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GOSHEN COLLEGE

TRADITONAL CONFLICT RESOLUTION SKILLS: NIGERIA CASE STUDY

SUMITTED TO DR. LIETCHY

IN PARTIAL FULFILMENT OF THE REQUIRMENTS FOR THE COMPLETION OF

BACHELOR OF ARTS

DEPARTMENT OF PEACE, JUSTICE AND CONFLICT STUDIES

BY

VASTI M. ROSADO-TISGIE

GOSHEN, INDIANA

MAY 2014

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Introduction

Since Western colonization came to Africa, internal and

external leaderships have concentrated on modernizing and

“civilizing” the African, rather than encouraging an appreciation

of traditional culture or resources. This process has deprived

Africa of its position as the mother of civilization.1 At its

crudest colonialism misled the world into thinking that Africans

are primitive, barbaric savages, and some Western philosophers,

historians, and missionaries have asserted that Africans are

morally and intellectually inferior to the “white race.” Over

hundreds of years such ideas have even made many Africans think

negatively of themselves. These perceptions led to dismissing

traditional morals and values, and with them traditional ways of

conflict resolution. Thus conflict and war began to engulf many

African countries to an alarming degree, after they gained

independence in the 1960’s, from the colonial powers.

1 Steve Nwosu, “Morality in African Traditional Society,”New Political Science 26, no. 2 (2004): 206.

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If people do not act, conflict will further swamp African

nations, endangering the development of the continent.2 One

resource for resolving conflict in a continent rich in knowledge

expressed in the cultures of its traditional peoples is the UN

Declaration on the Rights of Indigenous People.3 This document

notes that they should have at their disposal “mutually

acceptable and fair procedures for the resolution of conflicts

and disputes,” taking “into consideration the customs,

traditions, rules and legal system of the indigenous people,

concerned” (UNHCR, 1994 Article 39).4 When resolving conflict,

culture is of extreme importance, since conflict manifests itself

through cultural views and understandings.5

In this paper I will argue 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. Resources for this study where

2 Mwesiga Baregu, Understanding Obstacles to Peace in Africa (Kampala: Fountain Publishers, 2011).3 United Nations Declaration on the Rights of Indigenous Peoples. http://www.un.org/esa/socdev/unpfii/documents/DRIPS_en.pdf (accessed March 13,2014).4 Roger Mac Ginty, “Indigenous Peace-Making Versus Liberal Peace”, Cooperation and Conflict Journal of the Nordic International Studies Association 43, no. 2 (2008): 139-63.5 Ibid., 141

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acquired throughout an eight week period,6 in which thirteen

interviews with traditional rulers, professors and people of the

community where conducted in order to learn about traditional

methods of conflict resolution, and how they are used in present

day Lagos, Nigeria. Lagos, Nigeria was chosen as the location for

conducting the interviews due to its diverse population which

includes Yoruba, Igbo and Hausa/Fulani people (however Nigeria as

a whole has over 250 ethnic groups). The population in Nigeria is

29% Hausa-Fulani, 21% Yoruba, and 18% Igbo, (other 32% is

composed of 250 plus ethnic groups). For peace to return to

Nigeria and Africa as a whole, people must re-awaken an interest

in traditional culture and values, with variations that meet the

needs for peace of contemporary society, communicated through an

evolved educational system.

Effects of Colonization on Culture

Pre-British history in Nigeria was defined by interlaced

relations among the religious, political and economic spheres of

different tribes and ethnic groups, historically these relations

weren’t completely conflict free. However, British colonists

6 January and February 2014

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(1849-1960), anthropologist and historians were far more

interested in highlighting cultural aspects that divided

Nigerians than those that unified them. Divisions encouraged

through colonial rule made the country easier to rule and

exploit.7 With colonialism, the view each group had of each

other was manipulated, creating a view of the “other” as the

enemy. Ethno-religious misconceptions planted by British colonial

rule became deeply embedded into the mindsets of the Igbo,

Yoruba, and Hausa-Fulani, ethnic groups, directly contributing to

the rise of violence we presently see in Nigeria.8

Violence in Nigeria takes form in kidnappings, sexual

assaults/rape, armed muggings, burglaries and extortion. However

many people in the country perceived such behavior as the outcome

of a corrupt government and finding themselves in need since

light and pure water are a luxury. Violence fueled by poor

communication between the major ethnic groups, corruption and

need has led the country into a state of discord and stagnant

development. According to Isaac O. Albert, Director of African

7 Ernest E. Uwazie, Isaac O. Albert, and Godfrey N. Uzoigwe, Inter-Ethnic and Religious Conflict Resolution in Nigeria (Lanham, MD: Lexington Books, 1999).8 Ibid., 2

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Studies at the University of Ibadan, Nigeria, “Poor communication

can be at the root of conflict.” 9 The loss of good and clear

communication skills has contributed to the escalation of

conflict and violence in Nigeria, which is ironic, since conflict

resolution skills that value good and effective communication are

found within traditional culture.

Globalization

Globalization with its tendency change the cultures of host

communities has reached Nigeria, and with it the challenge of

identity and self-reliance. “Globalization is defined as an

increasing integration of the world economy, including the

movement toward trade.”10 Some changes manifest themselves

through changes in the modes of production and the manner in

which things are done typically, while at the same time providing

different symbolic interpretations of social truths, distorting

how they should be seen and appreciated. The spread of worldwide

consciousness, relations, practices and methods of social

organization are transforming people around the globe. This 9 Ibid., 19 10 G.N. Mankiw, Principles of Macroeconomics, 6th ed. (Mason, OH: South-Western Cengage Learning, 2012).

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cultural transformation is affecting the cultural identity of

host communities. However visiting cultures are not being

transformed, resulting in a one-way assimilation of cultures. 11

For example the change from a collective social structure to a

market-oriented western society is characteristic of the impact

of globalization on a host community.12 In a globalized culture

the valued aspects are economic and market oriented rational with

a focus on consumer-producer behavior. Systems of international

communication and marketing create highways for the mass

importation of foreign cultural materials into traditional

societies --materials such as food, clothing, music, drugs,

films, televisions programs all with associated values. Changing

values help generate social anxieties, consequently fueling

radical political groups, that call for cultural authenticity,

and for preserving traditional and religious values. These groups

can take radical forms as the group Boko Haram which means

“Western education is sinful” in northern Nigeria.

11 Alphonse Kasongo “Impact of Globalization On Traditional African Religion and Cultural Conflict”, Journal of Alternative Perspective on the Social Sciences 2, no. 1 (2010): 310.12Ibid., 309

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Globalization expands linkages around the globe, that tend

to break down national borders, and bring people of different

cultural backgrounds and values into close contact with other

peoples values, products, knowledge and information. In the words

of British anti-colonist journalist and educationalist Leonard

Barnes,

“We are destroying the solidarity of blood related societiesin which all members were productively active and of whose cooperative character and significance made members fully and directly aware of social issues. We have split the whole basis ofsocial relationships and are putting in its place a society whichis no society, a society divided, against it-self and driven by the conflict of opposed groups interests. We are, in a word, introducing into African life one type of class society with all our own unhealed social wounds”.13

This closeness, instead of promoting dialogue and exchange

of culture, can lead to violent conflict, as we can see in the

daily confusion found throughout Lagos, Nigeria. Westernization

has expanded to the farthest, most diverse regions of the globe

and has covered it with a thick layer of individuality,

consumerism and capitalism that stands in uniform with the rest

of a materialistic, westernized capitalist society. This layer

includes power and statehood, and the human urge to survive 13 Penelope Hetherington, British Paternalism and Africa: 1920-40 (London: Frank Cass, 1978), 72.

