BY GETACHEW MINAS
The people of Ethiopia are ethnically heterogeneous, having multiplicity of languages and cultures. Thus, the country presents a mosaic of people that have a long history of rich culture and strong social values. They also have distinct methods of preserving peace and resolving conflicts that arise mainly over control of resources, such as grazing land, water points, and cultivable land. These conflicts are mainly resolved by elders whose average age is generally sixty years and over, which coincides with Ethiopia’s official retirement age. They have diversified and communal cultures with which they interact. They also have a collective mode of living which is a peculiar identification for them. This mode of living is a different version of life rather than reflecting backwardness as wrongly perceived by the Whiteman.
The communal life in Ethiopia has an implication in conflict resolution. The issues of security, peace and conflict are communal affairs that may occur at any time and place. The priority of traditional conflict resolution mechanisms is to bring about collective social stability and harmony. This priority has been disturbed by the TPLF junta just to disrupt the cultural make up of Ethiopian communities. As pointed out by Y. A. Mohammed, Ethiopian elders do not simply focus on the “punitive” measure nor do they simply settle the conflict. They would rather make efforts to bring about peaceful and lasting resolution to the issues at hand. Their usual intent is to minimize enmity and hatred within as well as across communities. But, this has been counter to the TPLF policy of destabilizing Ethiopian communities using fabricated enmity and hatred.
Most conflicts in Ethiopia may be easily handled at the grass-root levels by the communities themselves without the direct intervention of the government. The country is believed to be the home of more than 85 ethnic groups. They have their own distinct languages and cultures. These various ethnic and cultural groups have developed their own unique political or administrative, economic, social and judicial systems until they have been disrupted by the TPLF junta. Earlier, they had been able to sustain themselves without adapting the governance model of the Whiteman. According to A. Abebe, they had developed their own mechanisms of conflict resolution. Indigenous conflict resolution by Elders or Shimagiles in Ethiopia has been applied both in formal courts and traditional justice processes and in relation to interpersonal and community based conflicts. The role of the elders in conflict resolution has been diminished by the TPLF junta with the intent of generating social disorder.
Under the TPLF imposed administration, the role of the Elders has been restricted to matters of personal affairs and therefore its application in other matters relating to conflict does not have any legal recognition and enforcement, as the indigenous institution of conflict resolution is subordinate to the formal court. The participation of Elders in socioeconomic as well as cultural activities of the people living in a community is very common. They practice their own way of conflict settlement wherever it arises. Customarily the Elders have their own indigenous way of conflict resolution mechanisms aiming to address the cause of conflict. In so doing they seek to build solidarity and peaceful relationship within the neighboring groups. Such roles of Elders have been curtailed by the TPLF junta with the intention of multiplying chaos in communities. The conflict resolution mechanisms of the Elders have been weakened partly because of the TPLF pressure on communities to reject their leaders.
The role of Elders in settling conflict is indispensable for creating peace and security within communities, the society and the country at large. The processes and procedures they adopt in preserving peace among the disputants of a community is an essential input for maintaining order. But, this has been contrary to the TPLF objective of social disruption. To become an Elder, one must win respect by community members. But, an Elder is also aware of every aspect of a community. In spite of political pressures, elders have tried to settle communal disputes, with their wisdom to distinguish right from wrong. Among the qualities they have is maturity, ability to discern, reflect, choose, reason, and think critically in the face of danger and despair.
Elders make sure that community customs and practices are “respected” to foster harmony, order, and peace which pass to new generations. They supervise the process of initiation of reconciliation in which they impart, explain and instill in the youth moral values such as peace and justice, humility, gentleness, truthfulness, cooperation, and unity. They also instruct, inculcate and impart their values to the family and communal members on how to keep peace and harmony among themselves. But, this stand has completely been against the political interest of the TPLF, which has focused on social disturbances. The junta has believed that peace is an impediment to its rule of violence in Ethiopia. Peace is understood also in relation to nature and thus to God. As a “communist,” the TPLF junta has been threatened by the social harmony and peace in the country.
