COWRIE SHELLS IN OJO-ALAWORO: A NEXUS OF ART, CULTURE, TRADITION, HERITAGE, AND ECONOMIC DEVELOPMENT

In the old days, most villages and towns of states and nations in Africa are founded with or through cowrie shells (owo eyo), thereby serving as evolutionary symbols and objects. There are several arts, cultures, traditions, heritages, and economic development (ACTHED) activities, cowrie shells (owo eyo) are being used in Nigeria and Africa generally, and Ojo-Alaworo town specifically, which is the target of this study. This ACTHED does not leave out socio-cultures, religion-magical and spiritual endowments. The aforementioned artistic activities are gradually facing out in our society through civilisation. Therefore, this study focuses on appraising and refreshing our memories of the significance and vital roles that cowrie shells (owo eyo) played and still play in the sojourn of the human race in Ojo-Alaworo town of Lagos State, Nigeria. In this regard, functionalism and symbolic interactionism theory of culture were used as a theoretical framework to analyze this study. As a qualitative research design, data were collected through semi-structured interviews (SSI) with five participants. They are indigenous elders (three males and two females) ages 70 to 85 years. The reason for this purposive sampling is that elders are wiser and more experienced in ACTHED, hence the Yoruba adage “iriri lagba”. The findings were discussed extensively which shows that cowrie shells (owo eyo) are inevitable in Ojo-Alaworo town despite civilisation in the town. To this end, a conclusion was made, and recommendations were suggested to revive the values of cowrie shells (owo eyo).


INTRODUCTION
African society especially Nigeria is richly blessed in arts, cultures, traditions, heritages, and economic development (ACTHED) which includes trades, norms, values, and identities that have been in existence since the creation of man. This richness in ACTHED serves as our ways of life in all-round efficiency of man; be it in greeting, communication, food, shelter, clothing, and dressing cum fashion, religionmagical, socio-cultural, agriculture, trade and among others. In all these, cowrie 74 shells cannot be under emphasise in the foundation and evolution of villages, towns, and communities like Ojo-Alaworo. Cowrie shells have been used as currency, jewellery, and sacred objects in Ojo-Alaworo town and several communities in Nigeria, Africa, and all over the world. Cowrie is generally classified as a marine snail.
Cowrie shells had been in use in Nigeria before the European contact which started in the fifteenth century Shaw (1977) According to Jay (2020) cowrie comes from the Sanskrit word kaparda which means small shell. Bozman (1967) in Akpan (1993) affirms that "cowrie is a name given to Gastropod Mollusca of the Cypraeidac family". Cowries are mainly tropical, some of the large forms being objects of great beauty. In the young cowrie, the shell is usually spiral-shaped but as it grows, it changes form; the tip thickens and turns inwards, causing the55 opening to reduce to a narrow slit. Cowrie can also be seen as a shiny brightly coloured tropical shell, used in former times as money in parts of Africa and Asia Summers (2001) Cowrie shells are admired for their delicate shells and markings and have been an integral part of many ancient cultures, traditions, and belief systems Jay (2020) From Jay's definition, cowrie is a culture on its own which is as old as the creation of man, this seems to be highly evinced in Ojo-Alaworo town; a reason for and focus of this study. However, for this study, we can maintain that cowrie shells are ACTHED. Hence, more discussions on the meaning of cowrie shells and keywords of this study will be exhumed under the literature review.

RESEARCH OBJECTIVES
Cowrie shells (owo eyo) are an inevitable object in Nigerian and African society, specifically Ojo-Alaworo town, the scope of this study. This is based on the fact that the arts, cultures, traditions, heritages, and economic development (ACTHED) of the indigenous/inhabitants of a particular community cannot be taken away from them. Therefore, this study appraises the utilities/significance of cowrie shells (owo eyo) in Ojo-Alaworo town of Lagos State, Nigeria. This study also explores the ancient roles owo eyo have played in the evolution of Ojo-Alaworo town and phases of development cum civilisation therein. It also assesses the influence of civilisation and technological age over the norms and values of ACTHED in Ojo-Alaworo town. Likewise, this study examines the effects of owo eyo in this jet age where digital technology has made the world a global village. Above all, the impact of the new religion on cowrie shells (owo eyo) was also justified.

