding events  of 
natural disasters, it will continue to gain prominence in addressing the problems facing humanity now and in the next centuries. 
Human beings depend on basic goods and services biodiversity provides for survival. They in most cases exploit biodiversity far 
beyond basic requirement for survival, they also utilise biodiversity and its goods and services to support ‘the acquisition of 
wealth, development of culture, infrastructure for travel and communication, and many other   elements     that contribute to the 
establishment and maintenance of societies (Pirot, Meynell and Elder, 2000). Human being therefore, in the quest of survival 
and enjoying decent and comfortable life seem to utilize biodiversity in a manner that does not care for those coming behind. 
This gives rise to the global discourse on biodiversity and ecosystem management for the continued survival of man. 
Consequently, a lot of strategies for biodiversity conservation have been introduced, of which the traditional approach has been 
the conservation of species and establishing protected areas. This approach has been fraught with glaring limitations as it has 
yielded limited result. It has been noted that biodiversity will not be conserved effectively in protected areas alone. The existing 
global network of protected areas is too small and, under prevailing social and economic conditions, any major expansion of this 
network seems unlikely. Many existing protected areas are under threat and, even where significant areas have been placed in 
protected areas, prevailing development patterns are creating barriers to species interaction and migration. The fragmentation of 
natural habitats has reduced the long term viability of protected areas by making species more vulnerable to genetic erosion and 
the impact of climate change (Kakababe, 2000).  

If the goals of sustainable development are to be achieved there is a dire need to understand the invaluable role of 
sustainable natural resource conservation strategies that are locally integrated. The Convention on Biological Diversity recognizes 
that the close and traditional dependence of local and traditional communities embodies traditional lifestyles on biological 
resources, and the desirability of sharing equitably benefits arising from the use of traditional knowledge, innovations and 



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practices relevant to the conservation of biological diversity and the sustainable use of its components. It suggested in article 8 
section h, that each contracting party shall, as far as possible and as appropriate subject to its national legislation, respect, 
preserve and maintain knowledge, innovations and practices of indigenous and local communities embodying traditional 
lifestyles relevant for the conservation and sustainable use of biological diversity and promote their wider application with the 
approval and involvement of the holders of such knowledge, innovations and practices and encourage the equitable sharing of 
the benefits arising from the utilization of such knowledge, innovations and practices (CBD 2012). 

In furtherance of this, the tenth meeting of the Conference of the Parties, held from 18 to 29 October 2010, in 
Nagoya, Aichi Prefecture, Japan, adopted a revised and updated strategic plan for biodiversity, including the Aichi biodiversity 
targets, for the 2011-2020 period, and urged parties and government to develop national and regional targets in the framework 
of the Aichi biodiversity targets. Target 18 stipulated that: By 2020, the traditional knowledge, innovations and practices of 
indigenous and local communities relevant for the conservation and sustainable use of biodiversity, and their customary use of 
biological resources, are respected, subject to national legislation and relevant international obligations, and fully integrated and 
reflected in the implementation of the Convention with the full and effective participation of indigenous and local communities, 
at all relevant levels. 

One important traditional institution that can be effectively utilised for sustainable biodiversity conservation is festival. 
Africa has been tagged a festival continent, because year in year out festivals are held almost in every part of the continent. 
Festival is an occasion for celebrating a day or time of religious or cultural significance that recurs at regular intervals. It is a time 
people do something that they would normally not do; they abstain from something they normally do; they carry to the extreme 
behaviours that are usually regulated by measure; they invert patterns of daily social life. Reversal, intensification, trespassing and 
abstinence are the four cardinal points of festival behavior (Babcock 1978 cited in Mathias 2014).  

