Ubudlelwane phakathi kwamaFulani, urhwaphilizo kunye neo-pastoralism, oko kukuthi, ukuthengwa kwemihlambi emikhulu yeenkomo ngabahlali basezidolophini abazizityebi ukuze bafihle imali efunyenwe ngobubi.
NguTeodor Detchev
Amacandelo amabini angaphambili kolu hlalutyo, olunesihloko esithi "I-Sahel - iiNgqungquthela, i-Coups kunye ne-Migration Bombs" kunye ne-"Fulani kunye ne-Jihadism eNtshona Afrika", ixoxe ngokunyuka komsebenzi wamaphekula eNtshona. iAfrika kunye nokungakwazi ukuphelisa imfazwe ye-guerrilla eyenziwa yi-Islamic radicals ngokumelene nemikhosi karhulumente eMali, Burkina Faso, Niger, Chad naseNigeria. Kwaxoxwa ngombandela wemfazwe yamakhaya eqhubekayo kwiCentral African Republic.
Esinye sezigqibo ezibalulekileyo kukuba ukuqiniswa kongquzulwano kugcwele umngcipheko omkhulu "webhombu yokufuduka" eya kukhokelela kuxinzelelo lokufuduka olungazange lubonwe ngaphambili kuwo wonke umda osemazantsi we-European Union. Imeko ebalulekileyo kwakhona ngamathuba omgaqo-nkqubo waseRashiya wangaphandle ukuze ulawule ukuqina kweengxabano kumazwe afana neMali, iBurkina Faso, i-Chad kunye ne-Central African Republic. Ngesandla sayo "kwikhawuntara" yogqabhuko-dubulo lokufuduka olunokwenzeka, iMoscow inokuhendeka ngokulula ukuba isebenzise uxinzelelo lokufuduka ngokuchasene namazwe e-EU asele echongwe njengeentshaba.
Kule meko inobungozi, indima ekhethekileyo idlalwe ngabantu baseFulani - iqela lohlanga lwama-semi-nomads, abafuyi bemfuyo abafudukayo abahlala kwi-strip ukusuka eGulf of Guinea ukuya kuLwandle oluBomvu kunye nenani le-30 ukuya kwi-35 yezigidi zabantu ngokweenkcukacha ezahlukeneyo. . Ukuba ngabantu abaye ngokwembali badlala indima ebaluleke kakhulu ekungeneni kwamaSilamsi eAfrika, ngakumbi eNtshona Afrika, iFulani isihendo esikhulu samaSilamsi, nangona besithi isikolo seSufi yamaSilamsi, ngokungathandabuzekiyo sesona sikhulu. ukunyamezela, njengeyona nto ingaqondakaliyo.
Ngelishwa, njengoko kuya kubonwa kolu hlolisiso lungezantsi, umbandela awukho nje ngenkcaso yonqulo. Ungquzulwano alukho nje i-ethno-lwenkolo. I-socio-ethno-religious, kwaye kwiminyaka yamuva, imiphumo yobutyebi eqokelelwe ngorhwaphilizo, iguqulelwe kwimfuyo yemfuyo - ebizwa ngokuba yi "neopastorism" - sele iqalile ukwenza impembelelo eyongezelelweyo enamandla. Le nto ibonakala ngokukhethekileyo eNigeria kwaye ingumxholo wenxalenye yesithathu yangoku yohlalutyo.
I-Fulani eNigeria
Ekubeni lelona lizwe linabantu abaninzi eNtshona Afrika elinabemi abazizigidi ezili-190, iNigeria, njengamazwe amaninzi kulo mmandla, iphawulwa luhlobo lwe-dichotomy phakathi koMzantsi, unabantu abaninzi ngamaKristu aseYoruba, kunye noMntla, onabantu abaninzi abangamaSilamsi. inxalenye enkulu yayo yiFulani, njengayo yonke indawo, ngabafuyi bezilwanyana abafudukayo. Lilonke, ilizwe ngama-53% amaSilamsi kunye nama-47% amaKrestu.
"Ibhanti eliphakathi" laseNigeria, liwela ilizwe ukusuka empuma ukuya entshonalanga, kubandakanywa ngokukodwa amazwe aseKaduna (emantla e-Abuja), eBunue-Plateau (empuma ye-Abuja) kunye neTaraba (empuma-mpuma ye-Abuja), yindawo yokuhlangana phakathi ezi hlabathi zimbini , indawo yeziganeko eziqhelekileyo kumjikelo ongapheliyo we-vendettas phakathi kwamafama, ngokuqhelekileyo amaKristu (abatyhola abelusi beFulani ngokuvumela imihlambi yabo ukuba yonakalisa izityalo zabo) kunye nabalusi beFulani abafudukayo (abakhalaza ngobusela beenkomo kunye nokusekwa okukhulayo yeefama ezikwiindawo ezifikeleleka ngokwesiko kwiindlela zabo zokufuduka kwezilwanyana).
Ezi ngxabano ziye zaqina kumaxesha amva nje, njengoko iFulani ifuna nokwandisa iindlela zokufuduka kunye namadlelo emihlambi yabo ukuya emazantsi, kunye namadlelo asentla abandezeleka ngenxa yembalela eyandayo, ngelixa amafama asezantsi, kwiimeko eziphezulu kakhulu. Amandla okukhula kwabemi, azame ukuseka iifama kude ngasentla.
Emva kowama-2019, oku kuchaswa kwathatha inguqu eyingozi kwicala lesazisi kunye nokumanywa kwezenkolo phakathi koluntu mbini, oluthe lwangangqinelani kwaye lulawulwa ziinkqubo ezahlukeneyo zomthetho, ngakumbi ukusukela oko umthetho wamaSilamsi (iSharia) waphinda waphinda waphinda waziswa ngo-2000 kumazwe alishumi elinesibini asemantla. (Umthetho wamaSilamsi wawusebenza de kwangowe-1960, emva koko wapheliswa ngokuzimela geqe kweNigeria). Ngokwembono yamaKristu, amaFulani afuna “ukuwenza amaSilamsi” – ukuba kuyimfuneko ngenkani.
Lo mbono uphenjelelwa kukuba iBoko Haram, ejolise ikakhulu kumaKrestu, ifuna ukusebenzisa amajoni axhobileyo asetyenziswa ngamaFulani ngokuchasene nabachasi babo, kwaye eneneni inani laba balweli lizibandakanye neqela lamaSilamsi. AmaKristu akholelwa ukuba amaFulani (kunye namaHausa, ahlobene nawo) anika isiseko semikhosi yeBoko Haram. Le yimbono ebaxiweyo ngenxa yokuba inani lamajoni eFulani ahlala ezimele. Kodwa inyani kukuba ngo-2019 inkcaso yayisele iqatsele. [38]
Ngaloo ndlela, ngoJuni 23, i-2018, kwidolophana ehlala kakhulu ngamaKristu (yeqela lesizwe samaLugere), ukuhlaselwa okubangelwa yiFulani kwakhokelela ekubulaweni okukhulu - i-200 yabulawa.
Unyulo lukaMuhammadu Buhari, onguFulani kunye nenkokeli yangaphambili yombutho omkhulu wenkcubeko yeFulani, uTabital Pulaakou International, njengoMongameli weRiphabhliki akazange ancede ukunciphisa uxinzelelo. Umongameli uhlala etyholwa ngokuxhasa abazali bakhe baseFulani ngokufihlakeleyo endaweni yokuyalela abezokhuseleko ukuba balwele izenzo zabo zolwaphulo-mthetho.
