Indigenous Conflict Resolution Research Articles

Cultural Sentinels: Ọkọnkọ Society's Watchdog Role in Conflict Resolution and Cultural Preservation in Umuahia Community

Purpose of the Study: This study investigates the diverse roles of the Ọkọnkọ Society in Umuahia, Nigeria, particularly its use of Igbo language and cultural practices in conflict resolution and cultural preservation, challenging the conventional view of the society as merely a secret male cult. Methodology: The study employs qualitative, ethnographic methodologies including in-depth interviews, FGDs, and non-participant observations in Umuahia, supplemented by scholarly literature, with analysis grounded in hermeneutics, semiotics, and conflict management theories to emphasize the role of language and culture in the Ọkọnkọ Society's practices. Main Findings: The research uncovers the crucial role of the Ọkọnkọ Society in Umuahia as a guardian of peace and cultural sentinel. Key findings include the society's use of Igbo proverbs and semiotics (e.g., ọmụ palm frond, uhie drum) in conflict mediation, and the societal respect and trust they command. The society's conflict resolution role extends beyond mere mediation, effectively acting as an appellate court within the community, especially in land disputes. The study also highlights society's role in preserving and enforcing cultural norms and practices. Applications of this Study: This research has practical implications for understanding indigenous conflict resolution mechanisms in African communities. It offers insights for policymakers and social workers in designing culturally sensitive conflict management strategies. Additionally, it contributes to preserving the cultural heritage of the Igbo people by documenting traditional practices and societal structures. Novelty/Originality of this Study: This study is original in its comprehensive examination of the Ọkọnkọ Society, linking Igbo language and culture with conflict management practices. It fills a significant gap in academic research by shedding light on the societal and cultural dynamics within the Umuahia community, thus providing a deeper understanding of the intricate relationship between language, culture, and social governance in an African context.

CAMEROON: LOCAL COMMUNITIES AND CONFLICT RESOLUTION DURING THE ANGLOPHONE CONFLICT IN THE SOUTH WEST REGION. INITIATIVES AND CHALLENGES

The paper discusses local communities’ initiatives and challenges in resolving the Anglophone conflict in the South West Region of Cameroon between 2016 and 2023. The con flict that began in September 2016 as the Anglophone teachers and lawyers strike soon vitiated into calls for secession of the Anglophone regions of the country due to marginalization by the Francophone majority. By early 2017, the employability of arms by separatists alongside other tactics like ghost towns, kidnappings, and the maiming of civilians had prompted a gov ernment military response leading to a massive humanitarian crisis. While the conflict is still on, the situation seems to be returning to normalcy in some communities owing, not to the government approach to solving the problem but to various indigenous community initiatives. Informed by primary and secondary data, the study investigates the strategies adopted by local communities in resolving the Anglophone conflict in the southwest region of Cameroon. The paper also concedes the persistence of the crisis despite these initiatives and questions factors that mitigate against indigenous conflict resolution mechanisms that local communities have been propagating. It concludes that the anglophone crises far from serving as a platform for the English-speaking people of Cameroon to express their grievances was an opportunity for local communities to understand the complexities of war and a chance to re-initiate indigenous con flict resolution mechanisms which were rife in the pre-colonial days. Keywords: Anglophone, Cameroon, conflict resolution, local community.

Mediation and indigenous conflict resolution practices: Lessons from global indigenous communities

Mediation and indigenous conflict resolution practices: Lessons from global indigenous communities

Comparison of the Western and Traditional African Methods of Conflict Resolution on the Example of International Criminal Tribunal of Rwanda (ICTR) and Gacaca Method in the Context of the 1994 Rwanda Genocide

Local traditions of conflict resolution have been overlooked since the dominant methods of dealing with these issues are often centered on Western approaches to conflict resolution. This highlights the urgent need to prioritize engagement with indigenous knowledge and processes, particularly in conflict resolution and broadening our perspectives. While conflicts continue to rise in Africa(post-independence), we need to revisit the conflict resolution approaches that incorporate local traditions embedded in various African communities. The article highlights African approaches towards conflict resolution in Sub-Saharan Africa, e.g., such methods as Gacaca, in comparison with the Western concepts of conflict resolution. The author’s extensive experience and fascination with African traditions also makes it possible to introduce readers to various issues of peace studies of African origins. The qualitative methods with a reliance on various reports from Western and African peace and security experts as well as subject literature discourses on African indigenous conflict resolution methods have been used for the purposes of the article. The author’s analysis is also based on the interviews. Interviews were conducted to evaluate Gacaca courts and the procedures which included confessions, punishment or forgiveness then followed by reconciliation and integration into the society. The interviews included the victims of the genocide, a retired journalist, a former member of the Rwandan government, and a former employee of a non-governmental organization.