A perusal of literature shows festival as recurring periodic days or seasons set aside by communities or clans for a 
celebration or feast, a season of musical or other performances, joyfulness and merry making, observance of sacred celebrations, 
religious solemnities and traditional performances of special significance, which are an integral part of the African traditional 
society and functions for societal integration and solidarity (Famuyiwa 1992. Mathias 2014 and Ezenagu & Olatunji 2014).   
Festivals are an integral part of the cycle of life of a traditional African man or woman. From conception to birth and finally 
death, there is a strong inclination towards festivals which is a traditional institution. These traditional institutions are common 
to all human societies. Virtually in all African communities, festivities constitute a benchmark for marking various stages 
tantamount to befitting life. It is one of the ways through which man expresses his awareness of transcendental beings outside 
himself… festivals are the manifestation of culture in any traditional society. They are entertaining events which offer 
opportunities for celebrating and learning age long traditions (Ezenagu & Olatunji 2014).  Given the contemporary African 
environment, festival often possesses elements of unity that is why festival is also a medium of cultural, educational, 
intergenerational and communicational importance. With this, it is able to play an important role in the preservation of cultural 
heritage, transmission of knowledge and communal experiences as a people to future generations (Adegbite 2010). 

Nwosu (2010) has put in fore the symbiotic connection between natural environment and human survival when he 
stressed that the natural environment is closely tied to integral human life, and without it, human life may not be sustained. 
Natural environment includes social, religious, linguistic, economic, and other cultural elements. In fact, the distinct 
understanding of these elements and their relative values can be closely correlated. Thus, in this 21st century, people in various 
sectors of life are coming to understand the central fact that the natural environment has to be protected and sustained. 
Juxtaposing this with the submission of Chandra (2012) underscores the invaluable role festivals can play in sustainable resource 
management in Africa. He maintained that sustainable natural resource management is driven by the beliefs and behaviours of 
human communities and local cultures are strengthened by their immediate connections to the natural environments that sustain 
them. Our modern world is often poorer for the scientific rationalism that treats objective and sacred knowledge as different 
entities, while traditional cultures do not make such distinction. However traditional  knowledge based systems could qualify as 
having conservation value if they satisfy two basic criteria (a) prevent or mitigate resource depletion, species extirpation or 
habitat degradation and (b)  be designed to do so. 

 
2. Description of Nigeria’s Biodiversity 
Nigeria occupies a unique geographic position in Africa and the variability in climate and geographic features endows her with 
one of the richest biodiversity in the continent. Its diversity of natural ecosystems ranges from semi-arid savanna to mountain 
forests, rich seasonal floodplain environments, rainforests, vast freshwater swamp forests and diverse coastal vegetation. Nigeria’s 
Niger delta contains the largest tract of mangrove in Africa. The individual components of biodiversity – genes, species, and 
ecosystems provide our society with a wide array of goods and services. (FRN, 2010). 

A country report published in 1992 by the Federal Environmental Protection Agency (FEPA) indicated that Nigeria 
possesses more than 5,000-recorded species of plants, 22,090 species of animals, including insects and 889 species of birds, and 
1,489 species of microorganisms. It estimated that 0.4% of the plant species are threatened and 8.5 % endangered, with 0.14% 



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34 
                         
 

of the animals and insects threatened and 0.22% endangered. The country study listed 135 reptilian species, 109 amphibian 
species and 648 fish species and recognized the forests in Cross River State of Nigeria to be a hotspot for amphibian 
biodiversity. Nigeria is known as a global hotspot for primate species, with a great diversity found especially in the Gulf of 
Guinea forests of Cross River State. Some of the endemic species include three monkeys, the white-throated monkey 
(Cercopithecus erythrogaster), Sclater’s guenon (Cercopithecus sclateri) and the Niger Delta red colobus (Procolobus pennantii 
epieni) and four bird species, the Anambra waxbill (Estrilda poliopareia), the Ibadan malimbe, (Malimbus ibadanensis), the Jos 
Plateau indigo-bird (Vidua maryae) and the Rock Fire-Finch Lagonostica sanguinodorsalis. The most endangered gorilla 
subspecies on earth, the Cross River gorilla (Gorilla gorilla diehli) with an estimated population of less than 250 individuals is 
found only in a couple of protected areas in Cross-River State, south eastern Nigeria. (FRN, 2010). The IUCN Red List of 
Threatened Species (i.e. of globally threatened species) includes 148 animals and 146 plants that are found in Nigeria. Of these, 
26 animals and 18 plants are classified as endangered and another three animals and 15 plants are critically endangered 
worldwide. (FRN, 2010). 

