£ & ; ' ' >< ■ ! . ! Contents 43 (No.2) 2013 AREMU, D.A., OGIOGWA, Joan-Mary, ALHRU, J.O., TUBOSUN, J.B., OGUNFOLAKAN, A., and OYFXARAN.P, A. Sungbo Credo, Materiality, Ecology, and Society in Prehistoric Southwestern Nigeria.. . C ontents V OLUWABAMIDELE, A. J. Knowing about the Cultures o f Nigeria: Editorial Board........'....,.................................. T h e Role o f Museums...,..!.:.;.;...,..... ..........!••••»•• *£ Note to Contributors..........;........„-••••......... List o f Contributors..........;.........v....-.;........i-..-...... EDITORIAL. Obituary: Charles Thurstan Shaw (27* June 1914-8* March 2013)... quest fo r national identity in Nigeria.. .37 ADANDE, B . A. Alexis, The West African Archaeological Association OGUAMANAM, C. C. and ODUM, C. J. Rural Tourism and Sustainable (WA AA) and the Issue o f Prevention in Archaeology: D evelopm ent the case o f N igeria;.........., .53 a Regional Perspective.............. .................................. ....... - r ‘ r - - BAGODO, Obarii, ArchSologie, interdisciplinarity e t enjeux de UKPOKOLO,C. andO K O Y E, O. Exploring the Tourism Potentials o f Cistercian d6veloppement de la recherche scientifique et technique Monastery, Awhum, SoutheastNigeria. Aftique de 1'Ouestcontemporame......................... ............. Africa: Kongi’s Harvest A s a C^se Study..................................... . ....I.i4:̂ ,,......95 GUNDU, Zacharys Anger, An Appraisal o f Archaeology in the Middle SALAMI, K. K, Indigenous medicine fo r management ofillnevss for under-five . ■ ■! Benue Valley: 1951-2011..........................................—1................. 8 children: Mothers* and healers' Practices in Southwestern -Nigeria...:.-’. ...............109 I:.;--. ; \ ADEREM I, A. S. and OLARINMOYE, A W. From kitchen to corridor o f p o w er ougn pamarcnai noutics m Soutn-westem «!£ BARINDE, C. O. and EZE-UZOMAKA, P-L A Report o f Excavation at Okeeghon in Kogi State, Nigeria............ .......... ,........ .................. Production. 179pp. A review........ 'fi .3 Swift Print Limited i ! . ;i ;• j ., . . 'pkt 08034540430 :! /v>- . OKOYE, Obiageii. Pii.D student, Department o f Archaeology am i. Inthropo/ogy, University o f Ibadan, Nigeria. Table o f C o n tenIs OLARINMOYF,W. Adeyinka, Lecturer II Department o f Sociology Lagos State Editorial Board................................................................ iv University. Ojoo Lagos, Nigeria. Note to Contributors........................................................................................................ \ OLUWABAMIDELE, A. J. Senior Lecturer, Department o f Sociology, Ahmadu Bello University Zaria. List o f Contributors................................................. vii OYELARAN, P. A. Professor, Department o f Archaeology ami Anthropology, EDITORIAL. Obituary. Charles Fhurstan Shaw University o f Ibadan, Nigeria. (27“’June !914-8,h March 2013)........................................... SALAMI, K. Kabiru, Lecturer I, Sociology Department, University o f Ibadan, Nigeria. AD ANDh. B. A. Alexis. The West African Archaeological Association TUBOSUN, J. B. Senior Lecturer, Department ofArchaeology and Anthropology’, University o f Ibadan, Nigeria. (WAAA) and the Issue o f Prevention in Archaeology: a Regional Perspective......................................................... UKPOKOLO, Chinyere, Lecturer I, Department o f Archaeology and Anthropology, University o fI badan, Nigeria. BAGODO, Obare, Archeologie, interdisciphnante et enjeux de developpemcnt de la recherche seientifique et technique en Afrique de l'Ouest contemporaine................................................... 25 ^ ELOLIGA. Martin, Historical Archaeology in Cameroon: Scope o f the field, Theoretical andMethodological Perspectives.......................59 GUNDU, Zacharys Anger. An Appraisal o f Archaeology in the Middle Benue V alley 1951 -2011................................................................ :....S3 l’BEANU, A.M. and DALAT, G.D. Archaeological Reconnaissance o f Eggon Land, Nasaravva State, N igeria....... ..................................... 105 BAKINDE, C. 0 . and EZE-UZOMAKA, P.L A Report o f Excavation at Okeeghon in Kogi State, Nigeria....................................................... 123 OGUNDELE, S.O Marginality and Crisis in Nigerian A rchaeology The Politics o f the C entre and the Peripheries................................. 141 Exploring the Tourism Potentials of Cistercian Monastery, Awhum, Southeast Nigeria Chinyere Ukpokolo and Obiageli Okoye Department o f Archaeology and Anthropology' University o f Ibadan, Ibadan. Abstract This paper is a product o f a study on the tourism potentials o f Awhum Monastery in Enugu State, south-eastern Nigeria. The paper presents a 'thick description ' (cf. Geertz, 1973) and interpretation o f occurrences within the space and, employing life histoiy technique, explores the meanings and significances which the site holds fo r the tourists. Other tourist attractions around (he centre and the nature o f the pilgrim s' interactions with these sites are also identified. The study discovers that Cistercian Monastery holds a great promise fo r religious tourism development. Both local and foreign tourists visit the monastery fo r the purpose o f an encounter with the supernatural, an experience o f inner transformation, thanksgiving and quest fo r solution to individual problems. Invariably, the Awhum Monastery-provides the contextfor Spirituality and Nature to intermingle: establishing divine encounter fo r the ultimate goal o f spiritual reinvigoration fo r the religious tourists and refreshment fo r the eco-tourists. Introduction Tourism, in contemporary times, has become one o f the major sources o f foreign exchange to many governments globally. Religious tourism in particular provides the context for individuals and groups searching for meanings and inner experiences o f the supernatural to gather and satisfy their yearnings. Reports from World Tourism Organization have it that an estimated 300 to 330 million pilgrims visit the w orld’s key religious sites every year1. In recent decades, the number o f visitors to the Vatican has also increased tremendously that it is estimated that in 2006 t-he-Vatican received up to 4.2 million visitors. A host o f these tourists visits such places as St Peter’s Square, St Paul’s Basilica outside the walls ofRom e, the Catacombs, Sisline Chapel, and the Colosseum. Holy land destinations such as Jordan, Mount Sinai in Egypt, Bethlehem, the Dead Sea, Jerusalem, and Mecca have also enjoyed large numbers o f visitors in recent decades. W.qfr. J Arcluu’ol. 93 (No 2) 2D 13 Pp 69-93 ~(l Chimvre Jkpokolo and Obiagelt Okoye Exploring the Tourism Potentials o f Cistercian Monastery, Awhum, .. 71 In Nigeria, the number o f religious tourists has increased tremendously in recent which are: (i) emphases on archaeological sites and plea for increase tourism (see Ajekigbe times. Thus, Fagbile (2006) in his reflections on religii us tourism in Nigeria submits: & Babalola, 2007) (ii) the emphasis on the need for the documentation o f every archaeological site to prevent the threat o f extinction (see for instance Aremu, 2004; Olukole & Aremu 2007), and (iii) the tendency to emphasise structure, particularly Nigeria is recording a net inflow ofcapital through belief tourism with regard to the values o f sites and museums, or in his own words, “the use o f < it is believed that capital inflow o f Nigeria through religious artefacts and monuments to construct and transform social relations” (Lawuyi, 2011: tourism is only next to Saudi Arabia. Due to the Pentecostal wav e 161 - 162). Thus, available studies also tend to focus on archaeological sites and o f the Christian faith, most aircrafts to Nigeria in December o f their management, without necessarily exploring cultural production processes, every year contain religious tourists (Fagbile, 2006: 23). meanings and interrelationships through ethnographic methods (see for instance P e t o f the places tourists \ isit in Nigeria includes the African traditional religious Okpoko, 1990; Falade, 2002; Fagbile, 2006; and Aremu 2008b). sites. According to Okpoko (1990). there are numerous examples o f local shrines that have been points o f attraction for adherents and admirers which include ‘Onto Ukwu’ Increasingly, in recent decade o f