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Among the Tiv As a Religio- Cultural Approach to Conflict Resolution in Benue State

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Among the Tiv As a Religio- Cultural Approach to Conflict Resolution in Benue State IKYURYAN (COVENANT MAKING) AMONG THE TIV AS A RELIGIO- CULTURAL APPROACH TO CONFLICT RESOLUTION IN BENUE STATE BY THEOPHILUS TERLUMUN AGENA BSU/AR/Ph.D/08/1141 BEING A THESIS SUBMMITTED TO THE POSTGRADUATE SCHOOL, BENUE STATE UNIVERSITY, MAKURDI, IN PARTIAL FULFILMENT OF THE REQUIREMENTS FOR THE AWARD OF THE DEGREE OF DOCTOR OF PHILOSOPHY (Ph.D) IN RELIGIOUS STUDIES (AFRICAN TRADITIONAL RELIGION) OCTOBER, 2018 i CERTIFICAION We certify that this thesis entitled: “Ikyuryan (Covenant Making) among the Tiv as a Religio-Cultural Approach to Conflict Resolution in Benue State” has been presented by Theophilus Terlumun Agena (BSU/AR/Ph.D/08/1141) of the Department of Religion and Cultural Studies, Faculty of Arts, Benue State University, Makurdi and has been approved by the Examiners. 1st Supervisor: Head of Department Signature……………………… Signature………………… Name: Prof. Sarwuan Daniel Shishima Name: Prof. Emmanuel Ordue Usue Date: …………………………. Date: …………………………. 2nd Supervisor: Signature:..................................... Name: Prof. Emmanuel Ordue Usue Date: ........................................... Having met the stipulated requirements, the thesis has been accepted by Postgraduate School. ……………………….. Professor Toryina Ayati Varvar Dean Postgraduate School …………………….. Date ii DECLARATION I, Theophilus Terlumun Agena (BSU/AR/Ph.D/08/1141) do hereby declare: a) That this thesis has been written by me and it is an account of my research b) That no part of this thesis, to the best of my knowledge has been written, presented and published at anytime, anywhere for the award of any degree. c) And also that all the quotations and references herein have been duly acknowledged. Theophilus Terlumun Agena SIGN: ......................................................... DATE: ........................................................ iii DEDICATION This research work is exclusively dedicated to the Almighty God through Jesus Christ. iv ACKNOWLEDGEMENTS I am very grateful to the Almighty God for His guidance and protection to me and my family throughout the period of my studies. God alone deserves the glory. I express my deep appreciation and gratitude to my supervisors, Prof Sarwuan Daniel Shishima and Prof Emmanuel Ordue Usue, Dean of the Faculty of Arts and Head of Department, Religion and Cultural Studies respectively, for their meticulous, constructive and highly scholarly scrutiny and valuable suggestions as they painstakingly read through the work and given the quality it deserves to its successful completion. Your kindness, friendliness, understanding and considerations have been an utmost encouragement to me to complete this work. May the Lord God reward you and your families richly. I highly appreciate Dr. Godwin Nyijime Toryough, the coordinator of postgraduate programme in the Department for his encouragement and readiness to always give me required attention. I appreciate Prof. Akpenpuun Dzurgba, Prof Joseph Terwase Kerker, Dr. Victor Terna Igbum, Dr A.Z. Apenda, Dr Nina Perpetua Waapela