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Peacebuilding: The Unifying Power of Inter-Tribal Marriages in Nigeria

By
Mohammed Ibrahim
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In a country as diverse as Nigeria, inter-tribal marriages have emerged as a significant force for unity, peace, and understanding among its various ethnic groups.

As individuals from different cultural backgrounds come together, they create a blend of traditions and values that enrich their lives and communities. While there is not yet much research on intertribal marriage in Nigeria, in another part of the world that has experienced conflict, former Yugoslavia, research has shown that ethnic intermarriages can build bridges between different groups.

This feature explores the experiences of several couples who have embraced inter-tribal marriages, highlighting their insights on the impact of such unions on national cohesion.

Private school proprietor Abdulganeey Abdurrahman Giwa shares his own experience in an inter-tribal marriage, having been married for three years to a Hausa woman. He strongly advocates for young Nigerians to consider inter-tribal unions as a means to promote national unity. 

“If I have a friend who is interested, I will encourage him to go for inter-tribal marriage because I enjoy it so much,” he tells Peace News Network (PNN)  enthusiastically.

Giwa highlights the importance of communication in overcoming cultural differences. Before marrying, he and his wife agreed to find ways to blend their distinct backgrounds.

“We need to find a way of blending and managing our differences,” he recalls. His proactive approach demonstrates that successful inter-tribal marriages require effort and commitment from both partners.

Reflecting on the lessons learned through his marriage, Giwa emphasizes the personal growth that comes with embracing a partner from a different culture. “There are many things I don’t know about Hausa culture, but with her coming into my life, I begin to understand them one after the other,” he explains.

This exchange of knowledge and experiences enriches both partners and their families, fostering a deeper understanding of each other’s heritage. Moreover, Giwa notes that inter-tribal marriages create bonds that extend beyond the couple, uniting families.

“Now that I am married to a Hausa woman and have a child with her, my in-laws see me as part of their family,” he shares. 

This sense of belonging reinforces the idea that inter-tribal marriages can create lasting connections that transcend cultural boundaries.

Margaret Kwa’ada Julius, the founder of The Eye Opener Youth and Women Foundation, shares her own journey in an inter-tribal marriage that spans over two decades. Married to a Yoruba man from Southern Nigeria, she has witnessed firsthand the transformative power of their union.

“I have three grown-up children from this marriage, and it wasn’t easy,” she admits. However, she emphasizes the importance of understanding and communication between partners from different backgrounds.

Julius notes the historical context of inter-tribal marriages in Nigeria, suggesting that they have long served as a means to forge bonds and maintain peace during times of conflict. 

“My grandmother was a Fulani woman married to a Kilba man,” she reveals. This legacy inspires her commitment to inter-tribal marriage, as she believes it can counteract negative stereotypes. 

“I’m not happy when I hear people saying negative things about Fulani people,” she adds, reflecting her desire to promote empathy and understanding.

In discussing the challenges of cultural differences, Julius advises those interested in inter-tribal marriages to maintain an open mind. “It’s crucial to have positive thoughts towards each other to manage misunderstandings that may arise,” she explains. 

Her perspective sheds light on the importance of mutual respect and adaptability in navigating the complexities of blended cultures.

Ibrahima Yakubu, a Hausa man married to a Yoruba woman, shared his thoughts. He has been blessed with children over the course of their 15-year marriage and describes his experience as “really nice and beautiful.” 

“You experience different cultures from yours,” he states, emphasizing the richness that comes from cultural exchange. 

Yakubu’s perspective highlights how inter-tribal marriages can serve as a community of Nigeria’s broader cultural landscape, promoting social cohesion between the northern and southern regions.

Yakubu also acknowledges the challenges that accompany such unions, particularly regarding food preferences and cultural practices.

“There are challenges attached to such marriages, but I am still learning to understand my wife’s cultural background,” he admits. 

As a peace advocate in northern Nigeria, Yakubu envisions a future where inter-tribal marriages contribute to a more united society. “We are hoping to see a united Nigeria despite our cultural and religious differences,” he expresses, reinforcing the belief that love and understanding can transcend divisions.

The General Manager of Liberty Radio Station Kaduna, Abdull’azeez Ahmed Kadir, a product of an inter-tribal marriage, reflects on his upbringing in a home where his parents spoke different languages. His father is from Niger State while his mother hails from Kogi State, a circumstance that shaped his worldview.