tourism study in Nigeria, ecotourism issues Temple in Ohafia, Abia State, and Osun Shrine at Osogbo, Osun State, which is dedicated have become topical (see for instance, Oyclaran 2008; Kolade, 2008). Oyelaran to the Osun goddess o f fertility. In recent decade, Osun Osogbo has been attracting (2008) for instance lamented the negative impact o f human agency on natural habitat numerous tourists from all over the world, particularly since its designation as World and the subsequent effect on tourism, and argued that through the changes human Heritage Site. Marguba (2001) also made reference to other traditional religious sites agency has brought about in vegetation cover, “they have modified both the food that attracts tourists such as the Hubbari (Shehu Usman Dan Fodio’s Tomb) in Sokoto. resources and microclimates o f animals and consequently the richness in the wildlife” There are also the monthly Christian retreats, conventions, religious conferences and (Oyelaran, 2008: 84). On his contribution to the discourse, Kolade (2008) focuses seminars which attract numerous visitors to Nigeria. For instance, Nwanagu (2008) on the ecotourism potentials o f forests and calls for the need for the security o f these elaborated on the various Christian and Muslims conferences and seminars in Nigeria resources for the promotion o f ecotourism. Bringing the two dimensions together, it since 1973. In the light o f this, the former Vice Chainnan of the Senate Committee o f the is obvious that in the two approaches - the archaeological approach and ecotourism Federal Capital Territory, Senator Anthony Agbor has praised.The Synagogue Church o f dimension - emphases have not been laid on the experiences o f the tourists or their All Nations (SCOAN) for its contribution to Nigerian tourism development (Trust, 27l!l impressions o f the places they toured. The implication is that the perspective o f the Feb., 2010). A similar report by The Nigerian Tourism Development Corporation survey ‘consumer’ represented through oral text is conspicuously absent. indicates that these evangelical churches attracted over 15 million people to their retreat With regard to religious tourism, this area has also not received much ethnographic grounds generatingN90 billion approximately $890 million during the Christmas period attention, despite the increasing wave o f religious tourism in Nigeria and the tourism o f 2008 (Daily Trust, 27lh Feb., 2010). Important also is the religious activities o f potentials o f many o f these sites. Activities within the sites have largely remained Redeemed Christian Church o f God, Winners Chapel, Cathode Charismatic Renewal, undocumented. Undoubtedly, the emphasis on archaeological tourism in Nigeria by most particularly during the churches’ annual and biannual conventions and conferences. These researchers is a reflection o f the country’s great cultural heritage, particularly in the areas programmes attract millions o fp ilgrims from different parts of the world. Monasteries o f archaeological resources. While the subject matter o f these scholars is not being contested also play key roles in the promotion o f tourism in the communities where they are sited. here, it is also important to explore the other processes o f cultural production and Its provision of conducive environment for organized contemplation makes it attractive reproduction with regard to tourism, from the ethnographic perspective with emphasis on for those seeking spiritual re-invigoration or spiritual solution to their problems. By its the tourists’ experiences. In line with this thought, this study examined Our Lady ofM ount veiy nature, monastery provides for a withdrawal from the world into solitude, silence, Calvary Cistercian Monastery, Awhum, Southeastern Nigeria, popularly known as prayer and ready penance (Onuoha, 1990). Some of the monasteries in Nigerian include: Cistercian Monastery, Awhum, in order to identify the religious tourism potentials o f the Our Lady of the Angels Monastery Nsugbe near Onitsha, Anambra State, St. Benedict’s site. The main questions o f this study include: What is the nature o f the everyday life in the Monastery, Ewu Ishan in Edo State, and Cistercian Monastery, Awhum, Udi Local monastery? What informs pilgrim s’ visits to Cistercian Monastery, and what is their Government Area, Enugu State. Despite the prevalent o f religious tourism in Nigeria, experience of the site? What are the other tourist attractions close to the monastery, and scholarly attention to this phenomenon has remained marginal. Research works on tourism what is tire nature ofpilgrims’ interactions with the site(s)? What infrastructural facilities in the country, over the years, has by and large concerned with the archaeological are provided for the comfort o f the pilgrims and to what extent do these meet the needs of perspective. Accordingly, Lawuyi (2011) identifies three main dimensions of this approach Esploring the Tow ism Potentials o f Cistercian Monasteiy. Awhum.... 73 - Chmyere I'k/miolo and Obiageli Okove the pilgrims? These questions are addressed with the intention ofdetcrmining the tourism potentials o f the Monasteiy. between; where they are from and w here they are going. Liminality also entails suspension of normal social ties, detachment and moving to a serene environment in order to achieve Study C ontexts and M ethods an experiential condition. Pilgrimage also manifests the quality o f communitas in the form ofs ocial relations and interactions among the pilgrims within the space. Pilgrimage offers This study was earned out at Awluim in Udi Local Government Area o f Eniigu the platform for people o f diverse social class and cultural backgrounds to interact closely, State, Nigeria. The neighbouring towns to Aw hum are Okpatu in the northern part, Nike to breaking class barriers and reflecting the oneness of God and Humanity. This classlessness the east, L kana to the south, and Egede to the west. Aw hum town has eight villages with is also reflected in the way the pilgrim s operate as equals, as “communion o f equal Mis Royal Highness Onyebuclii Ugwu Chimere I ofAv hum as the traditional leader. The individuals”, submitting together to the “general authority o f ritual elders”, the monks. In major economic activities in the tow n are farming, hunting, and trading. There is a local studying pilgrimages Victor Turner suggests, the researcher can examine ‘extended case market (Nkwo Market) located at the centre o f the town that serves the community, and history’, where oral narratives o f the personal experiences and observations o f pilgrims, the visitors to the monastery. The market is situated at "Ukvvu Akpu”. The town was and o f detached researcher, enable the reader to envisage the social process o f pilgrims, formerly known for the production of high quality palm wine. With the establishment o ft he particularly o f their individual and collective experiences and their impressions o f t he centre monastery, tourism in form ofpilgrimage has become the major drivers o fe conomic growth (Turner, 1974:166). These suggestions were closely observed in this study. in the community. The main religion of the people is Christianity, This study was carried out both at the present location and the old monastery. Also the waterfall, the cave and the mountain were also visited. For a study o f this nature that although there are a few adherents o f traditional religion in (lie community. Catholic Church intends to capture the experiences o f the research participants, it is obvious that qualitative and Anglican Communion are the two dominant Christian denominations in the town. The methodology is the most appropriate approach. The methods adopted include participant monastery is managed by the Cistercian Monks, and has become a major pilgrimage and observation; key informants interview (KI1), life history, and focus group discussions prayer centre for Christians from many parts o f Nigeria and beyond. Our Lady o f Mount (FGDs). The choice o f these methods w as guided by the need to ensure that the voices of Calvary Cistercian Monastery, Awhum, was founded by the late Most Reverend Godfrey the research participants are integrated into the study and their experiences and impressions Okoye and Reverend Father Abraham Ojeftia on May 7* 1970, at the Holy Ghost Novitiate of the sites