ABSTRACT
This project was written in compliance with the
instruction given by the Federal Polytechnic Ede this project would be of
immense value to those willing to know more about religion, tourism, and the
Hospitality industry. Also, the impacts which religion has on the society and
tourism, the significance of religion tourism, and some religion festivals were
discussed based on its relationship with the hospitality industry.
CHAPTER ONE
1.1Introduction
Tourism according to MCINTOSH and Gupta (1977) as
any voluntary activity that temporarily takes person away from his
or her usual place of residence in order to satisfy a need either for pleasure,
excitement, experience or relaxation. Tourism many be seen to consist senses of
encounter in which visitors interact with their hosts.
The history of tourism could be traced back to the
days when Jesus Christ was born. The birth of Jesus Christ which inside the
three wise men to journey, from the east of Jerusalem to king to visit Jesus
Christ with different gifts. Mathew chapter 2 (The holy bible), Tourism is said
to be God’s own given gift to man, in the sense that any tourist attraction
centre is beautiful, thrilling and a marvellous sight to behold which will
leave you thinking of God’s great kindness to man.
Religion according to Socrates (a greek philosopher,
1912) is defined as the practise that depicts the belief of people which are of
more importance to their everyday life. It controls the laws, how you think and
act, what you believe in, value etc. This have led to a dramatic increase in
knowledge about their cultures, norms and also the establishment of economic
and social histories of progress.
History has it that the stating point of religion was
from the tribal band whose religion is amonistic and involved shamans (a
medicine man from a similar region) and totems (an object; species, plant,
natural phenomenon symbolising a family). Since the group was tribal, there was
no permanent sanctuary for worship with cultic rites centre on identification
with wild animals and appeasing spirits of the hunted animals.
Hospitality industry, an aspect of Tourism which
cannot be overlooked is defined according to “the prospectors act 1956. section
1 (3) as an establishment held our by the proprietors offering foods and drinks
if so required sleeping accommodation without special contract to any traveller
presenting himself to be in a fit state of mind to be received and is willing
and able to pay for the services rendered to him by the establishment. Its
history can be traced to the early civilization of the mind 16th century when
the Romans built roads between the main cities and towns of the time along
which posting houses known as stabuli were set up to provide holding, food
drinks. Thus, Every city/town at this time had ale houses which provides only
drink which later advanced to the building of what we now call the hospitality
industry (hotel).
Therefore, as stated above, tourism religion and
hospitality cannot separated from one another which means that the impacts one
has on the other cannot be underemphasised.
1.2Background of the Study
The background of the study focused on the surrounding
the situation i.e. the course of study and how the issues effect the followers
of such religion moreso, it will focus on the activities at the place of
worship, likes for the leaders and some moral acts that encourage people
from religions activities. This study help to unveil the impacts that tourism
has on religion and hospitality industry.
Tourism and its associated practices interact with
religious life and the institutions of religion in virtually every corner of
the world. From Amish communities of rural Pennsylvania to the snowy summits of
Mount Fuji in Japan, from the mysterious ruins of Machu Picchu in the Peruvian
Andes to the monumental pyramids of Giza in Egypt, from Chartres in France to
the Western Wall in Jerusalem, millions of tourists seek out places of religion
every year. The relationship between religion and tourism, however, amounts to
far more than places of religion that host tourist visitors. In fact, there are
at least three broad approaches to understanding this relationship: spatial,
historical, and cultural. Each of these illuminates different implications for
religious life when tourists enter a sacred precinct.
1.3 HISTORICAL BACKGROUND OF ADO EKITI
The first thing to note is that Ado is the name
of a political society, as a matter of fact, a kingdom, on account of its size
and development, was the largest in Ekiti. In its heydays, the kingdom covered
all of the present-day Ado Ekiti Local Government Area, Irepodun/Ifelodun and
Aiyerire Local Government Areas, Ekiti Southwest less Ogotun and part of
Ido/Osi Local Government Area. Traditions assert that at the height of its
power in the 18th and 19th centuries, about 200 years ago, Ado kingdom
consisted of 150 (ewadojo) communities. The metropolis of the kingdom was
Ado-Ekiti, Ewi was the sovereign head, his palace was (and still is) situated
in the Chief city. All the high Chiefs lived in the city. These Chiefs were
patron Chiefs of all the subordinate towns and villages.
Some Past Traditional Rulers Ewi Adewumi Agunsoye 1910
- 1936 Ewi Anirare Aladesanmi II 1937 - 1983 Ewi Adeyemi George, Adelabu I 1984
- 1988 Ewi Adeyemo Adejugbe, Aladesanmi III From 1990 up to the present time
1.3.1 HISTORY
Where Ado-Ekiti is situated is a land that has been
continuously inhabited/occupied by human communities from time immemorial.