The role and challenges of indigenous conflict resolution mechanism: The case of aboled in Borena Woreda, northeast Ethiopia

This study investigates Abold's role in resolving conflict by using qualitative and survey data. Thematic analysis was applied for the analysis of qualitative data and descriptive statistics were applied to analyze the survey data. It was found that the kin council, the spirit mediumship, and religious leaders are involved in conflict resolution. The responsibilities of the kin council, the spirit mediumship and religious leaders are undertaking the overall conflict resolution process, truth-finding and swearing of an oath to realize the reconciliation, respectively. Aboled has not only engaged in settling conflicts but also in conflict prevention and restoration of harmony. In the past four decades, its role, however, had been weakened despite being revived in the past five years due to people's trust lost in the formal conflict resolution system. Disregarding by the government, the erosion of the culture of elders' respect, the decline of witchcraft worshiping and the descent of elders' personalities are the significant challenges to the continuation of Aboled. Thus, the government should provide support to improve its conflict-resolving capacity.

An appraisal of the practice of indigenous conflict resolution mechanisms in building a culture of peace in Bale zones, Oromia National Regional State, Ethiopia

This study examines the practice of indigenous conflict resolution mechanisms in building a culture of peace in Bale zones, Oromia National Regional State, Ethiopia. For the purposes of this study, qualitative research approaches accompanied by key informant interviews and focus group discussions have been employed. About 114 participants were participated in this study. The study was took place in 2020/2021. The findings of the study depicted that the causes of conflict in the study areas are dynamic. The study areas peoples used indigenous conflict resolution mechanisms to address dynamic causes of conflicts and build a culture of peace in post-conflict resolution. The study reveals that the efficacy of indigenous conflict resolution mechanisms in addressing complex conflict at grass root level contributed a lot in the process of restoring peace in post-conflict resolution. On the other hand, the finding shows that currently the efficacy of indigenous conflict resolution mechanisms in building a sustainable peace is not as effective as the past. Among the others, looking litigation as the only means to get truth, problems related with elders, brokers, religion, and attitudinal issues are some of obstacles that are deteriorating the effectiveness of indigenous conflict resolution mechanisms in building a culture of peace. The study suggests that there is an urgent comprehensive strategy to restore the effectiveness of indigenous conflict resolution mechanisms and cooperatively safeguarding them from deterioration and transfer to future generation with its nature, principles, norms, procedures, and implementation mechanisms.

Dynamics and Efficacy of Sebat Kezera as an Indigenous Conflict Resolution Mechanism in Debark Town, Ethiopia

Dynamics and Efficacy of Sebat Kezera as an Indigenous Conflict Resolution Mechanism in Debark Town, Ethiopia

The de-radicalization, rehabilitation and reintegration project in Nigeria’s counter-terrorism strategy: Operation Safe Corridor in context

ABSTRACT In the years since the emergence of Boko Haram, the terror threat posed by the sect’s violent extremism has remained a challenge for the Nigerian government. The failure to contain it has been attributed to the government’s over-reliance on military strategies. While conventional approaches are useful in weakening the operational capacity of domestic terrorism, they do not provide a long-term solution. The use of military strategies to quell ideological and religious-driven terrorism has proven counterproductive. As a result, scholars and security practitioners have recommended a combination of military and non-military strategies to address insurgency. Non-military strategies include de-radicalization, disarmament, amnesty, indigenous conflict resolution mechanisms, and other soft power measures. In line with this, the Nigerian government adopted ‘Operation Safe Corridor’ in a bid to de-radicalize, rehabilitate and reintegrate former Boko Haram combatants who voluntarily surrender to the government. This article assesses Operation Safe Corridor’s institutional mechanisms as a counter-terrorism strategy in Nigeria. It argues that the lack of a legal framework, issues of public perception and trust and host communities’ reluctance to accept former Boko Haram combatants have undermined successful implementation of the program. It is imperative for the government to address these challenges in order to achieve Operation Safe Corridor’s objectives and ensure successful deradicalization and reintegration of former combatants.

