Ukuphonononga iindlela zokuSombulula iiNgxwabangxwaba zesiNtu ekuHlalisweni kweNgxwabangxwaba yeFulani yaMafama-amaFama eNigeria.
Abstract:
INigeria iye yajongana nokungakhuselekanga okuvela kwingxabano yabalusi-amafama kwiindawo ezahlukeneyo zelizwe. Ungquzulwano lubangelwa ngokuyinxenye kukufuduka kwabelusi besuka kwiindawo ezisemantla kude ukuya kumbindi nasemazantsi elizwe ngenxa yokunqongophala kwendalo kunye nokhuphiswano ngamadlelo nendawo, enye yeziphumo zokutshintsha kwemozulu. Amazwe angasentla asembindini waseNiger, eBenue, eTaraba, eNasarawa, naseKogi ziindawo ezigqugqisayo kwiingxabano ezilandelayo. Inkuthazo yolu phando yimfuno yokubuyisela ingqalelo yethu kwindlela yepragmatic yokusombulula okanye ukulawula le mpixano engenasiphelo. Kukho isidingo esinyanzelisayo sokuphonononga indlela enokwenzeka yokuzisa uxolo oluzinzileyo kulo mmandla. Eli phepha libonisa ukuba imodeli yaseNtshona yokusombulula iingxabano ayikwazanga ukujongana nale ngxaki. Ngoko ke, enye indlela kufuneka yamkelwe. Iindlela zemveli zaseAfrika zokusombulula iingxabano kufuneka zisebenze njengenye indlela yokusombulula iingxabano zaseNtshona ekukhupheni iNigeria kulo mbhodamo wokhuseleko. Ungquzulwano lwabalusi-lamafama luyimeko yezifo ethethelela ukusetyenziswa kwendlela yakudala yakudala yokusonjululwa kwengxabano phakathi kwabahlali. Iindlela zokusombulula iingxabano zaseNtshona zibonakalise ukungonelanga kwaye zingasebenzi, kwaye ziye zaya zisanda ukusonjululwa kwempixano kwiindawo ezininzi zase-Afrika. Indlela yemveli yokusombulula iingxabano kulo mxholo isebenza ngakumbi kuba iphinda ixolelane kwaye ivumelane. Isekelwe kumgaqo we ummi-kummi idiplomacy ngokubandakanyeka kwabadala kuluntu abaxhotyiswe ngeenyani zembali, phakathi kwezinye izinto. Ngokusebenzisa indlela esemgangathweni yophando, iphepha lihlalutya uncwadi olufanelekileyo lisebenzisa i ngqu zulwano isakhelo sokujongana yohlalutyo. Eli phepha liqukumbela ngeengcebiso eziza kunceda abenzi bomgaqo-nkqubo kwindima yabo yokugweba ekusonjululweni kweengxabano zoluntu.
Khuphela Eli nqaku
Ukucetyiswa:
Ottoh, FO (2022). Ukuphonononga iindlela zokusombulula ungquzulwano lwemveli ekuhlalisweni kongquzulwano lwabalusi baseFulani-fama eNigeria. Ijenali yokuHlala Ndawonye, 7(1), 1-14.
Ulwazi lwenqaku:
@Inqaku{Ottoh2022}
Isihloko = {Ukuphonononga iindlela zokuSombulula iiNgxwabangxwaba zeMveli ekuHlangeni iFulani Herrdsmen-Farmers Conflict eNigeria}
Umbhali = {Ferdinand O. Ottoh}
Url = {https://icermediation.org/ukuhlola-iindlela-zemveli-zokusombulula-ingxabano-ekuhlalweni-kwa-fulani-abalusi-mafama-ingxabano-e-nigeria/}
ISSN = {2373-6615 (Shicilela); 2373-6631 (kwi-intanethi)}
Unyaka = {2022}
Umhla = {2022-12-7}
Ijenali = {Ijenali yokuHlala kunye}
Umthamo = {7}
Inani = {1}
Amaphepha = {1-14}
Umshicileli = {Iziko leHlabathi le-Ethno-Religious Mediation}
Idilesi = {White Plains, New York}
Uhlelo = {2022}.
Intshayelelo: Imvelaphi yezembali
Ngaphambi kokuqala kwenkulungwane ye-20, ingxabano phakathi kwabelusi kunye namafama kumabhanti e-savannah eNtshona Afrika yaqala (Ofuokwu & Isife, 2010). Kule minyaka ingamashumi anesiqingatha edlulileyo eNigeria, kwaqatshelwa ukungqubana kwabelusi baseFulani nabafuyi, nto leyo ebangela ukutshatyalaliswa kwabantu kunye nepropathi, kunye nokufuduswa kwamawaka abantu kumakhaya abo. Oku kulandeleka kwiinkulungwane zentshukumo yabelusi neenkomo zabo ukusuka empuma nasentshona ukunqumla iSahel, ummandla owomileyo osemazantsi wentlango yeSahara oquka ibhanti esemantla eNigeria (iQela leNgxaki, 2017). Kwimbali yamva nje, imbalela ngeminyaka yee-1970s kunye nee-1980s kwingingqi yeSahel kunye nokufuduka okunxulumene nenani elikhulu labalusi ukuya kwindawo yehlathi elifumileyo laseNtshona Afrika kukhokelele ekwandeni kwezehlo zokungqubana kwabalimi. Ngaphandle koko, ungquzulwano lwenzeka ukusuka ekuphenduleni okuzenzekelayo ukuya kwizixhokonxa kunye nohlaselo olucetyiweyo lweqela elinye ngokuchasene nelinye. Ungquzulwano, njengabanye kweli lizwe, luthathe inqanaba elitsha lobukhulu obuphezulu, luzisa ngaphambili ingxaki kunye nobume be-inchoate yelizwe laseNigeria. Oku kubalelwa kulwakhiwo indlela i-predispositional kunye ne-proximate variables.