Imeko yeFulani eNigeria ikwabonisa ezinye iindlela ezintsha kubudlelwane phakathi kwabelusi abafudukayo kunye namafama ahlala phantsi. Ngaxa lithile kunyaka ka-2020, abaphandi sele bemisele ngokungenakuphikiswa ukwanda okubonakalayo kwinani leengxabano kunye nokungqubana phakathi kwabelusi namafama.[5]
Neaopastoralims kunye Fulani
Imiba kunye neenyani ezinjengokutshintsha kwemozulu, ukwanda kweentlango, iingxabano zengingqi, ukwanda kwabemi, ukurhweba ngabantu kunye nobunqolobi ziye zacelwa kwiinzame zokuchaza le nto. Ingxaki kukuba akukho namnye kule mibuzo ochaza ngokuzeleyo ukwanda okubukhali kokusetyenziswa kwezixhobo ezincinane nezilula ngamaqela aliqela abalusi namafama ahleli phantsi. [5]
U-Olayinka Ajala uhlala kulo mbuzo ngokukodwa, ohlola utshintsho kubunini bemfuyo kwiminyaka, ebizwa ngokuthi "i-neopastoralism", njengenkcazo enokwenzeka yokunyuka kwenani leengxabano ezixhobileyo phakathi kwala maqela.
Igama elithi neopastoralism laqala ukusetyenziswa nguMateyu Luizza woMbutho waseMelika woPhuhliso lwezeNzululwazi ukuchaza ukubhukuqwa kwendlela yemveli yokwalusa (efudukayo) ngokufuywa ngabantu abazizityebi basezidolophini abazama ukutyala imali kunye nokuzibandakanya kwezokufuya ukuze bafihle izinto ezibiweyo. okanye ii-asethi ezifunyenwe ngokungekho mthethweni. (ULuizza, uMateyu, abelusi baseAfrika baye batyhalwa kwintswelo kunye nolwaphulo-mthetho, ngoNovemba 9, 2017, The Economist). [8]
Kwelakhe icala, u-Olayinka Ajala uchaza i-neo-pastoralism njengohlobo olutsha lobunini bemfuyo oluphawulwa ngobunini bemihlambi emikhulu yemfuyo ngabantu abangabalusi ngokwabo. Ngokufanelekileyo le mihlambi yayinyanyekelwa ngabalusi abaqeshiweyo. Ukusebenza ngokujikeleza le mihlambi kudla ngokufuneka kusetyenziswe izixhobo ezintsonkothileyo neembumbulu, ezisuka kwimfuneko yokufihla ubutyebi obubiweyo, ingeniso yokurhweba, okanye ingeniso efunyenwe ngenxa yobunqolobi, ngenjongo ecacileyo yokwenza inzuzo kubatyali-zimali. Kubalulekile ukuba uqaphele ukuba inkcazo ka-Ajala Olayinka yokungabi nabufundisi ayibandakanyi utyalo-mali kwiinkomo ezixhaswe ngemali ngokusemthethweni. Ezo zikhoyo, kodwa zimbalwa ngenani kwaye ke azingeni ngaphakathi kumda wophando lombhali.[5]
Imfuyo efudukayo idla ngokufuduswa ngokwesithethe, iphantsi, imihlambi yeyosapho kwaye idla ngokudityaniswa neentlanga ezithile. Lo msebenzi wokufama unxulunyaniswa nemingcipheko eyahlukeneyo, kunye neenzame ezifunekayo zokuhambisa imfuyo kumakhulu eekhilomitha kukhangelwa idlelo. Konke oku kwenza lo msebenzi ungathandwa kakhulu kwaye ubandakanywa ngamaqela eentlanga ezininzi, phakathi kwazo i-Fulani evelele, ekuye kwaba ngumsebenzi ophambili kuwo amashumi eminyaka. Ngaphandle kokuba lelona qela likhulu eSahel nakuMazantsi eSahara eAfrika, eminye imithombo ithi amaFulani aseNigeria amalunga ne-17 lezigidi zabantu. Ukongeza, iinkomo zisoloko zibonwa njengomthombo wokhuseleko kunye nomqondiso wobutyebi, kwaye ngenxa yesi sizathu abafuyi bemveli babandakanyeka ekuthengiseni iinkomo ngomlinganiselo omncinci kakhulu.
Ukwalusa ngokweMveli
I-Neopastoralism yohlukile kukwalusa ngokwemveli malunga nohlobo lobunini bemfuyo, umyinge wobungakanani bemihlambi, kunye nokusetyenziswa kwezixhobo. Ngelixa ubungakanani bemihlambi obuqhelekileyo bemveli buhluka phakathi kwe-16 kunye ne-69 yeenkomo, ubukhulu bemihlambi engabalusi ngokuqhelekileyo buba phakathi kwama-50 kunye ne-1,000 yeenkomo zeenkomo, kwaye uthethathethwano olungqongileyo luhlala lubandakanya ukusetyenziswa kwemipu ngabalusi abaqeshiweyo. [8], [5]
Nangona ngaphambili kwakuxhaphakile eSahel ukuba imihlambi emikhulu ngolo hlobo ikhatshwe ngamajoni axhobileyo, kule mihla ubunini bemfuyo bujongwa ngakumbi njengendlela yokufihla ubutyebi obufunyenwe ngendlela engafanelekanga koosopolitiki abonakeleyo. Ngaphaya koko, lo gama abelusi bemveli bezabalazela ukuba nobudlelwane obuhle namafama ukuze bagcine unxibelelwano lwabo kunye nabo, abelusi abarhwebi abanamdla wokutyala imali kubudlelwane babo basekuhlaleni namafama kuba banezixhobo ezinokusetyenziswa ukoyikisa abalimi. [5], [8]
ENigeria ngokukodwa, kukho izizathu ezithathu eziphambili zokuvela kwe-neo-pastoralism. Eyokuqala yeyokuba ubunini bemfuyo bubonakala ngathi lutyalomali oluhendayo ngenxa yamaxabiso ahlala enyuka. Inkomo ekhule ngokwesondo eNigeria inokubiza i-US$1,000 kwaye oku kwenza ukufuya iinkomo kube yindawo enomtsalane kwabo banokuba ngabatyali-zimali. [5]
Okwesibini, kukho unxibelelwano oluthe ngqo phakathi kwe-neo-pastoralism kunye nezenzo zorhwaphilizo eNigeria. Uninzi lwabaphandi bema ngelithi urhwaphilizo ngoyena nobangela wodushe novukelo lwezixhobo elizweni. Ngo-2014, kwaqaliswa elinye lamanyathelo athatyathwe ngurhulumente ukunqanda urhwaphilizo, ingakumbi ukuthutyeleziswa kwemali. Oku kukungena kweNombolo yoQinisekiso lweBhanki (BVN). Injongo ye-BVN kukubeka iliso kwintengiselwano yebhanki kunye nokunciphisa okanye ukuphelisa ukuthutyeleziswa kwemali. [5]
Inombolo yoQinisekiso lweBhanki (BVN) isebenzisa iteknoloji yebhayometriki ukubhalisa umthengi ngamnye kuzo zonke iibhanki zaseNigeria. Umthengi ngamnye ke unikwa ikhowudi yesazisi eyodwa edibanisa zonke ii-akhawunti zabo ukuze bakwazi ngokulula ukubeka esweni intengiselwano phakathi kweebhanki ezininzi. Injongo kukuqinisekisa ukuba ukuthengiselana okukrokrisayo kuchongwa ngokulula njengoko inkqubo ithatha imifanekiso kunye neminwe yabo bonke abathengi bebhanki, okwenza kube nzima ukuba imali engekho mthethweni ifakwe kwiiakhawunti ezahlukeneyo ngumntu omnye. Idatha evela kudliwano-ndlebe olunzulu ibonise ukuba i-BVN yenza ukuba kube nzima kubaphathi bezopolitiko ukufihla ubutyebi obungekho mthethweni, kunye nenani leeakhawunti ezinxulumene nezopolitiko kunye nabalingane babo, abondliwe ngeemali ezityholayo ezibiweyo, zaye zaqiniswa emva kokungeniswa kwayo.