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through the practice of war and peace imposing changes on “the

other” rather than be changed by “the other”. With the absence of

holistic culture, conflict and violence have become the

definitive form of communication, used by the state in power.14

Nonetheless, Ronald Robertson,15 a sociologist and theorist

of globalization, who lectures at University of Aberdeen in

Scotland, United Kingdom, defines globalization in more positive

terms as the compression of the world and the spiral growth of

consciousness as the world as whole. This idea of globalization

could function as a positive tool for global development and

sustainability. Mostly present globalization is based for the

idea of a global marketplace based for production and consumption

which creates gaps between cheaper-labor countries and capital

oriented countries. This change in the manner or system of

production creates conflict in labor-oriented African societies.

The introduction of heavy industries technology for mass

production of global communities increases unemployment for

people as they become replaced by machinery. The increase in

14 Ibid., 31215 Robertson Roland, Globalization: Social Theory and Global Culture (London: Sage, 2000).

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unemployment leads to social crises, which are the roots of

social conflicts16, which show up as ethnic, tribal, and

religious and class conflict.

Thus globalization is an economic culture and a source of

conflict in traditional societies, as this new culture/tradition

clashes with morals and values. Globalization has resulted in a

western notion of civilization to be adopted and absorb by many

traditional cultures around the world, leading to the loss of

traditional cultural values, and the assimilation of western

individualistic culture and values. This personalization of

western culture through globalization and assimilation has led to

loss of identity, as people need to deny their African identity

in order to absorb western culture and identity.17 However many

do not recognize the negative effects westernization and

globalization bring into host communities. Popular Media has

distorted perceptions throughout traditional societies, including

Nigeria, by selling and advertising global economic

individualistic materialistic western culture. Globalization may

16 Kasongo “Impact of Globalization” 313. 17 Pastor Samuel Frank Alayande (Yoruba), interview by Vasti Rosado, Lagos Nigeria, Feb. 2, 2014.

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have positive aspects, however under economic globalization

traditional societies suffer from oppression and conflict.18

North and South divide in Nigeria

The origins of the country’s instability and security

concerns backtrack to its development under British colonial

rule. This separated the country between Muslim North and

Christian South. The Civil War/Biafran War from 1967-1970, was

the first rift due to ethnic and tribal divides. Tribal and

ethnic divides can be attributed to the country’s massive oil

proceeds. Oil is drilled in the South and refined in the North;

meanwhile oil profits are mostly concentrated in the South

economy. Furtherance the country’s military has been

predominantly dominated by the Muslim North until former Northern

President, Umaru Musa Yar’Adua died in office and vice president

Goodluck Jonathan came into power.19

Sensitivities found between ethnic and religious groups in

Nigeria, have often been used with selfish intent by Nigerian

18 Ibid., 31419 Larson, Charles R. "Nigeria: Beyond Boko Haram." http://www.counterpunch.org/2014/05/12/nigeria-beyond-boko-haram/ (accessed May 12, 2014).

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political leaders, to divert the attention of the people away

from main issues of national development.20 When British

colonialist arrived they made a clear distinction between the

Southern Christian half of Nigeria and the Northern Muslim

half.21 By publishing malevolent articles that send unclear

messages to the people, political leaders in Nigeria confused and

manipulated the people in order to cause conflict between

different ethnic groups. Print media thus was the chosen format

of expression for political leaders to spread their perspective,

and in 1947 the print media was used to further divide Nigeria

between South and North.22

“Indeed, media and ethnicity are like Siamese twins; they

can hardly be divorced from each other.”23 In 1859, a missionary

from the Church Missionary Society, called Rev. Henry Townsend

established the first newspaper in Nigeria called “Iwe Irohin Fun

Awon Are Egba ati Yoruba (Newspaper for The Egba and Yoruba people) in

Abeokuta, Ogun state. The newspapers goal was to “beget the habit20 Ibid., 22 21 Teresa A. Booker “Peace, Spirituality and Justice: Nigerian Style”, Conference Papers- Southern Political Association (2009).22 Uwazie, “Inter-Ethnic and Religious Conflict” 37.23 Emmanuel O Ojo, “Mass Media and Ethnic Politics in Nigeria: An Overview”, Studies in Ethnicity and Nationalism 13, no. 3, (2012) 429.

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of seeking information by reading.”24 From 1867-1800 there was no

newspaper locally published, then on November 10, 1880, the

“Lagos Times” and “Gold Coast Colony Advertiser” where published

by Beale Blaize and edited by Andrew Thomas.25 However papers

published in the South didn’t have a Northern audience because

they focused solely on the interest of the Sothern’s and English

literacy was low. Hence the Hausa, published “Gaskiya Ta Fi Kwabo

(The Truth is Worth More than Kawabo)”26 the paper was writing in

Hausa-language and distributed weekly. The trend of newspapers

advertising political and ethnic groups has continued to the

present, causing ethnic and tribal differences.

Furtherance in 1946, Governor Arthur Richards publicized The

Richard constitution27 forcing Nigerians to work together between

North and South under the same legislative system. Preceding this

Nigeria was divided into three main Regions, the Western, Eastern

and Northern Regions. In the new system The Regional Houses lost

power to legislate, they could only make recommendations,

24 Ibid., 43025 Ibid., 43126 Ibid., 43227 Nigeria: Federalism, the Constitution and Resource Control. http://waado.org/NigerDelta/Essays/ResourceControl/Sagay.html (accessed April 17, 2014).

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consider bills affecting their regions, or pass resolutions that

the legislature in Lagos would consider. This system gave

advantage to the southerners for they had familiarized themselves

with the western legislative process, unlike the North that

functioned under traditional rulers Emirs. Fear of being

dominated by the Southerners began to fill the Northerners, and

they began to appeal to religious and ethnic values and moral to

unite the Hausa-Fulani against the South. In order to gain

support the print media was used by Nigerian political leaders to

teach the people to hate the Southerners “to view them as people

depriving them of their rights”28 in contrast the Southerners

press portrayed “Northerners as lazy and unprogressive people who

the country should not wait for,” 29 therefore cementing the North

vs. South division that is presently found in Nigeria. That

demonstrates the tensions often found between ‘modernized’

societies and traditional societies.

Religious Systems

28 Uwazie, “Inter-Ethnic and Religious Conflict” 24.29 Ibid., 24

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Olodumare, the Supreme Being for the Yoruba, has two stems:

Olodu meaning the author of the contained (earth), mare meaning

“beyond which nothing can go”30, therefore Olodumare is the author

of the universe and all of existence. The Yoruba view God as an

anthropomorphic31 being, this in turn leads to greater

understanding of God for them, and even though they perceive God

through such a lens they also recognize him as the Creator of the

universe who is all knowledgeable, all present and all wise.32

The soul in Yoruba culture is the inner person or self, known as

the ori- the personality soul. The ori is connected with the

Supreme Being, since it is its source of life and energy. The ori

has the power to select a person’s destiny in the presence of

Olodumare who approves or disapproves of the choice of the ori.33

When there are problems or conflicts within the Yoruba community,

the causes of such problems are linked to the world beyond the

senses. In order to understand an event or happening as perceived

by our realm of reality and physical senses, they investigate 30 Olusegun Gbadegesin, “Destiny, Personality and the Ultimate Reality of Human Existence: A Yoruba Perspective”, Ultimate Reality and Meaning 7, no. 3 (1984): 173-88.31 Ascribing human form or attributes to a being or thing not human, especially to a deity.32 Gbadegesin, “Destiny, Personality” 175.33 Ibid., 175

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through the ori the real causes of the events. When this takes

place we have a mythological realism, in which the super natural

cause is beyond realists “concern with the true reality beyond

appearance”, meaning the Yoruba try to find the deeper causes of

conflicts, events or happenings through the ori, who leads to the

spiritual understanding of life events.34 Man for the Yoruba is

where the physical and spiritual reality intersect, the material

dimensions and the non-material dimensions of the universe. The

human being is made of the spirit and body, the body being the

vessel chosen by the spirit. The body is the combination of

bones, blood and flesh; however the spirit is its true

inhabitant. Human beings are thus the combination of body (ara),

breathing spirit (emi) and personality spirits (ori).35 One’s

character is the most important earthly possession, since it has

the power to spoil a person’s destiny if it’s bad. Since

individual will and responsibility are so important, character

training is a crucial part of traditional education and

socialization.