“I get welcomed in either of the two states, ethnic groups, and cultures,” he said.

This sense of belonging, fostered by his parents’ diverse backgrounds, has allowed Kadir to navigate the complexities of Nigeria’s multi-ethnic landscape with ease. Growing up multilingual, Kadir feels uniquely positioned to mediate any potential conflicts between the two cultures. 

“Should there be any conflict among the two, I cannot but be an arbiter and unbiased umpire in resolving it,” he says.

His experience highlights a crucial aspect of inter-tribal marriages: they can foster understanding and dialogue in a society often divided along ethnic lines.

“Inter-tribal marriage fosters national unity, peace, and harmony,” he asserts, urging leaders and elites to promote such unions as a way to bridge gaps between communities.

The stories shared by these couples illustrate a broader narrative about the role of inter-tribal marriages in Nigeria’s socio-cultural landscape.

 As the nation grapples with issues of ethnic tension and division, these marriages represent a hopeful path toward unity. The willingness of individuals to embrace diversity and forge connections across cultural lines can help to dismantle stereotypes and foster understanding.

As Kadir, Julius, Yakubu, and Giwa have shown, inter-tribal marriages are not merely personal choices; they are acts of cultural diplomacy that can contribute to the healing and reconciliation of a divided society.

Each union represents a commitment to building bridges rather than walls, and to fostering relationships that reflect the rich tapestry of Nigeria’s diverse heritage.

The experiences of these couples highlight the potential of inter-tribal marriages to serve as a powerful tool for national unity. As they navigate the complexities of blended cultures, they embody the belief that love can triumph over division. 

Therefore, by promoting understanding, respect, and communication, inter-tribal marriages can pave the way for a more harmonious Nigeria, where diverse backgrounds are celebrated as strengths rather than barriers. 

As the nation moves forward, it is essential for leaders and communities to recognize and support these unions, fostering a culture of inclusivity and acceptance that will benefit future generations.

This week in peace #58: November 15

By
Tara Abhasakun
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Screenshot of UN footage from November 6 showing the destruction of Northern Gaza, video published in The Guardian.

This week, Qatar says it won’t mediate an Israel-Gaza ceasefire until both sides show “good faith.” More South Sudan peace talks planned in Nairobi. DRC’s Amani Festival canceled over security.

Qatar says it won’t mediate Israel-Gaza ceasefire until both sides show “good faith”

Qatar says it won’t mediate an Israel-Gaza ceasefire until both sides show “good faith.” A diplomatic source told The Guardian, “As long as there is a refusal to negotiate a deal in good faith, they cannot continue to mediate.” 

The source said that the warring parties were more concerned with “political optics” than security. It added that they had attempted to undermine the process “by backing out from some of the commitments.”

Qatar has been working with the US and Egypt on talks for months without seeing results. Earlier this month, international media reported that Qatar’s government had agreed to expel Hamas following a US request to do so. However, the Qatari ministry has said that these reports are inaccurate, without explaining how, Reuters reported. 

Health authorities in Gaza say the death toll there has risen to over 43,500 people, with 10,000 more believed to be dead and uncounted under rubble, according to Reuters earlier this week.

More South Sudan peace talks planned in Nairobi

More South Sudan peace talks were set to take place in Nairobi on Thursday, diplomatic sources told Sudan Tribune. The goal of the talks is to bring factions into the peace process that did not sign the 2018 peace agreement. 

The source added that the talks are meant to be These factions include the National Salvation Front (NAS) led by Pagan Amum, the South Sudan United Front (SSUF) led by former army chief Paul Malong, and the Real Sudan People’s Liberation Movement (R-SPLM) led by Stephen Buay.

Although the 2018 peace agreement ended a five-year civil war that killed over 400,000 people, talks stalled after South Sudanese President Salva Kiir’s former rival, Riek Machar’s party, withdrew in July.

The Tumaini initiative peace talks sought to help non-signatory groups maintain peace. Participants in the talks, however, worried that a new security law would allow authorities to detain people without warrants.

DRC’s Amani Festival canceled over security

The Democratic Republic of the Congo (DRC)’s Amani Festival, which promotes peace, has been canceled over security concerns. The mayor of Goma said this week that the festival was “not authorized” for “security reasons,” AFP reported. Goma, located in eastern DRC, is situated in the middle of fighting between armed groups. 