documented. Again, ethnographic methods, apart from ensuring the originality house at Awo-mmamma, in Orlu, Imo State, Nigeria. On May 15U|, 1970, the monastery o f representation, also allow the readers o f the ethnographic portrait to generate their own was brought from the Holy Ghost Novitiate, at Awo-mmamma to the town o fA whum in meanings. Sample consisted of 15 members o f the local community including the traditional Enugu State, Nigeria. For about a year and seven months, the monks stayed temporary at leader and selected cabinet members; 10 members o f the religious community (selected Awhum Junior Preparatory Seminary, about a kilometre southeast o f its present location. from the monks and staff o f the monastery), and 25 pilgrims. While random sampling was Due to space constraint and the fact that members o f the local community built their houses employed in selecting the pilgrims, purposive sampling was adopted in selecting the monks very close to the monastery thereby constituting distraction to the solitary life o ft he monks, and workers in the monasteiy. For the informants from the local community, the snowball the religious body acquired, from the community, a bigger piece o f land which was refemed approach was employed, particularly in selecting key infonnants who provided information to as ‘evil forest’ by the members o f the community. This piece of land was sanctified by on the history of the religious community- and opinion leaders in the local community. Atotal the religious community, who constructed their buildings, and subsequently moved to their o f 5 focus group discussions (FGDs) consisting of 6 to 8 participants in each session were present location. The old site still serves as part o f accommodation for pilgrims. As the carried out. The purpose o f FGDs was to get a range o f opinions on the issue being monks explored the new site, they discovered the waterfall and the cave, which have studied. The pilgrims were interviewed on what motivated them to visit the monastery, and become tourist points for pilgrims and non-pilgrims alike. their experiences and impressions o f the sites. The interviews were conducted both in Igbo The explanatory model adopted for this study is Victor Turner’s ‘Liminality’ and and English Languages, depending on the choice of the research participants. As participant ‘Communilas’ (Turner, 1974). Victor Turner contends that pilgrimage processes reflect observers, the fieldworkers observed and recorded behaviours and events as they occuned, ‘processual units’, ‘social anti-structure’, and ‘semantics o f r itual symbols’(Turner, 1974: using research instruments such as tape recorder, camera, and note books for field notes. 166). Concerning ‘liminality ’ Turner pays attention to ‘spatial aspects o fp ilgrims’ liminality, Participation in the life at the site as much as possible was also earned out. This enabled the which is a form o f‘threshold’, where the pilgrim is ‘neither here nor there’, they are ‘betwixt researchers to have abetter understanding o f the meanings pilgrims hold o f the religious and between’ as it were. Like people going through rite depassage they are caught in­ site. Being conversant with the mode o f Catholic worship, no problems were encountered in this regard as activities such as Masses. Penitential Services, and other religious activities 74 Chinyciv L'kpokolo iiiul Obiage/i Okoye Exploring the Tourism Potentials o f Cistercian Monastery. Auburn. 75 are regular Catholic mode ofworship. Data were also collected through secondary Hie last prayer with the monks for the day, ends by 7 :45pm after which the pilgrims go for sources such as text books, magazines encyclopaedias, journals, Internet, newspapers, their dinner by S: 00pm. Some pilgrims go to bed after their dinner; some go to the ‘grotto’ and other literature materials. These, we believ e, added to the quality o f the data. Descripti\ e for their personal prayers, while others return to the Chapel. Ye;, others who came in and interpretive analyses were employed in the analysis o f the data, '1 he researchers listened groups could go for talks, prayers, or even mid night prayers depending on the programme to the recorded interviews, transcribed and translated the data, and then extracted what is o f the group. A typical day at the monastery is indicated in a table below: relevant to the research questions, interpreting anil integrating them following the objectives o f the study. The major limitation to this work is that the monks are not easily accessible due to the nature of their vocation. 1 lie fieldwork for (his paper w as carried out between Some of the Activities 'l ime and Duration December 2009 and M arch 2010. 2:30am-4 am The monks prayer time ( Office time) when the monks Research Findings and Discussion engage in their monastic prayere. This section presents and discusses findings bearing in m ind the objectives o f the 5: 15 am -7 am Morning prayers for the monks, general daily Mass, and final study. I lie findings were presented and discussed under five main headings: ‘Everyday Life at Cistercian Monastery’; Pilgrims’ Personal Experiences o f the Monastery’; ‘Other blessings for those departing 1 1 1 at day Tourist Attractions and Pilgrims Interactions with the Sites’; and ‘Infrastructural Facilities at the Monastery.’ 7; 45 am Work period for the monks (this lasts for 4 -6 hour). Within *' s period the pilgrims can begin their peraonal Everyday Life at Cistercian Monastery programmes Life at the Cistercian Monastery, Awhum, is structured and semi-structured in some 8 am Breakfast time for interested pilgrims sense. On admission into the hostel, the pilgrim is provided with a timetable indicating the activities at the monastery. Pilgrims, nevertheless, have periods within which they can have 7:45pm General evening prayers their personal programmes. As early as 2:30 a.m., a bell goes signalling the beginning ofthe 8pm Dinner, after which individuals and groups can have monks’ daily activities, with prayers refers to as the morning “office”’ (prayers, devotional readings, and the singing o f psalms) whfrh lasts till 4 am. This “office” occurs seven times personal programmes pei clay (beside the daily Mass). At 5: 15am, morning Mass begins and ends by 7 am. Work begins at 7:45 a.m., and lasts for 4 to 6 hours daily. ‘W ork’ includes activities such Pilgrim s’ Personal Experiences a t Awhum M onastery as farming, working in the factories where sachet water popularly referred to as ‘pure w ater’ in Nigeria is produced, poultry fann, fishery, carpentry works etc. The monies Pilgrims at the monastery maintain that the Cistercian Monastery offers them the opportunity provide almost all their needs. During their free periods, the monks attend to their personal and the platform to experience divine encounter. Its location at the outskirt o f Awhum needs such as personal meditations, p.ayers among other activities. town away from the hassles and bustling o f city life is one of the major advantages ofthe centre. According to an informant, monk Wilson who lives in the monastery, the unique Groups on special retreat can invite any o f the monks in-charge o f the guests to geographical location o fA whum Abbey is the monastery’s major asset. The monastery is give them special talk. In fact, each group has its own schedule o f activities, a personal divinely located and fashioned with some natural endowments like the waterfall, a unique timetable for their activities, which include: midnight prayers, talk, visits to the Waterfall, mountain range and cool weather that are conducive for effective prayers. Indeed, Victor Mount Calvary for prayers etc. Participation in the ‘office’ and devotional prayers arc Turner o f course, maintained that “the peripherality o f the holy shrines” contributes to the optional but pilgrims enjoy these activities and the chapel is always filled to the brim during fulfilment o f the inner yearnings o f the pilgrims who participate in the life o fs uch places. In these prayers. According to Turner (1974), participation in such religious activities is fact, a Timen’, according to Turner, is o f course, literally a “threshold” . A pilgrimage efficacious in changing the pilgrims’ inner and, sometimes, hopefully, outer condition from experience represents a threshold, a place and moment “in and out o f time ’, and such a sin to grace, sickness to health. Food is available thrice daily but strictly for those who paid pilgrim hopes to have direct experience ofthe sacred, invisible or supernatural order, for lodging. They are required to go for their meals with their meal tickets. Evening prayers, either in form of miraculous healing or inward transformation of the spirit which eventually reflects in outward behaviours. Spiritual programmes designal to assist the pilgrims realise 76 Chlnyere I 'Ipokoto ami Ohiageh Olaiye their expectations at the centre re-enforces their determination to experience some form of Exploring the Tourism Potentials of Cisterc ian Monastery. Awhum. 