Traditional Conflict Resolution Mechanisms Research Articles

‘From divided past to cohesive future’: a reflection on the reconciliatory mechanisms of (Yoruba) traditional approaches to conflict resolution in Nigeria

ABSTRACT Traditional conflict resolution mechanisms in Nigeria are deeply rooted in customs, traditions, and native laws, forming a complex network that dispenses justice. Among these mechanisms, the reconciliation process stands out as a crucial traditional instrument, encompassing the pursuit of truth, justice, healing, and forgiveness. This study focuses on the Yoruba indigenous system and examines how its reconciliatory mechanisms contribute to conflict resolution through traditional reconciliation processes and in the healing of emotional wounds. Using qualitative research methods, this study generated data using interview protocols such as key informant interviews (KII) and naturalistic observational studies. This study explores the significance of indigenous practices in the reconciliation process within the Yoruba traditional society. These indigenous practices are employed to mend broken relationships and bridge the gaps created by conflicts. It further emphasizes that traditional conflict resolution approaches among the Yoruba ethnic group primarily serve the purposes of genuine reconciliation, peacebuilding, and maintenance of social relationships. This research confirms the appropriateness and practicality of Yoruba's traditional conflict resolution mechanisms as an effective home-grown approach. This demonstrates their compatibility with the modern Nigerian system, offering a pathway towards a cohesive future characterized by harmonious relationships.

A History of the Pastoral Way of Life in the Awash Valley, Ethiopia

The main objective of this seminar paper is to explore pastoral way of life in the Awash Valley. It is well known that pastoralism is a way of life mostly found in Africa that is based on raising livestock and using mobility as a fundamental technique for livelihood development and risk management system. In Ethiopia, there are a total of twenty nine pastoralist group. Yet, this seminar paper focuses on Debne Afar, the Karrayu, Arsi, Ittu, Jile, and Issa-Somali, the six pastoralist groups traditionally inhabiting on the Awash valley. Many research studies are conducted around pastoralism in Ethiopia by depending and explaining on the conflict between pastoralists, economic activities, and those prone to drought. However, the present seminar paper wants to fill a gap in providing a detailed examination with historic narratives available documents on the way of life and interaction of pastoralists in the Awash valley, conflict and traditional resolution mechanisms, government policy towards pastoralists, assess drought and traditional mitigation measures, which are the main focus of this paper. The survey of literature is restricted to the published secondary materials of books, reputable with peer reviewed journals, articles and unpublished materials of report, MA thesis and PhD dissertations that have been available to this writer to date. In conclusion, there are certain aspects of the pastoralist way of life that lessons can be drawn from their practices, unlike other pastoralist groups. Afar was able to found an organized local state of Aussa in 1577 AD under the leadership of Mohammed Jassa around Awash valley, still local clan leaders continued old administrative functions. The Karrayu pastoralists also began to intermingle and intermarry with Ittu pastoralist communities in the study area for a long period of time. There are a number of frequent conflicts in pastoral communities. However, the major conflicts are Afar agains. Karrayu and Afar fight Issa-Somali clan was dominant ones. vis-à-vis of their conflict most pastoralists in the Awash valley in thier long history have been able developed traditional conflict resolution mechanisms such as the Ittu Oromo have had belief systems known as Abarsa and Kakku, the unwritten rangeland pastoral law of the Issa–Somalia clan, also known as Heer Issa, and the Afar pastoralists also have a strong traditional clan leader named Finna.

A Contextual Analysis of Three Major Tribes’ Traditional Conflict Resolution Mechanisms in Pre-Literate Nigerian Society

