THE BEST EXPERIENCES AND CHALLENGES ONPEACEMAKING ACTIVITIES

OFRELIGIOUS LEADERS IN EAST HARARGHEZONE OF OROMIA REGIONAL

STATE, ETHIOPIA

MA THESIS

ABADIR YOUYA MUSA

DECEMBER, 2022
HARAMAYA UNIVERSITY, HARAMAYA
The Best Experiences and Challenges on Peacemaking Activities of Religious Leaders
in East Hararghe zone of Oromia Regional State, Ethiopia

A Thesis Submitted to Social PsychologyProgram

College of Education and Behavioral Sciences
HARAMAYA UNIVERSITY

In Partial Fulfillment of the Requirements for the Degree of Master of Arts in Social
Psychology

AbadirYouya Musa

December, 2022
Haramaya University, Haramaya
 APPROVAL SHEET
HARAMAYA UNIVERSITY
POSTGRADUTE DIRECTORATE
I hereby certify that I have read and evaluated this thesis entitled “The Best Experiences and
Challenges on Peacemaking Activities of Religious Leaders in East Hararghe zone of Oromia
Regional State, Ethiopia” Prepared under my guidance by AbadirYouya Musa. I recommend
that it be submitted as it fulfilling thesis requirements.

Endres Said (Associate Professor) ___________ __________

Major Advisor Signature Date
Gemachu Abera (Associate Professor) __________ ___________
Co-Advisor Signature Date
As the member of the Board of examiners MA Thesis open defence examination, I certify that
I have read and evaluated the thesis prepared by AbadirYouya Musa and examined the
candidate. I recommend that it be accepted as fulfilling the thesis requirements for the degree
of Master of Art in Social Psychology
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Final Approval and acceptance of the thesis is contingent upon the submission of its final
copy to the Post Graduate Directorate (PGD) through the candidate’s Department or School
Graduate Committee (DGC or SGC)
 2

DEDICATION
This research work is dedicated to God Almighty who has kept me all through the journeys of
life and has made the research work a reality.
 3

STATEMENT OF THE AUTHOR

First, I declare that this thesis is my genuine work and that all sources of materials used for
this thesis have been duly acknowledged. This Thesis has been submitted in partial fulfillment
of the requirement for MA. Degree at Haramaya University and it is deposited at the
University Library to be made available to borrowers under the rules of the library. I solemnly
declare that this thesis is not submitted to any other institution anywhere for the award of any
academic degree, diploma, or certificate.

Brief quotations from this thesis are allowable without special permission provided that
accurate acknowledgment of the source is made. Request for permission for extended
quotation from or reproduction of this manuscript in whole or in part may be granted by the
head of the department of sociology peace and development program or the Director of the
Postgraduate Programs Directorate when in his or her judgment the proposed use of the
materials is in the interest of scholarship. In all other instances, however, permission must be
obtained from the author.

Name: Abadir Youya Mussa Signature……………………..

Place: Haramaya University

Date of Submission: ______________

ABBRIVATIONS AND ACRONYMS

CBO Community Based Organization
 4

CGS Council of Graduate Student

DICAC Development and Interchurch Aid commission
ECFE Evangelical churches fellowship of Ethiopia
EECMY Ethiopian Evangelical Church Mekaneyesus
EEUC Ethiopian Evangelical Unity Church
EMASC Ethiopian Muslims Affairs Supreme Council
FBCSO Faith Based and Community Based Organization
FBO Faith Based Organization
FGD Focus Group Discussion
IRCE Inter Religious Council of Ethiopia

BIOGRAPHICAL SKETCH
The author, Abadir Youya Musa, was born at Tullo District in rural kebele Rekete fura, West
Hararghe Zone, Oromia Region in Ethiopia, on 07 July 1967 to his father Youya Musa and
his mother Nuriya waree. When he reached school age, he went to school in 1977 and
 5

attended his primary education at Hirna Elementary School from 1977 to 1984. Then, he
joined the 9th -12th Hirna secondary School in 1985-1989 where he completed high school
education in 1989. After completing their high school education, he joined the Oromia police
training center in 1991 and graduated in police science in 1992. After graduation, the author
was employed by Oromia police members in different districts of the eastern Hararghe zone.
After serving three years in this organization, he joined Haramaya University in 1994 and was
awarded a diploma in accounting in 1999. Likewise, after graduation, he managed different
woreda police and as well as zonal police leaders. Besides this, he joined Unity University in
2001 and was awarded a BA degree in law in 2007. Then, he was changed from Oromia
police to Haramaya University and employed at Haramaya university safety and security
directorate director and again he joined Haramaya University in July 2012 to pursue a study
leading to the Degree of Master of Art in Social Psychology until now.

ACKNOWLEDGEMENTS
I would like to express my deepest gratitude and heartfelt thanks to my major and co-
advisors, Endres Said (Associate Professor) and Gemachu Abera (Associate Professor)
respectively, for their intellectual support by reading, correcting, and forwarding comments to
shape and reshape this thesis. Their corrections and critical remarks from the preparation of
the proposal to the completion of the thesis were very useful and constructive.
 6

I owe special thanks also to my friends Mohammedjuhar Musa who assisted the manuscript
thoroughly. I am greatly indebted to all my informants, who are the masters of their religious
leaders whose contributions to the work would have been decisive. Their support and unleash
flows of cultural elements made this paper to be completed. I would also extend my sincere
thanks to my wife Najuma Aliyii and my brother Kamil Youya for their consistent
encouragement. I also sincerely give my special appreciation to the College of Education and
Behavioral Sciences of Haramayaa University for its financial support to carry out the study.

TABLES OF CONTENTS
DEDICATION III
STATEMENT OF THE AUTHOR IV
ABBRIVATIONS AND ACRONYMS V
BIOGRAPHICAL SKETCH VI
ACKNOWLEDGEMENTS VII
TABLES OF CONTENTS VIII
 7

LIST OF TABLES XI
ABSTRACT XII
1. INTRODUCTION 1
1.1. Background of the Study 1
1.2. Statement of the Problems 4
1.3. Objectives of the study 5
1.3.1. General objective 5
1.3.2. Specific objectives 5
1.4. Research Questions 5
1.5. Significance of the Study 6
1.6. Key Terms 6
1.8. Organization of the thesis 6
2. REVIEW OF RELATED LITRATURE 9
2.1. Concept of Peace 9
2.2. Theories in Peace 9
2.2.1 Realist theory of peacemaking 10
2.2.2. Idealist theory of peacemaking 10
2.2.3. Structuralist Theory of peacemaking 10
2.2.4. Post-structuralist theory of peace building 10
2.3. Peace Building 11
2.4. Best Experiences of Religious Leaders’ in Teaching of the Peace 12
2.5. CONDITIONS OF RELIGIOUS LEADERS IN PROMOTING PEACE AND
HARMONY 15
2.6. Challenges on Peacemaking Activities of Religious Leaders 15
Cont…
2.6.1. Factors undermining inter-faith collaboration 15
2.6.2. Problems with perceptions of impartiality 16
2.6.3. Muting debate and preserving the status quo 16
2.6.4. Capacity and funding 17
2. 7.Theoretical Frame Work 17
2.7.1. Psychological Approaches of Religion 17
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3. RESEARCH METHODOLOGY 20
3.1. Description of the Study Area 20
3.2. Research Design 20
2.4, Sample Techniques 20
2.5. Sample Size 21
3.4. Methods of Data Collection 21
3.5. Method of Data Analysis 22
4. RESULT AND DISCUSION 24
4.1. Demographic Characteristics of Respondents 24
4.1.1. Age and sex of the informants 24
4.1.2. Marital status, religion, and educational level of the informants 25
4.1.3. Social position and occupation of the informants 27
4.2. Sources of Peace Instability in Haramaya District 28
4.3. Religious Principles and Practices of Peace Making 30
4.4. Religious leaders' best experiences in promoting peace at Haramaya District 31
4.4.1. The Role of Religious Leaders in Conflict Resolution 31
4.4.2. Best experiences on Peacemaking Activities of Religious Leaders 32
4.4.2.1. Education and teaching peacemaking activities 33
4.4.2.2. Mediation and negotiation peacemaking activities 34
4.4.2.3. Forgiveness and compromising peacemaking activities 35
4.4.2.4. Tolerance peacemaking activities 37
4.4.2.4. Discussion and Reconciliation peacemaking activities 39
4.4.2.5. Love peacemaking activities 41
4.5. Sustainable Religious peacemaking 43
Cont…
4.6. Challenges Faced By Religious Organizations in Their Peacemaking Practices 43
5. CONCLUSION AND RECOMMENDATIONS 46
5.1. Conclusions 46
5.2. Recommendations 46
6. REFERENCES 48
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LIST OF TABLES
Table Pages

Table1. Age of the informants 24

Table 2. Sex of the informants 25
Table 3.marital status of the informants 25
Table 4. Religious of the informants 26
Table 5. Educational backgrounds of the informants 26
Table 6. Social position of the informants 27
Table 7. Occupation (livelihood) of the informants 27
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Table 8. Causes peace instability 28

Table 9. Effective peacemaking activities 32
Table 10: whether religious peace makers continually promote peace 43
Table. 11. Challenges facing religious organizations in peacemaking 43

The Best Experiences and Challenges on Peacemaking Activities of Religious Leaders in

East Hararghe zone of Oromia Regional State, Ethiopia

ABSTRACT

Haramaya district is one of the eastern Hararghe districts with a high population density. As
conflict is apparent in such a society, only legal options or customary law can’t guarantee
and sustain peaceful coexistence. In order to handle it, they widely follow the way of solving
conflict that religious leaders have experienced. If the best experiences and challenges in the
peacemaking activities of religious leaders are properly identified and promoted through
scientific investigations, it could be an important and prominent tool in the peacemaking
 11

process. However, those activities have not been explored, well understood, or well
documented. Therefore, this study was aimed at exploring the best experiences and challenges
of religious leaders' peacemaking activities in the district. To achieve the study's stated
objectives, qualitative exploratory research was used. To achieve the above objectives, the
study collected primary data from 58 informants that were purposively selected from the
targeted group of the study. The secondary data sources were obtained from published and
unpublished government documents, such as books, journals, and different research studies.
The study found that various types of best practices for peacemaking activities by religious
leaders existed in the specific district. Among the various types of peacemaking activities,
education and training, negotiation, love, compromise, forgiveness, discussion, and
reconciliation are the greatest. On the other hand, these peculiar activities of peacemaking
employed by the religious leaders in the communities are limited due to lack of enough
resources, proper training of their personnel, confidence and fear, lack of skills and
knowledge, and being unable to respond well, among others. According to the findings of this
study, religious leaders practice the majority of community peacemaking by adhering to their
norms and values. It uses less energy and speeds up the process of closing the case. This
research puts forward recommendations for religious leaders to educate their followers about
the causes of conflict and conflict resolution. There is a need for amending and enforcing the
existing laws as well as formulating new laws concerning the incorporation of religious
leaders as part of the legal system.

