Plant 2020; 8(1): 1-9 http://www.sciencepublishinggroup.com/j/plant doi: 10.11648/j.plant.20200801.11 ISSN: 2331-0669 (Print); ISSN: 2331-0677 (Online) Effectiveness of Alternative Conservation Means in Protecting the Osun-osogbo Sacred Grove in South-West, Nigeria Adesoji Akinwumi Adeyemi * , Tolulope Hannah Oyinloye Department of Forest Resources Management, Faculty of Agriculture, University of Ilorin, Ilorin, Nigeria Email address: * Corresponding author To cite this article: Adesoji Akinwumi Adeyemi, Tolulope Hannah Oyinloye. Effectiveness of Alternative Conservation Means in Protecting the Osun-osogbo Sacred Grove in South-West, Nigeria. Plant. Vol. 8, No. 1, 2020, pp. 1-9. doi: 10.11648/j.plant.20200801.11 Received: December 27, 2019; Accepted: January 7, 2020; Published: January 17, 2020 Abstract: Osun-Osogbo Grove has great cultural histories, but the impacts on biodiversity conservation are hardly captured with many of the component parts unreported. Adequate knowledge of the effectiveness of these traditional means as a sustainable alternative to failed-conventional engagements is worthwhile. Therefore, we investigated some cultural norms, beliefs and traditions and their effectiveness in adequately protecting biodiversity in the grove. Purposive sampling technique was adopted for questionnaire administrations on staff, tourists and the households in the surrounding communities. Three sets of questionnaires were administered on the local residents, staff and custodians of the grove as well as the grove management and custodians. Information was obtained on traditional laws and taboos associated with the grove, and their effectiveness. The coordinates of the referenced cultural values were taken using a GPS receiver Photographs of all relevant features were also taken to substantiate key observations. The taboos identified within the site were farming, killing of animals, fishing, felling of trees, and pollution of the environment and unauthorized building of structures. Tourists’ visitations to OOSG were age, gender, religion and education-level dependent. The traditional norms and customs were found to be very potent in protecting the area over conventional laws. Keywords: Traditional Means, Culture, Taboos, Community Participation 1. Introduction In most part of Africa, especially the east and west, and beyond, most local communities have been described as willing to support conservation efforts, hence are rich in biodiversity, only if this agrees with cultures and traditions of people, and their beliefs in natural resources conservation and use [1, 2]. Traditional knowledge is still very prominent in most remote areas, where decisions about exploitation of local natural resources are heavily-influenced by traditional authorities. In some cases, the exploitation of species that have a material or spiritual relationship with the community is often regulated [3]. Culture is that complex whole, which includes knowledge, belief, art morals, laws; customs and any other capabilities and habits acquired by man as members of his society [4]. It is a component of accumulated resources, which could be immaterial as well as material, that people inherit, employ, transmute, add to and transmit [5]. The long-time span of culture qualifies it as a heritage. Sacred forests are sites of cultural or spiritual significance for the people, who live around them. Grove will remain a living thriving heritage that has traditional landmarks and a veritable means of transfer of traditional religion, and indigenous knowledge systems to African people [6]. They exist around the world and represent a long-held tradition of community forest management. Grove also serves as a model of African heritage that preserves the tangible and intangible values of the people. Cultural values and social constructions of nature and landscape are at the centre of relationships between nature and communities. Culture might favour biodiversity conservation in the short term, in the long term, such strategy may fail to preserve biodiversity if the authorities disregard the importance of simultaneously promoting active local community participation in protected