IBhanki Enkulu yaseNigeria yanikela ingxelo yokuba “iibhiliyoni eziliqela zeenaira (imali yaseNigeria) nezigidi zezinye iimali zamazwe angaphandle ziye zavaleleka kwiiakhawunti kwiibhanki eziliqela, yaye abanini bezi akhawunti baye bayeka ngequbuliso ukushishina ngazo. Ekugqibeleni, ngaphezulu kwe-30 yezigidi "ze-passive" kunye neeakhawunti ezingasetyenziswanga ziye zachongwa ukususela ekufakweni kwe-BVN eNigeria ngo-2020. [5]
Udliwano-ndlebe olunzulu olwenziwa ngumbhali lubonise ukuba abantu abaninzi abaye bafaka imali eninzi kwiibhanki zaseNigeria ngokukhawuleza ngaphambi kokuqaliswa kweNombolo yoQinisekiso lweBhanki (BVN) baphuthuma ukuyihoxisa. Kwiiveki ezimbalwa ngaphambi komhla wokugqibela wokuba nabani na osebenzisa iinkonzo zebhanki afumane i-BVN, amagosa ebhanki eNigeria abona umlambo wemali ohlawulwa ngobuninzi obuvela kumasebe awohlukeneyo elizwe. Ngokuqinisekileyo, akunakutshiwo ukuba yonke le mali ibiwe okanye isiphumo sokusetyenziswa kakubi kwamandla, kodwa yinyani eqinisekisiweyo yokuba uninzi lwezopolitiko eNigeria lutshintshela kwimali ehlawulweyo kuba abafuni kubekwa phantsi kweliso lebhanki. [5]
Ngalo mzuzu kanye, iimali ezifunyenwe ngendlela engalunganga ziye zathunyelwa kwicandelo lezolimo, kwathengwa inani elincomekayo lemfuyo. Iingcali zokhuseleko lwezezimali ziyavuma ukuba oko kwasungulwa i-BVN, kukho ukunyuka okubukhali kwinani labantu abasebenzisa ubutyebi obufunyenwe ngendlela engafanelekanga ukuthenga imfuyo. Ukuthathela ingqalelo into yokuba ngo-2019 inkomo endala ixabisa i-200,000 - 400,000 Naira (600 ukuya kwi-110 USD) kwaye akukho ndlela yokumisela ubunini beenkomo, kulula ukuba abonakeleyo bathenge amakhulu eenkomo ngezigidi zeNaira. Oku kukhokelela ekunyukeni kwamaxabiso emfuyo, ngoku inani lemihlambi emikhulu lifuywa ngabantu abangenanto yakwenza nokufuywa kwenkomo njengomsebenzi nobomi bemihla ngemihla, abanye babanini basuka kwimimandla ekude kakhulu nedlelo. iindawo. [5]
Njengoko kuxoxiwe ngasentla, oku kudala omnye umngcipheko wokhuseleko omkhulu kummandla wommandla wolunxweme, njengoko abalusi bemfuyo besoloko bexhobe ngokwaneleyo.
Okwesithathu, i-neopastoralists ichaza ipateni entsha yobudlelwane be-neopatrimonial phakathi kwabanini kunye nabalusi kunye nenqanaba elonyukayo lentlupheko phakathi kwabo babandakanyekayo kwishishini. Ngaphandle kokunyuka kwamaxabiso emfuyo kule minyaka imbalwa idlulileyo kwaye naphezu kokwandiswa kwemfuyo kwimarike yokuthumela ngaphandle, intlupheko phakathi kwamafama afuywayo ayikanciphi. Ngokuchasene noko, ngokweenkcukacha zabaphandi baseNigeria, kwiminyaka eyi-30-40 edlulileyo, inani labalusi abahluphekileyo liye landa kakhulu. (Catley, Andy kunye no-Alula Iyasu, Ukunyuka okanye ukufuduka? Ukuphila ngokuKhawuleza kunye noHlalutyo lweNgxwabangxwaba kwi-Mieso-Mulu Woreda, kwiNdawo yaseShinile, kwiNgingqi yaseSomalia, e-Ethiopia, ngo-Aprili 2010, iZiko laMazwe ngamazwe laseFeinstein).
Kwabo basezantsi kwinqanaba lentlalontle ekuhlaleni, ukusebenzela abanini bemihlambi emikhulu iba yeyona ndlela yokusinda. Kwimeko yobunio-pastor, ukwanda kwentlupheko phakathi koluntu lwabelusi, nto leyo ekhupha abalusi abafudukayo kwishishini, ibenza babe lixhoba “kubanini abangekhoyo” njengabasebenzi abaphantsi. Kwezinye iindawo apho amalungu ebhunga lezobupolitika eneenkomo, amalungu asekuhlaleni okanye abelusi bezizwe ezithile abebebandakanyeke kulo msebenzi kangangeenkulungwane, ngokufuthi bafumana umvuzo wabo ngendlela yenkxaso-mali enikelwa “njengenkxaso yasekuhlaleni. uluntu”. Ngale ndlela, ubutyebi obufunyenwe ngokungekho mthethweni busemthethweni. Olu lwalamano lomxhasi-umxhasi luxhaphake kakhulu kumantla eNigeria (ikhaya lelona nani likhulu labelusi abafudukayo bemveli, kuquka iFulani), ababonwa njengabancediswa ngabasemagunyeni ngale ndlela. [5]
Kule meko, u-Ajala Olayinka usebenzisa imeko yaseNigeria njengesifundo sophando lokuphonononga nzulu le patheni emitsha yeengxabano ezinikwe ukuba ineyona ndawo inkulu yemfuyo kummandla waseNtshona Afrika kunye ne-Sub-Saharan Africa - malunga ne-20 yezigidi zentloko yezilwanyana. iinkomo. Ngako oko, inani labafuyi liphezulu kakhulu xa kuthelekiswa neminye imimandla, kwaye ubungakanani beengxabano kweli lizwe bukhulu kakhulu. [5]
Kufuneka kugxininiswe apha ukuba kukwamalunga nokutshintsha ngokwejografi kwiziko lomxhuzulane kunye nezolimo zokufuduka kwabelusi kunye nongquzulwano olunxulumene nalo lusuka kumazwe ophondo lweAfrika, apho ngaphambili bekukhuthazwa kakhulu eNtshona Afrika kwaye. ngakumbi - ukuya eNigeria. Zombini inani lemfuyo ephakanyisiweyo kunye nomlinganiselo weengxabano ngokuthe ngcembe zidluliselwa kumazwe ase-Horn yase-Afrika ukuya entshonalanga, kwaye ngoku kugxilwe kwezi ngxaki ngoku eNigeria, eGhana, eMali, eNiger, eMauritania, eCôte d. 'I-Ivoire neSenegal. Ukuchaneka kwesi nkcazo kuqinisekiswa ngokupheleleyo yidatha yeProjekthi yeNkxaso yeSixhobo kunye neProjekthi yeDatha yeSigigaba (ACLED). Kwakhona ngokutsho komthombo ofanayo, iingxabano zaseNigeria kunye nokufa okulandelayo kuphambi kwamanye amazwe aneengxaki ezifanayo.
Iziphumo ze-Olayinka zisekelwe kuphando lwentsimi kunye nokusetyenziswa kweendlela ezisemgangathweni ezifana nodliwano-ndlebe olunzulu olwenziwe eNigeria phakathi kwe-2013 kunye ne-2019. [5]
Ukuthetha ngokubanzi, uphononongo luchaza ukuba ukufuya ngokwemveli kunye nokufuduka ngokufuduka ngokuthe ngcembe kunika indlela ye-neopastoralism, uhlobo oluthile lokwalusa oluphawulwa yimihlambi emikhulu kakhulu kunye nokwanda kokusetyenziswa kwezixhobo kunye nezixhobo zokukhusela. [5]
Esinye seziphumo eziphambili zokungabikho kobufundisi eNigeria kukunyuka okunzulu kwinani leziganeko kwaye ngenxa yoko ukuguquguquka kobusela bemfuyo kunye nokuthunjwa kwimimandla yasemaphandleni. Oku kukodwa akuyonto intsha kwaye ibonwe ixesha elide. Ngokutsho kwabaphandi abanjengoAziz Olanian noYahaya Aliyu, kangangamashumi eminyaka, ubusela beenkomo “bebusenziwa ekuhlaleni, ngamaxesha athile onyaka, yaye busenziwa ngezixhobo zemveli ezingakumbi ezinogonyamelo oluphantsi.” (Olaniyan, Azeez kunye noYahaya Aliyu, Iinkomo, amaBandits kunye neeNgqungquthela ezinoBundlobongela: Ukuqonda iNkomo yeNkomo eNyakatho yeNigeria, kwi: Afrika Spectrum, Vol. 51, Issue 3, 2016, p. 93 - 105).
