Special Report (Investigative Journalism): How Can Media and Communication Help Toward Rescuing Borno and Yobe’s Abandoned Historical Sites from Annihilation?
By Umar Bakari
15th October, 2022
The present-day Kanem-Borno which covers much of the present-day North-Eastern Nigeria is a multi-ethnic region with distinctive lifestyles that are displayed through the use of special heritage resources. The Kanem-Borno is endowed with exceptional and diverse cultural heritage resources that are the result of human actions and processes. One could characterise them as continuing traditions passed down through the generations and a source of identity that sets one nation or ethnic group apart from another. However, these cultural and historical resources are being endangered by neglect and are facing serious ‘extinction’ threat due to long-time abandonment. This article focuses on analysing the application of investigative journalism and communication research approaches to solve the age-long problem of total neglect of our priceless historical monuments spread across Borno and Yobe States with a view to salvaging them from complete ruination.
The historical resources I referred to above take the form of material and immaterial natural and cultural goods. The tangible resources are the physical manifestations of the cultures that once existed in the area. Examples include the natural environment, historical sites, monuments, traditional structures, and temples. The immaterial cultural expressions and traditions of societies, which include traditional ways of life, social customs, festivals, music, craftsmanship, etc., that are rooted in the cultural values and practices of both past and present generations, are intangible. These resources are not only intrinsically valuable and beautiful, but they are also a major asset for the tourism industry. This is due to the fact that tourists who
want to experience distinctive landscapes, traditions, and cultural sites are drawn to them because of their uniqueness. Scholars have emphasised that more places are being marketed as heritage destinations because heritage is attractive as a commodity.
Therefore, heritage resources are important forces that have the potential to grow and promote tourism, having a significant impact on the community’s social, economic, and environmental well-being. In order to increase their appeal and meet the needs of travelers, many destinations use their heritage resources as a driver of tourism for tourism marketing. Heritage has evolved into a commodity in this tourism context, intended to meet the demands of the modern traveler. Its consumption as a commodity manifests itself in a variety of ways, including identity affiliation, use in claims to resources like land, traditional practices, ritual practices, religious practice, and use in cultural heritage tourism, to name a few. Heritage encourages tourism because it involves producing and consuming the past in order to use it for the present.
Heritage resources and tourism are in fact complementary under this guise. Heritage resources support tourism development on the one hand, and tourism on the other hand promotes and protects a people’s heritage. In light of this, some academics have noted that at heritage sites, tourism can offer opportunities for visitors to understand past and present cultures in addition to economic and social benefits for the local population. In order to preserve its value for maintaining cultural continuity, heritage is thus the living monuments to human life. The United Nations Educational, Scientific, and Cultural Organization’s (UNESCO) concern for the preservation and conservation of cultural heritage for both the present and the future rests on this foundation. This preservation idea resulted in the designation of specific nations’ cultural assets as World Heritage Sites.
It is impossible to overstate the political, social, and economic advantages that such an activity could bring a country. There is no denying that cultural heritage resources are crucial to the well-being of any country when one considers the advantages they provide. As such, they ought to be protected and conserved, but this is not the case in Borno and Yobe States. This is due to the perception in some places that historical and contemporary cultural resources are products of traditional African cultures and even religions (e.g., the tomb of Shehu Usman Dan Fodio in Sokoto).
Cultural heritage is defined as manifestations of human life that represent a specific worldview and attest to the development and veracity of that worldview. Heritage culture reflects identity. Its preservation aids in the healing of fractured communities, the restoration of their identities, and the tying together of the past, present, and future. Monuments, artefacts, archaeological sites, sacred locations, cultural landscapes, intangible expressions (like rituals and knowledge), natural spaces, and endangered species within their particular ecosystems are all examples of cultural heritage. It might take the form of antiquated knowledge preserved in antiquated books and manuscripts, as in Mali. It can also take the form of wrecks and other items that have been partially or completely submerged under water, in which case it is appropriately referred to as underwater cultural heritage.
