“Conflicting Indigeneity” and Farmer–Herder Conflicts in Postcolonial Africa

Maiangwa, Benjamin

doi:10.1080/10402659.2017.1344527

Cited by 31 publications

(11 citation statements)

References 4 publications

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“…We agree with Maiangwa's (2017) We add to this argument the moral dimension that Turner (2004) pointed out, which scholars have not recognised, is salient to how indigenous identity gets mobilised to shape the FHCs. In conclusion, thus, our paper contributes to the political ecology of the FHCs in Africa via the novel argument that while what triggers FHCs may be moral wrongs, as Turner (2004) indicated, moral transgressions can heighten identity constructions and get imbued in practices of exclusion.…”

Section: Discussionmentioning

confidence: 53%

“…We explored relevant theories that could explain our findings from field observations and interviews. We found appealing with the concepts of moral wrongs (Turner 2004) and indigeneity (Maiangwa 2017), which can be found in many studies of the FHCs in Agogo, Ghana (Bukari & Schareika 2015;Bukari & Kuusaana 2018) and in South-West region especially Oyo State of Nigeria (Olaniyi 2015;Ogundairo & Ijimakinwa 2021) helpful in the analysis of the triggers of violence in the FHR in SEN. We found that enactment of the violence was influenced by the action of the actors perceived to be morally wrong, which then caused heightened emphasis on indigeneity leading to practices of exclu-sion and discrimination in resources. A closer look at this mechanism shows the relevance of the political ecology approach to the analysis of FHCs.…”

Section: Introductionmentioning

confidence: 85%

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Moral wrongs, indigeneity and the enactment of farmer-herder conflicts violence in South-Eastern Nigeria

Nwankwo

Okafor

2021

GeoScape

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Existing studies of the farmer-herder conflicts (FHCs) in Nigeria have not explored the political ecology of the conflict in South-Eastern Nigeria (SEN). Using the political ecology framework (PEF), the paper examines the nature of the FHCs in Nimbo and Awgu areas in SEN. Data were collected through field observations and in-depth interviews. The paper shows that resource scarcity or reduced farming and grazing spaces did not engender violent FHCs in the study area. Instead, actions of the actors that are perceived to be morally wrong are critical. Allegations of moral transgression such as rape, kidnapping by herders and claims that a herder was used as a sacrifice by villagers triggered the violent episode. The pastoralists are discriminated against on the ground of indigenous belonging only after being alleged to have morally transgressed by kidnapping and raping women. However, on the ground that a herder was allegedly used as a sacrifice, they felt also wronged. While the herders are discriminated against based on their non-belonging in the community because they are not indigenous, they have mount resistance by emphasising their citizenship rights and using force to maintain access to grazing spaces, thereby amplifying the farmer-herder tensions. Thus, while identity has contributed to the FHCs violence, moral wrongs enacted and amplified it. The paper contributes to the literature by arguing that while what triggers FHCs may be moral wrongs, moral transgressions can heighten identity constructions that get implicated in practices of exclusion.

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Section: Discussionmentioning

confidence: 53%

Section: Introductionmentioning

confidence: 85%

Moral wrongs, indigeneity and the enactment of farmer-herder conflicts violence in South-Eastern Nigeria

Nwankwo

Okafor

2021

GeoScape

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“…This idea has also been highlighted by Maiangwa (2017), who argues that the FPCs in Nigeria and several parts of West Africa exemplify cases for exploring how identity-related concerns "instigate intercommunal conflicts in postcolonial African states" (p. 282). Maiangwa notes that postcolonial wars and conflicts in Africa have primarily congregated around identity issues.…”

Section: Ethnicity and The Fpcsmentioning

confidence: 97%

Ethnic faultline in the farmer–pastoralist conflict (FPC) – when does ethnicity matter to the FPCs? A case study of Adani-Nimbo area in South-Eastern Nigeria

