Dada, Joel P. and Ani, Kelechi Johnmary (2009) “Traditional Recreation and Entertainment as Tools for Peace Building in Post Conflict Nigerian Communities”, Maiduguri Journal of Peace, Diplomatic and Development Studies, Vol. 2, No. 2, July-December, pp.99-111 Prof. Dada J. P.* and Ani K.J.** Abstract This paper examines the role the traditional recreation and entertainment played in peace building in post conflict Nigerian communities. It is pointed out that during traditional festivals; all forms of inter-communal actions take place. During the festival, the gathering of spectators in community theatres and mobile theatres often promote the peoples sense of integration and hence help in building peace among the belligerent communities. It is good that leaders of Nigerian communities should therefore encourage traditional recreation and entertainment in their communities, especially those that were involved in community conflicts. __________________ * Prof. J.P. Dada is the Coordinator, Training, Research, Documentation and Publication, Centre for Peace, Development and Diplomatic Studies, University of Maiduguri, Nigeria. ** K.J. Ani is a Postgraduate Student, in the Department of History, University of Maiduguri, Nigeria. Introduction 1 It is almost as if, in choosing to write in Gikuyu, I was doing something abnormal. The very fact that what common sense dictates in the literary practise of other cultures is questioned in an African writer is a measure of how far imperialism has distorted the view of African realities. It has turned reality upside down: the abnormal is viewed as normal and the normal is view as abnormal… Africa even produces intellectuals who now rationalize this upside-down way of looking at Africa… Unfortunately, some African intellectuals have fallen victims - a few incurably so- to that scheme and they are unable to see the divide and rule. (Thiong’ O: 1986) Danjibo (2006:69) stated that “the world over, each group has its own sources of tradition and how to preserve and perpetuate it”. Shils (1958) stated that Tradition is not the dead hand of the past but rather the hand of the gardener, which nourishes and elicits tendencies of judgement, which would otherwise not be strong enough on their own. In this respect… tradition… establishes contact between the recipients and the sacred values of his life in the society. In traditional Nigerian setting, people gather at one time or the other for recreational or entertainment programmes. Such programmes were developed to the level of festival co-operatives among different communities across the country. Festival cooperative is the gathering of people from various clans, 2 communities or towns to share in traditional recreation and entertainment, on a rotational basis. The primary aim is the rotational show-casing of the people’s rich cultural heritage. Okafor (1998) explained festival co-operatives as the traditional exchange during festivals in which the host today becomes the guest in the next feast. In the course of this festival co-operative, the people would promote the cords of love, fair play, justice, entertainment etc. The implication becomes the growth of mutual bond which leads to inter-communal peace-building. The Concept of Peace Building Peace building involves individual and collective efforts, through sound interaction that promotes peaceful existence. Wilson (2009:3) stated that peace building is associated with efforts aimed at conflict prevention, reconciliation, transnational justice, education for peace, bridging the reality gap and communication of peace. Kombol (2009:45) wrote that peace building is one of the four strategies in agenda for peace- namely: preventive diplomacy, peacemaking, peacekeeping and post-conflict peace building. The Norwegian Ministry of Foreign Affairs (2004:1) argued that peace building is: Action to identify and support structures which will tend to strengthen and solidify peace in order to avoid a relapse into conflict …Peace building does not encompass peacemaking processes, but it can facilitate and support such processes. Peace building does not encompass peacekeeping operations but is often part of their mandate. Lederach (1994:14) defined peace building as “efforts to transform potentially violent social relations into sustainable peaceful relations and outcomes”. Kombol (2009:46) agreed with Lederch, when he wrote that peace building efforts attack the root causes of conflict. On their part Fearnely and Chiwandamira (2006: 15) wrote that: 3 Peace building refers to the full spectrum of intervention that is focused on restoring relations between groups that have been in conflict. As such peace building involves a number of different aspects, which may include forgiveness, cooperation, negotiation, mediation, facilitation, creation of mutual understanding and /or reconciliation Haugerudbraaten (1998) has argued that peace building could be used in six different ways, namely: i. ii. iii. iv. v. vi. to remove the root cause of conflict as a way of resolving it efforts at peace building involve security, humanitarian, political or economic intervention, separately or all at the same time the duration of peace building – short, medium or long term the main actors in peace building – indigenous or foreign the dimension of peace building – specific actions or over all action and the organisation of peace building – top to down approach or vice versa. Traditional recreation and Entertainment in Peace-Building Process Traditional recreations are those activities that our people do in order to refresh their body and mind. Traditional recreations are the traditional activities of the people which they engage in for pleasure or relaxation rather than as work. While traditional entertainments are performances and exhibitions that are produced or performed for the enjoyment of the audience. It is noteworthy that there is no line of separation between traditional entertainment and traditional games; they are a part of an integral whole. 