ETHIOPIA: ASHA INDIGENOUS CONFLICT RESOLUTION APPARATUS OF THE ME’EN COMMUNITY

Every community has its own indigenous institutions meant to deal with its social, political, economic and peacemaking endeavors. Focus of this article is Asha indigenous conflict resolution institution of the Me’en community. For the studied community, Asha, signifies a payment for ‘blood’ and exhibits ritual restitution. Ritual restitution within Asha is administered by ritual chiefs known as Komoruts. Objective of this article is exploring the Asha approach for conflict resolution. To realize this objective, the researcher employed qualitative research design enhanced with twelve key-informant interview and two Focus Group Discussions (FGDs). Built up on such data, findings of the study revealed four conclusions. First, irrespective of the fact that Asha is an approach owned by Me’en communities, adjoining communities abide by it. Secondly, Asha is the only approach potent to solve conflicts that end up with human demise. Thirdly, notwithstanding the endeavor by local and regional governments to make Asha compatible with notion of human right principles, there is trivial acceptance by the study community members, especially by lowlanders. Fourthly, the research finding unpacked that Asha has weakness when it comes to promoting human right of the teenage girl given for reconciliation. Additionally, Asha also botched to respect due process of law. Generally speaking, the article concluded that Asha is as a doubled edged sword, vivacious and viral. On one side, Asha is the only approach for restoring broken social relationships and reconciling conflict cases that end up with human demise. On the other side, Asha is an approach that contravenes human right of the teenage girl. In glimpse of these, the researcher recommends neither deserting nor romanticizing Ethiopian indigenous conflict resolution mechanisms such as Asha without further research and remedial measures to make them compatible with Universal Human Right principles. Keywords: Asha, conflict, conflict resolution, Me’en, indigenous conflict resolution.

ETHIOPIA: CHALO – INDIGENOUS CONFLICT RESOLUTION MECHANISM OF YEM PEOPLE AND ITS IMPLICATION ON PEACE, SECURITY, AND GOOD GOVERNANCE

In Ethiopia, many ethnic groups have developed their own conflict resolution mechanisms. The ethnic group of Yem in south-western Ethiopia is one of those with its own conflict resolution mechanism (the Chalo judicial system). The objective of the study was exploring the practice through which the studied community deals with conflicts by using the Chalo judicial system and its implication for peace, security and good governance. A qualitative research design was employed under which, key informants’ interviews, focus group discussion, document analysis and observations were conducted and the data was analyzed qualitatively. The finding of the study revealed that, the Chalo judicial system plays an important role in maintaining the peace and security of the community. The Chalo judicial system has its own execution time, process, and actors involved. Theft and betrayal, inheritance, boundary conflict, and divorce are some of the sorts of conflict that are presented and handled in the Chalo judiciary. Besides, the study revealed that, while it is used to resolve a wide range of conflicts on the ground, it is not adequately recognized by national law and lacks a strong link with the formal court system. Therefore, this research recommend that the members of the community, the woreda culture and tourism office, higher educational institutions, and the government shall collaborate in order to conserve and pass on this sort of indigenous conflict resolution mechanism which upholds community peace and security to future generations. Keywords: Chalo, elders, indigenous conflict resolution, governance, peace, security.

ETHIOPIA: INDIGENOUS CONFLICT RESOLUTION MECHANISM OF SHEKACHO PEOPLE AND ITS ROLE IN PROMOTING PEACE AND GOOD GOVERNANCE

This research sought to explore the Indigenous Conflict Resolution Mechanism (ICRM) of Shekacho people in Sheka Zone, South West Ethiopia. The ICRM of Shekacho has organized procedure, structure, and actors who actively participate in the system. The procedures in ICRM of Shekacho people pass through two sequential phases of conflict resolution—intervention and resolution. However, despite this reality, it has no strong or formal relationship with the modern conflict adjudication system. Thus, this research ague for the provision of support from the government and establishing an enabling system for building a working relationship between the indigenous system and the modern adjudication system. Furthermore, higher academic institutions need to play their role by giving awareness-raising training for concerned stakeholders regarding the role of indigenous knowledge in modern governance. Keywords: conflict, indigenous conflict resolution, clan leaders, elders, mikirecho.

Exploring indigenous conflict resolution mechanisms between the Awi and Gumuz ethnic communities in Zigem Woreda, Ethiopia