RESEARCH QUESTIONS
This study finds answers to the main research question; what significant role does cowrie shell (owo eyo) plays in the Ojo-Alaworo town of Lagos State, Nigeria? Based on this, sub-questions were also answered which include: How do cowrie shells sustained its existence in Ojo-Alaworo town? To what extent do cowrie shells (owo eyo) influence the developmental stages of Ojo-Alaworo town? Of what effects are the digital technology age on the utilisation of cowrie shells (owo eyo) and the value of ACTHED in Ojo-Alaworo town? Lastly, what is the impact of the new religion on cowrie shells in Ojo-Alaworo town of Lagos State, Nigeria? All these questions and hidden ones were answered comprehensively in this study.

THEORETICAL DEPARTURE
The functionalism theory of culture (FTC) is founded by Bronislaw Malinowski and A.R. Radcliff-Brown in the twentieth century Lumen (2022), Porth et al. (2022) The two versions of this theory were developed between 1910 and 1930; Malinowski's biocultural functionalism and the structural-functionalism of Radcliff-Brown respectively Porth et al. (2022), Lumen (2022 vehemently affirms that the functionalists view society as a system where all parts work -or function -or are efficient together or harmoniously to create society as a whole/unit/entity. Due to this view of the functionalists, societies need culture to exist effectively and efficiently. Cultural norms, beliefs, and heritages function to support the fluid and smooth operation of society, and cultural values guide and mirror people in choice making. However, the way members of a society work together to fulfil a society's need, goal, or target, the same way95 culture also exists to meet its members' basic needs. The functionalists also study culture in terms of values. In this regard, cowrie shells are important in the Ojo-Alaworo community because it is highly valued. For this study, the culture of cowrie shells including divination, currency, art, healing, spiritual, religion-magical, protection, prosperity, fertility, fashion, entertainment, and a host of others are values of making the members of Ojo-Alaworo society function effectively and efficiently as an entity, a unit, and a society. On the part of symbolic interactionism theory of culture (SITC), Lumen (2022) opines that it is mostly concerned with the face-to-face interaction, the interactions, and relationships between members of the society -Ojo-Alaworo. The interactionists view culture as being created and maintained by the ways people interact/relate and how individuals interpret or project each105 other's actions and activities. Proponents of this theory conceptualise human interactions as a continuous process of deriving meaning from both objects (cowrie shells) in the environment and the action of others, and thus, the term symbolic comes into play. Lumen (2022) acclaims that every object including cowrie shells and action, or activity has a symbolic meaning and language that serves as a means for people to present and communicate their interpretations of these110 meanings to other members of the society. Those who believe in symbolic interactionism perceive culture as highly dynamic and fluid, as it depends on how meaning is interpreted and how individuals interact when conveying these meanings. Hence, people give a different meaning to cowrie shells and their uses.

LITERATURE REVIEW 5.1. ART, CULTURE, COWRIE SHELLS, HERITAGE AND TRADITION REVIEWED
Art has no specific meaning; individuals perceive it differently. Art is creativity, it is the act of making something, thereby expressing feelings through materials. This made art to be basic to human expressions generally. To this end, Oyedun (2013) affirms that each work of art is the product of art in its own culture. Therefore, we can say art is culture. In the same manner, Ocvirk et al. (2009) state that "the term art is often synonymous with craftsmanship, which implies knowledge of materials and their skilful handling". They affirmed further that any creative and variable skill can be labelled an art. Art can be visual, performing, and literary.
Culture is a general way of life. The way we do several things in our culture, i.e., the way we cook, eat, greet, dress, communicate, sing, dance, entertain, among others. Cole (2019) refers to culture as values, beliefs, systems of language, communication, and practices that people share in common and that can be used to define them as a collective entity. It is the totality of the mode of any group of people as encompassed from birth to after death Majemite (1996) This means culture is transferable from one generation to another, reason we could study its prominent roles130 in Ojo-Alaworo town of Lagos State, Nigeria.
Cowrie shells according to Simon-Hartman (2020) is a small, glossed, porcelainlike shell that is typically light beige and has a gentile oval structure with a central aperture that splits them in half. Simon-Hartman affirms that cowrie shells hold significant spiritual and monetary value in African culture. It has an egg-like shape that glows and shines, and measures between 5mm to 19cm long depending on the species Jay (2020)  Cowrie shells are of different species, but this study is limited to white cowrie, yellow cowrie, and tiger cowrie. According to Jay (2020) the white cowrie shells (WCS) are the most common and popular variety; they are used for astrological purposes and are believed to contain divine powers. Yellow cowrie shells (YCS) have a yellow shade and are used for prosperity and wealth, they are also kept to balance the mystical powers of planet Jupiter. While the tiger cowrie shells (TCS) have a mound that resembles the pattern of a tiger's skin, they are used to repel negative energy and ward off eye level.  Heritage is core tangible and intangible things, or properties (intellectual and indigenous or physical) inherited from our forefather which is transmitted to another generation. Unesco (2021) opines that heritage is the cultural legacy that we received from the past, lives within the present and will be passed on to future generations. This may be informed of monuments, the collection of objects, and other practices. To UMassAmherst (2022) heritage is the full range of our inherited traditions, monuments, objects, and culture. Our totality as a group is our heritage.
Tradition is synonymous with culture; it is a subset of culture. It is the transmission of customs or beliefs from one generation to the next. Majemite (1996) states that tradition deals with customary beliefs, practices, and inherited modes of living as passed on from generation to generation. It touches every aspect of the lives of people -beliefs and practices about birth, childhood, adolescence, adulthood, marriage, old age, death and after death, socials, games, and leisure. It also embodies health practices, law, trades, and occupations of the people and lastly religion. Graburn (1997) says tradition was the name given to those cultural features which, in situations of change, were to be continued to be handed on, thought about, preserved, and not lost. At this junction, let us briefly look at cowrie shells in Nigeria as a country.