Urhulumente, ukuqala ngexesha iNigeria yafumana uzimele-geqe kwiBritane, wayeyazi ngengxaki phakathi kwabelusi namafama waza ngenxa yoko wawisa umthetho weGrazing Reserve Act ka-1964. ukubandakanya ukukhuselwa ngokusemthethweni kwamadlelo ekulinyweni kwezityalo, ukusekwa kwamadlelo amaninzi kunye nokukhuthazwa kwabafuyi abahambahambayo ukuba bahlale kumadlelo kunye nokufikelela kumadlelo namanzi kunokuba bazulazule esitratweni neenkomo zabo (Ingawa et al., 1989). Ingxelo yobungqina ibonisa ubunzulu, inkohlakalo, ukwenzakala okukhulu, kunye nefuthe longquzulwano kumazwe afana neBenue, Nasarawa, Taraba, njalo njalo. Ngokomzekelo, phakathi kwe-2006 kunye noMeyi 2014, iNigeria irekhode iingxabano ze-111 zabalimi-amafama, ezibangele ukufa kwe-615 kwinani labantu ababulawa yi-61,314 kwilizwe (Olayoku, 2014). Ngokufanayo, phakathi kwe-1991 kunye ne-2005, i-35 ipesenti yazo zonke iingxaki ezixeliweyo zibangelwa yingxabano malunga nokudliswa kweenkomo (Adekunle & Adisa, 2010). Ukusukela ngoSeptemba ka-2017, ingxabano iye yanda ngokubulawa kwabantu abangaphezu kwe-1,500 (iQela leNgxaki, ngo-2018).
Indlela yokusombulula ingxabano yaseNtshona ayiphumelelanga ekusombululeni le ngxabano phakathi kwabelusi kunye namafama eNigeria. Kungenxa yoko le nto ingxabano yabalusi-amafama ayinakusombululwa kwinkqubo yenkundla yaseNtshona eNigeria, ngenxa yokuba la maqela angenasiphelo kwinkqubo yokugweba yaseNtshona. Lo mzekelo awuwavumeli amaxhoba okanye amaqela ukuba aveze izimvo okanye izimvo zawo ngendlela engcono yokubuyisela uxolo. Inkqubo yokugweba yenza inkululeko yokuthetha kunye nesimbo sokusebenzisana sokusombulula impixano kube nzima ukusetyenziswa kulo mba. Impixano ifuna imvumelwano phakathi kwala maqela mabini ngendlela efanelekileyo yokujongana neenkxalabo zabo.
Umbuzo obalulekileyo ngulo: Kutheni le nto olu ngquzulwano luzingile kwaye luthatha icala eliyingozi kumaxesha amva nje? Ekuphenduleni lo mbuzo, sifuna ukuhlola isakhiwo indlela izizathu ezilindelekileyo kunye nezisondeleyo. Ngenxa yoku, kukho imfuneko yokuphonononga iindlela ezizezinye zokusombulula impixano ukunciphisa ubunzulu kunye nokuphindaphindeka kongquzulwano phakathi kwala maqela mabini.
Indlela
Indlela eyamkelweyo yolu phando kukuhlalutya intetho, ingxoxo evulekileyo malunga nongquzulwano kunye nolawulo lweengxabano. Intetho ivumela ukuhlalutya komgangatho wemiba yentlalo-qoqosho kunye nezopolitiko ezinobungqina kunye nembali, kwaye ibonelela ngesakhelo sokuhlalutya iingxabano ezingenakulungiswa. Oku kukwabandakanya uphononongo loncwadi olukhoyo apho ulwazi olufanelekileyo luqokelelwa kwaye luhlalutywe. Ubungqina obubhaliweyo buvumela ukuqondwa nzulu kwemiba ephantsi kophando. Ke ngoko, amanqaku, iincwadi ezibhaliweyo kunye nezinye izixhobo ezifanelekileyo zisetyenziselwa ukufumana ulwazi oluyimfuneko. Eli phepha lidibanisa iimbono zethiyori ezifuna ukuchaza impixano engenakulungiseka. Le ndlela inikela inkcazelo enzulu ngabakhi boxolo basekuhlaleni (abadala) abanolwazi ngezithethe, izithethe, imilinganiselo neemvakalelo zabantu.
IiNdlela zeSintu zokuSombulula iiNgxwabangxwaba: Isishwankathelo
Ungquzulwano luvela ekufuneni izinto ezinomdla, iinjongo, kunye neminqweno ehlukeneyo ngabantu okanye amaqela kwiindawo ezichaziweyo zentlalo kunye nomzimba (Otite, 1999). Ungquzulwano phakathi kwabelusi namafama eNigeria lubangelwa kukungavisisani malunga namalungelo okutyisa imfuyo. Ingcamango yokusombulula ingxabano isekelwe kumgaqo wokungenelela ukutshintsha okanye ukuququzelela ikhondo lengxabano. Ukusonjululwa kwengxabano kunika ithuba kumaqela akwingxabano ukuba asebenzisane nethemba lokunciphisa ububanzi, ukuqina, kunye neziphumo (Otite, 1999). Ulawulo longquzulwano yindlela ejolise kwisiphumo ejolise ekuchongeni nasekuziseni iinkokeli zetafile yeengxoxo zamaqela alwayo (Paffenholz, 2006). Ibandakanya ukuhlanganiswa kwezenzo zenkcubeko ezifana nokwamkela iindwendwe, ububele, ukubuyisana, kunye neenkqubo zeenkolelo. Ezi zixhobo zenkcubeko zisetyenziswe ngokufanelekileyo ekuzinziseni iingxabano. NgokukaLederach (1997), uguquko lwempixano luluhlu olubanzi lweelensi zokuchaza indlela ungquzulwano oluvela ngayo, kwaye luvela ngayo ngaphakathi, kwaye izisa iinguqu kubuntu, ubudlelwane, ubume, kunye nenkcubeko, kunye nokuphuhlisa iimpendulo zobuchule ezikhuthaza. utshintsho olunoxolo phakathi kwaloo milinganiselo ngeendlela ezingenabundlobongela” (iphe. 83).
