The Efficacy of the Traditional Methods of Conflict Resolution

Isaac-Ogugua Ezechukwu

Introduction

This paper discusses the outcome of a study on the efficacy of the traditional methods of conflict resolution: the case of the recent settlement of the perennial boundary dispute between Aguleri in Anambra State and the Communities of Ibaji, Odeke, and Asanwa in Kogi State of Nigeria, using the traditional method of “Iko Mme” (blood covenant). The study was descriptive and qualitative and relied on interview method.

Definitions

Conflict as a term has been variously defined. It connotes disputes, differences, and disagreements over a matter or an issue important to the disputing parties. Ogbu (2019) sees conflict as all kinds of disagreements and incompatibilities that underpin human interaction and maintains that the existence of conflict presupposes that there is a relationship between individuals or groups who are interdependent or engaged in complementary roles. He concludes that conflict is symptomatic of meaningful social interaction.

Ogbu’s position implies that conflict is a bye product of social interaction, which stresses the point that human interaction or relationship of any sort is capable of producing resultant conflicts even though unintended from time to time. But Chung and Megginson (1981) define conflict as the struggle between incompatible or struggling needs, wishes, ideas, interests, or people and clarifies that conflict arises when individuals or groups encounter goals that both parties cannot obtain satisfactorily.

This agrees with the position of Karl Marx which asserts that society is in a state of perpetual conflict because of competition for limited resources. While Thakore (2013) opines that conflict can be considered as an expression of hostility, negative attitudes, antagonism, aggression, rivalry, and misunderstanding, stressing that it is also associated with situations that involve contradictory or irreconcilable interests between two opposing groups.

Finally, and for our purpose, Kenli Doss, et al (2023) postulate that conflict is the result of opposing thoughts, actions or ideas disrupting the status quo. The foregoing definitions point to the inescapable fact that conflicts permeate human life and relations. In other words, social relations generate conflicts alongside whatever benefits that can also accrue from such relationships. But just as human beings are prone to generating conflicts, they are also equipped with inbuilt methodical traditional mechanisms for resolving such conflicts effectively most of the time, which is the focus of this paper using the referenced case study.

Contextualising the African Conflict Resolution Methods

African traditional institutions have long devised mechanisms for managing and preventing conflicts which have been largely effective. Before the adoption of the western court and judicial systems for conflict management and resolutions, all African countries were and had been adjudicating on conflicts of various forms and shapes on the continent very successfully, even faster, quicker and with high rate of general acceptability of verdicts compared to the court system where some cases can last decades without resolution. Katie Shonk defines conflict resolution as the informal or formal process that two or more parties use to find a peaceful solution to their dispute.

And it is heartwarming that a good number of conflicts still get resolved through the traditional methods in many African countries implying that many Africans still have faith in the traditional methods of conflict resolution. Village squares, town halls and palaces are continually awash with a deluge of cases brought before the elders and village leadership for settlement. Traditional court sessions are held on fixed days of the week in many communities.

Wise communities continually send peace delegations and missions across neighbouring communities negotiating to resolve one conflict or the other. In Igbo tribe of Eastern Nigeria, there is an increasing reliance on traditional methods of conflict resolution compared to the conventional court system. Very often, parties to disputes would take their cases to one form of traditional court or the other. The culture and tradition of the Igbos also support this, for there are respected traditional institutions which see to the management of conflicts in society. The same applies to many other African countries and tribes.

The following institutions lend themselves to conflict management and resolution in Igboland of Nigeria: Umunna (Kindred), Umu Ogbo (age grades) Ndi Ichie (Council of Elders) Ndi Nze na Ozo (Council of Titled Men), Umuada (daughters of the land), Umu Nwunye Di (wives of the kindred/village) Alusi (deities/native shrines) (Ogbu, 2017). Ogbu concludes that the supreme court, in all cases of interpersonal conflict resolution among the Igbos, is the

Alusi…disputes that have become intractable or resistant to mediation by the established institutions are sent to the native gods for final determination. According to Ogbu, Igbos believe in the intervening powers of the supernatural forces to ensure fairness in the dispensation of justice.

Opinions and Views around Traditional Conflict Resolution in Africa

Rosado-Tisgie (2014), argues that that the best way of resolving conflict in Nigeria today would be to use traditional conflict resolution practices, with modifications appropriate to contemporary culture and society, insisting that for Africa to return to its place of leadership in civilization, it must revalue its traditional culture making adjustments that meet contemporary demands.

The scholar avers that traditional Nigerian culture is embedded with vast, rich knowledge of conflict resolution, upheld by traditional morals and world views, and recommends that in order for us to reach peace in our global community we must begin to interlace traditional practices of conflict resolution and culture into the global westernized culture. These views are closely related to those of Alao (2015) in his study on the involvement of native gods in contemporary African conflict management.