Key words: Muslims, Orthodox Christians, peacemaking, Protestants, religious leader

1. INTRODUCTION

1.1. Background of the Study

Peace is something everybody wants to have but not many people actually achieve; it is easily
lost and always has to be worked for. For that reason, it is understandable that there are
different definitions of peace. Basic concepts of peace involve the absence of violence and the
maintenance of stability and a relatively safe social and political order. However, such
definitions could condone covert violence, which undermines peace (Kassa, 2014). Peace can
go beyond the preoccupation with the absence of conflict or violence, and it can be seen as the
 12

transformation of conflictual and destructive interactions into more cooperative and

constructive relationships, i.e., the process of conflict transformation and resolution.
According to a prior research by Assefa (2006) asserted that "peace and peacekeeping are
wider concepts than merely procedures used to patch up disagreements." An integrated,
holistic, and compassionate social order can be achieved by establishing a framework for
discerning, understanding, analyzing, and regulating all human connections. Peace is a
philosophy, and in reality, a paradigm, with its own ideals and precepts.

Likewise, peace is a situation of tranquility, avoiding disagreement or dispute, where people

live in calm and serenity; however, this approach fails to recognize conflict as a fact of life
which cannot simply be avoided. The word Peace is usually associated with profit and
advantage, suitability and fitness(Antigegn, 2019).This leads on to ideas such as: kindness and
well mannered, talent and capability, self-mending and amending, charity and benevolence,
tranquility and affluence, multiplicity and exuberance of something, reconciliation, unity,
cease-fire and avoiding war (Brinkmann, 2006:45).

Albany, proposes two definitions of peace: negative peace and positive peace (Albany:
2000:43). Negative peace focuses on reducing war and physical violence or the absence of
violent conflict or recurrence of conflict. A negative peace program develops a well informed
citizenry or community that takes action through eradicating direct violence and working for
disarmament, such as at the emergence of violence and conflict, human rights oppression,
riots etc. The positive peace concept focuses on the amelioration of all structural and
systematic obstacles to peace and thus the creation of true and sustainable peace. Positive
peace addresses the need for justice equity, democracy, and an end to structural violence,
being concerned beyond the end of war and physical violence. Positive peace requires justice
since “changes in global society and economic systems are seen as the necessary
preconditions for authentic world peace. Galtung associates peacemaking with “positive”
peace, meaning the cessation of structural and cultural violence or the creation of a “self-
sustaining peace (Galtung: 1996).

On the other hand, peace psychology seeks to develop theories and practices aimed at the
prevention and mitigation of direct and structural violence. Framed positively, peace
psychology promotes the nonviolent management of conflict and the pursuit of social justice,
 13

what we refer to as peacemaking and peacebuilding, respectively (Christie et al., 2001). A

similar definition of peace psychology was offered by MacNair (2003), who revealed that it is
the study of mental processes and behaviors that lead to violence, prevent violence, and
facilitate nonviolence, as well as promoting fairness, respect, and dignity for all, for the
purpose of making violence a less likely occurrence and helping to heal its psychological
effects.

However, if there is no peace, there will be a third global war, and people will begin to lose
hope for our earth. If there is no hope, there will be no determination to save it (Paul, 1976).
According to Aimée Sparrow (2018) if there is no inner peace, researcher will have this
normally hidden yet ever present feeling of doom and despair, including a desperate need to
escape and forget, unable to be present and enjoy life in the moment. Researcher would miss
out on simple pleasures and always feel like something is missing, have a sense of complete
isolation from others due to them being unable to relate to our inner turmoil, and feel
hopeless, lost, and confused. Researcher may have our own particular anxieties, fears, and
worries, but as soon as researcher find reconciliation between our dreams, goals, and desires
along with the possibilities for their actualization being realistic enough for satisfaction, there
will be a sense of inner peace enough to focus on the matters at hand. Peacemaking is the
transformation of conflictual and destructive interactions into more cooperative and
constructive relationships, i.e., the process of "conflict transformation and resolution." Peace
is a philosophy and a paradigm, with its own values and a precept, that provides a framework
to discern, understand, analyze, and regulate all human relationships. (Assefa, 2006:4).

In traditional African societies; peace is not an abstract poetic concept, but rather a down-to-
earth and practical concept. African Traditional Religions conceive of peace not in relation to
conflict and war, but in relation to order, harmony and equilibrium. It is a religious value in
that the order, harmony and equilibrium in the universe and society is believed to be divinely
established and the obligation to maintain them is religious. It is also a moral value since good
conduct is required of human beings if the order, harmony and equilibrium are to be
maintained (Godfrey IgresearcherbuikeOnah, 2001).

Our continent Africa is the cradle of humanity. It implies that Africa had, from time
immemorial, evolved its own mechanisms and institutions for managing and resolving
 14

disputes and conflicts in ways that preserved the fabric of society and encouraged peaceful
co-existence. The argument is that the concept and practice of peace and conflict resolution is
not new in Africa, but rather it is the institutionalization of peace and conflict studies at
African Universities and schools and civil society organizations, that is the new phenomenon
(Francis, 2006). Peace’ has engendered massive efforts in the prevention of violence by
politicians, academics, religious and community leaders, and international organizations
(Jennifer et al., 2014). Today, peacemaking has been recognized as one of the surest way to
pre-empt violence and to consolidate peace, particularly after cessation of conflicts (Andrew,
2005). In view of this, the ‘Agenda for Peace’ defines peacemaking as an “action to identify
and support structures which tend to strengthen and solidify peace to avoid a relapse to
conflict” (Boutros, 2014). In view of the fact that the traditional political means of resolving
conflicts and tension has not always guaranteed peace in conflict areas of the world,9
peacemaking actors have identified the need to explore other non-political avenues such as
religion to promote and maintain peace among communities in the world. Indeed, peace
researchers have argued that religion can play a crucial role in the pre-emption of violence,
conflict resolution, deflation of tensions, and sustenance of societal peace and security (John
and Ihsan, 2010). The values of tolerance, compassion, forgiveness, reconciliation and justice
which have been identified as indispensable pillars for contemporary peacemaking (Stephen,
2014)

Religion, as with other aspects of the content, plays an important role in resolving conflicts
and promoting peace, particularly in the East African region. The engagement of different
religious communities ensures that each group can contribute to a common cause of peaceful
coexistence (Singleton and Shingler, 1967). In spite of such contributions, religion has been
the source of conflict and instability. Our country, Ethiopia, is not an exception. As a result,
this study investigated the best practices and challenges of religious leaders in peacemaking
and resolving local conflicts in the selected districts of the East Hararghe zone.

1.2. Statement of the Problems

Conflict is a natural and common to every society, each society developed its own conflict
resolution mechanism based on their religious and values (Zartman, 2000). Religion is one of
the potential instruments that instigate conflict or promote peace in different parts of the
 15

world (Danmission, 2016). Various scholars and empirical data have revealed that religion
has dual implications in human history. In the first place, religion serves as a system of
symbols that enables individuals to develop social cohesion and common understanding
(Rasul, 2009). Religion also causes people to live their lives in such a way that they salivate
by having a vision of reality that transcends the temporal or being world into a becoming
world where everyone lives in an everlasting peace (Johnston and Cox, 2003).

According to Godfrey Igwebuike Onah (2001), the peace-building process in the world cannot
be realized without religious institutions' involvement. For example, the mediation made by
the Catholic lay group Sant'Egidio to end the civil war in Mozambique, the participation of
religious leaders in South Africa's reconciliation efforts; or the intervention of an imam and
pastor team in YelwaShendam, Nigeria, to stem Christian-Muslim violence, or the
cooperation of faith-based and secular organizations in Egypt, Libya, and Tunisia justified the
fact that peace and security endeavors could not be ensured without the involvement of
religious institutions at large. So it is important to say that religion and religious institutions
play a paramount role in resolving conflicts and ensuring sustainable peace in the world
(Johnston and Cox, 2003).

Like others, African socities have their own means of addressing and resolving conflicts since
the remote past (Zartman, 2000). Tirsit (2002) also notes that religious approaches of conflict
resolution are important components of the cultural heritage of African societies. Likewise,
in Ethiopia religious conflict resolution has been practiced for a long period particularly in the
Haramaya district. Haramaya district is inhabited by a population with a diversified religion
and ethnicity, especially around Haramaya University. As conflict is apparent in such a
society, only legal options or customary law could guarantee and sustain peaceful coexistence
in that society. As a result, religious leaders play a critical role. For this reason, the researcher
is interested in investigating this woreda. If the best experience and challenges on
peacemaking activities of religious leaders of those diversified religions are properly
identified and promoted through scientific investigations, it could be an important and
prominent tool in the peacemaking process. In this case, there is a gap of scientific
investigation and contribution in exploring the best experience and challenges of religious
 16

leaders in peacemaking practices in the woreda. Therefore, the study was conducted with the
aim of filling the above-mentioned gap with the following objectives:

1.3. Objectives of the study

1.3.1. General objective

The general objective of the study is to explore the best experience and challenges on
peacemaking activities of religious leaders in Haramaya woreda, East Hararghe zone.

1.3.2. Specific objectives

Specifically, the study will address the following objectives:

 To explore best experiences of religious leaders in peacemaking practice.
 To explore challenges faced by religious leaders in their peacemaking practices
1.4. Research Questions
The following questions will be addressed in this research:
 What is religious leaders’ best experience in peacemaking practice in Haramaya
Woreda?
 What are the challenges faced by religious leaders in their peacemaking practices?

1.5. Significance of the Study

Ethiopia is a home for more than 80 ethnically varying society. All these have their own
cultural background. In addition to this, Ethiopians in general and people of Haramaya district
in particular, are characterized by followers of multiple religions with high sense of
religiosity. As conflict is apparent in such society, only legal option or customary law
couldn’t guaranty and sustain peaceful coexistence of society. So, the role of religious leaders
should be promoted since significant sect of society stand by religion. The study have the
following benefits: It was served the policy makers in enhancing learning by adding value
laden recommendations based on the research findings. The findings of the study were served
for advocacy, policy and legislation development, social mobilization and program design. It
may be input for future researchers. Finally, it was served as ground for further training and
possible feedback in the implementation of the research findings at all levels of interventions
 17

to researchers and development actors and contributes to Social Anthropology literature as it

employed different Anthropologist concepts and methods which are appropriate to investigate
the role and potentials of religious institutions in conflict resolution.

1.6. Key Terms

Peace: is a state of balance where the rights of all citizens are respected and their voices are
heard by employing dialogue and discussion to reach at mutual respect and trust (IIR, 2009).
Religion: is just like a culture and/or linguistic framework or medium that is established to
make the people to describe the realities or beliefs through experiencing inner attitudes,
feelings, and sentiments (Lindbeck, 1984).
Religious organizations: reefers to institutions established for the purpose of collecting
religious followers and worship their creator Allah. They are established by the consult of
individuals for the every purpose of getting bless from their creature and other saints.