7 transformation. Research participants claim that they always leave the monastery better planning to travel abroad and was asking God for guidance. There are also pilgrims w ho persons than when they came. Alloy Udenwa, who knew about the monastery through his come back to the monastery to express their gratitude to God having received answers to brother, visits the monastery monthly, according to him, “to improv e my relationship with their prayers. An informant. I feoma, from Enugu belongs to this category. According to God and I want to be one o f the candidates o f Heaven" (Udenwa, A., 10/1/2010, Pers. her. she v isiled the monastery with her fiance before their wedding to pray for divine Comm.). Alloy falls into the category o fp ilgrims who visit the Cistercian Monastery for inierv ention in their marriage preparations. A v\ eek after their wedding ceremonies, they personal retreat. Another informant, a deacon, who was expecting his priestly ordination, returned to thank God for the success o f their wedding. Thanksgiving is an important affirmed that he was there to do his prayers and personal retreat before the general retreat aspect o f the Christian faith. In the Bible, Christ used the Parable o f the Ten Lepers He o f his ordination as a priest. healed to portray the significance o f thanksgiving. Christ told his listeners that out o f the ten lepers healed, only one o ft hem came back to give thanks in appreciation of the healing Not all the pilgrims at the monastery, however, visit the centre for the purpose o f he received (Luke IS: 11-19). The various reasons for pilgrimage to the Cistercian ‘making Heaven’. Retreat can also be employed as an instrument to actualise material Monastery are summed up in Victor Turner's statement that: gains, especially when one is going through trying periods. Certainly, some pilgrims are more ‘earth bound’ than others! An informant, Peter Lawson, a man o f about 55years An indiv idual may go to fulfil a promise, a pledge or vow, made to the from Kano State, Nigeria kills into this group, as he desired breakthrough in his business. patron o f a shrine in return for supernatural help believed to have been There are also those seeking physical healing. Some o f the informants noted that they had given to his own or relative affiliation. A promise may also be made to been healed o ft heir illnesses especially after their visits to the Waterfall. In his reflection on obtain a spiritual o r temporal remedy in the future. The pilgrim may go to reasons for religious tourism, Tomasi (2010) contends that “religious tourism arose from pray for help in need or to be cured o f an ailment. He may go to offer the search for salvation, sometimes the need to be physically healed”. Apilgrim , Alex thanks for benefits received, or to obtain grace merely through visiting the Obieze, a business man from Onilsha has this to say: shrine, touching holy objects there, and then rubbing his hand on his body Ebe a amaka. Ike butere m ebe a bu na ahu adighi or those o f his children (Turner, 1974:56). in. So, in bia ebe a. So a na M aria ulcer. It lasted Interestingly, some o f the pilgrims also seek herbal medicine, which are provided by som< for three years and I spend hundreds o f thousands o f o f the monks! Consultation o f this nature, however, has its specific days. Obviously, tin Naira, the thing anaroo mana immediately M tuuru reasons that bring people to the monastery are as varied as the pilgrims themselves. ukwu ebe a, ova anaa. So M bidozie biaba ebe a for one thing or another (Obieze, A., 20/12/2009, Pers Pilgrimage as a social process provides the platform for people o f diverse socia comm.). classes and cultural backgrounds to meet and interact closely, breaking class barriers. A Cistercian Monastery; social connections are established among room-mates as they png Translation: together and share their experiences at the site. Chij ioke Obinna, a young man o f about 2! This place is good. W hat brought me here was that I years old who is a student submits: was sick. So, I came here. 1 had ulcer. It lasted for You know, the way people behave here surprised me. People three years and I spent hundreds o f thousands ofNaira. are so humble and simple not minding their status in li fe. Do The thing didn’t go. But immediately 1 stepped on this you know that my roommates are very big men but you can place, the ailment left me. So, 1 started coming to this hardly tell until they told me one day during discussion? One place for one thing or another. is a pastor. He flew in with bank manager to help him in This assertion reiterates common narratives o f numerous miracles o f divine healings prayer. The manager paid for the travelling expenses. The pilgrims experienced at Cistercian Monastery. While some o f the sick are brought to the pastor gave him the CD o f his latest release. He is into site by their loved ones, others were advised by their medical doctors to seek spiritual Christian Music. My other roommate came in from abroad. help for their health challenges. A young man from Enugu State. Mr Okechukwu Dibia, They relate with me as if we are all mates not even minding submitted that the reason for his visit to the monastery was to ask God for favour. He was my age (Obin.ua, 8/2/2010, Pers. Comm.). 76 Chiiiyere Ukpokolo and Obiageli Okoye The monastery is a place o f encounter in a classless society or what Victor Turner calls Exploring the Tourism Potentials o f Cistercian Monastery. Awhum,... i ‘communitas’. New relationships are formed as room-mates exchange contact addresses, His experience at the M ount Calvary (see Plate 1 above) revealed to him thi and such relationships may transform into social capital useful in accessing other needs. extent to which people could go in expressing their faith. According to Joseph, In was touched when he saw people crawling on their knees while climbing the mountain Cases and Narratives: Pilgrims’ Personal Experiences He did ‘Stations o f the Cross’w ith the group and they concluded their prayers on top (i) Joseph Uliakpor o f the mountain. On their w ay back, he asked a member o f the group he joined wh] some people were climbing the mountain on their knees. He was informed that those Joseph, a student o f Regina Caelis Secondary School in Abia State, is a first timer to the crawling on their knees wanted to share in the suffering o f Christ through sel monasteiy. According to Joseph, his mother pleaded with him initially to follow her to the mortification. The events and procession o f the pilgrims climbing the mountain reflec monastery but he refused. Later, the mother compelled him to accompany her as his Victor Turner’s social dram a and represent the processual nature o f pilgrim age a: school was on a long vacation. The purpose o f the pilgrimage was for prayers, thanksgiving Turner argues. To Joseph, this encounter was a turning point in his life. He began tc and for his change o f behaviour. wonder how he could make his experience o f the pilgrimage a rewarding one. This thought occupied his mind for the rest o f the journey. Joseph’s experience o f the monastery started at his arrival with the mother on a Monday evening around 5:30 pm. They first reported at the Booking Office to take up Joseph’s next point o f call was the Waterfall where he went w ith another group o: their accommodation. He was assigned to a male hostel, ‘Tansi Hostel’, while his mother pilgrims immediately after prayers. As the pilgrims trekked down to the waterfall they saic went for the female hostel. She told him to freshen up and get ready for the 7:30 pm their prayers individually. While some were reciting the Rosary, others were speaking