Reychler & Paffenholz (2001:7) point out that the outcome of a conflict is determined by the dynamics of the interaction between the parties. Reychler & Paffenholz argue that in analyzing the conflict, not only a static analysis should be done, but also a diagnosis of the dynamics of the conflict. Economic and political aspects of the conflict; as well as the domination of all other cultures by the arabized culture of the north are at the root of the problem.
Proximate causes of some conflicts include scarce resources such as water, food (at the communal level) and distorted resource exploitation (eg national oil exploitation) that benefits a small constituency in a country (especially in the north). In the case of Sudan, they include all of the above, as well as the issue of inequality in the sharing of the country's natural resources. In the case of Sudan, the definition of a country as Arab, African, Islamic or secular is therefore controversial in terms of the consequences for its political, economic, social and cultural life.
The research problem
Deng further argues that slavery, the policies of the colonial administration and the administration of Britain, the Christianization of the South vis-à-vis the predominantly Muslim North, and the suppression of pan-Southern identity by successive Northern governments behind the North -south regime. conflict in Sudan. By involving people at the local level in developing strategies to tackle problems within their capabilities, it is possible to transform many of the factors causing conflict. These, according to Malan, should never be ignored, especially in Africa where people's cultural heritage is a major part of conflicts.
The first chapter provides the general background of the Sudanese context, the statement of the problem and the objectives of the research. Those promoting such initiatives have chosen models from Europe, Asia and the Americas, often sidelining the cultural and value issues so critical to some of the conflicts being resolved. In this way, many of the factors that cause conflict can be changed.
LITERATURE REVIEW
Introduction
The cultural dimension refers to the changes caused by conflict in the broader patterns of group life, including identity, and the ways in which culture influences patterns of response and conflict. As an analytical framework, then, transformation seeks to understand social conflict as it emerges from and causes the personal, relational, structural, and cultural dimensions of human experience. Lederach (1999:64) observes that the world community has undergone phenomenal changes since the fall of the Berlin Wall, witnessing constant war and peace.
The model will depend on the nature of the violence or conflict, the context and the goals. The approach chosen is usually based on the stage and type of conflict and more. On the other hand, conflict management aims to manage and control an existing conflict and prevent it from worsening and spreading to other regions.
Conflict resolution and conflict transformation, on the other hand, attempt to resolve the root causes of a conflict. Conflict resolution is a shorter process that focuses specifically on the issues in a particular conflict. It focuses our attention on the presenting problems and tends to concentrate on the substance and content of the problem.
Conflict transformation denotes the "process of change" and focuses its attention on the context of relational patterns. It sees conflict as embedded in the web and system of relational patterns. Transformation addresses the episode and the epicenter of the conflict. It focuses on changing the structures and institutions that keep injustice entrenched in a society and prevent peace and stability. It is closely related to peacebuilding in that it involves systemic transformation to increase justice and equity in the social system as a whole. Conflict resolution processes should therefore allow for the intervention of others, especially those involved in the conflict.
People in conflict know better the causes of their conflict and the nature of the relationship between the conflicting parties.
Traditional African models of cunflict Resolution
Despite all the experience and expertise within Africa, people in Africa have shown, and still show, a remarkable willingness to learn from people in the rest of the world, according to Malan (1997:99). This has already happened in the colonial era (cf. Omotoseo), but after liberation from colonialism, and after experiments with different versions of independent state formations, there seems to be a growing openness and receptivity to input from abroad. In some cases, this has been clearly evident. expressed (cf. Moussa 1996:5), but mostly it becomes manifest when imported methods of conflict resolution are simply adopted, with or without adaptations, as useful and effective methods (cfppI6,19).
Malan encourages "further research and inquiry into all the potential conflict resolution wisdom from Africa," as well as the exploration of ways in which wisdom from elsewhere can be properly integrated with Africa's own wisdom. As noted by Nkiwane (cited in Boulding Africa must develop a philosophy of self-reliance to the point where it will no longer judge itself based on the images held by others. This will not happen as long as Africa watches itself through the eyes of other regions of the world.
