The Conflict case and Creative art of Conflict transformation in Gurawa district -converted

SCHOOL OF GRADUATE STUDIES
COLLEGE OF SOCIAL SCIENCE AND HUMANITY
DEPARTMENT OF SOCIOLOGY
PROGRAM OF PEACE AND DEVELOPMENT STUDIES
PAPER ON: THE CONFLICT CASE AND CREAVITIVE ART OF CONFLICT
TRANSFORMATION IN GURAWA DISTRICT.
By: Ebsa Tawil

Contents
Abstract .................................................................................................................................................. iii
1. Introduction ..................................................................................................................................... 1
2. Causes of Conflict and Process of Art in Conflict Transformation. ............................................... 2
2.1. Family Related Conflicts and art process of conflict Transformation .................................... 2
2.2. Conflict over the violation of agreement (Irbo) ...................................................................... 6
3. Conclusion .................................................................................................................................... 11
4. Recommendation .......................................................................................................................... 12
5. Reference .......................................................................................................................................... 13
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Abstract
Throughout the Gurawa community arts-based processes of conflict transformation have
become an essential component of work in that community experiencing severe conflicts.
Both during a conflict and in post-conflict peace building efforts, the Gurawa community
based arts processes can be an especially effective tool to bring together separated groups or
individual through sharing common cultural experiences or storytelling and raising awareness
about the conflict, and engaging communities in creative schemes is what included in this
paper. In this term paper, the writer focused on the causes of different conflicts and the role
of Art and Creativity in Conflict Transformation. Most of a data for this term paper is
collected from community of Gurawa district through different interview with the selective
elders. Some secondary source is used in this paper by strengthening with primary sources.
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1. Introduction
In Gurawa communities violent conflicts have erupted resulting in significant destruction in
both social and economic terms. The causes of each Conflict involves economic, political and
social. Based on my informants there are different conflicts found in Gurawa district. I
greatly focused only in conflict related with family related and violence conflict which rose
due the violation of agreement on contract land.
In conflict throughout the Gurawa community, artists and cultural workers are creating works
and facilitating processes that foster the capacities required for transform conflict. When I say
artist, it mean that the peace worker (the local elders). In the time of the war as the Gurawa
community mostly elders are participated in order to stop the escalation of the war by
advising the impact of the war on community. Not only in the time of the war but also post
conflict time the elders participated in different cases of conflict in order to transform.
Both during and after the most fought, civil society initiatives have played an essential role in
speaking out against war, helping to foster reconciliation between individual or parties,
building community as it use a communal property of grassing land and encouraging the
peaceful resolution of conflicts by using different kinds of art and creativity. In other way this
term paper is mainly concern with the cause and case of conflict in general and specifically
focused on the role of art in transformation of that conflict (Fiseha, 2018).
In particular, artists which supported by the elder advice for as dialogue are well known for
their efforts during the war, in which they protested against the violence, conducted creative
healing tasks and organized different proverb and saying performances, both at the elite and
grassroots levels especially within different meeting (Enyew, 2019). These art and creative
saying of the Oromo elders is mostly used for resolve and transform conflict.
All in all the tremendous focus of this assignment is not creative and art of modern
institution; it mainly focused on the role of art and creativity of different individual or elders
which appeared in Oromo community of Dogu sub city of Gurawa district.

2. Causes of Conflict and Process of Art in Conflict Transformation.
In this second chapter I like to historicize the causes of conflict and the process of conflict
transformation by using traditional art and creativity methods. This issues mainly concern
with Gurawa communities, especially Dogu sub city. There are different kinds of conflict and
process of conflict transformation in Gurawa community. But for the sake of time I like to
focus only on two of it. That is family related conflict and Conflict over the violation of
agreement (Irbo). The explanation of it as given as the following, one by one separately
2.1.Family Related Conflicts and art process of conflict Transformation
Family is the base for any society and the continuation of generation is highly dependent on
the institution of marriage that serves as the source for the reproduction of the next generation
the society (Hasan, 2020). The institution of marriage has also other important function in
addition to being as source of reproduction. It also serves as a mechanism for support
between the couples and it is also a social institution which serves as a means of social
interaction in the larger community.
As any other member of a community, the couples in the family may experience happiness,
sorrow, peace and quarrel as they manage their life together within the institution of the
family. Thus, management of family conflicts and quarrels is also an important issue in every
community. The Dogu community of Gurawa district has developed certain mechanisms and
rituals to solve such conflicts. Before I discuss such mechanism and rituals, let me describe
causes of family conflicts in Dogu sub city.