Role of the Media in Promoting and Preserving Historical Sites
Due to poor tourism activities, many tourist destinations in Kanem-Borno, the present-day North-Eastern Nigeria are deteriorating as a result of people’s perceived positive, negative, or impersonal image of the area based on information from other sources and their mindsets. The area is particularly fortunate to have an abundance of natural, man-made, and cultural resources. Despite being so accessible, the attractions are still not being fully utilised. In order to preserve and promote the historical artefacts and sites in Borno and Yobe States such as the Dufuna Canoe in Damaturu and Rabeh Fortress at Dikwa for the cultural and socio-economic development of the states, this article focuses on critical analysis of role media and communication for development (C4D) techniques can be used to play key roles in these endeavours.
The Kanem-Borno, whose parts also form parts of the present-day Nigeria is home to a rich history and cultural heritage, including the Sukur Cultural Heritage (a UNESCO World Heritage Site); Rabeh Fortress at the Borno State border town of Dikwa; the ruins of Ngazargamu ancient city in northern Yobe State and the Dufuna Canoe which is the oldest in Africa and second oldest in the world and is being kept in the Yobe State Museum in Damaturu; Yankari Game Reserve, a premier wildlife reserve in Africa due to its distinctive features, as well as the Tomb of the First Nigerian Prime Minister Sir Abubakar Tafawa Balewa both in Bauchi State; the first mining beacon in Nigeria; picturesque landscapes, rocks, and hills; beautiful stone mounds, bird sanctuaries (a protected area), beautiful arts and crafts like leather work and blacksmithing as well as local cuisines like tie-dye and local mat weaving. The area is also rich in human and natural resources. A lot of people from far and near like the area because of its distinctive tourism resources.
Actually, cultural and historical assets in all their forms represent the collective memory of peoples, which is passed down from one generation to the next, along with distinctive national characteristics. Additionally, the results represent a cycle of civilisational and cultural development. This demonstrates that the loss of any impact represents a significant loss to humanity as a whole, not just to the State that experiences it. Under these conditions.
The media will inevitably grow to be a potent force if it is given national and national responsibilities, particularly in nations and societies that are actively fighting new colonialism and its regional and international instruments. Additionally, it is important to protect the elements of the Kanem-Borno, Lake Chad Basin Region as well as national memory, particularly the cultural and historical heritage, in order to protect the identity that is in danger of being destroyed or distorted. Instead, the media system actively contributes to the definition of cultural heritage, the preservation of identity, and the integration of its constituent parts in society. They gradually stop focusing on these elements.
However, our reality is ultimately shaped by both traditional media like television, radio, and newspapers and new media platforms like Facebook, Instagram, or Twitter, frequently without our awareness. For example, the way the Nigerian Police is portrayed in ‘negative light’ in some Nigerian movies and the way that film actors and media figures are treated as celebrities the movies are two examples of how the media creates a so-called pseudo reality and status conferral respectively. This illustration demonstrates the power of media, both traditional and digital. It evolved into a tool for entertainment, information, and socialisation. Therefore, its effect can definitely be measured. However, it is still unclear what kind of influence media has and how the media business is making use of it.
We will use historical locations and monuments like the Dufuna Canoe and the Rabeh Fortress as an example to demonstrate the influence and responsibility of the media. So let us examine the significance of historical sites and their preservation first. Despite the fact that technology is evolving and improving, new structures and vehicles malfunction more frequently than older ones. Due to their infrastructure, historic sites have a significant intrinsic value. Ruining the property may result in the destruction of priceless historical artefacts that could provide us with fresh insight into a particular time period. Since historical sites can have economic value for our state and country, maintaining them ought to be required. Historic sites and buildings with distinctive architectural features and a rich social history are what support the heritage tourism industry.