ORIGIN OF COWRIES SHELLS IN NIGERIA AND ITS ETHNIC NAMES
Cowries have always been found in large quantities in Nigeria. Although their origin is believed to be foreign. In the thirteenth century, cowrie shells were brought to Africa from the Maldives in the Indian Ocean by Arab traders Akpan (1993) They first came to Egypt and then crossed the Sahara to the Western Sudan region. Later, they were brought in by Dutch and English traders through Guinea coast porters of West Africa. On the contrary, cowrie shells had been in use in Nigeria before the European contact which started in the fifteenth century. Shaw (1977) is of the view that in the middle Niger, "the use of cowries as currency seemed to have begun in the tenth century AD", Some Arab writers also hold this view. Cowrie shells had been in use in the kingdom of Benin before their importation at the beginning of the sixteenth century by the Portuguese who obtained the commodity from the Indian Ocean where the importation was on a large scale.
The question is, if the cowrie shells are not native to Nigerian waters, how did they find their way into Nigerian society? Boahen (1966) in Akpan (1993) have drawn attention to the contact between North Africa and Western Sudan through the trans-Saharan trade which started as far back as 3000-2000 BC. It must be mentioned also that Igbo-Ukwu Shaw (1977) civilization dated to the ninth century AD, showed evidence of cowrie shell. It is suggested that cowrie shells were introduced into Nigeria and throughout West Africa, through the agency of the180 long-distance trade. Shaw (1977) observed that in 1964, a French archaeologist named Theodore Monod found 2,000 brass rods and a large number of cowrie shells buried in the region of Mauritania. These were found along with the basket in which they were tied. This find strongly supports the North-South of movement of cowrie shells. On the contrary, Shaw (1977) is of the view that cowrie shells reached Hausa land from the South through Nupe. This South-North movement, he opines was heightened by an increase in the slave trade and commodities.
If cowrie shells were in use in parts of Nigeria as early as the tenth century AD as postulated, is it possible that life cowries had existed in Nigeria until an increasing 78 demand due to their use as currency led to their extinction? If so, the situation must have been desperate, leading to the importation of cowrie shells to satisfy this demand. For now, this view is highly speculative, for190 there is no strong evidence to support it. However, there is evidence that the Cypraea Moneta came from the Maldive Island in the Indian Ocean Akpan (1993) However, the use of cowries as currency in Nigeria according to Eyo (1979) in Akpan (1993) spanned centuries. It is not clear when this usage started. What is clear is that as a result of its importation, perhaps from the sixteenth century, its value depreciated. This glut of the commodity brought about the195 problem of storage. Since more cowries were accumulated because of a tremendous increase in business transactions, it became necessary to create an additional storage facility.  Cowrie shells have been used for different purposes, for example, as currency, for body adornment, hair-do decoration, as a symbol of wealth/prosperity -Aje-Olokun (wealth deity), for art and craft, for rituals as sacred or mystical objects and games. Cowrie shells have elicited investigations205 into their place in Nigerian society. Initially, imported cowrie shells were used as a medium of exchange before the introduction of coinage. When coins replaced cowrie shells as a medium of exchange, they were put into other uses. It is the purpose of this study to examine various functionalities of cowrie shells in Ojo-Alaworo town of Lagos State, Nigeria. However, Nigerian ethnic groups have vernacular names for this multi-purpose and spiritual object such as: Ethnic Owo Eyo/Aje-Olokun Cowrie shells are found in the shrines of deities. Indeed, shrines have become their abode. What is the place of these shells in the shrines? Why are they used in the preparation of charms either for personal or household protection? Is there any myth surrounding cowrie shells? These questions will be addressed in this study based on functionalism and the symbolic interaction theory of culture.