A family in Gurawa communities of Dogu sub city consists of parents and children including
a father, sons, daughter, wives, grandfather and grandmother. According to the informants,
conflict within a family mainly caused by conflict over division of labour, property
management, resource distributions like land and cattle. Such conflicts can be between
parents and children, brothers and sisters, husbands and wives. Mistreatment from husband
may be major causes of conflict between husband and wives. Incompatible inheritance claims
and use of resources can also be another major cause of conflict between family members.
Conflict within a family also involves relationships between cousins, uncles and nephews
(Jemal, 2021).
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Mostly the reconciliation of family related causes of conflict will be made at family level,
involving the parents and very close relatives from both sides. But there are some instances
where a family related cause of conflict also goes to either in the formal system or in the
indigenous conflict resolution mechanism. On the other hand, the conflicts between brothers
and sisters may arise due to inheritance of property up on the death of their fathers (Jemal,
2021).
According to the culture of the Dogu community, as to the informants, it is the sons in the
family who has the right of inheritance to their father’s property or money. That means as my
informant express that among the children of one family only male can get chance for
inheritance (Kalif, 2021).
Property distribution in Gurawa communities of Dogu sub city takes two forms which can be
the source of disagreement. The first one is found in the highland area of Gurawa
communities of Dogu sub city, especially around the area of Gara Geyle and Badu. It says
that when the father dies, it is the young boy who has the right to own the property of his
father and this inheritance is locally called Miraza
This is mainly due to the fact that the society believed that as the son is the last offspring; he
should be given all the properties to lead his future life as the remaining sons are thought to
be already leading their life. On the other hand, the last son is believed to take the
responsibility of watching and taking care of his father so; the younger son has given the right
to inherit his father’s property.
Secondly, in the lowlands pastoral desert part of Dogu at Doroba, Rako-kome, Barzala, and
Salase kebele, the eldest son has the right to inherit his father’s property. As to the
informants, in this kind of property inheritance, the eldest son from the family inherits his
father’s property. This is because it is believed that as the elder son is their first, he has to
inherit property and take the fathers responsibility when he dies. In other way those lowland
have a unity than highland area of Dogu and it used communal property system. There are
also other instances where fathers in the studying community may give their properties to
their sons based on their will to whom, they like most which can make one son different from
others in terms of property ownership. That means when fathers separated a property between
his sons his mainly focused on the behaviour of children’s. As to the informants, this
situation may create problems in the future when sons know that they are given minor
property than others. (Bahar Sharaf, 2021)
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Every mentioned above causes of family conflicts have own case or own example in my
community of Dogu. But for the sake of time I like to discuss only one, which I deeply
understand by collecting full information from the local elders (Bahar Sharaf, 2021).
In relation with this, one of my informants, Ahmedsham Bekere, who mainly participated in
the case, told the following case of family related conflicts, which was took place at the
beginning of 2009 E.C. in Dogu sub city at Badu village. It will be described with narration
as the following: (Bakere, 2021)
Case on Family based conflict between Mohammed and Ibrahim Yuye.
It was in Badu village, an incident was happened caused by property distribution and
inheritance claims between Mohammed Yuye and Ibrahim Yuye, brothers. Their
father, Yuye, inherited much of his properties to the eldest son, Mohammed Yuye,
eight years ago around the end of 2000E.C. Their father was died in 2007E.C.
Knowing that his father was given most of his assets and properties to Mohammed,
Ibrahim started to ask his brother, Mohammed to give back from much of the
properties he inherited. Mohammed refused to do so. Ibrahim claim was not stopping
and they argue and quarrel day by day. Looking the situation, from the neighbours
Jamale interred between them by taking some other elders and tried to mediate and
resolve the problem but unsuccessful. Then the case was passaged to Jarsa Ganda
(local elder) and Ibrahim accused his brother of dominating the whole property. The
local elders decided in favour of Mohammed saying, it was your fathers will and right
to give the bulk of the property that he likes and we will not stand against it.‟
Frustrated by the decision, Ibrahim engaged in turbulence and insulted the elders that
they biased the decision. Saddened by Ibrahim, the insulted elders gathered and
cursed him saying, you insulted us, humiliated us, you call us mistaken; may your
children insult you, may the people humiliate you, and etc. These mentioned idea and
decision of elders is meaningless because it completed without result.
