PAPER PRESENTATION ON "PROMOTING BASSA NGE CULTURAL HERITAGE IN THE ERA OF GLOBALIZATION"

PAPER PRESENTATION ON "PROMOTING BASSA NGE CULTURAL HERITAGE IN THE ERA OF GLOBALIZATION" BY DR. BABA ADAMS AT THE INAUGURATION OF BNOC NEWLY ELECTED EXECUTIVE MEMBERS HELD ON 7TH JULY 2018 GADUMO LOKOJA, KOGI STATE.*

Promoting Bassa-Nge Cultural Heritage (asoli Bassa-Nge) in the Era of Globalisation

A paper presented by Dr Adams Ndalai Baba on the occasion of the Inauguration of Bassa-Nge Online Community (BNOC) Executives on 7th July 2018 at the Confluence International Academy Gaduma, Lokoja, Kogi state.

*CULTURE*

Culture is a social heritage of a society including material artefacts, aesthetic perceptions, values, beliefs, and behavioural pattern that are transmitted from one generation to the other (Kulshrestha, 2006) It refers to that complex whole (set of behaviours) which includes knowledge, belief, art, morals, laws, customs and any other capabilities and habits acquired by man as a member of a society and transmitted from one generation to another (Taylor, 1871). Broadly speaking, culture can be defined as the totality of human action and its products which is socially transmitted. This means that the human being, by virtue of having been raised in a society already had culture, for it (culture) had to do with something that is learned and shared as against what is genetically transmitted.

There are three types or ways in which culture is normally expressed and these include:

Cultural Action

Mental Action and cultural beliefs

Cultural feelings and sense of belonging

Cultural Action refers to expression of the mode of doing things e.g. eating habits, dressing, greeting etc.

Mental Action and cultural beliefs refers to ideological beliefs including God (the Creator), fellow human beings, destiny etc.

Cultural feelings and Sense of belonging – people prefer to respect and take pride in one’s culture e.g. artefacts, crafts etc.

*CHARACTERISTICS OF CULTURE*

Some of the obvious characteristics of culture are as follows:

Culture is socially shared, it has nothing to do with instinct or biology or deliberate behaviour.

Culture is passed from one generation to another.

Culture is learnt, this can be shown or expressed through concept assimilation, duplication and socialization.

Culture is gratifying – this means that people who practice a particular culture do so because they find satisfaction and fulfilment in it. This explain why people resist innovation and change especially, the radical change that is parallel to the normal ways they are used to doing things.

*CULTURAL VALUES*

Cultural values relates to what any society considers as most appropriate, most desirable and most preferred. There are three types of cultural values:

Ultimate

Intermediate

Specific

Ultimate values: these are values which are concerned with man and his creator, man and the universe and the ultimate meaning of human life. They are considered to be given and normally expressed through mythology (mythical way of people’s behaviour) art, religion and government.

Intermediate values: they are expressed in term of group belief in their daily activities with the society e.g. societal values attached to education, health, marriage, child bearing, woman, children etc.

Specific values: this has to do with personal likes, preference and desires. It is expressed through importance which is attached to truthfulness, honesty, cheating, praise, reward, punishment, hard work etc. at personal level.

*CULTURAL HERITAGE*

Cultural heritage can be defined as the historical record which has been passed from one generation to another and which directs communities in times of peace, insecurity and time of birth, life and death.

This heritage gives people self-identity, self-control, self-confidence and self-respect and allows them to be in harmony with their physical and spiritual environment.

Cultural heritage is seen both as activities and things.

Cultural landscape consists of the natural and cultural (social) where the people reside i.e. the built-up areas and the placing of various objects (trees, sculptures etc.).

Cultural heritage embraces sites of archaeological, paleontological, historical, religious etc.

*OBJECTS OF CULTURAL HERITAGE*

Local and indigenous traditions of public social life.

