Selected Abstracts from the Second Annual Conference on
African Indigenous Knowledge Systems, Nasarawa State University, Keffi, Nigeria
October 2006
Keynote Speaker: Dr. Gloria T. Emeagwali, Central Connecticut State University, New Britain
"Triumphs and Tribulations of African Science and Indigenous Knowledge Systems."
Convener: Professor Olayemi Akinwumi, Dean of the Faculty of Arts, Nasarawa State University, Keffi, Nigeria
1. Conceptualising
Issues
related to Science and African Indigenous Systems
Afolabi, Mary A.,
In the development of human knowledge, science has emerged to be one of the greatest
and most influential fields resulting in its different branches and springing forth a number of
discoveries. Indeed, the scientific revolution which occurred roughly between 1500 and 1700
found its foundation in western Europe; and in its development as a field of study, many
scientists and philosophers have suggested that scientific explanations must be based on universal laws
which includes observation and experiment; data collection and analysis; and the formulation of
hypothesis. However, going by the above, it has been observed that African indigenous knowledge
systems are undoubtedly excluded from the European type ‘science’ of which other parts of the
world are included. What could be accountable for this? Various studies have shown that though
not
popularized and widely acclaimed,
systems. It is in this light that this paper will attempt to deal with the following conceptual issues related
to science. What exactly is science? Why is science commonly attributed to the west and European
world? Must science follow rigid universal laws?
2. Interplay between
Divination and Science: Binary Opposition Modes as Ways of Knowing in
Umar Habila Dadem Danfulani,
This paper concerns itself with African divination systems as genuine attempts by human beings to
find alternatives and options in life for adequate decision-making. The paper will attempt a taxonomy
of African divination praxis or mantic sciences as logical aspects of African “ways of knowing” as has
been made explicit by scores of scholars of African divination systems. In constructing a divination
typology for
mediumistic types. Thereafter, the paper will map out the spread of divination systems with sixteen
basic figures in
all over the African continent and that they almost always involve complex mathematical calculations,
the construction of truth scales and many-digit figures in binary fashion. It will examine the scientific modes
of the inner operating systems of this category of mantic sciences. The paper will establish the relationship
between divination systems with sixteen basic figures and binary opposition modes, binary arithmetic,
quantum physics, digital mathematics and computer science. It will use the Pa divination system of
the Mupun and Mwaghavul
of the Jos Plateau (in
illustrations. It will conclude
that thinking in
to thinking in the West.
3. Technology and Social
Change in
Muhammed A. Yinusa; Shade Adekeye, University of Ilorin, Nigeria; and
Muhammed Nasiru,
Adeoye
College of Education, Oro, Nigeria
Social change has become a major concern in
emergent societies and to
Technology is one of the major causes of social change in the contemporary world. It has transformed
the course of human history. As technology becomes more complex, a society’s rate of change increases.
For example, scientists seek more efficient forms of energy; advertisers try to convince consumers that
a new gadget is a necessity. Early automobile manufacturers understood that cars would allow people
to travel in a single day distances that had require weeks or months a century before. Today, we can
scarcely imagine how the computer-based information technology revolution will have both positive
and negative impacts, opening of new kinds of jobs while eliminating old ones, and facilitating the
process of information, while compromising personal privacy. Our way of life and behavior are influenced
by various technologies ranging from kitchen gadgets to automobiles. It is within this context that this
paper examines the nexus between technology and social change in the Nigerian societies. It is a truism
that technological revolution in
political development. In this regard, some theories were employed in analyzing the phenomenon of
social change in the Nigerian societies. The paper then concludes with the submission that technology
has really changed the course of Nigerian socio-economic and political history in the 21st century of humanity.
Respect for Indigenous Knowledge: African Science in the classroom.