Two weeks after the decision, Mohammed and Ibrahim quarrelled once again along
the boundary caused by farmlands. Quarrel along the boundary is a tactical one for
Ibrahim. The reason why he wanted to quarrel along the boundary is because he
wanted it as a pretext for other extra demands from his father’s assets. The problem
was started when Ibrahim pulled the boundary a little far from what his father has
demarcated and he started to make a fence along the boundary without the knowledge
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of his eldest brother, Mohammed. Mohammed warned Ibrahim to stop his unlawful
actions. But Ibrahim refused and continued his actions with insults and cutting down
of agricultural products. Days after this incident, rumour was heard that Ibrahim
wants to kill Mohammed so that he can easily control whatever he claims from what
his brother has inherited. Then process of resolve conflict restarted as a new. In this
case of conflict resolution and transformation which rose between Mohammed Yuye
and Ibrahim Yuye is many people collected from the same clan of Galan Alaha. This
collection of people from different families of the same clan is after conflict resolution
which firstly started by neighbour of Mohammed and Ibrahim. In this processes the
case is not complied with in the short period.
Then now one knowledgeable elders of local come from long march after visiting his
families of Jijiga. The name of this elder is Ahmedsham Bakere. He try to resolve that
conflict by using own arts of creativity.
He is more known by the art of creating new think and also he was more known by
producing solution in any complex case of conflict which rose around the Dogu sub
city. He waited the elders of him and gets a chance to talk in this meeting. Then he
began by telling a short story from the past period to those people and this conflicting
individual or two brothers. These two brothers found in this meeting. A meeting is
processed at one. He mentioned the important of unity between brothers. When he
firstly began a dialogue he used the past time story which serve as a base for the
strengthening of the unity among brothers. Then the heart of people is touched and
the dialogues of Ahmedsham serve those individual as asked excuse each other. That
is serving as a base step for conflict resolution. Then Mohammed said to Ibrahim my
property is your property. Finally he separated land equally with his brother. A
conflict is transformed.
As clearly described in the above statement, claims of inheritance and property distribution
between families members can be the cause of conflict among the Gurawa communities of
Dogu sub city. In other way the above mentioned history express the importance of the
Dialogical art to resolve a conflict and transform it. Ahmedsham used different creativity of
idea in this dialogue to solve the issue. The creation of new idea of Ahmedsham is serve to
transform conflict of began between Ibrahim and Mohammed. All in all the conflict
transformed by using dialogical creativity art.
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2.2.Conflict over the violation of agreement (Irbo)
Conflict over the violations of agreement between individuals or parties is the other types of
conflict witnessed in the Dogu area and remained one of the common sources of
disagreements between individuals and groups. Based on my informant, the failure to keep
the promise, which a person has entered with other individual or group, can have the power to
bring people in to conflict or it sometime serve as a cause of conflict in a past history. One of
the manifestations of conflict in the Dogu area in this case is based on the borrowing and
lending of money or property between the parties. The borrowing or lending of property can
be described in the form cattle or land. Besides property and cattle, the practice of lending or
borrowing of money is also a common task among the Dogu community (Dansa, 2021).
In the Dogu area, as informant explained, people lend money to one another and pay back at
the time agreed upon by the parties. However, the one who borrowed the money may fail to
return on time or deny his/her having borrowed the stated money. Hence, the lender and the
borrower will come in to conflict; this is due to the fact that much of the time agreements
between parties are made with verbal agreements rather than legal agreements or consents
(Adame, 2021).
Besides to money lending and failure to pay back, property or animal lending and borrowing
instigate conflict in Gurawa communities of Dogu sub city of eastern Oromia. Property
lending and borrowing among the Gurawa communities of Dogu sub city are widely
practiced. As to the informant, people can lend or borrow property for the sake of helping one
another in times of difficulties or problem. It can be manifested when either of the parties
(borrower or lender) benefits from what they borrowed or lent. For instance, an individual
borrows land from the owner for a specific period of time based on the equal sharing of what
the lender has produced what is locally called Irbo. When the Irbo expires the lender is
obliged to give back the land to the owner and depending on the interest of the owner and
Irbo agreement will continue for another years depending on the behaviour or productive
nature of the borrower (Ame, 2021).
Animal lending or borrowing is also common in the Dogu sub city of Gurawa district, mainly
around the two kebele of Barzala and Adada area, it’s more communal culture. There are two
forms of cattle exchange between individuals in the Dogu area. People can give or borrow
cattle for kin or non kin groups. When people give cattle for people, it means that he/she
provided it for the sake of supporting somebody else to meet his personal needs. And when
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people lend cattle, as to the informants, it means that the borrower is expected to give the
share from what the original one is produced. Commonly, cattle like Ox, sheep and goat are
lent to somebody else for a specific period of time. However, animal or property may be
partially or completely damaged or died. At this occasion, the lender demands the normal one
than the damaged one. On the other hand, the borrower purposefully misappropriates the
property not to return it back to the owner. Finally, these situations lead the parties to
disagreements or problems. The rise of conflict in between these parties is then inevitable.