ir prayers. He attended the prayers and enjoyed the readings o f the Psalms. The prayer tongues or saying other forms o f prayers. He recounted his experience at the water fal meeting ended by 8:00 pin and he went straight to bed as he was tired and could not thus: come out for midnight p'rayers. He woke up by,5 :00am the next day, took his bath and went for prayers and M ass by 5:15am. The prayer ended by 7 :30am. He later visited When I saw the water falling, I thought it was a joke, that Mount Calvary and the Waterfall for prayers after breakfast and morn i ng ‘ work’. some people were on top there pouring the water. When I w en t c lo s e r an d th e w a te r touched m e, I was overwhelmed with jo y and started praying because many people w ere praying. Since that day, I don’t miss going - to the Waterfall (Uliakpor, J., 20/2/2010, Pers. com.). While the water poured on him, he prayed to God to wash avVay his sins. Joseph was not the only one who visited the waterfall and prayed for forgiveness o f sins. There were othei tourists who claimed that they visited the waterfall for physical and spiritual cleansing. To these tourists, the experience reminded them o f the water o f Baptism which washes away sins. Prayers for the forgiveness o fs ins arc essential in the Christian faith. As sin is a barrier to one’s encounter with his Maker, the need for spiritual purgation becomes paramount il one must access God, and obtain favour from Him. Water from the fall, to many, symbolises Holy Water which is one o f the sacramentals Catholics use for spiritual nourishment, sanctification and exorcism. To Joseph, a visit to the fall is a daily ritual. Another regular place o f call at the monastery is the ‘Desert ’, a large expanse o f land where one can pray without distraction. Some pilgrims observe deliverance prayers at this space, including those who prefer vocal prayers to meditative prayers. The desert is a ‘chaotic’ arena, or ‘maddening crow’ o f some sort to borrow Thomas Hardy’s words, I " ■ ...M with diverse individuals and groups praying in their peculiar mannerism ‘as the sprit moves’ P la te 1: A sta tu e o f Je su s c a rry in g th e C ross on H is w ay to t i e p T ac eo f:ru c ilix io n , them. Some belong to different groups and ministries in their various places o f worship; s ta tu e is used fo r 'S ta tio n s o f th e C ro ss ' on M t. C a lv a ry (F ie ld w o rk , 2009V members o f the singing ministry, praying ministry, and Block Rosary Society. Joseph Exploring the Tourism Potentials o f Cistercian Monastery, Awhunt,... 81 (i) S is te r A n n 80 Chinyere Ukpokolo and Obiageli Okoye Sister Ann, a Reverend Sister from Nkpor, Anambra State, has been visiting the monastery observed groups making deliverance prayers. While in the ‘Desert’, he prayed to God to since 1995. According to her, the monastery is a place for people who want to experience bless everybody and let bad ones turn a new leaf. To Joseph, Awluim Monastery is a holy an intimate relationsliip with God. Sister Ann likens withdrawing to the monastery for prayers land and since he entered the premises, he never quarrelled with anybody. He likened his to that o f Jesus Christ who withdrew from time to time to lonely places for prayers when lifestyle at the centre to that o f a saint. Nobody is quamelling with anybody. He submitted He was on earth. She visits the monastery for various reason such as seeing her uncle, who that they were five guests in a room. Some of the guests are married men and they lived in is one o f the monks, praying with the monks and making personal prayers. She came harmony and prayed together. He then concluded that he was ‘bom again’during Iris stay around 7:00 pm on a Monday and left on Wednesday. Like most people at the monastery, in the monastery and he is asking>God to help him live a monastic life as he desired to she participated in all the ‘offices’ but did not visit the Mountain, Cave and Waterfall on this become a monk in future. particular visit. She recounted her previous visits to the Waterfall and refen ed to it as ‘a journey of faith’ - the distance one needs to trek to reach the Waterfall, the prayers along the way, all re-enact the story o f a people on their way to encounter God. Hence, the whole process strengthens one’s faith. She advises: I wezuga onwe gi n 'ebe ndi mmadu no, ga kpeelu chukwu dika M oses siri wee je e y a na chukwu zute. Mgbe o zutechalu chukwu, ... mgbe Moses n ’cigbcidata ini ya adiro di same. Mgbe o na- abiakwute umu Israel, ha huruya dika another person. Even ha siriya chere kwa na o nwere ka ihuya di. M biasia a ebe a naa, ma onye biasia ebe a naa, o na-enwe ezigbole changes and that is why echiniine, onye ahu abiakwa maara na ihe di iche di (Uzodimna, A., 22/2/ 2010, Pcrs. Comm.). Translation: If you separate yourself from the bustles o f life, when you have separated the se lf from the people and prayed to God, just like Moses went and met God. After the encounter with God, when M oses was coming down, his face was not the same. When he was going to the Israelites, they saw him like another person. They could not look straight at his face. After someone has visited this place, there are very good changes and that is wffiy tomorrow, the person revisits the P la te 2: A g ro u p o f p ilg rim s sh a rin g testim onies on to p o f th e m o u n ta in (Source: site, knowing that there was great changes the other time. F ie ld w o rk , 2009) The fonn the transformation in the life o f a pilgrim to the Awhum Monastery could take is reflected in the life o f Sister Ann who noted that her vocation as a religious (a Reverend Sister) started w ith her experience at the m onastery, w hich was transformative. * 82 Cltinyere Ulpokalo ami Obiageli Okoye Exploring the Tourism Potentials o f Cistercian Monastery, Awhum.... S3 Travelling to relatively undisturbed or uncontaminated natural (ii) Barrister (Mrs.) Kate Okafor areas with the specific objective o f studying, admiring, and enjoying the scenery and its wild plants and animals, as well as Bairister Kate, a legal practitioner from Owerri is another regular visitor to the any existing cultural manifestation. monastery. According to her, the disposition o f a pilgrim at the monastery can affect the realisation or otherwise of one’s expectations) at the monastery. She acknowledged , Marguba (2001) affirms that ecotourism is practiced throughout the world and that the monastery is highly organised and activities programmed, even up to the ecotourism destinations are restricted to some few specific protected natural enclaves Waterfall. She visits the monastery because the site offers a conducive environment within these geographical regions. He maintained that for any particular site or location for spiritual activities, and this helps her to concentrate and pray to God without to qualify as an ecotourism site, the natural landscape must be relatively undisturbed distractions. W henever she visits the monastery, according to her, she prefers being for people to study, enjoy, and admire the scenery and its wild animals and plants in alone most o f the time. She arrived at the monastery on a Saturday and left the next their natural state. At the Cistercian Monastery, the mountain, waterfall, ‘D esert’ and day. Her places o f call include the mountain where she did ‘Stations o f the Cross’ to the cave under the control o f the monastery depict the prevalent o f ecotourism in the and fro and the Chapel for various religious activities that take place there - evening region. At these sites, nature and spirituality are interwoven and interconnected, making prayers and meditations. According to B anister Kate, she visits the monastery any the pilgrims experience the Creator and the creature in a singular encounter. The lime she has serious spiritual, family and or financial challenges. For her, the monastery waterfall and cave attract both religious and secular tourists. helps her to become “a new person in the Lord” . She has become more peaceful and The Mountain more prayerful and miraculously whatever she asks God in prayers she receives. She noted that her visit to the monastery was instmmental to her gaining admission into The mountain, known as Mount Calvary (Plate 3), is within the monastery, though about Law School. Besides the spiritual nourishment, she was able to establish enduring 