SUCCESS AND PROSPECTS OF TRADITIONAL RULERS IN CONFLICT

RESOLUTION A CASE STUDY OF JOS METROPOLIS OF NIGERIA

ABSTRACT

The neglect of traditional institution and the Non participatory roles of traditional rulers in

the present day administration as compared to their roles in managing and resolving conflict

in pre-colonial Nigeria constitute one major reason for the increasing rate of social conflicts

in many of our communities, towns and cities. This development renders traditional rulers

and her institutions irrelevant and also constitute as threats to peace, security and stability in

the nation. The government and other stakeholders in the course of strengthening

international and regional organizations to deal with international conflict management have

neglected internal solutions to conflict management. This has led to foreign interference

especially in areas where there is heavy dependence on foreign aid, forgetting that as

conflict is inherent in a society, so are the mechanisms in solving it. Hence, this study

intends to evaluate the success and prospects of traditional rulers in conflict resolution.

1
 CHAPTER ONE

INTRODUCTION

1.1 Background to the study

Conflict is viewed as the process of interaction which results in the incompatibility,

disagreement or dissonance between social entities (Afzalur, 2010). It is also defined as

those activity between individuals or groups which are mutually inconsistent regarding the

quest for the fulfillment of their wants, needs or obligations. Michael Nicholson (1992).

Conflict in groups is often caused by differences of opinion between members, or scarcity

of resources which often leads to conflict escalation and then conflict resolution stage, after

which the enhances group interaction again (Sophia Jowett, 2007). Historically, traditional

institution is an institution of antiquity which had existed for centuries or even the time

immemorial. The institution, through the traditional rulers, served a great deal of importance

in regulating and governing the behaviors and idiosyncrasies of the people under their

institutional jurisdiction. This therefore, mandated them with the authority of promoting and

managing peace, conflict and unity in their domain within a diverse political entity like

Nigeria. However, with the passage of time, some modifications penetrated into the system

as regard to the role they should be playing in governance and this is so because of the

advent of democracy and the frequent military intervention in the political system. In any

2
case, the institution still remains very relevant and famous in the contemporary political set-

up in its indispensable efforts and role in conflict management and promotion of peace, etc.

among several roles they play in maintaining stability, peace and orderliness in the societies

where they exist.

The application of traditional conflict management process have been proven to be effective

over time as it improves social relationships creating harmony, resolving and managing

conflict. It is deeply rooted in the customs and traditions of Africa. The exclusion of

traditional rulers in conflict resolution processes has also contributed to the escalating rate

of conflict in the nation. Conflict management is a healing process which requires the

participation of all stakeholders to the healing process so as to rebuild the social harmony

that was destroyed. In contemporary society the existence of Traditional conflict resolution

mechanisms still at work at the grass root level where the communities exchange gifts and

slaughter animals.

Thus, taking the above concise explanation into consideration, it is clear that the traditional

institution or rulers play an important role in conflict management, peace and unity in their

domain and also stood the taste of time in terms of discharging the responsibility mentioned

above especially in the current dispensation now that is one of the most challenging times in

the history of our beloved country, Nigeria. It is based on this that we are going to look at

the roles of traditional rulers in conflict resolution in Nigeria, with particular reference to

Jos Metropolis.

3
1.2 Problem Statement

The multiplication of traditional authorities continues to flourish is in sharp contrast to other

regions of Africa, where such systems have tended to wither away, especially when net

rooted in the long- term social structures of the peoples over whom they were set to rule

from the point of view of the colonial authorities, supporting traditional authorities,

supporting traditional governance was a convenient and cheap method if both maintaining

order and collecting tax with limited resources.

There seems to be a serious conflict between the requirements of modern political

(democratic) system and the norms and values that are inherent in traditional authority. This

contradiction emanates from the perceived incompatibility of these two systems, it was

thought that traditional rulers would become endangered species. This prediction has not

been borne out by events. To a great extent, the institution of traditional leadership in

Nigeria has evolved from being the divine phenomenon in pre-colonial Nigeria through a

position of demigod (after the colonial rulers) status during the colonial days, to that of full

participants in the socio-economic spheres as partners with the political leaders in

contemporary Nigeria. It is important to concede that the area of the study has attracted the

minds of various scholars and researchers. Yet it is the concern of this study to examine and

relate such research endeavors on traditional authority to the contemporary security

challenges in Nigeria. The exact nature and patterns of governance-cum, socio-economic

inter-relationship between the traditional rulers and contemporary security situations will
4
improve our understanding of the criminal justice system specifically in resolving issues of

socio-political insecurity and religious conflicts thereby restoring social order, peace,

harmony and stability. Hence their is need to evaluate the success and prospects of

traditional rulers in conflict resolution in Nigeria.

1.3 Objectives of the Study

The major objective of the Study is to evaluate the success and prospects of traditional

rulers in conflict resolution in Jos Metropolis.

1) To identify the traditional rulers in various indigenous societies.

2) To examine the roles and functions of traditional rulers in Jos Metropolis

3) To examine the role played by traditional rulers and institutions in conflict

resolution.

1.4 Research Questions

(1) who are the traditional rulers?

(2) what are their roles and functions?

(3) what are their role in conflict resolution?

1.5 Significance of the Study

5
The study gives a clear insight into the role of traditional rulers in conflict resolution in

Nigeria.

The study shall attract the attention of government and relevant agencies to revive the role

of traditional rulers in conflict resolutions especially in domains where they exist as leaders.

It shall also provide the needed information for policy makers and relevant stakeholders

1.6 Scope of the Study

The research focus on the success and prospects of traditional rulers in conflict resolution in

Jos Metropolis. The study will gather primary data from members of the traditional council

in Jos Metropolis on the role of traditional rulers and institutions on conflict resolution.

CHAPTER TWO

LITERATURE REVIEW AND THEORETICAL FRAMEWORK

2.1 Introduction

2.1 Introduction

Conflict is a universal human phenomenon. It takes its origins in economic

differentiation, social change, cultural formation, psychological development and

6
political organization, in which is present commonly contrary goals. The types of

conflict parties, the levels and reasons why they fought over (scarce resources, unequal

relations, competing values) may vary over time. Conflicts are dynamic as they shoot up

and shoot down, and are constituted by a complex interplay of attitudes and behaviours

that can assume a reality of their own.This chapter discusses various definitions of

conflict and theories on conflict propounded by various scholars, studies on traditional

rulers partaking in conflict are been reviewed.

2.2 Literature Review

2.2.1. Concept of conflict

Conflict is defined as the pursuit of incompatible interests and goals by different

groups. Armed conflict is the resort to the use of force and armed violence in the

pursuit of incompatible and interests and goal. The worse forms of conflict include

mass murder and genocide against unarmed civilians. (Best: 2012). African nations

as well as other nations around the world have been ravaged by conflict, resulting

in destabilization, displacement and infrastructural destruction. The nature of

conflict has changed over the years, there have been civil wars and of recent

insurgency. Conflict is a friction which may exists whenever two or more persons

come into social relationship or interaction with one another. It is an inherent and

unavoidable part of human existence entrenched in the pursuit of irreconcilable

7
interest and goals by different groups. Thus, many scholars contend that “conflict

is inevitable in social life process; for conflict occurs even in the best of human

societies”

The consequences of conflict vary in intensity, type and span. Conflict has affected to a

great extent lives, properties of human being as well as the environment where they

dwell, it has led to death, maim and displacement of persons either internally or

externally (in other nations). The aftermath is exposure of children and women to

violence and this undermines their fundamental human rights, which might lead to

stigmatization and loss of confidence.Conflict connotes a serious disagreement, an

agreement, a struggle, a fight, a serious difference of opinions, a clash, an opposition,

etc. (Clark 2009).