Available research shows that human societies of unknown antiquity occupied
this neighbourhood about (11,000) years ago. These ancient inhabitants were probably
the same or progenitors/ancestors of Igbon near Ogotun, Erijiyan, Ijero, Ulesun
and Asin (near Ikole) who were probably autochthones because available
traditions shows that they had lived in and near their abodes from time
immemorial. As a matter of fact, no one knows where, if any, they came from and
for how long they had lived in those ancient sites. Ulesun appears the most
well-known apparently on account of its size, the number of its subordinate
communities especially Aso, Ulero, Isinla, Ilamoji, Ukere and Agbaun (near
Igbemo), its well-organized traditional religion including its festivals etc
and its location at the heartland of Ekitiland. These ancient people were the
ancestors of Ekiti, they played hosts in the 7th and 8th centuries, about 1,200
years ago, to waves of immigrants from the basins of the rivers Niger and
Benue; these settled among the ancient Ekiti, and were fewer in number and so,
the hosts culturally absorbed them. Eventually,the people fused as aboriginal
people by and by.
After many generations, a new wave of immigrant groups
penetrated this homeland; their leader as Ewi, second succesor of Prince
Biritiokun, Son of Oduduwa, on account of his wanderings all the way from the
Benin forests, the leader was nicknamed Awamaro. Ulesun people welcomed them
warmly and neighbouring committes came together to assist their settlement
(built homesteads for them) at Oke-Ibon in Odo Ijigbo. Eventually, Ewi and his
people overthrew the existing political arrangements, conquered Ulesun community,
displaced its ruler Elesun and established a new town, Awamaro named Ado,
meaning 'here we encamp'. Ewi Awamaro and his successors conquered villages and
cottage in the neighbourhood, replaced their rulers with thier own loyalists,
stalwarts and scions of the royal family. The important citizens of these
conquered communities were relocated in Ado. Ewi supplanted Elesun as sovereign
ruler of the aboriginal and settler population, many of Elesun's Chiefs were
confirmed in their offices but they swore oaths of allegiance to the Ewi. Many
of the succeeding Ewi expanded the kingdom by force of arms, annexed
territories and gave these territories to scions of the royal families, these
assumed titles which became hereditary.
The expansion and growth of Ado-Ekiti and the kingdom
of Ado lasted over 400 years. In the course of this expansion, Ado became
associated with certain traits. Citizens of the kingdom in general and those of
the mother town, Ado-Ekiti in particular were reputed for great attention to cleanliness.
A popular lyrical description of Ado citizenry depicts:
Ira Ule Ado m'etipise fifin seree (Ado citizens with
their usually clean heels)
Ado people were, by local standard, tough and brave
warriors. Traditions preserve numerous brave citizens of each Ado community,
the best known were Ogbigbonihanran of Idolofin quarters, Ogunmonakan of
Okelaja, Fasawo, a.k.a Aduloju of Udemo quarters, and Eleyinmi Orogirigbona of
Okeyinmi quarters - all of Ado-Ekiti and Ogunbulu, a.k.a Ala l'oju Osoru of
Aisegba. The exploits of Ado tough in many parts of Ekiti formed the basis of
the popular orature:
Ikara s'eji s'inu agbagba t'emi ukoko (Of two balls of
cake in the frying-pan, he insists his share is one)
Folk, traditions are replete with fond references to
Ewi's relationship with some other Ekiti traditional rulers. Ewi's antecedents
are depicted as:
Elempe Ekiti (mightiest man in Ekiti) On k'emu 'kan o
mu meji Oloju k'enu 'kan gba kete re (He is entitled to one, he took two he has
a disposition to take everything) Ewi i pe mi udiroko Onitaji i pe mi
esunsu...... (Ewi invites me for his udiroko festival Onitaji invites me for
his esunsu festival)
Folk traditions of this nature vividly portray the
towering position of Ado-Ekiti. In the first place, Ado-Ekiti is situated at
the heartland of Ekiti and is thus less exposed to crossborder attacks or
non-Ekiti influences. Consequently, over many centuries, waves of immigrant
groups seeking haven settled in Ado-Ekiti and several other Ado communities.
Many of these immigrants were refugees, they left thier old homelands in parts
of Ekiti, Akoko, Owo etc. where their leaders lost out in chieftaincy contests.