Natural and man-made threats, socio-cultural problems as well as direct and indirect consequences of socio-economic 
development have contributed to the erosion of biodiversity at all levels. Within the last 25 years, it is believed that about 43% 
of the forest ecosystem has been lost through human activities. Nigeria, with a population of over 140 million people constitutes 
nearly a quarter of the total population of sub-Saharan Africa. A population growth rate of more than 3 % and increasing 
poverty (especially in rural areas) has put severe demand on the country’s natural resources, the institutional structures and the 
resources available to manage them. There has been a general institutional weakness and lack of technical capacity to effectively 
tackle the nation’s environmental issues, including threat to biological diversity. (FRN, 2010). 

 
3. Nigeria National Biodiversity Strategy and Action Plan  
The goal of the National Biodiversity Strategy and Action Plan (NBSAP) is ‘to develop appropriate framework and programme 
instruments for the conservation of Nigeria’s Biological Diversity and enhance its sustainable use by integrating biodiversity 
consideration into national planning, policy and decision-making processes. This strategy is part of her commitments under the 
Convention on Biological Diversity and a testimony to her responsibilities to her future generations.     The NBSAP addressed 
the following areas which have guided Nigeria’s various conservation priorities and actions Biodiversity Conservation: 

The Nigerian government recognizes the need to conserve its biological diversity and has made a commitment to 
conserve Nigeria’s 25% of total forest area. Emphasis is placed on in situ conservation of biodiversity within protected areas 
such as Forest Reserves, Game Reserves, National Parks and Wildlife Sanctuaries. In situ conservation outside protected areas 
will be encouraged to complement conservation of biological diversity inside protected areas, to secure Nigeria’s biodiversity for 
future generations. Priority attention is placed on conservation of unique ecological characteristics and ecosystems such as 
mountain, mangrove, wetlands, savanna and rain forests and transit sites for migratory species. (FRN, 2010). 
 
4. Conservation of agro-biodiversity 
Due to the diversity of habitats in Nigeria and the tropical climate, there is great diversity of plant species, including several that 
have been domesticated. Nigeria’s plants include many species with traditional value as food items, medicines and for var ious 
domestic uses and a number of these have been catalogued in various specific areas of the country. Nigeria is also an epicenter for 
diversity of wild varieties of important crop plants. A number of these wild crops and their relatives although more adapted to 
the environment and climate are being replaced with new varieties/cultivars and are therefore threatened with extinction (FRN, 
2010). In order to achieve the set goals, Article 10 of  the NBSAP makes concrete provision for a programme of research, 
extension and education that will enhance  sustainable biodiversity conservation, and thus suggests the “Sustainable use of 
components of  biological diversity especially the aspects concerning the  protection and encouragement of customary use of 
biological resources in accordance with traditional cultural practices that are compatible with conservation and sustainable use 
requirements” (FRN, 2010). 
 