This paper contextually analyzed three major tribes’ traditional conflict resolution mechanism in pre-literate Nigerian society. Conflict is very much part of human society and it is expected. Conflict resolution encompasses a range of processes gallantly aimed at alleviating or eliminating sources of conflict. Secondary sources of data with relevant literature were engaged and the Emile Durkheim theory of societal development was adopted as a theoretical framework. Findings show that in Yorubaland, conflict is seen as unavoidable, a positive development through which people understand each other better. While the main causes of conflict among the Igbos are basically land, chieftaincy tussle and matrimonial fallouts. Prior to kingship institution, the Igbo used non-centralized forms of government which have in attendance Elders and Council of Elders which serves as the highest and most important peacemaking and conflict resolution mechanism. Hausa/Fulani pre-colonial administration is highly centralized and hierarchical in nature. The Emir, in terms of adjudication, is both the political and religious head because he ensures that the provisions of Sharia are adequately followed to the core in treating cases of individual or group conflicts. The Emir court was the highest and the final. Having perused all the conflict resolution mechanisms of the three major tribes in Nigeria, the following recommendations were made; there is a need to encourage traditional conflict mechanisms as it is accessible and economic for disputants. There should be peace education for all and sundry. Alternative dispute resolution and unofficial strategies should be subscribed to in an attempt to ameliorate and manage human’s conflicts (vigilante, militias, charms, prayers, communal solidarity, etc). Keywords: Tribes, Traditional, Pre-illiterate, Conflict Resolution

A Contextual Analysis of Three Major Tribes’ Traditional Conflict Resolution Mechanisms in Pre-Literate Nigerian Society

This paper contextually analyzed three major tribes’ traditional conflict resolution mechanism in pre-literate Nigerian society. Conflict is very much part of human society and it is expected. Conflict resolution encompasses a range of processes gallantly aimed at alleviating or eliminating sources of conflict. Secondary sources of data with relevant literature were engaged and the Emile Durkheim theory of societal development was adopted as a theoretical framework. Findings show that in Yorubaland, conflict is seen as unavoidable, a positive development through which people understand each other better. While the main causes of conflict among the Igbos are basically land, chieftaincy tussle and matrimonial fallouts. Prior to kingship institution, the Igbo used non-centralized forms of government which have in attendance Elders and Council of Elders which serves as the highest and most important peacemaking and conflict resolution mechanism. Hausa/Fulani pre-colonial administration is highly centralized and hierarchical in nature. The Emir, in terms of adjudication, is both the political and religious head because he ensures that the provisions of Sharia are adequately followed to the core in treating cases of individual or group conflicts. The Emir court was the highest and the final. Having perused all the conflict resolution mechanisms of the three major tribes in Nigeria, the following recommendations were made; there is a need to encourage traditional conflict mechanisms as it is accessible and economic for disputants. There should be peace education for all and sundry. Alternative dispute resolution and unofficial strategies should be subscribed to in an attempt to ameliorate and manage human’s conflicts (vigilante, militias, charms, prayers, communal solidarity, etc). Keywords: Tribes, Traditional, Pre-illiterate, Conflict Resolution

A change project to promote conflict resolution in order to ensure sustainable development in Africa

The article describes the idea of a change project (a new course) in higher education. The aim of the change project is to promote traditional conflict resolution mechanisms and strategies in order to ensure sustainable development in Africa. The new program will combine the Sustainable Development Goals (SDGs) and various conflict resolution scenarios by applying the technique of design thinking. The program will involve discussions about types of conflicts in Africa, the real causes of these conflicts, mechanisms for peaceful conflict resolution (with special emphasis on the rakiré and the palaver tree) and design thinking. The author intends to implement the program at the Faculty of International Relations of the Ivan Franco National University in Lviv.

Basis and Practices of Restorative Justice: The Case of the Ethiopian Criminal Justice System

Purpose of the study: The Ethiopian criminal justice system views crime as an offense against the state. and is not allowed the participation of the victim and the community and also win-loss outcome. Scholars have established the concept of restorative justice which views crime as a violation of the relationship among the victims, offenders and community. Therefore, the purpose of this paper is to assess the legal and institutional basis and practice of restorative justice in Ethiopia. Methodology: This study employs a qualitative research approach and descriptive research design. The population of this study includes the victims, offenders, criminal justice system components and traditional dispute resolver. Data was collected through document review and the interview of five individuals selected through the purposive sampling technique. The collected data was then analyzed thematically. Main Findings: The results show that different governmental institutions such as the house of federation, peace minster, police, court, general attorney, and reconciliation commission have a legal recognition to apply restorative justice values and principles. Meanwhile, traditional conflict resolution mechanisms and alternative dispute resolution mechanisms have defector recognition to resolve criminal cases. Research limitations/implications: The models of restorative justice in Ethiopia entail compromise, withdrawal of charge, probation, pardon, amnesty, plea bargaining, shuttle diplomacy, suspect rehabilitation and reconciliation based on different laws. Therefore, the house of people representative should enact a comprehensive law on restorative justice. The police and general attorney should create awareness about restorative justice. Novelty/Originality of this study: Restorative justice has many benefits, but the concept itself has not been studied in detail. This study is the first of its kind to examine restorative justice in detail in the context of Ethiopia.