PurposeThe purpose of this study is to explore indigenous conflict resolution mechanisms for resolving ethnic-based conflicts between the Awi and Gumuz communities in Ethiopia.Design/methodology/approachThis study followed a qualitative research approach and it has a case study design that is appropriate to collect in-depth information about indigenous mechanisms of resolving conflicts that arise between Awi and Gumuz ethnic groups. Data were collected through in-depth interviews and document review.FindingsThe results revealed that the Awi and Gumuz ethnic groups resolve conflict through the elder council or shimigilina. This indigenous mechanism conflict resolution mechanism is well recognized, accepted and respected both by the Awi and Gumuz ethnic groups. Shimiglina has different phases and rituals which are finally concluded by kale-mehala (oath) or promising not to take revenge and harm. The Awi and Gumuz ethnic groups view shimigilina as a vital and effective conflict resolution mechanism.Practical implicationsThis study clearly indicated important implications for policy, practice and future research. The Awi and Gumuz communities have used the elders’ council (shimiglina) to solve ethnic-based conflicts for a long time. Therefore, there should be policy frameworks at different levels (national, regional and local) for the integration of the elders’ council with the formal justice system. Put in other words, this indigenous conflict resolution mechanism should be properly organized and institutionalized. However, a comprehensive study should be conducted to understand how to organize and institutionalize this indigenous conflict resolution mechanism.Originality/valueThis is an original study that contributes to peacebuilding by discovering the role of indigenous knowledge in conflict resolution and peacebuilding.

Indigenous Conflict Resolution: Social Institutions and their Role in Peacebuilding in Ethiopia‟s Gamo Community

This paper showcases the conflict resolution mechanisms used by populations indigenous to the Gamo areas of Ethiopia. The Gamo system represents a time-honored, informal, and socially equitable method of resolving types of personal and business disputes found among the general populace. This research work investigates and demonstrates the utility of the Gamo customary method for addressing perceptual and behavioral elements of conflict that are present in all societies across the country. To attain this objective, the article employed both secondary and primary data sources. Both primary and secondary data were organized thematically and analyzed through systematic interpretation and triangulation of various sources. The article found that conflicts are manifested at a family, neighborhood, and clan (Dere) levels with varying magnitude. The indigenous conflict resolution institution among Gamo has three stages of conflict resolution. The higher (Dere), middle (Guta), and lower stages. Conflict resolution at the higher and middle stages is used to lead by elders from the Gamo traditional political system. Conflicts at the lower stage are used to be resolved by elders selected by the disputant parties. The three stages of conflict resolution are highly interconnected and refer to cases from one setting to another. From a positional standpoint, this study proposes the indigenous conflict resolution mechanisms among Gamo and draws out lessons for Ethiopia and other countries to build sustainable peace.

Full/Original Research Article on an Appraisal of the Practice of Indigenous Conflict Resolution Mechanisms in Building a Culture of Peace in Bale Zones, Oromia Region, Ethiopia: Learning from the Past, Building a Better Future

Full/Original Research Article on an Appraisal of the Practice of Indigenous Conflict Resolution Mechanisms in Building a Culture of Peace in Bale Zones, Oromia Region, Ethiopia: Learning from the Past, Building a Better Future

Abegar Indigenous Conflict Resolution System: a Community Based Reconciliation

Abegar Indigenous Conflict Resolution System: a Community Based Reconciliation

Abegar indigenous conflict resolution system: a community‐based reconciliation

PurposeThis paper aims to investigate the Abegar indigenous conflict resolution system based on community reconciliation in Haberu Woreda, North Wollo.Design/methodology/approachThis study has used a qualitative research design and descriptive nature. The study collected primary data from different informants by using such qualitative data collection techniques as an interview, focus group discussions and observation to achieve the research objectives.FindingsAccordingly, the finding of the study revealed that Abegars indigenous conflict resolution system aims at the restoration of order and harmony of the community. The types of conflicts presented and resolved in the community are inter-personal, homicide, inter-group in nature, which stemmed from the abduction of girls and women, violation of social values, theft, conflict over claims of a girl, competition over ownership of land and drunkenness. The findings further show that family reconciliation, blood reconciliation (dem maderk) and compensation performance are the major community reconciliation procedures (methods) of conflict management used by the studied community depending on the nature and types of conflicts.Originality/valueThis symbolic and practical significance to established trust between conflicting parties that their relationship is restored.

Uncovering the processes and ritual practices of indigenous conflict resolution in the shimgelina system

ABSTRACT Despite the availability of numerous studies on the issue of indigenous conflict resolution mechanisms, the process and ritual practices have not been explored in detail. Thus, the objective of this study is to examine the process and ritual practices during conflict resolution by shimgelina. To achieve these objectives, the study involved fourteen purposely selected shimageles and five conflicting parties for in-depth interviews, and three key informants. Personal observation and document reviews were used to collect data. In addition, one Focus Group Discussion, containing seven Idir leaders, was held to generate rich data about the issue. Thematic categorisation and analysis were used to examine the collected data. This study reveals that shimageles are employing a series of processes of conflict resolution with different ritual practices. Furthermore, this study argues that each ritual practice has its own importance in the process of conflict resolution. Despite the existence of different rituals that are important for conflict resolution and transformation, the shimageles and conflicting parties have fewer adherences to those ritual practices. Therefore, the study recommends that unless the rituals which are important for conflict resolution are strictly followed, the capacity of the shimageles to perform their conflict resolution role is undermined and remains elusive.