5. Traditional Festivals as Means of Biodiversity Conservation    
Every region of Nigeria has at least one major festival that attracts tourists all over the World. These festivals are mostly 
concerned with resources conservation and utilization, maintaining and promoting traditional life. Thus traditional festivals  
celebrate issues that border on occupation like fishing, hunting and farming. Some other traditional festivals are built around the 
preservation of the sanctity of sacred geographies and sacred natural sites like land, mountain, forests, rivers and so on. 
Traditional respect for the environment and access restrictions to sacred sites have often led to well-conserved areas with high 
biological diversity within otherwise degraded environment (Sheat 2003 cited in Negi 2010). Traditional festivals sustain 
existing cultural beliefs and social practices that include sacred groves/forest, water, land, wildlife conservation, resource 
utilization taboos, folktales and traditional religion in most Nigerian societies. Through such beliefs and practices, traditional 
knowledge and indigenous environmental wisdom which is part of the corpus of African indigenous knowledge system (AIKS) 



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in such communities, have been passed on from generation to generation (Soola, 2009). Cultural diversity in these communities 
is closely linked to biodiversity, as there is a symbiotic relationship between ecosystem and cultural identity, Indeed religious 
rules and rituals often strengthen this relationship and they are characterized by conservation ethics (Negi, 2010). Traditional 
festivals epitomize indigenous people respect and reverence for and pragmatic understanding of their natural environment. The 
quest of conserving biodiversity for sustainable development therefore calls for the integration of traditional festival in the 
sustainable resource management framework. In spite of the invaluable potentials of traditional festivals in biodiversity 
conservation as an indigenous resource management system, it has not been given a prominent place in the modern day scientific 
resource management framework. Whereas in traditional societies, sustainable natural resource management is driven by the 
beliefs and behaviours of human communities, and local cultures are strengthened by their intimate connections to the natural 
environment that sustains them. Our modern world is often poorer for their scientific rationalism that treats objective and sacred 
knowledge as separate spheres. While traditional cultures do not make such distinctions (Negi, 2010). Hence a deliberate 
attempt to case study African indigenous festivals that will model the integration of this important indigenous knowledge system 
into the country’s resource management framework is germane. This is where the two prominent festivals of conservation 
significance, the Osun Osogbo festival and Argungun fishing festival used as reference points in this work, play an important 
role. 
 
6. Osun Osogbo Festival 
Osun Osogbo festival is celebrated annually in Osogbo the capital of Osun State in South-Western Nigeria. It holds at the end 
of every second quarter of the year and normally lasts four weeks. The festivities take place in the Osun sacred grove, which 
according to UNESCO is the largest and perhaps the only remaining example of a once widespread phenomenon that used to 
characterise every Yoruba settlement. It now represents Yoruba sacred groves and their reflection of Yoruba cosmology. It is a 
tangible expression of Yoruba divinatory and cosmological systems; its annual festival is a living thriving and evolving response 
to Yoruba beliefs in the bond between people, their ruler and the Osun goddess. 

The grove covers 75 ha of ring-fenced forest alongside the Osun River on the outskirts of Osogbo town, Western 
Nigeria. About 2 million people live in Osogbo. The grove in Yoruba cosmology is the domicile of Osun, the goddess of 
fertility. Ritual paths lead devotees to forty shrines, dedicated to Osun and other Yoruba deities, and to nine specific worship 
points beside the river. Osun is the Yoruba personification of the 'waters of life' and the spiritual mother of the Osogbo 
township. It also symbolizes a pact between Larooye, the founder of Osogbo, and Osun the goddess that gave prosperity and 
protection to her people if they built a shrine to her and respected the spirit of the forest. Unlike other Yoruba towns whose 
sacred groves have atrophied, or disappeared, the Osogbo Grove has, over the past forty years, been re-established as a central, 
living focus of the town. The Osogbo Grove is now seen as a symbol of identity for all Yoruba people, including those of the 
African diaspora, many of whom make pilgrimages to the annual festival (UNESCO, 2005). In 2005 the grove was listed in 
UNESCO world heritage list. 