34 Ibid., 17735 Ibid., 182

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For the Yoruba the purpose of the individual existence is

chosen by his other self (ori) and sealed by Olodumare. This

purpose even though is for the individual, it cannot be separated

from the community and societal reality one is interlaced with.

This is where individualism has a limit, the purpose for

individual existence is intricately connected with the purpose of

communal and social existence, and hence individual existence

cannot be reached without living within society.36 As a result,

destiny confirms a person’s individual existence with connection

to the welfare and existence of a society. An individual is

nurtured by the community, as the proverbs say:

“Nwate bu nke omye obu na” (Child is everybody’s own for correction purpose)

and

“Mmaduti maka ibeya (One exists because of other)37

When an individual’s existence and personality are based on

community, such an individual is in turn expected to contribute

to the continued existence of the community or society, since the

36 Ibid., 183 37 Proverbs collected between Jan 2014 and Feb 2014.

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meaning of one’s life is dignified “by one’s commitment to social

ideas and communal existence.”38 Humanity from this perspective

is limited by its destiny, which is to a degree predetermined by

one’s ori.

Yoruba sees existence as the reconciliation of one’s

personal desires with the responsibilities to the community and

society they are part of. The Yoruba advise not to chase many

things at once, for in such mental mind frame, people resort to

all kinds of evil thoughts and ideas in order to achieve their

desire, even if it brings harm to the community. In addition to

individual destiny, there is communal destiny -- is the ultimate

reality from which all other realities come to be and beyond

which it is impossible to find reality. The Yoruba find Olodumare

to be the source of being and ultimately real and true. The

reality experienced by humans’ origins from His/Her reality and

thus cannot be understood effectively without his presence in our

reality. In order to understand truth and reality one must come

to terms with the reality of God.39

38 Gbadegesin, “Destiny, Personality” 184.39 Ibid., 187

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Justice in Nigerian Society

Traditionally in Nigerian society, justice is viewed

differently from western perspective of justice. The Igbo proverb

“justice is in the spirit-land” demonstrates this difference. In

traditional society justice is seen as the restoration of

relationships between two or more parties in order to insure that

the people live in peace. This restoration of relationships is

achievable because justice for traditional society also means to

talk in truth.40 When elders address conflicts in the society

this view of justice is in their minds, guiding the decisions

they make while in conflict resolution.41 Interestingly justice

in Nigerian society is a western inspired notion, for justice is

not traditional, but peace is, the idea of justice comes from the

western judicial system. Before the arrival of British colonials,

the people of West Africa didn’t have the notion of justice in

their culture, because for them to resolve a conflict was to

restore relationships and re-establish peace between the parties,

however when colonialist arrived, with them brought the notion of40 Pastor Amos Adebayo (Yoruba), Interview by Vasti Rosado, Lagos Nigeria, Feb. 6, 2014.41 Idemidua, Regina (Igbo activist) & Elder Mr. Jacob(Yoruba). Interview by Vasti Rosado, Lagos Nigeria, Jan. 31, 2014.

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right and wrong as a way of addressing conflict and attached to

it the idea of justice.42 Nonetheless present day Nigerians have

assimilated the idea of justice into their society and conflict

resolution approach.43 Through the lens of traditional

peace/justice, each sees each other as brothers or sister. Thus

when conflict arises, true and good justice restores the

relationship, since ultimately Nigerians view each other as

interrelated beings that depend and live upon the well-being of

each other. Traditional justice acted out by the elders,

reconciles the irreconcilable.44 Peace and restoration of the

community is the goal of traditional justice in Nigeria. If this

mindset were used when trying to solve inter-religious conflict

throughout Nigeria, peace could be achieved.

Traditional Moral Values

42 When conducting interviews, most often than not the interviewees would ask me what I meant by justice and I had to explain, what was the idea of justice for me personally and interestingly the would respond sometime by saying oh you mean peace or by telling me that justice was of importance, but they valued peace more than justice. 43 Deacon Isaac, Ofeimu(Yoruba). Interview by Vasti Rosado, Lagos, Nigeria, Feb. 2, 2014.44 Chief/Elder Ajoseph Harrison (Igbo). Interview by Vasti Rosado, Badagery, Nigeria, Feb. 3, 2014.

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This division of North and South in Nigeria could be

resolved through traditional methods of peacemaking. A cultural

approach to conflict resolution advocates for peace and social

harmony within communities and nations. Nigerian culture (as well

as other African cultures) is a source of extensive knowledge of

how to promote and maintain peace and harmonies in communities

and society at large. So it is ironic that the continent

continues to be submerged in increasing levels of violence. This

increase in violence demonstrates that there is a need to

transmit traditional knowledge of peacemaking and conflict

resolution found in Nigerian culture to the present and upcoming

generations of Nigerians.45 Throughout Africa we find practices

that promote and lead to reconciliation and harmonious living in

the community and larger society as well. For example, Ubuntu, a

practice from South Africa, promotes unity and emphasizes

cooperation and the sharing of efforts from parties involved to

resolve common problems in African society. In Ubuntu there are

five stages of peacemaking: the acknowledgment of guilt; the

demonstration of remorse and repentance; asking for forgiveness

45Tim Murithi, “African Perspective on Peace Education: Ubuntu Lessons in Reconciliation”, International Review of Education 55 (2009): 221-22.

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and paying compensation or amends as a prologue to

reconciliation.46 “It is important to systematize these

experiences and utilize them to educate future generations”47 in

order to promote a culture of peace throughout Nigeria and other

African nations as well.

Traditional society is --and will continue to be-- relevant

for contemporary cultures and for the study of African history.

When we look at traditional societies throughout Africa we must

be able to identify our western biases, acknowledge them and then

ask questions about the value of morality and religion in the

lives of African people and how it shapes individual and societal

actions. In Nigeria, culture accommodates religion in

understanding of morality. Linking with religion, culture

monitors and regulates ways of living, thinking and acting. 48

Culture is a way of thinking and a way of looking at life.

Religion as part of such a life, serves as an ideological force

that Nigerians use to justify political, social and economic

practices. It tells them what is morally acceptable within their

46 Ibid., 221 47 Ibid., 223 48 Nwosu, “Morality in African” 208.

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society and demands their compliance. We can therefore see a

relationship between religion as a path to life, culture as the

overall way of life and morality as the safeguard of life.49

Traditional morality is the societal system of regulations that

members of such society adopt and advocate for due to their

rational. Morality in the African context aims at a just and

peaceful social order, conducive to the advancement of the

community, its habitat and humanity.

The idea of peace-keeping in traditional societies is based

upon the moral imperative of cross-cultural communication50 since

good communication helps restore relationships broken throughout

conflict. Traditional societies in Nigeria often emphasize the

importance of ongoing relationships during conflict resolution,

instead of the “one-off exchanges”51 which are common in modern

judicial conflict resolution practices. Throughout Nigeria, the

core of peacemaking is restoring relationships and balance.