The festival draws musicians from across the DRC, and the world, with organizers saying that it boosts the local economy, as well as helping people cope with trauma. The word amani means peace in Swahili.

Last month, Peace News Network (PNN) spoke to displaced civilians in Goma about the human suffering caused by the country’s conflict and failed peace efforts between the government and M23 rebels. The interviewees discussed the violence they have witnessed, and their living conditions in displacement camps. They explained the necessity of peace in order to help the country develop economically, and socio-culturally. To watch the video, click here. 

Both M23 and the Democratic Forces for the Liberation of Rwanda (FDLR) have committed grave war crimes and violations of international law, including unlawful killings and sexual violence. DRC’s crisis has left over 7 million people internally displaced, accounting for 10 percent of the world’s internally displaced people (IDPs).

Peace Dialogues in Colombia: What Role Can Textile-making Play?

By
Berit Bliesemann de Guevara and Christine Andra
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When a participant of an (Un-)Stitching Gazes workshop in Medellín reflected that “the peace process concerns us all”, it reflected a difficult social dialogue and change of attitudes, mediated by fabric, needle, and thread. 

The 2016 peace agreement between the Colombian government and the FARC (Revolutionary Armed Forces of Colombia) brought to an end an armed conflict that had lasted for more than five decades, killed about 220,000 people (81.5% of them civilians), and displaced almost six million. The implementation of the peace agreement has faced many challenges, including continued violence by other armed groups, targeted killings of social leaders and FARC peace signatories, and a wavering political will to implement the more transformative provisions of the peace accords dependent on election results at national, regional, and local levels. 

Eight years later, Colombian society continues to be socially and politically polarized. While the conflict affected Colombians in geographical and social locations differently, everyone played a role in its historical dynamics. Despite this,  many Colombians still find it difficult to recognise their co-responsibility within these dynamics. 

In this kind of situation, how can we approach those considered enemies for so many years and imagine them beyond dominant narratives of violence? How can we encourage a diverse social dialogue towards the realization that, in one way or another, the peace process concerns us all? This is the focus of project (Un-)Stitching Gazes – to enable difficult conversations between Colombians and use the methods of “textile narratives,” stories told through textiles, and “textile resonances,” textiles made in response to those narratives.

In its first phase, the project worked with the communities of San José de León and Llano Grande, two rural villages in the Colombian department of Antioquia, that now host groups of peace signatories. (Un-) Stitching Gazes invited them, their families, their old and new neighbours, their supporters and victims, to tell their preferred stories by means of needle and thread. 

The transition process brought with it a number of emotional challenges. In one of the first steps of this process, the FARC laid down their weapons. Adriana remembered how difficult this was for her. “When I started carrying a gun, I knew that this was my defence … my faithful companion. It was very hard for me to turn it in, I cried a lot …. It is a void,” she said.

Yet at the same time, the laying down of arms crucially enabled the eventual emergence of trust between the peace signatories and their new neighbours. As Marleida, a resident of San José de León, explained, “Here, we’re shaking hands for the first time. After so much fear, we came and shook hands, and we welcomed them to our area, so that we can live together and build peace in the village. He lay down his weapon to shake hands with us.”

“Shaking hands,” Marleida, 2019, San José de León (photo: Colectivo (Des)tejiendo Miradas archive).

Some of the embroideries directly addressed the dominant narratives about the demobilised FARC combatants as terrorists, delinquents, or even non-human monsters. Jhonatan, a peace signatory living in Llano Grande, chose to embroider an anatomical heart to rehumanise FARC peace signatories. “I always hear that guerrillas are not human beings, that we are demons, they portray us as monsters. I chose a heart because it is a synonym for life, it is the most important organ,” he said. 

“A heart like everyone else,” Jhonatan, 2019, Llano Grande (photo: Colectivo (Des)tejiendo Miradas archive)

In a second phase, these and other textile narratives were exhibited in Bogotá, Bucaramanga, Cali, Fusagasugá, Medellín, Popayán, and cities outside of Colombia. Exhibition visitors were invited to join (Un-)Stitching Gazes workshops with the aim to respond, by means of needle and thread, to the question: What have these textile narratives inspired you to stitch, un-stitch, or re-stitch? This question has sparked over 200 textile resonances to date. 

The focus on different kinds of resonances means to look for connections, shared histories, and similar threads, but also for dissonances between the stories of peace signatories, conflict victims, and other members of Colombian society. 