Nigeria’s Contemporary Security Challenges: Herders – Farmers Conflict and Banditry

Banditry and the violent conflicts between herders and farmers in Nigeria have become potentially dangerous in recent time resulting in humanitarian emergencies as thousands have been killed and many more uprooted from their homes while both the Federal and State government appears clueless on how best to contain the conflicts. The spread of the conflict to southern states of the country is aggravating the fragile relations among ethnic nationalities and religious groups. President Buhari, a Muslim and Fulani, has been accused of allowing the attacks to continue, and his Vice President, Professor Osibanjo, a Christian, has been faulted for failing to speak out. At the heart of the conflicts are dispute over grazing on farmlands and cattle rustlings; expansion of agriculturist population and cultivated land at the expense, deteriorating environmental condition such as desertification; breakdown in traditional conflict resolution mechanisms of land and water disputes, drug abuse, proliferation of small arms and outright criminality, all of which points to a national security failure. The loss of faith in the national security architecture which assumes the form of creation of Special Security Forces, resort to self-help by state governments and citizens’ groups, anti-grazing laws against ECOWAS protocol that allows unrestricted movement of animals for grazing across the countries in the sub-region and the culture of impunity. This paper examines the fundamental issues surrounding banditry and the Herders – Farmers conflict in Nigeria with a view to highlight its implications for national security in contemporary times. It is argued here that considering the seeming intractability of these conflicts and violence, it appears that the security architecture of the country has been hijacked and the Nigerian state has ceased to be in full control and command of the national security situation especially as the safety of life and property can no longer be guaranteed. The security regime has been hijacked, undermined, and compromised by non-state actors who operate confidently with reckless abandon and little decency and respect for human life. Keywords: Herders-Farmers conflict, Banditry, Ethic nationalities, Small arms, Security challenges, and Criminality. DOI: 10.7176/RHSS/10-17-04 Publication date: October 31 st 2020

SIGNIFICANCE OF THE TRADITIONAL CONFLICT RESOLUTION MECHANISM IN PRESENT SOCIAL SCENARIO: A CASE STUDY OF ETHIOPIAN CONFLICT MANAGEMENT SYSTEM

Traditional conflict resolution mechanisms can play a significant role in conflict management which has gained widespread acceptance among both the general public and the legal protection in recent years. Some courts now gain some parties to resort to traditional conflict resolution mechanisms. Before permitting the parties case to be tried expressly contemplate to called compulsory mediation, while the general objective of this study is to assess traditional conflict resolution mechanism and the specific objective include collecting the data. This study used interviews and personal observation; both qualitative and quantitative data have used. The finding of the study revealed that traditional conflict resolution mechanisms had gained widespread acceptance, because of its application and its benefits. TCRM is the most effective way of conflict resolution rather than constitutional litigation. Lastly, as a recommendation, TCRM should be encouraged because it has an economic and social benefit for the society and also others like political advantages. TCRM eliminates expenses among disputants from incurring prosecution cost, writing cost, transportation cost; it strengths the solidarity of the two disputants because both of them are winners in TCRM. To mean that they are not victims of expending much cost. Another aim of this study is to examine the conflicts in the world by using social network analysis method. In the study, the conflict data obtained from the GDELT data set between 1981-2020 were analyzed using the “igraph” package of the R software. As a result of the analysis, it was concluded that the two biggest actors in the conflicts in the world are the USA and Russia, respectively. From these results, it can be said that almost all of the conflicts in the world are related to these two countries. In the social network analysis for the discovery of the relationship between the conflicts in the world, in the criteria calculated to determine the position of Ethiopia, to explain its place among the countries and to make inferences about the whole network; The numerical data related to the centrality criteria of the Ethiopia network were found as Grade Center 1, Proximity Center (Normalized) 0.0217391 and Between Center 0.000000. Based on these data, it can be said that Ethiopia is not very connected (correlated) with other countries and is not an actor in the formation of conflicts in the world. Also, the results showed that the biggest actor in the cluster of 31 nodes is the USA. Again from this result, it is concluded that the biggest power in the world today is the USA.