Nigerians believe that in order to ensure the well-being and

development of society, right and cordial relationships must be

49 Ibid., 20850 Mac Ginty, “Indigenous Peace-Making” 148.51 Ibid., 148

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established between parties who are in conflict. Restoring

relationships and the rightful balance is essential for the

survival of the people and the development of the society.52 The

restoration of relationships is achievable through consensus

decisions making acted out by the elders in front of the

community. The community acts as witness to the conflict and has

the moral responsibility to safeguard the decisions passed by the

elders.53 However traditional methods of peacemaking in Nigeria

have failed to prevent violence in many locations. It can be

assumed that they have failed due to the introduction of modern

weapons, which have superseded the moral value and authority

needed for traditional peacemaking methods to be effective, thus

placing a higher value on western warfare as the means for

achieving peace.54 When colonization took place in Nigeria,

traditional values and peacemaking methods were seen as barbaric

and backwards. Thus due to lack of cultural appreciation of

colonial powers, there was an imposition of western ideas and

52 Regina Idemidua, (Igbo activist) & Elder Mr. Jacob (Yoruba). Interview by Vasti Rosado, Lagos Nigeria, Jan. 31, 2014.53 Women Elder Yakazi (Hausa-Fulani,food seller). Interview by Vasti Rosado, Lagos, Nigeria, Feb. 1, 2014.54 Mac Ginty, “Indigenous Peace-Making” 142.

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methods of peace and peacemaking, such as “surrender and re-

grant”55 and the formal written peace treaties, which in-turn led

the conquest of indigenous people and seizure of resources.56

Importance of Education

For peace to return to Nigeria there must be a re-

introduction of traditional moral values (with variations that

meet contemporary culture) into the education system. Traditional

education was aimed at teaching a mode of thought and values that

benefited the individual as well as the larger society. Colonial

education’s goal was to rebuff the colonized valuable knowledge

of the world and themselves, in return creating the transmission

of European and Western culture. This in turn helped create

dependency by undermining the colonized populations’ ability of

ingenuity through all domains of life.57 The traditional process

55 “On the “Surrender and Regrant” Agreement of 1541.” http://www.unibielefeld.de/lili/personen/fleischmann/archsuse03/notesirl2surrenderregrant.htm (accessed May 3, 2014) - “Surrender and Re-grant Agreement of1541”- An agreement in which MacGiolla Padraig, a Gaelic Chief of Ireland had to give up his land to the King of England, and receive them back as a gift under English law and with it accepting English cultural norms and identity, therefore leading to the loss of Gaelic identity, culture and values. Such method of colonization was used in Nigeria. 56 Ibid., 153 57 Nwosu, “Morality in African” 205-229.

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of education wasn’t systematized through a primary organization;

it was embedded in the “social, cultural, artistic, religious and

recreational life of the society.”58 The primary goal of

traditional education was to incorporate into the youth a sense

of social responsibility to the community as well as to

individuals, since there were becoming members of society. One

major factor of traditional education was the mentor- mentee

relationship, in which the youth learned under a master, masters

would typically be village or clan elders, who knew proverbs

through which they could teach the mentee (the youth) traditional

morals and values, in turn leading to the holistic development of

character. 59 Further traditional education was a process by

which the society preserved and evolved, collecting knowledge,

skills and attitudes through a traditional background and custom

to nurture in the youth the continual “well-being of mankind.”60

The ‘curriculum’ was based on the individuals’ responsibility to

society and its well-being. Individual training was rooted in the

58 Kingsley Okoro, “African Traditional Education: A Viable Alternative for Peace Building Process in Modern Africa”, Journal of Alternative Perspective in the Social Sciences 2, no. 1 (2010): 136-59.59 Ibid., 14260 Ibid, 144

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social values of honesty, respect for elders and other members of

society, self-sufficiency and communal orientation towards

conservation of social order and values. Children were taught the

value of living in harmony under one roof, with their community.

Professor of the Department of African and Afro-American Studies

at State University of New York John K. Marah, notes that,

throughout Africa, in order to indoctrinate the spirit and value

of community in the youth, initiation rites or rituals where used

in the passage from childhood to youth. These rituals and rites

created a sense of respect for the elders, brotherhood among the

members of the age set and hence a sense of responsibility to the

moral values of the community and the society they were a part

of.61

Since education was of crucial significance, it took place

within family through the means of stories and proverbs.62

Proverbs carry the weight of law and serve as a source of

decision making as in Nigeria.63 The Anag of southeastern

61 John K. Marah, “The Virtues and Challenges in Traditional,” The Journal of Pan African Studies 1, no. 4 (2006): 15-24.62 Ibid. 146 63 John C. Messenger, “The Role of Proverbs in a Nigerian Judicial System,” Southwestern Journal of Anthropology (1959): 421-31.

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Nigeria, hold an opulent folklore tradition, composed mainly of

critical tales, riddles, song verses and proverbs. Proverbs are

of numerous quantities and a form of verbal art used in all kinds

of situations. The Yoruba consider proverbs of high importance

because they are understood to be the wisdom carrions of the

people.64 Proverbs are means of entertainment, education, moral

punishment and are used as methods of persuasion in a court room

or during conflict resolution. Proverbs are used when the proper

occasion presents itself, for proverbs are sacred knowledge that

should be passed down at the proper timing and by the proper

source in order to be fully comprehended by the decoder of the

proverb. One uses proverbs when words fail the mind, as the

Yoruba proverb demonstrates:

Owe-tesim oro oro tesim owe bi oro ba sonu owe la nfi wa (Proverbs are the key to speech and speech is the key to proverb.

According to the Oba (king) of Egbedaland:

“If words are not available to settle conflict you use a

proverb.”65

64 James Bode Agbaje, “Proverbs: A Strategy for Resolving Conflict in Yoruba Society,” Journal of African Cultural 15, no. 2 (2002): 237-43.65 Oba of Egbedaland. Interview by Vasti Rosado. Personal Interview. Lagos, Nigeria, Feb. 5, 2014

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When a situation seems unsolvable, the confusion could be solved

by the influence of a proverb. For example there is a proverb

very similar to the one mentioned above that goes

Owe lesin oro, bi oro ba sonu owe la fii wa a meaning (Proverbs are horses on which words ride; when words are lost, it is proverbs we use to search for them)66

In traditional Nigerian culture conflicts are resolved easily by

people who are knowledgeable in proverbs. Amoran-mo-owe nii laja ilu – a

person who knows the issues as well as appropriate proverbs- is

the one who settles society’s problems. Yoruba elders constitute

the repository of the traditional intelligence, logic and verbal

oral wit. Skills in public mediation are also expected of

elders.67

Igbo Perspective

The Igbo people of southeastern Nigeria have a kinship

system based upon the respect for elders and ancestors. They have

a sense of umunna bu ike solidarity which is felt at “the major

level of social intercourse-domestic, village, clan and age-

66 Agbaje, “Proverbs: A Strategy” 237-43.67 Ibid., 238

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group.”68 During a conversation with an Igbo man, he said that

the Igbo’s do not eat alone, because there is a proverb that says

that “a man who eats alone dies alone:” this demonstrates the

spirit of solidarity.69 The spirit of solidarity can be witness

through the customs of sharing meals, communal preservation of

roads, working together in maintaining the market, helping each

other in the construction of houses, etc. Pantalon

Iroegbu,70found the basic philosophy that rooted the social

ideology of the Igbo is a concept called uwa, this concept

defines the thought and ontology of the Igbo people as

comprehensive, total and whole perception of reality and the

interconnectedness of all itself.71 ‘Belongingness is the

defining paradigm of Igbo social philosophy’,72 this perception

makes a reality in which anything that exist is because of

community and its relation with other things.73 To exist as an

individual means to belong to a community in the Igbo world view

68 Okoro, “African Traditional Education” 147.69 Conversation with Samuel, Igbo man. 70 Ph.D in Philosophy at the University of Leuven-La-Neuve, Belgium71 Okoro, “African Traditional Education” 148.72 Ibid., 14873 Innocent Asouzu, Ibuanyidanda: New Complementary Ontology, Beyond World-Immanentism, Ethnocentric Reduction and Imposition (Zurich: LIT Verlag Munster, 2007) 374.

