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CONFLICT RESOLUTION AND AFRICAN INDIGENOUS 

KNOWLEDGE: IGBO PERSPECTIVE 

 

Kenechukwu K. Makwudo & Matthew Ike Obijekwu, PhD 

Department of Philosophy, Chukwuemeka Odumegwu Ojukwu University, 

Igbariam, Anambra State, Nigeria 

Email: mi.obijekwu@coou.edu.ng; ugochimelueze1@gmail.com 

08063795889 

 

Abstract 

Conflict resolution theorized as the approaches and routes involved in 

enabling the peaceful ending of tussle and struggles, vengeance and 

retribution.  Its importance and utility of the processes lie in the fact that they 

strive ‘to restore a balance, to settle conflict and eliminate disputes’, through 

the customs and traditions of peoples of Africa.  This study will examine how 

the Igbo society of African descent resolved dispute.  The method of Analysis 

is used.  African conflict resolution method promotes consensus-building, 

social bridge reconstructions, as well, enactment of order in the society.  

Further, it finds out that, while the western world placed more emphasis on 

the judicial system presided over by council of elders, kings’ courts, peoples 

(open places) assemblies, etc; for dispute settlement and justice dispensation.  

African traditional conflict resolution techniques such as mediation, 

adjudication, reconciliation, and negotiation, as well as cross-examination 

employed by them in the past, offers great prospects for peaceful coexistence 

and harmonious relationships in post-conflict periods than the modern method 

of litigation settlements in law courts. 

 

Key Words: Conflict Resolution, African Indigenous Knowledge, Mediation, 

Reconciliation, Adjudication, Negotiation 

 

 

Introduction 

In traditional African society, conflict exists whenever or wherever 

incompatible events occurred and may result in “win-lose character”.  The 

resolution, transformation, knowledge applied as well, management of 

conflict most at times produce win-win situation, why? Because, conflict 

resolution in traditional African societies precisely in Igbo nation provides 

opportunity to interact with the parties concerned, this interaction provides 

consensus-building, social bridge reconstructions and enactment of order in 

the society.  Conflict is as natural as the concept of peace contrary to the 

global or universal conception.  Africans have particular ways of 

conceptualizing conflict.  According to, Onigun, Otite and Albert, conflict is 

“a struggle over values and claims to scarce status, power and resources in 

which the aims of the opponents are to neutralize, injure or eliminate their 

mailto:mi.obijekwu@coou.edu.ng
mailto:ugochimelueze1@gmail.com


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rivals”.1  African traditional conflict resolution processes are well-structured, 

time-proven social system geared towards reconciliation, maintenance and 

improvement of social relationships.  These processes and regulations are 

deeply rooted in the customs and traditions of Africans.  However, for 

Choudree, the traditional processes of handling conflict are relatively informal 

and therefore, less intimidating, why?  Because those who use them are also 

more at ease in a familiar environment.  The role of chiefs, elders, family 

heads, and others is not only to resolve conflict but also to anticipate and 

stop/or intercept conflicts.  Group relationships and rights are as important as 

individual ones as emphasis is on restoring relationships and reconciling 

groups2. 

 

Hence, this study examined the patterns or mechanism for conflict resolution 

in traditional African societies with particular reference to Igbo societies in 

Nigeria.  Further, submits that the western world placed more emphasis on the 

judicial system presided over council of elders, kings’ courts, people (open 

place) assemblies etc; for dispute settlement and justice dispensation.  It 

concludes that traditional conflict resolution techniques such as mediation, 

adjudication, reconciliation, and negotiation as well as cross examination 

which were employed by Africans in the past, offer great prospects for 

peaceful co-existence and harmonious relationships in post-conflict periods 

than the modern method of litigation settlements in law courts. 