Conflicts can be categorised in various ways depending on the type of criteria one

uses. For example Salim (1999) classifies conflicts in Africa as follows:

boundary and territorial conflicts, civil wars and internal

conflicts having international repercussions, succession conflicts in

territories decolonised, political and ideological conflicts, others

including those related to transhumance and irredentism.- (Bujra:

2002)

8
Conflict can be analysed from the angle of violence, this school of thought believes to

properly understand conflict it has to violent. There are three systems or databases to

study conflict on this path and they are explained below:

The Interdisciplinary Research Programme on the causes of Human Right Violation in

Leiden University Holland states that conflict exist in five stages

i. Peaceful Stable Situation (PSS): this is the situation where there is

high level of stability in a nation or area.

ii. Political Tension Situation (PTS): a nation where there is the

presence of high tension influenced by politics, example is Nigeria. There

have been increasing social and political cleavages, growing level of

systematic strength that is structural injustice, the domination of a group

over another.

iii. Violent Political Conflict (VPC): The tension has escalated from

minimum strain to high scale political crises, there is the occurrence of

political violence e.g. people are challenging the legitimacy of the national

government. This usually happen when the central government is controlled

by certain section of the people.

iv. Low Intensity Conflict (LIC): the presence of open hostility and

armed conflict among fractional groups but the level of death or causalities

9
 is still low. This can be measured by death of person 100- 999 persons per

year.

v. High Intensity Conflict (HIC): there is open warfare, mass

destruction, and high number of death and displacement of people. This can

be measured by death of a 1000 persons and above by year. –Tar (2014)

Tar (2014), states that University of Uppsala Data Conflict study sees conflict in terms

of actors and actions, issues and incompatibility and also among others in the use of

arms. Issues like the underlying factor and trigger factor of conflict. The data base was

on armed conflict, it shows that in any armed conflict there is rivalry, always a

disagreement over an issue, and their actions always lead to violence. Example is the

conflict between government and armed groups.

2.2.2 Conflict Management

Conflict management is seen as a broad concept including conflict resolution and

transforming the nature of the conflict to be good and foster peaceful coexistence.

It is more of a long term arrangement involving official organisation and

institution for preventing the conflict whenever is about to arise (Mohammed,

2006).

Conflict management is often considered to be distinct from conflict resolution. In

order for actual conflict to occur, there should be an expression of exclusive

10
patterns, and tell why the conflict was expressed the way it was. Conflict is not just

about simple inaptness, but is often connected to a previous issue. The latter refers

to resolving the dispute to the approval of one or both parties, whereas the former

concerns an on-going process that may never have a resolution. Neither is it

considered the same as conflict transformation, which seeks to reframe the

positions of the conflict parties (Loimeier, 2007).

Conflict management refers to the long-term management of intractable

conflicts. It is the label for the variety of ways by which people handle

grievances, standing up for what they consider to be right and against what

they consider wrong.

2.2.2.1 Conflict Management Strategies

Conflict researchers have identified a number of conflict management strategies

that can be employed in the constructive management of conflict situations. For

example Wilmot and Hocker (2011) identified several modes of conflict

management strategies to include facilitation, mediation, counselling and therapy

organisational development, conciliation, quasi political procedures, informal

tribunals, arbitration of several types and criminal and civil justice system. In a

research conducted by Jude, (2013), he highlighted the following conflict

management strategies: mediation, conciliation, litigation, arbitration and

mediation.
11
2.2.2.1.1 Mediation

Jude (2013) maintained that, mediation is “the voluntary informal, non-binding

process undertaken by an external party that fosters the settlement of differences or

demands between directly interested parties. In the same vein, Akpar, (2012)

defined mediation as any process for resolving disputes in which another person

helps the parties negotiate a settlement. In mediation parties in conflict submit their

consent to the mediator who assist them to find a mutually acceptable solution to

their conflict. The process is usually initiated by the intended external mediator

such as an international organization, a government, or non-organisation or by the

relatively weaker party of the conflict. The contending parties nonetheless,

maintain considerable control over the process and the outcome.

2.2.2.1.2 Arbitration

It is a conflict management strategy which is a step higher than mediation and

negotiation. Arbitration is the use and assistance of a neutral in the setting of a

dispute between conflict parties. The arbitrator hears the evidence from both

parties and therefore, renders a decision which is often called “award” and this is

normally expected to be binding on the parties in conflict. Arbitration is voluntary

at the initial stage in that the disputant have control over the process but once the
12
arbitrator decide on the issue, it is binding by law, just as a court ruling (Jude,

2013).

2.2.2.1.3 Conciliation

Conciliation is almost synonymous with mediation, but there are some few

difference between the two concepts. There are:

 Conciliator may give an opinion or suggest agreement fo the

parties.

 It is normally backed up by law.

 Most times the conciliator is a government official and this is

usually the case in law backing the process.

2.2.2.1.4 Adjudication or Litigation

Adjudication and litigation simply means the same thing. To adjudicate or litigate

means to settle conflict in the court. In a litigation process, the judges listens to the

complainant and defender and the judge takes decision based on the merit of the

argument of the case. This approach or strategy to managing conflict is usually not

the most preferred because it is time wasting, expensive and does not promote

friendly relationship.

13
2.3 Traditional Rulers and Institutions

By traditional institutions, it refers to the indigenous political system or arrangements

whereby leaders with proven track of records are nominated, appointed and installed in

accordance with the provisions of their native laws and customs (Malami, 1978, Orji and

Olali, 2010). The essence of the institutions is to preserve the customs, traditions and

cultural heritage of the people and manage conflicts and violence arising among or between

members of the community by the instrumentality of laws and customs of the people.

In our day to day language we often hear the word traditional rulers in our society. The

concept refers to the indigenous arrangements whereby leaders or persons by virtue of

heredity or people with proven track records are nominated, appointed and installed in line

with the provisions of their native laws and customs. The essence of the institution is to

preserve the tradition, the customs, cultural heritage of the people and to manage, settle and

resolve disputes/conflict arising within or between members of the community by the

instrumentality of laws and customs of the people in that particular community or society.

Generally, they are seen and referred to as the custodians of their people‟s norms, cultural

values and practices. Adding on conceptual clarifications, Malami (1978:11) has identified

three categories of traditional title holders that derive their titles from and through the

traditions of the people, although the traditions vary from time, place and depth of cultural

roots.

14
Firstly, those holding literally honorific titles, conferred on them by superior traditional

rulers in recognition and appreciation of the service rendered to the society. This category

has no schedules or specific functions seen as a good chain of information and agents of

conscientizing or mobilizing people when the need arises. The second category are holders

of titles or positions due to recent recognition or creation of such titles.

In contrast to the above, they may have executive functions but restricted by the same laws

that created them or gave them recognition. The last category is full time executive

traditional title holders who perform executive functions from traditions largely rooted,

revered and recognized and exercise their executive functions

Roles of Traditional Rulers in Security Administration in Nigeria.

Traditional rulers hold the key to the success or failure in security administration in Nigeria

because they operate at the grassroots of the society and interact closely with people in their

daily activities consequent upon which they are highly respected. Abdullahi (2008) noted;

Community based approach as opinion leaders‟ traditional authority are first stakeholders if

they do not back opinion will face problem as they are closer always in contact with people.

