Conflict, Peace and Reconciliation in the Ikun Community: Lessons for Manitoba
“If all you see is what you see, then you don’t see all there is to be seen” -Senator Crystal Asige
Introduction
Before starting this assignment, I realized how little I knew about my community of Ikun, located in the Biase Local Government Area of Cross River State, Nigeria.
My journey of discovery began when I reached out for help from family members, including my brother Eugene and Uncle Jasper, a respected community leader.
What I initially thought would be a simple task quickly revealed the complexity and richness of the traditions and practices that shape life in Ikun.
This write-up consists of two parts: the first part focuses on Ikun, while the second suggests how we can apply this model in Manitoba.
Community Structure and Governance
Ikun is a community rooted in both maternal and paternal family lineages, which shape its social structure.
Paternal families often live in clustered compounds, while maternal families are dispersed throughout the area.
Despite this physical separation, members of maternal families remain loyal to the oldest living member of their lineage, regardless of where they reside.
Collective Ownership and Resource Management
The governance of Ikun relies on long-standing traditions rather than formal laws. These customs maintain peace and order, guiding interpersonal relationships and decision-making processes.
The local economy centres on farming, agriculture, and fishing, with land and fishponds being the primary sources of wealth. Land is typically owned collectively by paternal families, while fishponds are owned by maternal families.
Conflict Resolution and Peacebuilding Practices
In Ikun, conflicts are resolved through a well-established system rooted in the community’s values, traditions, and spirituality. Disputes are usually addressed within families first, mediated by elders, and escalated to the chief’s council only if necessary. The resolution process involves various community leaders, including respected elders, age grades, and gender-based groups, all of whom play key roles in maintaining peace.
Governance Structure
The governance structure in Ikun is hierarchical, with the community council (General Assembly) at the top, followed by the Council of Elders, the youth council, and the women’s and men’s councils. Conflicts are categorized by their nature: family disputes are typically handled by the family patriarch, while more complex conflicts involving different families are addressed by higher authorities, such as the chief’s council or the king.
Most conflicts in Ikun arise from issues like land disputes, miscommunication, or failure to respect community decrees. For example, when the king issues a directive, such as a ban on farming or fishing in a specific area, it must be followed by all. Violating such decrees can lead to significant consequences.
The Role of Elders and Traditional Authorities
Elders hold a revered position in Ikun society, not only due to their age but also because of their deep cultural knowledge and wisdom. They often use unwritten conventions to guide behavior and avoid conflicts. The conflict resolution process frequently incorporates parables, folktales, and metaphors, which serve as powerful tools for teaching lessons on peace and unity.
Ikun’s judiciary system comprises the Supreme Council, led by the Paramount Chief, along with seven subordinate chiefs. Each compound has its judiciary council, chaired by the family patriarch. This structure functions similarly to a federal system, where the seven compounds serve as federation units, and the Supreme Council acts as the central authority. A group called “Egbezen” oversees the community and reports offenders to the appropriate council.
Community Involvement and Decision-Making
Conflict resolution in Ikun is seen as a collective responsibility. The well-being of the community is paramount, and when conflicts arise, the entire community participates in resolving them. Family heads play a crucial role in mediating disputes before they escalate. Decisions are typically made through consensus, ensuring all voices are heard, and resolutions are acceptable to everyone involved. Although this process can be lengthy, it aims to find durable solutions for all parties.
Sometimes, conflicts may be mediated by peers or age grades before elders are involved. This informal approach often helps de-escalate tensions and find mutually agreeable solutions. Offenders may be required to make public apologies or participate in communal activities to demonstrate their commitment to restoring peace.
Long-Term Peacebuilding and Education
Long-term peacebuilding in Ikun involves educating younger generations about the importance of conflict resolution and traditional methods, ensuring these principles remain relevant over time. After conflicts are resolved, community leaders continue to monitor the situation to maintain peace and prevent underlying issues from resurfacing.
The traditional conflict resolution practices in Ikun can be adapted to international settings. While international conflicts are often managed by bodies like the United Nations Security Council, national conflicts can be addressed using appropriate legal and security frameworks.
