Conflict And Conflict Resolution Among Waliso Oromo Of Eastern Macha

Travelling Models offers a theoretical concept for comparative research on conflict management in Africa in processes of globalization: how is change in one place related to developments in other places? Why are certain issues that are important in one place taken up in other places, while others are not? The authors examine how the travel of models enact changes, particularly in African conflict situations, most often in unexpected ways. They look at what happens when a model has been put into practice at a conflict site, and they pay attention to the forms of social (re-)ordering resulting from this process. The authors look, among others, at conflict managing models of power- and revenue sharing, mediation, freedom of expression, disaster management, community involvement and workshopping. Contributors are: Andrea Behrends, Lydie Cabane, Veronika Fuest, Dejene Gemechu, Mutasim Bashir Ali Hadi, Remadji Hoinathy, Mario Krämer, Sung-Joon Park, Tinashe Pfigu, Richard Rottenburg, Sylvanus Spencer and Kees van der Waal. The Introduction of this volume is being offered in Open Access

Master's Thesis from the year 2012 in the subject Politics - Topic: Development Politics, grade: Very Good, , course: Development Studies, language: English, abstract: This study deals with indigenous conflict resolution mechanism in Rural Alamata woreda specifically in the institution called Mezard exercised by the Raya people. The study was aimed at examining the Mezard indigenous institution of conflict resolution. The research design employed for this study was case study research design. To this end purposive sampling design was used, employing 24 total sample sizes. Its composition was from indigenous judges, court leaders, to explore the sustainability of the institution, the enforceability, strengths and weaknesses and its role in maintaining peace and stability in the area. This study was conducted using unstructured interview as the main data collection instrument along with focus group discussion employing open ended questions to supplement the data gathered from the key informants. Accordingly, the study finding shows sustainability of the institution is being in formidable challenges, this is mainly because of its less attention on transferring the practice to the young generation and some forces of modernization, etc. With regard to enforceability, the decisions passed by the institution are found to be high in being accepted by the community of the study area. In order to integrate Mezard indigenous conflict resolution mechanism with the formal court legalizing their role and defining their jurisdiction is so important. In addition advancing affirmative action, increasing the income of women by creating new job opportunities, give chance the youth to decide on their matters continually, raising finance generated from the community, etc can help the sustainability of the Mezard institution of conflict resolution. Key words: Erq, indigenous conflict resolution, Mezard, Tabia, Wonz

This book is the first and only practical guide to negotiating peace. In this ground-breaking book Sven Koopmans, who is both a peace negotiator and a scholar, discusses the practice, politics, and law of international mediation. With both depth and a light touch he explores successful as well as failed attempts to settle the wars of the world, building on decades of historical, political, and legal scholarship. Who can mediate between warring parties? How to build confidence between enemies? Who should take part in negotiations? How can a single diplomat manage the major powers? What issues to discuss first, what last? When to set a deadline? How to maintain confidentiality? How to draft an agreement, and what should be in it? How to ensure implementation? The book discusses the practical difficulties and dilemmas of negotiating agreements, as well as existing solutions and possible future approaches. It uses examples from around the world, with an emphasis on the conflicts of the last twenty-five years, but also of the previous two-and-a-half-thousand. Rather than looking only at either legal, political or organizational issues, Negotiating Peace discusses these interrelated dimensions in the way they are confronted in practice: as an integral whole. With one leading question: what can be done?

This book focuses on decision-making by non-state justice institutions at the interface of traditional, religious, and state laws. The authors discuss the implications of non-state justice for the rule of law, presenting case studies on traditional councils and courts in Pakistan, South Sudan, Ethiopia, Bolivia and South Africa.

This book presents a timely review of the relations between the formal and customary justice systems in Ethiopia, and offers recommendations for legal reform. The book provides cases studies from all the Region of Ethiopia based on field research on the working of customary dispute resolution (CDR) institutions, their mandates, compositions, procedures and processes. The cases studies also document considerable unofficial linkages with the state judicial system, and consider the advantages as.

Arsi Oromo Customary Law is a type of law that guide and regulate the day to day activities of Arsi Oromo in each & every aspects. Moreover, it monitor the relationship between human being & human being, human being & surrounding environment, human being & creator. It has a great power in resolving conflict in peaceful fashion, at minimum cost and in sustainable manner by healing the wound and scar caused by disputes. If somebody dare to violet the predetermined societal status quo, he faces from simple compensation up to total ostracism. But, the primary objective of this law is not to punish the wrong doer, rather to take corrective measure to make that person to be good citizen. It is progressive by its very nature to adapt with prevailing situations in lives of the community. Moreover, it determines the duties & responsibilities of each and every member of the community from life to death. This does not mean that, the age ceiling of Arsi Oromo is 82; rather it is the maximum age to serve the society. So, to readdress certain laws that enshrined in the Arsi Oromo Customary Law, elders and elites should work hand in hand with Cultural & Tourism office at different levels