 

Conceptual Analysis 

Conflict takes various forms and dimensions in African societies.  It is 

significant to note that conflict is difficult to be defined from the perspective 

of the Africans.  For, it seems to be part of excitement for networking 

relationship, whether negative or positive.  Consequently, conflicts are in the 

magnitude of rage, rift, misunderstanding, family and market brawls, 

skirmishes and wars, public insurrections and assault.  It also includes 

chieftaincy and boundary disputes.  These storms of conflicts are wide spread 

in Africa.  According to Omotosho, Conflict is a situation that emerges when 

two or more parties could not agree on an issue.  The parties to such conflict 

may not necessary be the government or nation states.  In an incompatible 

stage among nation states, every part involved seeks to achieve certain 

objectives, such as additional or more secure territory, security, access to 

markets, prestige, alliances and the overthrow of an unfriendly government.3 

However, the study of conflict in Africa has not always been mindful of the 

need to consider the interaction of local and international factors in the 

evolution of conflicts between African nations.  African conflict is not 

susceptible to prediction, although it can be explained.  For Robert in his 

German: political conflict on the Horn of African, “overt manifestations of 

conflict are seldom unremitting, even in relations between rival cultures”4.  

For Quincy Wright, Conflict is a particular relationship between states or rival 



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factions within a state which implies subjective hostilities or tension 

manifested in subversive economic or military hostilities.5  Conflict can thus 

be described as a condition in which are identifiable group of human beings 

weather tribal, ethnic, linguistic, religious, socio-political, economic, cultural 

or otherwise is in conscious opposition to one or more other identifiable 

human group because these groups are pursuing what to be incompatible 

goals.  Moreso, conflict arises from the interaction of individuals who have 

partly, incompatible ends in which the ability of one actor to gain his ends, 

depends to an important degree on the choice or decisions that other parties 

will take.  Conflict could be violent on uncontrollable dominant or recessive, 

resolvable or insolvable under various sets or circumstances.  For A. 

Mohammed, he argues that conflicts are inevitable wherever severe resources 

are unequally distributed among competitors and inequity is reflected in 

cultural and political relationship between groups.6   With regards to various 

issues in dealing with conflict, it is important to bear in mind not just overt, 

physical violence, but also the sometimes subtly disguised forms of structural 

and cultural violence brings in conflict. 

 

In fact, Robert’s position on conflict, states, that there is nothing wrong with 

conflict, because, it is a critical mechanism by which goals and aspirations of 

individuals, groups are articulated, it is a channel for a definition of creative 

solutions to human problems and a means to the development of a collective 

identity.  Hence, he assert that “the repercussion of conflicts between person 

to person, group to group, community to community, state to state or nation to 

nation rarely cease with the termination of overt hostilities”7  why, because 

conflict can solve contentions issues between nations or it can further 

exacerbate them, in any case, the consequences of conflicts are usually felt for 

some time after war ends.  Thus, the consequences that may arise is what 

Africans are more interested in, and how best to curtail it for further 

occurrence, as well, achieve permanent peaceful coexistence.  Many scholars 

have defined conflict in many ways from different perspective.  But, we 

submit to the definition given by Wadinga which portrays African conflict in 

perspective.  Wadinga described African conflicts as phenomenon which are 

frequently brushed and dismissed as been chaotic, or worthy of some value 

pity or humanitarian concern, but rarely of any in-depth political analysis.  He 

further says that, the divide and rule policies of colonial administrators 

assured the docility of different ethnic groups and this shielded them from the 

menace of insurrection.8  This is how African conflict is been seen among 

scholars from African perspective.  Hence, need to its solution, which 

indigenous knowledge among Igbo-African sort to provide.  The onus lies, 

how African indigenous knowledge would be a panacea to conflict resolution?  

Thus, the crux of our next sub-heading would be how African indigenous 

knowledge will bring a lasting peaceful coexistence among the people. 



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Essence of Conflict Resolution and African Indigenous Knowledge in 

Igbo-African Context 

In the pre-colonial days, there were many principles involve in conflict 

resolution in the traditional African societies.  This is because for those who 

want their conflict resolved must have confidence in the tribunal that would 

resolve the dispute.  These include elders, chiefs, priests, priestesses, secret 

cult where necessary etc.  This disputants must have confidence in them.  

They (disputants) must be ready to summit themselves to these constituted 

authorities.  However, conflicts in traditional understanding can be 

interpersonal, or inter-communal, and these may range from person to person, 

person to community, nation to nation.  Moreso, we are meant to know that 

“truth” is a major significance of conflict resolution in African traditional 

knowledge, and what makes it to be so, is because, the presence of the 

ancestral forces belief, has been the major factor that always make both 

disputants to be truthful, likewise the mediator, arbitrator and judge.  This 

belief goes onto the extent that some may be forced to say the truth because of 

the ancestral forces factor.  The mediator, judge and arbitrator must be well 

prepared because truth is not static.  Truth is also a covenant logo disputant or 

parties in conflict must not miss.  For one of the conflicting party to have 

come to the tribunal, it means that party is ready or agreed to settle or resolve 

dispute. 