Contemporary Practices of Customary Conflict Resolution Mechanism: The Roles of Bokkuu (cultural) Centers among Oromo, Ethiopia

Conflict is a natural and unavoidable part of human existence. It is resulting from individual or groups that differ in attitude, beliefs, values or needs. This study explored Contemporary Practices of Customary Conflict Resolution Mechanism in and around Ambo district. The study answered the following basic questions: What are the roles of Bokkuu centers in handling conflict/disputes? How did the Bokkuu centers resolve conflict/disputes? Who are the main actors that guide the conflict resolution procedure at the Bokkuu centers? What types of conflict is resolved at the three Bokkuu centers? Qualitative research methods were used to understand the complexity of Oromo cultural peacemaking and how this takes shape within the culture of the Oromo custom. Techniques of collecting data were interviewing knowledgeable elders, field observation, and Focused Group Discussion were employed. The study discovers that the participants of the study agree that cultural conflict resolution are more effective in fact finding and resolve the disagreement between the disputants than that of formal courts. Because of its effectiveness in conflict resolution and truth finding traditional conflict resolution mechanisms is extensively serving in the study area. The ways judicial procedures take place is more reliably and open for disputants and any interested body that have an idea about the issue. The members of the council are the main actor of the cultural centers; they are five in number and belong to different clans.

Demography of Conflict and the Herders-Farmers Crisis in Nigeria

The worsening violence between Farmers and Nomadic herdsmen in Nigeria has remained an issue of concern on the laundry list of the Nigerian State, policy makers, security agencies, International bodies as well as Social science scholars. While conflict is considered a normal and inevitable outcome of human relationships, the concern here is the devastating socio-economic, political and environmental implications of the conflict between these two livelihood groups as well as its impact on national development. Whereas a number of factors have been adduced for this growing violence ranging from climatic transformations, deteriorating environmental conditions, desertification, soil degradation; political and ethnic strife; breakdown in traditional conflict resolution mechanisms; proliferation of arms in the country and a dysfunctional legal regime that neglects justice; this paper, relying on the demographic theory of conflict, demonstrates how population overshoot in Nigeria explicate the new violent and widespread dimensions of the Farmers-Herders conflict. This paper, relying on the Demographic theory of conflict, argues that among the various causes of the Farmers-Herders conflict, the exponential growth of Nigeria’s population and the inability of the Nigerian State to meet the needs of the populace, contributes to the endless contest for space and property in the country, referred to in this paper as ‘population induced warfare’. In line with this thesis, this paper recommends that Nigeria as a country should begin to pay serious attention to the costs and impacts of population growth and create accordingly, rights-based population policies that adapts Nigeria’s population strength to a positive force for sustainable development.

Traditional Conflict Resolution Mechanisms in Kaffa Society of Ethiopia

Traditional Conflict Resolution Mechanisms in Kaffa Society of Ethiopia

Social engineering the local for peace

Given the frequent failure of internationally established reconciliation tools, traditional conflict resolution mechanisms are increasingly integrated into transitional justice programmes in order to locally root peace. However, traditional justice mechanisms can be highly ambivalent; they can be, at the same time, inclusive and exclusionary, thus promoting peace or triggering new conflict. In Eastern Indonesia, where the author has conducted extensive field research, local actors took up these challenges and try to adapt local justice mechanisms so that they can cope with mass violence and the reintegration of conflict parties and society. Social engineering is promoted as one solution to the problem. This article looks at various conceptualisations and implications of social engineering – from a top-down authoritarian to a bottom-up participatory approach – and discusses how far this controversial concept and the deliberate adaption of local traditions to new challenges should be taken into account in future peace research and work as well as in anthropological debates.