Indlela yokuguqula ungquzulwano iyasebenza kakhulu kunesisombululo kuba inika amaqela ithuba elilodwa lokuguqula nokwakha ngokutsha ubudlelwane bawo ngoncedo lomlamli weqela lesithathu. Ngokwesithethe saseAfrika, abalawuli besithethe, ababingeleli abaziintloko bezithixo, namagosa onqulo ahlanganisana ekulawulweni nasekucombululeni iingxabano. Inkolelo kungenelelo lwamandla angaphezu kwendalo kungquzulwano yenye yeendlela zokusombulula impixano kunye nenguqu. “Iindlela zemveli bubudlelwane bentlalo obumiselwe ngokweziko… Ukwenziwa kwamaziko apha kubhekisa kubudlelwane obuqhelekileyo nobusekwe kakuhle” (Braimah, 1999, p.161). Ukongeza, "izenzo zokulawula ungquzulwano zithathwa njengesiqhelo ukuba zenziwe ixesha elide kwaye ziye zavela kuluntu lwaseAfrika kunokuba zibe yimveliso yokungeniswa ngaphandle" (Zartman, 2000, p.7). I-Boege (2011) ichaze amagama athi, "amaziko emveli" kunye neendlela zokuguqulwa kweengxabano, njengazo zineengcambu zabo kwizakhiwo zoluntu zengingqi ye-precolonial, i-pre-contact, okanye i-prehistoric imibutho kwi-Global South kwaye yenziwe kwezo zinto. uluntu kwixesha elide (iphe.436).
U-Wahab (2017) uhlalutye imodeli yendabuko eSudan, kwimimandla yaseSahel kunye neSahara, kunye ne-Chad esekelwe kwi-Judiyya practice - ukungenelela komntu wesithathu ekubuyiseleni ubulungisa kunye nokuguqulwa. Oku yenzelwe ngokukodwa abakhweli bemihlambi kunye namafama azinzileyo ukuqinisekisa ukuhlalisana ngoxolo phakathi kwamaqela eentlanga ahlala kwindawo efanayo okanye asebenzisana rhoqo (Wahab, 2017). Imodeli yeJudiyya isetyenziselwa ukulungisa imicimbi yasekhaya neyentsapho efana noqhawulo-mtshato kunye nokugcinwa, kunye neengxabano malunga nokufikelela kumadlelo kunye namanzi. Ikwasebenza nakwiingxabano ezinobundlobongela ezibandakanya umonakalo wepropati okanye ukufa, kunye neengxabano ezinkulu zamaqela. Lo mzekelo awuqhelekanga kula maqela aseAfrika kuphela. Isetyenziswa kuMbindi Mpuma, eAsia, yaye yayisetyenziswa nakumazwe aseMerika ngaphambi kokuba ahlaselwe aze oyiswe. Kwezinye iindawo zaseAfrika, ezinye iimodeli zomthonyama ezifana neJudiyya ziye zamkelwa ekusombululeni iingxabano. Iinkundla zaseGacaca eRwanda ngumzekelo wemveli waseAfrika wokusombulula impixano eyasekwa ngo-2001 emva kokubulawa kwabantu ngo-1994. Inkundla yaseGacaca ayizange igxile kubulungisa kuphela; uxolelwaniso lwalusembindini womsebenzi walo. Kwathatha indlela yokuthatha inxaxheba kunye nentsha kulawulo lobulungisa (Okechukwu, 2014).
Ngoku singathatha indlela yethiyori kwiithiyori zobundlobongela obuphathelele kwezendalo kunye nokujongana ngezikhondo zamehlo ukuze sibeke isiseko esilungileyo sokuqonda umba ophantsi kophando.
Iimbono zethiyori
Ithiyori ye-eco-violence ifumana isiseko sayo se-epistemological kwimbono ye-ecology yezopolitiko eyenziwe nguHomer-Dixon (1999), efuna ukucacisa ubudlelwane obuntsonkothileyo phakathi kwemiba yokusingqongileyo kunye neengxabano ezinobundlobongela. UHomer-Dixon (1999) uthi:
Ukuhla komgangatho kunye nobungakanani bemithombo evuselelekayo, ukukhula kwabemi, kunye nokufikelela kwizixhobo zisebenza kanye okanye kwiindibaniso ezahlukeneyo ukwandisa ukunqongophala, kumaqela athile abemi, umhlaba wezityalo, amanzi, amahlathi, kunye neentlanzi. Abantu abachaphazelekayo banokufuduka okanye bagxothelwe kumazwe amatsha. Amaqela afudukayo adla ngokubangela ungquzulwano lwezizwe xa efudukela kwimimandla emitsha yaye ngoxa ukuncipha kobutyebi kuya kubangela ubuhlwempu. (iphe. 30)
Okucacileyo kwithiyori ye-eco-violence kukuba ukhuphiswano kwizinto ezinqongopheleyo ze-ikholoji ludala ungquzulwano olunobundlobongela. Lo mkhwa uye waba mandundu ngenxa yeempembelelo zokutshintsha kwemozulu, ezithe zandisa ukunqongophala kwendalo kwihlabathi liphela (Blench, 2004; Onuoha, 2007). Ungquzulwano lwabalusi nabalimi lwenzeka ngexesha elithile enyakeni - ngexesha elomileyo - xa abalusi behambisa iinkomo zabo ngasemazantsi ukuya emadlelweni. Ingxaki yokutshintsha kwemozulu ebangela ukuba yintlango kunye nesomiso emantla ijongene neziganeko eziphezulu zongquzulwano phakathi kwamaqela amabini. Abalusi bahambisa iinkomo zabo kwezo ndawo ziza kuba nengca namanzi. Kule nkqubo, iinkomo zisenokonakalisa izityalo zabalimi ezikhokelela kungquzulwano olukhawulezileyo. Kulapha apho ithiyori yongquzulwano olwakhayo iba semxholweni.
Ithiyori yokujongana nokwakha ilandela imodeli yezonyango apho iinkqubo zokungquzulana ezitshabalalisayo zifaniswa nesifo - iinkqubo ze-pathological ezichaphazela kakubi abantu, imibutho, kunye noluntu ngokubanzi (Burgess & Burgess, 1996). Kulo mbono, kuthetha nje ukuba isifo asinakuphiliswa ngokupheleleyo, kodwa iimpawu ziyakwazi ukulawulwa. Njengakumayeza, ezinye izifo maxa wambi zidla ngokuxhathisa amayeza. Oku kuthetha ukuba iinkqubo zongquzulwano ngokwazo ziyi-pathological, ngakumbi impixano engenakuthintelwa ngokwendalo. Kule meko, ungquzulwano phakathi kwabelusi kunye namafama lungcolise zonke izisombululo ezaziwayo ngenxa yowona mba uphambili ubandakanyekayo, kukufikelela kumhlaba ukuze baziphilise.
