Eastern Sudan indigenous conflict prevention, management and resolution mechanisms

Violent conflicts can signify not only moments in the continuing process of socio-economic and political change, but also the loosening of cultural traditions, values, customs and norms that for so long have maintained the coherence and stability of local communities. Despite undergoing massive and total socio-economic upheaval, many powerful norms and traditions have survived, and continue to be practised widely all over Africa. This paper deals with the conflict prevention, management and resolution mechanisms the Beja have adopted to resolve different forms of disputes and conflicts. The main thrust of the argument is that, despite socioeconomic and political changes, traditional mechanisms of conflict management among the Beja people of Eastern Sudan have not only shown resilience but have also proved more effective than those provided by the modern state.

The paper argues that the persistence of norms and values that support indigenous conflict prevention, management and conflict resolution mechanisms in eastern Sudan provides an example of how indigenous African cultures and institutions may be more effective than, and even superior to, modern state institutions.

The paper first develops a background to the Beja and their region, followed by a discussion of the Rashaida-Hadandawa conflict and how this was dealt with using traditional and government conflict management mechanisms. Inter-Beja conflicts and assessed next, focussing on their most common causes and the manner in which they are dealt with using indigenous mechanisms. Then, the paper looks into Beja intra-tribal conflicts and the mechanisms used to deal with them.

In order to support this grass-roots system, the paper suggests the following recommendations:

• support must be given to tribal traditional leadership at all levels, even if this leadership is not officially retained within formal state administrative structures
• the state should continue allowing tribes in the eastern region to resolve their disputes by themselves according to tradition and employ state bodies only as observers and guarantors
• if the state must intervene, intervention needs to be bottom-up to be effective in restoring peace rather disrupting it.

The paper further suggests that the point is not that preventive mechanisms exist, but that they are effective because popular culture, norms and values support them. The cultural conceptions of gullad (word of honour), wagab (truce and waiting until the situation calms down and sufficient consultations and negotiations are conducted) and taiweg (commitment) all help to keep conflict at manageable proportions and prevent escalation. Respect for and adherence to these values facilitate the role of wise men and tribal leaders to prevent, manage and resolve conflicts and reinforce the effective functioning of conflict prevention, management and resolution mechanisms.