4 Traditional recreation and entertainment always promote inter and intra-communal contact. During traditional festivals, all forms of inter-communal actions take place. During the festival cooperatives, the gatherings of spectators in community theatres and mobile theatres often promote the peoples sense of integration. This is because; no festival is celebrated without the presence of “foreigners” that come to share in the joy of the festivity. During the course of the recreation and entertainment which are displayed during the festival cooperatives, the spectators, the recreational and the entertainment actors all tend to display the best public relation’s behaviour. This is because any community or group that exhibits any behaviour that is detrimental to the collective mood of the festivity is often banned in some cases; they are prevented from attending the next festival. Sequel to the quest to ensure continual participation in the festival cooperative, the people are collectively responsible for the promotion of mutual orders, and justice in the course of the programme. This Traditional festival cooperative is about building peace in divided communities. In the course of the festivity, the economy is often boasted. This is because many people come to buy and sell different products of their material culture in the surrounding environment. The implication becomes the increasing control of biting poverty which is a threat to peace, hence promoting peaceful society. The fact that some of these recreation and entertainment are carried-out in mobile theatres, during a week (often four days in the Igbo traditional week calendar) of festival cooperatives, there is always the tendency to host people in the houses of different people. Some of the people who were guest in a particular community today become the host tomorrow; the implication becomes the growth in hospitability which enhances peaceful interaction. During this period of hosting the festival; the guest comes in contact with the people’s food and drinks. He or she learns the people’s norms and tradition which helps in checkmating bias and prejudice. Equally, such guests are taken 5 to places of traditional tourist entertainment. Hence, cultural association would reach its climax in the mind of the guest. The implication is that such a guest begins to plan towards reciprocating such gestures in line with their own norms and traditions. The idea of traditional recreation and entertainment is vital in a post conflict situation because it promotes a peacebuilding process which is holistic in nature. In this form of post conflict peace initiative, the people have recognized and acknowledged the dangers of inter and intra-communal conflict. In most cases, they are already tired and worn-out by the gross dysfunctional impact of conflict. Thus, the people are easily repentant, ready to forgive and stop all the injustices that promoted the conflict. Hence, the easiest expression of peace-building becomes traditional entertainment and recreation which often promotes peaceful co-existence. The recreation and games promotes the essence of human existence. Among them includes hospitability, generosity, care, friendship and forgiveness. The essence of the traditional recreation and entertainment automatically becomes to promote the culture of peace, tolerance, peaceful co-existence and mutual development. This peace-building strategy is rooted on the principles of collective communal reciprocity, communal inclusivity and a general sense of shared destiny between different people and different communities. The Bantu word Ubuntu which is used across East, Central and Southern Africa is a concept that captures the traditional peace-building process. Desmond Tutu quoted by Francis (ND: 26) stated that the concept means: That my humanity is caught up, is inextricably bound up in theirs, we belong to 6 a bundle of life. We say ‘a person is a person through other people’ (in Xhosa Ubuntu ungamntu ngabanye abantu and in Zulu Umuntu ngumuntu ngabanye). I am a human because I belong, I participate, I share. A person with Ubuntu is open and available to others, affirming of others, does not feel threatened that others are able and good; for he or she has a proper self-assurance that comes with knowing that he or she belongs in a greater whole and is diminished when others are humiliated or diminished, when others are tortured or oppressed or treated as if they were less than they are. Francis (N.D: 26) stated that Ubuntu is an “all embracing African interpretation of both ‘negative’ and ‘positive’ peace”. Some Traditional Recreation and Entertainment that could be used for Peace-Building Process Traditional wrestling cuts across all Nigerian communities. In Hausa land, this act of wrestling called ‘kokuwa’ is performed in traditional wrestling ring called ‘Gida Dambe’. Among the Igbo people, wrestling is often performed with a peculiar wrestling music called ‘egwu mgba’. It is essentially a part of formation for a young man of certain age grade to contest in such wrestling at the