4. Mary Dillard, African
History,
With few exceptions, Africanist historians and historians of science have ignored a range of scientific and
technological developments in
question that to date has best been addressed by African philosophers. This paper describes how interdisciplinary
research in the fields of History of Science and African History can be used to develop introductory courses in
the History of African Science. For three years, I have taught a class that has attempted to be a course on the
history of modern
that students can be taught to
view science and
of African science might look like. In the twenty first century, scientific questions will become some of the most
important questions that we face. This paper suggests ways that African studies scholars can begin to grapple
with serious questions about
indigenous knowledge and indigenous technologies in
a more coherent history of African science curriculum.
5. Educated Mosquitoes: Science conceptualizations in
rural Kenyan Schools
Rachel Irwin,
In a country with a nationalized educational system, formal education is not merely a matter of delivering
a standard syllabus, but rather is produced through the interactions of local conditions and national
expectations. In this paper, I draw upon fieldwork conducted in rural secondary schools in the Kisii District
of Kenya in considering the effects of science education on understandings of disease aetiology, with
particular regard to malaria. Firstly, I assert that there exists a disconnexion between the national
government and local communities in terms of the curriculum. This is a two-fold problem. Firstly, there
are political, social and economic barriers to education in this region, including school fee payment,
as well as high drop-out and absentee rates. That is, rural secondary schools are unable to deliver
and students are unable to receive the science curriculum as mandated by the national government.
Secondly, there exist ‘cultural’ barriers. For instance, education in Kisii is seriously impeded on account of l
anguage. Whilst English is the language of instruction, most students do not know it well enough to learn
to their full capacity. Also, cultural beliefs are often in conflict with those of the government. The second
part of my paper examines understandings of disease causality, aetiology and treatment as a mediated
through the secondary school science curriculum. Specifically, I examine conceptualizations of malaria in
the Kisii District. Here I find a pluralistic view of disease in which both ‘indigenous’ and ‘scientific’ explanations
exist. Additionally, many people have combined these paradigms to create a hybridized conceptualization
of the disease. I conclude that the interaction of ‘indigenous beliefs,’ political economic factors, and the
national science syllabi produce a unique set of understandings with regard to health and disease, and
with particular regard to malaria. Furthermore, this is also a timely discussion, as President Kibaki has recently
dismissed his entire cabinet following the referendum on the constitution. Hence, the science curriculum is
likely to soon be altered.
6. African Epistemology and
the Metaphysics of Traditional Medicine
Benedict Michael,
The idea of an African epistemology cannot devoid of African traditional religion. This is because a discuss of
African epistemology encompasses the culture, traditional beliefs and the spiritual climate of a people whose
mode of behavior are in space and time as K.C Ayanwu once argued. The paper examine certain things in
African culture that could constitute the foundation for an African epistemological studies, attention will
however be on oratory as epistemological.
7. Grappling with concepts in indigenous technology: The Case of the Pre-colonial
Metallurgical industries in the Northern Nigerian area
Nuruddeen Abubakar,
There exists a reasonable corpus of materials on the pre-colonial metallurgical industries of the Northern
Nigerian area. These materials can be classified into archaeological and ethnographic data. By virtue '
of the inherent limitations of Archaeological materials, we are deprived of the concepts of processes,
time and measurements employed in the various aspects of the industries. It is only in the ethnographic
sources that the researcher is availed of these concepts. The researcher is however confronted with an
array of different localized concepts of processes, and measurements: efficiency, time, quality, quantity,
space etc. Coupled with this is the scarcity of records of the local units. What obtain are often backward
extrapolations that do not seem to take cognizance of changes over time. The paper highlights some of
these. The aim is to stimulate discussion on how to tackle the issues of standards in traditional technologies
and knowledge systems. This we believe is a recurrent problem in grappling with all aspects of indigenous
technologies.