2.3.1 Role of Traditional Rulers in Conflict Management

The important role played by traditional rulers in managing conflicts in Nigeria cannot be

over emphasized. By traditional rule or authority, we mean the authority that derives its

15
power and existence through ascription. Traditional rulership is hereditary authority. Those

who come under this rubric include Emirs, Obas, Obis, and other lesser traditional office

holders hold such offices by virtue of their birth.

There seems to be a serious conflict between the requirements of modern political

(democratic) system and the norms and values that are inherent in traditional authority. This

contradiction emanates from the perceived incompatibility of these two systems, it was

thought that traditional rulers would become endangered species. This prediction has not

been borne out by events. To a great extent, the institution of traditional leadership in

Nigeria has evolved from being the divine phenomenon in pre-colonial Nigeria through a

position of demigod (after the colonial rulers) status during the colonial days, to that of full

participants in the socio-economic spheres as partners with the political leaders in

contemporary Nigeria. Far from being an irrelevant artifact, the institution has become an

important factor in the social, cultural, political and economic realms of the state (Dunmoye,

1988).

Since independence, in 1960, there was no illusion about the relevance of traditional rulers.

The possibility of abolishing traditional institutions was ruled out because it was felt that

abolitions would disrupt interest articulation and might remove the institution that sustain

local government which has direct impact on the grass root populace.

16
There are three types of authority: relations between a people and their rulers based on

obedience from habit and culture, is traditional authority; those based on obedience interest,

is "rational authority, and those based on obedience from personal devotion is charismatic

authority. Traditional authority is accepted as legitimate because it is exercised as it has

been from time immemorial.

This explains the respect traditional authority or rulers enjoy amongst their people. They

have moral and spiritual control over members of their communities. It is this influence

wielded by traditional rulers that enable them to manage conflicts efficiently whenever the

conflicts arise in their domain as they are highly regarded as mentioned above, by their

people. This gesture and unique roles played by the traditional rulers goes a long way in

preventing mass discontent and eventual; conflict from degenerating and escalating into a

full blown crisis. Indeed, traditional rulers played a significant role in fostering harmony

through conflict management in their various communities.

The guiding objectives of the traditional justice system presided over by traditional leaders

in Africa, is to restore peace and harmony within the community. And this is achieved by

ensuring that, disputants and their respective supporters are reconciled, thus at the heat of

traditional African adjudication system lays the notion of reconciliation (Rukuni et al,

17
2015). In almost all the cultures in Cameroon, according to (Nwoye 2006 cited in Rukuni et

al, 2015) peace is equated with freshness, health, wellbeing, harmony, calm and tranquillity.

Furthermore, in the Zimbabwean situation, mechanisms aimed at promoting reconciliation

exist; this involves truth telling and request for forgiveness to achieve both reconciliation,

and to challenge perpetrators of human rights, which often differ from the Western legal

system that emphasises prosecution and retributive justice (Nwoye 2006 as cited in Rukuni

et al, 2015). Traditional rulers in Zimbabwe have played a pivotal role in settling

community disputes across rural Zimbabwe. This is due to the fact that they are regarded as

custodian of traditional laws, and are engaged in dealing with violence which might be

political, domestic or anti-social behaviour (Rukuni et al, 2015).

In the traditional pre-colonial Nigerian society, conflict may generally exist whenever or

wherever incompatible goals are pursued by individuals and groups. But the mechanism for

peacebuilding process may differ from community to community. In pre-colonial Nigeria,

traditional rulers exercise governance, power, and authority or influence over their subjects.

These institutions of traditional rulers were virtually the only institution of governance

which played critical a role of dispensing justice, enforcing contract and resolving conflict

(Olusola and Aisha, 2013).

As part of effort in peacebuilding in pre-colonial Nigeria, the traditional rulers take part in

internal security of their domains. For instance, in the emirate system in the Northern

Nigeria, the Emir was the political, spiritual and administrative head of the Emirate and he

18
assigned specific duties to a number of institutional heads like the Waziri and senior

officials. They are generally assisted in securing their domain by subordinate chiefs

appointed by them (Mohammed, 2003). This attest to the fact of using official traditional

method of communication as a mechanism in peacebuilding in pre-colonial Nigeria, which

is a communication between the paramount chiefdom and its vassals enclaves, which start

either from the top to bottom or viceversa. The ward head for instance will communicate to

the district head, and if the matter brought before the district head is beyond his authority, he

will in turn forward the matter to the emirate council. And this method is maintained

religiously to avoid any break of communication and also to ensure discipline and

orderliness at all times in the emirate (Saidu, 2015).

The process of peacebuilding in Esaland, is the process of maintaining normal relation

between people, which requires the reconciliation of differences, offering apology and

forgiveness on past harm. This peacebuilding process began with individual household

leaders, the compound heads, village heads and the kings; all had similar responsibilities in

their respective domains. Also included were the title chiefs who guarded their

communities‟ laws and customs, and applied appropriate sanction against any breach

(Egbafo and Aghallino, 2012). Violent conflict is the last resort in settling dispute in

Esaland, concerted efforts were always made to prevent conflict, no war was fought until to

all avenues to prevent it had been exhausted, and envoy made of chiefs and elders and some

19
war captives were exchanged between estranged communities for amicable settlement of

conflicting issues (Egbafo and Aghallino, 2012).

Whenever there is conflict between Esaland communities, “settlement is normally reached

through diplomatic channel in order to stop hostilities. This was normally done by a higher

authority or buffer village when stalemated” (Egbafo and Aghallino, 2012: 62). For instance

when the “Ewu and Ekpoma war reached a stalemate in 1813, the Onojie of Iru sent a

delegation bearing the symbols of an olive branch on both parties to end the war” (Egbafo

and Aghallino, 2012: 62). “Arrangements leading to the settlement and preventing issues

that led to wars in Esaland were handled by elders in council through the use of an Okoven,

oath, the use of negotiation and the singing of peace treaties” (Egbafo and Aghallino, 2012:

p62). By and large, in Esaland, neighbouring chiefdoms were united by shared common

farm boundaries and farm together and lived communally. They also carried out hunting and

trapping together in small groups (Okunofua, 1999 as cited in Egbafo and Aghallino 2012).

With the emergence of colonial rule, the roles and offices of traditional political institutions

changed, their power and authority were usurped by the colonial authorities, and also, the

subsequent introduction of indirect rule where chiefs and warrant chiefs were used as the

case may be in order to maintain the organic unity of the Nigerian society (Aisha and

Olusola, 2013). During this period, traditional rulers were not much more than agent of

colonial masters who ensure peace and security and as well as maintenance of law and

order. In Northern Nigeria for instance, as Blench et al, (2006) state that, the British through

20
the use of intermediary like the district heads were responsible for maintenance of law and

order, and collection of taxes. They also engaged in educating people about governmental

policies. This fundamentally raises the questions as how such an agent could still be referred

to as a traditional ruler when the very sacred bounds which might have existed between the

chief and his community had been annulled and the very checks imposed on him/her by the

pre-colonial societal values that produce and restrained him/her had been shattered (Yahaya,

2014).

The district and village heads performed the roles of traditional rulers in their respective

domains and command a wide range of respect. The judiciary, the Native Authority Police

and the prison were under the direct control of traditional rulers, and enjoyed full support

from the colonial authorities in maintaining law and order (Aisha and Olusola, 2013).

However, in the South-West of Nigeria, the local chiefs such as Obas and his Chiefs were

used as intermediaries. The Oba and his Chiefs were representatives of the colonialist, often

presided over local courts, settled local matters, and applying customary laws with the full

support of colonialist (Adeola, 2011 as cited in Aisha and Olusola, 2013).