OJO-ALAWORO HISTORICAL BRIEF
Ojo-Alaworo is an Awori speaking settlement and a major ancient town in Ojo Local Government, Badagry division of Lagos State, Nigeria. It houses popular commerce centres; Ojo-Alaworo coconut market, Ojo-Alaworo modern market, Afolabi Ege modern market, Alaba Rago Market, Alaba International Market, as well as the main campus of the first Lagos State University -LASU. This ancient town was founded by Aina Asheba in the early 18th century before the invasion of Lagos by Benin Ayilara (2011) This Prince of defunct Bendel State now known as Edo State told his father (the then Oba of Benin) that he wanted to embark on a journey, the Oba approved the journey and then gave him 'opa ase' symbol of authority (staff of office) and royal beads which were used by his father then. Also, a crown was given to him with a 'gbedu' drum and a sacrificial god called 'Orisa Alaworo' which the town was named after, and this is evinced in every Yoruba kingdom that migrated from Benin.
When Prince Aina Asheba embarked on the journey to Ido, he met Olofin who accepted him honourably. He spent a few days with Olofin before he continued his journey. Olofin then helped him with the canoe, paddles, and paddlers. Aina Asheba with his wife, Iyalaje alongside his son Ebuli, moved from Olefin's place and instructed the paddlers to alight him where he so wished. He then cut some trees to make a small hut for himself and his family. When they got to the shore of Ojo Lagoon, he told the paddlers to stop; he walked down the bushes and was satisfied 80 as he wished. He then cut additional trees to make a small hut for himself and his family. The hut signified the first house in Ojo-Alaworo town. He later ordered the paddlers to go back to Olofin to deliver the good news of his settlement which they did. He spent more than three weeks in the hut with his family before he saw a man coming toward his area. Ayilara (2011) affirms that the man was just passing by as he saw smoke emitting out of the bush, meaning people are living in that area. Without hesitation, he went straight to the hut to get some water to drink because he was seriously thirsty. They gave him food and water to his satisfaction. Later, he was asked about his whereabouts, and he said from Ile-Ife to Ilogbo-Elegba and from Ilogbo-Elegba to search for greener pasture before he saw the smoke that made him stopover. Aina Asheba asked after his name and his occupation? He answered: Osugbemi, a traditional priest (Babalawo) -herbalist. Prince Aina Asheba then asked him to help consult the oracle about whether he has reached his place of abode. Osugbemi did and confirmed he has reached where he (Aina Asheba) is going but he must make a sacrifice to appease the land. Aina Asheba asked after the sacrifice materials which were: 8 cocks (akuko adiye meejo), 8 hen (agbebo adiye meejo), 8 pigeons (eyele meejo), 8 snails (igbin meejo), 8 colanuts (obi meejo), 8 bitter colas (orogbo meejo), 8 traditional pepper (atare meejo) and 8 fishes (eja meejo) were to be used. Therefore, eight sacrificial materials in eight places were to be used Ayilara (2011) After the preparation of the sacrifice, Osugbemi told Aina Asheba and his family to sing while carrying the sacrifice to the shore where it will be dropped. The song goes thus: Ilu yii a jo sowo, a a jo This town will be gathered with money, it will Ilu yii a jo soba, a a jo This town will be gathered with the king, it will Ilu yii a jo somo, a a jo This town will be gathered with children, it will Ilu yii a jo soro, a a jo This town will be gathered with wealth, it will This was how they started calling the place Alaworo town and Aina Asheba baba eejo, till the village became Ojo-Alaworo town right from the old Ajeromi Local Government to the present Ojo Local Government, Lagos State. This is synonymous with how Eba-Odan in Oyo State gradually metamorphosed to Ibadan till the present, in which numerous villages, towns, and communities are founded in this form or process.