and Late Prof Joseph Sarwuan Gbenda as they guided me at some point as supervisors. I appreciate all other Lecturers such as Dr. Demian, Anyam Dr. Terna Afella and Dr. Andrew Adega and the non academic staff Mr Edwin Ahangba Adezwa for their concern and encouragement to me. My sincere gratitude remains with my Late father, Mr Joseph Andyar Agena, a peaceful, loving and caring father, and my Late mother Mrs Tabitha Ikyeren Andyar Agena (who died while I was still going on with this research work), a selfless, amazing, cherished and devoted mother who with my father made sure that I become successful in life especially in my academic pursuit and the knowledge of God as my life foundation. v To my dear wife, Mrs Nguveren Terlumun Andyar Agena, I wish to express my profound gratitude to you for your love, immeasurable contribution, encouragement, support, care and peaceful atmosphere you and our loving children Dooyum, Msurshima, Terhide, Awashima and Terdoo provided for me which has led to the successful completion of this work. I appreciate my extended family and all my in-laws for their unreserved support. I am thankful to my class mates Mr Iorpenda Ajekwe, Tagher Ajekwe and my course mates particularly, Rev. Joseph Terhemba Iorshagher for their encouragement to me to complete this course successfully. Thanks to all who supported me in any way. My appreciation also goes to those whose names are not mentioned here but, contributed in one way or the other to the success of my research work. May God bless all of you abundantly. vi TABLE OF CONTENTS Content Page TITLE PAGE - - - - - - - - - i CERTIFICATION - - - - - - - - ii DECLARATION - - - - - - - - iii DEDICATION - - - - - - - - iv ACKNOWLEDGEMENTS - - - - - - - v TABLE OF CONTENTS - - - - - - - vii ABSTRACT - - - - - - - - - xii CHAPTER ONE: INTRODUCTION 1.1 BACKGROUND TO THE STUDY - - - - - 1 1.2 STATEMENT OF THE PROBLEM - - - - - 6 1.3 AIM AND OBJECTIVES OF THE STUDY - - - 9 1.4 SIGNIFICANCE OF THE STUDY - - - - - 10 1.5 SCOPE OF THE STUDY - - - - - - 11 1.6 METHODOLOGY - - - - - - - 11 1.7 THEORETICAL FRAMEWORK - - - - - 12 1.8 ORGANISATION OF CHAPTERS - - - - - 15 CHAPTER TWO: A REVIEW OF RELATED LITERATURE 2.1 THE CONCEPT OF, CONFLICT - - - - - 16 2.2 SOURCES AND INCIDENCES OF CONFLICTS AMONG THE TIV 24 2.3 EFFECTS OF COMMUNAL CONFLICTS AMONG THE TIV - 34 2.4 CONFLICT RESOLUTION - - - - - - 36 2.5 RELIGION AND CONFLICT RESOLUTION - - - 40 2.6 CULTURE AND CONFLICT RESOLUTION - - - 47 vii 2.7 COVENANT AND CONFLICT RESOLUTION - - - 48 2.8 TIV RELIGION, CULTURE, COVENANT AND CONFLICT RESOLUTION- - - - - - - 50 CHAPTER THREE: TIV TRADITIONAL INSTITUTIONS OF CONFLICT RESOLUTION 3.1 ELDERS AT YA: (COMPOUND COUNCIL) - - - 58 3.2 ELDERS AND THE IYE INGYOR: (KINDRED COUNCIL) - 61 3.3 ELDERS AT ITYO: (PATRILINAGE) COUNCIL - - - 62 3.4 ELDERS AT TAR COUNCIL (SUPERCLAN) - - - 62 3.5 KWAV (AGE SETS) - - - - - - - 64 3.5.1 Pre-Colonial Period - - - - - - - 64 3.5.2 Post-Colonial Period - - - - - - - 66 3.5.3 Age Grades and their Functions in Tiv Society - - 67 3.5.4 Punishment of Erring Age Grade Members - - - - 68 3.6 IGBA (MATERNAL KIN) - - - - - - 69 3.7 UTOR (CHIEFS) AND IKYURYAN (COVENANT MAKING) - 70 CHAPTER FOUR: NATURE AND TYPES OF IKYURYAN (COVENANT MAKING) AS TIV RELIGIO-CULTURAL APPROACHES TO CONFLICT