preliminary stages before the winners are nominated to represent the kindred at village level while village winners go to the community level and winner at community level goes to represent the community at the festival cooperative competition. Achebe (1958) captured the story of traditional wrestling in his Things Fall Apart where he presented Amalinze, the cat. A man who became extra-ordinarily skilful in wrestling, that his back never touches the ground. Traditional wrestling in Nigeria has complex connotation than the Greek wrestling. Its attributes promotes friendship and peace. Okafor (2000: 226227) wrote that: 7 Fairness is a hallmark of traditional wrestling and that is why it is both a contest and training. He must never take unfair advantage of his opponent. He must never throw the sand into the eyes of his opponent. He must never bite, hit or twist the arms… If a person is down on the ground he must never fight back… Great wrestlers have been known to be the greatest friends. People who have faced themselves in the traditional arena have become life-long friends because victory has been won and defeat has been inflicted in strict and open fairness. Communities contribute in training great wrestlers from among them to match their weight, their strength and their skill against wrestlers from other communities. And so, whenever there is a wrestling festival in a village, it is a gathering of many communities simply to watch two people at a time put their skills one against the other. There is hardly anything to beat it in traditional societies for attracting people and for making long-life friends. There is the seed-board game that is played across the length and breadth of Nigeria. The Igbo people call it ‘okwe’. It is a game that is played by two to four contestants, each distributing the seeds, doing fast mental calculation to know where to begin and end in order to outsmart the other contestants. Each contestant strategically uses the seeds in the chess board in order to win. This is a form of traditional recreation that promotes the peoples accuracy of reasoning. Basden (1966: 134-135) have this to say about the game: It is a recreation more in favour with the older folk, the old men being particularly partial to 8 it. (Today, generation change has made it the game of youths and children). The number of holes varies from ten to twenty per side… the players may be two three or four. The Durbar is the Hausa traditional horse ridding game which is continuously growing in fame. In 2009, an international Dubar competition that witnessed the presence of competitors from all parts of Northern Nigeria and the neighbouring countries took place in Maiduguri. It is a game that is popular among the young and the old. The langa langa, dembe and fishing competition are equally popular among Nigerian communities. President of Traditional Sports Federation of Nigeria, Alhaji Mohammed Baba Abdullahi quoted in Ngobua (2009:58) stated that: Talking about dembe, yes, it is predominately a northern affair. It emanated among the Hausa/Fulani. We can give it to them but I can tell you that as of today, Bayelsa, Ogun, Delta and Edo states now win medals in dembe. So you cannot say it is a regional sport. But we must always acknowledge the fact that dembe and langa actually originated from the North. It may interest you to know that other states like Lagos and Ogun now beat even the Northern states in these events. In fact all traditional sports are now national and cannot be localized. Canoe racing and swimming are popular competitions in the Niger-Delta and other river-rine areas. In Anambra state and during the Argungu festival, fishermen engage in fishing expedition and competitions. The person who succeeded in catching the biggest size of fish within a given time frame becomes the winner of the fishing competition. 9 Throwing the seed game and ‘ikpo oga’ are both games and entertainment that are popular among the Igbo people of Nigeria. In the throwing of the game, one collects kernels, stones, seeds etc and throws them up one after the other while ensuring that about two to three are thrown up into the air at different times simultaneously collected and thrown back over time with the same hand without a break. The Igbo people call it ‘Itu Osa’. It involves the fast movement of the hand in other to manipulate all the stones. Ogbalu (N.D: 69) has stated that “this is more demanding of the nerves and the eyes than perhaps throwing the dart. On the other hand, the leg game, ‘ikpo oga’ is a game contested by a minimum of two girls in which they face each other sing, clap and move their legs to any side of their choice. To deny a young Igbo girl the opportunity of this game is to deny her basic expression of right to recreation and entertainment. Okafor (2000: 225) wrote that “a brand of this game is played in the streets or roadsides of Harlem in New York. Perhaps, the Igbo in Diaspora took that to the USA about 200 years ago and the generations that developed thereafter have never forgotten it”. The traditional ballad called ‘Ewi’ in Yoruba and ‘Oja’ in Igbo are popular forms of entertainment and recreation that enhances peace-building process. This form of entertainment is vital in peace-building process because it allows the traditional poet an opportunity to present many peace-building proverbs and idiom in the traditional ballad. Such ballad criticized the place of conflict and violence in the society. A good traditional poet goes extra-mile by crying as he or she re-counts the deadly impact of conflict and violence on the different communities. This singular act of crying by the poet evokes the mood of regret in the mind of the citizenry. This is because at that time, most of the audience who experienced the terrible effect of the conflict begins to picture the ordeal they pass-through during the conflict era in their mind’s eye. Often, the result becomes the peoples resolve to pursue peace and ensure the growth of a more peaceful society. 