Ukulawula le ngxabano, indlela yonyango yamkelwa elandela amanyathelo athile okufumanisa ingxaki yesigulane esibandezelekayo kwimeko ethile yonyango ebonakala ingenakunyangwa. Njengoko kusenziwa kwinkalo yezonyango, indlela yemveli yokusombulula iingxabano kuqala ithatha inyathelo lokuxilonga. Inyathelo lokuqala kukuba abantu abadala ekuhlaleni babandakanyeke kwimaphu yongquzulwano — bachonge amaqela kungquzulwano, kunye nomdla kunye nezikhundla zabo. Aba badala ekuhlaleni bacingelwa ukuba bayayiqonda imbali yobudlelwane phakathi kwamaqela ngamaqela. Kwimeko yembali yokufuduka kweFulani, abadala bakwimeko yokubalisa indlela abaye bahlala ngayo kwiminyaka edlulileyo kunye neendawo ezihlala kuzo. Inyathelo elilandelayo lokuxilonga kukwahlula imiba engundoqo (engunobangela okanye imiba) yongquzulwano ukusuka kungquzulwano olwalekeneyo, eziyingxaki kwinkqubo yongquzulwano ethi ibekwe phezu kwemiba engundoqo eyenza ukuba impixano ibe nzima ukusonjululwa. Kwiinzame zokwenza ukuba la maqela mabini atshintshe izikhundla zawo ekulandeleni iimfuno zawo, kufuneka kwamkelwe indlela eyakhayo. Oku kukhokelela kwindlela eyakhayo yokujongana.
Indlela eyakhayo yokujongana ngezikhondo zamehlo iya kunceda la maqela mabini aphuhlise ukuqonda okucacileyo kwemilinganiselo yengxaki ngokwembono yabo neyomchasi wabo (Burgess & Burgess, 1996). Le ndlela yokusombulula iingxabano inceda abantu ukuba bahlule imiba engundoqo kungquzulwano kuloo miba iyantlukwano ngokwendalo, inceda ekuphuhliseni izicwangciso eziya kuba nomdla kuwo omabini amaqela. Kwiinkqubo zongquzulwano zemveli, kuya kubakho ukwahlulwa kwemiba engundoqo endaweni yokuba kufakwe upolitiko oluluphawu lomfuziselo waseNtshona.
Ezi ngcamango zinika inkcazo yokuqonda imiba engundoqo kwingxabano kunye nendlela eya kulungiswa ngayo ukuze kuqinisekiswe ukuhlalisana ngoxolo phakathi kwamaqela amabini kuluntu. Imodeli esebenzayo yithiyori yokujongana nokwakhayo. Oku kubeka intembeko kwindlela amaziko emveli anokuqashwa ngayo ekusombululeni olu ngquzulwano lungenasiphelo phakathi kwamaqela. Ukusetyenziswa kwabadala kulawulo lobulungisa kunye nokusonjululwa kweengxabano ezingapheliyo kufuna indlela eyakhayo yokujongana. Le ndlela ifana nendlela i-Umuleri-Aguleri eqhube ngayo ingxabano kwindawo esezantsi-mpuma yeNigeria yasonjululwa ngabadala. Xa zonke iinzame zokuzinzisa ungquzulwano olunogonyamelo phakathi kwala maqela mabini zawa phantsi, kwabakho ukungenelela kokomoya ngombingeleli omkhulu owadlulisela umyalezo ovela kookhokho ngentshabalalo eyayiza kufikela ezi zizwe zibini. Umyalezo weminyanya wawusithi mayisonjululwe ngoxolo le ngxabano. Amaziko aseNtshona anjengenkundla, amapolisa, nomkhosi wamajoni akazange akwazi ukuyicombulula le ngxabano. Uxolo lwabuyiselwa kuphela ngongenelelo olunamandla angaphezu kwawemvelo, ukwamkelwa kwesifungo, isibhengezo esisemthethweni sokuba “akusayi kubakho mfazwe” eyalandelwa kukusayinwa kwesivumelwano soxolo nokwenziwa kohlambululo lwesithethe kwabo babebandakanyeke kungquzulwano olunogonyamelo olwatshabalalisa. ubomi obuninzi kunye nempahla. Bakholelwa ukuba owaphula isivumelwano soxolo ujongene nengqumbo yezinyanya.
Ulwakhiwo cum Predispositional Variables
Ukusuka kule nkcazo ingentla yengqikelelo kunye nethiyori, sinokufumanisa isiseko esisisiseko indlela iimeko predispositional ukuba uxanduva Fulani abelusi-amafama ingxabano. Enye into kukunqongophala kwezixhobo okukhokelela kukhuphiswano olumandla phakathi kwamaqela. Iimeko ezinjalo ziyimveliso yendalo kunye nembali, ekunokuthiwa ibeka isiseko sezehlo ezingapheliyo zongquzulwano phakathi kwamaqela amabini. Oku kwandiswa yimeko yokutshintsha kwemozulu. Oku kuza nengxaki yokuba yintlango okubangelwa lixesha elide lonyaka elomileyo ukusuka kuOktobha ukuya kuMeyi kunye nemvula encinci (600 ukuya kuma-900 mm) ukusuka ngoJuni ukuya kuSeptemba kwindawo esemantla eNigeria eyinkqantosi neyinkqantosi (iQela leNgxaki, 2017). Ngokomzekelo, ezi zilandelayo, iBauchi, iGombe, iJigawa, iKano, iKatsina, iKebbi, iSokoto, iYobe, neZamfara, zineepesenti ezingama-50-75 zommandla ojika ube yintlango (Iqela leNgxaki, 2017). Le meko yemozulu yokufudumala kwehlabathi ebangela imbalela kunye nokuncipha kwemihlaba yamadlelo kunye neefama inyanzelise izigidi zabafuyi nabanye ukuba bafudukele kummandla osemntla osembindini nakumazantsi elizwe bekhangela umhlaba ovelisa imveliso, nto leyo echaphazela izenzo zezolimo iindlela zokuphila zamaIndiya.