Civic tradition

Festivals

Rituals

Stories

Landmarks/Landscape

Art and artefacts – music, folklore and poetry

Political historical features.

*BASSA-NGE CULTURE*

The understanding of our cultural heritage is premised on the origin and destination of the people. It is believed that most of us are well informed that the Bassa-Nge are the people of Nupe origin who migrated from Gbara, a town of about 24 km South-west of Bida, the Headquarters of the Nupe Kingdom. Many may not be aware that the Bassa-Nge which was originally Nupe language is seriously adulterated or corrupted as a result of the people’s migration and domicile in Bunu land for about 38 years. This account for the reason why the Bassa-Nge to a great extent imbibe and adopted the Bunu dialect, custom, tradition, and culture that even their own mode of greeting changed significantly. The study by Lakpini (2004) revealed that Bassa-Nge people lost as much as 10% of their original Nupe language which became distinctly corrupted into Bunu (Yoruba language). Some examples of imbibed words that come to mind are words like Ekaabo (welcome), kain kain (sponge), Akisa (rag) etc. It is also worthy to note that as they migrated and settled in their present location, the people had encounter with other tribes such as the Ebiras, the Appahs (Jukun), the Oworos, and the Igalas. As a result, culture sharing took place and some aspects of their culture were acquired as well. The expression of the cultural practices of the Bassa-nge people viewed from the three expressions identified earlier such as cultural action, mental action and cultural belief, cultural feelings and sense of belonging is diverse and multifaceted. The epitome of these expressions cannot be fully discussed in one paper on this occasion. Therefore emphasis of this paper will be on our various traditional religion, social ceremonies and landmarks which are an embodiment of some of these expressions.

*TRADITIONAL RELIGION, SOCIAL CEREMONIES AND LANDMARKS*

Over the years, the Bassa-nge have adopted two prominent religions of Islam and Christianity which has flourished all over the land. However, there are a number of fetish and religious beliefs which existed and still exist like with all human beings all over the world. Among the Bassa-Nge, it is pertinent to say that some of such beliefs existed with them from their motherland in Gbara, Nupe land especially the belief of Egbunu (Ndako Gboya in Nupe land) and that they migrated for a long period of time, they adopted, accepted and practiced other strange beliefs practiced by such people they came in contact with in various forms like the Bunus, the Ebiras, the Appahs (Jukun), Oworos and the Igalas as mentioned earlier.

The recognised important religious beliefs and social traditional practices of the Bassa-Nge people includes the following:

*EGBUNU*

This belief cut across most kim Bassa-nge but mainly practised in Kpata, Gboloko, Ecewu, Takete and Kpata-Kpale. The two types of Egbunu are Egbunu Aniso and Egbunu Acha. While the former comes out from time to time to fore warn against danger, expose and punish evil doers, the latter come out yearly during ceremonies or festivals with worshipers adorned with embellished attires and ornaments usually appearing from the forest. Both are led by a nomba with the backing of nna Egbunu (the spiritual mother of Egbunu).

*ERIWOTA*

This practise is carried out exclusively at Kpata and was inherited by the Eshida family. The Appahs (Jukuns) who were displaced and forced to evacuate by various methods including force of war by the five clans that migrated to Kpata from Lokoja side used to worship by the trinity stone serving as a shrine. Eriwota is a deep and serious cult with some spiritual powers. During kimta it detect evil plan, it punishes and discipline the evil plotters and save the victim or the whole community from the evil plotters. Strangers, underage, and women are not permitted to come out from their homes or even from their rooms during the ceremony.

*AGANA*

This practise is exclusive to Ecewu, Egbo, and Eroko with similarities in all aspect to the Eriwota of Kpata.

*TWIN WORSHIP*

This worship is generally done across kim Bassa-Nge. Our people believed that twins are special gift of children and needed to be worshipped by their parents and failure to do that will portend some disaster to the parents. This is no longer trending with the increased Christian and Islamic practises.