8. Preserving African
Indigenous Knowledge Systems: The Intervention of the Multi-Disciplinary
Approach
The revolution in information technology and the globalisation of knowledge systems worldwide has raise
new and very pertinent questions regarding the fate of indigenous African knowledge systems. For example,
against the background of Euro-centric and highly prejudiced views about Africans and their ways of life,
how do we map out and navigate the vast terrain of African indigenous knowledge systems? Secondly, we
need to know the extent to which we can claim and assert, unequivocally, the existential reality of an
‘indigenous’ the African knowledge system. And thirdly, to what extent can we say this genre of knowledge
is integral to general corpus of human knowledge pertaining the purpose and meaning of existence? The
purpose of this paper is to examine these issues within the ambience of the changing contents and contexts
of African indigenous knowledge systems on the one hand, and the revolution in information technology on
the other. While advancing a strong case for sustaining the originality, authenticity and functionality of
indigenous African knowledge systems, the paper explores strategies for preserving this genre of knowledge
through
the instrumentality of the multi-disciplinary approach.
9. African Indigenous Knowledge of Pact Making and its Implications for the modern doctrine of
Pacta Sunt Servanda in
Interntional Law: A Case
Study of Pre-colonial Ibibioland
Joseph R. Bassey,
To some eurocentric writers, the pre-colonial African Societies had no indigenous systems of social control that
contained any legal elements. These writers strongly contend that African indigenous societies had no law prior
to the arrival of the Europeans. Some of them have gone to the extent of concluding that “ the greatest benefit
and that which impressed itself vividly on the memories of most Africans who had experienced the pre-colonial
period was the relative peace and security imposed by all the colonial governments”. Against these misconceptions,
the thesis defended here is that the pre-colonial African societies were not in state of anarchy: they had developed
their indigenous methods and procedures for law making, enforcement and sanction as well as settlement of disputes,
before
the imposition of the so-called “colonial peace”. Using Ibibioland in
the paper reveals that one aspect of indigenous law that the people created is the pact. Pact laws were used to prevent
wars and settle disputes thereby promoting unity and peace amongst the people. Ibibio traditional pact laws directly
created other laws on war, immunity and asylum. It is the contention of this paper that the Ibibio indigenous pact laws
contain legal elements that are similar to those in modern international law. Both the Ibibio indigenous pacts and the
modern international pacts or treaties or agreements are founded on good faith and on the doctrine of
Pacta Sunt Servanda (i.e. pact or agreement must be honourable or kept). Put different, the pre-colonial
Ibibio people had developed indigenous laws that can be compared to those of modern societies. Being
more efficacious than mere paper signing to settle disputes, the Ibibio indigenous pact system is recommended
for
settlement of conflicts in African countries such as
10. Aladimma: The Indigenous
Knowledge System of Conflict Resolution
and Management among Societies in Igboland,
Akachi Odoemene,
This paper examines and analyses the nature and roles of the Aladimma indigenous (pre-colonial) knowledge
system of conflict resolution and management among sub-groups of the ethnic Igbo of Southeastern Nigeria.
It also identifies and discusses the main philosophical and ideological contexts within which this system operates,
and further assesses the relevance of these principles to the management of modern conflicts in the area.
Aladimma is a uniquely indigenous democratic, socio-political and participatory institution with a social
responsibility of keeping sustainable peace and stability within the local community. It thus engages in
conflict resolution and management efforts among individuals and groups within its operational communities.
This system also involves ALL segments of the society – irrespective of age, gender, and/or socio-economic status –
and deals with both inter- and intra-community conflicts on any common concern to the communities.
The objective of this creative system of grassroots’ peace-making efforts was/is primarily the reconciliation
of the conflicting parties and the maintenance of the peace, rather than “win – lose” or “winner-takes-all”.
The result is usually a compromise involving what could be referred to as “give a little, take a little”,
with emphasis on fairness, substantive justice and restoration of harmony in the society, rather than on
‘principles of law’ as such. The procedure is also simple and largely informal, without the rigid rules of
‘procedure and evidence’. It is anchored on justifiable and equitable network of ideas, which often
signifies the trend of indigenous dispute resolution and helps the people in their bid to restore peace
and harmony in the society. Furthermore, decisions of this system gained wide acceptability due to
public participation. But are the conditions that made Aladimma effective in the past still intact
to cope with the dramatic socio-political changes experienced since colonial times? How has
it faired with the challenges of the post-colonial situation?