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of umanna. The Igbo have many proverbs that allude to this world

view of solidarity. The Igbo say:

Mmaduti maka ibeya, (One exists because of the other)74

Another proverb says

Azubuile(Union is greater)75

These proverbs demonstrate the importance of the community

solidarity for the Igbo. They demonstrate the moral value that

one cannot exist, live or thrive without the existence of the

other or the community, and they emphasize how the community is

more important than the individual. There is another proverb that

says Ayinna juodudu ko ta onye you are chasing the beast to bite who?

So you don’t chase the beast, you kill the beast. If there is a

crisis, you iron it out, you don’t let it be. In Nigeria you

don’t say ‘it doesn’t concern me, I am not involved’. You get

involved, because conflict is a communal thing, and community

matter. Thus when you talk about ayinna juododo ka to onye it means

that if you don’t handle this crisis well it will result to

bloodshed. You don’t chase the beast you kill the beast. If you

chase the beast, it will run to another person house, and then it74 Proverbs collected throughout a 2 month period in Nigeria; Jan, Feb 2014.75 Proverbs collected throughout a 2 month period in Nigeria; Jan, Feb 2014.

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would hurt that person, but what you do is put your hands

together and kill the beast. The idea is you address the conflict

together, so nobody else gets hurts.76 Therefore in this

solidarity of communal relationships Igbo traditional society is

preserved. As Iroegbu said ‘In Igbo we live the basic community

called umunna interpreted, ‘kindred’.77

In addition, the Igbo tradition of social organization could

be described as egalitarian, democratic, classless and based on

open communal consensus agreements.78 “The willingness of the

citizens to participate directly in civic affairs, identify their

good with the common good and to crave for and sacrifice for

public well-being was at the epicenter of Igbo antiroyalist

spirit.”79 This pro-republic spirit expresses the humanistic

society of the Igbo, which helps society organized itself in a

manner that harmonizing communal values are safeguarded as well

as the well-being and self-sufficiency of the individuals in the

society. Umunna bu ike combines personal success, strive and 76 Idemidua, Regina (activist) & Elder Mr. Jacob (Yoruba). Interview by Vasti Rosado, Lagos Nigeria, Jan. 31, 2014.77 Pantalon Iroegbu, Metaphysics: The Kpim of Philosophy (Owerri: International University Press, 1995), 349.78 Chieka Ifemesia, The Traditional Humane Living Among the Igbo: A Historical Perspective (Enugu: Fourth Dimension Publishers, 1979) 55.79 Okoro, “African Traditional Education” 149.

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individual thinking with the moral obligation to the common good.

This ideology is the pillar for “traditional/moral education”80

pedagogy. Sadly the values representing Igbo umunna bu ike are

significantly reduced and continue to evaporate today with the

increase in individualistic values that have been introduced by

the West, and which are at the center of Igbo ideals and values.

Individualistic goals and values have replaced communal good,

“thus internal destruction and competition have taken over

cooperation and collaboration.”81 Much of the present

experiences of war and violent conflict in Nigeria can be

attributed to the rejection and desertion of traditional values

and education and together with the acceptance of colonial

culture, education, values and moral, which emphasize the

intellect and disproportionate individualism instead of

solidarity and communal living. For Nigeria and Africa to know

peace there must be a reincorporation of traditional moral values

with certain variations that help merge traditional culture and

values with modern culture and values.

80 Ibid. 149 81 Ibid., 153

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Elders and Mediators

These ideals are conveyed in manner in which Africans deal

with conflict. Conflict resolution is a skill found in African

culture; however its manifestation might not be obvious to a

western audience. Traditional methods of conflict resolution

place importance on dialogue, social justice, restoration of

right relationship and conflict transformation.82 Traditional

Nigerian culture places emphasis on the importance of ongoing

relationships, the core of peacemaking is the balance and

restoration of relationship in order to ensure the survival,

sustainability and development of society, due to the fragility

of human resource ecology, traditional peacemaking the

restoration of balance was essential for the survival of the

community and the society. If relationships are not restored

after conflict then the conflict has not been resolved.83 The

restoration of relationships is justice and is essential in order

to have peace in Nigeria therefore when a conflict is resolved,

the aim is to restore the relationship between each party,

82 Mac Ginty, “Indigenous Peace” 148.83 Anonymous- Elder Women (Yoruba). Interview by Vasti Rosado,Lagos Nigeria, Jan. 30, 2014.

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justice in addition is viewed as the restoration of relationships

between the parties, since they must keep interacting in

community, and everyone in the community must be well with each

other.84 Community is a way of live, one cannot survive without

the other.

When there is a conflict a mediator is called into the

conflict, the mediators could be an elderly woman or men, a

religious leader, someone who has respect in the community. The

mediator will listen to both parties, and from there use proverbs

or bible verses to guide the resolution.

“Agba bin wa loja, bom ono tuntun wo” (The intervention of elders into conflict settles cases among young ones)85

Traditionally the people that were up held as wise and as holders

of cultural knowledge and morals were the elders and mothers in

the society. Traditionally when conflict arises one goes to the

elders or kings of the village, “for they have over time ironed

out cases that would have otherwise resulted in bloodshed. They

are seen as the wise and knowledgeable for they hold the norms

84 Women Elder Yakazi (Hausa-Fulani,food seller). Interview by Vasti Rosado, Lagos, Nigeria, Feb. 1, 2014.85 Janre Akinqunmi (Yoruba, teacher) & Elder Mrs. Ono E.M. (Yoruba, teacher). Interview by Vasti Rosado, Lagos, Nigeria, Feb. 4, 2014.

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and ethical values of community to determine what is right or

wrong.”86 For peace to be successful, it must involve the ruler

of the villages. Each village has a tribal chief, and these

chiefs act as the care takers of the people. Apart from the king

or Oba, they are clan chiefs. The oldest of the clan is called

chief. Such a title is received by age, by the demonstration that

one’s character is of high moral standard, and by succeeding in

the furthering of the communal good.

Conflict Resolution

Conflict resolution in traditional Nigerian society is

divided into three kinds of conflict, family conflict, intra-

communal conflict and inter-communal conflict,87 the resolution

of conflict is achieved when there was reconciliation between the

parties involved. Each form of conflict is addressed in a similar

manner however with slightly different procedures.

In a family context, the conflict is usually addressed by

the “alarido”, a contract middle man who is chosen by the families

86 Dogbevi, Emmanuel (Ghanaian). Interview by Vasti Rosado, Massachusetts, US Dec. 22,2014 87 Miss Abukki (Yoruba, activist) & Mr. Oduluma, Ismaeel (Yoruba). Interview by Vasti Rosado, Lagos, Nigeria, Feb. 7, 2014.

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when their children are married. He could be seen as godfather of

the marriage. When there is a problem he is invited into the

family home, in order to help restore peace and right

relationship in the home.

In traditional conflict resolution beginning at the familial

level the system of reconciliation and restorative justice is

deeply embedded into cultural practices and daily rituals. In the

larger society, just as every family has a head, every village

has a village head; all communities have leaders who the people

subscribe too, hence when there is conflict in the community, the

elders or village heads are called to address the conflicts.

Traditionally elders will call both parties, sit them down and

ask questions to the first person. After hearing their version,

the elders will go back to the second person and ask them

question. Through proverbs they will help the parties understand

the situation better in order to reconcile. Elders will appeal to

both sides, begging them to let peace win.88

88 Pastor Samuel Frank Alayande(Yoruba), Interview by Vasti Rosado, Lagos Nigeria, Feb. 2, 2014.

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When the conflict is between two communities, the elders of

each community must be called to address the issue. The elder

members of those communities come together to dialogue and to

understand the issue at hand and why it has come to their

attention.89 More often than not elders act in council, their

leadership is not unilateral. They act as an institution that

when major issues arise in the community bring the people

together and convene in a court like setting. In this setting,

the elders do not have the power to sentence rather to reconcile,

the courts convene in order to reconcile and bring everybody back

together.90 Once the court convenes, the elders will invite

members of both communities and parties, and together trace the

history of the conflict by asking questions about the situation

at hand. Conflict resolution begins with finding the history of

the conflict and the grievances of the parties involved. After

listening to both party’s stories, the elders talk among

themselves until they reach a solution. Elders will try to find a

solution that benefits both parties, so that the conflicts ceases

89 Ibid., Interview 90 Miss Abukki (Yoruba activist) & Mr. Oduluma, Ismaeel(Yoruba). Interview by Vasti Rosado, Lagos, Nigeria, Feb. 7, 2014.