The British imposed their hegemony by assigning roles to traditional rulers in the bid to

penetrate their subjects; these roles were different from initial roles in the pre-colonial era as

traditional rulers rule in accordance with the directives of colonial authorities (Aisha and

Olusola, 2013). Lugga (2007) states that, the roles of traditional rulers during the colonial

period were strengthened through the system of indirect rule, Emirs and Chiefs were

21
regarded as the only legitimate spokesmen for their people in Northern Nigeria. The

domineering role of traditional rulers in the pre-colonial era became weakened as their

authority was undermined with loss of prestige from their subjects (Afigbo, 1972).

With the emergence of independence and crop of educated political elite in Nigeria, the

authorities of traditional rulers were relegated to the background trough series of

constitutional changes; the traditional rulers have not been given any official role but only

advisory role as members of peace and security committee in their respective Local

Government Areas. Despite unofficial role in the constitution, the traditional rulers have and

are still playing a role conflict peacebuilding in post independent Nigeria.

2.3.2 The Role of Traditional Rulers in Sustaining Peace in Nigeria

The place of traditional rulers in modern Nigeria cannot be over looked as regard the issue

of peacebuilding as Dunmoye (2009) opines that, traditional rulers can play the role of

fostering harmony in their communities either as individuals or as group. Traditional rulers

bring to bear in various ways the issue of peacebuilding such as peace and security,

information and intelligence gathering as part of early warning, conflict mediation and

resolution, reconciliation dialogue, trust and confidence building initiative, encouraging

coexistence through peace education and poverty eradication etc.

However, scholars, policy makers, non-governmental organisations, security agencies etc

made various submissions as regard the role of traditional rulers in peacebuilding. They

argue that, despite the fact that traditional rulers lack official capacity in Nigeria legal
22
document, the traditional authority and leadership has remain a strong force to be reckon,

and at the same time they are expected to ensure peace and harmonious co-existence, and

maintain solidarity amongst groups in their domains (Amusa and Ofuafor 2012).

Odoh, (2009); Ohiani, (2009) and Abdullahi (2013) point to the fact that, right from

colonial period to the present day Nigeria, traditional rulers and political institutions have

demonstrated and proved to have a long life span and resilience, as well as relevance. The

persistent struggle by communities to get their Chiefs recognized by the state government,

and also the competition and clamour among elite from such communities to occupy vacant

chieftaincy stool, seems to confirm the argument that, traditional rulership in Nigeria has not

become an outdated system, in spite of the stands of both the radicals and the liberals who

regard the systems a mere institutional relic. Agalamanyi (2009) also emphasised the role of

traditional rulers in the position of leadership; they are peacemakers, comforters and judges

in their own domains. And that the most pre-condition for any kind of positive development

is peace which the traditional maintain.

The traditional rulers through information and intelligence gathering, share and always

cooperate with intelligent community, in the area of sharing intelligent information, some of

which are highly valuable in nipping in the bud, what could have created intolerable ethnic,

religious and/or political clashes (Mohammad, 2009). Another area is security, through

neighbourhood watch, where traditional rulers organized residents in particular community

or neighbourhood to watch out for criminal or any suspicious behaviour, arrest or report

23
suspect to the police, and consequently providing communal security through the patrol of

the community at night. And inevitably help the police and, consequently providing a

greater support based within communities to help identify criminal trends in order to

proactively respond to them and bridge the communication gap that used to exist between

the police and the community they serve (Mohammad, 2009).

However, in terms of both inter-religious and intra-religious conflicts traditional rulers are

seen to have played and are still playing paramount role in peacebuilding across different

localities in the post-colonial Nigeria. Traditional Rulers in Katsina played a significant role

towards managing Shiites crisis in Katsina State. The Emirate Council discovered through

the traditional security system that, the Shiite group is normally non violent and advised

government against using force to contain the sect‟s activities. The central mosque where

the emir prays was left at the disposal of the sect to preach what they wanted as well as

sending learned Islamic scholars as emissaries to the sect to preach on the need for peace as

enshrined in Islam (Lugga, 2007).

Traditional rulers of the mainly Muslim Northern States have been meeting periodically,

since 1987, on the issue of religious disturbances in Northern Nigeria. At the inaugural

meeting of their Forum in Kaduna, in June 1987, their stated purpose/objective was the

formation of a

24
“Committee of Elders” which would “monitor significant areas, and developments that

likely lead to tension and hostilities and find preventive measures through tackling their

causes” Daily

Times June 17th 1987 (cited in Lugga, 2007). Furthermore, as a result of bloody unrest in

Katsina and Bauchi, the traditional rulers met again on July 24, 1991and constituted a

committee to find both causes and solution to the bloody unrest. They also called on

religious fundamentalists and their cohorts to exercise restraints, eschew violence,

intolerance and overzealousness in their religious pursuits. In addition, they also charged

Nigerians, irrespective of their ethnic origin, religion or political inclinations, to learn to live

with one another, for meaningful development in the best interest of the Nation (Lugga,

2007).

In a memorandum addressed to the Federal Military Government, the traditional rulers

urged the Government to promute a decree banning religious fanaticism before the planned

transition to democracy in 1992. The traditional rulers met again in the wake of the

December 26, 1994 decapitation of Gideon Akaluka and the near lynching of Christian

Azubuike in Kano and Sotoko respectively. The meeting, which was held in Kaduna, was

intended to forge a common response to the problem posed by religious fundamentalism in

the region (Lugga, 2007).

The traditional rulers in Kano have over many decades successfully managed a mutual

conflict between the Qadiriyya sect and Tijaniyya sects that continued in the post-colonial

25
period over the issue of conversion from one sect to the other. Despite the conversion of

traditional rulers of Kano from the traditional Qadiriyya order to Tijjaniyya order, they

continued to cooperate with the other religious leaders. This intra religious conflict did not

affect the mutual cooperation between them and the traditional authority (Lugga, 2007).

The 1970s was a decade of tense relationship between Muslim groups in Nigeria. The

emergence of Izalatul Bidi‟a-wa Iquamatis Sunna aggravated the already tensed situation.

The Emir had managed disputes that arose from time to time. He embraces all the religious

groups, the Emir‟s palace is visited by a number of Islamic scholars including the Imams

from various groups and sects. Whenever a problem arises among Muslims, the Emir

assembles Islamic scholars to iron out their differences and reach a consensus (Lugga,

2007). Apart from promoting unity among Muslims, he also extended the privilege of

offering traditional leadership to other ethnic groups residing in the Emirate. This heroic

unity in diversity policy innovation won him the respect, love, loyalty and friendship of

many ethnic groups both in and outside the Emirate (Dalhatu and Hassan 2000 cited in

Blench et al, 2006).

Another instance is the ancient city of Kano which is known for myriad conflicts, the

traditional rulership and religious groups involved in peacebuilding initiative, thereby

creating a structure known as Zauren Sulhu (Conflict Resolution Palace). This brings

together elders and leaders of different groups both indigenous and non-indigenous to

resolve conflict amicably and accountably. Many of the disputes that could have led to

26
religious and ethnic clashes are repeatedly resolved amicably through dialogue between the

settlers in the state (Riruwai and Ukiwo 2012),

Gbong Gwom Jos, in his contribution to peacebuilding has appointed a Hausa community

leader as a member of the Jos Traditional Council. All community leaders keep a register of

movement of people into their domains to curb the arrival of strangers who could foment

trouble (Blench et al, 2003). The Dagwom Rwei of Barikin Ladi in his role in managing 11

September 2001 tension that built up in Barakin Ladi town and surrounding villages, had to

mobilised his subjects to resist the temptation of being drawn into a crisis. He took a

pragmatic and symbolic action by buying white handkerchiefs for each traditional ruler and

community leader, leading a procession through the capital and major settlements for

several days. Everywhere they went he would explain to people the advantages of not being

drawn into the conflict (Blench et al, 2006). Another example is during the Plateau state

crisis in 2001, Ardo Gidado Idris and Ardo Abubakar Idris of Gashish and Panyam

respectively liaised with the district heads and successfully prevent reprisal attacks (Blench

et al, 2006).