 

However, in traditional African societies, the law enforcement agents, 

traditional police and courts were responsible for ensuring compliance with 

the laws of the land.  Disputants often take their cases to elders and 

neighbourhood mediators who can be depended upon to resolve conflicts with 

dispatch in local language using familiar standard of behavior.  These agents 

listed above have their method of resolving conflicts, but before we discuss 

about these method, let first bring to bear scholars ideas on conflict resolution 

through the indigenous knowledge.  For F. Mensah, Traditional conflict 

resolution mechanism is a social capital, he defined it as “The capability of 

social norms and customs to hold members of a group together by effectively 

setting and facilitating the terms of their relationship i.e sustainability that 

facilitates collective action for achieving mutual beneficial ends”.9Over the 

years, these have developed inter group conflict over land; increasing reliance 

on formal contracts to regulate relationships and crate understanding; and 

shifts in methods of conflict resolution, for the fact that, mediation seems to 

have given way to more confrontational statutory approaches based on formal 

court procedures, despite these, traditional methods still prevail, especially at 

the grassroots level. 

 

For Kealotswe, there is a need to manage conflict optimally, so that it won’t 

escalate and lead to broader crisis.  According to him, conflict resolution deals 

with settlement of conflicts that has already existed, and it is different from 



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ordinary peace building that has to do with reducing crisis through any means.  

He opines that Africans has spiritual dimension method of conflict resolution, 

“the spiritual dimension of conflict resolution refers to creating and restoring 

impaired relationship with God, the spirits, ancestors, family and neighbours 

as the case might be, this is critical in restoring other relationships at the 

physical level”10.  In all these, rituals play an important role in the 

reconciliation process.  They help to link people to the past, present and 

future.  Moreso, for Brock-Utne, conflict must be understood in their social 

context, involving ‘values, beliefs, fears, suspicion, interests and needs, 

attitudes and actions, relationship and networks…’  Thus, the root causes of 

conflicts must be explored to emphasize shared understandings of the past and 

present.  Brock-Utne notes that:  “The immediate objective of conflict 

resolution in African knowledge is to mend the broken or damaged 

relationship, rectify wrongs and restore justice”.11  Another aim is to ensure 

the full integration of parties into their societies again, and to adopt the mood 

of cooperation.  In African indigenous knowledge, these objectives of conflict 

resolution, is to move away “from accusations and counter accusations, to 

settle hurt feelings and toreach a compromise that may help improve future 

relationship”.12   The effectiveness of the process and sustainability of the 

outcomes, generally, are attributed to such factors as simplicity, participatory 

nature, adaptable flexibility, complete relevance, and comprehensiveness.  

Also, roles of the key players may change from time to time as the situation 

demands since there is no standard model.  This approach is flexible and 

dynamic, the whole process and content are too influenced by the social 

context.  The social situation of those involved is also important.  The 

approach also seeks to build consensus, often requires tact and patience.  

Therefore, when agreement is reached, it is shared with all parties involved. 

Moreso, indigenous conflict resolution knowledge has general advantage, 

because it gives room to ‘shared understanding of the conflict’, encourages 

harmony through active participation of all parties in the process.  For Okrah, 

traditional societies understand conflict as something resolved through 

internal and external social controls.  “The internal social controls use 

processes of deterrence such as personal shame and fear of supernatural 

powers.  External controls rely on sanctions associated with actions taken by 

others in relation to behaviours that may be approved or dispapproved”.13  

Indigenous conflict resolution mechanisms focus on the principles of 

empathy, sharing and cooperation in dealing with common problems which 

underlie the essence of humanity.  For Murithi, cultural approaches to 

resolving and managing disputes play a vital role in promoting peace and 

social order in communities.  Hence, he opines, “cultural values and attitude 

provide the basis for interaction and the norms by which individuals and the 

norms by which individuals and communities live”.14   These also promote 

sharing and equitable distribution of resources, thus promoting a climate for 

peace.  African cultural principles relate to the very essence of existence and 



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being human, and how all humans are inextricable related.  Conflict resolution 

in African indigenous knowledge is underscored by the principles of 

reciprocity, inclusivity and a value system for giving and receiving 

forgiveness.  This is because society places greater emphasis on communal 

life.  Therefore, creating and sustaining positive mutual relations which are 

shared tasks involving everyone, it is believed that people are linked to each 

other including disputants as perpetrators or victims. 