1.8. Organization of the thesis

The research proposal will present in six chapters. Chapter one dealt with background, the
statement of the problem, research proposal objectives, Research Questions, significance of
the study, limitation of the thesis ,Operational definition of basic terms and organization of
the thesis. Chapter two was present a review of the previous studies on different aspects of
Religious organizations on peacemaking practice. It also revealed the theoretical and
conceptual framework that will be guide to the study. Chapter three, background of the study
area and research methodology that was followed for data collection and analysis. Chapter
four contains result and discussion of the finding. Chapter five contains conculusion and
recommendation of the thesis. Finally, chapter six of this thesis deals about References.
18
 19

2. REVIEW OF RELATED LITRATURE

2.1. Concept of Peace

Peace is the most desired element of humanity. Peace seems to be an "umbrella concept", a
general expression of human desires, of that which is good, that which is ultimately to be
pursued. Mankind will always be heading for goals, some of them very concrete, some of
them more abstract and diffuse, and "peace" seems to be one of the terms that used for this
generalized goal. In the early years of peace studies, it was assumed that peace is the opposite
of war. Peace was defined as the absence of war, partially because the early peace studies was
strongly motivated by the reflection on the tragedies of the Second World War and by a sense
of crisis of human survival caused by the danger of a total nuclear war between the two
superpowers (Matsuo, 2005).

When peace is defined narrowly it can imply passivity and the acceptance of injustice. During
the cold war the word had subversive implications and was often associated with communism.
Moscow sponsored ersatz “peace councils” which gave the word a negative connotation.
Hesitancy about the meaning of peace existed long before the cold war. In the years before
World War I Andrew Carnegie lavishly funded programs to prevent war and advance
international cooperation, but he was uncomfortable with the word peace and wanted to leave
it out of the title of the international endowment he left as his legacy. Peace is more than the
absence of war. It is also “the maintenance of an orderly and just society. In this regard many
writers distinguish between negative and positive peace, where the former implies the absence
of war, and the later implies the presence of justice. Peace is also a state of balance where the
rights of all citizens are respected and their voices are heard by employing dialogue and
discussion to reach at mutual respect and trust (IIR, 2009).

2.2. Theories in Peace

In a nutshell the focus of all international relations (IR) theories is on regulating the
international system of states and thus maintaining peace as security, order or justice. On the
Model, C. P. et al. (2011) Important of these theories are mentioned as a given below:
 20

2.2.1 Realist theory of peacemaking

Realism focuses on the balance of power among sovereign nation-states based on an

understanding that the international system is anarchic and states are driven by interest rather
than idealistic norms. Peace building in realism refers to maintaining stability through
hegemonies power and through the preservation of interests.

2.2.2. Idealist theory of peacemaking

In contrast to realist, idealism advocates for a world regulated by international organisations,

norms and standards. Peace building, therefore, aims at achieving peace between nations on
the basis of the establishment of norms and standards and through a super entity like the UN,
which can help in regulation and monitoring.

2.2.3. Structuralist Theory of peacemaking

A Marxist-inspired structuralism analysis focuses on justice and equality, and critically

analyses the power relations within the system. Peace building in this context is a
revolutionary approach to mobilize the masses in order to achieve radical change in the
international system.

2.2.4. Post-structuralist theory of peace building

Post-structural international relations reading also looks into issues of justice, equality and
power relations but puts the main emphasis on marginalized actors and discourses. Here peace
building is not about a common Meta narrative but about understanding differences and
including the discourses on every day peace of ordinary people into international debates in
an emancipator sense. Peace building within international relations theory is often not
explicit. The framing of international relations theories has, however, inspired the middle
level theories which deal more explicitly with peace building.
 21

2.3. Peace Building

In a world that is becoming more characterized by ferocious conflicts coupled with human
suffering, traditional methods of security have been rendered ineffective therefore peace
building has become an essential precondition for individual researcher ll being, community
and national development United Nations Report (2009). However, the notion of peace
building has been heavily contested and a series of debates have been brought forward by
different scholars as to the definition, when to intervene, approaches, actors and strategies to
implementation. In this regard it is the duty of this essay to analyse the contribution of
Lederach J.P and Galtung J to the evolution of the concept peace building. The former has
contributed conflict transformation, involvement of civil society, culture sensitive approaches
and bottom up approaches to peace building among others. The latter brings forward the three
dimensions to peace building thus peacemaking, peacekeeping and peace building with a
central focus on positive peace and negative peace among others.

The recent developments on the use of the term peace building are very much related to
human security. According to Miall, (2004) notes that the threat agenda should be broadened
to include hunger, disease and natural disaster because these kill far more than war, genocide
and terrorism combined. Therefore it can be argued that the redefinition of security has
informed the evolution of peace building thinking. The term peace building is widely used to
pinpoint and describe the complex of interrelated threats associated with civil war, genocide
and displacement of populations thus the primary goal of peace building is to protect
individuals United Nations (2009). It is neither a purely political, security nor developmental
process but it should bring together security, political, economic, social and human rights
elements in a coherent and integrated way United Nations Peace building Support Office
(2010, p.1). In this regard one may argue that the notion of human security has largely
contributed to the debates brought forward by various scholars and theorists. It has become
more of a developmental agenda under the belief that researcher re there is human security
individuals largely enjoy peace dividends.

The term peace building is difficult to define and even more difficult to achieve in practice
Cousens (2001). Peace building as a term was first coined by Galtung in 1975 and many
 22

concepts that are continuously applied in peace building are borrowed from Galtung, Unicef
(2011). However, there are ongoing debates among practitioners and analysts as to the
meaning and the scope for peace building and the effective ways to implement it, therefore
whilst taking the idea there are significant differences in terms of what peace building entails
United Nations Peace building Support Office (2010). The term peace building has been
defined as addressing and removing the root causes of violence-the structural and cultural
violence that feeds into and enables direct violence (Galtung, 2001). In this regard one may
plausibly say that the definition by Galtung was centered on violence elimination and violence
prevention.

Heemskerk (2007) observes that civil society organizations are critical in areas of local
ownership and engagement of peace building they are exceptionally capable in mobilizing
individuals in peace building processes. He further states that religious organization leaders
are an imperative basis of local knowledge and expertise in various sectors related to
rebuilding societies after conflict such as justice and social reconciliation. Therefore from the
above description it can be noted that Lederachrealized that civil society play a vital role in
peace building and should be present in any peace building activity it should link the people
from different hierarchies in building sustainable peace. Despite the fact that civil societies
have been largely criticized in most African states (United Nations, 2009)

2.4. Best Experiences of Religious Leaders’ in Teaching of the Peace

The Biblical principles of truth telling, forgiveness peace and Justice according to Schreiter
(2010) guide the religious peace makers in their peace building and reconciliation mission.
Lederach (1997) shares these principles. He argues that reconciliation involves the
identification and acknowledgment of what happened that is truth, an effort to right the
wrongs that occurred, justice and forgiveness for the perpetrator’s mercy. Lederach (1997)
and Schreiter’s (2010) ideas researcher re useful in this study as they helped in identifying the
appropriate methods of peace building and reconciliation in Kuresoi North Truth is one of the
necessary conditions for forgiveness and reconciliation.
Acknowledgement according to Lederach (1997) and Montville (1998) builds on the truth
dimension of reconciliation. Montville argues that people find it difficult to forgive and
 23

reconcile, unless there has been an open acknowledgement of the injuries and losses. To them,
acknowledgment is decisive in the reconciliation dynamic. That is, an open and shared
acknowledgement of the injuries and losses is a critical condition for reconciliation where
mutually destructive collective violence involved a very large number of people. The
challenge of acknowledgement however is that Knowing may make some people angry and
more unwilling to let go of what they have suffered. Truth and acknowledgment also lack
credibility in the long run if unaccompanied by other acts of concrete restorative justice.
Lederach and Montville’s ideas were important in this study as they helped in suggesting
other acts such as justice to accompany acknowledgement.

Justice, according to Lederach (1997) involves the pursuit of restoration, rectifying wrongs,
and creating right relationships based on equity and fairness. Pursuing justice involves
advocacy for those harmed, open acknowledgements of the wrongs committed, and making
things right. Lederach sentiments researcher re resourceful in this study as the experience of
justice is a basic human need which should be addressed in order to prevent ethnic conflicts
from occurring in Kuresoi North and in any other parts affected by these conflicts.

For Zehr (1990) Justice is a precondition for closure. Pope Paul II (2002) asserts that there is
no peace without justice and no justice without forgiveness. Zehr and Paul II challenges
religious organizations and leaders to pursue justice in ways that respect people and at the
same time to achieve restoration of relationships based on recognizing and amending
injustices adherence to its basic norms of human rights. Forgiveness which is achieved
through confession is another activities employed by the religious groups and individuals in
peace building and reconciliation.

According to Shriver (1995), forgiveness is one of the best experiences of religious leaders in
peace building process or step in the pursuit of reconciliation which is seen only as the end of
a process that it begins. Forgiveness in a political context to Shriver is defined as an act that
joins moral truth, forbearance, empathy, and commitment to repair a fractured human relation.
Apology and forgiveness imply a moral reevaluation of the past that must logically be based
on a mutual knowledge and understanding of what has happened. Shriver’s work was
resourceful in this study as forgiveness is one of the religious methods that aids in peace
building and reconciliation in areas experiencing ethnic conflict areas.
 24

Montville (1998) shares the views of Shriver (1995) that final psychological step of
reconciliation is forgiveness which is the victim’s voluntary forgiveness of past injuries. To
Montville, it may take time for victims to express their forgiveness, but true acknowledgment
and contrition by the other side will in them have a positive effect on relations betresearcheren
the parties. To Burges (1992) without confession, there can be no forgiveness and, that
without forgiveness, there will never be confession. Shriver, Montville and Burges views do
help the religious peace makers understand the importance of forgiveness and confession as
important steps towards peace building and reconciliation.

According to Powers (1994), religious individuals and groups share a core set of beliefs
based on the gospel and tradition. Among these beliefs are a conviction of the equality and
dignity of all human beings; espousing compassion and unselfishness. Powers also ascertain
that substantial efforts exist to provide peace building formation for families, schools and
religious education programs.