Among the above mentioned cause of conflict I like to historicize and more discuss about
socio-economic conflict which concern to the farm land contract. I collect that information
based on the truth information or history which done around Dogu sub city of Gurawa district
at specific kebele of Dhoqa Galan from local elders (Nunu, 2021).
When I collected this history from the local elders who know about the local history and also
those elders serve as mediator for a long period. When I attempt to collect information, those
elders are narrated the case as the following given (Nunu, 2021).
The issue of conflict was mainly concern with farm land contract between two individual. I
like to summarize the all process of conflict by targeting the historical data of the elders.
The case was happened in Dhoqa Galan, a place in Dogu sub city of Gurawa district
between two farmers, Yayya Hassan and Mohammed Gazzali. It was in 1997 E.C that
Ato Mohammed Gazzali and Ato Yayya Hassan quarrelled on farmland contract. The
agreement was made in 1996 E.C between the owner of the land, Yayya Hassan and
Mohammed, who appeared with his manual labour. The contract was made for four
years i.e. until 1999 E.C. based on the equal sharing of products which will be
produced from the farmland.
Only a year after the contract, disagreement cropped up between the two when the
lender accuses the borrower of misusing and cheating from the produce of his
farmland contrary to the agreement. Elders in the neighbourhood Ato Mikael Yasena
interfered in the case and the problem was resolved after the lender accepted his
faults. Then the lender allowed him to continue with the contract that has been agreed
in the previous. However, the borrower, Mohammed engaged in his former mistakes
once again and become a source of disagreement between the two. Worried by
Mohammed, Yayya Hassan take action which includes the taking of all products from
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the farmland without sharing with Mohammed and warned him not enter to the farm
from that time onwards. It was done before the harvest time. Irritated by Yayya
Hassan, Mohammed asked him to give his share from the produce but Yayya Hassan
refused. In the exchange of words both parties fought together and even the fight
became intense as children from both sides took part. In the fight, Yayya Hassan was
injured and Mohammed son hand was broken. In front of Yayya Hassan, during
quarrel, Mohammed told him that he wants to kill him. Fearing the further
consequence, elders in the community of Dhoqa Galan called the two parties for
reconciliation.
Among the elders of that time Taha Hure and Ahmed Nunu is those participated from
base. According to Taha mentioned that both during and after the most fought with in
any individual or group of community, elders of that area are engage in different art
of creativity to resolve and transform conflict. That means a creativities of Dhoqa
Galan community elders have played an essential role in speaking out against war,
helping to foster reconciliation between individual or parties, building a unity with in
community, advice how to use a communal property of grassing land and water and
also encouraging the peaceful resolution of that conflicts.
When the elders enter to transform conflict they began by saying this word for those
conflicting parts (yaya hasein and Mohammed Gazali)
Dubbii jaarsatti kennattanii
Garaa qulqulluun nutti kennattanii
Dhugaan isin araarsinaa
Dhugaa jirtu nifudhattuu
Manguddoo hinmilqixanii
Yoo miliqxanii nibadduu
Kanfacaafatan hin marguu
Manni keessan Kan ibiddaa ta’aa
reconciliation given to elders
with a pure mind
we reconcile truly
you must be take the real
you can’t escape from the elders
if you escape you are disappear
your seed no growth
your home will be a centre of conflict
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Those saying given above are serving for starting reconciliation process of this
conflict. The both conflicting body agreed on this word and those elders gathered
people of that village under one large tree which found in this village. Those elders
identified who is wrong doer. Finally elders by using creative art for checking who
stored from products. When use these checking Taha Huree prepared new assumption
for those elders this statement is collecting the people of neighbours from both
individual. Depending on this idea the elders is checked as Mohammed Gazzali is the
wrong user of contract land or identified him as a source violation. Then Mohammed
take as his work is wrong and he learned from that mistake and he decided to take
decision of the elders. When he decide that firstly the elders decision is concern with
sanction so, after he take as his work is mistake the elders not give sanction to him
and finally elders decide to recreate the destroyed agreement between them.
Following that to continued love and peaceful relation among the disputant finally the
elder order both groups to take the following swears and blessing saying.