 

Generally, conflict resolution is a community process involving the 

identification of the root cause of the problem, and bringing all parties 

involved to address the underlying issues.  This usually ends with the quilty 

accepting wrong doing, leading to reconciliation which may include 

compensation or just forgiveness.  The process of conflict resolution has to do 

with how indigenous structures and systems ensure action in bringing peace at 

the individual and community level relationships.  In this respect conflict 

resolution procedures are generated from general cultural life and daily 

experiences of living.  In this context, for Kendie and Guri, indigenous “refers 

to the structures and the units of organization in a community and 

encompasses also the norms, values, beliefs and Cosmo-vision that guide 

social interaction”.15  Thus, African understanding of conflict resolution 

comprises a complex network of forces surrounding the parties in the conflict.  

It is a healing process in which all stakeholders contribute positive energy.  

The task is to re-establish the energy flow within individuals, families and 

communities so as tore-build social harmony.  For Ndume, he asserts that, 

“reconciliation often requires symbolic gestures and associated rituals 

including exchange of gifts, and slaughter of animals (Chickens, goats, sheep, 

cows) and these are done by stakeholders involved in the crisis, so as to 

establish lasting peace and harmony”.16 

 

Conflict Resolution Methods among Igbo-Africans 

Here, we are going to briefly consider some of the methods of conflict 

resolution among indigenous Africans which includes; mediation, 

adjudication, reconciliation, arbitration and negotiation, then, also extends to 

extra-judicial devices and usage of legal maxims to persuade people out of 

conflict. 

Mediation:  Mediation is an old method of conflict resolution.  It involves 

non-coercive intervention of the mediators called third party either to reduce 

or go beyond, or bring conflict to a stop.  Olaoba, described this mediation as 

a method of conflict resolution that had been so critical to traditional society.  

“The mediators usually endeavoured that peace and harmony reigned supreme 

in the society at whatever level of mediation”.17  This is also usually coincided 

with the dictum of ‘no victor… no vanquished’ as buttressed by the maxim, if 

we apportion blame to the quality person, we must do the same to other party 

in conflict.  Mediators are sought from elders within the communities or 



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societies of the parties concerned.  Elders are respected as trust worthy 

mediators all over Africa, because of their accumulated experiences and 

wisdom.  According to Bright-Brock, their roles depend on traditions, 

circumstances and personalities.18  Accordingly these roles includes; 

pressurizing, making recommendations, giving assessments, conveying 

suggestions on behalf of the parties, emphasizing relevant norms and rules, 

emisaging the situation if agreement is not reached, or repeating of the 

agreement already attained. 

 

Adjudication: In traditional African society, Adjudication is a very vital 

method in conflict resolution.  For Olaoba, he defined it as a process which 

involves bringing all disputants in the conflict to a meeting usually in the 

chambers or compounds of family heads, quarter heads and palace court as the 

case may be for a dialoque.19   This dialogue entails much, because, it was 

linked with the adjudicatory processes in traditional pattern of African society. 

 

Reconciliation:  this was the most significant aspect of conflict resolution.  It 

is the end product of adjudication.  After the disputants have been persuaded 

to end the dispute, peace is restored.  This restoration of peace and harmony is 

always anchored on the principle of give a little and get a little.  This 

buttresses the idea of the disputing parties to give concessions.  A feast is 

usually organized to confirm the readiness of the conflicting parties towards 

reaching points of compromise. 