Appleby (2000) argues that religious based organizations are now present at every stage of the
conflict transformation cycle: they work in peace education and conflict prevention, in
mediation and conflict resolution, in post-settlement social reconstruction, and in the
academies and courts where human rights, including religious freedom, are given theoretical
depth and cross-cultural grounding. Appleby’s ideas are important if only the religious peace
makers know that they have a critical role to play in restoring peace and reconciliation in
ethnic conflict areas. Some of the peace building approaches employed by the religious
groups according to Appleby (2000) includes, facilitating peace agreements, providing safe
spaces for conversation between contending parties, outreach to rebel groups and direct work
with the victims of war. However, the potential positive impact of the religious groups in
peace building and reconciliation remains largely untapped because the Church leadership has
not articulated a theological framework for the role of the religious based organizations as
peacemakers. Appleby’s studies helped in understanding the religious approaches to peace
building and reconciliation in areas affected by ethnic conflicts.
 25

2.5. Conditions of Religious Leaders in Promoting Peace and Harmony

Given that religion and religious identity can be used to foster fragmentation, religious leaders
and other religious actors can in turn play important roles in creating cohesion (Cox, Orsborn
and Sisk, 2015). Even in conflicts that do not have a religious component, religious leaders
can still play a beneficial role in promoting peace (see Silvestri and Fba, 2010). Cox, Orsborn
and Sisk (2015) argue that development actors should draw upon religious leaders to help
engage local communities in political participation and disseminate messages of national
cohesion in communities. There are various characteristics and capacities associated with
religious leaders that make them well placed to engage in efforts to counter violence,
including electoral and political violence, and to promote peace. These include:

2.6. Challenges on Peacemaking Activities of Religious Leaders

2.6.1. Factors undermining inter-faith collaboration

Inter-religious collaboration at the national level has been undermined by tension between
Christian and minority Muslim groups over the issue of constitutional entrenchment of Kadhis
courts as subordinate courts to deal with matters strictly related to sharia family law. Some of
the Christian clergy led by the Catholic archbishops, Anglicans and other Pentecostal
churches campaigned against the constitution on the basis that this provision would elevate
Islamic religion in Kenya. For the Muslim community, the institutionalization of the Kadhis
courts within the constitution was seen as a way to reduce their marginalization. Although
Kadhis courts have become formal law, the debate continues to divide Christians and
Muslims (Cox and Ndung’u, 2014; Throup, 2015).

An organizational hindrance to effective inter-religious institutions is the existence of

complex, internal bureaucracies within particular denominations. The Catholic Church, for
example, has a vertical leadership structure, whereas Islamic mosques tend to have a
horizontal leadership structure, which can hinder effective coordination and collaboration
among religious bodies (Cox and Ndung’u, 2014). In addition, many of the new Pentecostal
churches are far less interested in participating in intra-Christian, much less inter-faith,
organizations or dialogue.
 26

2.6.2. Problems with perceptions of impartiality

Religious leaders (Christian and Muslim) and religious institutions have been accused of
engaging in political partisanship in the lead up to the 2007 general elections, making known
their preferred presidential candidates and even campaigning for particular candidates. Thus,
churches lost their credibility as an institution standing above politics, and institutions that
traditionally serve to represent Muslim interests to the state have been increasingly seen as co-
opted by political leadership. During and in the aftermath of the 2007-2008 violence, religious
actors researcher re no longer in a strong position to condemn the violence largely instigated
by certain political leaders (Kilonzo, 2009; Throup, 2015). Religious actors have since
attempted to restore their lost positive image and credibility, and to support peace building
and reconciliation.

A notable attempt is the public formal apology by the NCCK (and specific churches) for
taking sides during the 2007 elections and for not doing enough to encourage a peaceful,
participative process (Kilonzo, 2009; Deacon and Lynch, 2013). Nonetheless, Kenyans
remain skeptical over the impartiality of religious leaders (Cox and Ndung’u, 2014). Further,
despite these statements by religious actors, including Neo-pentecostal churches, that
churches should remain neutral on political matters, actions have been to the contrary, with
continued open endorsement of particular candidates by some churches (Deacon, 2015).

2.6.3. Muting debate and preserving the status quo

The extensive peace messaging, media self-censorship and practices of inter-ethnic

cooperation– promoted by religious leaders and other actors – in the lead up to the 2013
general elections had the positive effect of containing violence. However, it also had the
negative effect of suppressing dissenting opinions and discussion on grievances related to
governance, justice and equity (Elder, Stigant and Claes, 2014; Deacon and Lynch, 2013).
This, some argue, may put a strain on long-term democratic development and conflict
prevention (Elder, Stigant and Claes, 2014). In addition, the emphasis on neo-Pentecostal
language and seeking prosperity through faith also veers toward maintaining the status quo
and not actively addressing grievances (Deacon, 2015).
 27

2.6.4. Capacity and funding

Peace building programmes that engage religious actors are often the first to get cut when
donor priorities shift. Religious actors may thus have to spend significant amounts of time
competing for scarce funding, rather than engaging in local peace work (Cox, Orsborne and
Sisk, n.d.b; Cox and Ndung’u, 2014).

2. 7.Theoretical Frame Work

2.7.1. Psychological Approaches of Religion

Psychology can stand in various relations with religion: psychology and religion, psychology
as religion, and psychology of religion (Jonte-Pace and Parsons 2001). The first is a subfield
within religious studies, the second within theology, and the third within psychology.
Research in the psychology of religion overlaps to some extent with the new interest in the
cognitive science of religion. Researchers differ in their training, however. Most
psychologists of religion are trained in psychology, while most researchers associated with the
cognitive science of religion are trained in anthropology, philosophy, or religious studies. This
topic focuses theoretical way of psychologists of religion has approached the study of
religious experience.

Religious experience, understood primarily in terms of conversion and mystical experience

played a prominent role in the psychological study of religion in the early decades of the
twentieth-century. Experience (religious or otherwise) waned as a focus of study as
behaviorist and quantitative approaches became more prominent. Religious experience
reemerged as a topic in the second half of the tresearcherntieth century alongside, and largely
distinct from, mystical experience and, more recently, spirituality (Wulff 2001; Emmons and
Paloutzian 2003). These shifts reflected changes in psychology as it shifted from studying
consciousness to behavior in the 1920s and from behavior to cognition in the 1950s, as
researcher ll changes in the study of religion as it shifted from a largely Protestant-centered
focus on religious experience to a more even-handed study of various religious traditions and,
most recently, an understanding of spirituality as potentially separable from religion (Hill et
al. 2000).
 28

Although the psychological study of religion has both European and American roots (Wulff
1997), William James’s Varieties of Religious Experience (VRE; 1902/1985) played an
outsized role in its development and stands as the only widely recognized classic in the
psychology of religion. As such, researcher can use it to highlight key features of the early
psychology of religion and better understand how the subfield has changed over time. Two
substantive features stand out: its focus on the conversion experience and on mysticism. For
most of the nineteenth century, revivals and awakenings in which people experienced
conversion researcher re a staple of Protestantism. By the end of the century, however,
liberalizing Protestants sought to downplay the need for a sudden experience in favor of a
gradual process of transformation, typically through education. Downplaying conversion,
while at the same time questioning traditional sources of authority such as the Bible,
heightened liberalizers’ interest in other forms of experience, such as mysticism, which until
that time encompassed a wide range of experiences that Protestants associated with
“superstitious” Catholics and “primitive” peoples. Writing in 1890, James (1983, p. 248)
indicated that mysticism included “divinations, inspirations, demoniacal possessions,
apparitions, trances, ecstasies, miraculous healings and productions of disease, and occult
powers.”

In this context, James’s Varieties made three key interventions: (1) it offered a psychological
interpretation of both sudden and gradual conversion that leveled the playing field between
evangelical and liberal Protestants by explaining both types of conversion in terms compatible
with a modern, scientific religious sensibility. (2) Along with Ralph Inge (1899) and Evelyn
Underhill (1911), James adopted a narrowed definition of mysticism that established a
hierarchy of experiential phenomena that placed “authentic” mysticism at the apex and
relegated other ostensibly “primitive” or “pseudo-mystical” phenomena to the margins. (3) It
explained both conversion and mysticism in light of a psychological theory of religion in
which the “common nucleus” of all religions was a transformative process premised on an
“uneasiness” that required “a solution.”

The solution, according to James (1902/1985, p. 400), was “a sense that researcher is saved
from the wrongness by making proper connection with the higher powers.” This connection,
he said, was mediated by a “higher part” of the self, which potentially transcends the self, as
 29

researcher ll as “lower parts” associated with insanity. The connection was experienced as the
incursion of a power other than the self. Although he downplayed the connections in the VRE,
James’s understanding of the these “incursions from the subconscious” was grounded in a
dissociative view of the mind that he had developed in conversation with psychical
researchers studying spiritualist mediums and clinicians treating patients with mental
disorders (Taves 2009b).
 30

3. RESEARCH METHODOLOGY

3.1. Description of the Study Area

The study was conducted in Haramaya District, located in the eastern part of the country, in
the East Hararghe Zone, Oromia Regional State. It is bounded on the east by Harari Regional
State, on the north by Dire Dewa, on the west by Kersa, and on the south and north east by
Kombolcha District. Administratively, Haramaya was found in the East Hararghe Zone,
Oromiya Regional State. Administratively, the district has three urban kebeles and thirty-two
rural kebeles. The town has a total population of 59,170, of which about one-fifth are in the
age range of 15 to 24 years (CSA, 2013).

3.2. Research Design

As far as the nature of the title is concerned, the researcher used a narrative qualitative
research design to describe situations, phenomena, problems, and events by gathering
information from both primary and secondary data sources. Because, according to Hoshmand
(2005), Felton and Stickley (2018), a narrative research design is a method that includes the
analyzes of the characteristics of narrative text, the meaning of inter-human relations in social,
historical, and cultural contexts and it focuses on people’s narratives either about themselves
or a set of events. Therefore, the researcher selected a narrative-qualitative research design to
investigate the role of religious leaders on peacemaking process in the study area. Under the
narrative qualitative research design, the researcher used the following methods of data
collection, such as Interviews (Key Informant Interview, In-depth interview), Focus Group
Discussion, and Observation.

2.4, Sample Techniques

Among different types of non-probability sampling techniques, the purposive sampling

techniques employed to select the informants from the targeted group of study, such as from
members of Religious leaders (keses, sheikh, and pastor), Religious followers, and Legal
experts of the district administration, culture and tourism, court and police office of the study
area. Hence, the main reason for selecting the above sampling technique is because of its
 31

very helpful contribution to gather firsthand and rich information. In general, the researcher
selected the participants purposively based upon the g criteria’s, such as their knowledge or
awareness or potential of religious leaders in peacemaking process and their experiences on
conflict resolution are also considered.

2.5. Sample Size

In the qualitative research, Creswell, (1998) and others suggested intervening between 5 to 25
individuals. However, it is difficult to fix the number of sample informants in the narrative
qualitative design, as the data collection may go up to a saturation point. Thus, the researcher
employed fifty- eight (58) participants, by picking up purposively from the target population
of the study from Muslims, Orthodox Christians, Protestants and experts from the Haramaya
Woreda Culture and Tourism Office, Administration, Court, and Security Office ware
participated. In general, nineteen (19) informants were selected from Muslims religious
leaders and followers, fifteen (15) from Orthodox Christians, twelve (12) Protestants and the
researcher also conducted with twelve experts (12) from the Haramaya Woreda Culture and
Tourism Office, Administration, Court, and Security Office of the Woreda. From each office,
three experts participated.