Therefore, it is more important that we realise to preserve historical artefacts like the Dufuna Canoe and historical sites such as the relics of the Ngazargamu ancient settlement in northern Yobe State and Rabeh Fortress in northern Borno State. So, how does the media, though, contribute to the preservation of historical sites and artefacts? Reverting to our original question, what kind of influence does the media have?
There are many theories that provide answers to this query. Some contend that the media is not as influential as people believe. Some contend that since people are not passive, media has no impact at all, while others hold that media has a specific but limited impact on people.
The most appropriate theory in this situation is Paul Lazarsfeld’s Theory of Limited Effects. It claims that, even if the media has an impact on people’s thoughts and opinions, that impact is, at best, minor or circumscribed. Because of this, the media and journalists cannot force us to support a cause, but they inevitably force us to think about something by providing us with ideas. This problem leads us down the path of a phenomenon called “agenda-setting,” also known as the Agenda-Setting Theory in media and journalism studies. The media sector increases awareness of some important public issues, such as the historical sites and monuments in Borno and Yobe and elsewhere and gets people talking about them. The Theory of Limited Effects is the most suitable one in this situation. It clarifies that while the media might not affect how we perceive something, it undoubtedly affects what we consider.
As a result, while the media and journalists cannot force us to support a cause, they do force us to consider one. Agenda setting is the process by which the media sector increases public awareness of certain issues and forces conversation to centre on them. But how does this pertain to the preservation of historical places and objects?
Well, if the media shapes our perceptions, it can aid in the promotion and conservation of historic sites and artefacts by encouraging people to recognise the importance of historic structures and objects.
As a result, if the media highlights the significance of the Dufuna Canoe, or the Rabeh Fortress, or the Ngazargamu ruins, or Lake Alau, or any other historical monument more people will be curious about it and even conduct research on it. Unfortunately, the media’s poor portrayal of the few historical sites currently existing in Borno and Yobe States is doing nothing to aid in their preservation. There are many articles and reports about the tallest skyscrapers and new skyscrapers, but not many about the preservation of historically significant materials or materials used in older buildings. When I say older buildings I mean historically important buildings with tourism potentials – in this case, even the Palace of the Shehu of Borno can be a historical monument; even the palatial gold-studded house built by the Late Alhaji Mai Deribe in Old Maiduguri town can be another.
By building our reality piece by piece, the media industry rose to become one of the most powerful sectors of the economy. But emphasising sensationalism over protecting historical relics and objects like the Dufuna Canoe and Rabeh Fortress instead ignoring them has a negative effect on our society and preservation. Governments, media titans, and businesspeople should reflect on what matters most. They must make a distinction between societal value and profit. It is said that a people that allowed its history to slip from its grip has lost all its identities. So, with the continuously dilapidating museums and historical sites in Borno and Yobe States, do we say that people of the 21st century Kanem-Borno Empire may soon lose their history? What will be the role of the media and communication techniques in reversing this ugly trend?
Public Relations as a Communication Tool to Promote Historical Sites
The public perception of the historical artefact and site in question, as well as the public perception of Yobe and Borno States, is likely to have an impact on its popularity or lack thereof. The following are some public relations-related elements that could affect how people view the only existing historical sites, monuments and museums in those states:
Regional Image Perception of North-Eastern Nigeria as a Tourism Destination and Borno and Yobe States in Particular:
Based on the region in which the historical artefacts are located and how they are packaged and presented to the public for tourism, the public’s perception of Yobe and Borno States as states as well as the regional perception of the northeast region in general is formed. Is it, for instance, properly packaged? Is it in good condition? Is it situated in a location that is reachable by car, boat, train, or other means of transportation? Is the location beautifully landscaped? Are there social amenities like electricity, stores, internet access, hotels, dining options, etc. in or near the location? These are some of the important items that, depending on their availability or not, can influence how potential tourists feel about Dufuna Canoe, or the Rabeh Fortress either positively or negatively. Historical locations compete today based on how they are perceived in relation to rivals. People’s mental representations of a place are linked to its physical appearance.