 

At least, as characteristic of African traditional society, conflict resolution 

method is the use of arbitration.  Olaoba opines, the reconciliation function is 

practiced by the authority that mediates between conflicting parties but is 

empowered to make binding judgments.  The purpose is not to render a 

judgement in law but to reconcile the conflicting parties and its norms.  The 

relationship, between the authority and the community is cushioned by 

community representatives who advise authority.20 

 

Negotiation:  For William, negotiation is, “the secret is to harmonize the 

interests of the parties concerned”.21   Thus, even when the conflict is between 

one and his society, there is an emphasis on bring the errant member back into 

his place in the society.  The reinstatement of a dissident member can just as 

well be seen as the restoration of the harmony and integrity of the community, 

which gives room for negotiation which serves as a consensus value in 

conflict resolution method among Africans, as well, plays the role of social 

cohesion that favours the concerns parties. 

 

These methods has played a vital role among Igbo-Africans from time 

immemorial till date.  Its uses can never be over emphasized, and its benefits 

is there to be seen. 



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Conflict Resolution and African Indigenous Knowledge: Igbo Perspective 

The crux of our discussion here would be centered on the “Igbo perspective of 

conflict resolution” which happens to be the nucleus of our study.  Here, our 

instances should be drawn from selected communities in Igbo nation which 

includes; Umurebo-Umokuzu, Umuleri-Aguleri-Umoba-Anam.  These 

communities patterns of conflict resolution as well, other communities across 

Igbo nation have ushered in a lasting peace among the people till date.  Thus, 

the Igbo traditional institutions for conflict resolution as seen in these 

communities which include; the family, Amala (council of Elders), Okpara 

system (eldest male), Umunna (clan), Umuada (female born in a town but 

married out), age grades, assembly of the people, Ohanaeze (assembly of the 

people and the King), hunters’ Association (where necessary) and Agbara 

(local deities or oracles), are very significant in conflict resolution among the 

people of Igbo nation and their role is paramount in every pattern the conflict 

resolution will take place, perhaps, these institutions are not different from the 

one found in other traditional African societies. 

 

However, Olurunsola, wrote, that prior to the advent of the Europeans, the 

Igbos consisted of over two hundred independent territorial groups divided 

into villages.  The internal organization of these groups rested upon patrilineal 

clans and lineages.  These groups were autonomous with regards to 

governmental processes, but social bonds were strong among them.22 

 

The piece of land with regad to Umunebo and Umuokuzu communities is 

called Alaihuokpaula or alamkpoku, it is located between Umunebo and 

Umuokuzu clans of Obokwu village in Obinze, which is in the Owerri West 

local Government Area in Imo State, Eastern Nigeria.  Several peace efforts 

geared towards resolving this land dispute prove abortive.Even the elders of 

Obokwu Village made several futile third party mediation efforts.  The 

Nwanwa grouped (men and women whose mothers were born at Obokwu 

Village) also intervened but failed.  The autonomous traditional ruler (Obinze) 

and his cabinet also intervened.  While these efforts were heading for roots 

too, a decisive warning were receiving by both clans from the ancestors 

through the chief priest of Obinze, the messenger of Aka-Iwn (big earth deity) 

saying that they are seeing an impending blood flow, insisting that there must 

be no bloodshed henceforth, therefore, the dispute over the land must be 

settled peacefully.  Thus, this becomes the end of the communal clash. 

 

Moreso, coming to Aguleri-Umeleri clash, since 1933, the pathetic dimension 

of the conflict is that the Aguleri and Umuleri people have one ancestral 

origin in Eri, and had been living peacefully side by side in Otuocha for 

decades before the focus of division and anarchy emerged.  The land conflict, 

before the disastrous war had passed through the court’s strategy, political, 

bureaucratic, and military strategy without solution and peace in sight, before 



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the traditional strategy was applied.  According to nwolise the traditional 

formula which led to the peaceful resolution of the Aguleri-Umuleri-Umuoba-

Anam war involved oath-taking declaration of “No more war” peace treaty 

and the performance of a cleansing ritual called Ikomue.22  The first 

traditional oath which took place on 25th January, 2000 involved only Aguleri 

and Umuleri, while other communities latter join in order to avoid further 

wars and destabilization in the Omambala area.  All those communities came 

with their respective representatives, as well as local deities (oracles) to 

indicate their commitment to peace. 

 

The oath which is binding on every indigene of the participating communities 

was taken to the effect that the contracting parties accept peace and there 

would be no more war and bloodshed amongst and between the communities.  

Violators of this oath face the wrath of the deities present, and the ancestors, 

who in the presence of the gods constitute the source of moral sanctions and 

peace guarantors.  This first oath taking process relaxed tension in the war 

torn area and paved way for the processes that brought the final peace.   