*EMITURAGBADA*

This is an exclusive expensive practise of Kpata where a well decorated masquerade as tall as an electric pole with fire at the topmost part is celebrated once in three to five years to foster good relationship and usher in progress and happiness across the land.

*WODZO*

Wodzo is a cultural mesmerism conducted during a memorial or burial ceremony of an important deceased person of a reasonably old age. The dead is said to be sending a message to the living in a dead person’s voice.

 

*IMADI*

This is carried out after the death of a wealthy courageous, important and popular person. It is a war like ceremony carried out with weapons of war such as bows and arrows, local guns, cutlasses, and swords.

*PARADI*

Para is an expensive but prestigious social ceremony carried out with beautifully selected women dressed in gorgeous apparels such as beads, bangles, trinkets, necklaces and carrying costly and specially decorated load – carrying enamel dishes (agbogi) which are dressed up to the teeth with equally costly velvetiness wrappers.

*ACICE*

This is an organised sing song with wise definite sayings (iga ma ga or ganci) by an expert who is regarded as a serious personality with words of wisdom and philosophy. It teaches a lot of lessons about life in general.

*AGBAM*

 A large crowd pulling social gatherings for all occasions with a lead singer musical instrument which could be a male or a female but with the presence of more male singers than females. The musical instrument mostly comprise of kerengu hung on the shoulder with mostly female voices accompanied by intensive hand clapping.

*ATAKI*

A traditional Nupe/Bassa-Nge music accompanying dance with shoulder hanging drums. Dancing is done usually with flowing gown (agbada) acrobatically with real agility. Encomiums are showered on personality to raise money from them.

*GOMBE*

This appears originally to be identified with Christian social music and introduced to kim Bassa-Nge in the later part of 1920’s, it started from Kpata and Ecewu communities and later spread through the land. It is a musical instrument comprising of varied sizes of drums which is sat upon, a lead artist supply the music.

*ANGALE AND BADANKOLO*

These are relatively recent existence in kim Bassa-Nge and seem to have originated from Nupe and Hausa land. The musical instrument comprise of drums of various sizes beaten by one man or as set of men. The music accompanying the instrument is usually melodious and danced gracefully by young girls and boys

*MASQUERADES*

Masquerades are cultural practices common to the Igalas but adopted by Bassa-Nge when they came in contact. A few examples of Bassa-Nge masquerades are eleibo, alage, eka, eri, ewuna, amda, ekpe etc.

Landmarks

Available landmarks have over the years shape societal way of lives and activities carried out which ultimately translate to cultural expression. Some of these prominent landmarks includes:

The rivers Niger and Benue and the several fish ponds (ete) can be found in kim Basaa-Nge where periodic fishing is carried out, examples are ete Emeko, Emegba Ete egun, Ebu, Kpekpete, Abata etc.

Large vast of grassland/forestland – a potential for safari expedition. This has encourage hunting activities in the land, clay soil for pottery, trees for carving, medicinal plants, food crops etc.

Patti Atte and Effin- hiking potential areas, cash crop cultivation

The mission house at Kpata (first mud storey building in the land)

Anglican Church at Gbobe (First Church in Northern Nigeria)

BNAGS

The Eriwota rock at Kpata

Sacred religious squares (egboh)

*BASSA-NGE CULTURE IN THE ERA OF GLOBALISATION*

Globalisation refers to the forging of a multiplicity of linkages and interconnections between the states and societies which make up the modern world system and the process by which events, decisions, and activities in one part of the world can come to have significant consequences for individuals and communities in quite distant parts of the globe (McGrew, 1992). In simple term, it connotes the world as a global village where an action somewhere can affect societies elsewhere within a short time. There are global concerns by stakeholders which necessitated the inclusion of cultural issues in the Sustainable Development Goal (Goal 11- Sustainable Cities and Communities), this is in view of the cultural erosions among societies across the globe. Target 4 of the goal is to “strengthen effort to protect and safeguard the world’s cultural and natural heritage”. Locally, questions are being asked especially in our online platforms if Bassa-Nge is among the 50-90% of the 7,000 known languages estimated by linguist to disappear during this century. The answer to this questions is obviously yes, that is if concerted efforts (such as this) are not consistently taken to awaken our consciousness to the importance of cultural heritage preservation.