11. Using Indigenous Knowledge
to Strengthen Local Governance and Development in
Geoffrey I. Nwaka,
The economic crisis of the 1980s and ‘90s, and the policy failures associated with the formal government
system have discredited the African state, and exposed the flaws in the Western ‘external agency’
model of development imposed from the top. Because of growing concern about widespread
poverty, inequality and environmental deterioration, there is renewed interest in a new approach
to development that emphasizes the cultural dimension of development, and the often overlooked
potential of indigenous knowledge as “the single largest knowledge resource not yet mobilized in
the development enterprise”. Indeed the International Council for Science, ICSU, acknowledges
that “traditional and local knowledge systems can make, and historically have made a valuable
contribution to science and technology”, and urges governments and researchers to “support
cooperation between holders of traditional knowledge and scientists, to explore the relationship
between different knowledge systems, and to foster inter-linkages of mutual benefit” This paper
considers how indigenous knowledge and practice can be put to good use in support of local
governance and development in Nigeria; how development policies and program can be made
to reflect local priorities, and build upon and strengthen local knowledge, capacity and organization,
especially in the vital areas of agriculture and health care, education and natural resource
management, law review, conflict resolution, and poverty alleviation. Indigenous knowledge
goes beyond the mere indigenization of the personnel that operate the modern institutions
of governance, industry and education inherited from the colonial period. The more fundamental
philosophical and epistemological dimensions of indigenization that would explore, strengthen,
modify and apply local knowledge have not received the attention they deserve. The World Bank
has recently published an impressive collection of essays aptly titled Indigenous Knowledge: Local
Pathways to Global Development. It is in that sense that this paper sees indigenous knowledge
as a model for rethinking and redirecting the development process, and as a way to involve,
enable and empower local actors to take part in their own development. The paper concludes
with some general reflections on the indigenous knowledge movement as an appropriate local
response to globalization and Western knowledge dominance, and as a way to promote
inter-cultural dialogue on African development.
12. You Can’t Heal What You
Don’t Understand:
Unearthing Early Religious
Epistemologies in Pre-Colonial
Rhonda M. Gonzalez, University
of Texas,
When early European missionaries disembarked on African shores, they brought with them waves
of epistemological baggage that
broke on the African continent. While European presence in
Africa unquestionably transcended their endeavors, it was the unleashing of these particular folk,
whose charge it was to probe and to shape the religious thinking of African people, which set the
stage for an intellectual exchange that implicated and challenged both Africans and Europeans.
Those connections, part and parcel of a larger colonial project, had the collateral effect of skewing
our ability to discern the history of indigenous African belief systems, those that long that pre-dated
European occupation. Using data derived from comparative historical linguistics and comparative
ethnography, I bring forth aspects of the epistemological and conceptual frameworks that
characterized Bantu derived
religious knowledge in
those who comprised the descendants of ancient Bantu peoples held steadfast to deep-seated
traditions anchored in well-reasoned worldviews. Those traditions, however, were simultaneously
supple and thus enduring. Using illness as a prism for understanding the epistemology of healing,
I suggest that we can illuminate and understand that both the metaphysical and temporal
worlds were essential for efficacious therapies. In their sinuous frameworks there was a dialectic
process that involved both temporal and metaphysical forces, each of which was necessary
to reach the desired outcome, wellness.
13. Acquisition, Preservation
and Functions of African Verbal Art
M.O Odey
To a very large extent,
European colonial rule in
Indigenous Knowledge and creativity even at grass root level. For instance, European written
script was considered to be the only and perhaps the best form of knowledge while African
\ oral literature/verbal art was relegated to the background and rendered almost insignificant.
But even long after independence in most African countries, lack of awareness, misrepresentation
and baseless disdain regarding the African Indigenous Knowledge system continue to persist.
This is compounded with the current deteriorating economic circumstances in which an average
African finds himself in the daily struggle for survival. The news and print media, urbanization,
political activities and the search for money have all contributed to the gradual moribund of
verbal art in contemporary Africa. The paper is anchored around three related issues: Renewing
efforts in the acquisition and preservation of African verbal art in its splendor for posterity. The
functions of African oral literature are also re-examined to keep the essence of preserving the
resources in perspective and create curiosity about grass root knowledge for what the stand
for. The work concludes with an argument that African Indigenous Knowledge system is unique
and has something to offer humanity and deserves intellectual property protection and must
therefore be fostered in our education system and through the process of popular participation.