VALUE OF COWRIE SHELLS IN OJO-ALAWORO
Based on functionalism and symbolic interactionism theory of culture, let us have an in-depth look at the relationship Ojo-Alaworo had with cowrie shells in the historical account of Ayilara (2011) It was recorded that, Oio Alaworo was founded by Aina Asheba (Baba Eejo). It was also recorded that cowrie shells had been in use in the Benin kingdom before the importation started in Nigeria at the beginning of the sixteenth century by the Portuguese who obtained the commodity from the Indian Ocean.
Consequently, while Baba Eejo was coming from Benin, his father gave him a royal emblem and items such as Opa Ase (staff of authority), royal beads, a crown, a gbedu drum, and a sacrificed god called "Orisa Alaworo" Figure 5 which can be found in every Yoruba Kingdom that migrated from Benin. Most of these items possessed cowrie shells on them as design and decoration. Apart from these objects, this historical background gives assurance that, while Baba Eejo was coming from Benin, he must have come with cowrie shells either as currency, for religious or cultural purposes and healing.  Cowrie shells are used as a curative teething cord for children when teething to suspend headache, stooling (igbe eyin) and temperature which they did not experience throughout the teething period Figure 6 some natural concoction was soaked with cowrie shells for some days before being tied to their waist, which the child crawled around with till toddling stage.
Because cowrie shells were used for the transaction in the then Lagos in 1870, 2,560 tons of cowries were imported to Nigeria through Lagos it would have migrated to Ojo-Alaworo town. Eyo (1979) in Akpan (1993) Since the colonial administration collected their taxes on farmlands, herds of cattle, dye pits, trade and almost all aspects of human life in cowrie shells, there is a tendency that applied to 82 Ojo-Aia Woro town of Lagos State, Nigeria for economic development. In essence, cowrie shells are encompassing, the figure below depicts it. Apart from business transactions, cowrie shells were used to make special payments like bride price, divination fee (owo iyefawo), funeral ceremony, naming ceremony, family contribution (owo ebi), and initiation into secret societies like Ogboni, Egungun cult, Oro cult and host of others Ayilara (2011) Above a1l, cowrie shells in Ojo-Alawaro were and still are used for decoration on clothing and costumes like war jackets or atire (aso ogun), hunter's jacket (gberi ode), masquerade regalia (eku), drums like benbe, bata, gangan (talking drum), gbedu (royal drum), sekere (gourd-maracas), royal dining table, necklaces, ritual masks, furniture, architecture, games and computations, shrines, Ifa (oracle) divination, Ifa board or tray, among others.  The above regalia/costume decorated with cowrie shells serves a dual mode; is either used for protection by hunters, or warriors and cultural display with or without spiritual implication. The mystical symbol (aroko) with Eji Ogbe (Ifa pedigree) is also used for protection, prosperity and healing as claimed by the participants when the necessity arises in Ojo-Alaworo town, but participants of this study did not avail them to the researchers, and a cultural dancer decorated in cowrie shells costume.

CHALLENGES OF COWRIE SHELLS
• Cowrie shells had been seen as evil and fetish.
• It is termed to be primitive, archaic, and old fashion.
• Cowrie shells were replaced by coins and note currency as a medium of exchange. • Cowries were stopped from circulation by the colonial government.340 • The problem of storage and delivery value of cowrie shells contributed to its replacement as a medium of exchange. • Cowrie shells are not native to Nigeria water; they found their way into Nigerian society through North Africa and Western Sudan of the trans-Sahara trade which started as far back as 3000-2000 BC.345 • The dominance of Western culture/civilisation devalues cowrie shells.
• The introduction of new religions (Christianity and Islam) also contributed to its face out.