Nwankwo

Okafor

2022

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The farmer–pastoralist conflict (FPC) has been discussed and given ethnic and religious appellations in some countries of West Africa, such as Ghana and Nigeria. In Nigeria, such a reading of the conflict is rampant in the media and dominant in national political discourse. However, these ethno-religious insinuations have not received serious scholarly treatment in Nigeria or been downplayed. In this paper, I examine the context in which ethnicity becomes vital to the FPCs, based on fieldwork in the Nimbo-Adani area of Uzo-Uwani municipal council of Enugu State affected most by the conflict in South-Eastern Nigeria. This area is an essential hot spot of the FPCs that has not been explored in analyzing the FPCs in Nigeria. The study is based on field observations and semi-structured in-depth interviews. The paper draws on the FPCs literature regarding the influence of ethnic identities on the conflict. It shows that the difference in ethnicity between pastoralists and farming communities is not the primary root of the conflict. At the first outbreak of violence, the difference in ethnicity was not the cause of the conflict. Ethnic identity only gets cited after the first brutal fighting between the nomads and the farming community. Non-violent conflicts often occur because of cattle destruction of farm crops and pollution of water sources. Although the herders are accused of various atrocities, such as rape and kidnapping, the first outbreak of violence was caused by retaliation for killing a herder in one of the villages. Heightening ethnic identity amplifies the construction of the herders’ identity and social status as non-indigenous and non-belonging in the villages. Thus, the villages seek the eviction of the herders based on their social status as non-indigenes. The paper argues that ethnic faultlines matter to the FPCs but only after other factors have initiated the conflict. Therefore, we should pay attention to the primary root of conflicts and how they get the basis for social exclusion activated.

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“…Traditionally, there are pastoralist and nomadic Fulanis who mainly live in the north Gürsoy (2019), although both groups speak Fulfude language and are predominantly Muslims; as earlier explained. Urbanized Fulanis which are sometimes called Hausa-Fulani live more in the south and are considered being more politically wise and preeminent than nomadic Fulanis (Maiangwa, 2017). They are often armed and visibly move about with weapons such as daggars, matchets, and arrows used in protecting their flocks (Okoro, 2019).…”

Section: Historical Conflict Degenerating To Herders-farmers Clashmentioning

confidence: 99%

Impact of Political Marginalization and Historical Conflicts on the Sustainability of SMEs in Anambra State, Nigeria

Okeke,

Ojukwu,

Azotani

et al. 2024

AJHCER

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The untamed rise in Nigeria’s insecurity is of great concern to residents and observers. Aside from heightened unemployment, Nigeria is a troubled nation in need of international interventions to prevent the growth and spread of terror to various parts of the world. This study assessed the impact of perceived political marginalization and historical conflict on the sustainability of SMEs in Anambra State, Nigeria. To achieve the study intent, the design followed a qualitative pattern. Participants were in two groups: owners of SMEs on one side and Herders and farmers on the other. An in-depth interview was paramount to obtaining needed information. Thematic and Content analysis were adopted. Findings revealed that the willingness to ignore governmental directives increases as perceived marginalization increases. Also, a negative relationship between herders-farmers conflict and the business climate in Anambra state was discovered. The governor of Anambra state needs to consciously set up or empower if any, an internal mechanism under the Ministry of Agriculture to devise workable plans and strategies on how to resolve the existing conflict in order to boost investors’ confidence in the state.

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“Conflicting Indigeneity” and Farmer–Herder Conflicts in Postcolonial Africa

Cited by 31 publications

References 4 publications

Moral wrongs, indigeneity and the enactment of farmer-herder conflicts violence in South-Eastern Nigeria

Moral wrongs, indigeneity and the enactment of farmer-herder conflicts violence in South-Eastern Nigeria

Ethnic faultline in the farmer–pastoralist conflict (FPC) – when does ethnicity matter to the FPCs? A case study of Adani-Nimbo area in South-Eastern Nigeria

Impact of Political Marginalization and Historical Conflicts on the Sustainability of SMEs in Anambra State, Nigeria

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