14. Indigenous Information System: Panacea to Cultural Development
J. O. Ibrahim (Mrs),
There is no society without its culture that helps in its organization and sustenance. This culture,
which is a configuration of institutions and mode of life, embraces knowledge, customs, beliefs,
and the social organization its people. One of these cultures is indigenous information system
such as aroko, aale, town criers and other related means. The role this information system
plays in promoting African cultural values is what this paper is set to discuss. The paper
also examines the impact of this information system on the implementation of government
development programs in rural areas. It is discovered that information from this system,
which is targeted at particular audience, are more memorable and have immediate
impact on the people. It is therefore a powerful instrument of getting things done.
15. Indigenous Communication
Mechanisms in Pre-Colonial
A Case Study of the
Nsibidi Otoabasi Akpan,
Communication is the vehicle
for the expression of social
activity and civilization and in the process it creates a common pool of
ideas. In addition, it also strengthens the feeling of brotherhood
through exchange of messages that translate thought into actions for the
common good of members of a given society. There is no society without
some means of communication and indeed even animals do communicate as
well. The pre-colonial societies in
communication in order to facilitate interaction and understanding among
members. In the
and
nsibidi to pass sacred information among themselves. Nsibidi was a coded
sign language, which was understood mainly by members of the several
secret societies like Ekpe, Ekpo, Ekon and Obon in the region. Though not
written, the adherents made use of symbols to communicate. As
all males were statutorily required, once they were of age, to become
members of some or all of the secret societies, it means that the coded
language was mostly used by adults to exchange messages especially when
the societies were at risk or under threats of any kind. The language
still survives till today though in attenuated form. The purpose of this
paper is to examine the particulars and relevance of the nsibidi to the
people of the
years of suppression and near abandonment. The major thesis of the
paper is that the nsibidi language was a credible vehicle of communication
in the pre-colonial Cross River Basin and it is still of value today in
several aspects of the people’s lives like recreation and
entertainment, espionage activities and sources of historical
reconstruction, to mention a few.
16. The Traditional Mass Media,
New Communication and Free Flow of Information
Yakubu Ozohu-Suleiman,
Mass communication is playing an increasingly important role in knowledge acquisition,
dissemination and preservation. Central to this role is the unceasing revolution in
communication technology. In the company of this revolution is the growing
expectation that the technology might break the barriers and lead to the attainment
of free flow of information, which underscores the global debate on balanced
dissemination of cultural knowledge. This paper provides an insight on the complex
socio-political relationship between the traditional mass media, new communication
technologies and the free flow of information. How has the traditional mass media
helped in the achievement of free flow of information? How has the new communication
technologies addressed the inadequacies of the traditional mass media as to entrench
or be prospective enough to entrench free flow of information? The paper argues that
the technologies in themselves can do nothing to entrench free flow of information.
The problem, the writer hold, lies in the political dynamics and the lingering order of
mass communication locally and
internationally.
17. Religion and Science: The Nigerian Dilemma
Anjov Kahaga Terfa,
The development of Knowledge has never taken a linear dimension. Historically,
religion and science are considered to be the basis for human knowledge, but to
a wide contradiction of its relationship. Sometimes, it is religion at other times it
is science. This paper attempts to unveil the dilemma that has existed for many
centuries between both concepts. It also tries to articulate a path for better
relationship that will create cordial growth of resources and human knowledge.
The author concludes that if both concepts are carefully married, it will enhance
a sincere creation of both scientist and moralist in Nigerian children who are
leaders of tomorrow. The Nigerian society will also grow and the mutual relationship
will harness the potentialities of the Nigerian child for effective and efficient
development
and the integration of the nation, which is a long time dream.
