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THE UGBO-MAHIN CONFLICT AND ITS IMPLICATIONS FOR SOCIAL DEVELOPMENT IN ILAJE SOCIETY
Published 2012Call Number: Loading…
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TRANSFORMATION AND CHALLENGES OF PELUPELU INSTITUTION IN EKITILAND 1900-2000
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Page will reload when a filter is selected or excluded.- Available literature on Ilaje society has been concerned with the legal framework of colonial rule, indigenous political structure, economic development and missionary activities. There has not been any extensive study on the Ugbo-Mahin conflict and its implications for social development. This study, therefore, examined the Ugbo-Mahin conflict in Ilaje area of Ondo state with specific focus on its implications for social relations, oil exploration and compensation, infrastructural development, kingship and religious institutions. The study also investigated and interrogated the pre-conflict pattern of interactions between the Ugbo and the Mahin and how they have been affected. The principal instrument of data collection for the study was the unstructured interview. In-depth interview were held with fifty community and opinion leaders from each of the two communities. Four Focus Group Discussions were held with persons knowledgeable about the conflict. Archival materials, petition and letters of protest and photographs were used. Data were also collected from reports of government commissions of inquiry, books, journals, newspapers and internet materials. The data were then subjected to content analysis. The Ugbo and Mahin had friendly relationship before the advent of colonial rule. The Ugbo-Mahin conflict dated back to the colonial period and is carried into contemporary times. The conflict has led to destruction of lives and property in the area. Different ethnic unions of parallel functions have emerged in the two communities. These unions have used their rivalry to stall industrial development by demanding separately for improved social life. The Ugbo-Mahin incessant conflicts have, thus, undermined development in the two communities such that there are no industrial estates, manufacturing companies and large business investment. The conflict has further put stress on marital harmony between the two groups. However, the conflict has not escalated into unmanageable situation because of the activities of the Ilaje Youth Forum, the National Association of Ilaje Students and Egbe OmoIlaje who are responsible for peace building and reconciliation of all aggrieved parties in both communities. In spite of the efforts of these associations, the marginalization of the Mahin in the compensation on oil spillage and other ecological problems occasioned by the oil exploration in Ugboland and the discrimination against them in appointment of representatives to oil commissions are some of the factors inhibiting sustainable peace and development. The Ugbo-Mahin conflict over the years had done incalculable damage and has not allowed harmonious relationship between two ethnic groups. There is a need for the promotion of non-violent means in managing the conflict and facilitation of peace education in the society. Both of which aim at psycho-social healing and psychological transformation towards peaceful co-existence in the two communities. There is need for the encouragement of inter-marriages and cultural re-integration of the two groups. 1 results 1
- Communal conflict 1 results 1
- Ilaje society 1 results 1
- Mahin. 1 results 1
- Social relations 1 results 1
- The colonial authorities created the pelupelu (kingship council) in 1900 for administrative purpose of Ekitiland. Existing studies on kingship traditions have focused largely on social and political developments during the colonial and post-colonial period, while the pelupelu, which embodies the people’s tradition and culture, has not attracted scholarly attention. This study, therefore investigated the pelupelu institution, it examined its transformation and challenges from 1900-2000. Historical research design, based on primary and secondary sources of data was adopted for the study. The primary sources included 32 key-informant interviews conducted with 24 kings, four high chiefs and four chief priests. Archival documents such as minutes of meetings, and colonial correspondence, including photographs were sourced from the National Archives in Ibadan. Secondary sources comprised newspapers, journal articles and books on kingship. Data were analysed using descriptive method of historical interpretations. Two types of kingship institution existed in Ekiti society by 1900 namely, elu (priest king) and the olu (crown head). Though, co-equal, and independent of each other, they were constituted as pelupelu by colonial authority in 1900. The taboo of seclusion prior to 1900 refrained the kings from attending pelupelu meeting. In 1913 the Native Authority Ordinance reversed the centralised administration and made the kings independent as president of the native authorities and courts in their respective administrative district. The introduction of tax in 1919 reduced the kings’ economic power but introduced salary based on revenue from their districts. Consequently, the kings were ready to federate and work for the colonial authorities, but the merger destroyed kingship culture and affected their traditional functions. Between 1920 and 1940, pelupelu was reconstituted to play civic roles. Problem of hierarchy and authority to wear crown became the order and dependent on colonial authority, which significantly disrupted the kings’ relationship. Ekiti Superior Native Authority proposed in 1940 fractured pelupelu rank but became functional from August 1944 as a miniature advisory council until 1952, when it was merged with the erroneously labelled Western House of Chiefs. In 1955, Ekiti society was re-organised into eight districts and the kings became unofficial members. From 1960 to 1975, the political elite subjected the kings to democratic principles and classified them in order of seniority; the 1976 Land Use Decree stripped them of their power over land. While their interaction has enabled them to have wider opinion on issues affecting Ekiti society, their structure into hierarchy during the colonial and classification in the post-colonial period created problem of competition, power politics, leadership struggle among the oba and between the traditional and the political elite. The selection of king is at the order of the state government against the tradition and culture of kingship. The colonial authorities took cognisance of cultural basis of development and involved the pelupelu institution in the administration of the Ekiti society. These endangered Ekiti kingship culture but facilitated social development. Government acknowledgement of the diversity of traditions and cultures as basis of development can further assist the government within the framework of national development. 1 results 1
- Transformation and Challenges 1 results 1
- Ugbo 1 results 1
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