The grove has a mature, reasonably undisturbed, forest canopy, which supports a rich and diverse flora and fauna - 
including the endangered white-throated monkey. Some parts were cleared in the colonial period, and teak plantations and 
agriculture introduced, but these are now being re-established. The grove is a highly sacred sanctuary where shrines, sculptures 
and artworks honour Osun and other Yoruba deities. It has five main sacred divisions associated with different gods and cults , 
located either side of a path transecting the grove from north-west to south-east. The Osun River meanders through the whole 
grove and along its length are nine worship points. Throughout the grove the broad river is overhung with forest trees. Its waters 
signify a relationship between nature, the spirits and human beings, reflecting the place given to water in the Yoruba cosmology 
as symbolizing life. The river is believed to have healing, protective and fertility powers. The fish are said to have been used by 
the goddess Osun as messengers of peace, blessings and favour. (UNESCO, 2005). 

The Annual Osun-Osogbo festival is a 12-day event held once a year at the end of July and the beginning of August. 
The grove is seen as the repository of kingship, as well as the spiritual heart of the community. The grand finale of the festival is 
a procession of the whole population, led by the votary maid Arugba and headed by the Oba and priests, all accompanied by 
drumming, singing and dancing. 
 
7. Argungun Fishing Festival 
The Argungu Fishing Festival is the culmination of a four-day cultural event in the North-Western Nigerian state of Kebbi. The 
state is naturally endowed with rivers such as the Niger and Rima that enhance fisheries activities, which have been one of the 
main occupations of the people of the State (Asogwa, Umeh and Okwoche 2012b). The festival is a tool for conserving natural 
resources, maintaining and promoting traditional life….the effective conservation of natural resources is closely linked to the use 
of the local knowledge and hence the life of the community. (Asogwa, Umeh and Okwoche 2012a and Asogwa, Umeh and 
Okwoche 2012b).  The festival marks the end of the growing season and the harvest. A one mile (1.6 kilometer) stretch of the 
Argungu River is protected throughout the year, so that the fish will be plentiful for this one hour fishing competition. More 



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than 30,000 fishermen had taken part in this annual festival. People from all over West Africa have come to participate in the 
fishing contest in the waters of the river mata fada, using nets and traditional gourds made with calabashes a sort of pumpkin 
dried and hollowed. The fisherman who catches the biggest fish wins a prize of 7000 dollars. Thousands of fishermen line up 
like an ancient army, carrying their traditional nets and gourds.  At the sound of a gun, they pound towards the narrow river and 
leap into the water.  They have just one hour to catch the biggest fish. Fishermen only come here once a year on the day of the 
festival. At the end of the hour, the competitors have their fish piled up at the foot of the weighing machine and are tagged and 
weighed.  

The fishing festival has continued as an annual event, with additional cultural and sporting activities, attracting about 
five hundred thousand spectators from all over Nigeria, and all over the world. It also attracts local and international media 
coverage, including the CNN and BBC (Dantata, 2007 cited in Asogwa, Umeh and Okwoche 2012b). Tourists and guests for 
the occasion troop in large numbers from Europe, Britain, United States, Russia, South East Asia, and neighbouring African 
countries like Niger, Benin Republic, Cameroon, etc. Cultural troupes and Heads of Missions of most nations that attended 
FESTAC ‘77 also witnessed the festival. Almost all Nigerian Heads of State and Presidents have witnessed the festival. 
 
8. Biodiversity Resources Conserved through the Festivals 
The Osun Osogbo and Argungun Fishing Festivals have engendered conservation of a diverse variety of flora and fauna which 
ordinarily would have been impaired by human activities. The forest canopy in the heart of Osogbo, a state capital in South 
West Nigeria, is a scene to behold. There is no city that can parade such biodiversity infrastructure in Nigeria. The osun river 
that meanders through the forest is in its natural state as no human activities is allowed therein, the wide variety of trees and 
other plants adorn the forest. Some of the trees and plants may not be found around the communities as they must have been 
depleted. The grove also accommodates different varieties of animals which visibly include bats and the white mouthed monkey 
that is classified as endangered. The land in the grove is still reasonably intact as it is not prone to either wind or water erosion. 
To crown it all, no human activities is allowed in the grove, it is totally forbidden. The beauty of it is that, without any security 
architect created to enforce this, no person dare enter the grove to contravene this taboo as spirituality is attached to everything 
about the grove and the festival. 