18. Beyond Islamocentricism: Aspects of Afro-Arabic Indigenous Knowledge System
Sirajudeen, Adam A,
Arabic has been one of the
indigenous languages in
places like
Whenever Arabic is mentioned, for instance, the first and perhaps the only thing that
comes to people’s mind is its link with Islam. Beyond this Islamocentric perception of
Arabic, Afro-Arabic culture exhibits certain potentialities, which formed the bulk of its
indigenous knowledge systems. This paper intends to survey a convenient submission of
the extra-religious potentials embedded in this Afro-Arabic knowledge system. These
potentials include the use of Arabic in various capacities such as documenting histories
not only in Arabic language but also in native tongue using Arabic scripts. Arabic
Numerology, Astronomy and astrology which were common features of the Egyptian
influence on Arabic as well as dating system innovated by the Afro-Arabic scholars
using the numerical values of the Arabic phonemes are all encapsulated in the Afro-Arabic
indigenous knowledge
system which were part of its ancient civilization.
19. Indigenous
Knowledge System in
as a Symbol of Social and
spiritual practices in pre-colonial
Nkereuwem D. Edemekong,
The pre-colonial
scientific and technological knowledge system. The knowledge and the use of plants
are as old as the history of mankind in the area. A unique symbolograhic system which
employed symbolic writing (nsibidi) and representation (eyei) in communicating among
members of exclusive club was evolved. Eyei, which was in common usage, refers to the
fresh unopened leaves of the palm frond, which can be tied or shaped in different forms
to convey different messages. As a symbol of traditional diplomatic relations, it was usually
used to convey special messages from one king to another. The advent of European
missionaries in the area in the late 19th century and the subsequent oppressive and
excruciating colonial experience conspired to obliterate the steady progress towards
universal use of these items. The colonialists condemned these notable initiatives and
all forms of indigenous knowledge systems as devilish and paganist, hence, not worthy
of appreciation in consonance with their Eurocentric mindset. They employed brute
physical force, western education and missionary proselytization to subordinate
African authority, the values and norms which were expressed in the potency of
oaths (mbiam), divination, charms, sacred writings, Ekpe Ikpa Ukot, witchcraft
detection, Ukim Idem, and all forms of symbolisms including eyei. This paper is an
attempt to examine the role of eyei as a symbol of social and spiritual practices
in pre-colonial Ibibioland.
20. African
Scien
Ekong Demson,
Ibibioland is an infinitesimal constituent of a region generally written off by euro-centric
historians as backward and reveling in primitive savagery without contributing anything
to modern science and technology. But the Ibibio like most African nationalities had for
several centuries
developed and practiced their indigenous sciences and technology.
Contacts with the Europeans through trade, evangelization and colonization
not only
arrested these developments but also entrenched a neo-colonial legacy of disdain and
condemnation for indigenous knowledge system. Instead of promoting further research
and development, the Ibibio elite play Jacob in the glare of Esau’s resonating din,
dismissing in the fashion of their Western capitalist mentors every indigenous scientific
and technological progress as quackery, witchcraft, sorcery, illicit and dangerous.
This study identifies and discusses traditional bulletproof system, gin distilling, lie detection,
soap-making and Ikon Africana from the stable of endangered Ibibio sciences and
technology. The elite theory is applied in this study to drive home the predicament
of wasted knowledge, stifled development and squandered opportunities. The study
recommends proactive re-orientation, documentation, protective legislations, research
and development as a way of
reversing the status quo.
21. Some Epistemo-Cultural issues on Globalization and the Economic Sciences
of Localities: Some
Nigerian Examples
P-J Ezeh,
The paper will draw from the
example of
democracy has undertaken rapid and extensive pro-free-market
reforms in line with the current globalization prevailing worldwide. It will argue that
while co-operation with the diverse societies on the planet is
imperative it is demonstrably dangerous policy to expect that economic designs
will produce exactly the same results whatever the society.
The simple reason is that societies run on dissimilar epistemic and cultural variables
that, usually, cannot be successfully imposed on others.