Only by learning to accept itself and its problems can Africa hope to renew its contribution to world civilization in the 21st century.
RESEARCH METHODS
Methodological justification
Data collection and analysis
There were also limitations imposed by the physical distance of the research as well as time and logistical constraints. Cattle are an integral part of the economic, social and religious life of the Dinka, and provide the basic metaphors of self-understanding. This is one of the reasons for armed resistance by the Sudan People's Liberation ArmylMovement (SPLA/M) against the government in Khartoum.
It contains some of the richest meadows and the best fishing lakes which at present, even with the famine, cannot be fished. The Wunlit Peace Conference, facilitated by the New Sudan Council of Churches and supported by the SPLM/A, brought together people from the six Dinka and Nuer provinces bordering each other on the West Bank of the Nile River. Day one of the Wunlit conference began with the sacrifice of mabior, the white bull, which is a sign of commitment to peace and communal reconciliation.
First, one side is given the opportunity to tell the stories of the atrocities committed against them. An amnesty is hereby declared for all crimes against persons and property committed before September 1, 1999 involving Dinka and Nuer in the West Bank of the Nile. The majority of respondents said the “success” of the Wunlit process was largely due to the fact that it was a “people's process.”
According to Bishop of Yirol Nathaniel Garang8, the Wunlit Conference involved everyone and was in itself crucial to the sustainability of the covenant. According to Chief Agar2, the unity between the Dinka and Nuer rebel movements (SSIM and SPLMIA) in early 2002 was largely a result of the Wunlit spirit. However, because some children were not their "legitimate" children, they had to let go out of respect for the covenant.
According to him, it is because the people themselves proposed the content of the covenant that they thought they were bound by it. According to the Bishop, the interest of the elders was to have a wider participation and involvement of the people in finding a solution to the conflicts that seemed to involve them. According to him, people's participation is necessary because "without the support of the people, they.
External actors and traditional conflict resolution
This research article focuses on traditional approaches to peacemaking and conflict resolution with specific reference to the case of Wunli, which involved the Dinka and Nuer communities of southern Sudan; and how they resolved their conflict over eight years. To describe the basic values of traditional African conflict resolution and the methods it uses. Using a case study of community conflict from South Sudan, a) to describe how the conflict was resolved using traditional conflict resolution approaches.
The article has attempted to explore the place of relationships in conflict resolution and whether or not the restoration of broken relationships is addressed when using traditional conflict resolution approaches. The main goal of conflict resolution should be seen as changing the conditions of social intractability 111. From the interviews, it is clear that tradition and culture play a role in peacemaking in this context.
It is also clear that the involvement of those affected by the conflict is one way to ensure that the agreements reached are sustainable. More resources should be allocated to researching traditional conflict resolution mechanisms in general and in southern Sudan. Although Mitchell points out that there is no sense in which a single case can be used to generate an analytical framework or set of hypotheses; this article should be used to judge on the basis of (a) whether this case helps to provide a coherent account of conflict resolution.
As Morris2o notes, there is increasing awareness of the need for post-conflict reconciliation, capacity building for conflict resolution and building sustainable peace. Owning the Process: Mechanisms of Public Political Participation in Peacebuilding, Report of a Joint Analysis Workshop for an Agreement Old Jordan's. Beyond Mediation: The Intewal Role of Non-Governmental Approaches to Resolving Protracted Ethnic Conflicts in Less Developed Countries: Online Journal of Peace and Conflict Resolution: Issue 4.1 Summer 2001 ISBN 1522-2l1X.
Preparing for peace: conflict transformation across cultures. 1997), Conflict Resolution Wisdom from Africa, African Center for the Reconstructive Resolution of Disputes (ACCORD), South Africa.