Ngaphaya koko, ilahleko yamadlelo ngenxa yemfuno ephezulu yabantu kunye noorhulumente bezinto ezahlukeneyo ezisetyenzisiweyo kubeke uxinzelelo kumhlaba onqongopheleyo okhoyo wokutyisa nokulima. Kwiminyaka yoo-1960, ngaphezu kwama-415 amadlelo asekwa ngurhulumente wengingqi yasemntla. Ezi azisekho. Ngamadlelo ali-114 kuphela abhalwe ngokusesikweni ngaphandle kokuxhaswa ngumthetho ukuqinisekisa ukuba asetyenziswa kuphela okanye kuthathwe amanyathelo okuthintela nakuphi na ungenelelo olunokwenzeka (Crisis Group, 2017). Intsingiselo yoku kukuba abafuyi beenkomo baya kushiyeka bengenandlela yimbi ngaphandle kokuthatha umhlaba okhoyo wokudlisa. Abalimi nabo baza kujongana nokunqongophala komhlaba okufanayo.
Olunye uguquko olunokuchazwa kwangaphambili libango labelusi lokuba amafama ayethandwa ngokungafanelekanga yimigaqo-nkqubo karhulumente wobumbano. Ingxoxo yabo yeyokuba amafama abonelelwa ngemekobume encedayo ngeminyaka yoo-1970 eyabanceda ukuba basebenzise iimpompo zamanzi kumasimi abo. Umzekelo, bathi iNational Fadama Development Projects (NFDPs) incede amafama ukuba axhamle imigxobhozo enceda izityalo zabo, lo gama abalusi beenkomo bephulukene nemigxobhozo enengca enengca, ababeyisebenzisa ngaphambili ngengozi encinci yokuba imfuyo iphambukele ezifama.
Ingxaki yokuphangwa kwamaphandle nokubiwa kweenkomo kwamanye amazwe akumntla-mpuma iye yabangela ukuba abelusi besiya ngasemzantsi. Iya isanda imisebenzi yamasela eenkomo kwimimandla esemantla yelizwe ngabaphangi. Abalusi baye babhenela ekuphatheni izixhobo ukuze bazikhusele kumarheletyi nakwamanye amaqela olwaphulo-mthetho kwiindawo zamafama.
Abantu baseMbindi Belt kummandla osemantla welizwe bathi abelusi bakholelwa ukuba wonke umntla waseNigeria ungowabo ngenxa yokuba bawoyisa bonke; ukuba bavakalelwa kukuba bonke ubuncwane, kuquka umhlaba, zezabo. Olu hlobo lokungaqondi kakuhle luzala ukuziva kakubi phakathi kwamaqela. Abo babelana ngalo mbono bakholelwa ukuba amaFulani afuna ukuba abalimi baphume kwiindawo ezityholwa ngokuba ngamadlelo okanye iindlela zeenkomo.
I-Precipitant okanye i-Proximate izizathu
Oyena nobangela wongquzulwano phakathi kwabelusi kunye namafama zidityaniswe kumzabalazo ophakathi kwamaqela, oko kukuthi, phakathi kwamafama angamaKristu angathathi ntweni kunye nabelusi abahlwempuzekileyo abangamaFulani abangamaSilamsi kwelinye icala, kunye nabaphezulu abafuna imihlaba yokwandisa amashishini abo abucala. enye. Ezinye iinjengele zomkhosi (zombini ezikwinkonzo kunye nezidla umhlala-phantsi) kunye nabanye ababalaseleyo baseNigeria ababandakanyekayo kwezolimo lwezorhwebo, ngakumbi ukufuya iinkomo, baye bahlutha umhlaba olungiselelwe ukudliswa ngokusebenzisa amandla kunye neempembelelo zabo. Yintoni eyaziwa ngokuba umhlaba kubamba isifo iye yachwechwela ngokwenza oku kunqongophala kwalo mba ubalulekileyo wemveliso. Ukuxhwaleka komhlaba ngabaphezulu kubangela ungquzulwano phakathi kwala maqela mabini. Ngokuchasene noko, amafama aseMbindi-Belt akholelwa ukuba ungquzulwano luququzelelwe ngabafuyi beFulani ngenjongo yokutshabalalisa kunye nokutshabalalisa abantu baseMbindi-Belt ukusuka kumhlaba wooyise kumantla eNigeria ukwenzela ukwandisa i-Fulani hegemony ( Kukah, 2018; Mailafia, 2018). Olu hlobo lokucinga lusengaphakathi kommandla wentelekelelo kuba akukho bungqina bokuyixhasa. Amanye amazwe azise imithetho evala amadlelo avulekileyo, ngakumbi eBenue naseTaraba. Ungenelelo olufana nolu luye lwayenza mandundu ngakumbi olu ngquzulwano luthabathe amashumi eminyaka.
Omnye unobangela wongquzulwano sisityholo sabelusi sokuba amaziko karhulumente atyekele kakhulu ngakubo ngendlela abawusingatha ngayo umlo, ingakumbi amapolisa nenkundla. Amapolisa asoloko etyholwa ngobuqhophololo nokuthambekela ecaleni, ngelixa inkqubo yenkundla ichazwa njengende ngokungeyomfuneko. Aba balusi bakwakholelwa ukuba iinkokeli zopolitiko zasekuhlaleni zivelana nabalimi ngenxa yamabhongo ezopolitiko. Into enokufunyaniswa kukuba amafama kunye nabelusi baye baphelelwa yintembelo kubuchule beenkokeli zabo zopolitiko ukulamla ungquzulwano. Ngenxa yesi sizathu, baye babhenela ekuzincedeni ngokufuna ukuziphindezela njengendlela yokufumana ubulungisa.