Elders use their reconciliatory and mediatory powers to unite people with their ancestors. They teach with reverence to God. Elders offer sacrifices and prayers to God on behalf of their community. Usually the sacrifices offered are bread, grains, goats, sheep, oxen and cows. Elders are instrumental in creating harmonious relationships between God and people of the community. They also make sure that people are united with God by respecting His creation and not destroying them. In the traditional structure of the people, the elders are charged with the responsibility of not only leading but also of judicial authority. Smaller conflicts and differences are usually handled at lower ranks or at an individual level. However, conflicts that could potentially multiply may involve warriors from different clans. This may warrant the intervention of the elders. Serious issues are usually discussed under a huge tree, free from interference from the junta.
Absence from meeting called by the Elders is not tolerated. Those who could not attend the meeting for reasons beyond their control must apologize. Absenteeism is not expected, and is not taken lightly. The first people to arrive usually wait and discuss issues generally until most of the invited Elders are present. To start the meeting an elder stands in front of those gathered and prays to the Almighty God to bless them all. During the meeting only one man or woman may be standing at a time to talk on an issue being discussed. There is no chairperson, yet the coordination and flow of events is very smooth. This shows that all members are at the same level, with possible contributions made by those attending the meeting.
The final decision is made at the end of the meeting after having reached a consensus. At the meeting all members have a roughly equal opportunity to contribute. In most cases, the decision of the elders is final. If the offence was serious, the offender is asked to give a cow to the offended party. Normal relationships are expected to resume after this. It is important to mention that Elders do not usually expect a payment to participate in such meetings. Every meeting concludes with a prayer. There is a general belief that acting “contrary” to what was agreed in the meeting might bring a bad omen or a curse. People take the elders’ resolutions very seriously. Currently, such a traditional system of settling disputes and maintaining peace and security by Elders has undergone drastic changes due to the interference of the TPLF junta in the internal affairs of community of Elders.
In many parts of Ethiopia, Elders are still consulted in matters pertaining to customary law. These often concern marriage or land matters. In rural areas in general, problems and disputes are taken to the Elders before they are taken to the police or other legal bodies. The TPLF junta has refused to recognize the importance of the Elders in settling disputes. The junta dictated that the political system should not tolerate the elderly people. Elders should not be allowed to play a major role in building the society as far as peace and reconciliation is concerned. Maintaining peace applying customary laws is among the main roles played by traditional Elders, which the junta has decided to eliminate.
As the nature of social conflict has changed with the rule of the TPLF junta, the ability of Elders to lead effectively has been threatened. In some places, fighting has pushed people out of their native homelands, displacing them to reserve areas or camps, lands, and communities in neighboring countries. In this situation, when problems arise among their community members, leaders have found themselves under the jurisdiction of foreign lands, where they have no say. Their role in conflict resolution has been changing in a different environment.
In Ethiopia, the emergence of political organizations, decentralization of the judiciary and local government structures has gradually diminished the role and authority of traditional leaders. Regardless of formal government relationships, Elders feel it is their role to create an atmosphere that “removes” animosity, fear, and mistrust through conflict resolution. The system that empowers Elders originates in pre-colonial times and varies from one community to another. Some Elders traced their roots directly to God; others served as proxies for infant kings, and some were queens who had proven to be just as effective as male leaders.
The peace and security preservation mechanism of the Elders is a complementary role in keeping stability among the peoples in the rural areas. Despite the role the Elders play, the TPLF junta has given lesser recognition to them. The Elders, however, have performed their duties without any allowance from both the people as well as the TPLF regional administrations. As a consequence, the Elders or Shimagiles, have been discouraged and have become less sensitive to the cases brought before them. This condition leads them to some irregularities in their activity among themselves and the conflicting parties as intended by the TPLF.
Elders should play a proactive role in preserving peace by managing conflicts and bringing sustainable peace. Their traditional role should be revived to promote, enhance, facilitate and enable communities to handle their social problems by themselves. The role of Elders should be enhanced by improving their security, diversity and livelihood options for them and the people living in conflict areas. It is useful to support or exploit existing mass media to educate people about the role of Elders in promoting peaceful solutions to conflicts. It is necessary to include in the educational “curriculum” about peace and security and conflict management in a multicultural society. Finally, it is absolutely indispensable to involve the Ethiopian Elders in every peace keeping effort, as the current government has been doing, to maintain law and order in the country and to preserve peace and resolve conflict.
Thank you.
The Ethiopian Herald October 7/2021