However, before this oath taking, it must interest us to know that the 

traditional methods previously discussed were adopted in the peace treaty 

making by traditional rulers and leaders of thought led by Igwe Kelly 

Nzekwesi, for sanity and rigidity. 

 

It was however observed that the traditional leaders and rulers were also being 

touched, encouraged and propelled into action by the message on peace and 

the direct challenge to them in President Olusegun Obasanjo’s speech when 

he visited Aguleri-Umuoba-Anam conflict area.  In his words: 

“I will be addressing our traditional and religious 

leaders here.  What are we saying in the communities in 

which we are?  What are we saying and what are we 

doing to really dampen these types of senseless killing, 

this type of senseless destructions of lives and 

properties?  You only need to go down there (Otuocha) 

and you will  anybody tell me that these three 

communities are not related?  Are they not brothers and 

sisters?  The governor told me that they came here and 

asked same questions and you said you are not…  A 

small community like this, you have turned it into ghost 

town.  A community, that known God as it should be 

known, this type of thing will not be happening…  what 

has happened to our traditional way of life where elders 

intervene and help to resolve differences?  Are there no 

more elders in the community?  Have they abandoned 

their responsibility?  If not, then what are they 

doing?”24 



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Hence, this led to oath taking in the year 2000.  After the first oath process of 

25th January, 2000, a second oath took place on 6th April of the same year.  In 

this second oath, the leaders of Aguleri, Umuleri, and Umuoba-Anam were 

invited to the centre of the field.  Each community was asked to come with a 

big goat, a small he-goat, some kolanuts, etc; along with symbol of their 

community deity and its chief priest (Ezemmoo).  After reading the contents 

of the oath, each community appointed one representative to take oath on its 

behalf and in the presence of its deity, and other communities’ deities (oral 

interview with Ediagbonya Michael). 

 

On the Igbo traditional institutions, one cannot but agree that the two case 

studies focused upon viz; Umuerebo-Umuokuzu, Aguleri-Umuleri, provides 

serious evidence of continued efficacy of both traditional methods as well as 

sanctions for conflict resolution.  Nwolise, noted that given the Christians in 

these communities were called out to swear according to Christian doctrine, 

i.e to Christian ritual performance.  All these communities mentioned were led 

by their respective priest of the Catholics and the Anglicans with their Bibles.  

Each denomination appointed a representative who took oath on behalf of 

others.25  Without sacrifice, it would have been difficult for members of these 

communities to eat together.  It is also believed in the Eri kingdom that the 

spirit of those killed in the war would go on vengeance against their own 

people who eat together with their murderers.  From that day, peace was 

restored, true reconciliation began and social harmony was restored among 

these communities. 

 

Benefits of Indigenous Methods of Conflict Resolution among Igbo-

Africans 

Indigenous methods of conflict resolution among Igbo African has a lot of 

benefits which include; It creates opportunity to interact with the parties 

concerned, with the hope of at least reducing the scope, intensity and effects 

of conflicts.  During formal and informal meetings, conflict resolution 

exercises permit a reassessment of views and claims as a basis for finding 

options to crisis and to divergent point of view.  Those who organize conflict 

resolution exercises or meetings usually constitute the third party in a 

triangular arrangement and consist of traditional rulers (Kings, chiefs, etc).  

Conflict resolution performs a healing function in African societies.  It 

provides opportunity for the examinations of alternative positive decision to 

resolve differences.  Failure to resolve conflict over access to commonly 

valued scarce resources, and over divergent perceptions of socio-political 

situations, has the high potential of degenerating into genocide or fratricide.  

In traditional African society, extra-judicial methods were employed in 

conflict resolution.  These took the form of ordeals and the innovation of 

supernatural forces to expose all sides to the conflict.  Olaoba has shown quite 



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clearly that oath taking which was one of the extra-judicial methods usually 

assisted the judge or adjudicators to locate areas of weaknesses in the conflict. 