2kms away from the monastery residential area. The mountain was formerly used by the friendship with one o f the tourists and this helped her in securing a job after her members o f the local community as a place o f sacrifice to the god ‘Ekwensu’ literally graduation. meaning ‘Satan’. W ien the religious community came to the community, they prayed over the site, blessed and consecrated it, converting the site to a place of prayers and supplications The accounts o f the pilgrims demonstrate the significance o f the monastery to to the Supreme Being, the Almighty God. Mount Calvary was dedicated to Our Lady o f different people. For instance, Joseph wishes to become a monk as a result o f his Mount Calvary on the 2"d o f July 1991. The mountain is surrounded by natural scenery, encounter, Sister Ann became a reverend sister after she visited the site, and for Mrs flora and fauna, with valleys beside Mount Calvary. The environment around Mount Calvary Kate her material needs were met. Stories like these continue to motivate people to is very serene. Although dedicated to the Blessed Virgin Mary, the Mount is visited by visit the site. Those that visit for mere pleasure participate more in visitations to other members ofd ifferent church denominations who visit the monastery - Catholics, Anglicans, tourist attraction sites, that is, the Mountain, the Cave, the Desert and the Waterfall. Pentecostals, Methodists and Baptists. Pilgrims were observed making ‘Stations o f the Other Tourist Attractions and the Pilgrims Interactions with the Sites Cross’, ‘praying with rosary’, singing praises to God or just praying aloud as they climb the mountain. M ost o f the pilgrims admitted that they visit the waterfall, cave, and M ount In his presidential address during the fourth International Ecotourism Workshop Calvary to appreciate the handiwork o f God, which they believe is also an act o f worship. on Preservation o f Land, Culture and Wildlife in Abuja, N igeria in 2000, the then Statues of Jesus Christ, depicting different stages of His Passion are stationed at intervals president o f Nigeria, Chief Olusegun Obasanjo noted that landmarks such as waterfalls, as one climbs the mountain. mountains or caves litter the entire continent o fA frica, with tremendous tourist values (Obasanjo, 2008: 9). Avvhum monastery gained its popularity not ju st because o f the The B iblical significance of the mountain is also acknowledged by the pilgrims. An religious life o f members o f the community or the fact that worshipers visit the site for infonnant, a young lady from Bayelsa State, affirmed she visited the mountain to re-enact in religious experience. Rather, the monastery is also surrounded by other tourist her life God’s encounter with Moses. So, the mountain symbolises a point o f miraculous attractions, which include mountain, cave, waterfall and the large expanse o f land encounter, which could come through self- mortification. For Mrs Savior Silimambiri, a covered with different types o f vegetations, and the ‘Desert’. These sites serve as pilgrim from Port Harcourt, she preferred going to the mountain and the Waterfall as act of both ecotourism and religious tourism sites as well According to Hector C’ellabos- mortification. These places remind the religious tourists o f Christ’s Passion and “makes Lascurain o f Mexico cited in Marguba (2001), ecotourism is: one reflect on oneself trying to imitate Christ in the real sense o f it” (Silimambiri, S., 3/3/ 84 Chmvciv I'kpnkolo and Olnayeh Olow Ixploriiif' the '/inn ism Potentials o f Cistercian Monastery, Awhuni.... 85 2010, Pers. Comm.). Indeed, the statues dolling (lie v\ay lo (he lop o ld ie mountain help the pilgrims to meditate on the Passion and I )calli o f Jesus ( 'lirisl without distractions. This religious object (the cross) is symbolic, hence makes the sufferings o f t ’lirisl real lo the pilgrims, reminding them oflhe seriousness o ft heir faith and the pilgrimage. The natural environment also facilitates their meditation as they feel very close to nature. A pilgrim, an evangelist, who has been visiting the monastery since 2003, is one o f the people that passionately share this view. He noted spiritual exercise through prayers and meditations along different ‘Stations of the Cross’ facilitate one’s ability to share the passion o f Christ and experience spiritual re-invigoration. The cross, an ancient symbol, is found in many cultures o f the world and is o f various shapes and sizes, though Christianity, through the death and resurrection o f Jesus Christ has elevated the symbolic object beyond its other applications. According to Okanlawon (2011), the cross can manifest in such shapes as T-shaped as a symbol o f ‘life’ among ancient Egyptians, and also a metaphor for air, earth, fire, and water that is, symbolising permanence; to the Buddhists, the cross represents ‘resignation’; to the Jains, it symbolises their seventh saint; while in the mid-Twentieth Century Germany, the right-facing cross was the Nazi Party emblem (Okalanwon, 2011: 160 -161). He further observed that among the Greek, the cross, which is referred to as ‘stauros’, could be in the forms o f ‘T ’, ‘X’ or ‘Y ’ and symbolises ‘death’ (Okanlaw'on, 2011:161). Little wonder therefore that the pilgrims were ready to mortify the flesh to signify their dying to the flesh for the sake off irst, sharing in the suffering o f Christ, and two to suppress the flesh so that they could ‘grow in the spirit’. Amazingly, some of tire pilgrims were observed climbing the mountain on their knees! The sight o f the activities o f these pilgrims on their way to the top o f the mountain makes one to think o f the vani ty o f life and class consciousness. Plate 3: Top of IVIt. C alvary where pilgrim s conclude their prayers (Source: Fieldwork, 2009) The top o f the mountain is the place where pilgrims conclude their prayers. There The Water fall is a huge Cross o f Jesus Christ there (see Plate 3). To the pilgrims, the top o f Mount Calvary is a symbol o f where Jesus Christ was crucified. Getting to the top o f the mountain The waterfall (Plate 4) is another ecotourism site close lo the monastery. The local is also symbolic. Each of the stations as the pilgrims climb the mountain takes them spiritually community was unaware o f the fall (probably because o f their association o f the forest closer to God and, eventually, their getting to the apex o f the mountain can be seen as their with Satan) until it was discovered by tire monks. According to an infonnant, Monk Wilson, getting to the presence o f God, where they present all their petitions and conclude their tire waterfall and the cave were first discovered by a group o f monks during one o f their prayers. walks. The Waterfall, measuring about 30 metres in height with sparkling clean water showering down, is visited by both secular and religious tourists. A sign post is conspicuously placed within the vicinity indicating that photographing, exorcism or lighting o f candles is prohibited within the vicinity o f Hie waterfall and the cave. One is advised to use torch light if need be in the cave.-The reason for this prohibition, according to an informant who is also one o f the workers in the monastery, is because o f the attitude o f some people who use religion for money; including those who use the site.for film production without the consent o f the managers o f the monastery. Mention was made o f a particular film shot at the site where the picture o f one the monks was taken in secret while he w as conducting a prayer session. This violates the life o f the monks who live a solitary life. • Exploring tlic Tourism Potentials o f Cistercian Monastery, Awhum.... 