Ngokutsho kwabo, ebudeni beli xesha lide (kodwa lalibonakala lidlule), ukubiwa kweenkomo nempilo-ntle yabelusi abafudukayo kwahamba kunye, yaye ukubiwa kweenkomo kwade kwagqalwa “njengesixhobo sokwabiwa ngokutsha kobuncwane nokwandiswa kwemihlaba ngabelusi. ”. .
Ukuze kuthintelwe isiphithiphithi ukuba senzeke, iinkokeli zabahlali basekuhlaleni zamisela imithetho yokubiwa kweenkomo (!) eyayingavumeli ubundlobongela obujoliswe kwabasetyhini nabantwana. Ukubulala ngexesha lobusela beenkomo kwakungavumelekanga.
Le mithetho ayizange isebenze kuphela eNtshona Afrika, njengoko kuchazwe ngu-Olanian no-Aliyu, kodwa nakwiMpuma Afrika, kumzantsi we-Horn ye-Afrika, umzekelo eKenya, apho uRyan Trichet ubika indlela efanayo. ( UTriche, uRyan, ungquzulwano lwabefundisi eKenya: ukuguqula ubundlobongela obufanayo bube ziintsikelelo zokulinganisa phakathi koluntu lwaseTurkana kunye noluntu lwasePokot, ijenali yaseAfrika ngeSisombululo seNgxaki, Vol. 14, No. 2, iphe. 81-101).
Ngelo xesha, ukufuduka kwezilwanyana kunye nokufuya kwakuqhutyelwa ngamaqela athile eentlanga (i-Fulani evelele phakathi kwabo) ehlala kwiindawo ezidibeneyo kunye ezidibeneyo, ukwabelana ngenkcubeko efanayo, imilinganiselo kunye nenkolo, eyanceda ukuxazulula iingxabano kunye neengxabano ezavela. . Sombulula ngaphandle kokunyukela kwiintlobo zobundlobongela obugqithisileyo. [5]
Omnye wowona mahluko uphambili phakathi kobusela beenkomo kwixesha elidlulileyo, kumashumi ambalwa eminyaka eyadlulayo, kwaye namhlanje yingqiqo emva kwesenzo sobusela. Ngaphambili, injongo yokwebiwa kweenkomo yayikukubuyisela ilahleko ethile kumhlambi wentsapho, okanye ukuhlawulela ikhazi emtshatweni, okanye ukulinganisa umahluko othile wobutyebi phakathi kweentsapho ezithile, kodwa ngokufuziselayo “kwakungalungele ukuthengiswa. kwaye eyona njongo yobusela asikokusukela nayiphi na injongo yezoqoqosho”. Yaye apha le meko iye yasebenza eNtshona naseMpuma Afrika. ( UFleisher, uMichael L., “Imfazwe ilungele ubusela!”: iSymbiosis yoLwaphulo-mthetho neMfazwe phakathi kweKuria yaseTanzania, eAfrika: Ijenali yeInternational African Institute, uMqulu 72, No. 1, 2002, iphepha 131 -149).
Okuchasene noko bekusenzeka kule minyaka ilishumi idlulileyo, apho siye sabona ubusela bemfuyo obukhuthazwa ubukhulu becala yingqwalasela yenkqubela-phambili yezoqoqosho, ngokufuziselayo “okujoliswe kurhwebo”. Ubukhulu becala bubiwa ngenjongo yenzuzo, kungekhona ngenxa yomona okanye imfuneko egqithisileyo. Ukusa kumlinganiselo othile, ukwanda kwezi ndlela kunye nezenzo kunokunxulunyaniswa neemeko ezifana nokunyuka kweendleko zemfuyo, ukwanda kwemfuno yenyama ngenxa yokwanda kwabemi, kunye nokufumaneka lula kwezixhobo. [5]
Uphando luka-Aziz Olanian kunye noYahaya Aliyu luseka kwaye lungqina ngokungathandabuzekiyo ubukho bonxibelelwano oluthe ngqo phakathi kwe-nio-pastoralism kunye nomthamo owandisiweyo wokubiwa kwemfuyo eNigeria. Iziganeko kumazwe amaninzi ase-Afrika ziye zandisa ukwanda kweengalo (ukwanda) kummandla, kunye nabelusi be-mercenary neo-belusi babonelelwa ngezixhobo "zokukhusela umhlambi", ezisetyenziselwa ukubiwa kweenkomo.
Ukwanda kwezixhobo
Esi siganeko sathatha indawo entsha emva ko-2011, xa amashumi amawaka ezixhobo ezincinci zasasazeka ukusuka eLibya ukuya kumazwe amaninzi eSahel Sahara, kunye nakwi-Afrika ekwi-Sub-Saharan ngokubanzi. Olu qwalaselo luye lwaqinisekiswa ngokupheleleyo "yiphaneli yeengcali" esekwe yiBhunga lezoKhuseleko le-UN, elithe, phakathi kwezinye izinto, lihlola ingxabano eLibya. Iingcali ziqaphela ukuba uqhankqalazo lwaseLibya kunye nokulwa okwalandelayo kukhokelele ekwandeni kwezixhobo ezingazange zibonwe kumazwe angabamelwane eLibya kuphela, kodwa nakwilizwekazi liphela.
Ngokutsho kweengcali zeBhunga lezoKhuseleko ze-UN eziqokelele iinkcukacha ezicacileyo ezivela kumazwe e-14 ase-Afrika, iNigeria yenye yezona zinto zichaphazelekayo kukwanda kwezixhobo ezivela eLibya. Izixhobo zithutyeleziswa eNigeria nakwamanye amazwe ngeCentral African Republic (CAR), kwaye ezi mpahla zithunyelwa ziphembelela impixano, ukungakhuseleki kunye nobunqolobi kumazwe aliqela ase-Afrika. (I-Strazzari, uFrancesco, iiArms zaseLibya kunye nokungazinzi kweNgingqi, uMboni waMazwe ngaMazwe. Ijenali yaseNtaliyane yeMicimbi yaMazwe ngaMazwe, uMqulu 49, ukukhutshwa kwe-3, i-2014, iphe. 54-68).
Nangona ungquzulwano lwaseLibya sele lude kwaye luqhubeka lungowona mthombo uphambili wokwanda kwezixhobo e-Afrika, kukho ezinye iingxabano ezisebenzayo eziphinda ziphembelele ukuhamba kwezixhobo kumaqela ahlukeneyo, kubandakanya neo-pastoralists eNigeria naseSahel. Uluhlu lwezi mfazwe luquka iSouth Sudan, iSomalia, iMali, iCentral African Republic, iBurundi kunye neDemocratic Republic of Congo. Kuqikelelwa ukuba kwinyanga yoKwindla ka-2017 bekukho ngaphezulu kwe-100 lezigidi zezixhobo ezincinci nezilula (SALW) kwiindawo ezinobunzima kwihlabathi jikelele, uninzi lwazo lusetyenziswa eAfrika.
Ishishini lokurhweba ngezixhobo ngokungekho mthethweni liyachuma eAfrika, apho imida “evuthuzayo” ixhaphakile kumazwe amaninzi, enezixhobo ezihamba ngokukhululekileyo kuwo. Ngelixa uninzi lwezixhobo ezithutyeleziswayo ziphelela ezandleni zabavukeli nabanqolobi, abelusi abafudukayo nabo basebenzisa izixhobo ezincinci kunye nezixhobo ezilula (SALW). Umzekelo, abelusi baseSudan naseSouth Sudan bebebonisa ngokuphandle izixhobo zabo ezincinci kunye nezilula (SALW) ngaphezulu kweminyaka eli-10. Nangona abalusi abaninzi bemveli besabonwa eNigeria besalusa iinkomo bephethe iintonga, uninzi lwabalusi abafudukayo baye babonwa bephethe izixhobo ezincinci kunye nezixhobo ezilula (SALW) kwaye abanye batyholwa ngokubandakanyeka ekubiweni kweenkomo. Kule minyaka ilishumi idlulileyo, kuye kwakho ukwanda okumandla kwinani lokubiwa kweenkomo, okukhokelela ekuswelekeni kwabelusi bemveli kuphela, kodwa namafama, amagosa okhuseleko kunye nabanye abemi. (Adeniyi, Adesoji, Iindleko zoLuntu zeArms ezingalawulwayo e-Afrika, uphando lwelizwe lonke kumazwe asixhenxe ase-Afrika, ngo-Matshi 2017, iiNgxelo zoPhando lwe-Oxfam).