Examples will be drawn from recent economic history to remonstrate that, for example,
Nigerian economy performed better under a climate of
cultural relativity. Any international formulation in any social domain, broadly defined
to include all the conceptual and performative strategies
that underpin or propel a society must therefore take the indigenous knowledge systems
into account. Science in the paper is operationalized
as any body of knowledge that is systematically organized.
22. Preservation of Resources and Resource Material: Interconnections between
Library systems and
indigenous knowledge
R.O.
Ajetunmobi,
Preservation of resources and
resource materials is of antiquity in
The palaces, shrines, markets, royal objects, customs and products of arts and crafts
are some of the resources and source materials found in traditional African library
system. These products emanated from indigenous knowledge. A number of issues
ranging from type of resources, nature, functions, values etc. are yet to be given
serious academic attention. The indigenous library systems in relation to knowledge
are little known. The objectives of this study are to; examine the nature of resources
and resource material in African society; discuss the various methods of preservation
and assess the relationship between library system and indigenous knowledge.
The study relies on diligent connection and interpretation of oral and ethnographic data and critical
examination and interpretation of relics, artifacts and secondary source materials. This study
promises equipping our knowledge and understanding of indigenous science and knowledge
system with special
emphasis on Yoruba culture area.
23. A case study of clothing, soap and cosmetics among the Erin-Ile people of Kwara – State
Onaolapo Foluso Anna,
One of the main consequences of
the slave trade for
labour, Africa most
valuable source of Wealth were exported to Europe and
number of African farmers
and craftsmen were shipped away to work in
mines and cities.
received in exchange
manufactured goods of
The existing local industries such as cloth making, pot, soap and iron – working failed to expand
through lack of demand for local products. It is against this background that this paper focuses.
The study is to examine constraints in respect of cloth, soap and cosmetic makings among the
Erin-Ile people and the triumphs of these local industries in spite of the forces militating against
their stay. The study relied on primary sources and eyewitness account with limited literature as
major sources of information. The study will enrich our knowledge on local industries in the
community and could be of tremendous help in the study of local technologies in other
communities. Above all, local industries are surviving, and imported technologies have
not been able to totally stamp
them out.
24. Indigenous Soap Making
Science and Technology among the Oyo-Yoruba in Awe town
Ajayi E.A. and Kola-Aderoju S.A.,
Adeniran College of Education, Lagos State,
The researchers of this paper felt agitated by the dominance of imported soaps and locally
produced types with imported license in Nigerian markets. The prevalence of these imported
soaps suggested especially to the younger generations in Nigerian society that Africans had
no technology worthy of study except the European ones. The zeal to debunk this erroneous
notion gingered the researchers into the study of indigenous soap making science and
Technology among the Oyo-Yoruba in Awe town. Even between the Oyo and her neighbors,
Awe, a satellite town was known to have displayed decisive artistry in the art of soap making.
The discussion includes origin, history, development, processes, instruments, and improvement
over the years, uses and values. The volume and value of trade in the last four years are discussed.
Suggestions are made towards the improvement of products and increase in the level of production.
25. Sources of Knowledge
and Resilience of Shem (Cultural Salt) of the Chadic-Speakers of the Jos Plateau
S. U. Fwatshak,
This paper traces the sources of knowledge, describes the processes of production, and justifies
the resilience of Shem, the cultural/traditional salt of the Chadic-speakers of the Jos Plateau
highlands. The Chadic-Speakers referred to here are the Mupun, Mwaghavul, and Ngas.
The purpose is to show why, the cultural communities in discourse continue to produce and
use shem, despite the fact that they have been introduced to, have access to, and indeed
have been using for centuries or scores of years other type of salts like Benue Valley and Iodized
salts, and natron, kanwa, a popular brand of local salt in Northern Nigeria. Using the old but
relevant “Local Initiatives” school of African colonial economic history in preference to the
“Block Thesis”, the paper argues that shem has continued to be patronized having survived
competition from other types of salt not only because of the strength of local initiatives but
also because of the numerous functions it plays among the cultural groups. The main methodology
used is that interviews with producers and users. This is supplemented with secondary and
other types of literature.