Some were war captives, these were brought in droves by Aduloju and his
lieutenants from their slave wars of the 1870s and 1880s in parts of Owo, Ose
and Akoko. They were settled in Ado communities where they increased the local
population, and enriched the culture with thier lineage names and festivals in
similar circumstances, citizens of Ado communities left their fatherland and
settled in a few places in the neighbourhood up to Ijesaland. Ibadan sacked
many Ado communities in 1873 and made a huge haul of prisoners of war and other
captives who eventually settled in Iwo, Ibadan and some Remo towns such as
Iperu and Makun Sagamu. However, Ado communities especially the mother town
offset part of their losses with a large number of slaves and prisoners of war
from Owo, Ose and Akoko.
From the 1880s, agents of the British, especially
Christian missionaries penetrated the Yoruba interior in an endeavour to end
the wars, in particular, the wars of liberation Ekitiparapo communities waged
against Ibadan since October, 1879. In June, 1886, political-cum-military
officers got the belligerent parties to sign a truce and in March, 1893,
Governor Carter of Lagos visited Ibadan and Ekitiparapo camps of Igbajo and
Imesi-Ile and terminated the war, got the leaders to sign treaties which
prohibited slavery and slave trade, human sacrifices and the use of weapons to
settle conflicts. The British administration in Lagos (which had authority over
Yoruba interland from 1893) proclaimed a general emancipation for slaves and
ordered slaves who so wished to return to their former homelands. As a result,
numerous citizens of Ekiti in general and Ado in particular returned from
captivity forth with. The British established its colonial rule on vast
territories and in 1900, a number of districts became Nigeria. Eventually,
further reorganizations led to the creation in January, 1913 of Ekiti District,
with headquarters in Ado-Ekiti. That was a landmark from where to begin the
discussion of today, modern times, a period characterized by the emergence of
new things, phenomenal growth and development of old kingdom and its Chief
city, Ado-Ekiti.
1.3.2 RELIGION
Among the most conspicuous of the great changes were
the introduction and expansion of Christianity and Islam. Christian missions
especially of the CMS, Roman Catholic, Baptist, African Church and Methodist,
later the Cherubum and Seraphim and Apostolic Church took root and expanded
during the 20th century. Each of these Christian communities established
numerous churches such that by 1970, the CMS (Anglican) and the Roman Catholic
had grown so fast that they had become dioceses with their headquarters and
seats of bishops in Ado-Ekiti. The two missions had three grammar schools, the
number increased to five in 1990. The growth of Christian communities was very
rapid between 1970 and 2000; new missions and denominations Pentecostal,
Charismatic, Evangelical and Episcopal arose, swelling up existing communions.
Altogether over one hundred churches were recorded in the city in the year
2000.
The Muslim community did not lag behind, the faith
spread. The central mosque was built about 1930 and thereafter, a number of
mosques were built in Idemo, Umayo, Isato (Irona), Ogbonado, Okesa, Oke-Ila
etc. The Ansar-Ud-Deen emerged in the early 1940s. As a matter of fact, the
number of mosques and the number of Muslims who have performed the Hajj can
readily come to hand as indices of expansion. The number of mosques increased
substantially with the growing number of well-to-do muslim who build mosques as
annexes to their private homes; by the year 2000, more than forty mosques could
be counted in the city. By 1960, only Alhaji Akorede had performed the Hajj but
the number of Alhajs increased in the 1970s and steadily increased in the 1980s
and 1990s.
1.4Objective of the Study
The study is aimed at find out how to develop tourism
globally and also aimed at looking into the various impacts of religion on
tourism and hospitality industry.
It is hoped that through this study, tourists would
have better understandings of religion and its impact on tourism and hospitality
industry as a whole. It is also hoped that through the findings in this study,
people (tourists) would see the relevance of Tourism on Religion.
1.5 RESEARCH QUESTIONS
The researcher framed some sample question which
through it will enable the researcher archive the objective of this study. The
research question are as follows.
-Are there any motivation for people to embark on
tourism?
-Does religion motivate people to embark on tourism?
-Does religion have an impact on tourism and
hospitality industry?
-Are there any relationship between religion tourism,
and the hospitality industry?
-Does government participate in the development of
religion?
-Does Religion motivate people to travel?
1.6Significance of the Study
The significance of the study is based on the fact
that if findings of the researcher s are well implemented, it will facilitate
and improve the development of Religion towards tourism. It is hoped that this
study would answer some questions of what impacts religion have on hospitality
and tourism industry. The study will also arouse researchers investigate ways
of improving Religion Tourism.
1.7Statement of Problem
These are the problems encountered during the course
of engaging on the religion tourism activities. The major problems include
insufficient disposable income to partake and enjoy the various religious
activities, transportation problems, accommodation and food and beverages
services, and the major things that affects tourist from engaging in the
religion tourism.
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