3.4. Methods of Data Collection

The following methods were used to collect the necessary data during the field work: An in-
depth interview guide is one of the instruments of data collection. The interviews were
conducted by taking into consideration criteria such as age, sex, occupation, and the type of
religion they followed and knowledge and experiences in peacemaking practice. The
interviews were conducted with purposefully selected followers of the religions and leaders of
the religions in the area. In total, the researcher selected 14 informants from the different
religions, such as Islam (six informants), Orthodox Christians (five informants), and
Protestant Christians (three informants) in the study area.

Key informant interviews are an appropriate method of anthropological study. Key informants
were employed as the major source of data. Key informants can provide rich information that
can better support other data gathering tools in order to obtain data on past events and
 32

scenarios, as well as current reality. This key informant interview was conducted with 24
informants, including Muslims, orthodox Christians, and Protestant Christians. The researcher
interviewed four Muslim key informants, three of whom were male and one of whom was
female. Besides, data from three male and one female key informant among Orthodox
Christians was gathered. Similarly, the researcher obtained valuable information from three
male and one female Protestant Christian key informants. The researcher also conducted key
informant interviews with twelve experts from the Haramaya Woreda Culture and Tourism
Office, Administration, Court, and Security Office of the Woreda. From each office, three
experts participated. Individuals, eight of whom were male and the remainders were female.

On some specific issues, different people may have different concerns. Thus, to look at the
concerns of different individuals and even to assess their level of understanding on some
issues, the researcher used FGD as one method of data collection. Two focus groups were
formed by the researchers. One of the FGDs was conducted with the religious leaders, and the
second one was also done with the selected followers of the religions in the area. One FGD
was conducted at Haramaya Woreda, Addelle Town, and the other at Haramaya Woreda,
Finkile Kebele. Ten individuals participated in each FGD. The total number of participants in
the FGD was 20 individuals. The FGD guide was used as an instrument of data collection.
Each FGD meeting took only 40 minutes, and magnificent data will be obtained from the hot
and interactive discussions made with both religious leaders and followers of the religions in
the area. A FGD guide was prepared and used to facilitate a commonsense and smooth
discussion with the FGD participants. The guide addressed major questions about the role and
potential of religious institutions in conflict resolution. The researcher facilitated the
discussions as a moderator.

3.5. Method of Data Analysis

According to Bryman (2012), data analysis is the process through which data are organized.
As a result, commonly used qualitative data analysis techniques were used. In other words, in
qualitative research, there is typically no precise point at which data collection ends and
analysis begins; it is a continual process. Therefore, based on the assumption given by
Bryman, in this study, first, the researcher has transcribed data from audio record to written
 33

format. Then translation from Afaan Oromo to English coding for each data (Key Informants
Interviews, Focus Group Discussion) was made. Categorizing the translated information was
prepared case by case for analysis. Then, themes running through the data were identified for
discussion and analysis. After coding, the commonality and differentiation of each response
were identified and finally, the data was interpreted, and the theme presented for each theme
major topic and subtopic has been given and narration techniques were also used. Finally,
based on the findings and discussions of the study, conclusions, and implications of the study
were drawn
 34

4. RESULT AND DISCUSION

4.1. Demographic Characteristics of Respondents

It is very necessary to look at the demographic characteristics of the informants to have

some hint about the population under investigation. It includes age, sex, educational
levels, marital status, occupation, religious background, and social position of the
informants in the study area.

4.1.1. Age and sex of the informants

Table1. Age of the informants

No Age No of Informants

1 31-40 5

2 41-50 11

3 51-60 21

4 61-70 12

5 71-80 8

6 81-90 1

Total 58

Source: from own fieldwork/interviews’ data, 2022

According to Table1, from 58 informants, 21 are from 51-60 years old, 12 are from the age of
61-70 and 11 informants are from 41-50 years old, while 8,5,1 informants are from the age of
71-80, 31-40, 81-90 respectively. This indicates that the majority of the informants were
selected from the age of 51-60 years old. These informants were selected from religious
leaders, religious follower, cultural and tourism office, police, district administrative offices
and legal court. Because, they are the maturity age and they also active groups physically, as
well as, mentally, whereas, the informants who are from the age of 31-40 and 81- 90 were
very less when compared with the remaining one. Because most of the individuals who are
taking part in conflict resolution over-community religious leaders are from the age of 41 and
 35

above and an individual’s those who are above 81 years old are very old group and lives in
their home always. So, they don’t know about current issues in the area. Inconsistent with this
above result of the study, Good (2008) reported a similar impact in Botswana, where most of
the headmen are above the age of 40 and these are people considered as advisors, rulers,
judges, and decision-makers in the Kgolta religious institution. Thus, we understood how age
group also crucial in conflict resolution over-community.

Table 2. Sex of the Informants

No Sex No of Informants
1 Men 51
2 Women 7
Total 58
Source: from own fieldwork/interviews’ data, 2022.

According to Table 2, out of 58 participants, the researcher conducted the study with 7
women and 51 men. These informants are selected from religious leaders, religious follower,
cultural and tourism office, police, district administrative offices and legal court. The majority
of participants were selected from men. Because men mostly take place in conflict resolution
and they have more experience than women. In general, the researcher has selected fifty-one
(51) informants from the men, while the rest (7) were selected from women. Because, the men
have taken great roles in conflict resolution at all stages.

4.1.2. Marital status, religion, and educational level of the informants

Table 3.Marital Status of the informants

No Marital status No of informant
1 Single 3
2 Married 52
3 Divorce 2
4 Widowed 1
Total 58
Source: from own fieldwork/interviews’ data, 2022.

Table3 shows that out of the 58 informants, 52 informants were married, whereas 3, 2, and 1
were single, divorced, and widowed respectively. Thus, the above results of the study showed,
more than half of the informants were married. While, few of the rest informants are single,
divorced, and widowed. In general, the above lists of marital status simply shows that how
 36

relatively all individuals who are taking part in conflict resolution in community are married.

Table 4. Religious of the informants

No Religion No of the informants

1 Muslim 26

2 Orthodox 18

3 Protestant 14

Total 58
Source: from own fieldwork/interviews’ data, 2022.

As Table 4 shows, out of the 58 total informants of the study, 26 informants were Muslim, 18
and 14 informants were from Orthodox and protestant respectively. As we seeing from Table
4 lists of the religions, the majority of the informants were Muslim.

Table 5. Educational Backgrounds of the Informants

No Educational Level No of informants
1 Grade 1-5 16
2 Grade 6-8 18

3 Grade 9-10 9

4 Diploma 7

5 Degree 8

Total 58
Source: from own fieldwork/interviews’ data, 2022.

According to Table 5, from the total informants of fifty-eight (58), 18 informants have learned
grade 6-8, 16 informants were also 1 – 5 grade, 9 informants were grade 9-10 whereas 8, 7
informants have received their degree and diploma respectively. This implies all of the
informants can read and write Afaan Oromoo and they have some experiences about conflict
resolution.
 37

4.1.3. Social position and occupation of the informants

Table 6.Social Position of the informants

No Status of the informants in the community No of the informants
1 Religious leaders 19
2 Religious followers 27
3 Culture and Tourism office 3
4 Administration 3
5 Police 3
6 Court 3
Total 58
Source: from own fieldwork/interviews’ data, 2020.

According to Table 6 lists of informant’s role/ status in the community show that, out of 58
informants, 19 informants were selected from Religious leaders, 27 informants were selected
from Religious followers and each of 3-informants are selected experts from Cultural and
Tourism office, Administration, Police and Court office of the woreda. In general, as Table 6
of the above shows the informants selected from community Religious leaders, Religious
followers and experts of woreda Cultural and Tourism office, Administration, Police and
Court office. Because they know deeply about the issues and cases that come to them daily

Table 7. Occupation (Livelihood) of the Informants

No Occupation/Livelihood No of the informants
1 Farming 42
2 Self-employers 4
3 Government employers 12
Total 58
Source: from own fieldwork/interviews’ data, 2022.

As Table 7 indicates, from the total of (58) informants, almost more than half or 42
informants are farmers, whereas 12 and 4 informants were Government employers and self-
employers respectively. Because more of the individuals who took part in community conflict
resolution setting are religious leaders and those individuals are the farmers. As Table 7 result
of the study indicates that the majority of informants’ (42) were farmers. Thus, one can
understand from the above lists of livelihood of the informants that almost more than half of
the informants are farmers, while the rest few are Government employers and self-employed.
 38

4.2. Sources of Peace Instability in Haramaya District

Table 8. Causes peace instability

Variable Frequency Percent
Competition for resources 34 58.62
Neighbor Conflicts 13 22.41
Family Conflict 9 15.52
Dynamics of Interest 2 3.45
Other 0 0
Total 58 100
Source: from own fieldwork

According to Humphreys (2005), Resource related, Political and lack of sense of tolerance are
primary sources of conflicts in society. According to the information gathered from the
Haramaya district court and the police office, the primary causes of conflict is Competition
for resources; family Conflict, Dynamics of Interest, Neighbor Conflicts, Recognition and
acceptance are the dominance ones. Inline to this majority of the respondents 58.62%
indicated that as most of the society conflicts are caused by the competition for resources.
According to key interviewees from District administrative Office said that: The economic
causes of conflict include conflict Land related conflicts (Land and family dispute conflict,
Conflict over farmland boundary, Breach of Agreement on land rent, Breach of agreement on
land sell and exchange) and Water-related conflict. These types of conflicts are almost taken
to religious leaders to be resolved

Neighbor Conflicts is also one of the most widespread conflicts in society today. According to
the above table 22.41% the interviewed informants revealed that the neighbor can be one of
the areas of conflict. This type of conflict can occur while there is a disagreement and
intolerance between or among neighbors while they do their spiritual activities. Some
neighbors doing things may not giving due concern for their nearby neighbors, those who can
be affected in one or the other way. To illustrate, when the person who lives near to the other
person who is quite different from her/his neighbor in religion performs her/his spiritual
activities, may disregard the values of others or may show despise for others. This can be
shown in worshiping loudly during the inappropriate time that can have the potential of
disturbing.
 39

The other type of Conflict in the society is conflict occurs among family Conflict. About this
issue a large percentage of informants also 15.52% agreed that family Conflict contribute to a
larger extent in their community. According to one of the Muslim religion respondent,
conflicts that arise between a husband and a wife plus their children can be a potential reason
for its happenings. This type of conflict arises when the couples influence their children to
follow what they themselves follow and demand them to think the way they are. In other way,
children have their own way of thinking and seeing the world. Besides, they have their own
perspective to think and do things. Whenever, couples disregard these values of their children
and expect from them what they desire based on their own way of doing things, here comes
the cultural shock and children deny fulfilling the expectations from their family. In addition,
parents may give unbalanced attention to family members that right have back fire. As a
result, conflict arises