Image Creation in the Context of a Tourism Destination:
Personal, natural, destination-generated, induced, experience, and real image are some sources of the corporate image of historical figures, monuments, artefacts, and sites. Movies, documentaries, social media ads, newspaper reports, the internet, television, magazines, and private sources like friends and family are all examples of sources of organic images for the Dufuna Canoe, Ngazargamu ruins, Rabeh Fortress, etc.; while sources of induced images include advertisements for travel and tourism, brochures, the internet, television, magazines, newspaper articles, and travel agencies. Real images, however, are those that are created through actual travel to a historical location. So, we can say that our historical sites – the Dufuna Canoe, the Rabeh Fortress, etc. – lack a positive public perception if any, or these are completely or significantly lacking.
The Influence of Image on Tourism Destination Choice:
It has been discovered that historical destination image and specific destination features influence tourists’ behaviour variables related to before, during, and after historical destination visitation.
Tourism Destination Image and Promotion:
To attract tourists, historical destinations use various media to promote themselves. Tourism promotions, when used effectively as a marketing tool, successfully persuade targeted tourists. Promotion is essentially the process of communicating with selected target tourists; thus, appropriate approaches and tools (e.g., SBCC) must be chosen, which will be determined by the tourists’ target locations and budget.
Potential Tourists’ Impression of North-Eastern Nigeria and Borno and Yobe States as Tourism Destinations:
Understanding people and their situation in relation to tourism can help to better understand the perceived image of an area.
Potential Tourists’ Concerns About North-Eastern Nigeria and Borno and Yobe States as a Tourism Destinations:
How people express their concern about Yobe and Borno States, particularly in terms of insecurity and insurgency, can have a negative impact on how popular the Dufuna Canoe, the Rabeh Fortress, or the Ngazargamu ruins becomes among Nigerians, particularly those living outside Yobe and Borno States.
Social and Behaviour Change Communication as a Tool to Promote and Preserve Historical Sites
Social and Behavioural Change Communication (SBCC) evolved from earlier models of Information, Education, and Communication (IEC). IEC is an evidence-based, consultative process of addressing KAP (knowledge, attitudes, and practises) or BAB (belief, attitude, and behaviour) through IAS (identifying, analysing, and segmenting) audiences and participants in programmes and providing them with relevant information and motivation through well-defined strategies, including participatory methods, using an appropriate mix of interpersonal, group, and mass media channels.
SBCC is a more comprehensive approach than IEC in that it aims to change knowledge, attitudes, and practises. It also entails analysing personal, societal, and environmental factors for long-term change and employing strategies that influence the physical, socioeconomic, and cultural environment to facilitate and remove barriers to healthy norms and choices. It is a strategy that focuses on overcoming social and cultural barriers while also meeting the objectives of the researcher and intervention.
The Use of SBCC to Promote Borno and Yobe Historical Sites
SBCC is a process that entails analysing the situation, focusing and designing a strategy, developing interventions and materials, implementing and monitoring, evaluating and planning. SBCC employs three primary strategies, which are as follows:
- Advocacy entails raising resources as well as the commitment of political (for example, the Federal Government, and Borno and Yobe State Governments) and social leaders (for example, traditional and religious leaders) to develop actions and goals.
- Social mobilisation entails mobilising people for greater participation, coalition building, and ownership, as well as community mobilisation.
- Behaviour change communication (BCC): This entails the use of mass and social media, community-level activities, and interpersonal communication (IPC) to influence specific audiences’ knowledge, attitudes, and practises among of specified audiences.
For each of the three strategies, SBCC employs multiple channels of communication to effect change. According to UNESCO, the challenges of preserving and utilising historical artefacts and sites in Sub-Saharan Africa are primarily behavioural, with the other five being heavily influenced by behaviour.