RESOLUTIONS IN BENUE STATE 4.1 THE NATURE OF IKYURYAN (COVENANT MAKING) - 73 4.2 TYPES OF IKYURYAN (COVENANTS) AMONG THE TIV - 76 4.2.1 The Ancient-Man or Pre-Historic Man Covenant (Ikyuryan i Uter Mbatsev)- - - - - - 77 4.2.2 Marriage or Matrimonial Covenant (Ikyur i Yan i Kwase Man Nom U Eren)- - - - - 78 4.2.3 Initiation Covenant - - - - - - - 79 4.2.4 Age-Set or Peer Group (Kwav) Covenant - - - - 80 viii 4.2.5 Blood Pact or Pact of Blood Brotherhood (Ikyuryan i Sha Awambe) 80 4.2.6 Ordinary (Joking) Covenant - - - - - - 81 4.2.7 Secret Society Covenant - - - - - - 82 4.2.8 Ikuryan i Uter Ken Myer (Unknown Ancestral Covenant) - - 83 4.2.9 Covenant with Demons for Power and Protection - - - 83 4.2.10 Sexual Covenant (Ikyuryan i Ijimba) - - - - 83 4.2.11 Ikyuryan i Mbahemen Tar (Leadership Covenant) - - - 84 4.2.12 Ikyuryan i zan iti man ulum (Covenant of Fame or Prominence) - 84 4.2.13 Ikyuryan I Mbatumbun Ior (Covenant for Ritual Performance/Medicine Men) - - - 84 4.3 IMPORT OF IKYURYAN (COVENANT MAKING) IN CONFLICTS RESOLUTION - - - - - - - 86 4.4 HOW IKYURYAN (COVENANT MAKING) TAKES PLACE AMONG THE TIV - - - - - - - - - 91 4.5 INSTANCES OF IKYURYAN (COVENANT MAKING) AND RESOLUTION OF CONFLICTS IN TIV - - - - - - 95 4.5.1 The Utange and Kusuv Covenant - - - - - 95 4.5.2 The Kusuv and Ikyurav-Tiev Covenant - - - - 97 4.5.3 Ipav and Kusuv Covenant - - - - - - 103 4.5.4 Etulo and Kusuv Covenant - - - - - - 103 4.5.5 Ipav and Ukan Covenant in Conflict Resolution - - - 105 4.5.6 Mbakor and (Kaambe) Nongov Covenant - - - - 110 4.5.7 Mbaduku (Vandeikya LGA) and Udam (Obudu, Cross Rivers) Ikyuryan (Covenant Making) - - - - - - - 114 4.6 OATH-TAKING IN COVENANT MAKING - - - 115 ix 4.7 CURSES AND COVENANT IN CONFLICT RESOLUTION - 120 4.8 SYMBOLISM AND COVENANT - - - - - 121 4.9 CONSEQUENCES OF VIOLATION OF COVENANTS IN TIV RELIGION - - - - - - - - 123 4.10 STRENGTHS AND WEAKNESSES OF IKYURYAN (COVENANT) APPROACH TO CONFLICT RESOLUTION AMONG THE TIV 124 4.10.1 Strength of Ikyuryan (Covenant Making) Approach in Conflict Resolution 125 4.10.2 Weaknesses of Ikyuryan (Covenant Making) Approach in Conflict Resolution among the Tiv - - - - - - 130 CHAPTER FIVE: FACTORS INFLUNCING CONFLICT RESOLUTION MECHANISM IN TIV SOCIETY 5.1 CHANGES INFLUENCING COVENANT RESOLUTION MECHANISM IN TIV SOCIETY - - - - - - - 134 5.1.1 Westernisation- - - - - - - - 134 5.1.2 Colonial Administration - - - - - - 135 5.1.3 Christianity - - - - - - - - 137 5.1.4 Science and Technology - - - - - - 139 5.1.5 Government Policy - - - - - - - 140 5.2 CHALLENGES AFFECTING COVENANT APPROACH AND CONFLICT RESOLUTION AMONG THE TIV- - - - 141 5.2.1 The Declining Role of the Traditional Institution in Conflict Resolution 141 5.2.2 Involvement of Traditional Institution in Partisan Politics - 142 5.2.3 The Use of Modern/Western Court/Arbitration System - - 142 5.2.4 The Influence of Money and Political Powers by Tiv Elites - 143 5.2.5 Intimidation by the Elders - - - - - - 143 5.2.6 Justice Truncating Maxim: Or Hembe Ityo Ga (An Individual is not above His Kinsmen) - - - - 144 x 5.2.7 The Change from Communal to Individualistic Tiv Society - 145 5.3 PROSPECTS OF COVENANT: A TIV RELIGIO-CULTURAL APPROACH TO CONFLICT RESOLUTION - - - - 149 CHAPTER
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