In prolonged resonances, stitches merge into collective memories, in which the same story repeats itself, only with different protagonists. For instance, a textile narrative by Yonatan, the 8-year-old son of a peace signatory whose embroidery told the story of how paramilitaries killed his mother, resonated with Estefa, a 25-year-old woman in Popayán whose father was killed in a similar way.

In diffuse resonances, a peace signatory’s textile narrative inspires a workshop participant to reflect, via needle and thread, on questions of co-responsibility. By connecting the past armed conflict with ongoing violences, diffuse resonances allow for more complex interpretations of social and political conflicts. 

In this way, diffuse resonances allude to the interdependence of violences such as impunity, targeted killings, patriarchy, extractivism, homo- and transphobia, domestic violence, and many more. A textile resonance by a workshop participant in Medellín reads: “We don’t know where the wound begins, nor where it ends.”

“We don’t know where the wound begins,” Medellín, 2021 (photo: Colectivo (Des)tejiendo Miradas archive).

Other diffuse resonances speak to their maker’s hope that change is possible. This could be a change of personal views from “indifference” to “conscience,” as depicted by an embroiderer in Cali, or the societal change that can entail when “we write peace among all of us,” as a participant in Medellín reflected.

“We write peace among all of us,” Medellín, 2022 (photo: Colectivo (Des)tejiendo Miradas archive)

By means of textile-making, the (Un-)Stitching Gazes process not only enabled dialogue across divides, participants also unstitched and restitched their attitudes and practices. In this way, the project’s textile methodology made a small, but tangible contribution to an ongoing process of building lasting peace. 

About

(Un-)Stitching Gazes / (Des)tejiendo Miradas is a series of projects carried out in collaboration between researchers and activists in Colombia and the UK. To find out more, visit the bilingual website (English/Spanish): https://des-tejiendomiradas.com  

Polarization is a growing threat, experts say

By
Pablo Molina Asensi
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Group of American activists protesting, photo via iStock.

While the 2024 presidential election is finished, the polarization that marked the election period is far from over. Experts point out that Americans are increasingly divided over key issues, are unwilling to engage with those they disagree with, and that political speech has become increasingly violent. Growing divisions over what it means to lead a “moral life,” said Paul Simmons, a professor and director of The Narrative Transformation Lab (TNT Lab) at George Mason University, have led political debates to become increasingly high stakes. When faced with an opponent that is thought to represent an existential threat, people perceive that there is “only one thing to do, and that is to win,” said Simmons, precluding any possibility of cooperation or compromise. Polarization, he added, was once an elite phenomenon, but it now affects society as a whole.

American political debates have changed fundamentally over the past decades, Simmons said. Since World War II, according to Simmons, political clashes have shifted away from class disparities to issues of “social status” associated with race and gender. While this was linked to an increased emotional appeal in politics, and that “rational choice is not the whole game.” Also, peaceful anti-extremist narratives can bridge emotion and rationality, and help address the concerns of white working-class Americans that might otherwise turn to right-wing extremism.

Rabbi Rachel Gartner of Georgetown University thinks that young people are often not inclined to spend time with people they disagree with and lack interpersonal skills and trust to cross divides. As  Co-Director of “In Your Shoes”, a program that uses theater to bring participants of diverse backgrounds together, Gartner asks the “actors” to be vulnerable with each other as they create joint storytelling exercises to transform into a “we”, a cohesive community across differences.

The In Your Shoes experience has led to the development of a course bringing together Georgetown students and students from Patrick Henry College, a conservative Christian university in Virginia. Gartner said that the exercise highlighted key differences between the two student bodies around issues of faith and sexuality. She called for greater empathy and trust across political differences, as she found that students “don’t trust that the other side is hurting.”

The course had surprising effects even after the January 6, 2021 attack on the U.S. Capitol, with students across both institutions reaching out to In Your Shoes to make sense of the event.

Rabbi Seth Limmer, the Director of Public Affairs for the Polarization & Extremism Research and Innovation Lab (PERIL) at American University, said that the main indicator of unstable democracy is the acceptable degree of violence and violent speech. As violent threats and imagery in American political discourse have increased, the stability of American democracy has been undermined.

The internet can have particularly polarizing effects, Limmer argued. He said that social media echo chambers tend to pull people towards extremism and that the drive to capture attention encourages them to publicly adopt provocative positions.