Quasi‐Customary Dispute Resolution Mechanisms in Israel's Darfuri Refugees

About 3,500 Darfuri male (and a few female) asylum seekers live in Israel. The majority are 25 to 40 years old. Older men, including village and community dignitaries, stand little chance of surviving the brutal trek.In Darfur, where most inhabitants live in small villages, inter‐ and intracommunal conflicts are traditionally resolved through the customary justice process of Judiya. But in Israel, Darfuri asylum seekers no longer reside with their kin groups (villages, tribes, clans); instead they often cohabit with asylum seekers from other tribes, clans, and villages, living in crowded conditions, mostly in the poor south side of Tel Aviv—a situation that gives rise to multiple small conflicts.In the absence of their familiar tribal structure, dignitaries, and other interveners, the refugees have no access to the traditional dispute resolution mechanisms they have grown up with. Furthermore, these asylum seekers avoid bringing their conflicts to the attention of the Israeli authorities, for fear of endangering their asylum petitions. The result is that this community finds itself trying to cope with difficult, intracommunal, conflict‐rich conditions, without being able to use either traditional conflict resolution mechanisms or local formal justice processes.The response of the Darfuri asylum seekers community to this circumstance has been to develop their own multitier, quasi‐customary intracommunal dispute resolution mechanism. This new mechanism combines elements of their traditional, Darfur‐based processes, along with newly constructed modifications designed to compensate for the missing elements (e.g., lack of village elders) and make use of available resources (e.g., young community activists).This article employs analysis of multiple interviews and review of relevant literature to identify and describe the unique, informal dispute resolution mechanism that the Darfuri community developed in Israel.Insights developed in this article may help community activists, municipalities, policy makers, nongovernmental organizations, and other individuals and organizations in understanding and facilitating alternative dispute resolution mechanisms within similarly structured and similarly affected displaced persons and asylum seeker communities around the world.

Traditional Conflict Resolution Mechanisms among Ambo Woreda Communities

Conflicts in ambo are emanated from various sources. These factors, inter alia, are associated with competition over grazing land and water resources, boundary conflicts on farm lands, problems of access to water irrigation, sense of superiority, and women’s abduction. These multifaceted natures of conflicts have been solved by different traditional conflict resolution mechanisms. Accordingly, conflicts have been resolved through knowledgeable and respected elders, religious leaders, marriage relationships, ceremonies observed by the community, women reconciliation mechanisms, and highly respected and feared clan leaders. However, for better resolution of conflicts in the communities the study calls for better encouragement, support and duly recognition of traditional mechanisms.

Who Will Save these Endangered Species? Evaluating the Implications of the Principle of Complementarity on the Traditional African Conflict Resolution Mechanisms

The adoption and subsequent coming into force in 2002 of the Rome Statute of the International Criminal Court (ICC) consecrated a new epistemic paradigm of individual accountability for the perpetration of the most egregious crimes, which began with the establishment of the Nuremberg Tribunal. Crimes such as genocide, crimes against humanity, war crimes and the crime of aggression have been described by the Statute as being of ‘most serious concern to the international community as a whole’ for which perpetrators ‘must not go unpunished’.

Qaalluu, Smith and Metal: Traditional Conflict Resolution Mechanisms in the Medium of Metals among the Oromo of Northeast Wollega, Ethiopia

The introduction of metals, particularly iron, has always been seen as an important stage of socio-cultural, economic, and political departure of human development. Nevertheless, since its appearance in the form of utilitarian or armaments, iron has occupied an ambiguous position in any society. It has played both the role of production by increasing fertility or prosperity, and destruction by furnishing the process of or terminating life. This ambivalent position of the material is also evident in the position of the workers in their respective societies. Consequently, its workers (the tumtuu) are both feared and respected. This ambiguous position/role of the material and the artisans has long attracted heated debates amongst archaeometallurgists. Although the double roles of iron tools among the Oromo traditional believers in Wollega can never escape such debates, engagement in such a debate is beyond the scope of this article. This article, however, departs from the search for the destinations of iron tools once they left the production sites in the operational sequences i.e. traditional ritual site of the Qaalluu. The data for this discussion have emerged from my current ethnoarchaeometallurgical research in northeast Wollega, which aims to documenting different destination of iron/metal products after they left the cottage of the smiths. This article attempts to draw on the secular meaning of metal tools in order to attain the symbolic significance derived from it. Utilizing the data from traditional spiritual sites in northeast Wollega (Butaa Nadoo and Sagro Guddina), the article outlines the peaceful resolution of various forms of conflicts at the traditional ritual sites in the medium of metal tools or by invoking their symbolic value. Key words: Oromo, Wollega, Qalluu, Siida, Sibila Gurracha, conflict resolution