His study found that the traditional models of conflict management provided for a win-win arrangement that relies on collective wisdom of the society while the involvement of native gods compels compliance with resolution terms for fear of (consequences of) non-compliance, concluding that the efficacy of the native gods intervention in conflict management/resolution in Africa could be more potent than modern mechanisms because it constitutes part of the religious life of the adherents and restores relationship very close to pre-conflict era and the fear of repercussion enhance compliance with agreed terms.

Ele (2017) in his paper on Conflict Resolutions in Igbo Religion: The

Oath Taking and Covenant Making Perspectives, posits that in Igbo society … as in other African communities and ethnic extractions, there exist traditional conflict resolution mechanisms which are indigenous to them … and which are rooted in their social structures and religion with basic belief systems on which peace, good neighbourliness and conflict resolutions hinge; and these include the Supreme Being, ancestors, sacredness of blood, supremacy of life (Ndu ka, Ndu bu isi) the priesthood (Attama, Eze Muo), the existence of gods and deities, spirits, oracles and shrines, ritual emblems like the ofo stick, among others.

While Ajayi (2014) notes that conflict resolution in traditional African societies provides opportunity to interact with the parties concerned, it promotes consensus building, social bridge reconstructions and enactment of order in the society, concluding that traditional conflict resolution techniques such as mediation, adjudication, reconciliation, and negotiation as well as cross examination which were employed by Africans in the past, offer great prospects for peaceful co-existence and harmonious relationships in post-conflict periods than the modern method of litigation settlements in law courts. Michael (2019) holds the opinion that the traditional institution remains invaluable for its core aim and preoccupation in every conflict resolution, which is the restoration of relationships.

Kpae (2018) found that the traditional conflict resolution method is better than the modern adjudicative method of conflict resolution, because it is faster and non-adversarial and recommends a revert to the old order as it is cheaper and friendlier. Umerzurike (2016) observes that the traditional religion of the pre-colonial Igbo people was at the center of the life of the people as many issues concerning the people ranging from relationship, norms and customs were decided and settled in shrines, before the oracles, council of elders and the traditional rulers, noting that these institutions provided for peaceful coexistence among the people and produced a well-ordered society…

Background to the Case Study

The Aguleri Community in Anambra State had been at loggerheads with some communities in Kogi State for several decades over boundary disputes. The communities in Kogi State include Ibaji, Odeke, and Asanwa. The dispute has resulted in many wars which claimed many lives on both sides. Both sides have also embarked on many lawsuits with judgements and counter judgements which have failed to bring about lasting peace to the parties. Many petitions were sent to the National Boundary Commission as well as to the House Committee on Boundary Issues at the National Assembly, which produced inconsequential succour.

Buoyed by the mediation of an independent local organization known as Omabala Indigenous People Foundation (OIPF), the warring communities decided to resort to the traditional method of dispute resolution in order to enjoy the peace that has eluded their communities for decades.

Why People Embrace the Traditional Method of Dispute Resolution

But why will a people lose trust and hope in the judicial system as established by law as has happened in the case of Aguleri and some communities in Kogi State? According to Simeon Okafor, an indigene of Oroma Etiti in Anam, and a member of the OIDF which mediated in the dispute, the traditional method is more efficacious than the court system because of the fear of dying if one violates the oath taken in the administration of traditional means of dispute resolution known as “iko mme.” Iko mme is an igbo term which translates to “blood covenant.” Iko mme essentially consists in covenant making by and between people disputing anything, especially between two communities which once engaged in hostilities over given disputes. Chief Edward Okoye of Aguleri explains that iko mme results from disputes that claim human lives. Typically, the consent of the disputing parties must be obtained and precedes the actual ceremony of iko mme. According to Chief Okoye, many people trust iko mme traditional method of dispute resolution because it is believed that anybody who contravenes the covenant faces deadly consequences because the rituals of iko mme are performed before a deity.

Consequently, those who patronize this traditional method of dispute resolution believe that it is a more honest way of getting justice as they accuse the court system of being heavily subject to manipulation – as judgements go in favour of the highest bidders in many instances, especially in the third world countries like Nigeria. Likewise, Chief Emma Akorah, a member of the Peace Committee on Aguleri side, prefers the traditional method of dispute resolution because all who patronize it fear and respect it.

However, Chief Ralph Igwah, a prominent member of the Peace Committee from Aguleri is of the opinion that “iko mme” does not resolve dispute but rather helps to ensure cease fire during hostilities, which allows a peaceful atmosphere for discussions on the dispute. He lists other methods of traditional dispute resolution in his Aguleri community to include consultation with elders (Ndichie), oath-taking before deities and shrines and the actual iko mme.

Of the three he prefers the use of the Council of Elders which rules on important matters in his community and which decisions are usually respected. According to him, such decisions are usually taken by the Elders in his town, Aguleri, on the sacred ground of Obuga and their rulings on issues referred to them are final and accepted by all.

Mr. Davis Akon, the Head of Ibaji Community in Kogi State agrees that the traditional method of dispute resolution is more effective than the court system simply because it is based on mutual understanding of the parties involved, stressing that such an agreement to go for peaceful resolution of a dispute in the first place is important to its success.