Iqela lezopolitiko indlela unqulo ngomnye woothunywashe abaphembelela ungquzulwano lwabalusi namafama. Abezopolitiko badla ngokukhohlisa ungquzulwano olukhoyo ukuze bafezekise iinjongo zabo zopolitiko. Ngokwembono yenkolo, ama-indigenes angamaKristu ubukhulu becala aziva elawulwa kwaye ejongelwa phantsi ngamaHausa-Fulani angamaSilamsi ubukhulu becala. Kuhlaselo ngalunye, kusoloko kukho intsingiselo esisiseko yonqulo. Ngulo mlinganiso we-ethno wenkolo owenza ukuba abelusi baseFulani kunye namafama basengozini yokuphathwa kakubi ngabapolitiki ngexesha nangemva konyulo.
Ukubiwa kweenkomo kuseyeyona nto ibangela ungquzulwano kumazwe asemantla eBenue, eNasarawa, ePlateau, eNiger, njl. Abenzi bobubi baba inkomo yenyama okanye ukuthengisa (Gueye, 2013, p.66). Ubugebenga beenkomo lulwaphulo-mthetho olulungelelaniswe kakhulu nobunzulu. Ibe negalelo ekwandeni kongquzulwano olunogonyamelo kula mazwe. Oku kuthetha ukuba ayizizo zonke iingxabano zabalusi-amafama ekufuneka zichazwe ngeprism yomhlaba okanye umonakalo wezityalo (Okoli & Okpaleke, 2014). Abalusi bathi bambi abahlali belali kunye namafama aphuma kula mazwe arhwaphiliza iinkomo, ngenxa yoko, bagqiba kwelokuba baxhobe ukuze bakhusele iinkomo zabo. Ngokuchasene noko, abanye abantu baye baphikisa ukuba ukubiwa kweenkomo kunokwenziwa kuphela ngabaphambukeli baseFulani abakwaziyo ukuhamba ehlathini ngezi zilwanyana. Oku asikokukhulula amafama. Le meko idale ubutshaba obungeyomfuneko phakathi kwala maqela mabini.
Ukusebenziseka kweeNdlela zesiNtu zokuSombulula ungquzulwano
INigeria ithathwa njengelizwe elibuthathaka elineengxabano ezinkulu ezinobundlobongela phakathi kwamaqela eentlanga ezahlukeneyo. Njengoko kuphawuliwe ngaphambili, isizathu asikho kude nokusilela kwamaziko karhulumente anoxanduva lokugcina umthetho, ucwangco, noxolo (amapolisa, inkundla, nomkhosi). Kukujongela phantsi ukutsho ukuba kukho ukungabikho okanye kufutshane nokungabikho kwamaziko asebenzayo asekelwe kurhulumente anamhlanje ukulawula ubundlobongela kunye nokulawula ungquzulwano. Oku kwenza iindlela zemveli zolawulo longquzulwano zibe yenye indlela ekusombululeni impixano yabalusi namafama. Kwimeko yangoku yelizwe, kuyabonakala ukuba indlela yaseNtshona ayizange iphumelele ekusombululeni le ngxabano engapheliyo ngenxa yobume obunzulu bongquzulwano kunye nokuhluka kwexabiso phakathi kwamaqela. Ngaloo ndlela, iindlela zemveli ziphononongwa ngezantsi.
Iziko lebhunga labadala eliziko elidala kuluntu lwaseAfrika lingaphononongwa ukuze kujongwe ukuba olu ngquzulwano lungenakoyiswa luyacinywa phambi kokuba lunyukele kumlinganiselo ongenakucingeleka. Abadala ngabaququzeleli boxolo abanamava nolwazi lwemiba ebangela ingxabano. Bakwanazo nezakhono zokulamla ezifuneka ngamandla ukuze kusonjululwe uxolo longquzulwano lwabalusi namafama. Eli ziko lifikelela kuzo zonke iindawo zoluntu, kwaye limele inqanaba lesi-3 lediplomacy elijoliswe kubemi kwaye likwayithathela ingqalelo indima yolamlo yabadala (Lederach, 1997). Unxibelelwano lwabadala lunokuphononongwa luze lusetyenziswe kolu ngquzulwano. Abadala banamava amade, ubulumko, kwaye baqhelene nembali yokufuduka kweqela ngalinye kuluntu. Bayakwazi ukuthatha inyathelo lokuxilonga ngokucwangcisa impixano kunye nokuchonga amaqela, umdla, kunye nezikhundla.
Abadala bangabagcini bezithethe kwaye banandipha imbeko yolutsha. Oku kubenza babe luncedo kakhulu ekudaleni impixano ehleliyo yolu hlobo. Abadala abavela kumaqela omabini banokusebenzisa iinkcubeko zabo zemveli ukusombulula, ukuguqula, nokulawula le ngxabano ngaphakathi kwemida yabo ngaphandle kokungenelela kukarhulumente, kuba amaqela alahlekelwe yintembelo kumaziko karhulumente. Le ndlela iphinda ixolelane kuba ivumela ukubuyiselwa kwemvisiswano yoluntu kunye nobudlelwane obuhle boluntu. Abadala bakhokelwa ngumbono wokubambisana kwentlalontle, imvisiswano, ukuvuleka, ukuhlalisana ngokuthula, intlonipho, ukunyamezela, kunye nokuthobeka (Kariuki, 2015).
Indlela yemveli ayigxininisi kurhulumente. Ikhuthaza ukuphilisa kunye nokuvalwa. Ukuqinisekisa uxolelwaniso lokwenene, abadala baya kwenza ukuba amaqela omabini atye kwisitya esinye, asele iwayini yesundu (i-gin yasekhaya) kwindebe enye, kwaye aphule kwaye atye i-kola-nuts kunye. Olu hlobo lokutya esidlangalaleni lubonisa uxolelwaniso lokwenene. Yenza ukuba uluntu lukwazi ukwamkela umntu onetyala kwakhona kuluntu (Omale, 2006, p.48). Utshintshiselwano lotyelelo lweenkokeli zamaqela ludla ngokukhuthazwa. Olu hlobo lwesijekulo lubonise ukuba luyinguqu kwinkqubo yokwakhiwa kwakhona kobudlelwane (Braimah, 1998, p.166). Enye yeendlela ezisebenza ngayo isisombululo songquzulwano kukubuyisela umoni eluntwini. Oku kukhokelela kuxolelwaniso lokwenene kunye nemvisiswano yentlalo ngaphandle kwenzondo ekrakra. Injongo kukubuyisela kwisimo sangaphambili kunye nokuguqula umoni.