RESEARCH METHODOLOGY
This study aims to appraise the utilities/significant values of cowrie shells (owo eyo) in Ojo-Alaworo town of Lagos State, Nigeria as a case study. A case study is an optimal in-depth description of a phenomenon Yin (2014) which provides rich data for a good, rich, and deeper understanding of the phenomenon (cowrie shell) under investigation Denzin and Lincoln (2005) It employs a qualitative research design (QRD), data were collected from a smaller group of five participants through semi-structured interviews (SSI) for about fifteen minutes each cum observation within Ojo-Alaworo town. These data were audio-recorded and transcribed. The participants were355 indigenous elders (three males and two females) ages 70 to 85 years due to their wealth of experiences in art, culture, tradition, heritage, and economic development (ACTHED). The main SSI questions and responses were analysed and discussed below.

FINDINGS AND DISCUSSION
The findings were based on the main research question: What significant role does cowrie shell (owo eyo) plays in Ojo-Alaworo town of Lagos State, Nigeria? The functionalism and symbolic interactionism theories of culture form the root of discussion based on their school of thought and views about culture and members of society.
Participant 1: Thank you, my son, mmm, you see, traditionally in Ojo-Alaworo here, especially this our Ikemo Quarters; there is nothing we do that cowrie shell is not inclusive. Our great, great, great, grandfather (Aina Asheba) even founded this town with some emmm cowrie shells and spent it as money. Like during egungun festival, other deities' festival, and some em, emm royal and traditional sacred rites, we used these cowries either for protection, prosperity, or magical powers. My son, I cannot deceive you, owo eyo has many spiritual values and implications that I cannot disclose all to you people.
The response above is a confirmation of Malinowski's functionalism theory of culture (FTC) in Lumen (2022) FTC believe that society is a system where all parts work -or function -or are efficient together to create a conducive, noble, and holistic society. Likewise, the symbolic interactionism theory of culture (SITC), believe in face-to-face interactions/relationships between members of the society (Ojo-Alaworo) and how individuals interpret or project each other's action/activities. Hence, all the usefulness of cowrie shells in Ojo-Alaworo is justified by one action or the other.
How do cowrie shells sustained its existence in Ojo-Alaworo town? Participant 2: Well, I can't say much about this question deeply. All I know is that emm cowrie shells were met on earth and we are using them for various purposes as desired, only God who created them knows where they came from. But emm our forefathers said they are from river (lagoon), some said they were dug from the ground while some people claimed they were gotten from the sea. Well, whichever is correct, all I know is that from the historical account of Ojo-Alaworo, Prince Aina Asheba who founded this town came with plenty of cowrie shells which he spent as money then. I think that was how cowrie shell got to Ojo-Alaworo and we are still making use of them till present for different purposes.
The response above shows that cowrie shells sustained its existence due to human utility for different functions in daily activities. This means that, the indigenes of Ojo-Alaworo usually have contact with cowrie shells, they interact with it either, on daily basis or occasionally for one purpose or the other. In this view, both functionalism and symbolic interactionism theories of culture are in consonance with cowrie shells utility in the society (Ojo-Alaworo) because it's a part of culture on its own.
To what extent do cowrie shells (owo eyo) influence the developmental stages of Ojo-Alaworo town?
Participant 3: Hmm, initially cowries were spent as money before its abolition. Despite this, we still use it for other things. As a woman, we used it for art and cultural display during the festival, even for decoration of our hairdo. But emm, civilisation has made the original cowrie a bit scarce, but we now have it in plastic and different colour which we make use of. You know, we women are fashion conscious, as development takes place, we saw dynamic production of synthetic cowrie shells for hairdo, earring, anklets, wrist band, even emm as a ring, which are good400 development. Therefore, it cannot be stopped in our society.
It is highly obvious that development or civilisation influences cowrie shells in another dimension which is justifiable in the symbolic interactionism theory of culture (SITC). Cowrie shells as symbolic objects wear the same meaning in a new action as individual wishes to interpret or project it. Virtually, most youths in Ojo-Alaworo town especially the females want to use synthetic405 cowrie shells to decorate their hairdo and wrist. Thus, the demand for using synthetic cowries' for fashion and hairdo by women is on the high side. So, we observe that this demand even boost the economic development of Ojo-Alaworo town in the sense that more hair-do centre (salon) and fashion home spring up to make money and interact with each other.
Of what effects are the digital technology age on the utilisation of cowrie shells (owo eyo) and the value of ACTHED in Ojo-Alaworo town?
Participant 4: To the best my knowledge, digital technology has greatly influenced human civilisation and survival in all-round efficiency of human endeavor which, cowrie shells are not left out. In the past, there were no colourful and synthetic cowrie shells but today with the help of digital technology, we now have them in abundance with different colours. As a result of this, it is now easier for us women, even men too, to get and use cowrie shells for fashion, decoration, and any other thing we can think of, thereby, promoting ACTHED directly or indirectly.
The indication of the above response shows that digital technology has greatly influenced the use of cowrie shells in Ojo-Alaworo society for fashion, decoration, and other purposes. This justifies its functionality according to FTC. This influence is highly evinced in Ojo-Alaworo to the extent420 that women (young and old) use it for fashion, decoration, and other purposes, though men too does but not as that of women. The study finds out that with the production of this synthetic cowrie shells and its usage by Ojo-Alaworo society, ACTHED is highly promoted.
What is the impact of the new religion on cowrie shells in Ojo-Alaworo town of Lagos State, Nigeria?
Participant 5: Well, it is glaring that Christianity and Islamic religion did not support the use of cowrie shells for anything. But people that uses cowries are either Christian or Muslim. Hmm, both religions believe tagged it as fetish, evil and crude. Well, well, well, I will say this causes limitation to the use at will, but people are still using it because cowrie shells is part of us, it has been in existence before the two religions came to our land, it is our arts, culture, emmm heritage, and tradition as a Yoruba man, so we cannot shy away from it, no matter what happens. We met cowrie shells on earth, we will use them and leave them on earth, thank you.
The response of the above participant shows that cowrie shells are ancient cultural objects that have been in use before the arrival of foreign religion. Therefore, Western or Eastern religion cannot sweep away or eradicate its usage totally, because members of the new religions still make use of it according to their cultural heritage and activities when the need arise. Thus, cowrie shells still function well in Ojo-Alaworo town of Lagos State, Nigeria, and Africa at large.
The study finds out that all the participants' responses were similar but were just saying the same thing in different ways. Their responses indicate the great functions and roles cowries' shells had played and still playing in Ojo-Alaworo town and Nigerian society at large in different sphere of life Figure 9 which is the basis of this study. The study also finds out that digital technology have made synthetic cowrie shells surplus in different colours and sizes.