87 86 Chinyere Ukpalolo anil Ohiugcli Okoyc water or to bathe in it in order to strengthen the self. Patrick Johnson, an informant from llie northern part o f Nigeria submitted that when he visited the waterfall, he said, “God since you can make water come out from this stone that means your power is there. So as (his water drop on me let everything that is not o f yours be w-ashed out o f me” (Johnson, P, 22/12/2009, pers. Comm.). To him, with the water from the fall, he experienced divine healing. Some informants also reported that some pilgrims received messages and gifts (for i nstance, the gi A o f singing) during their encounter with divine presence at the waterfall. To many others the water from the Fall is used for deliverance prayers as they believe that it scares marine spirits, prevents and stops bad dreams. The Cave The cave, which is very close to the waterfall, is another ecotourism site near the monastery. The cave was said to be inhabited by lions before the monks discovered the site. The coolness o f inside o f the cave may be as a result o f its closeness to the waterfall as water from the fall flows down along the side o f the cave. Pilgrims to the monastery also stop over at the cave to worship, appreciate the Maker o f the cave and make their petitions. There is a statue o f Virgin Mary just by the entrance o f the cave. Pilgrims were observed squatting, or kneeling inside the cave as they make their petitions. This ecotourism site Plate 4: Awhum Waterfall (Source: enugutourisnjboard.com/p.php?u=awhum-water-fall-and-cave&id=19) gives pilgrims who have not seen a cave before the opportunity to view one, and further provide medium for the pilgrims to experience God in a special way. For security purposes, tourists are not allowed to visit the waterfall as from 5 p.m. A Infrastructural Facilities at the Monastery security man is stationed at the path that leads to the waterfall to ensure that no tourist visit the waterfall at odd hours. There is no major road leading to the site except a foot For tourism to flourish in any nation there is the need for infrastructural facilities. path and the waterfall is about 7 km away from the monastery. The pathway is hilly with Sowunmi (2008) and Folorunso (2001) argue that peace and security is vital tool for different kinds ofplants at both sides o ft he road. Despite the relative long distance o f the tourism development in any country. Sowunmi, for instance, points out that the issue waterfall to the monastery residential area, to the.pilgrims, trekking to the waterfall is part o f security in tourism development is multifaceted. She argues that in the process o f o f penance, a form o f mortification that prepares the pilgrims and disposes them to receive promoting the artistic and scenic value o f the cultural resources o f any community, the blessings at the waterfall. While some pilgrims make one form o f prayer o r another as sources o f such cultural artefacts and locations are also revealed, and consequently they trek to the waterfall, others just chat and make short prayer when they are close to exposing them to looters (Sowunmi, 2008: 75). She, therefore, submitted that the the waterfall. The environment o f the waterfall is spectacular, cool and tranquil. M ost security o f life and property are part o f challenges o f tourism development. For Ridgers pilgrims referred to the v/aterfall as ‘a wonder in the desert’. Okechukwu Obiora, an (2007), infrastructure is m ost essential for the success o f tourism in Nigeria and informant who is a student o f Anambra State University, claimed that seeing the wonders advocates the massive provision o f infrastructural facilities in the country for the o f t he waterfall helps him to believe in God the more. promotion o f tourism. Deduced from the two positions presented above is the fact that both security and infrastructure are necessary for sustainable tourism to thrive in Most pilgrims see the visit to the waterfall as ‘a journey o f faith’, to the power any country. As a matter o f fact, security is part o f infrastructural facilities. In the point where they appreciate the handiwork o f God, and receive healings, which may be context o f the present study, the question then is: What are the infrastructural facilities physical or spiritual o r both. All the pilgrims interviewed spoke confidently about the available at Cistercian Monastery and to. what extent do they meet the needs o f the tourists? healing power o f the waterfall. It was observed that almost all the pilgrims, who visited the waterfall, went with portable water containers, which they used to collect water from Cistercian Monasteiy has put in place iiifrastructiiral facilities which the management the waterfall. The use o f the water from the fall by the sick is in line with Lawuyi’s (1998) believe will contribute to the comfort o f the tourists while at the centre. This is the focus o f position that in African cosmological paradigm it is a common practice for the ill to consume the next section o f this chapter. - A Chinyere Ukpokolo and Obiugeli Okove Exploring the Tourism Potentials o f Cistercian Monastery, Awhum,... 89 (i) Hostels Cistercian Monastery has made provisions of hostels for the pilgrims (Table 2). (iv) Feeding Facilities There is booking office where the officers in charge allocate rooms to visitors. While the Catering services and self-catering accommodation is provided in the male officer takes care of male pilgrims, the female officer carter for the females. Porters monastery. The self-catering option allows the pilgrims the flexibility to eat what and are employed in each hostel to give necessary assistance to the pilgrims. when they want. The implication is that those pilgrims who missed their meals or Table 2: A ccom m odation a t the M onastery who do not want to cat what is served in the dining room have the option o f using the fast food centre or the mini market close to the monastery to purchase what they Type of Accommodation No. Cost per bed space want. This is an important part o f the overall hospitality industry, especially the opportunities it gives to locally owned cafes to operate. There is also privately Hostels for Priests and male religions 1 Nl, 500 (priest in training) .. owned mega food centres such as M r Biggs’. And for those who wish to prepare their meals, they could patronize the local market, known as the Biafra Market for Hostels for Reverend Sisters 1 N 1,500 the purchase o f food items. Hostels for other males 3 N500/N 1,000 (v) Security D epartm en t Hostels for other females 3 N500/N 1,000 This department takes care o f the safety o f the lives and property o f the pilgrim s/ tourists. The security men are stationed at different points, including the waterfall, Halls at the New site 4 N300 the cave and the mountain. They equally give directions to tourists who may need flails at the Old site 8 N100 their assistance. Informants, however, noted the need for an improvement in security as not all the visitors to the site come for spiritual activities or ecotourism. Occasionally Total No. of accommodation facilities 20 miscreants stray in, to carry out one nefarious activity or the other, such as pilfering. According to M azi U doye, a 55 years old sta ff o f the monastery, the cost of (vi) O ther facilities accommodation is cheap because the monastery is a charitable organisation. He Other facilities at the monastery include the carparks, bookshop, the Chapel and the opined that the managers o f the centre do not depend on the hospitality aspect o f Pieta, and the grotto with seats around it, which serves as a place for personal prayers the centre for the generation o f income. According to him the little payment that is and meditations for the pilgrims. collected from accommodation helps to feed the visitors and sustain the structures Although the monastery has made tremendous efforts in addressing the needs and facilities there. The major aim o f the organisation is to accommodate all pilgrims o f the visitors, there are still areas the pilgrims still need more attention. M any o f the both the rich and the poor and rejoice with them when their petitions are granted. infonnants maintain that accommodation at the centre is inadequate considering the Nevertheless, they do not rej ect donations from pilgrims who have experienced one number o f people that troop to the centre during the weekends, Christmas, Easter miracle or the other at the monastery. and public holidays. The problem o f distractions from other pilgrims is a challenge at the centre. With more than two people in a room, instances o f distractions from (ii) Power Supply room-mates abound, especially from pilgrims who are not used to meditative prayers, The power supply in the monastery is constant and there are three standby generators violating the rules in the monastery that prohibit vocal prayers in the rooms. with capacities of, 1OOKV, 200KV, 350KV used during power outages. (iii) Water Supply Conclusion The monastery has its own source o f water supply system. There are three bore holes, fifty-one taps located at various points in the community for the use o f the pilgrims. Our discussions in this paper have highlighted the abundance o f religious tourism in The monk in-charge ofwater supply pumps water twice daily to ensure there is adequate Nigeria using Cistercian Monastery Awhum, as a case. Obviously, places for spiritual re- water in the tanks. invigoration and transformation abound at this tourist attraction sites. The potentials as demonstrated in this study further reflect the need for the development o f both religious ^ ' Chinyere Ukpokolo and Obiageli Okoye tourism and ecotourism in Nigeria, which will further enhance the quality o f life o f those Exploring the Tourism Potentials o f Cistercian Monastery, Awhitrn,... 