Conflict resolution promotes consensus-building, social bridge reconstructions 

and re re-enactment of order in society.  Conflicts hardly break up societies, as 

stated by Otite and others.  For conflict resolution, the obvious implication is 

to view conflicts as non-isolated events in its social context.  Such perspective 

is not narrowly focused on a conflict and its resolution.  It takes into account 

the cultural settling and the social context.  It looks at the history of preceding 

events which led to the conflict concerned.  And while concentrating on the 

conflict itself and process of resolving it, it takes possible implications for the 

future seriously.26  A wider look is taken than one which just includes the 

disputing parties, possible consequences for others in their families and social 

network are also taken into consideration.  Potential effects on relationship 

and interests are envisaged. 

 

Conclusion 

In conclusion, each people, race, or identity group has their own ways of 

doing things especially as they concern conflict resolution.  While in Europe, 

for example, the police is the agent of crime detection.  However, several 

African societies relied on oath-taking and divination in pre-colonial times.  

These methods still thrive today in some places on a very limited scale 

alongside torture and skull breaking in the name of interrogation and 

confession extraction.  Also, while the western world placed emphasis on a 

judicial system presided over by lawyers and judges; traditional Africa uses 

council of elders, king’s court, people (open place) assemblies, etc. for dispute 

settlement and justice dispensation.  Nwolise, opines, that in Africa, conflict 

takes various forms and dimensions.  It is worthy to note that conflict does not 

have a single definition from African perspective.  It could be a kind of social 

unrest or relationships, whether positive or negative.27  Consequently, 

conflicts are in magnitude of rage, rift, misunderstanding, family and market 

brawls, skirmishes and wars.  These kinds of conflicts are wide spread in 

traditional African societies. 

 

Nwolise further says “a society which neglects the instructive value of its past 

for its present and future, cannot be self-confident and self-reliant and will 

therefore lack internally generated dynamism and stability”.28 

 

The essence of dispute settlement and conflict resolution in traditional African 

states include to remove the root-causes of the conflict; reconcile the 

conflicting parties genuinely, to preserve and ensure harmony, and make 

everybody involved in the resolved conflict happy and be at peace with each 

other again, and this required getting at truth; to set the right milieu for 

societal production and development; to promote good governance, law and 

order, to provide security of lives and property and to achieve collective sell-



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being and happiness.  These are different from what does obtain today where 

nobody cares about the truth.  It Africans have to put the falling apart 

together; her original values must be revisited. 

 

We conclude that, it is the advent of the slave drivers and colonial masters in 

Africa, that adulterated, and in some areas, wipes out the African methods of 

monitoring, preventing, managing and resolving conflicts.  Africans also had 

their peculiar ways and manners of effecting peacemaking, peace building and 

confidence building.  These peculiar and very effective methods have today 

been wiped out by the forces of colonialism, including psycho-war forces.  

This resulted to instability and retarded development.  Dialogue between 

disputants is today replaced by fighting, and the mediating role of elders, and 

other more peaceful institutions as age-grades, highly revered societies are 

replaced in several clashes with police actions (teargas) military “peace 

keeping” operations, and endless court proceedings.  This reminded us to the 

old saying that a people live out their culture and tradition for self-confidence, 

self-reliance, positive change and stability, and that a people without their 

culture are as dead and forgotten. 

 

 

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O.B. Olaoba, “Ancestral focus and the process of conflict resolution in  

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perspectives on peace and conflict in Africa in Essays in Honour of 

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Op. cit, 

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EVAIA: International Journal of Ethics and Values, Volume 1, Number 2, October 2020 

 

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F. Mensah, benk, “Nugormesese: An indigenous basis of social capital in a 

west African Community”.  IK notes, No. 86, November 2005, World 

Bank. P. 3. 

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handle/1031/352ikpe.Accessed:14th September 2010,p. 20. 

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Ibid; p. 15. 

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Akan Traditional Judicial System”. Journal of Social Studies 

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200210/ai-nq304242. Accessed 17th  August 2010, p. 1. 

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25-34. 

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5. Op; cit. 

6. Op; cit. 

7. Op; cit. 

8. Loc; cit. 

9. Z.I. Williams, (ed). Traditional cures for modern conflict.  African 

conflict medicine 2000. (Lynne Reiner Publisher Inc. 2000), pp. 22-23. 

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12. Op. cit, p. 9 

13. Loc; cit, 

14. Op; cit, 

15. Op; cit. 

16. Ibid; pp. 153-154. 

 

 

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