His view is corroborated by Mr. Samuel Adetoh also from Ibaji in Kogi State and who was the interpreter during the crucial ceremonies leading to the peaceful resolution of the conflict. Mr. Adetoh stated that his Ibaji people believe and practice the traditional methods of dispute resolution because it is working well for them. When asked why, as a Christian, he was joining the traditional people to perform such rituals, he said that he was backing everything up with his own prayers as the ceremonies were going on.

Like the others, Mr. Ojiako Itemba, a member of the Peace Committee who hails from Enugu Otu Aguleri, a village of Aguleri closest to the disputed boundaries with Kogi State, agrees that traditional method of dispute resolution works. As pointed out by Chief Emma Akorah, iko mme is the final stage in the process leading to peaceful resolution of disputes in the traditional way. Iko mme is usually preceded by a series of meetings and negotiations towards achieving peace in a given dispute.

Iko mme is a term used by some Igbo communities especially within the Anambra North Senatorial District in Anambra State to mean final peace accord after a dispute. The term literally means “ikochapu’ (to scrape off) ‘mme’ (blood) which was spilled during hostilities. It is a symbolic way of pacifying the sides in a dispute and reaching new covenants for peace.

But has iko mme always worked for those who choose that path to peace? Not in all cases. An example is cited of the iko mme between Aguleri and Umuleri in the early 1990s but which did not stop resumption of hostilities soon after – in spite of the celebrated iko mme ceremonies.

All interviewed for this research agree that the iko mme of November 4, 2018 between Enugu-Otu Aguleri village in Anambra State and Odeke/Ibaji Communities in Kogi State has been working well and has brought about peace between and among the hitherto warring communities. The ceremonies which were hosted by Igwe Ofoebe of Ifite Ogwari at his Nsukka residence has been described as highly successful. The ceremonies had to take place on a neutral ground because there was still mutual suspicion between the conflicting communities until after the ceremonies.

How Iko Mme is Consummated

And what form does iko mme take for it to be effective? Ogbuevi Ojiako Itemba narrates. A pit is dug in the ground. Local dry gin (kai-kai or ogogoro as it is locally known) is poured into it by both parties (supposedly to awaken the spirits). A rustic piece of iron (representing the guns/expelled bullets used in the hostilities) is put into the pit.

A goat is slaughtered, and the blood poured into the pit as well (representing the blood of those who died during the hostilities). Six native kola nuts are broken (for supplication) and dropped into the pit. A palm frond (a symbol of peace) is put into it too.

Each party to the dispute is invited to pronounce the words of the covenant as previously agreed during the meetings preceding the ceremonies. After rounds of prayers, each representative from the parties picks a piece of kola nut and eats it. Then the pit is covered, after which seven coconuts are broken, extracted and shared on a common table and everyone picks a piece and eats.

This symbolises resumption of communion by previously feuding parties. Drinks are shared and taken to celebrate the new peace. Peace is now expected to prevail going forward. Mr. Itemba believes that the traditional method of conflict resolution works better than the court system because it is the only means that symbolizes reconciliation and forgiveness after parties have been involved in deadly feuds.

The court system will always pronounce one party guilty (loser) with adequate punishment; and the other innocent (winner), with commensurate reward, leaving in its trail life-long bitterness and hatred, unlike the traditional method of dispute resolution where reconciliation and forgiveness are intentionally built in and expected to prevail, going forward.

True to expectations of the parties, all the communities involved in the referenced case study have been counting their gains since the ceremonies were performed in November 2018. Commercial activities have resumed among the communities. Migration and resettlement have also commenced. Many people from Kogi now freely live and do business on Aguleri side.

Likewise, Aguleri traders have resumed going to source for rice and other farm produce from Kogi State. In November 2019, a delegation from Kogi State paid solidarity/courtesy visit on the Igwe Aguleri, Eze (Dr.) Michael Idigo V, Ezeudo I, to show appreciation for the return of peace between the communities. Earlier, a similar visit was undertaken to Kogi State by Aguleri people.

Resort to Self-help – Where None Comes from the Government

Having waited in vain for decades for the National Boundary Commission to do the right thing by delineating the boundaries between the communities, both communities are now proposing to undertake the boundary delineation by themselves to prevent future return of hostilities.

A Pertinent Question

The big question really is how many ethnic communities in Nigeria are losing faith in the court system due to all manner of systemic imperfections? Developments such as described above should give Nigerian judiciary and indeed the legislature plenty cause to worry. If in the 21st century, some sections of the Nigerian nation cannot trust the judiciary enough to deliver justice expeditiously and at minimum cost, then the time for reform of the system is now.

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*The Efficacy of the Traditional Methods of Conflict Resolution: The Case of the Recent Settlement of Perennial Boundary Dispute between Aguleri in Anambra State and the Communities of Ibaji, Odeke, and Asanwa in Kogi State, using the Traditional Method of “IKO MME’, was a paper written by Isaac-Ogugua Ezechukwu of the School of Media and Communication, Pan-Atlantic University.