CHAPTER THREE

27
RESEARCH METHODOLOGY

3.1 Introduction

Research methodology is of paramount importance in any research work. It gives an

outline of what the researcher intends to do, determining the success of the study as well

as providing the basis for drawing up inferences and conclusions. Thus, under this

section outline of the research methodology used in the study are; research design,

population of the study, sampling technique, sample size, sources of data and methods

of data analysis. Finally, the section explains the reasons for adopting these tools in

testing the validity or otherwise of the hypotheses formulated in chapter one of the

work.

3.2 Research Design

The study adopts the use of Survey Research design; mixed method approach. This

consist the use of questionnaire, observation and interview methods. The justification

for using mixed method approach is on the basis that it enables the researcher to

generalize from a sample to a population so that inferences and conclusions can be

made.The study is designed to examine the role of traditional rulers in sustaining peace

and harmony in Jos Metropolis.

3.3 Research Setting

28
The research was carried out in Jos Metropolis. Jos is a city in the North Central of Nigeria.

The city has a population of about 900,000 residents based on the 2006 census. Popularly

called "J-Town", it is the administrative capital and largest city of Plateau State (wiki).

The city is divided into 3 local government areas of Jos north, Jos south and Jos east. The

city proper lies between Jos north and Jos south. Jos east houses the prestigious National

Center For Remote Sensing. Jos north is the state capital and the area where most

commercial activities of the state takes place, although due to the recent communal clashes a

lot of commercial activities are shifting to Jos south. The Governor's office is located in an

area in Jos North called "Jise" in Berom language, "Gise" in Afizere (Jarawa) language or

"Tudun-Wada" in Hausa language. Jos North has a significant slum (ibid).

Jos south is the seat of the Deputy Governor i.e. the old Government House in Rayfield and

the industrial centre of Plateau State due to the presence of industries like the NASCO

group, Standard Biscuits, Grand Cereals and Oil Mills, Zuma steel west Africa, aluminium

roofing industries, Jos International Breweries among others. Jos south also houses

prestigious institutions like the National Institute of Policy and Strategic Studies (NIPSS),

the highest academic awarding institution in Nigeria, the National Veterinary Research

Institute, the Police Staff College, the NTA television college and the Nigerian Film

Corporation. Jos north is the location of the University of Jos and its teaching hospital. The

city has formed an agglomeration with the town of Bukuru to form the Jos-Bukuru

metropolis (JBM) (wiki).

29
3.4 The Population and Sample. Size of the study.

The population for this study comprises of members of traditional council (representing

the traditional rulers and his elders in council) and the group which comprises of youths

in Jos Metropolis.

3.4.1 Sampling Technique and Sample Size

This research adopted the stratified random sampling technique ; this is due to the fact

that population under study is known, the population is an entity classified into different

strata. The choice of this technique was basically to avoid bias or absence of systematic

variance. The stratified sampling method is adopted to ensure that each stratum of the

population is represented in the sample size and this guarantee that the opinion of

population is represented.

The sample size of the study comprised of 384 members of the traditional council in Jos

Metropolis. However 306 formed the sampled for the study. This number represented

the number of validly returned questionnaires.

30
3.5 Sources of Data

The study adopted the primary and secondary data method of data generation. It is to be

noted that both primary and secondary data are needed in every valid research to be

valid and reliable. This work strictly utilizes data generated during the research to test

hypotheses of the study.

The primary sources of data are firsthand information collected by the researcher from

the field. The major instruments used in generating these data for the purpose of this

study are questionnaire, interview and observation. Through these, both qualitative and

quantitative data were captured. The use of questionnaire is justified on the bases of its

reliability, economical, ease, preserving anonymity and lower rate of reactivity. The

questionnaires were structured in both open and close ended question.

The use of documented data or information was also adopted. The study used secondary

sources of data and they include information from textbooks, journals and articles

newspapers and internet materials on the role of traditional rulers in maintaining peace

in Nigeria.

3.6 Administration of Instrument

A total of 384 questionnaires were administered to all categories of the stakeholders as

earlier stated. The questions on the questionnaire are eliciting responses from the

respondents on the role of the women in managing conflict. Two sets of questionnaires
31
were provided for the respondents which are members of the traditional rulers and the

military (which represented the youths responsible for defending the area). The

responses of the respondents was measured based on five point Likert scale of strongly

agree, agree, disagree, strongly disagree and undecided; and very effective, effective,

ineffective very ineffective and undecided.

3.7 Method of Data Analysis

The use of combination of statistical tools (descriptive and inferential statistical tool)

was employed for the test of the hypotheses earlier postulated in chapter one. The study

used frequency tables and simple percentages, in analyzing and interpreting the data

collected. The interview and other secondary data were descriptively analyzed.

The study adopts the Spearman rank order correlation as inferential statistical tool to

statistically test the hypotheses respectively using Statistical Package for Social Science

(SPSS). The choice of this tool is justified on the ground that it measures the

relationship between the variables. The choice of SPSS was also justified on the basis of

it accuracy as compare with manual computation.

Decision Rule

The decision rule states that: hypothesis should be rejected @0.05 level of significance

at the determined degree of freedom (df), if the computed value is greater than the

critical value, the hypothesis is to be accepted, but if otherwise reject hypothesis.

32
 CHAPTER FOUR

DATA PRESENTATION AND ANALYSIS

4.1 Introduction

This chapter presents the analyses and also interprets the primary and secondary data

generated in the study. The chapter is organised into sections, the first section gives an

introduction to the chapter..

4.2 Gender of Respondents

Table 4.2 Gender Distribution of Respondents

Options Frequency Percent

Female - -

Male 306 100.0

Total 306. 100.0

Source: Researcher’s Survey.

The table depicts that 43 (54.4%) of the IDP respondents were males while

36(45.6%) of the respondents were females. This indicates that about 1/2 of the

responses generated from the IDPs came from males. The data also indicates that

there are both sexes in the IDPs camp.

33
 4.2.1 Educational Qualification of Respondents

Educational Qualification of Respondents

Options Frequency Percent

First School Leaving Certificate 79 25.8

GCE/SSCE/Teachers Grader II 139 45.4

NCE/Diploma 88 28.8

Total 306 100.0

Researcher’s Survey

Respondents were further required to indicate their highest educational attainments.

This will enable us to determine the quality of traditional rulers members and as such

know how effective they can be in managing conflict and also the IDPs in Jos

Metropolis. The responses generated are represented in the table above.

Section Two

4.3 Traditional rulers role in resolution of conflict affected in Jos Metropolis

It is stated in the literatures that traditional rulers play an effective role in resolution of

conflict affected Area, thus the study seek to ascertain the effectiveness of their role in

34
the resolution of physical, social and economic structures destroyed during crises. To get

vital information we asked the following questions.