Araaramtanii
Kana booda wal hin barbaaddanii
Garaan keessan tokko ta’ee
Walii qulqullooftanii
Dhugaa waaqnifi lafti isinii mure nifudhattuu
God and land
Hamtuun akkanaa isinitti hin deebi’in
Toltuun isin hin hanqatin
Manguddoonni nagaan mana keessanitti gala
home with peace
Arabni keessan qorsa haa ta’u
Eebbistanii hin dhaabinaa
have you reconciled
you should not fought again
you are agreed
have you forgiven
are you take the truth decision of
this cruel not comes to you again
rejoice will not apart from you
please the elders go back to your
your tongue should cure
your blessing become fruitful
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As clearly showed in the statement above as narrated by my informant the violation of
agreement between parties can be a source of disagreement which later can be changed in to
Sustainable Peace (Nunu, 2021).
When I identical summarize the above case, in this process of conflict transformation, the
elders used different art and creativity, like Dialogue, communication, using different Oromo
saying, different great advice are the important one.
In our community there are no more other institutions which use the art and creativity for
transform conflict except community itself. That means any creative art which used for
transform conflicts and peace building is emanated from community merely.
Generally the art and creativity of Gurawa community is emerged based on the case of
conflict.
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3. Conclusion
This term paper is mainly concerned with the art and creativity in conflict transformation at
Gurawa district in specific area of Dogu sub city. In order to transform conflict by using art
and creativity, firstly by identifying causes of conflict. In Gurawa community there is
different type of conflict but this term paper is only focused on two due to given period is
shortage or due to a shortage of time. This two is family related conflict and Conflict over
the violation of agreement. The two conflicts have different causes. That means a family
based conflict was happened caused by property distribution and inheritance and Conflict
over the violation of agreement is caused by violation of agreement on land contract is
important one which I take and discussed in paper.
This conflict can be transformed by using different art and creativity. For example family
based conflict can be transformed by the elders’ role of telling a short story from the past
period to those people and this conflicting individual or two brothers. These two brothers
found in this meeting. A meeting is processed at one. The elder mentioned the important of
unity between brothers. When this elder firstly began a dialogue he used the past time story
which serve as a base for the strengthening of the unity among brothers. Then the heart of
people is touched and the dialogues of this elder serve those individual as asked excuse each
other. By this way family related conflict is transformed. The second conflicts or conflict
caused by violation of agreement on land contract is transformed by using the creative art of
elders, like Dialogue, communication, using different Oromo saying, different great advice
etc.
Art and creativity of community serve in process of human living especially by transforming
a conflict to sustainable peace.
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4. Recommendation
Integrating the arts more fully into our lives enriches each of us, and because engaging in the
arts brings individuals together, it fosters community. Art and artists aren't only in museums
or concert halls they are all around us. Every one of us has the ability to create and to imagine
a way to make our neighbourhood healthier or stronger.
But it isn't only artists and arts organizations that are stewards of strength and connection in
communities. You can be, too. Take the time to go to community meetings and learn more
about what's happening. Participate in different meeting of community, especially headed by
elders of community. You'll be surprised how these small, creative acts can change the
perception of locality value and safety both inside and outside the community.
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5. Reference
Adame, H. (2021, 3 12). Conflict over the violation of agreement. (E. Tawil, Interviewer)
Ame, B. (2021, 3 14). Conflict over the violation of agreement. (E. Tawil, Interviewer)
Bahar Sharaf, C. S. (2021, 3 5). The lowlands pastorial desert part of Dogu at Doroba, Rako-kome,
Barzala, and Salase kebele, the eldest son has the right to inherit his father’s property. (E.
Tawil, Interviewer)
Bakere, A. (2021, 3 6). Case on Family based conflict between Mohammed and Ibrahim Yuye. (E.
Tawil, Interviewer)
Dansa, H. (2021, 3 8). Conflict over the violation of agreement (Irbo). (E. Tawil, Interviewer)
Enyew, E. L. (2019). Ethiopian customary dispute resolution mechanisms: Forms of restorative
justice? Norway: norwaypress.
Fiseha, M. (2018). Traditional Conflict Management and Resolution Mechanism: The Case OF sheko
People in Ethiopia. Adiss Abbaba: addis press.
Hasan, A. B. (2020). Causes of Conflict and the Role of Indigenous Conflict Resolution Mechanism
Among Degodia Clan: In Case of Dollo Addo District, Somali Region, South East Ethiopia.
Jigjiga: Science Publishing Group.
Jemal, A. (2021, 3 10). Family Related Conflicts and art process of conflict Transformation. (E. Tawil,
Interviewer)
Kalif, J. (2021, 3 4). The sons in the family who has the right of inheritance to their father’s property
or money. (E. Tawil, Interviewer)
Nunu, T. H. (2021, 3 15). Conflict over the violation of agreement. (E. Tawil, Interviewer)
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