Ngaphandle kwabelusi abaqeshiweyo abasebenzisa izixhobo abanazo ukuze baxhaphaze iinkomo, kukwakho nezihange eziziingcali eziphanga iinkomo kwiindawo ezithile zaseNigeria. Abalusi beNeo bahlala bebanga ukuba bafuna ukukhuselwa kwezi zihange xa bechaza ukuxhotyiswa kwabalusi. Abanye babafuyi ekuthethwe nabo bathi baphatha izixhobo zokuzikhusela kwizihange ezibahlaselayo ngeenjongo zokuba iinkomo zabo. (Kuna, Mohammad J. kunye noJibrin Ibrahim (eds.), Ukuphanga kwasemaphandleni kunye neengxabano enyakatho yeNigeria, iZiko leDemokhrasi kunye noPhuhliso, Abuja, 2015, ISBN: 9789789521685, 9789521685).
USosiba weSizwe weMiyetti Allah Livestock Breeders Association yaseNigeria (omnye wemibutho emikhulu yabafuyi bemfuyo kweli lizwe) uthi: “Ukuba ubona indoda engumFulani iphethe iAK-47, kungenxa yokuba kuxhaphake ukubiwa kweenkomo kangangokuba kuxhaphake kakhulu. omnye uyazibuza ukuba ingaba lukhona na ukhuseleko kweli lizwe”. (Inkokeli yesizwe saseFulani: Kutheni abalusi bethu bephethe ii-AK47., Meyi 2, 2016, 1; 58 pm, Iindaba).
Ubunzima buvela kwinto yokuba izixhobo ezifunyanwe ukunqanda ukubiwa kweenkomo nazo zisetyenziswa ngokukhululekileyo xa kukho ungquzulwano phakathi kwabelusi namafama. Oku kungqubana kwemidla malunga nemfuyo efudukayo kukhokelele kugqatso lwezixhobo kwaye kwadala imeko-bume efana nethafa ledabi njengoko inani elandayo labalusi bemveli nabo baye babhenela ekuphatheni izixhobo zokuzikhusela kunye nemfuyo yabo. Ukutshintsha kwezinto kukhokelela kumaza amatsha obundlobongela kwaye ahlala ebizwa ngokuba "yingxabano yabafundisi". [5]
Ukwanda kwenani kunye nobunzulu bongquzulwano olumandla kunye nobundlobongela phakathi kwamafama nabalusi nako kukholelwa ukuba sisiphumo sokukhula kweniyo-pastoralism. Ngaphandle kokufa okubangelwa ukuhlaselwa kwamaphekula, ukungquzulana phakathi kwamafama kunye nabelusi kubalwa inani elikhulu lokufa kwengxabano kwi-2017. (Kazeem, Yomi, Nigeria ngoku inomngcipheko omkhulu wokhuseleko lwangaphakathi kuneBoko Haram, ngoJanuwari 19, 2017, Quarz).
Nangona ungquzulwano kunye neengxabano phakathi kwamafama kunye nabelusi abafudukayo kudala iinkulungwane, oko kukuthi, baqala ngaphambi kwexesha lobukoloniyali, ukuguquguquka kwezi ngxabano zitshintshe kakhulu. (Ajala, Olayinka, Kutheni iingxabano zinyuka phakathi kwamafama kunye nabelusi eSahel, ngoMeyi 2nd, 2018, 2.56 pm CEST, Incoko).
Ngexesha langaphambi kobukoloniyali, abalusi kunye namafama ayehlala esecaleni kwi-symbiosis ngenxa yemo yezolimo kunye nobukhulu bemihlambi. Imfuyo yayisidla kwiindiza ezishiywe ngamafama emva kokuvuna, amaxesha amaninzi ngexesha lonyaka elomileyo xa abelusi abafudukayo babefudusela imfuyo yabo emazantsi ukuya kumadlelo apho. Ukutshintshiselana ngedlelo eliqinisekisiweyo kunye nelungelo lokufikelela elinikezelwa ngamafama, ilindle leenkomo lalisetyenziswa ngamafama njengesichumiso sendalo samasimi abo. La yayingamaxesha eefama ezincinci kunye nobunini beentsapho zemihlambi, kwaye bobabini abalimi kunye nabafuyi baxhamla ekuqondeni kwabo. Ngamaxesha ngamaxesha, xa imfuyo idla ngokutshabalalisa imveliso yasefama kwaye kwavela iingxabano, iindlela zokusombulula ungquzulwano lwengingqi zaye zaphunyezwa kwaye iyantlukwano phakathi kwamafama kunye nabalusi yayilungiswa, ngaphandle kokubhenela kubundlobongela. [5] Ukongeza, amafama kunye nabelusi abafudukayo bahlala bedala izikimu zokutshintshiselana ngeenkozo ngobisi ezomeleza ubudlelwane babo.
Nangona kunjalo, le modeli yezolimo iye yatshintsha ngeendlela ezininzi. Imiba efana nokutshintsha kwendlela yemveliso yezolimo, ukwanda kwabemi, uphuhliso lweemarike kunye nobudlelwane bongxowankulu, ukutshintsha kwemozulu, ukucutheka kommandla weLake Chad, ukhuphiswano ngomhlaba namanzi, ilungelo lokusebenzisa iindlela zokufuya ezifudukayo, imbalela. kunye nokwandiswa kwentlango (intlango), ukwahluka kobuhlanga okwandileyo kunye nokuphathwa kakubi kwezopolitiko kuchazwe njengezizathu zotshintsho kubudlelwane bomlimi osuka kwamanye amazwe. UDavidheiser kunye noLuna bachonga ukudibanisa kwekholoni kunye nokuqaliswa kobudlelwane be-market-capitalist e-Afrika njengenye yezona zinto zibangela ukungqubuzana phakathi kwabafuyi kunye namafama kwilizwekazi. (UDavidheiser, uMark kunye no-Aniuska Luna, ukusuka kwi-Complementarity ukuya kwiNgqungquthela: Uhlalutyo lweMbali yeFarmet - i-Fulbe Relations eNtshona Afrika, i-African Journal kwi-Conflict Resolution, Vol. 8, No. 1, 2008, iphe. 77 - 104).
Baxoxa ngelithi utshintsho kwimithetho yobunini bomhlaba olwenzeka ngexesha lobukoloniyali, ludityaniswe notshintsho kubuchule bokulima obulandela ukwamkelwa kweendlela zale mihla zokulima ezifana nezolimo olunkcenkceshelwayo kunye nokuqaliswa “kwezicwangciso zokuqhelisa abafuyi abafudukayo kubomi obuzinzileyo”, kukwaphula umthetho wokulima. ubudlelwane phakathi kwamafama nabelusi, okonyusa amathuba ongquzulwano phakathi kwala maqela mabini oluntu.
Uhlalutyo olwenziwa nguDavidheiser noLuna lubonisa ukuba ukudibanisa phakathi kobudlelwane beemarike kunye neendlela zanamhlanje zokuvelisa kuye kwakhokelela ekutshintsheni "kubudlelwane obusekelwe kutshintshiselwano" phakathi kwamafama kunye nabelusi abafudukayo ukuya "kwintengiso kunye nokuthengiswa" kunye nokuthengiswa kwemveliso), okwandisa imveliso. uxinzelelo lwemfuno yobutyebi bendalo phakathi kwala mazwe mabini kwaye ludodobalisa ubudlelwane bangaphambili be-symbiotic.