4.3.1 Traditional rulers are recognized persons in Resolution of social and economic

activities of conflict affected Area

Traditional Military Total IDPs

council

Options Frequenc Percen Frequenc Percen Frequenc Percen Frequenc Percen

y t y t y t y t

Strongly 150 68.5 69 79.3 219 71.56 9 11.4

agree

Agree 61 27.8 15 17.2 76 24.84 18 22.8

Undecide 8 3.65 3 3.4 11 3.59 3 3.8

Disagree 0 0 0 0 0 0 29 36.7

Strongly 0 0 0 0 0 0 20 25.3

agree

Total 219 100 87 100 306 100.0 79 100.0

35
 Researcher’s Survey

From Table 4.3.1 above it shows that 71.6% which amounts to 219 responses strongly

agree that traditional rulers members are recognised institution in resolution of social

and economic activities of conflict affected Area, while 24.8 % of the respondents

expressed their agreement on the assertion. However, those that remained undecided in

their view stood at 3.6% of the entire responses. 0% of the respondents neither disagreed

nor strongly disagreed on the assertion. It can be observed that, majority of the

respondents (95%) agreed that traditional rulers are recognised institution in resolution

of social and economic activities of conflict affected Area.

The above Table also shows that 11% which amounts to 9 responses strongly agree that

traditional rulers members are recognised persons in resolution of social and economic

activities of conflict affected Area, while 22.8 % of the respondents expressed their

agreement on the assertion. However, those that remained undecided in their view stood

at 3.8% of the entire responses. 36.7% of the respondents disagreed that traditional

rulers are recognised persons in resolution of social and economic activities of conflict

affected Area and 25.3 responses strongly disagreed on the assertion. Contrary to the

traditional rulers‟ responses, it can be observed from the table that majority of the

respondents (61%) disagreed with the view that traditional rulers are recognised persons

in resolution of social and economic activities of conflict affected Area.

36
 Also from the result of the interview conducted it was revealed from the responses of

Respondent 2; traditional rulers are recognised as persons for resolution However, we

can equally accept the assertion that traditional rulers are recognised persons in

resolution of social and economic activities of conflict affected Area.

4.3.2 Traditional rulers help in Bringing back Political Structures in Conflict

Affected Area

Table above indicates 25.8% of the total responses strongly agree that traditional rulers

help in bringing back political structures in conflict affected Area, while 122 responses

37
representing 39.9% of the total responses agree on the assertion. However, 9.8% of the

total responses remain undecided in their view. More so, 74 respondents representing

24.5% of the survey disagree on the assertion while 0% strongly disagrees. We can note

that Traditional rulers help in bringing back political structures in conflict affected Area.

4.3.3 Traditional rulers have the adequate Resources in Partaking in Resolution of

Conflict Affected Area

Researcher’s Survey

From the table above, 30.7% which translates to 94 responses strongly agree on the

assertion that Traditional rulers have adequate resources in partaking in resolution of

conflict affected Area. 10.1% agree on this assertion, however, 1.6% representing 5

respondents are undecided in their opinion, while a total of 1.3% of the respondents

disagree on the assertion. A total of 172 respondents accounting for 56.2% of the total
38
responses strongly disagree with the assertion that Traditional rulers have adequate

resources to partake in resolution of conflicted affected Area. From these, data, it has

confirmed that traditional rulers do not have adequate resources to partake in resolution

of conflict affected Area. This is in line with the interview response from Respondent 1

that traditional rulers lack the adequate man power and financial power to carry out

resolution activities properly.

4.3.4 How Effective have been the Role of Traditional rulers in Resolving conflict

Situations

Researcher’s Survey

From Table above it shows that 24.8% which amounts to 76 responses believe that

traditional rulers have been very effective in resolving conflict situations , while 43.1%

of the respondents are of the opinion that traditional rulers are effective in their role in

39
resolution activities. However, those that remained undecided in their view stood at

7.5% of the entire responses. 24.5% of the respondents opined that the role of traditional

rulers in resolution activities has been very ineffective. However, judging from these

results, it indicates that the roles of traditional rulers have been effective in resolving

conflict situations in conflict affected Area.

4.4. Traditional rulers role in mediating conflict in Jos Metropolis

It is stated in literatures that traditional rulers play an effective role in mediation of

conflicting parties, thus the study seek to ascertain how effective their role are? To get

vital information we asked the following questions.

4.4.1 Traditional rulers are recognized by Government as an Effective Stakeholder

in Conflict Mediation

Researcher’s Survey

40
Table above indicates 85.3% of the total responses strongly agree that traditional rulers

are recognised by Government as an effective stakeholder in conflict mediation, while 8

responses representing 2.6% of the total responses agree on the assertion. However,

4.9% of the total responses remain undecided in their view. More so, 10 respondents

representing 3.3% of the survey disagree on the assertion while 3.9% strongly disagree.

In view of these, we can accept with the assertion that Traditional rulers are recognised

by government as an effective stakeholder in conflict mediation.

However, the result of our interviews from Respondent 2 and 3 revealed that

government support to traditional rulers in relation to conflict management is very

minimal. They were not taken by government as core stakeholders in conflict

management but mere volunteers.

4.4.2 Traditional rulers Play an Effective Role in Mediating Conflict Parties in

Conflict

Traditional MILITARY Total IDPs

Council

Options Frequenc Perce Frequenc Perce Frequenc Perce Frequenc Perce

y nt y nt y nt y nt

Very 61 27.85 56 64.37

117 38.2 41 51.9
effective

41
 Effective 66 30.14 23 26.44 89 29.1 21 26.6

Undecide 18 8.22 5 5.75

23 7.5 0 0.0
d

Ineffectiv 53 24.20 3 3.45

56 18.3 11 13.9
e

Very 21 9.59 0 0.0

ineffectiv 21 6.9 6 7.6

Total 219 100 87 100 306 100.0 79 100.0

Researcher’s Survey.

Table above shows that of the 306 responses, 117 accounting for 38.2% accept the

assertion that traditional rulers play very effective roles in mediating conflict parties in

conflict; however 29.1% of this survey believes the role of traditional rulers to be

effective in mediating conflict parties in conflict. While 7.6% remain undecided in their

opinion. However, 56 respondents (18.3%) believe traditional rulers are ineffective in

mediating conflict parties in conflict and 6.9% assert that traditional rulers are very

ineffective in mediating conflict parties in conflict. The Table also shows that 51.9% of

the responses are of the view that traditional rulers members play very effective role in

42
mediating conflicting parties, while 26.6 % of the respondents expressed that their role

is effective in mediating conflicting parties. Nonetheless, those that remained undecided

in their view stood at 0% of the entire responses. 13.9 % of the respondents are of the

view that traditional rulers are ineffective in mediating conflicting parties and 7.6%

responses strongly disagreed on the assertion.

4.4.3 Do you agree that traditional rulers have the Required Skills in Mediating

Conflict in the area

From Table 4.4.3 above, 23.2% of the total responses strongly agree that traditional

rulers have the required skills in mediating conflict in the area, while 61.8% of the

43
respondents agree with assertion and the undecided in their view with this assertion

stood at

1.6% of the entire responses. However, 10.5% of the respondents disagree with the

assertion. Whereas, 2.9% of the respondents strongly disagree that traditional rulers

have the required skills in mediating conflict in the area. However, it indicates that

traditional rulers have the required skills in mediating conflicts in the area.

CHAPTER FIVE

SUMMARY, CONCLUSION AND RECOMMENDATION

5.1 Introduction

This chapter of the study captures the summary of the study and the conclusion arrived

at based on the study findings. It also contains recommendations offered by the study.