10 The masquerades are vital tools of peace-building which falls within the traditional entertainment. The Igbo calls it ‘Mmanwu’, while in Yoruba it is ‘Egugu’ with varieties like ‘Eyo of Eko’ and ‘Jendu of Egba land’. These masquerades re-enact the ancestors and the sense of communal spirits. The pronouncement of the masquerades is the pronouncement of the gods which nobody challenges. The masquerades are believed to be the custodians of the sovereign will of the ancestors. Hence, when masquerades from different communities that were once at war, come-out to declare an end to violence and conflict through an oath of peace, it automatically becomes a divine covenant which the people respect with all sense of sanity. In short in some communities, if a person tries to cause blood to gush-out of the body of someone from a community that has an out-of-peace with his or her community, the person is often banished because such act is seen as sacrilegious until certain rituals would be done to appease the earth goddess. Again, during traditional games and entertainment, drama, songs, music, dance-drama is all exhibited to show the need for peace and the terrible effect of conflict upon the citizenry. Why Traditional Approach to Peace-Building? Traditional approach to peace-building is important because of its epistemological (theory of knowledge and the basis of what we claim to know) and cultural implications. Fundamentally, traditional approach helps in developing peace-building perspective that has the following characteristics: 1. Ownership: In traditional approach to peacebuilding, conceptualization, participation and development of the peace process is completely owned by the people. 2. Nigerianess: This approach to peace-building is holistically Nigerian in orientation. It reflects the 11 perception of reality in the world view of Nigerians. Hence, the endogenous or the indigenous approach to peace-building that resolves around the Nigerian personality is utilized. 3. Relevance: This is a peace-building approach that is relevant to the Nigerian traditional experience. Hence, acceptance and placement into any setting in Nigeria would produce positive result. Brainbant and Spengler (1961: 86) stated that: Traditionalistic action takes place within a context in which explicit reference is made to the past history and development of a society and to previous states of its existence. Hence, societies in which “great traditions” have developed may arrive at a point at which traditional norms are not only consciously held as true, but in which it is asserted that they derived their validity because of their transmission from a sacred origin. 4. Acceptance: The willingness of the masses to accept this approach is going to receive massive legitimacy unlike a foreign oriented approach that would easily be perceived in the light of “haram”. Nigeria must develop an indigenous practical and participatory approach to peace-building in the face of the threat of ethno-religious and communal conflicts that has bedevilled her post independence history. The continuous, reoccurrence of communal conflicts in Nigeria therefore promotes the idea of a traditional approach towards peace-building in Nigeria. This would be the basis for the development of a sustainable culture of peace. In this peace approach, there would be no need for special pedagogical training to understand how it works because it would be part and parcel of the people’s way of life. 12 This would promote a “Nigerianist” world view to peacebuilding. In this new approach, the diverse experiences, norms, culture etc of the people would be harvested in the peacebuilding process. This would lead to the decolonization of our peace process in Nigeria; from the domineering and difficult-toapply approaches of the western world. Hence, through the diverse and dynamic cultural heritage of the Nigerian people, a traditional approach would promote the active participation of the majority in a peace-building process, which would be upheld and protected by the majority of Nigerians. The tragedy is that there are some of us, those that have the possibility to occupy the media spaces, who claim that they are Africans, among them intellectuals, “who now rationalize the upside-down way of looking at Africa”, according to which ‘the abnormal is viewed as normal and the normal is viewed as abnormal’… regardless of the fact that we are poor and need support of others richer than ourselves to overcome our problems, we should always refuse to rationalize the upside-down way of looking at Africa. Our poverty and underdevelopment should never serve as a reason for us to abandon our dignity as human beings, turning ourselves into grateful and subservient recipients of alms, happy to submit to a dismissive, intolerant and rigid attitude of some (to Africa). Mbeki (2004:24) 13 REFERENCES Achebe C. (1958) Things Fall Apart, London; Heineman. Basden G. T. (1966) Among the Igbo of Nigeria, London; Frank Cass and Co. Ltd. PP. 134-135. Brainbant R. and Spengler J. 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