Browsing by Subject "Conflict"

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Developing a Holistic Resolution Framework to Address the Conflict in South, Central Somalia
(Tangaza University College, 2018-03) R. A. Owinow, George
Since 1991, Somalia has been in a state of conflict, particularly in the South and Central regions. Several attempts to reconstruct the state have failed and the current African Union Mission in Somalia (AMISOM) peace process is not guaranteed to succeed either. The multi–dimensionality of intractable conflicts requires that interveners understand the system of conflicts from various perspectives and approach it comprehensively. This study was guided by three objectives: First, to establish the underlying causes of the conflict particularly in South and Central Somali through an analysis. Second, through study and review of literature to explore and determine appropriate measures to address the issues underlying and driving the conflict, and lastly, to develop a suitable conflict resolution framework that will address the conflict in a holistic manner. The research was conducted in parts of South, and Central Somalia experiencing the conflict. The research has adopted two theories related to conflict. These are Karl Marx’s theory of conflict and Morton Devesch theory of conflict resolution which recognizes the existence of opposing forces in society due to competing interests. The guiding theory of Devesch adapted by this research contends that conflict resolution factors such as goals, aims and issues are pivotal in determining the success of the resolution mechanisms adopted by negotiators. A descriptive research design with a qualitative approach was used in the study. The target group for this study included elected persons from groups deemed to be directly involved and affected by the conflict such as leaders at all levels, Somali elders, religious leaders, women, the youth and the security agencies involved in the African Union Mission in Somalia (AMISOM). The research used a non –probability sampling technique which sought to involve a number of respondents that form a fair representation of the people affected by the conflict and those involved in its resolutions. Data collected was analysed qualitatively to generate information on the respondents view on key issues addressed. The study found that the conventional method of resolving conflict in a Politico-Security fashion was inadequate in addressing some fundamental issues. It was therefore necessary to adopt a more holistic approach to address most of the issues. The framework designed to address the issues combined peace research theory and peace practice by practitioners who must work together in the resolution process. The research further emphasizes the need for close coordination and synchronization of activities in time and space to ensure success. More research is therefore recommended in the area of coordination of the resolution process.
The Effect of War in Family Displacement in Eritrea
(Tangaza University College/Saint Mary university of Minnesota(Nairobi Campus), 2001-05) Abraha, Elsa
This study focuses on the effect of war and displacement on family life and property. The main objectives of the study are:- i) To investigate the effect of war in Eritrea on family displacement during the Ethiopian occupation. ii) To asses the impact of insecurity of war on family life, iii) To suggest possible solution to overcome the problem of insecurity. In order to achieve these objectives the researcher use primary and secondary Sources. For primary data collection, interview and questionnaire were used as instruments. Extensive library work was used as data collection instruments for secondary source. For the sampling technique the researcher used stratified random sampling. Displacement has a detrimental effect though shortage of Labour Power Pressure on land, poverty, poor infrastructure, loosing of culture values, violation of identity, Immorality, unemployment, problems with travel and oppressive politics against civilization. To solve the problem of family displacement, the causes of these problems must be addressed. Family displacement can only be solved through a meaningful peace between the two countries. This will create a sense of trust and understanding and enhance the capacity for people to develop their talents without fear of displacement.
Reconciliation Process: A Concern Ministry for Southern Sudan.
(Tangaza University College, 2000-03) Silvio, Francis OKeny
We are living in a world, whereby the human person wants to be in charge of everything, including his/her own existence and destiny. He/she pays little or no attention to the Supreme Being in his/her life. Once human life is destroyed it cannot be repaired. Over the last fifteen years in Sudan conflict has reigned among the different ethnic groups. The current civil war in the country has put in them easy access to arms that are meant for the political struggle from the oppressive Islamic regime in Khartoum. The struggle to overcome the oppressive regime has diverted the energies of the individuals and communities from development issues to war activities. The goal they had at independence is not yet achieved. What is important is the task of reconstructing the divided society. This can only be done through reconciliation process among the Sudanese communities. This reconciliation process cannot happen immediately; rather, the process is painful and slow. Part of that difficulty is the weight of the past experience, a burden compounded by memories of conflict, betrayal and ethnic hatred. The lifting of those burdens can only be achieved through reconciliation. This has been the researcher's dream even inspiring him into this work. The research focus is on the traditional reconciliation values taking into consideration the Christian values by analysing and comparing them and trying to find out what may not have been a help to the Sudanese in their Christian lives. This undertaking helps us understand whether Christian initiation took its proper root among Africans in their response to Christians. Or could it be that most Africans have not really understood it as it portrays enmity and not unity. We are scandalized as Christians, following the massacres among Christians in South Sudan, Burundi, Rwanda, Northern Uganda, Ethiopia and Eritrea among others. The research is divided according to the methodology recommended in SEE, JUDGE and ACT. Chapter One explains the motive, purpose and the objective of this full-scale project. It further explains the problem that motivated the researcher to carry out the research. In Chapter Two the writer reviews the problem in Sudan, the need of reconciliation process and some theological considerations. Chapter Three described the research location, the methodology used and how the data collection was carried out. Chapter Four explains the research data analysis, results, observation, suggestions, recommendations and comments. And lastly, the fifth chapter is the project proposal that is intended to solve ethnic and tribal conflict among the Sudanese.
Wisdom and Sagacity in African Traditional Conflict Management Processes and Systems
(Tangaza University College, 2014-09) Mwania, Patrick
For centuries until recently, the black man’s mind and the African culture have been conceived by the Europeans as extremely alien to reason, logic and various habits of scientific inquiry. This mentality is felt all through as one reads books by Western philosophers about Africans. Kwame (1995) writes “… As far as the east is from the west so far is Africa removed from philosophy. The West is the home of civilization and philosophy. Africa is the home of wild trees, wild animals, wild people and wild creatures” (p. 69). Since Africans were at some point in history considered as incapable of critical individual intellectual activity, anything like African philosophy was construed as constituting a contradiction, a self-contradiction. Africans lack intellectual faculties and as such they are not able to engage in any philosophical activity. For the Europeans anything African could not be rational hence philosophical, neither could anything philosophical be African. Levy Bruhl is one of those who held such a conception of Africans as he says that African mind is pre-logical and not conceptual, and because of this the African mind, can with a lot of ease accommodate a contradiction. For him the African mind can entertain several propositions which the European mind would straight away reject as absurd (cf. Ochieng’ Odhiambo, 1995, p 7). The German philosopher Emmanuel Kant too is quoted saying that the African person is quite black from hand to foot a clear proof that what he says is stupid. He further observed that the difference between the white race and black race appears to be as great in regard to mental capacities as in color. These are just but a few examples to show the way how the people from the West thought about Africans as backward, irrational and a people without a history. It took a lot of courage and hard work for some African thinkers and scholars of the 19th century and beyond like John Mbiti, Placide Tempels, Odero Oruka etc to get up and fight against this intellectual and ideological slavery by endeavoring to prove that Africans like other human beings are rational and as such are capable of philosophical activity. This presentation is an attempt to join in the fight of many African thinkers and scholars to prove that rationality and critical thinking and hence a philosophical mind is a universal human endowment and traditional Africans were not an exception. There existed in traditional African culture wise men and women, folk sages who helped the community to understand and to interpret the realities of life in different circumstances.