44
5.2 Summary

This study is on success and prospects of traditional rulers in conflict resolution: A case

study of Jos Metropolis of Nigeria. The study adopted the survey mixed research

method approach; it used both questionnaires and interviews, thereby using the

quantitative and qualitative terms to measure the responses. The population of the study

comprises of traditional rulers members (military and Traditional Council), the people of

Jos Metropolis, staff of SEMA and Red Cross Society. A sample size of 384 was drawn

using the simple random sampling technique, a total of 384 questionnaires were

administered and 12 interviews were conducted. The data collected were analyses both

manually and also statistically via the SPSS tool using the Spearman rank order

correlation as the inferential statistical tool.

5.3 Conclusion

The study has empirically proven that traditional rulers have play very important role in

mediating conflicting parties although they can still perform better if given the

opportunity. Also traditional rulers have helped in resolution activities. Based on the

above, we therefore conclude that traditional rulers are important stakeholders in

sustaining peace in Nigeria as they play an effective role in managing conflict.

45
 REFERENCES

Amusa, S.B., and Ofuafor M.O., (2012). “Resilience of traditional institutions in

contemporary politics: A historical study of the political influence of traditional rulers in

Nigeria”. Current Research Journal of Social Sciences, Vol. 4, No. 6 pp 407-414.

Barnett, M., Kim H., O‟Donnell M, and Sitea, L., (2007). “Peacebulding; what is in a

name?” Journal of Global Governance Vol. 13, No.1 pp 35-58 http://www.jstor.org/stable/

27800641.

Barnnes, A. E. (2007). “The middle belt movement and the formation of christian

consciousness in northern nigeria”. American Society of Church History, Vol. 176, No. 3

pp.591 – 610. http://www.jstor.org/stable/27645035

46
Best, S.G. (2012). “The methods of conflict resolution and transformation” In Best, S. G.

(ed). Introduction to peace and conflict studies in West Africa. Ibadan, Spectrum

Books Ltd.

Blagojevic, B., (2009). Causes of conflict: A conceptual framework. Journal of Global

Change and Governance Vol.3 No1 http://globalaffairsjournal.org Retrieved on 15/02/2014.

pp 1-25 Blench, R., Longtuau, S., Hassan. U., and Walsh, M. (2006). The role of traditional

rulers in conflict prevention and mediation.

Borg, M.J., (1992). Conflict management in the modern world-system. Sociological Forum,

Vol. 17 No. 2

Burton, J. (1986). “The theory of conflict resolution”. Current Research on Peace and

Violence. Vol. 9, No. 3, pp. 125-130 http://www.jstor.org/stable/40725036 accessed on 14-

09-2016.

Burton, J. (1990). Conflict resolution and prevention New York: St. Martins Press.

Coning, C. (2011). Civil military-coordination and UN peacebuilding operations.

47
Conteh-Morgan, E., (2007). “Peacebuilding and human security: A constructivist

perspective”. International Journal of Peace Studies, Vol. 10, No1. pp 69-86

http://www.gmu.edu/programs/icar/ijps/vol10_1/Conteh-Morgan_101IJPS.pdf

Danfulani, U. H. (2006). The Jos peace conference and the indigene/settler Question in

Nigerian politics. http:www.ascleiden.ni/pdf/paper-Danfulani.pdf. Retrieved on

Daniels, G. (2005). Meeting human needs, preventing violence: Applying human needs

theory to conflict to ethnic conflict in Sri Lanka.

Dauke, B.A., (2004). Zangon Kataf: A journey of a people. Mangut Publishers, Zaria.

Dunmoye, R.A., (2012). “Complexity of ethno-religious conflicts in Nigeria: Interface of

security and development” In: Dunmoye R. A., Unobe E.A., Sanusi A.R., (eds), The

Humanities Complex of Ahmadu Bello University Zaria Proceedings of the ABU@50

Humanities‟ International Conference held at Ahmadu Bello University Zaria from 19 th-20th

November 2012.

Economic Commission for Africa, (2007). Relevance of African traditional institutions of

governance.

48
Egbafo, D.O. and Aghallino, S. O. (2012). “Conflict and concord: a study of pre-colonial

peacebuilding process in Esan Land”. Nigeria Journal of Arts, Sciences and

Commerce Vol. 3, issue 2 (1). Pp 57-67

Ezirim, G.E. (2009). “The role of civil society in conflict management”. In: Ikejani-Clark

(ed), Peace studies and conflict resolution in Nigeria: A reader. Ibadan, Spectrum

Books Ltd.

Fawole O.A. and Bello M.L., (2011). The impact of ethno-religious conflict on Nigerian

Federalism. International NGO Journal Vol.6 No10 pp 211-218

http://www.academicjournal.org/INGOJ Retrieved on 10/04/2014.

Gambo, Y.L., and Omirin M.M., (2012). “Ethno-Religious conflict and settlement pattern in

Northern Nigeria”. Mediterranean journal of social sciences vol. 3, No3. Pp 129-135

Golwa, J. H. (2013). Perspective on traditional African and Chinese method of conflict

resolution. Institute for peace and conflict resolution, Abuja.

Hayab, J.P. (2014). An Ongoing Doctoral Research on Sociolinguistics. Stellenbosch

University, South Africa. http://www.onlinenigeria.com/map.gif Retrieved on

01/03/2015.

49
Haynes, J. (2009). “Conflict, conflict resolution and peacebuilding: the role of religion in

Mozambique, Nigeria, and Cambodia”. Commonwealth and Comparative Politics

Vol. 47, No1. Pp 52-75

Holt, S. (2011). Aid, peacebuilding and the resurgence of war: Buying time in Sri Lanka

Hampshire, Palgrave Macmillan

Human Rights Watch, (2006). “They do not own this place” government discrimination

against “non-indigenes” in Nigeria. Volume 18, No. 3(A).

Ibrahim, A. Z. (2010). The Role of Traditional Rulers: Nigeria's Emirs and Chiefs in

Conflict Management Since 1976 in Albert, I. O. and Olayede, I. O. (2010). (Ed) Dynamics

of Peace Ibadan, Processes John Archers Publishers Ltd.

Ibeanu, O. (2012). “Conceptualizing conflict”. In: Best S.G. (ed.) Introduction to conflict

studies in West Africa, Ibadan, Spectrum Books Ltd.

Idris, S. (1995). Paper submitted by his royal highness the emir of Zaazauu Alhaji (Dr)

Shehu Idris on the conference of native system of the Sudan, January, 19th – 23rd 1995.

50
Jega, I. (2002). “Tackling Ethno-Religious Conflicts in Nigeria”. Newsletter of Social

Science Academy of Nigeria Vol.5 No.2 pp 35-39.

Kok, H. (2007). Reducing violence: Applying the needs theory to the conflict in Chechnya.

Review of International Law and Politics Vol. 3., No. 11., Pp 89-108

Korb, K. A. (2011). The role of religion in peace initiatives amid ethno-religious conflict: A

case study of plateau state, Nigeria. Paper presented at the Second Emory Conference on

Religion, Conflict, and peacebuilding, Atlanta Georgia on 18 June 2011.

Kreicie, R.V. and Mogarn D.W. (1970). Determining sample size for research activities.

Texas, A and M University.

Lambourne, W. (2004). “Post – Conflict peace-building: Meeting human needs for justice

and reconciliation”. Peace, Conflict and Development-Issue Four. Pp 1-24

Lemay-Hebert, N. (2013). “Review essay: Critical debate on liberal peacebuilding”. Civil

War Vol.15 No2 pure-oai.bham.ac.uk/ws/files/12848535/civil_wras_review-

essay-liberal-peace_pdf.