Dynamics of Interest was also cited by 3.45% of those interviewed to be causing conflicts in
Haramaya district. The intention for the fulfillment personal religious interest among the
institutions has been one key reason for the outbreak of the conflict. Here, the key informants
represented from orthodox, Muslim and protestant revealed that every religious organization
that existed in the specific area has its own interest to be fulfilled. To mention some, the need
for place of worship, place of burial, place for performing religious ceremonies like Meskel,
Epiphany, Arafa, Id Al adha and religious conferences. To perform the above ritual
ceremonies, religious organizations need buildings. These buildings may exist nearby. In this
case, during performing their activities one or both of the members in the organization can
worship loudly that the other people get disturbed and offended. This emotion can grow to the
level of conflict. This dynamics of interest can also be seen in language aspect. Here, there is
seeking for the social justice and the concept of multi-lingual and multi-cultureless. Of course,
the person can best learn and understand if sh\he uses her\his mother tongue. Because of the
disputes over the issues of to use or not to use alternative languages, with the previous one
puts members in division. So, claiming for the medium of instruction can be one source of
conflict
 40

4.3. Religious Principles and Practices of Peace Making

In the Islamic tradition peace is a core principle and an ideal to aspire to while pursuing a just
society (Kalin, 2010). According to information obtained from a representative of the Muslim
council for the Haramaya district, Indeed the word Islam is derived from the Arabic word
Salam/silm(peace),suggesting peace through submission (taslim) to the will of God. Islamic
principles and practices of peace building and conflict resolution are derived from the Quran
and the deeds and sayings of the Prophet Mohammed (the Hadith and the Sunna), which
conceptualize peace as positive state of safety or security that includes being at peace with
oneself, with fellow human beings, nature, and God. As such, peace in Islam is associated
with concepts such as justice, human development, wholeness, salvation, perfection, and
harmony. Furthermore he mentioned that Islamic principles and values that underpin the
Islamic conception of peace include, but are not limited to: the fundamental unity of all
humankind and all life (Tawhid); compassion and mercy (Rahmah and Rahim); the original
constitution of human beings, which is deemed good and innocent (Fitrah); justice (Adl);
forgiveness (Afu); social responsibility and vicegerency (Khilafah). Thus the Quran impels
Muslims to work for coexistence, mutual understanding, and cooperation with Muslims and
non-Muslims alike. Conflict resolution and peacemaking mechanisms are legitimized and
guaranteed by communal leaders, such as elders and religious leaders, who know the Quran,
the Sunna, the Hadith, and the history of the community well. These religious leaders, who
serve as mediators, reconciliators, judges, or advisors, refer to Quranic stories, sagas, and
other religious myths and imagery in the peacemaking process. They draw on the examples of
the prophets, saints, and other important religious figures in reestablishing harmony and
peace.

The researcher, here, was informed by the informant that a leader in his religious organization
teaches and gives advice as the primary mechanism of giving awareness and insight for
members’ knowledge of value of diversity for others and mutual understanding and respect
are given in the process of awareness creating. To give knowledge and insight, religious
leaders use Holy Scriptures based on their religious doctrine, for example in case of
Christianity the guideline is the Holy Bible, and in case of Islam, the guideline is Koran.
 41

The respondent further told the researcher that they frequently use Holy Scriptures in order to
teach and guide the members. The same Scriptures can also be used to give advice, discipline,
and reconciling conflicts. The Other informant described that He used his Holy Scripture
(Holy Quran) to teach members to focus on what they have common with different religious
members. He told the researcher that religious leaders even try to identify common values and
assets with other religious members as common country, also various religions all demand for
peace, forgiveness and the likes.

4.4. Religious leaders' best experiences in promoting peace at Haramaya District

4.4.1. The Role of Religious Leaders in Conflict Resolution

As per the information obtained from Culture and Tourism Bureau of Haramaya woreda,
religious leaders are visible as other actors in resolving conflict. The society considers
religious leaders as those who can act on behalf of the will of God and who could argue for
truth. No one expects them to speak false because they are God envoys who are respected,
trusted and have got high position by the society. Leaders of each religious institution thought
the society about the disadvantage of conflict. That means they thought their followers as
conflict was bad and that killing or wishing to kill a person and take the property of other
persons were strictly forbidden in the eyes of God and this isolates them from heaven. Finally,
such leaders bring the conflicting parties into agreement to reconcile their antagonistic idea.
Case 1
During my observation, I faced family conflict between husband and wife. This was at
Baate kebele Mekane Yesus church. Both of them came separately and told their case to
the priest. Finally, the priest of the church called the husband and wife together and
asked them to express the case of their conflict. After they expressed their case the
priest said to them as conflict is normal, and the main thing is try to solve conflict
through discussion on time. I was there while this case was happened. What I observed
here was the way the priest solve the conflict was impressive and interesting. Because
he used many Oromo proverbs like “Harkii fi harkii ilee osoo waldhiquu walitti bu’aa”.
This shows if the number of wise leaders are many in the church number of conflict can
be minimized and finally, the husband and wife agreed each other come back to their
 42

home together. From point of view of this I observed we should be wise and systematic
to solve conflict.
Similarly, at the same time, I saw a conflict in this community that was resolved by
religious leaders, as described below.
Case 2
I heard that between two neighbors conflict was happened due to religion differences.
One was Protestant and the other was Orthodox. The case was we can get eternal life
through Jesus Christ and Angels. The protestant one says one way, one truth that is
Only Jesus. And the other woman say the role of Angel also play vital role. During this
one of the religious leader from the study area heard their debating and asked them their
case. They stated, and the leader said, “Foon lafa jiruuf, Culluleen samii irratti wal
nyaati” Jedhan. This means the one can give eternal life is God. So, be patient and you
see it at that day about who is give eternal life.

4.4.2. Best experiences on Peacemaking Activities of Religious Leaders

Table 9. Effective Peacemaking Activities

Frequency
Variable No Percent
1 Occurrences of effective Peacemaking Activities
Yes 58 100
No 0 0
Don't Know 0 0
Total 58 100
2 What are the best experiences of Peacemaking Activities of
Religious Leaders?
Education and teaching 58 100
Mediations and negotiations 56 96.55
Forgiveness and compromising 48 82.75
Tolerance 45 77.58
Discussion and Reconciliation 42 72.41
Love 42 72.41
Other 0 0
As mentioned earlier, one of the main objectives of this study is to explore the best
experiences of religious leaders in peacemaking practice. The above data also implies that
fifty eight (58) out of fifty eight (58) religious leader, follower and other respondents in the
study, all (100%) of them representing religious leaders, have the best experiences that are
 43

effectively used in promoting peace among their societies. Peacemakings through religious
leaders are sustainable, according to the information gathered from respondents. Because
religious leaders believe that convincing peace cannot be achieved through force or decision,
they believe that peace can be stabilized through the application of effective peacemaking
activities such as education and training, negotiation, love, compromise, forgiveness,
discussion, and reconciliation.
In line to this, peacemaking experts have always recognized the efficacy of religious
peacemaking activities such as education and training, negotiation, love, compromise,
forgiveness, discussion, and reconciliation in communities. These values are not only
employed as key activities for building peace after the eruption of conflict, but also experts
and community leaders draw on them to pre-empt conflicts and tensions (Stephen, 2014). In
view of the above, this study explores the best experiences of religious leader’s peacemaking
activities in the context of promoting peace and harmony in the society.

4.4.2.1. Education and teaching peacemaking activities

As mentioned, the imams, qences, and pasters of the study area, stress the importance of
religious education and teaching their own children from an early age about other nations and
religions in a "right" and "healthy" way. Also, they argue that it is important to include other
children and explain their beliefs to the children of other faiths. The imam in Finkile Kebele
said that, they are paying a lot of attention to educating the children in a way that they will
respect other faiths and their neighbors. Whether you are a Christian or a Muslim, you cannot
do any evil to another person. Your neighbor's faith is the cure. If your neighbor is a believer,
everything can be handled. When I say "believer," I think that the Christian and the Jew are
also believers. I do not enter into discussions, but he believes in God. That is why believers
are brothers. However, theological belief in one God means we need to respect and accept
him and be friends with each other.

The other peacemaking activities mentioned by the imams in the study area is that sustainable
peace can be achieved in their communities through Friday sermons. According to them, the
khutbah is the most important channel for transmitting the universal message of Islam to their
communities. They transmit the message of peace and the universal message through this
 44

medium. They are explaining Islam and the Qur’an to their individual followers. The Qur’an
is a universal book that belongs not only to Muslims but to all people. Through the Friday
sermon, Allah speaks to all people and transmits a universal message that strengthens
individual trust in the Qur'an. People hear and accept this universality of Islam and know that
Islam does not only include a certain group of people but all humans, regardless of their faith
or nationality. Thus, through this regular public preaching, imams aim to transmit values
important for harmonious coexistence and future reconciliation.

The other peculiar activity mentioned by key informants is teaching each of their members
about the negative effects that can be caused by conflicts. In another way, magnifying and
praising the importance of peace and its elements has to be worked on. They are also added to
build peace in full situations; God gave us his Holy word called Bible. So, using the bible as
per the direction of God, people in conflict will come to peace and resolve their issues very
easily. Similarly, the other informant pointed out that God’s word can shape person’s
behaviors and helps people to put on good manners or personality. They are also summarized
that in order to bring good result in members’ life and make their teaching be acceptable in
the members side, they have to show Christianity humility, respect and compassion for
humanity, real tolerance for other’s different way of living, and valuing the efforts that
religious leaders are doing. According to him, followers always value what is being done over
what is being taught. So, practice of leaders in our case the teaching of values of peace and
elements of peace can be contagious to the rest of the members.

4.4.2.2. Mediation and negotiation peacemaking activities

According to table 9, mediation and negotiation peacemaking activities were also cited by
96.55% respondents as being helpful in the process of peacemaking and reconciliation.
Mediation involves a third party as a mediator in solving differences between two groups that
cannot face each other. Negotiation entails creating space by two conflicting groups that come
together and the setting up of peace committees that meet and discuss to get a solution to a
problem. The above findings agree with Montville (1998) theory of conflict resolution where
he presents the steps of reconciliation to be truth telling that is acknowledgment of the
aggressor of the wrongs committed and seeking for forgiveness. Religious peacemakers
 45

through mediation and negotiation have a power to transform conflict toward more
sustainable, peaceful relationships. They seek to help rebuild good community relations and
encourage development of peaceful and constructive relations between previously warring
communities

Accordingly key informants informed the researcher that negotiating between parties is an
essential activity to peacemaking. This may embrace persuasively guiding them and bringing
them to the peace table. In the peace making process, both parties get an opportunity to
forward their points through facilitators that are reputable in the area and skillful in
negotiation. Both parties are expected to be transparent and genuinely express their inner
feelings and thoughts so that the process can be smoothly handled. These values can help to
dig out and understand the root causes of the problem, and to give immediate possible
solution. After all, the final expectation is to bring the two parties to peaceful situation. In the
peacemaking process, one issue is bringing the two parties together so that they meet face to
face in order to dig out the root cause of the problem. According to FGD informants informed
both parties can also be part and parcel of the solution as well. In the peacemaking process,
religious leaders facilitate the issue to come up with good results. In this system, discussion
can pave the way to thoroughly know and understand the root cause to the problem and
propose possible solution for it.