CONCLUSION AND RECOMMENDATIONS
In Ojo-Alaworo town of Lagos State specifically and Nigeria at large, cowrie shells have been seen and shown to have a dominant influence on our culture and economy as they have been put into various uses. But it is tremendously obvious that cowrie shells are gradually facing off 4completely despite the significance and roles it plays in our society. Initially, it was used as a medium of exchange. Later, when the cowries were replaced with other forms of legal tender, including coins and paper currency, they were converted to other uses like body adornment, beautification of attire, costumes, regalia, hairdo, headgear, and belts. They are also used as mystical and ritual objects.
Presently, due to Western culture, civilization and technological age, natural cowrie shells are fast losing ground to coral beads and other synthesised materials for decoration. The same process is also in motion as regards mystical and ritual matter, except that cultural ambivalence which Western influence has introduced to the Nigerian society, has tended to deliberately slow in attacking superstition. Above all, cowrie shells are still in use thereby dominating some spheres of life in Ojo-Alaworo town till the present. These areas include traditional religion, sociocultural, ritual/sacrificial proceedings and execution, royal and general fashion, masquerade regalia, curative measure, and divination. Therefore, due to the unneglecting value of cowrie shells revealed in this study, it is recommended that: 0 • Cowrie shells should not be abandoned totally; they should be given prior recognition, through their usefulness being made known to the world. • Natural cowrie shells should be given a new meaning and definition, through a new use, for example in fashion, entertainment, and education. This will help to foster its value more. • Cowrie shells should serve as a symbol of identity through their creative use.465 • The image of cowrie shells had somehow been painted black, it is now seen as objects associated with evil and spiritual use only. This erroneous belief must be changed and rebranded so that people's minds will be renewed and acquainted with positive thoughts and values. This can be achieved by making sure that cowrie shells are not only used by a herbalist or African Traditional Religion people. • All tiers of government through the traditional heads (kings and chiefs) and tertiary institutions should introduce and implement a fascinating and vibrant yearly carnival and art exhibition tagged "Cowrie shells our heritage" where people converge to celebrate the values of cowrie shells according to individual's creative potentialities and tendencies.