Limmer also said that the phenomenon of “digital inoculation” might be effective in countering online disinformation. “No one likes being manipulated,” he said, so internet users could be exposed to a small example of disinformation that is then debunked and explained to help them detect future falsehoods. Limmer said that this practice has been adopted by social media companies, with some of them introducing “prebunking” videos into the feeds of users consuming a large amount of COVID-19 misinformation.

In terms of the future of polarization, Simmons was pessimistic in the short term and believed that the U.S. has not yet “hit the bottom”. However, he remained optimistic in the long term about the possibility of collaboration and peace between world leaders.

Gartner lamented the lack of major financial investments in peacebuilding, arguing for a “peace economy” that can sustain efforts to reach across political divides.

Limmer said that a lack of interest by political leaders remains an impediment to peacebuilding programs, with most of the effort still coming from grassroots activists.

Simmons said that peacebuilding did not mean disagreements should be abandoned. Constructive conflict, he argued, remains a key feature of democratic politics, but people should be able to effectively diagnose when peaceful competition or cooperation is preferable.

The views in this article were expressed during a panel that took place on October 9, 2024, as part of Academics Bridging the Divide, a series of panels bringing together researchers focusing on peacebuilding, political violence, and polarization. The event was organized by Randy Lioz of George Mason University’s Jimmy and Rosalynn Carter School of Peace and Conflict Resolution. The panels were held at Johns Hopkins University’s Bloomberg Center in Washington, D.C.

This Week in Peace #57: November 8

By
Tara Abhasakun
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Juba, South Sudan, where the South Sudanese and Kenyan presidents met. Photo via Jens Klinsing for Wikipedia.

This week, the presidents of South Sudan and Kenya meet after stalled peace talks. What does the US election result mean for peace abroad, and at home?

Presidents of South Sudan and Kenya meet after stalled peace talks

The presidents of South Sudan and Kenya met in Juba, South Sudan on Wednesday, following stalled South Sudan peace talks, ABC News reported. Although the 2018 peace agreement ended a five-year civil war that killed over 400,000 people, talks stalled after South Sudanese President Salva Kiir’s former rival, Riek Machar’s party, withdrew in July. The party cited plans by mediators to replace the peace agreement.

Kiir and Kenyan President William Ruto called for the mediation team to resolve all issues within two weeks. 

The Tumaini initiative peace talks sought to help non-signatory groups maintain peace. Participants in the talks, however, worried that a new security law would allow authorities to detain people without warrants.

This week, Peace News Network (PNN) published an article discussing the need to include women in national peace initiatives. Dr. Winnie Bedigen demonstrated how the role of women’s indigenous institutions’(Honyomiji) played a role in leadership, education, and social support. To learn more, read here.

What does the US election result mean for peace abroad, and at home? 

Across the globe, many are wondering what the US presidential election of Donald Trump means for peace in the US, and abroad. 

Following the election, Ukrainian president Voldymyr Zelenskyy said he hoped that Trump’s victory would bring his country a “just peace,” and that he appreciated Trump’s “‘peace through strength’ approach in global affairs” in international affairs, The Telegraph reported. Trump has been vague on support for Ukraine, refusing to indicate whether he wants the country to win its war against Russia. Many suspect that Trump will attempt to hold talks between the two countries in the coming weeks. 

Meanwhile, war is also raging on in the Middle East. The war between Israel and Gaza following October 7 has left Gaza in a humanitarian crisis, with Israeli refugees still trapped there. It remains unclear whether Trump will be able to peacefully resolve the crisis. Trump has presented a peace plan largely viewed as favoring Israel, and settlement expansion in the West Bank boomed under his presidency. Trump also recognized Jerusalem as Israel’s capital, supporting the country’s claim over the disputed city, Associated Press reported. 

Many are also concerned with the state of peace in the US following the election. In the U.S., conspiracy theories targeting election workers have become widespread. False rumors about the Federal Emergency Management Agency (FEMA) have also emerged after the devastating hurricanes that affected the southern U.S. in October and September. Yesterday, PNN published an article about how media and technology can help prevent election violence. Experts discussed the topic at a panel, and one expert argued that the U.S. had a lot to learn from efforts to prevent election violence abroad. 

Mohan said that young leaders and influencers are key to reaching out to young men, but that women leaders should also be integrated into violence prevention efforts. Too often, women, minorities, and people with disabilities are sidelined during anti-violence programming, he said. To learn more, read here.

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