This paper examines the role of customary pastoral institutions in managing conflicts. It indicates thatintra-ethnic conflicts can be managed customarily because of shared norms attributed to the social proximity and cultural homogeneity, whereas managing inter-ethnic conflicts goes beyond the capacity of elders' council exercising customary law. The introduction of ethnic-based federalism and historical political relations between different ethnic groups has weakened customary institutions in managing inter-ethnic conflict. Using elders as community representatives in the formal system has negatively affected them because of community mistrust where they believe that 'state elders' are loyal to the state than to the community.
The major objective of this research was to unveil the challenges of domestic livestock marketing in the pastoralist are of Awash Fentale wereda in due emphasis of local beliefs and clan conflicts. To address this issue, qualitative research approach was employed. In order to secure dependable and reliable data, interviews, focus group discussions, and participatory observation were conducted. The study depicted that livestock marketing was profoundly affected by the local beliefs/culture of the pastoralist that is, holding large number of live animals as a status of symbol. Donkey was not considered as valuable assets. Offering this live animal to the market is also considered as shameful practice. Connected with culture, young men were getting involved in the raiding of live animals of other clan so as to get social recognition or for the sake of revenging their counter parts. The occurrence of clan conflicts affected the movement of pastoralist to the market place as well as in search of water and rangelands, though it was happing infrequently. Finally, the frequently occurring intra clan disputes affected the supply of live animals to the market, the free flow of marketing information between and among the community members, limit the scope of markets, among other things.
This article presents a case study of the Fultoli tradition, an expression of Islam dominant amongst Bangladeshi migrants to the UK, but which in general terms has failed to communicate itself to British-born Muslims. It is also a denominational identity that has been overlooked in academic literature on British Muslims, and regularly mischaracterized. To correct this, the article presents an overview of Fultolir Sahib, the late founder of the tradition, and the theological distinctiveness of his teachings, before considering its movement to Britain. A varied methodological approach is adopted in order to explore the topic, combining a textual exploration of Fultoli sources with qualitative interviews with members of the Fultoli tradition, and also autoethnography drawing upon the authors’ (who were both raised by Fultoli parents) experience of the tradition. The article argues that Fultolir Sahib’s authority is constructed in an idiom that is inaccessible to British-born Muslims and that Fultoli institutions have failed to create leaders capable of preserving the tradition. It concludes that despite the diminishing numbers of Fultolis in Britain, it is still important for academics to recognize their unique role in the landscape of Muslim denominational diversity.
The landmark of good governance in order to bring sustainable development in Ethiopia was the ratification of 1995 Federal Democratic Republic of Ethiopia (FDRE) constitution. Within this constitution, the individual and group rights of people were protected, indicators of good governance was identified and mentioned and recognitions for different institutions were given. Even though the constitution was drafted with different rights, the implementation was not as much as it was expected. In order to bring sustainable development, good governance is so important. To conduct the study only secondary data were used. Different relevant data's on the issues were systematically collected from books, magazines, newspapers, internet, articles, journals, and different report. However those data were critically reviewed and analyzed. Good governance is the precondition for sustainable development. In this paper, the researcher tried to identify the indicator of good governance such as legitimacy of the government, community participation, local empowerment, accountability, transparency, democratic institutions and freedom of media. Different challenges of good governance were identified. These are excessive poverty, population growth and high unemployment combined with a high incidence of HIV/AIDS. Fallow opportunities such as improper utilization of natural resources, lack of proper utilizations of different democratic institutions were also identified. Different measures were taken to overcome those challenges. The strategies such as government and institutions should work together, devise ways and means of sharing of national wealth, avoid failed state, insure discipline and organization, encourage culture of completion and innovation and fight corruption. These strategies are adopted by government, institutions, non state actors and individual members.
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