ETHIOPIA: TOMO – INDIGENOUS CONFLICT RESOLUTION MECHANISM OF THE BENC COMMUNITY

Tomo indigenous conflict resolution approach is practiced by the Benč ethnic group and their neighboring communities within the southwestern fringe of Ethiopia. As an indigenous apparatus, the Tomo approach exhibits spirituality through blessing and cursing which are directed against the accused based on complying or contravening the very indigenous dispute management rules and regulations. The objective of this study was exploring the custom through which the studied community deals with conflict by using the indigenous Tomo approach. In pursuit of this objective, the researcher utilized a qualitative approach, particularly phenomenology. In terms of data collection tools, the researcher used key-informant interview with selected Benč ritual leaders, non-participant observation on Tomo adjudication sessions and critical document analysis. Built up on such data sources, the findings of the study discovered five inferences. First, regardless of the fact that Tomo is an indigenous approach owed by Benč communities, none of the Benč neighboring communities make use ofit. Secondly, the majority of cases seen by Tomo institution are issues that deify credible eyewitness and are cumbersome for verification and/or falsification within the mainstream court system. Thirdly, unlike the habitual Tomo practice within the Benč community, contemporary Tomo exhibits two conflicting formality and informality characteristics. Due to its semi-formal nature, contemporary Tomo ritual leaders notify charges against the presumed wrongdoer by sending an invitation letter for the accused to attend the charges against him/her, comparable with formal courts. Contrary to this formality, contemporary Tomo is also characterized by informality due to the fact that verdicts given against the perpetrator are passed through ritual cursing just like the habitual Tomo. Furthermore, identical with the habitual Tomo practice, cursing within contemporary Tomo goes the presumed wrongdoer including his/her family up to some future generations along with those who feast and bury the presumed wrongdoer. Overall, contemporary Tomo has terrifying delinquency deterring outcome along with the accustomed indigenous conflict resolution mechanism features. Keywords: conflict, conflict resolution, indigenous conflict resolution, Tomo.

ETHIOPIA: ABEGAR INDIGENOUS CONFLICT RESOLUTION SYSTEM – COMMUNITY BASED RECONCILIATION

Reconciliation is inevitable for restoring harmony among a society and making peaceful interaction between those who are at variance. The main objective of this study is to investigate the Abegar indigenous conflict resolution system based on community reconciliation in Haberu Woreda, North Wollo. This study employs a qualitative research design and descriptive nature. The study collected primary data from different informants by employing such qualitative data collection techniques as the interview, focus group discussions and observation. The finding of the study revealed that Abegars indigenous conflict resolution system aims at the restoration of order and harmony of the community. The types of conflicts presented and resolved in the community are inter-personal, homicide, inter-group in nature which stemmed from abduction of girls and women, violation of social values, theft, conflict over claims of a girl, competition over ownership of land, and drunkenness. The findings further show that family reconciliation, blood reconciliation (demmaderk) and compensation performance are the major community reconciliation procedures (methods) of conflict management used by the studied community depending on the nature and types of conflicts. Moreover, the ritual ceremony has symbolic and practical significance to established trust between conflicting parties that their relationship is restored. Keywords: Conflict Resolution, Indigenous, Reconciliation, Community

Indigenous conflict resolution and peace-building among the Nabdam of Ghana

Harmonious living is an essential ingredient for the progress of every society. This requires that conflicts which are a natural part of human life are amicably resolved when they arise. Largely, people have the options of resorting to the statuary courts system or indigenous approaches which are rooted in the customs and traditions societies for the resolution of conflicts. This study examined the indigenous conflict resolution among the Nabdam of Ghana using the descriptive design within the qualitative research paradigm. It involved thirty persons from the area consisting chiefs, elders, and individuals who have employed the approach in resolving their disputes. The instruments of interview guide, focused-group discussion guide, and observation check lists were deployed to gather data for the respondents. It emerged from the study that the Nabdam indigenous conflict resolution approach is a well-structured one with four stages which has no formal place the involvement of women. It also emerged that despite modernization and proliferation of religions in the area, the approach has potential into the future due to many factors. Even though women have no official role in the application of the Nabdam indigenous conflict resolution approach, they were found to be effective in managing disputes especially those involving women. It was therefore concluded that it is due time that women should be formally involved in the application of the approach.