91 who seek spiritual and physical refreshment. Indeed, at the monastery, nature anil spirituality Kolade, Adeyoju, (2008) ‘Ecotourism Potentials o f Outside the National Parks’. blend together for human leisure in this area. Findings demonstrate that pilgrims’ visit to Preservation o f Land, Culture and Wildlife fo r the Development O f the monastery is as a result o f its unique and conducive setting for prayers and meditations, Ecotourism in Africa, Aremu, D. A. (ed). Ibadan: Spectrum, Pp.61 - 82. leading to tire transformative experiences of the pilgrims. 'I Trough their experiences, they * come to realize the supremacy o f God and manifestation o H lis power in nature and man. Geertz, Clifford (1973) ‘Thick Description: Towards an Interpretive Theory ofCulture’. In this unique environment, class consciousness become o f little or no significance, as The Interpretation o fC ultures. New York: Basic Books. relationships are established and nurtured among people who ordinarily would have treaded parallel lines in the social and economic life-worlds, 'fo ensure that pilgrims’ physical Lawuyi, O.B. (1998) ‘Water, Healing, Gender and Space in African Cosmology’. needs are met, some infrastructural facilities have been put in place by the management o f South African Journal o fE thnology. 21 (4): 185-190. the monastery. The presence o f security personnel, eateries, both privately owned and those managed by the monastery, all indicate the preparedness o f the centre to welcome Lawuyi, O. B. (2011) ‘Tourism in Nigeria’. In Anthropology and Anthropological • visitors, meet their spiritual and physical needs, and ensure their maximum comfort. Applications in Nigeria ’. O. B. Lawuyi & B. O. Ololajulo (ed.). Osogbo: Swiff Print Limited, Pp.156 - 171 References Marguba, L. B. (2001) ‘The Relevance ofTourism (Cultural and Ecotourism) in Nigeria Adenekan, Suleiman (2010) ‘Peace, Security Essential for Tourism Development’. The Towards Our 2 lsl Century National Economic Development*. Aremu, D. A. (Ed). Punch Newspaper. March 26. Cultural and Ecotourism Development in Nigeria: The Role o f the Three Tiers o f Government and the Private Sector. Ibadan: Hope Publication. Pp. 13-19. Aremu,D. A. (2008a) Tourism; the Challenge o fA rchaeology in Africa’, in.Preservation o f Land, Culture and Wildlifef o r the Development o fE cotourism in Africa, Nwanagu, I. (2008) Christian-Muslim Relations in Nigeria. Berlin: Logos Verlag. Aremu, D. A. (ed). Ibadan: Spectrum. Pp. 8 8 -1 0 2 . Obasanjo, Olusegun (2008) ‘Address o f the President, Commander-in-Chief o f t he Armed Aremu, D. A. (2008b) ‘Nigerian Heritage Sites for Cultural and Ecotourism Force of tire Federal Republic o f Nigeria, presented during the Fourth International Development’, in Preservation o f Land, Culture and Wildlife fo r the Conference on Ecotourism on the Preservation o f Land, Culture and Wildlife Development o f Ecotourism in Africa. Aremu, D. A. (ed). Ibadan: Spectrum. Pp.9-13. Abuja, Nigeria. Pp.173- 204. Offiong, A. V. (2010) ‘Tourism Has Spiritual Face Too’. The Daily Trust Newspaper. Ekechukwu, L.C. (1990) ‘Encouraging National Development through the Promotion o f February, 27. Tourism: The Place o f Archaeology'. In Andali, B.W. (Ed) Cultural Resource Management an African Dimension. Ibadan: Wisdom Publishers. Pp. 120 — Ogundele, S. O. (2001) ‘ Tourism Development in Nigeria: A Grassroots Perspective’. In 125. Aremu, D. A. (Ed), Cultural and Eco-Tourism Development in Nigeria: The Role o f the Three Tiers o f Government and the Private Sector. Ibadan: Hope Fagbile, A. (2006) Development o f Ecotourism in Nigeria: Evolution, Regulatory Publication. Pp. 107-117. Framework and Strategies fo r Future Growth. Abuja: Jul-Rose Enterprise. Okanlawon, Samuel Oluwatosin (2011). ‘The Theological Significance o f Jesus Christ’s Falade, O. (2002) Understanding Tourism in Nigeria. Ibadan: JIS Printing Press. Death on the Cross and its Behavioural Implications for National Development. Orita: Ibadan Journal o f Religious Studies. XL11I. Volume (2): 157 176. Folorunso, C. A. (2001) ‘Exploring the Frontiers ofTourism: A Global View*. InAremu, D.A. (Ed).Cultural and Ecotourism Development in Nigeria: The Role o f the Okpoko, P.U. (1990) ‘Tire Role o f Cultural Resources in Tourism in Nigeria.’ in Andah, Three Tiers o f Government and the Private Sector. Ibadan: Hope Publication. B.W. (Ed) Cultural Resource Management. An African Dimension. Ibadan: Pp. 45-60. Wisdom Publisher. Pp. 126-135. 92 Chinyere Ukpokolo and Obiageli Okoye Exploring the Tourism Potentials o f Cistercian Monastery. Awhwn. 93 Olukole, T. & D.A. Aremu (2007). The Use o f Geographical Information Systems for Documenting Archaeological and Tourism Resources o f Ijebuland, Southwestern Selected Interviews Nigeria. West African Journal o f Archaeology. Vol. 32 (2):35 - 61. Ama, Wilson, a monk in the monastery in charge o f visitors. Personal communication, 18 Onuoha, A.M. (1998) African Monks and Culture; An Inculturation Process. Enugu: December, 2009. SNAAP Press. Dibia, Okechukwu, a young man from Enugu State. Personal communication, 20, Oyelaran, PA. (2008) ‘Human Impact on the Natural Habitats and Effects on Tourism December, 2009. in N igeria’. Presentation o f Land, Culture and Wildlifefor the Development OfEcotourism in Africa, Aremu, D .A . (ed). Ibadan: Spectrum. Johnson, Patrick, a banker from Plateau State. Personal communication, 22, December, Pp. 83 -87. 2009. Poria, Y., Butler, R. and AireyD. (2003) Tourism, Religion and Religiosity. AHoly Mess’. Lawson, Peter, Personal Communication, 10, January, 2010. 6(4). Obieze, Alex, a business man from Onitsha. Personal Communication, 20, December, Rodgers, J. 2001. Travel and Tourism. Great Britain: Heinemann Educational Publishers. 2009. Sowunmi, M. A. (2008) ‘Tourism and Security: Facing the Challenges’. Preservation o f Obiakor, Ifeoma, a newly wedded young lady. Personal communication, 10 February, Land, Culture and Wildlife fo r the Development o fE cotourism in Africa. Aremu, 2010. D.A. (ed.). Ibadan: Spectrum Books. Pp. 74- 82. Obirma, Chijioke, a student, personal communication, 8, Febmary, 2010. Stein, R. L. (1998). ‘Israeli Tourism and Palestinian Cultural Production’. Social Text. No 56. Duke University Press. Pp. 91-124. Retrieved Jan. 25,2010, from http:// Okafor, Kate, a lawyer from Owerri. Personal communication, 3, March, 2010. www.jstor.org/stable/466772. Okechukwu, Obiora, a student o f Anambra State University Uli. Personal communication, Stronza, A. (2001). ‘Anthropology o f Tourism: Forging New Ground for Ecotourism 18, December, 2009. and other Alternatives’. Annual Reviews o fA nthropology. Vol. 30. Pp. 261- Silimambiri, Saviour, a woman from Port Harcourt. Personal communication, 3, March 283. Retrieved Jan. 25,2010, from http://www.jstor.org/stable/3069217. 2010. Tomasi, L. (1988) ‘Pilgrimage/Tourism’. Encyclopaedia o f Religion and Society.Alta Udenwa, Alloy. Personal communication, 10, January, 2010. Mira Press. Retrieved March, 2010. Ugochukwu, Obinna, a young man from Delta Slate, Personal communication, 18, Turner, V. (1974) Dramas, Fields, and Metaphors Symbolic Action in Human Society. December, 2009. Ithaca and London: Cornell University Press. Uliakpor, Joseph, a seventeen year old secondary school boy from Abia State. Personal World Tourism Organisation Website http:// www.worldtourism.org. Retrieved March, communication, 20, February, 2010. 2010. Uzodinma, Ann, a reverend sister from Nkpor, Anambra State. Personal Communication, 22, February, 2010.