Part 2: Adapting Ikun Community Practices to Ethnocultural Communities in Manitoba
As I considered interviewing representatives from various ethnocultural groups to explore how their processes of peace building compare to the Ikun model, I encountered a TikTok post by Senator Crystal Asige from Kenya. She stated, “Peace and reconciliation can’t work if we are separated and individualistic; it requires a collaborative endeavour.”
She further emphasized, “If all you see is what you see, then you don’t see all there is to be seen,” which resonates deeply within Manitoba’s cultural communities facing challenges like economic disparities, social tensions, and rapid change. The traditions of governance, conflict resolution, and community cohesion in Ikun offer valuable insights for ethnocultural communities in Manitoba. Here’s how these practices can be adapted:
1. Community Structure and Governance
Ikun Practice: The Ikun society is organized around maternal and paternal family lineages, promoting loyalty to elder family members and collective resource ownership.
Application in Manitoba: Ethnocultural communities can reinforce identity by recognizing lineage and heritage. Cultural organizations can establish structures that honor both maternal and paternal lineages, fostering events that celebrate family histories. Shared resources, like community gardens or cultural centers, can enhance communal ties.
2. Collective Ownership and Resource Management
Ikun Practice: Land and fishponds are collectively owned, with guidelines to prevent encroachment and conflict.
Application in Manitoba: Encouraging collective ownership of community spaces can strengthen bonds among members. Establishing co-op models for shared cultural or agricultural projects facilitates collaboration and ensures that all benefit while respecting individual contributions.
3. Conventional Governance and Community Norms
Ikun Practice: Governance in Ikun relies on unwritten conventions that guide interpersonal relationships and decision-making.
Application in Manitoba: Ethnocultural communities can create their own codes of conduct based on shared values. Community assemblies can discuss and agree on these conventions, ensuring all voices are included.
4. Conflict Resolution Mechanisms
Ikun Practice: Conflicts are addressed within families first, mediated by elders, and escalated only when necessary.
Application in Manitoba: Establishing a tiered conflict resolution system can empower local leaders to mediate disputes. This encourages direct communication and can prevent escalation. Regular workshops on conflict resolution skills can also equip members to handle issues collaboratively.
5. Role of Elders and Traditional Authorities
Ikun Practice: Elders are respected figures who use traditional wisdom to guide behavior.
Application in Manitoba: Elevating the role of elders in decision-making can enhance respect for cultural knowledge. Elders can share stories that emphasize community values and conflict resolution techniques, bridging generational gaps.
6. Community Involvement and Decision-Making
Ikun Practice: Conflict resolution is a collective responsibility, with decisions made by consensus.
Application in Manitoba: Encouraging a participatory approach to decision-making strengthens community ties. Regular community meetings where all members voice their opinions foster inclusivity and ensure resolutions are broadly accepted.
7. Long-Term Peacebuilding and Education
Ikun Practice: Peacebuilding in Ikun involves educating younger generations about conflict resolution.
Application in Manitoba: Ethnocultural communities can implement educational programs focused on traditional practices of peacebuilding. Mentorship programs where elders guide youth ensure the transmission of cultural knowledge and values, while ongoing workshops reinforce these teachings
Conclusion
The peacebuilding and conflict resolution practices in Ikun emphasize dialogue, mediation, restorative justice, rituals, and collective decision-making. By adhering to these cultural norms and values, the Ikun community has successfully fostered long-term peace and social cohesion, serving as a model for effective conflict resolution and governance. The practices of the Ikun community provide a rich framework for ethnocultural communities in Manitoba to build resilience, foster unity, and resolve conflicts effectively. By adapting principles such as community structure, collective ownership, governance conventions, conflict resolution mechanisms, the role of elders, and long-term peacebuilding, Manitoba communities can cultivate a culture of harmony and respect. Embracing these practices can lead to stronger, more cohesive communities that honour their diverse heritages while collaboratively working toward a brighter future.
Acknowledgment
Contribution to this writeup was done by Prince(s) Eugen Bassey Ukpoka and George Agbor (aka Jasper). The information was gathered through a series of telephone conversations conducted between August 20th and August 31st./2024
This article was written by community writer Patricia Eyamba as part of our J.E.D.I. Initiative – Community Writers Project. All thoughts and opinions expressed are Patricia’s own.
To learn more about our Building Bridges Peace Project, please click: here
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