Logan, C. (2008). Traditional leaders in modern Africa: Can democracy and the chief co-

exist? A comparative series of national public attitude survey on democracy,

market and civil society in Africa, Working Paper No.93.

51
Lugga, S. A. (2007). Conflict and security management: A traditional approach to security

and conflict management in Hausa land, Nigeria. Katsina, Lugga Press.

Nweke, K. (2012). “The role of traditional institutions of governance in Nigeria in managing

Social conflicts in Nigeria‟s Oil-Rich Niger Delta communities: Imperatives of peace-

building process in post-amnesty era”. British Journal of Arts and Social Sciences Vol.5

No.2. pp 202-219

Odiri, O.C. (no date). “Ethno-Religious conflicts and its implication for constitutional

democracy in Nigeria: The threat of Bako Haram sect” Sokoto Journal of Social Sciences

Vol.15 No1. pp 12-25

Olu-Adeyemi, L. (2006). Ethno-Religious conflicts and the travails of national integration in

Nigeria‟s fourth republic.

Olusola, O. and Aisha A. (2013). Traditional rulers and conflict resolution: An evaluation of

pre and post colonial Nigeria, Research on Humanities and Social Sciences Vol.3, No.21.

pp 120-127

Oluwale, O.J. (2014). “A political history of Nigeria and the crisis of ethnicity in nation

building”. International Journal of Developing Studies, Vol. 3, No.1. pp 1-12

Omotosho, M. (2014). “Managing religious conflict in Nigeria: The inter-religious

mediation peace strategy”. CODESRIA African Development, Vol.39, No. 2.pp 133-151
52
Osaghae, E.E. and Rotimi T.S. (2005). “A History of identities, violence and stability in

Nigeria”. Center for Research on Inequality, Human Security and Ethnicity, Queen

Elizabeth House, University of Oxford.

Osinubi, T.S. and Osinubi S.O. (2006). “Ethnic conflicts in contemporary Africa”. The

Nigerian Experience Journal of Social Sciences Vol.12 No.2. pp 101-114

Oyedele, E. (2007). A Historical Survey of the Causes, Nature, Patterns, Contexts and

Consequences of Violent Communal Conflicts in Nigeria in the Twentieth Century, in

Dada, J.P. and Adejo, A.M. (eds.) (2007). Issues in History and Internal Studies: Essays in

Honour of Pro! D.S.M. Koroma, Makurdi: Aboki Publishers.

Paffenholz, T. (2009). Civil society and peacebuing: History, theory, current practice.

Philips, J. E. (2000). Domestics aliens: The Zangon-Kataf crisis and the African concept of

stranger. International research group for trans-regional emerging area studies (ITEAS)

iteasnet/domestic-aliens-the-zangon-kataf-crisis-and-the-african-conceptof- strangers.

Rahim, M.A. (2002). Toward a theory of managing organizational conflict: The

International Journal of Conflict Management Vol.13, No.3 pp 206-235.

Randle, M. (2006). Getting to No: Committee for conflict transformation support No 32.

Retrieved on 16/12/2014.
53
Salawu, B. (2010). “Ethno-Religious conflict in Nigeria: Causal analysis and proposal for

new management strategies”. European Journal of Social Sciences Vol.13 No3. Pp 345-

353

Santiso, C. (2002). Promoting democratic governance and preventing the recurrence of

conflict: The role of the United Nations Development Programme in post conflict

peacebuilding. Jounal of Latin American Studies.

Uhumwuangho, S.O.and Epelle A. (2011). “Challenges and solution to ethno–religious

conflicts in Nigeria: A case study of the Jos crisis”. Journal of Sustainable Development in

Nigeria Vol.13 No5. Pp 109-124

Ukiwo U. (2003). “Politics, ethno-religious conflicts and democratic consolidation in

Nigeria”. Journal of modern African studies, Vol. 41, No1, pp. 115–138.

Yahaya, A. (2014). Colonialism in the „stateless‟ societies of northern Nigeria: A historical

overview of administrative policies and their enduring consequences in southern Zaria

district. Being a text of paper for the faculty of social sciences, Ahmadu Bello University

Zaria, seminar series.

54
QUESTIONNAIRE

APPENDIX

QUESTIONNAIRE FOR TRADITIONAL RULERS

55
SECTION A: Personal Data of Respondents

Instructions

Please tick [√] from the list of options what represents your opinion.

1. Local Government Area

-------------------------------------- 2. Name of your

organisation ----------------------------------

3. Highest Educational Qualifications

(a) First School Leaving Certificate (FSLC) [ ]

(b) GCE/SSCE/Teachers Grade II [ ]

(c) NCE/Diploma [ ]

(d) First Degree/HND [ ]

(e) Master Degree [ ]

(f) PhD [ ]

(g) Others

SECTION B:

Traditional rulers role in resolution of conflict affected Area in Jos

Metropolis

56
Local government area

1. Traditional rulers are recognised institution in resolution of social and

economic activities of conflict affected Area.

a) Strongly agree ( )

b) Agree ( )

c) Undecided ( )

d) Disagree ( )

e) Strongly disagree ( )

2. Traditional rulers help in rebuilding physical social structures such as

schools, markets and health centers.

a) Strongly agree ( )

b) Agree ( )

c) Undecided ( )

d) Disagree ( )

e) Strongly disagree ( )

3. Traditional rulers help in bringing back political structures in conflict

affected Area.

57
 a. Strongly agree ( )

b. Agree ( )

c. Undecided ( )

d. Disagree ( )

e. Strongly disagree ( )

4. Traditional rulers have the adequate resources in partaking in

resolution of conflict affected Area.

a. Strongly agree ( )

b. Agree ( )

c. Undecided ( )

d. Disagree ( )

e. Strongly disagree ( )

5. Traditional rulers face challenges in the process of carrying out

resolution activities.

a) Strongly agree ( )

b) Agree ( )

c) Undecided ( )

d) Disagree ( )

58
 e) Strongly disagree ( )

6. How effective have been the role of traditional rulers in resolution

activities?

a) Very effective ( )

b) Effective ( )

c) Undecided ( )

d) Ineffective ( )

e) Very ineffective ( )

7. What in your opinion should traditional rulers do in order to better

reconstruct post conflict Area?

............................................................................................................................................. .

............................................................................................................................................

........................................................................................................................

...

59
SECTION C:

Traditional rulers and conflict mediation in Jos Metropolis

7.Traditional rulers are recognised by government as an effective stakeholder in

conflict mediation.

a) Strongly agree ( )

b) Agree ( )

c) Undecided ( )

d) Disagree ( )

e) Strongly disagree ( )

8. Traditional rulers play an effective role in mediating conflict parties

in conflict.

a) Very effective ( )

b) Effective ( )

c) Undecided ( )

d) Ineffective ( )

e) Very ineffective ( )

9. Do you agree that traditional rulers have the required skills in

mediating conflict in the area?

60
 a) Strongly agree ( )

b) Agree ( )`

c) Undecided ( )

d) Disagree ( )

e) Strongly disagree ( )

10. What are the challenges faced by traditional rulers in mediating

conflict?

.............................................................................................................................................

.............................................................................................................................................

..........................................................................................................

.................

11. What should be done to ensure efficient participation of traditional

rulers in conflict mediation process?

..............................................................................................................................................

..

..............................................................................................................................................

..

......................................................................................................................

.......

61
62