SBCC is a behaviour-based approach that assists individuals, households, groups, and communities in adopting and maintaining healthier lifestyles. There are numerous cultural intervention programmes that use various SBCC components such as behaviour change communication (BCC), social and community mobilisation, and advocacy. We will use, for example,
- Radio stations with national or regional coverage such as Radio Nigeria, Voice of Nigeria, Radio Ndarason International, Dandal Kura Radio, and even the Hausa services of BBC, VOA, RFI, and DW, because SBCC uses multiple channels of communication for change at each of the aforementioned three strategies;
- Broadcast television stations such as NTA, Channels, YTV, BRTV, TVC, CNN, BBC World Service, BBC Focus on Africa, and others;
- National daily and weekly newspapers such as the Daily Trust, Leadership, Vanguard, The Nation, Punch, Premium Times, and others;
- Use social media platforms such as Facebook, Twitter, Instagram, YouTube, TikTok, and others to promote the artefact and site in a carefully planned media campaign over a long period of time, utilising multi-media contents of the artefact and site like HD quality pictures, video, audio-visuals, including jingles, paid and public service announcements (PSAs), features, op-eds, and documentaries.
- Online news media such as Kanem Press, etc.
According to UNESCO, the challenges of preserving and utilising historical artefacts and sites in Sub-Saharan Africa are primarily behavioural, with the other factors being heavily influenced by behaviour.
SBCC is a behaviour-based approach that can be used to encourage, persuade, and convince individuals, households, groups, and communities to adopt positive and long-term behaviour toward the preservation and promotion of the Dufuna Canoe, the Rabeh Fortress, the Ngazargamu relics, etc. by:
- stimulating public discussion about them in the media;
- persuading people to identify with and have the feelings of ownership of these historical sites in their daily affairs;
- people promoting them through use of multimedia such as images, infographics, videos, and audio-video in their social media profiles, pages, blogs, websites, etc.;
- people using the images of these historical monuments on their cars, keke-napeps (tricycle taxis), in their offices, in almanac calendars, as print on fabrics, on T-shirts, etc.;
- schoolchildren singing about them;
- radio, TV, newspapers, magazines, and billboards featuring advertisements about them; and
- local people visiting the sites as tourists, especially during festivities such as Eid-el-Kabir, Eid-el-Fitr, public holidays, school holidays, wedding picnics, new year, birthdays, Christmas, and so on as well as attracting foreign tourists through adequate and effective international media promotions.
In conclusion, as Africa’s oldest historical canoe and the world’s second oldest, the Dufuna Canoe which was found to be about 8,500 years old is a priceless historical artefact that deserves every effort and resource to be preserved, promoted, and visited by all and sundry. Not only the Dufuna Canoe alone deserves this VIP treatment, but other historical sites also deserve it including the Rabeh Fortress, the Ngazargamu ruins, the historical sites at Daniski Hills, the Dagona Birds Sanctuary, the Alau Lake, the relics at Fika, the Palace of the Shehu of Borno, etc. However, there is no doubt that the canoe and all those historical sites mentioned above are unfortunately abandoned and neglected due to a slew of social, economic, cultural, behavioural, and even political factors despite their enormous economic and social potential locally and globally.
Kanem Press believes that C4D techniques and media, both traditional and new, will play an important role in making the few existing historical sites spread across Borno and Yobe States and elsewhere in the former Kanem-Bornu Empire centres of tourist attraction to be reckoned with both locally and internationally. As a result, critical stakeholders are recommended to use the SBCC approach to raise the status of the dilapidating historical monuments and museums not only to a state, regional, or national popularity but also to global recognition.
The project is carrying out under the Collaborative Media Engagement for Development, Inclusivity and Accountability Project, an initiative of the Wole Soyinka Centre for Investigative Journalism (WSCIJ), supported by the MacArthur Foundation.