Ukutshintsha kwemozulu nako kuye kwachazwa njengoyena nobangela wongquzulwano phakathi kwamafama nabelusi eNtshona Afrika. Kuphononongo lobungakanani olwenziwa kwi-Kano State, eNigeria ngo-2010, i-Haliru ichonge ukunyanzeliswa kwentlango kumhlaba wezolimo njengomthombo omkhulu womzabalazo wemithombo okhokelela kwiingxabano phakathi kwabelusi kunye namafama asenyakatho yeNigeria. (I-Halliru, i-Salisu Lawal, iMpembelelo yoKhuseleko yoTshintsho lweMozulu phakathi kwamaFama kunye nabaFundi beNkomo eMntla Nigeria: Uphononongo lweNkcazo yoLuntu oluThathu kuRhulumente weNgingqi wase-Kura we-Kano State. Ku: Leal Filho, W. (eds) Incwadana yokuLungiselela uTshintsho lweMozulu, Springer, Berlin, Heidelberg, 2015).
Utshintsho kumanqanaba emvula lutshintshe iindlela zokufuduka kwamadlelo, nabalusi besiya emazantsi kwiindawo apho imihlambi yabo ibingafane itye kumashumi eminyaka adlulileyo. Umzekelo wale nto yimpembelelo yembalela ehlala ixesha elide kummandla wasentlango waseSudan-Sahel, oye waba nzima ukususela ngo-1970. (Fasona, Mayowa J. kunye no-AS Omojola, uTshintsho lweMozulu, uKhuseleko loLuntu kunye noKungqubana koLuntu eNigeria, 22 - 23 Juni I-2005, iiNkqubo zoQoqosho lwamazwe ngamazwe malunga noKhuseleko loLuntu kunye noTshintsho lweMozulu, iHolmen Fjord Hotel, i-Asker kufuphi ne-Oslo, i-Global Environmental Change kunye noKhuseleko loLuntu (GECHS), e-Oslo).
Lo mzekelo omtsha wokufuduka unyusa uxinzelelo kubutyebi bomhlaba kunye nomhlaba, okukhokelela kwiingxabano phakathi kwamafama kunye nabalusi. Kwezinye iimeko, ukwanda kwabemi beendawo ezilimayo nezalusayo nako kube negalelo kuxinzelelo kwimekobume.
Nangona le miba idweliswe apha ibe negalelo ekwenzeni ungquzulwano lube nzulu, kukho umahluko obonakalayo kule minyaka imbalwa idlulileyo ngokobunzulu, iintlobo zezixhobo ezisetyenzisiweyo, iindlela zokuhlasela kunye nenani lokufa elirekhodiweyo kungquzulwano. Inani lohlaselo liye landa kakhulu kule minyaka ilishumi idlulileyo, ingakumbi eNigeria.
Idatha evela kwi-database ye-ACLED ibonisa ukuba ingxabano iye yaba nzima ngakumbi ukususela kwi-2011, igxininisa ikhonkco elinokwenzeka kwimfazwe yamakhaya yaseLibya kunye nokunyuka kweengalo ezibangelwayo. Nangona inani lohlaselo kunye nenani labantu abenzakeleyo liye landa kumazwe amaninzi achaphazelekayo yingxabano yaseLibya, amanani eNigeria aqinisekisa umlinganiselo wokunyuka kunye nokubaluleka kwengxaki, egxininisa imfuno yokuqonda okunzulu kakhulu. izinto eziphambili zongquzulwano.
Ngokuka-Olayinka Ajala, ubudlelwane obubini obuphambili bubonakala phakathi kwendlela kunye nokuqina kokuhlaselwa kunye nokungafundisi. Okokuqala, uhlobo lwezixhobo kunye nezixhobo ezisetyenziswa ngabelusi kwaye okwesibini, abantu ababandakanyekayo ekuhlaselweni. [5] Eyona nto iphambili ayifunyanisileyo kuphando lwakhe kukuba izixhobo ezithengwe ngabalusi ukukhusela imfuyo yabo zikwasetyenziselwa ukuhlasela amafama xa kukho ukungaboni ngasonye malunga neendlela zamadlelo okanye ukutshatyalaliswa kwamasimi ngabalusi abajikelezayo. [5]
Ngokutsho kuka-Olayinka Ajala, kwiimeko ezininzi iintlobo zezixhobo ezisetyenziswa ngabahlaseli zinika ingcamango yokuba abafuyi abafudukayo banenkxaso yangaphandle. I-Taraba State kuMntla-Mpuma weNigeria ukhankanywe njengomzekelo. Emva kohlaselo olude oluqhutywa ngabelusi kurhulumente, urhulumente wobumbano uye wathumela amajoni kufutshane noluntu oluchaphazelekayo ukuthintela uhlaselo olongezelelweyo. Ngaphandle kokuthunyelwa kwamajoni kwiindawo ezichaphazelekayo, uhlaselo oluninzi belusaqhutywa ngezixhobo ezibulalayo, kuquka nemipu.
USihlalo we-Takum Area Local Government, i-Taraba State, uMnumzana Shiban Tikari kudliwano-ndlebe kunye ne "Daily Post Nigeria" wathi, "Abelusi abaza ngoku kuluntu lwethu bephethe izibhamu abangekho abelusi bemveli esibaziyo kwaye sijongene nabo bahlala. iminyaka ngokulandelelana; Ndiyarhana ukuba bakhululwe ngamalungu eBoko Haram. [5]
Kukho ubungqina obunamandla bokuba iindawo zabahlali abalusayo baxhobe ngokupheleleyo kwaye ngoku basebenza njengamajoni. Ngokomzekelo, enye yeenkokeli zoluntu olufuyayo yaqhayisa kudliwano-ndlebe isithi iqela lakhe liye lahlasela ngempumelelo amafama amaninzi kumantla eNigeria. Wathi iqela lakhe alisawoyiki umkhosi waza wathi: “Sinemipu [semi-automatic] engaphezu kwama-800; ngoku amaFulani aneebhombu neeyunifomu zomkhosi.” (Salkida, Ahmad, Exclusive on Fulani herers: "Sinemipu yomatshini, iibhombu kunye neeyunifomu zomkhosi", Jauro Buba; 07/09/2018). Le nkcazo iphinde yaqinisekiswa ngabanye abaninzi abadliwano-ndlebe ngu-Olayinka Ajala.
Iindidi zezixhobo kunye neembumbulu ezisetyenziswa kuhlaselo lwabalusi kumafama azifumaneki kubalusi bemveli kwaye oku kuphosa ngokufanelekileyo ukukrokrela kwabalusi bemihlambi. Kudliwano-ndlebe negosa lomkhosi, lathi abalusi abahlwempuzekileyo abanemihlambi emincinane abanakukwazi ukuthenga oombayimbayi kunye neentlobo zezixhobo ezisetyenziswa ngabahlaseli. Wathi: “Xa ndicingisisa nzulu, ndiye ndizibuze ukuba umalusi olihlwempu unokuwuthenga njani umpu okanye iziqhushumbisi ezisetyenziswa ngaba bahlaseli?
Ishishini ngalinye linohlalutyo lwalo lweendleko, kwaye abelusi basekuhlaleni babengenakutyala imali kwezo zixhobo ukuze bakhusele imihlambi yabo emincinane. Ukuze umntu achithe imali eninzi ukuze athenge ezi zixhobo, umele ukuba utyale imali eninzi kule mihlambi okanye unenjongo yokuba iinkomo ezininzi kangangoko ukuze abuyise utyalo-mali lwakhe. Oku kukwalatha kwinto yokuba amaqela olwaphulo-mthetho okanye amaqela olwaphulo-mthetho ngoku abandakanyeka kwimfuyo efudukayo”. [5]
Omnye umphenduli uthe abelusi bemveli abanako ukufikelela kwixabiso le-AK47, ethengisa nge-US$1,200 - US$1,500 kwimarike emnyama eNigeria. Kwakhona, kwi-2017, iLungu lePalamente elimele i-Delta State (iNgingqi yaseMzantsi-South) kwiNdlu yeNdibano, u-Evans Ivuri, wathi i-helicopter engaziwa rhoqo yenza ukuhanjiswa kwabanye abelusi kwi-Owre-Abraka Wilderness kwilizwe, apho bahlala khona. bahlala neenkomo zabo. Ngokutsho kwelungu lepalamente, zingaphezu kwama-5,000 2,000 iinkomo nabelusi abamalunga nama-XNUMX XNUMX abahlala kweli hlathi. La mabango abonisa ngakumbi ukuba ubunini bezi nkomo buthandabuzeka kakhulu.