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and allows space for peace to prevail. 91 By finding a solution

that benefits both parties they allow for the relationship to

become cordial once again. Cordial relationships in the community

are extremely important because if “there is no cordial

relationship there is no peace.”92 Relationships are of vital

importance in traditional Nigerian conflict resolution setting,

because a good relationship with all which encompasses the human

existence, symbolizes the ethical and moral values that are

upheld by the members of communities across Nigeria.

Therefore when there is conflict, the clan heads or elders

assemble the clan heads or elders of the people involved.93 When

elders address conflict their main goal is to reconcile the

parties involved, if there is no reconciliation, the conflict

could lead to bloodshed and war. Despair must be address by the

elders, when there is a conflict, there is something in jeopardy,

which is the relationship, and this matter should be known by the

elders before permitting it to increase to violence within the

91 Pastor Samuel Frank Alayande (Yoruba). Interview by Vasti Rosado, Lagos Nigeria, Feb. 2, 2014.92 Ibid., Interview 93 Idemidua, Regina (activist) & Elder Mr. Jacob(Yoruba). Interview by Vasti Rosado, Lagos Nigeria, Jan. 31, 2014.

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community. If the peace agreed upon is authentic it will not

bring violence or loss of life. If the loss of life occurs and

people die, then the conflict wasn’t truly dissolved into

reconciliation. 94

As elders address conflict they are extremely conscious of

the language and tone they are using. As they resolve conflict

elders must be conscious of using a language both parties are

able to understand so that no one, thinks they are taking a

side.95 According to the Yoruba Chief/Elder Ajoseph Harrison

Agba osike la un gbo ejo anikam do (It is unwholesome to take one side of a conflict statement)

The right use of language in addition brings the parties and the

elders into a closer, trusting relationship. The moment one finds

another person speaking ones language, humans are made to feel as

if they are at home; minds begin to see one another as brothers

or sisters.96

Role of Elderly Women in Conflict Resolution

94 Ibid., Interview 95 Chief/Elder Ajoseph Harrison (Igbo) Interview by Vasti Rosado, Badagery, Nigeria, Feb. 3, 2014.96 Ibid., Interview

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Elderly women often play a vital role in conflict

resolution.97 They are treated as a distinct group, being

perceived as “society’s nurture.”98 Their role is to socialize

children in a manner that leads them to conform to social moral

ethics and values. By doing so, women significantly assist in

reducing violence and conflict situations.99 Their primary role

in society is to make peace because, as mothers and wives, women

are the ones living in the community, while men work the land.

Women represent the family and the community, they symbolize

all.100 In all conflicts women suffer. They are at the center of

creation, for they are the mothers. Life comes to be through

them.101 Women therefore are the recipients of everyone’s

disputes. Women are either married to the agitators, are sisters

or mothers of the agitators, or thus they are able to offer

guidance from “behind the scenes.” For example, if a man comes

home wounded, it would be the women who heal the wound. If one is

97 Pastor Amos Adebayo (Yoruba) Interview by Vasti Rosado, Lagos Nigeria, Feb.6, 2014.98 Kasongo, “Impact of Globalization” 318.99 Uwazie, “Inter-Ethnic and Religious Conflict” 96.100 Akinqunmi, Janre (Yoruba teacher) & Elder Mrs. Ono E.M. (Yoruba teacher). Interview by Vasti Rosado, Lagos, Nigeria, Feb. 4, 2014.101 Idemidua, Regina (Igbo activist) & Elder Mr. Jacob (Yoruba). Interview by Vasti Rosado, Lagos Nigeria, Jan. 31, 2014.

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looking for food, it is the women who prepare the food. When

there is conflict they would meet their husband and say “why have

you taken such step? Is there no other alternative? Let’s look at

it this way, and offer suggestions from their background.”102

Among the chiefs or elders there are elderly mothers included in

the leadership of the family, village, or greater communities. In

cases of conflict between women, the mothers of the community

will be responsible for mediating. However if there is a conflict

between a man and a women, the male elders become involve in

mediation.103 Traditionally, women took part in royal courts that

considered the sentence of a minor in the community.104 In every

community the women that are elderly play a role. They are called

traditionally ‘justice of peace’ and they mediate on small

issues.105

Onwada

102 Ibid., Interview103 Deacon Isaac, Ofeimu (Yoruba). Interview by Vasti Rosado, Lagos, Nigeria, Feb. 2, 2014.104 Kasongo, “Impact of Globalization” 318.105 Pastor Amos Adebayo (Yoruba). Interview by Vasti Rosado,Lagos Nigeria, Feb.6, 2014.

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Traditionally, every family has onwada, meaning the first

daughter. Onwada are often called in cases of conflict and would

give her advice and peacefully help resolved the conflict while

educating in the success of traditional peacemaking.106 But

colonization reached Nigeria; it brought with it a new

perspective on women. The British believed women belong in the

private sphere for them women were to focus on domestic matters

and the job of leading a people was left for the men, contrasting

traditional view of women107 and leading for women to be

presently perceived as belonging in the kitchen and second class

citizens.108

Proverbs say that “educating a woman is educating the whole

society.”109 Through stories told by women, the values and morals

that shape a “new culture of civilization” are passed down to the

younger generation. In the Ogun of Nigeria, “they do their best

to educate morally and culturally children within the family by

talking to them words of encouragement, women hence are the moral

106 Idemidua, Regina (Igbo, activist) & Elder Mr. Jacob (Yoruba). Interview by Vasti Rosado, Lagos Nigeria, Jan. 31, 2014.107 Kasongo, “Impact of Globalization” 316.108 Idemidua, Regina (Igbo activist) & Elder Mr. Jacob (Yoruba). Interview by Vasti Rosado, Lagos Nigeria, Jan. 31, 2014.109 Ibid., 317

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and cultural educators of the children, they pass down cultural

knowledge.”110 By studying myths John Mbiti, a Kenyan theologian,

philosopher and professor Emeritus at University of Bern,

presents the predominant role of women.111 In the past through

proverbs and storytelling of history, legends and myths, women

would educate the youth and demonstrate the wisdom used to

resolve social conflicts.112 However in the present women need to

recognize the natural abilities they possess as a feminine

character that favors them to succeed in conflict resolution.

Women as mothers of society must instill into their children, and

larger society as well, a view of life that perceives all human

beings as equal, promotes tolerance of the other, asserts a

feminine perspective on conflict resolution, and in this manner

creating room for more humanistic ways of conflict resolution.113

In order for women to regain their position in African society

they must become aware of their potential. Women leaders need to

show good character, and then educate others of how to take care

110 Chief/Elder Ajoseph Harrison (Yoruba) Interview by Vasti Rosado, Badagery, Nigeria, Feb. 3, 2014.111 John Mbiti, “The Role of Women in African Traditional Religion”, Cashiers des Religions Africaines 22 (1988): 69-82.112 Kasongo, “Impact of Globalization” 317.113 Uwazie, “Inter-Ethnic and Religious Conflict” 91.

