Waja

Le Musée Honmè : support de l’enseignement du panégyrique dans les

écoles du Bénin
Mireille AMEDE E. GBANHOUNME
Conservateur au Musée Honmè,
Ancien Palais Royal de Porto-Novo (Bénin)
E-mail : [email protected] / Tél : +229 97 17 58 61

Abstract: Archaeology latosensu and cultural heritage education in schools.
In a fast-changing world, the human brain is permanently incited to find out
original solutions in order to adapt oneself to the new environment and make it
more viable. The cultural heritage is also a kind of teaching tool very useful for
stimulating the intellectual and creative functions of a person or a child.
The discovering of the cultural patrimony helps the school boy/girl to satisfy his/her
need to investigate, compare, and be trained by oneself, either alone or in
collaboration with his/her fellows. To know their own culture is a source of
inspiration to bring peoples of different traditions closer for social harmony.
The sustainability of the cultural heritage is a huge challenge in the process of
development, mainly in the present day context of globalization which is erasing the
local cultural features. The cultural heritage development must take stock of the
youth’s heritage education through their own cultural identity in order that they
know their everyday environment better. That is why the outreach programme of the
Honmè Museum (Afinɔba) in Porto-Novo goes to schools and plans cultural
activities. Among those activities are : story telling in African languages, traditional
games and dances, calligraphy, and competitions in clans’ panegyrics
(akɔmimlan/oriki).
Our main focus is on the public school since they are the adults of tomorrow and at
the same time they have a strong capacity to disseminate the newly acquired
knowledge among their parents and friends.
Do we not have situations where we are seeking overseas solutions when they are
available at hand?
There is no plain societal expansion without taking into account the cultural
heritage development. The economic progress alone cannot determine the concept
human development.
Key words: heritage education, development, culture, youth of the schools, Honmè
Museum, Porto-Novo.

Knowledge in Local Healthcare as an Intangible Heritage: Utilizing Medicinal
Plants in Okpoga, Okpokwu Local Government Area, Benue State, Nigeria

M. J. Abah

Department of Archaeology, Faculty of Arts
Ahmadu Bello University, Zaria
Email: [email protected], +2348033582437

Abstract
Knowledge is power and health they say, is wealth. Knowledge and skill are key to
economic and social development; they are heritage resources. This study examined
the knowledge of the Okpoga people in traditional herbal medicine. The specific
objectives were to: identify medicinal plants, assess the medicinal value of the plants
and classify the plants. Qualitative data was collected via oral interview with 24
medical practitioners and participants’ observation of some of the activities. Plant
samples were collected via a transect walk through the vegetation of the area. The
people had knowledge in the application of 33 medicinal plants for the treatment of
several ailments. The 33 plants can treat 43 different ailments including sickle cell
anaemia in the area.. They have also been able to reserve more income for other needs
and have experienced an improved living standard. This knowledge is a heritage in
Africa. As a repository of cultural heritage as well as a decision-making body, the
United Nations Educational, Scientific and Cultural Organization (UNESCO) should
ensure that this knowledge is preserved and protected through proper patent right.

Imiegba Pottery in a Cultural Perspective
S.O. Ogundele and J. Ogunsetire
Department of Archaeology and Anthropology
University of Ibadan, Nigeria

Abstract
Pottery manufacture is an exciting, but tedious indigenous knowledge system among
the people of Imiegba in Edo State, Nigeria. This paper tries to capture facets of the
patterns of change and/or continuity in pottery productions in the study area.
Available oral traditional, oral historical, ethnographic, and written evidence suggests
that this knowledge system began here, not later than 200 years ago. This was based
on some limited genealogical data. However, more genealogical data are needed in
the future in order to construct a relatively clearer chronological picture. Five basic
stages of production have been identified and studied by us. Aside from this, clay
vessels are occasionally produced directly near the banks of River Obe – the source of
clay. This is called the off-site experience. The difficult terrain makes transportation a
Herculean task to accomplish in the area. In addition, some clay vessel types are no
longer produced (due to the introduction of plastic wares to the locality) except on
special requests. Pottery productions in Imiegba straddle the domains of art, science,
technology, symbolism and religion. There are taboos guiding pottery manufacture
with a view to promoting hygienic behaviours within the community. Some pots like
ilolo are still being manufactured because they cannot be replaced by plastic vessels.
Ilolo are perforated and painted with a white colour for rituals especially burial
ceremonies. This is one cultural element that continues to define the Imiegba group
identity despite the vagaries of modernity.