 The river mata fada is conserved throughout the year as result of the festival, because at the end of the festival a 
reasonable stretch of the river is restricted from fishing activities so as to prepare the river for another bountiful harvest the 
following year. Apart from the stretch of the river that is conserved, the ripple effect of the conservation will extend far beyond 
the one mile stretch, since it is not possible to moderate the migration of fishes in the river. It is also reasonable to conclude that 
no unsustainable fishing method will be in use in the river, for example no one will dare use chemical to kill fish as the pollution 
effect may travel as far as the river stretches. The materials used in catching fish in itself is sustainable; they are traditional nets 
and gourds that do not easily bring about degradation of the fish resources. In the same vein the materials are climate change 
compliant, because they do not undergo rigorous manufacturing process that can bring about carbon emission. The water of the 
river is also conserved because any human activities that can bring about pollution which may eventually affect the availability of 
fish is prohibited. 
 
9. What is the place of Festivals in Biodiversity Conservation Presently? 
Effort geared towards biodiversity conservation in Nigeria has not fully tapped in to the potent power of festival in biodiversity 
conservation strategy.This is borne out of the fact that African adherents of the modern religion especially Christians and 
Muslims associate traditional festivals with idolatry and hence hold it in contempt. Governments and Non-Governmental 
Organisations do not mainstream festivals in their quest to find solution to the resource depletion facing African biodiversity. 
The “elites” in the African society disparage traditional festivals which they see as the exclusive preserve of the not too educated 
in western education in the society hence the dwindling fame of traditional festivals in the continent.  
 
10. Way forward 
The quest for conserving biodiversity for sustainable development requires the integration of traditional festivals in sustainable 
resources management framework. Traditional festivals of conservation implication need to be given official recognition by State 
and Local governments. There should be a synergy between the Ministries of Culture and Environment to give a boost to these 
festivals and should be allocated fund in their budgets. Non-Governmental Organisations must mobilise all stakeholders in 
awareness creation on the import of festivals in biodiversity conservation. Local Governments should liaise with traditional rulers 
who are the custodians of traditional festivals to identify festivals that are resources focused and how resource conservation can 
be mainstreamed into other festivals. National biodiversity strategy and action plans in Nigeria should mainstream festivals as 
part of its strategies. 

Modern religion festivals that are conservation related should be given a boost by all stakeholders. All the major 
religions have resource conservation inherent in them; this should be harnessed mutually in the resource management framework. 



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Instead of condemning one another. Government functionaries, traditional leaders and religious leaders should operate 
synergiously to tap the invaluable role festival plays in resource management. Christians and Muslims should be made to 
acknowledge the fact that there are festivals and injunctions in their faith that is conservation specific. For instance the year of 
jubilee stipulates that when the Israelites cultivate a land for six years the seventh year is the year of jubilee when the land should 
be allowed to rest, in the same vein they were instructed that when a city is attacked they can destroy everything but fruit trees 
should not be cut. Islam has variously injunctions concerning sustainable use of water. Muslims have a tradition of planting trees 
in their burial grounds and it forbidden for anyone to use any part of the tress for any purpose, hence it implies that human 
activities is not allowed in the burial grounds.   

There are communities that may not have festivals that are directly related to biodiversity conservation, festivals that 
are directly linked with resource conservation should be replicated in communities where they do not exist. Conservation related 
festivals should be modernized with lectures environmental advocacy and media adequately harnessed to boost them.  

Modern Information Communication Technology should be fully harnessed in publicizing these festivals so that by 
this they can be popularized. These festivals when uploaded in youtube, instagram, facebook and other social media will attract 
more recognition and support.  

 
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