4.4.2.3. Forgiveness and compromising peacemaking activities

One of the values identified by contemporary peacemaking scholars and experts as having an
immutable impact on peace in communities are Forgiveness and compromising. For instance,
Stephen Pope is of the view that forgiveness peacemaking activities has profound implication
for quality of life within and between communities (Ibid,--). This is because the quality of life
within and between communities is contingent on the kind of relationship (good or bad) that
exists among the people (Ibid,--). It therefore goes without saying that, if people do not harbor
any ill-feeling against each other because they forgive when they are wronged, then one will
expect hearty relationships that inure to peace and peacemaking in such communities; and the
vice versa. However, the affirmative can be possible only when the concept of forgiveness is
appreciated within a cultural or religious setting. Seeking forgiveness is therefore an
 46

important voluntary demand for peacemaking strategies. This study considers forgiveness as a
key activity for peacebuilding. In this study, the researcher tried to explore the extent of the
respondents’ awareness of the act of forgiveness. Table 9 above shows the summary analysis
of the questionnaire distributed to 58 respondents in the study area. It can be seen from this
table that the majority of religious followers have understood that forgiveness is one of the
most important strategies to bring peace to society. About 82.75% of the respondents
indicated confidentiality, as forgiveness can play an important role in peacemaking.

As indicated by the Muslim religious leaders of the study area, the concept of forgiveness is
an imperative Islamic value for peacemaking. The Holy Qur'an, chapter 24, verse 22,
categorically states: “Let them pardon and forgive. Do you not love that Allah should forgive
you? And Allah is Oft-Forgiving, Most Merciful”. On the other hand, as mentioned by the
keseses and pastors of the study area, forgiveness is the other alternative to making peace.
According to their response, forgetting and forgiving others’ mistakes can mend a broken
relationship. They further explained The Holy Scriptures encourage every person to have a
forgiving personality. In this regard, Christ Jesus (Isa) can be taken as a perfect role model to
be imitated. If a person can follow His foot step in this regard, the respondent believes that the
peacemaking process can be smooth. There is no need to impose preconditions in order to
obtain forgiveness or reach this conclusion. The ultimate goal is coming to peace, and the
process is forgiveness. According to the informants’ genuine responses, forgiveness is
voluntary and unconditional. It is not motivated by pressure from a third party, nor is it
dependent on an apology or recognition of wrongdoing on the part of the offender. All the
FGD members agree that forgiveness is mostly employed by religious leaders and institutions
in the peacemaking process among religious adherents in the study area.
The Oromo society in general and people in the study area in particular use a proverb, "Bulu
Cooma." This is to say that they come to the round table discussion whenever they are not in
During data collection, the researcher considered another idea from the focus group
discussion: compromising. As stated by the respondent, compromising can be a good
activities to reach peace. According to him, compromising is the process by which both
parties abandon some ideas and abandon some wrongdoings in order to achieve peace. For
good results, compromising ideas could be a noble idea for both parties so that they can
 47

narrow their differences and magnify their similarities. The informant revealed to the
researcher that it would be better to involve influential leaders in the community in order to
pacify the members and produce good results; reputable people can have ears from other
members and followers. Because of the involvement of these community icons, disputing
parties may hear and compromise in order to reach an agreement. By doing so, those icons
can identify the root cause of the conflict and propose possible alternative solutions. An
informant from Islam commented that they always try to list common grounds that could put
both disputes in harmony. Grounds like "a common country," "a common culture," "a
common interest in being peaceful," "forgiveness," "living together," "social life," and others.
In order to know the cause, the informant suggested that they separately talk to them. But if
the conflict is at a mass level, we select some of them from both sides, in order to thoroughly
discuss the cause of the dispute and plan for a way out of the problem; this is similar to the
finding of (Appleby, 2004).

4.4.2.4. Tolerance peacemaking activities

One of the other best avenues for peacemaking by religious organizations is religious
tolerance. Religious tolerance is a key for peace in the study area”, fifty eight (58)
representing 77.58% think that religious tolerance is an important factor in sustaining the
relative peace in the community. Only about 22.42% of the respondents do not think that
religious tolerance is a key for consolidating the peace in their community. Similarly, over
77% of all Muslim, orthodox and protestant respondent opinion that religious tolerance holds
a key to sustainable peace in the community.

In this study area more work has to be done with regards to positive relationships with
Muslims and non Muslims. But the good news is that key Muslim and non Muslims leaders in
Haramaya woreda are keen about religious tolerance among each others. They appreciate the
need to preserve the relative peace which they believe is as a result of the toleration being
practiced by the religious follower of the study area. For instance, Sheikh Mohammad
Ibrahim is proud of the deepening religious tolerance in Haramaya woreda and recounts its
practical manifestation in the relationship between Muslims and Christians in study area. The
Imam recounts:
 48

“Haramaya woreda is one of the Eastern Hararghe zones that you can find Muslims and
Christians exchanging pleasantries during festive occasions such as Eid-ul Fitr, Eid-ul
Adha, Christmas, Easter and other occasions that the Christians celebrate. We know for
a fact that Muslims in some countries would not wish a Christian merry Christmas or
happy Easter or Good Friday, but Muslims in Haramaya woreda have cordial relations
with non-Muslims, we are Ethiopians first and foremost. During our Eid-ul Fitr and
Eid-ul Adha celebrations, they do exchange pleasantries with us, why do we collect and
receive donations from Christians and other non-Muslims during Eid-ul Fitr to feed our
people fasting. Some Christians even sponsor some of us when we build our mosques.
And we also exchange pleasantries with them during Christian festivals such as
Christmas and Easter. So yes I can say that Haramaya Muslims are very tolerant and we
accommodate each and everyone. Even in our Islamic schools we have Christians that
we accommodate and that goes a long way into bringing peace.
Mohammedjamal Tasfa further narrates how his extended family is composed of both
Muslims and Christians. He lays emphasis on the fact that family bonds unit irrespective of
different religious adherents inherent in it:
In my family, the immediate family I come from, I am the only Muslim. Well, I became
a Muslim a very long time ago, and God being so good, sixteen years after accepting
Islam, my mother also became a Muslim. She died a long time ago in 2010. May God
have mercy on her? In this one family, we have me as a Muslim; my mother was a
Christian; before her, my father was a Christian; he died a Christian; I have other
brothers who are still Christians who haven’t understood the religion of Islam; and I
have a cousin who is also a Muslim. We tolerate each other; we meet and do things
together; if there is a funeral in the family, we all go together to sympathize with and
console the bereaved person or group of people. So, there is this understanding among
us. I think it is everywhere in the whole country; we see Muslims at funerals and
weddings of Christians, and we also organize such functions as marriage or naming
ceremonies for our children; we invite our brothers and also those who are not members
of our family but are Christians. They come and fraternize with us.
The submission by Mohammedjamal Tasfa is an input of the assertion made by (Anthony,
1992). Anthony asserts that the religious tolerance among Muslims and Christians in Africa is
 49

often displayed in public social events such as funerals, naming ceremonies, weddings and
religious festivals in which participants are drawn from people of diverse religious
background including Muslims and Christians. In this regard, Haji Ahmad Abdulahi
concludes that there is hardly any Christian event in Haramaya woreda, particularly around
Haramaya University without the presence of a Muslim and vice-versa.

4.4.2.4. Discussion and Reconciliation peacemaking activities

About 72.41% of the respondents agreed that to make dispute settlement, discussion and
Reconciliation activities has prominent role in case of altering arguments toward advance
sustainable, peaceful relationships. According to key informants of Muslim, orthodox and
protestant leaders of the study area discussion is key activities to make peace and stability
among members because discussion can open door for understanding and minimizing
differences. Praying is also another key activities to pacify peace and stability. To bring
peace stability identification of peace instability is the primary step in order to build it.
Discovering individual’s conflict may need good judgment and insight because, if it is not
done the right way, possible solutions might not be right as the result can’t solve the intended
problem. Conducting fact-based discussions the religion followers about peace and co-
existence is also valuable and irreplaceable activity this is accordance with previous study of
(Maina, 2017).

Similarly the results of focus group discussion, they was explained that magnifying the
values of peace, mutual respect and dignity have to be thought to members of the religious
organizations. The informant underlined that listing or showing the member Common values
that can help them live together in love, common values like, peace, forgiveness and social
life.

Case 3

I observed that in one room there were different religion followers. They were
couples: one was Muslim the other one was Christian. What I appreciate here was
that no conflict took place between them because of religious difference. He
respects her religion and also she respects his religion. If there is the habit of
tolerance between different religion followers, conflict will be less. Most of the
 50

time we observed that conflict is the result of absence of discussion between

people. Discussion is the best way to resolve conflict among people.

On the other, reconciliation in the study area is one of the best strategies of conflict resolution
in promoting peace in religious communities. In line to this mamere of baate Orthodox
Church suggested that, reconciliation is an act of God and was initiated by Him through the
death of Jesus Christ. God is reconciling the world to Himself. All Christians are children of
God. God has written the law in their hearts and they are commanded to love God and their
fellow humans. Where disputes arise, the offended is commanded to take initiatives to reach
out to the offender and sort out the differences. If no agreement is reached, the next step is to
involve a third party, and if this does not work, seek support from the whole community.
Christians are not to keep anger for the entire day; instead, they should seek reconciliation.
The offended party is therefore commanded to forgive an indefinite number of times.
Christians should love God and their neighbor as God loved them by saving them through
Jesus Christ.

Furthermore, as suggestion of key informants at finkele kebele depicted, reconciliation is a

popular version of dispute settlement in Inter-religious Council (IRC). As the information
obtained through in-depth interview from respondents shows, this trend emanated from the
teaching of Holy Bible and Holy Quran as well as the teachings of ‘dhiifaama’ in Arab
``Afootuu`` conflict resolution. Similarly, necessary preconditions for peace: understanding
the importance of reconciliation among religious leaders and various religious organizations
to maintain peaceful relationship between them are also mentioned very important.

