Learning from Indigenous Communities Peace Pact in Sub-Saharan Africa: An Analysis of the Keiyo — Tugen (KETU), Kenya 

Abstract

The broad objective of this study was to analyse the Keiyo and Tugen indigenous political and social systems, institutions, the underlying values and roles in establishing sustainable peace. The specific objectives were to examine the causes of conflicts between the Keiyo and the Tugen in pre-colonial and colonial periods; analyse and document indigenous Keiyo and Tugen peace management systems; assess changes that have taken place in the nature of conflict and governance systems and the extent to which these have impacted on indigenous modes of peace management, and discuss the extent to which indigenous forms of peace management can be incorporated into current methods of conflict prevention and mediation in the North and Central Rift regions of Kenya and other parts of the world. The study used a case study design and triangulated purposive sampling. Focus Group Discussions, observation, archival records and oral information together with secondary data were used to corroborate evidence. The main findings include the following; • Geographical factors such as the physiography of the area inhabited by the two communities, have over the years determined their economic and socio-political organization. The two interdependent communities developed an agro-pastoral economic base to cater for their material lives although the intensity of both crop cultivation and livestock keeping varied in accordance to the ecological factors. • The ecology and economy of the two communities influenced the evolution of their socio-political institutions. The kinship system was the basis of both the manner the Keiyo and the Tugen mobilized labour for crop cultivation, livestock keeping and how they apportioned land for both purposes. The nuclear family, the age-grade and age-set systems are important institutions among the Keiyo and the Tugen, established through elaborate circumcision and other rituals. Economic responsibilities were determined by age and gender. • The socio-political system and its institutions were all aimed at establishing equilibrium and peace in society. They were also intended to maintain law and order, restore a semblance of equilibrium and foster peaceful co-existence. They instilled important values in all members of the community. • In as much as, the social political systems established equilibrium, it also caused conflict between the Keiyo and the Tugen mainly due to livestock raiding and fight over land at the boarder due to river Kerio changing its course. Conflicts between the two communities led to loss of lives and livelihoods leading to a conclusion of a peace pact that has sustained peace between the two communities for many years. xv Learning from Indigenous Communities Peace Pact in Sub–Saharan Africa:... • The peace pact was based on very strong shared communal values, norms, traditions, religion and taboos, which were acquired by all members of the communities through socialization by the nuclear and extended family, the clan and the wider society. These values were manifested in the sharing of resources and labour, including grazing fields, salt licks, River Kerio and its tributaries as a source of water for livestock and domestic use. • The rituals and oaths, which accompanied the peace pact, possessed very deep meaning for the two communities as they played the role of communal psychotherapy for which purpose they were periodically renewed. The peace pact renewals coincided with age-set cycles and the emergence of factors, such as ecological change and disasters like droughts, famine, livestock diseases, which causes stress and instability in society. The renewals were characterized by both change and continuity in the manner the rituals were carried out. Some changes were brought about by the consequences of Christianity while others were due to the economic, socio-political impact of colonization, the post-colonial situation and globalization. • Although members of the two communities are aware of these changes and continuities, they differ in terms of what should actually be retained and incorporated into modern peace-management mechanisms. They further acknowledge the efforts of various stakeholders, including the national and county governments, the Non-Governmental Organizations, Community Based Organizations, and Faith-Based Organizations in the establishment of sustainable peaceful co-existence between the Keiyo and the Tugen. The study makes specific and general cross cutting recommendations as to what interventions based on Keiyo-Tugen peace pact could be required to mitigate, manage and resolve various conflicts and build sustainable peace and cohesion among the two communities and beyond. Some of the key recommendations arising from the study include the following: i) Create common grazing grounds along major rivers to provide equal access to water, salt licks and grass. In addition, engage elders in the management of community resources; ii) Establish the KETU community peace museums and cultural heritage centres as a space for encouraging the exchange of information, material and exhibitions while organising and delivering peace education and peace conferences; iii) Discard some aspects of the peace pact which are inconsistent with modern way of life for example drinking a mixture of blood with milk and undressing of elders during peace rituals; iv) Incorporate indigenous forms of peace management into modern system of conflict management