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of children and how to dissolve conflict. They can spread such

values through social gatherings which then allow for space in

which people to speak their minds and create social awareness.114

Through grassroots organization that promotes traditional—rather

than colonial—roles for women, they can begin to be re-valued as

mothers of the society and again effectively play their roles in

conflict resolution.115

Proverbs as Conflict Resolution

As elders address conflict in the community, their main

method of conflict resolution is the use of proverbs. As stated

previously, proverbs function as moral guidance, record keepers

of history and as education parables. Essentially proverbs are

the sustainers of cultural values, history and knowledge in

traditional Nigerian society. While dealing with conflict elders

use appropriate proverbs that fit the situation, for proverbs are

of high esteem because they are words of wisdom and guide to

relationships, the vehicle of language, and the holders of

114 Akinqunmi, Janre (Yoruba, teacher) & Elder Mrs. Ono E.M. (Yoruba teacher). Interview by Vasti Rosado, Lagos, Nigeria, Feb. 4, 2014.115 Uwazie “Inter-Ethnic and Religious Conflict” 92.

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history which helps the community remember who they are and where

they come from. Proverbs can be used as a kind of probing comment

on behavior that shakes people into senses or advise them on the

consequences of their actions. “Whenever the appropriate proverb

is presented in disputes, the tensions that are inherent in such

relationships are controlled through the use of the elliptical

proverbial speech.”116 Proverbs since the times of Aristotle have

been viewed as fragments saved from the “wrecks and ruins of

ancient philosophy by reason of their consciousness and

cleverness.”117 People of Nigeria hold proverbs in high esteem for

they are seen as the ‘wisdom lore of the people’118 , they do the

will of God, and God is essential for peace in the community.119

In order for proverbs to hold their power, they must be

witness by the community, for it is through community actions

that justice is achieved and peace is maintained.120 Proverbs are

116 Agbaje, “Proverbs: A Strategy” 237. 117 Ibid., 237118 Ibid., 238119 Anonymous- Elder Women (Yoruba). Interview by Vasti Rosado, Lagos Nigeria, Jan. 30, 2014.120 Idemidua, Regina (activist) & Elder Mr. Jacob (Yoruba). Interview by Vasti Rosado, Lagos Nigeria, Jan. 31, 2014.

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used as a way to resolve conflict communally. There is the

proverb that says:

“Ayinna juodudu ko ta onye”. You are chasing the beast to bite who; you are chasing the beast to bite who? So you don’t chase the beast you kill the beast that is what it means, so if there is a crisis, you ironed it out, you don’t let it be. You know youdon’t say it doesn’t concern me, I am not involved, you get involved, and it’s a communal thing, a community thing. Than the crisis it’s dissolved, so when you talk about “ayinna juododo ka to onye” it means that if you don’t handle this crisis well it will result to bloodshed. So you don’t chase the beast you kill the beast. So you may chase the beast, so it will run to another person house, and then it would hurt that person, but what you dois put your hands together and kill the beast… when somebody hears it, it’s a common proverb in my place, we say it often, theperson will have to rethink, he will say, why am I not getting involved, why am I not concerned. You know in my place when thereis a crisis, you don’t just say because it’s not me, we all come out, if you go to my village and there is a crisis people gather together in a place, the chief there is strengthened, so my people at their stop, let me do something about it, that why we say “ayinna juododo ka to onye” everybody come out, let’s get involved in this.”121

This proverb demonstrates the importance of relationships in

traditional Nigerian conflict resolution. By the community coming

together and acting in unison to resolve a conflict. Proverbs, as

a conflict resolution method in traditional Nigerian society, are

upheld by the moral strength they carry. The proverb reveals the

communal relationships established and the role they play in

121 Ibid., Interview

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conflict resolution and how proverbs help maintain good

relationships in the community, even after conflict arises. One

is educated through proverbs, one learns how to think through

proverbs, and they are the moral etiquette of traditional

Nigerian society.

When a situation seems unresolvable, the confusion might be

resolved through the manipulation of proverbs. For example there

is a proverb that goes:

“Owe tesim oro oro tesim owe bi oro ba sony owe la nfe wa”122(Proverb is the key to speeches and speeches is the key to proverbs, if wordsare not available to settle conflict you use proverbs)

Or

“Proverbs for the Yoruba is the vehicle of language and proverb is the vehicle to the word.”123

When an elder says this proverb the parties understand better

that the elder is trying to communicate through a message that

they do not understand. Thus we can assume that through proverbs

elders are able to pass messages that couldn’t have been passed

122 Oba of Egbedaland (Yoruba). Interview by Vasti Rosado, Lagos, Nigeria, Feb.5, 2014.123 Miss Abukki (Yoruba activist) & Mr. Oduluma, Ismaeel (Yoruba). Interview byVasti Rosado, Lagos, Nigeria, Feb. 7, 2014.

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through ordinary, day to day words.124 In Yoruba land, there are

so many proverbs that when a conflict is difficult the elders

will say:

“Oro Yo buso sino lenu otun buyo si I’so re kose pon la Iyo ko se tu danu” (We are at a crossroads)

And

“Opela mada” (We will always have cause to thank each other)125

This demonstrates the depth of impact that proverbs have in

traditional Nigerian society. When elders are at a loss for

words, or do not have the words to express the feelings that are

present in the room, traditionally they use proverbs too convey

the emotions and feelings found in the conflict at hand. For

instance there is a proverb that says:

“Ibe angbe dobalee fun araa ibe inigbega junilo” (If not for what has happened we would not be of the same standard) 126

Proverbs such as this one are design to make the parties involved

think more deeply upon the situation that is present, reflect on

124 Oba of Egbedaland (Yoruba). Interview by Vasti Rosado, Lagos, Nigeria, Feb.5, 2014.125 Miss Abukki (Yoruba activist) & Mr. Oduluma, Ismaeel (Yoruba). Interview byVasti Rosado, Lagos, Nigeria, Feb. 7, 2014.126 Akinqunmi, Janre (Yoruba teacher) & Elder Mrs. Ono E.M. (Igbo teacher). Interview by Vasti Rosado, Lagos, Nigeria, Feb. 4, 2014.

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how they have acted and their character. After allowing the

proverbs sink into the psychosis of the parties, the elders once

again plea to the parties to reconcile, as they provide advice

and solutions to the conflict.

Nigerians depend on proverbs for there is many proverbs in

the land that deal with conflict resolution. If the elders are in

a tense situation that is difficult to resolve, the elders would

say:

“Pro yi buso sini lenu o tun buyo si, I’so re kose pon la, Iyo ko se ti danu.” (We are at a crossroads)

or

“Opela mada.” (We will always have cause to thank each other)

Proverbs assist in conflict for they are a way of remembering the

origins of the people; they are an integral part of the culture.

Proverbs typically have three effects upon people as they are

being used by elders during conflict resolution, the first effect

they have is that they help sink in a particular message, other

time they are used to hide the actual feelings that have been

describe in the process of conflict resolution from those who do

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not possess the maturity to understand the depth of the conflict

and to convey the depth of the offense in a manner that naturally

transcendences the daily ‘ling’, in other words proverbs touch at

the humanness and spiritual side of who we are, proverbs are able

to summon humanity and deeper feeling in order for people to

relate at a deeper level with each other.127

A way forward

In order for Nigeria to move forward in a state of peace and

prosperity, traditional conflict resolution skills must be

brought to the forefront. A revival of traditional morals and

cultural values with variations that meet contemporary culture

could be achieved through a new pedagogy in education and the re-

introduction of proverbs to the society through cultural

activities that promote awareness in the youth and the larger

society. This new pedagogy, acted out through social gatherings

in which one can share opinions that created social awareness,128

focusing on developing a sense of social responsibility in the

127 Miss Abukki (Yoruba activist) & Mr. Oduluma, Ismaeel(Yoruba). Interview by Vasti Rosado, Lagos, Nigeria, Feb. 7, 2014.128 Akinqunmi, Janre (Yoruba teacher) & Elder Mrs. Ono E.M. (Igbo teacher). Interview by Vasti Rosado, Lagos, Nigeria, Feb. 4, 2014.