"If you are offering your gift at the altar and there remember that your brother has something
against you, leave your gift there before the altar and go. First be reconciled to your brother,
and then come and offer your gift"(Matthew 5:23-24)

Case 4

One of the key informants stated that he made reconciliation between different
people who had conflict due to religious differences. As a reason for involving in
reconciliation he revealed the following points: I am called by God to reconcile
people with God, this is because of there is obligatory text’s of God for
 51

reconciliation between different people. The first text says ‘’we are ambassadors
for Christ, as though God were pleading through us: we implore you on Christ’s
behalf, be reconciling to God and the second text says ‘’based are the peace
makers, for they shall be called sons of God. We have a Golden law that our lord
Jesus Christ taught in the gospel. That is ‘’love God with all your heart, with all
your soul, with your entire mind, and with all your strength. Love your neighbor
as yourself’’.

The third reason is without forgiveness God never hears our prayer. Accordingly, in protestant
church love has the core value of our religion and it is our doctrine. One of the requirements
to be called Christian is to love one another and forgive to each other. The whole/ Bible
teaches all about love and forgiveness. Therefore as a pastor, my main duty is teaching those
values and helping our church members to live accordingly. In addition, I am reconciling
people when they are conflicted due to different reasons in the church or outside the church,
whether they are believers or not. In so doing, I remember that I made peace between two
students Haramaya University who are conflicted due to religions difference.

4.4.2.5. Love peacemaking activities

The above table 9 shows that 72.41% of the respondents agree that love can be used as a key
activity to reduce and resolve conflicts. As they are informed, in the process of peacemaking,
this element can play a critical role because all humans are creatures of love. Whenever there
is love, parties who are in conflict cannot resist the power of love. When you show love to
someone, it is only natural that they show it back. According to Baate kebele keseses and
pastors, the Bible teaches us to love our enemies. They stressed that these Bible guidelines are
crucial in order to make peace, flourish love, and maintain good relationships among various
disciples. The roles that religious leader’s plays in handling conflict resolution have a great
place, and the way they handle them may be different from other ways of handling conflict.
The first and most practical is conflict resolution from a biblical perspective

On the other hand, Shehk Mohammed Abduraman at Ifa Baate Kebele said that the role of
their religious leaders is to teach their members how to live together in peace because religion
is the organization of love. Furthermore, the other is cultivating and developing a culture of
 52

discussion and love for all people, regardless of background. He also mentioned that showing
unconditional love to both parties is another activity that works. Love can change lots of
things. People can be attracted to love, and a person who shows them love can dissolve hate
and the idea of conflict in their mind and heart and bring both parties to reconciliation.
Eventually, the other informant informed the researcher that active listening is the best
activities to solve problems. Many people love someone who gave them an ear, and they will
listen. Furthermore, active listening is the way we show respect to the person who is talking,
and respecting others will have positive results.

Another informant from Baate Kebele Kalehiwot Church stated that "love is the central and
focal point to approach the person with the problem." This value helped him to be an active
listener so that he could understand the causes of the conflict. He also revealed his secret,
which is that he looks at both parties for common mistakes they make. Similarly, a
representative of Baate Kebele Evangelical Church of Mekaneyesus told the researcher that
he has experience in resolving conflicts. He also revealed his secret, which is that careful
listening is important; he explained that identifying needs and the responsible person's need to
reduce tension is the most important thing for the peacemaking process. Sequentially, the
same real pattern can help in evaluating the problem. He further told the researcher that it
takes skill to work with both parties, specifically the person who is responsible for the
problem. In order to persuade, skill and experience are also highly essential to encourage
parties to forgive each other. Most of the time, both parties couldn’t be held responsible for
the mistakes they had made. So, this process requires persuasive power to do so. After passing
through this process, at the end of the day, stress cooled down and the two conflicting parties
came to their senses. He also stated that he followed in the footsteps of previous leaders and
carefully examined their attitudes toward peace-related issues. He also stated that he
understands biblical principles that are directly relevant to conflict resolution, such as praying
about the issues, discussing them with the respective parties to reach a conclusion about the
cause, and proposing possible solutions, which is similar to an earlier study by Carney (2010).

Furthermore, a Haramaya woreda administrative office representative informant stated that

Hararge is known for its love of learning, particularly in the study area. They are bound
together through love, despite their different religions. They are eating together, drinking
 53

coffee, marrying, and embracing each other. No one intervened between them. Love is
everything to them. Love in words—using very selective, winsome, pleasant words that don’t
hurt both parties—and love in action

4.5. Sustainable Religious peacemaking

Table 10: Whether Religious peace makers continually promote peace

Frequency
Variable No Percent
1 The occurrences of Sustainable peace promotes
Yes 56 96.55
No 2 3.4
Don't Know
Total
Source: Field Survey, 2022

The above table shows that the 96.55% of the respondents agrees with the idea that
peacemaking is continually promoted by religious leaders and followers. Only 3.4% of the
respondents disagree that the functionality of religious leaders and followers in case of
peacemaking practice. Those interviewed pointed out that in most instances the religious
leaders come in to build peace immediately when conflict arise.

4.6. Challenges Faced By Religious Organizations in Their Peacemaking Practices

Table. 11. Challenges Facing Religious Organizations in Peacemaking

Frequency
Variable No Percent
1 Challenges Facing Religious in Peace Building
Lack of enough training 55 94.82
Lack of enough resources 54 93
Lack of commitment 50 86.2
Fear of negative response 38 65.5
Other 0 0

Religious peace makers and organizations face many barriers in engaging in peace building.
Barriers within churches include declining congregations, limited human resources fewer
clergy and volunteers resulting in a prioritization of core mainly sacramental and pastoral
activities above peacemaking and limited capacity for new work or innovation. Other barriers
 54

include lack of resources, uncertainty on how to engage, fear of being unable to respond well,
lack of skills, knowledge, confidence and fear of opposition from within congregations
(Kimani, O.I, 2017). According to the focus group interviewees with religious leaders and
followers of Finkele Araddaa remarked that: the activities of peacemaking employed by the
religious leaders in the communities are limited due to lack of enough resources and proper
training of their personnel, fear of being unable to respond well among others. According to
table 11, lack of enough training was cited by most of the respondents 94.82% to be the major
challenge facing religious peacemakers in peacemaking building. About this issue, one of the
in-depth interviews with religious leader of baate Araddaa said that: The existence of many
church activities leaves little time available for training and engagement of church leaders in
community development and peacemaking, where these are regarded as secondary priorities
to internally focused activities. On the other hand, as mentioned by the key informant in Baate
Araddaa, the role of religious leaders in conflict management is at times unclear and weak,
uncoordinated, and in need of a greater number of adequately trained practitioners, more
study and testing, and theoretical elaboration.

Another key obstacle lies in lack of the right peacemaking is lack of enough resources as
noted by 93% of those interviewed. In additions, as mentioned by key informant interviews
with religious leaders, one of an informant of Ifa baate Araddaa remarked that:

As we know many of the religious organizations conflict resolution

do not have any resource generating organization and they have to
give the services for the community without getting any benefit for
themselves. Therefore, they lack the financial support and this makes
them depend on the conflicting groups sometimes for food and drinks.
This may cause doubts on the decided given by religious peacemakers
In similar to the above result of the study, Michel (2010) stated that lack of clear legal
mandates, no financial support from different national and international governments, and
limited capacity for oversight of system performance. Accordingly, the concerned bodies
failed to provide financial and material support to consolidate the religious leader conflict
resolution activities in the study area. Thus, from the above result of the study, one can
understand how the financial factors influencing religious peacemaking practices.
 55

Lack of commitment by the leaders therefore as noted by 86.2% of the respondents will
hinder the process of peacemaking process in the study area. Religious organizations and
leaders lack confidence and skills in community engagement. According to the interviews
with religious followers of baate Araddaa revealed that Churches that are struggling to
survive prioritize looking after their own members and maintaining traditional activities rather
than outward to the wider community. Some clergy prioritize traditional ministry over
community engagement and peace building because this work is within their comfort zone,
their area of competence and there is no opposition to this work among church members

From the findings about 65.5% of respondents observed the fear of negative response from
the congregation to be the challenge facing religious leaders in peacemaking practice.
According to the interviewed pointed out that fear of not being able to respond appropriately,
a fear of upsetting lay members and lay church leader is another challenge facing the religious
groups and individuals in peacemaking. This is a fear of stepping out into the world and not
being acknowledged, a dependency on clergy rather than lay church leaders who may either
drive or resist community engagement, depending on their personality, personal beliefs and
approach this is agree with previous finding of (Kimani O.I, 2017)
 56

5. CONCLUSION AND RECOMMENDATIONS

5.1. Conclusions

Peace is the most desired element of humanity. It is something that everybody wants but that
not many people actually achieve; it is also easily lost and always has to be worked for.
Conflict is a reality in every part of the world. Conflict resolution is a community process
involving the identification of the root cause of the problem and bringing all parties involved
together to address the underlying issues. This usually ends with the guilty party accepting
wrong doing, leading to reconciliation, which may include compensation or just forgiveness.
The process of conflict resolution has to do with how religious principles and followers
ensure action in bringing peace at the individual and community level relationships.
Therefore, the study was explored the best experiences and challenges of religious leaders in
peacemaking practice. The researcher used a narrative qualitative research design to describe
situations, phenomena, problems, and events by gathering information from both primary and
secondary data sources. The researcher employed fifty-eight (58) participants, by picking up
purposively from the target population of the study from Muslims, Orthodox Christians,
Protestants and experts based upon their knowledge and experiences in peacemaking
process. Data were collected about the primary causes of peace instability like Competition
for resources; family Conflict, Dynamics of Interest, Neighbor Conflicts, Recognition and
acceptance are collected. Likewise, the experiences of religious leaders used in the
peacemaking process such as Education and teaching; mediation and negotiation; forgiveness
and compromising; tolerance; discussion and reconciliation; and as well as loving
peacemaking activities was also collected. Finally, the difficulties that were encountered by
religious organization in peacemaking process like Lack of enough training, Lack of enough
resources, Lack of commitment, Fear of negative response were collected.

5.2. Recommendations

Based on the findings of the study, the researcher forwarded the following recommendations

Religious leaders should give awareness boosting to religious followers. Awareness rising can
be done by addressing the public widely through trainings, workshops and etc. Besides,
 57

forums which could fill the gap in awareness have to be conducted. This needs to reach all
levels through various actors and institutions jointly taking part in the activity. Integrate
secular and religion-based themes which foster tolerance and co-existence through religious
leaders.

To reduce the over-loads from the government formal court, the zone and district
administrators should have to work to increase the religious organizations peacemaking
practices in conflict resolution by creating opportunities for having income-generating
resources for the institution and by providing incentives.

To create access to documented materials on religious organizations and to benefit the

coming generation by allowing them to know its process, procedures, and activities of the
enforcement of its decision as combined intelligence of the ancestors and present descendants
which has been transmitting from past generation to present through observation and
imitation, all community members and government experts from kebele’s to zone should have
worked together
 58

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