Ngokutsho kuka-Olayinka Ajala, ikhonkco lesibini phakathi kwemodi kunye nokuqina kokuhlaselwa kunye nokungahambi kobufundisi kukubonakaliswa kwabantu ababandakanyekayo ekuhlaselweni. Kukho iimpikiswano ezininzi malunga nokuba ngoobani abelusi ababandakanyekayo kuhlaselo lwamafama, uninzi lwabahlaseli lungabalusi.
Kwiindawo ezininzi apho abalimi nabafuyi bebehlalisana kangangamashumi eminyaka, abalimi bayabazi abafuyi abanemihlambi yabo esidla kwiifama zabo, amaxesha okuzisa ngawo imfuyo yabo, nomlinganiselo wobungakanani bemihlambi yabo. Kule mihla, kukho izikhalazo zokuba ubukhulu bemihlambi bukhulu, abalusi abaqhelanga kumafama kwaye baxhobe ngezixhobo eziyingozi. Olu tshintsho lwenza ulawulo lwemveli lweengxabano phakathi kwamafama kunye nabelusi lube nzima kwaye ngamanye amaxesha lungenakwenzeka. [5]
USihlalo weBhunga loRhulumente weNgingqi yase-Ussa - i-Taraba State, uMnumzana uRimamsikwe Karma, uye wachaza ukuba abelusi abaye benza uhlaselo lwamafama abangekho abelusi abaqhelekileyo abantu bendawo ababaziyo, besithi "bangabasemzini". Intloko yeBhunga yathi “abelusi abaze emva komkhosi kummandla olawulwa libhunga lethu abanabuhlobo nabantu bethu, kuthi ngabantu abangaziwayo yaye babulala abantu”. [5]
Eli bango liqinisekisiwe ngumkhosi waseNigeria, othe abalusi abafudukayo abaye babandakanyeka kubundlobongela kunye nokuhlaselwa kwamafama "babexhaswa" kwaye kungekhona abelusi bendabuko. (UFabiyi, u-Olusola, u-Olaleye Aluko noJohn Charles, uBenue: Abalusi ababulalayo baxhaswa ngemali, uthi umkhosi, ngo-Aprili 27-th, i-2018, i-Punch).
Umkomishinala wamaPolisa aseKano wachaza ngodliwano-ndlebe ukuba abaninzi abelusi abaxhobileyo ababanjiweyo bavela kumazwe afana neSenegal, iMali neChad. [5] Obu bubungqina obungaphaya bokuba abelusi abarhweba ngokwandayo bathatha indawo yabalusi bemveli.
Kubalulekile ukuqaphela ukuba ayizizo zonke iingxabano phakathi kwabalusi kunye namafama kule mimandla ngenxa ye-neo-pastoralism. Iziganeko zakutshanje zibonisa ukuba abelusi abaninzi abafudukayo sele bephethe izixhobo. Kwakhona, olunye uhlaselo lwamafama yimpindezelo nempindezelo yokubulawa kwemfuyo ngamafama. Nangona amajelo amaninzi aqhelekileyo eNigeria athi abalusi bangabahlaseli kwiingxabano ezininzi, udliwano-ndlebe olunzulu lubonisa ukuba ezinye zokuhlaselwa kwamafama ahlala phantsi ziyimpindezelo yokubulawa kwemfuyo yabalusi ngamafama.
Ngokomzekelo, uhlanga lwamaBerom kwiLizwana lasePlateau (elinye lawona maqela makhulu kulo mmandla) aluzange lufihle ukubathiya kwabelusi yaye maxa wambi baye babhenela ekuxheleni imfuyo yabo ukuze bangatyi emasimini abo. Oku kwakhokelela kwimpindezelo nogonyamelo lwabelusi, nto leyo eyaphumela ekubulaweni kwamakhulu abantu bohlanga lwamaBerom. (Idowu, i-Aluko Opeyemi, i-Urban Violence Dimension eNigeria: Abalimi kunye naBalusi be-Onslaught, AGATHOS, Vol. 8, Issue 1 (14), 2017, p. 187-206); (U-Akov, u-Emmanuel Terkimbi, Ingxoxo-mpikiswano yobutyebi iphinde yahlaziywa: Ukuqhawula imeko yokungqubana kwabalimi-abafuyi kwindawo yaseMntla Central yaseNigeria, Vol. 26, 2017, Issue 3, African Security Review, iphe. 288 - 307).
Ukusabela kuhlaselo olwandayo kumafama, uninzi lwabahlali basezifama benze iipatroli ukuthintela uhlaselo kwiindawo abahlala kuzo okanye baqalise uhlaselo oluchasene nolwalusi, okonyusa ngakumbi ubutshaba phakathi kwamaqela.
Ekugqibeleni, nangona i-elite elawulayo ngokubanzi iqonda ukuguquguquka kolu ngquzulwano, abezopolitiko bahlala bedlala indima ebalulekileyo ekuboniseni okanye ukufihla le ngxabano, izisombululo ezinokwenzeka, kunye nokuphendula kwelizwe laseNigeria. Nangona izisombululo ezinokubakho ezifana nokwandiswa kwamadlelo ziye zaxoxwa ngokubanzi; ukuhlutha izixhobo abalusi bemfuyo abaxhobileyo; iinzuzo kumafama; ukhuseleko kwiindawo zamafama; ukujongana nemiba yokutshintsha kwemozulu; kunye nokulwa nobuqhetseba beenkomo, ungquzulwano lwazaliswa lubalo lwezobupolitika, olwathi ngokwendalo lwayenza yaba nzima kakhulu isisombululo sayo.
Ngokuphathelele kwiiakhawunti zezopolitiko, kukho imibuzo emininzi. Okokuqala, ukudibanisa olu ngquzulwano nobuhlanga kunye nenkolo kudla ngokuphambukisa ingqalelo kwimiba esisiseko kwaye kudala iyantlukwano phakathi koluntu oludityanisiweyo ngaphambili. Ngelixa phantse bonke abelusi bemvelaphi yeFulani, uninzi lohlaselo lujoliswe kwezinye iintlanga. Esikhundleni sokujongana nemiba echongiweyo njengesisiseko songquzulwano, abezopolitiko bahlala begxininisa ukukhuthaza ubuhlanga ukuba bakhulise ukuthandwa kwabo kwaye benze "inkxaso" njengakwezinye iingxabano eNigeria. (Berman, Bruce J., Ethnicity, Patronage and the African State: The Politics of Uncivil Nationalism, Vol. 97, Issue 388, African Affairs, July 1998, p. 305 - 341); (Arriola, Leonardo R., Patronage and Political Stability in Africa, Vol. 42, Issue 10, Comparative Political Studies, Oktobha 2009).
Ukongeza, iinkokeli zonqulo ezinamandla, ezobuzwe kunye nezopolitiko zihlala zibandakanyeka kwiinkqubo zezopolitiko nezobuzwe ngelixa zizama ukulungisa le ngxaki, zihlala ziphembelela kunokuba ziphelise ukungavisisani. (Princewill, Tabia, Iipolitiki zentlungu yomntu ohluphekileyo: Abalusi, abalimi kunye nokukhwabanisa kwe-elite, ngoJanuwari 17, 2018, Vanguard).
Okwesibini, ingxoxo yokudlisa kunye ne-ranch ihlala ipolitiki kwaye ipeyintwe ngendlela edla ngokubhekisele ekujongeni i-Fulani okanye impatho ekhethiweyo yeFulani, kuxhomekeke ekubeni ngubani obandakanyekayo kwiingxoxo. NgoJuni 2018, emva kokuba amazwe amaninzi achaphazelekayo yingxabano anqume ngabanye ukuba azise imithetho echasene nedlelo kwimimandla yabo, uRhulumente waseNigeria waseNigeria, ekuzameni ukuphelisa ingxabano kunye nokubonelela ngesisombululo esaneleyo, izicwangciso zokuchitha i-179 billion naira ( malunga ne-600 yezigidi zeedola zaseMelika) kulwakhiwo lweefama zemfuyo zohlobo lwe "ranch" kwiindawo ezilishumi zelizwe. (Obogo, Chinelo, Isiphithiphithi esicetywayo kwiifama zeenkomo ezicetywayo kwiindawo ze-10. I-Igbo, i-Middle Belt, amaqela aseYoruba ayala isicwangciso se-FG, i-21 kaJuni, i-2018, iLanga).
