Peace, Conflict Management, and the Ndebele Proverb

Introduction An interrogation of the Ndebele proverbs proves that all societies had their own idiosyncratic ways of maintaining peace and resolving conflicts rooted their histories, traditions and predispositions. It cannot be gainsaid that immanent in any society is the tendency towards conflicts and fights. This is because rather than consensus is characteristic of human relationships in all (32) Despite this tendency, the Ndebele society had institutional checks and balances that mitigated or prevented conflicts between individuals, families, clans, villages and communities. These will be taken as a synecdoche of the larger mechanisms can be deployed forestall or manage conflicts at a larger, national scale in contemporary societies. This paper tries collapse the myth that has often been thrown around that the traditional methods of conflict management are inapplicable modern and often-complex conflicts found in contemporary societies. This reasoning unfortunately ignores the volatile and organic nature of African societies so that mere individual and family feuds can snowball into wide and far-reaching conflicts. It also has be borne in mind that traditional knowledge systems on conflict management are not static and fossilized, but dynamic and in a constant state of flux. This means they are not impervious ideas from other cultures. This view is echoed by Kiros (33) who argues that these peace and conflict resolution mechanisms that appear to be static ... are in fact dynamic, open critical revision-even transformation by 'new traditions' that promise serve the people more fairly and humanely. This means that these institutions of resolving conflicts can be grafted into modern ones because they have been tried and tested. In trying bring peace and use conflict resolution strategies the Ndebele depended largely on the spirit of ubuntu and harmony. The ubuntu principle has certain normative implications for individuals in society. It was a principle that made the Ndebele society strive for understanding, mutual respect, and constructive interaction. (34) This is the philosophy anchored on the principle that I am because we are, and because we are, therefore I am. This emphasizes group ness and consensus- building, tendencies towards heeding advice, warnings, counsels and commands from other members, specially the elder members or those in authority. p'Bitek, capturing the organic link of society among the Ndebele argues that: Man is not free-Man is not born free. He cannot be free. He is incapable of being free. Fro only by being in chains can he be and remain 'human'--man has a bundle of duties which are expected from him by society, as well as a bundle of rights and privileges that society owes him. (35) Ubuntu carries with it specific expectations of what constitutes proper and acceptable behaviour. It is that which often whips recalcitrant parties into line. But this approach depends on trying build consensus by the sheer force of palavering-sitting under trees and talking as a way of solving conflicts. The method privileges a spirit of the community togetherness in which divergent views are entertained, synthesized and used as a basis for reaching a compromise. The concept of 'idale' (traditional court) shows that the Ndebele society placed a high premium on solidarity, oneness, tolerance and cooperation. Wherever talks bring people together were conducted (ukukhumisana umlotha) ... the attitude of reconciliation will be promoted as far as possible. (36) This reconciliation is brought about by the attempt bring restitution, reformation, rehabilitation and justice. In real terms this symbolizes the fact that if (the parties) have been in competition with each other, they should adopt the mood of cooperation again. (37). The philosophy is founded on the principle of ubuntu's capacity for a symbiotic leap towards common goals

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