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

Abstract

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

Bioethical Implications of Vulnerability and Politics for Healthcare in Ethiopia and The Ways Forward

“…For example, one ethnographic study investigating the tradition of conflict resolution in the Afar region of Ethiopia reports that “there are assemblies run by council of elders representing different clans in north Afar selected on the basis of age, wisdom, honesty and proper knowledge of local conditions” and that “inter-ethnic conflicts were better addressed by the indigenous institutions because of their participatory, transparent and flexible nature” while government legal institutions such as courts play a facilitating role to complement these traditional structures (Tafere 2013 , 57). Similarly, other qualitative studies (Tenaw 2016 ; Mengstie 2022 ; Genet 2021 ) conducted in other regions of the country report the benefits of traditional structures in preventing and resolving intra-ethnic conflicts and suggest that government institutions collaborate with and strengthen such traditional systems. A full discussion of Indigenous conflict resolution mechanisms lies beyond the scope of this paper, however this brief summary of the roles of traditional structures provide an indication of the relevance of local moral underpinnings to address armed conflicts and their consequences on healthcare in Ethiopia.…”

This is how they do it: A conflict management model in Oman

“…This paper strives to demonstrate the merits of the model as well as the challenges that the modern society of Oman is facing in its attempt to resolve ongoing interpersonal and intra‐group conflicts. Moreover, with this study, we illustrate how to integrate indigenous conflict management strategies with government judicial systems thereby adding to the limited literature on the mechanisms of organizing and institutionalizing indigenous conflict resolution models to resolve interpersonal and intra‐group conflicts (Avruch, 2015; Azizova et al, 2016; Lundy et al, 2022; Lundy & Njonguo, 2019; Mengstie, 2022; Millar, 2014). The Omani model takes into consideration the expectations and calls from the past (ancestral heritage, traditional cultural and Islamic values, Sharia Law, social conduct) and the present (the state apparatus, modern governance, the civil legislative system), bridging government efforts with the voice of the community in the country's ongoing attempts to re‐shuffle and balance power among all the players across the systems in response to internal and external changes and challenges.…”