Umthetho-siseko osemva kokusombulula impixano yemveli bubulungisa obubuyisela kwisimo esisiso. Imifuziselo eyahlukeneyo yobulungisa bembuyekezo eyenziwa ngabadala inokunceda ekuziseni ungquzulwano olungapheliyo phakathi kwabelusi namafama njengoko lujolise ekubuyiseleni ulungelelwaniso lwentlalo kunye nemvisiswano phakathi kwamaqela akungquzulwano. Ngokungathandabuzekiyo, abantu basekuhlaleni baqhelene kakhulu nemithetho yemveli yaseAfrika kunye nenkqubo yobulungisa ngaphezu kwenkqubo entsonkothileyo yomthetho wamaNgesi ehlala kubuchwephesha bomthetho, othi ngamanye amaxesha ukhulule abenzi bolwaphulo-mthetho. Inkqubo yokugweba yaseNtshona ineempawu zomntu ngamnye. Isekelwe kumgaqo-siseko wobulungisa bokubuyisela obugatya undoqo wokuguqulwa kongquzulwano (Omale, 2006). Endaweni yokumisela imodeli yaseNtshona engaqhelekanga ngokupheleleyo ebantwini, indlela yemveli yokuguqulwa kongquzulwano kunye nokwakha uxolo kufuneka iphononongwe. Namhlanje, uninzi lwabalawuli bemveli bafundile kwaye banokudibanisa ulwazi lwamaziko okugweba aseNtshona kunye nemithetho yesiNtu. Noko ke, abo basenokunganeliseki sisigwebo sabadala banokuya enkundleni.
Kukwakho nendlela yokungenelela okungaphaya kwendalo. Oku kugxininise kumkalo wengqondo wentlalo kunye nowomoya wokusombulula impixano. Imigaqo esemva kwale ndlela ijolise kuxolelwaniso, kunye nokuphiliswa ngokwasengqondweni nangokomoya kwabantu ababandakanyekayo. Uxolelwaniso lwenza isiseko sokubuyiselwa kwemvisiswano yoluntu kunye nobudlelwane kwinkqubo yesiNtu. Uxolelwaniso lokwenyani lwenza ubudlelwane buqheleke phakathi kwamaqela angquzulanayo, ngelixa abenzi bobubi kunye namaxhoba baphinda bahlanganiswa eluntwini (Boege, 2011). Ekucombululeni olu ngquzulwano lungenakulungiseka, izinyanya zinokucelwa kuba zisebenza njengekhonkco phakathi kwabaphilayo nabafileyo. Kwiindawo ezohlukeneyo apho kungquzulwano lwenzeka khona, abantu abanobugqi bangabizwa ukuba babize umoya wezinyanya. Umbingeleli omkhulu unokumisela isigwebo esicacileyo kwingxabano yolu hlobo apho amaqela enza amabango abonakala engenakulinganiswa afana nento eyenzekayo kwingxabano ye-Umuleri-Aguleri. Bonke baya kuhlanganisana kwindawo engcwele apho i-kola, iziselo kunye nokutya kuya kwabelwana ngayo kunye nemithandazo yoxolo eluntwini. Kolu hlobo lwemisitho yesithethe, nabani na ongalufuniyo uxolo unokuqalekiswa. Umbingeleli omkhulu unegunya lokucela izohlwayo ezingokobuthixo kwabo bangathobeliyo. Ngokwale ngcaciso, umntu unokugqiba kwelokuba imimiselo yokuhlalisana ngoxolo kwimeko yesithethe iyamkelwa ngokubanzi kwaye ithotyelwe ngamalungu oluntu ngenxa yokoyika iziphumo ezibi ezifana nokufa okanye isifo esinganyangekiyo esivela kwihlabathi lemimoya.
Ngaphezu koko, ukusetyenziswa kwezithethe kunokuqukwa kwiindlela zokusombulula impixano yabelusi-amafama. Ukwenziwa kwesithethe kunokuthintela amaqela ekufikeleleni esiphelweni. Amasiko asebenza njengolawulo longquzulwano kunye nezenzo zokunciphisa kwiindawo zemveli zaseAfrika. Isithethe sichaza nasiphi na isenzo esingacingelekiyo okanye uthotho lwezenzo ezingenakuthetheleleka ngeengcaciso ezinengqiqo. Amasiko abalulekile kuba ajongana nemilinganiselo yengqondo nezopolitiko kubomi boluntu, ngakumbi ukwenzakala kwabantu kunye namaqela abandezelekayo anokunyusa ungquzulwano (King-Irani, 1999). Ngamanye amazwi, izithethe zibalulekile kwintlalontle yomntu ngokweemvakalelo, imvisiswano yoluntu, kunye nomanyano lwentlalo (Giddens, 1991).
Kwimeko apho amaqela angakulungelanga ukutshintsha indawo yawo, asenokucelwa ukuba afunge. Ukwenza isifungo yindlela yokubiza uthixo ukuba angqine ubunyani bobungqina, oko kukuthi, oko umntu akutshoyo. Umzekelo, i-Aro - isizwe esikwilizwe lase-Abia kumazantsi mpuma eNigeria - sinothixo obizwa ijuju ende yeArochukwu. Kukholelwa ukuba nabani na ofunga kuyo ngobuxoki uya kufa. Ngenxa yoko, iingxabano zicingelwa ukuba zisonjululwe ngokukhawuleza emva kokufunga isifungo phambi kwetyala ijuju ende yeArochukwu. Ngokufanayo, ukufunga ngeBhayibhile Engcwele okanye iKoran kubonwa njengendlela yokubonisa ubumsulwa bomntu kuko nakuphi na ukwaphulwa okanye ukona (Braimah, 1998, p.165).
Kwiindawo ezingcwele zemveli, iziqhulo zinokuvela phakathi kwamaqela njengoko kwakusenziwa kwiindawo ezininzi zaseNigeria. Le yindlela engamiselwanga ekusombululeni impixano ngokwemveli. Kwakusenziwa phakathi kweFulani kumantla eNigeria. UJohn Paden (1986) ubonisa umbono kunye nokufaneleka kobudlelwane bokuqhula. UFulani kunye noTiv kunye noBarberi bamkele iziqhulo kunye noburharha ukuze banciphise ukungavisisani phakathi kwabo (Braimah, 1998). Esi senzo sinokumkelwa kungquzulwano olukhoyo phakathi kwabelusi namafama.