As a community we must be an active participant in the global cultural village in order not to suffer cultural extinction as is increasingly happening especially among minority ethnic groups across the globe. Our cultural goal therefore is to paradoxically “live global and act local”

It is important that we keep reminding and encouraging ourselves about the need to protect and promote our cultural heritage especially at this time that global stakeholders will be meeting in four days to come (Wednesday 11th July 2018 in New York) to discuss *“HERITAGE FOR SUSTAINABILITY” – IMPLEMENTING SDG 11.4 THROUGH LOCAL VOICES AND AGENDAS FOR CULTURAL AND NATURAL HERITAGE.*

 The event will bring together both local (US) and international stakeholder’s active in the protection of the worlds natural and cultural heritage, illustrating the vital connections between integrated heritage protection and sustainable development. At our level, we may not be privileged to be in New York for the meeting, but this little effort at sensitising and educating ourselves will give an insight to the need for cultural heritage preservation and promotion.

*WHY DO WE NEED TO PROMOTE OUR CULTURAL HERITAGE?*

Non-Marketable value

Endowment value – future generation of consumers want cultural heritage intact for them.

Existence value – infrequent consumers have interest of its continuous presence for occasional use

Emotional value – owners feel attached to the object and place.

Strengthening local and national identity and social cohesion (through celebration)

External benefits – Aesthetics value (appreciation to all who see it) e.g. River Niger and Benue Beaches, Eriwota Rock at kpata

Marketable value

Cultural heritage promotes tourism e.g. fish ponds (ete)

Economic multiplier effects of cultural heritage base tourism constitute veritable economic benefits of cultural heritage preservation.

Use of heritage buildings for offices or multi-purpose uses will enhance revenue generation

Improve local employment generation through sales of work by local artisans.

Attract economic benefits through fund generation to the host government.

*HOW CAN WE PROMOTE OUR CULTURAL HERITAGE?*

Participating in traditions

Learn about religious tradition, Social practices, rituals and festive events

Speak your ancestral language (especially at home) language is a carrier of intangible cultural heritage

Adopt local names and adorn local attires

Cook family/traditional recipes (kpakpa, gbomgbo, moidi, lele afini, adere, adincikpa, alakpa)

Share your culture’s art and technology (Knowledge and skills associated with traditional crafts)

Spend time with other members of the community (join local groups for regular meetings)

Attend or organise major events in your community

Patronise and encourage local art, music and folklores in the events you organise (marriages, naming ceremonies etc.)

Institutionalise our cultural heritage (for instance, we now have a cultural troupe  eno ajojoci, we need to develop our ete to annual fishing festivals status, establishing catering services exclusively for local delicacies, pushing for inclusion of our cultural practices in state and national events, inclusion of our local language (Nupe) in the curriculum of schools in our communities)

Using all available media platforms to express and share our cultural knowledge

THANK YOU ALL!

REFERENCES

Kulshrestha, S. K. (Ed.) (2006) Dictionary of Urban and Regional Planning. Delhi,

 Kalpaz Publications

Lakpini, C. A. M (2004) History of Bassa (Nge) Ethnic Group of Nupe Origin and the

Autobiography of Pa Chief Christopher Amos Mawo Lakpini, CHM. Lagos, CSS Bookshops Limited.

McGrew, A. (1992) The Third World in the New Global Order, in Allen, T., and Thomas, A.

(Eds.) Poverty and Development in the 1990’s. Oxford University Press.

Taylor, E. (1871) Culture, Signet, New York, NY, USA