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community and the individual members that encompass the

community. This sense of social responsibility would be developed

by a mentor-mentee apprenticeship model. Elders and women would

play the role of mentor, meanwhile the youth would be the mentee,

since traditional values of age groups we assume are restored

then the respect for elders would be present, leading for the

youth to authentically learn traditional morals and values, while

at the same time assimilating them into contemporary culture and

society.

In turn leading to the preservation and growth of

knowledge that “fosters the continually well-being of mankind.”129

The education curriculum would be broken down into two spheres,

physical and moral. “Nevertheless, both realms of education are

inseparably intertwined.”130 Education should come to be in a

space in which knowledge is passed through the means of proverbs,

with contemporary adjustments. As they pass through school, rites

or rituals should be carried out in order to represent the growth

of the children and their preparation for the next stage of

education.

129 Okoro, “African Traditional Education” 136.130 Ibid., 144

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Character education is part of traditional Nigerian

education models. In the past two decades character education has

emerged in the western world as well. The Council for Global

Education recognizes more than three dozen virtues that it

believes can be taught around the globe in order to promote peace

in societies.131 Traditional education in Nigerian society is

focused on the development of good character in order to insure

the success and livelihood of the society or community one is

part of. If the traditional modes were incorporated into the

modern education system they could achieve a more peaceful

society. Proverbs are a perfect method through which character

education can come to life. This way of education can take place

through the art of sokoni which calls for relearning the value of

dialogue and actions that promotes peace and the building of new

relationships. This can help developed ‘win-win’ conflict

resolutions throughout Nigeria and Africa as well.

Sokoni arises from traditional culture, therefore making it a

tool that resembles and embodies traditional values and moral.

Sokoni is a space for radical expression of ideas and thoughts

131 Karokottuchira K. Kuriakose, Religion, Terrorism and Globalization. Nonviolence: A New Agenda (New York: Nova Science Publishers, Inc, (2006).

Rosado 54

that could provide a new vision of Nigerians (and Africa’s)

destiny a place in the world. Sokoni is sacred space where history

is constantly being made and new ideas are constantly invited and

celebrated, it is an “ecumenical space and a sanctuary for

ideas.”132 Sokoni is a safe place where reconciliation can take

place, where victims and offenders stand in the same light as

equals and their stories can be shared and heard, thus leading to

a restorative justice in which the relationship between the

victim and offender is restored. It creates “a space full of

living resources, a place where the goodness of life itself

sanctifies our memory and connection with history.”133

Through the morals found in a new pedagogy, Nigerians can

focus on developing a peace education curriculum that could be

used throughout Nigerian communities in order to promote peace

and traditional culture in communities. Themes of reconciliation

are essential to peace education, for relationships are of vital

importance for traditional people. Reconciliation taught in

school would along down the knowledge and values of maintaining

132 Seeking Peace in Africa: Stories from African Peacemakers, Edited by DonaldE Miller, Scott Holland, Lon Fendall and Dean Johnson (2007); Sokoni: at the Market Place.133 Ibid., 30

Rosado 55

good and cordial relationship during and after conflict. They may

begin to see conflict as a positive situation in which if

everyone acts in good character we can used it as a space to grow

together, with a stronger bound. There is a proverb that says:

“Ibe angbe dobalee fun araa ibe inigbega junil” (If not for what has happened we would not be of the same standard)

Demonstrating how conflict can bring us to witness each other as

equals, removing the perspective of being right or wrong which

has been upheld by western culture, and creating an idea focused

on finding reconciliation and justice when we address conflict.

When we remove the ideas of being right or wrong, an incorporate

the idea of equality, in the sphere of conflict resolution

justice, reconciliation and peace are achievable. In order to

accomplish all of this Nigerian youth must re-awaken, by creating

awareness in communities, about cultural traditions and history.

Nigerians have been passive for too long, the must once again

become proactive and value their culture and history, thus

unifying as a people of diverse background.

Rosado 56

Religion and Development

Religion in Nigeria could serve as a tool for peace and

development. The term development has the flexibility of being

conceptualized differently; development is relative to time and

space.134 The study of religion has mainly focused on

Christianity, Islam, Judaism and some eastern religions. The

spirituality of the African peoples has been neglected, often

perceived as primitive by European scholars. Nonetheless African

spirituality is of great importance for the development of peace

in Nigeria and throughout the rest of Africa as well. Traditional

religion provides the social norms and ethical values of

community in order to determine what is right or wrong, with the

ultimate goal of reconciliation.135 Religion and spirituality are

at the root of African culture. It is the determining principle

of African life. In traditional Africa, religion makes up life

and life makes religion. Africans engage in religion throughout

their daily life. In farming, eating, drinking or travelling,

religion is present giving meaning and purpose to their lives.

134 Samuel Awuah-Nyamekye, “Religion and Development: African Traditional Religion's Perspective,” Religious Studies and Theology 31, no. 1 (2012): 75-90.135 Dogbevi, Emmanuel (Ghanaian). Interview by Vasti Rosado, Massachusetts, US Dec. 22, 2014.

Rosado 57

Religion penetrates into what is perceived as development. For

the African peoples development is correlated with the wellbeing

of the community and a harmonious relationship with the Supreme

Being and all of his/her creation. Africans have a holistic

attitude to life and see development as any human activity which

aims at affirming life in a holistic way that will enable every

generation to ensure its survival and be able to hand over the

land and society to the future generations.136

Hence development should propagate the holistic wellbeing of

humans, with conscious interaction with the total environment,

material and supernatural. Development further includes social

harmony, for it is meaningless if it leads to social conflict.

Traditional African ideas of development are intended to secure

harmonious social relationships, peace and the dignity of

humanity. In this perception of development, the Supreme Being,

gods and ancestors function as guides and guardians.137 Since

humans in traditional Nigerian society exist in both the

spiritual and material realms, any harm done to “spirit-tuned-

136 Awuah-Nyamekye, “Religion and Development” 80.137 Ibid., 82

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human-beings” will be paid for by suffering in the material

realm. In order for religion to function as a path for peace and

development in a pluralistic society such as Nigeria, there needs

to be forums of interfaith dialogue, a space as sokoni, in which

experts of the religions practiced in the country could come

together and have open and honest conversations to inspire the

development of the country.

Conclusion

For Africa to return to its place of leadership in

civilization, it must revalue its traditional culture making

adjustments that meet contemporary demands. Traditional Nigerian

culture is embedded with vast, rich knowledge of conflict

resolution, upheld by traditional morals and world views. These

morals and world views must be once again taught to the youth

through traditional methods of education in order to establish a

state of peace and development in Nigeria. Women must take a lead

role in the moral education of the youth character for

traditionally such was their role. Through women empowerment and

grassroots organizing the youth can be reach thus developing a

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new generation of Nigerians that value traditional culture with a

modern twist that fits contemporary societal demands.

Once the youth embodies such morals and values, traditional

conflict resolution could be used by the larger society to

resolved conflicts. Traditional conflict resolution can only be

successful if traditional morals and values are relearned, for

without them, traditional ways of conflict resolution don’t have

the weight of societal endorsement for decision making. However

with traditional morals and values re-socialized conflict

resolution is achievable. Traditional Nigerian conflict

resolution aims at the restoration of proper relationship within

the community or society. Its main aim is reconciliation and

restorative justice. For justice in traditional conflict

resolution is the restoration of right relationship, a ‘win-win’

situation for all parties involved. Traditional cultures have

pressing value for the westernized world, especially in the field

of peace. 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.

Through traditional practices we can move beyond being

Rosado 60

individualistic societies and become a global community, whose

focus is the protection and advancement of humanity and all that

encompasses the human experience on Earth.

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