Indlela yokugqogqa ingasetyenziswa xa kubiwa iinkomo njengoko kwakusenziwa phakathi kwabelusi. Oku kubandakanya intlawulo ngokunyanzela iinkomo ezibiweyo ukuba zibuyiswe okanye zitshintshwe ngokuthe ngqo okanye kuhlawulwe into elinganayo kumniniyo. Isiphumo sohlaselo sixhomekeke kuhlaselo olungenasizathu kunye namandla eqela elihlaselayo kunye nelo lomchasi othi, kwezinye iimeko, ahlasele endaweni yokunikezela.
Ezi ndlela zifanele ukuphononongwa kwiimeko ezikhoyo ilizwe lizifumene. Nangona kunjalo, asiyikhathaleli into yokuba iindlela zemveli zokusombulula impixano zinobuthathaka obuthile. Nangona kunjalo, abo baphikisa ukuba iindlela zemveli ziphikisana nemigangatho yehlabathi jikelele yamalungelo oluntu kunye nedemokhrasi banokuphoswa ngongoma kuba amalungelo oluntu kunye nedemokhrasi inokuphumelela kuphela xa kukho ukuhlalisana ngoxolo phakathi kwamaqela ahlukeneyo kuluntu. Iindlela zemveli zibandakanya zonke iindidi zoluntu - amadoda, abasetyhini kunye nolutsha. Ayikhupheli ngaphandle nabani na. Ukubandakanyeka kwabasetyhini kunye nolutsha kuyimfuneko kuba aba ngabantu abathwele umthwalo wengxabano. Kuya kuba nemveliso echaseneyo ukukhuphela ngaphandle la maqela kungquzulwano olu hlobo.
Ukuntsokotha kolu ngquzulwano kufuna ukuba kusetyenziswe iindlela zesithethe nangona zingafezekanga. Ngokungathandabuzekiyo, izakhiwo zemveli zale mihla ziye zanelungelo kangangokuba iindlela zesithethe zokusombulula ungquzulwano azisathandwa ngabantu. Ezinye izizathu zolu kuncipha komdla kwiinkqubo zemveli zokusombulula iingxabano ziquka ukuzibophelela kwexesha, ukungakwazi ukubhena izigqibo ezingathandekiyo kwiimeko ezininzi, kwaye okona kubaluleke kakhulu, urhwaphilizo lwabadala ngabaphezulu bezopolitiko (Osaghae, 2000). Kusenokwenzeka ukuba abanye abadala basenokuba nomkhethe kwindlela abasingatha ngayo imicimbi, okanye beqhutywa kukubawa kwabo. Ezi ayizozizathu zaneleyo zokuba kutheni imodeli yesiqhelo yokusombulula iingxabano kufuneka ingathenjwa. Akukho sistim engenaziphene ngokupheleleyo.
Isiphelo kunye neNcomelo
Ukuguqulwa kongquzulwano kuxhomekeke kubulungisa obubuyisela kwisimo esisiso. Iindlela zemveli zokusombulula ungquzulwano, njengoko kubonisiwe ngasentla, zisekwe kwimithetho-siseko yobulungisa bembuyekezo. Oku kwahlukile kwindlela yaseNtshona yokugweba esekelwe kwiinkqubo zokubuyisela okanye zohlwaya. Eli phepha liphakamisa ukusetyenziswa kweendlela zemveli zokusombulula impixano ukusombulula impixano yabelusi namafama. Okuqukwe kwezi nkqubo zemveli kukulungiswa kwamaxhoba ngabaphuli-mthetho kunye nokubuyiselwa kwabaphuli-mthetho kuluntu ukuze kwakhiwe kwakhona ubudlelwane obuphukileyo kunye nokubuyisela imvisiswano kwiindawo ezichaphazelekayo. Ukuphunyezwa koku kunenzuzo yokwakha uxolo kunye nokuthintela ungquzulwano.
Nangona iindlela zemveli zingenaziphene, ukuba luncedo kwazo akunakugxininiswa ngokugqithisileyo kumgxobhozo okhoyo wokhuseleko ilizwe elizifumana likuwo. Le ndlela ijonge ngaphakathi yokusombulula impixano ifanele ukuphononongwa. Inkqubo yobulungisa yaseNtshona kweli lizwe ibonakale ingasebenzi kwaye ayinako ukusombulula lo ngquzulwano. Oku kungenxa yokuba la maqela mabini akasenalo ukholo kumaziko aseNtshona. Inkqubo yenkundla yonganyelwe ziinkqubo ezibhidayo kunye neziphumo ebezingalindelekanga, kugxilwe ekubeni netyala kunye nesohlwayo. Kungenxa yazo zonke ezi zigebenga ethe iGqiza leZilumko lasekwa yiManyano ye-Afrika ukuze lincedise ekujonganeni nongquzulwano kwilizwekazi.
Iindlela zemveli zokusombulula impixano zinokuphononongwa njengenye indlela yokusombulula impixano yabalusi namafama. Ngokubonelela ngendawo yokuthembela ekufumaneni inyaniso, ukuvuma izono, ukucela uxolo, ukuxolelwa, imbuyekezo, ukubuyiselwa, uxolelwaniso kunye nokwakhiwa kobudlelwane, imvisiswano yentlalo okanye ukulingana kwentlalo kuya kubuyiselwa.
Nangona kunjalo, indibaniselwano yeemodeli zemveli kunye nezaseNtshona zokusombulula impixano zinokusetyenziswa kwezinye iinkalo zeenkqubo zokusombulula impixano yabalusi namafama. Kukwacetyiswa ukuba iingcali kwimithetho yesintu neyesharia kufuneka zibandakanywe kwiinkqubo zokusombulula. Iinkundla zesintu nezesharia apho ookumkani neenkosi banegunya elisemthethweni kunye neenkqubo zenkundla zaseNtshona kufuneka ziqhubeke zikhona kwaye zisebenza kunye.
Ucaphulo
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