Ngelixa amaqela aliqela angaphandle koluntu lwabelusi babephikisana ukuba ukufuya kwakuyishishini labucala kwaye akufanelekanga ukuba kusetyenziswe inkcitho kawonke-wonke, abantu abafudukayo abafudukayo nabo bayigatya le ngcamango ngenxa yokuba yenzelwe ukucinezela abantu baseFulani, echaphazela inkululeko yokuhamba kwamaFulani. Amalungu aliqela oluntu lwemfuyo athi imithetho ecetywayo yemfuyo “isetyenziswa ngabanye abantu njengephulo lokuphumelela iivoti kunyulo luka-2019”. [5]
Ukwenziwa kwezopolitiko ngalo mba, kudityaniswe nendlela urhulumente ajonga ngayo nje ithutyana, kwenza naliphi na inyathelo elibhekiselele ekusonjululweni kwempixano lingatsali mdla kumaqela abandakanyekayo.
Okwesithathu, ukungafuni kukarhulumente waseNigeria kumaqela olwaphulo-mthetho athe anoxanduva lokuhlaselwa kwabantu basezifama ngokuziphindezela ngokubulala imfuyo kunxulunyaniswa noloyiko lokuqhawuka kobudlelwane phakathi komxhasi. Nangona iMiyetti Allah Cattle Breeders Association yaseNigeria (MACBAN) ikuthethelele ukubulawa kwabantu abaninzi kwiPlateau State ngo-2018 njengempindezelo yokubulawa kweenkomo ezingama-300 ngabantu basezifama, urhulumente wala ukuthatha naliphi na inyathelo ngokuchasene neqela elibanga ukuba lilo. Iqela lezentlalo nenkcubeko elimele iimfuno zeFulani. (Umoru, uHenry, uMarie-Therese Nanlong, uJohnbosco Agbakwuru, uJoseph Erunke kunye noDirisu Yakubu, ukubulawa kwabantu ePlateau, impindezelo yeenkomo ezilahlekileyo ze-300 - uMiyetti Allah, ngoJuni 26, i-2018, iVanguard) .Oku kuye kwabangela ukuba abaninzi baseNigeria bacinge ukuba iqela laliyi-XNUMX. kuthathwa ngamabomu phantsi kokhuseleko lukarhulumente kuba umongameli okhoyo ngelo xesha (uMongameli uBuhari) uvela kwiqela lesizwe saseFulani.
Ukongeza, ukungakwazi kwabaphezulu abalawulayo baseNigeria ukujongana nefuthe le-neo-pastoral dimension yongquzulwano kubangela iingxaki ezinzulu. Endaweni yokujongana nezizathu ezibangela ukuba ubufuyi buqhubele phambili nomkhosi, urhulumente ugxininise kwimilinganiselo yobuhlanga kunye nenkolo yongquzulwano. Ukongezelela, abanini bemihlambi emikhulu yeenkomo bangabodidi oluphezulu abanempembelelo enkulu, nto leyo eyenza kube nzima ukutshutshisa izenzo zolwaphulo-mthetho. Ukuba i-neo-pastoral dimension yongquzulwano ayivavanywanga ngokufanelekileyo kwaye indlela eyaneleyo kuyo ayimkelwanga, mhlawumbi akuyi kubakho utshintsho kwimeko yelizwe kwaye siya kubona ukuwohloka kwemeko.
Imithombo esetyenzisiweyo:
Uluhlu olupheleleyo lweencwadi ezisetyenzisiweyo kwiindawo zokuqala kunye nezesibini zokuhlalutya zinikezelwa ekupheleni kwenxalenye yokuqala yohlalutyo, epapashwe phantsi kwesihloko esithi "iSahel - iingxabano, ukukhwabanisa kunye neebhomu zokufuduka". Kuphela loo mithombo ekhankanywe kwinxalenye yesithathu yangoku yohlalutyo - "I-Fulani, i-Neopastoralism kunye ne-Jihadism eNigeria" inikwe ngezantsi.
Imithombo eyongezelelweyo inikwe ngaphakathi kwesicatshulwa.
[5] Ajala, Olayinka, Abaqhubi abatsha bengxabano eNigeria: uhlalutyo lweengxabano phakathi kwamafama kunye nabalusi, i-Third World Quarterly, Volume 41, 2020, Issue 12, (epapashwe kwi-intanethi ye-09 Septemba 2020), iphe. 2048-2066,
[8] Brottem, Leif and Andrew McDonnell, Pastoralism and Conflict in the Sudano-Sahel: Review of the Literature, 2020, Search for Common Ground,
[38] Sangare, Boukary, Fulani people and Jihadism in Sahel and West Africa countries, February 8, 2019, Observatoire of Arab-Muslim World and Sahel, The Fondation pour la recherche stratégique (FRS).
Ifoto nguTope A. Asokere: https://www.pexels.com/photo/low-angle-view-of-protesters-with-a-banner-5632785/
Qaphela ngombhali:
U-Teodor Detchev ube nguprofesa odibeneyo wexesha elizeleyo kwiSikolo esiPhakamileyo soKhuseleko kunye noQoqosho (VUSI) - iPlovdiv (eBulgaria) ukususela kwi-2016.
Ufundise kwiYunivesithi eNtsha yaseBulgaria - eSofia naseVTU "eSt. uCyril noMethodius”. Ngoku ufundisa eVUSI, kwakunye nase-UNSS. Izifundo zakhe eziphambili zokufundisa zezi: Ubudlelwane boshishino kunye nokhuseleko, ubudlelwane bezoshishino lwaseYurophu, i-Economic sociology (ngesiNgesi nesiBulgaria), i-Ethnosociology, i-Ethno-political and national conflicts, ubugrogrisi kunye nokubulawa kwezopolitiko - iingxaki zezopolitiko kunye nezentlalo, uphuhliso olusebenzayo lwemibutho.
Ungumbhali wemisebenzi engaphezu kwe-35 yesayensi malunga nokumelana nomlilo kwezakhiwo zokwakha kunye nokuchasana kweegobolondo zetsimbi ze-cylindrical. Ungumbhali wemisebenzi engaphezulu kwe-40 kwi-sociology, isayensi yezopolitiko kunye nobudlelwane boshishino, kubandakanywa i-monographs: Ubudlelwane bezoShishino kunye nokhuseleko - inxalenye ye-1. Izivumelwano zentlalo kwi-collective bargaining (2015); INtsebenziswano yamaZiko kunye noBudlelwane boShishino (2012); Ingxoxo yeNtlalo kwiCandelo loKhuseleko lwaBucala (2006); "Iindlela zokuSebenza eziguquguqukayo" kunye (iPost) yoBudlelwane boShishino kuMbindi kunye neMpuma Yurophu (2006).
Wabhalisa iincwadi ezithi: Innovations in collective bargaining. imiba yaseYurophu kunye nesiBulgaria; Abaqeshi baseBulgaria nabasetyhini emsebenzini; Ingxoxo yeNtlalo kunye neNgqesho yabasetyhini kwiNqanaba lokuSetyenziswa kweBiomass eBulgaria. Kutshanje ebesebenza kwimiba yobudlelwane phakathi kobudlelwane boshishino kunye nokhuseleko; uphuhliso lokungalungelelani kwabanqolobi kwihlabathi; iingxaki ze-ethnosociological, iingxabano zobuhlanga kunye nenkolo.
Ilungu le-International Labor and Employment Relations Association (ILERA), i-American Sociological Association (ASA) kunye noMbutho waseBulgaria weNzululwazi yezoPolitiko (BAPN).
Idemokhrasi yeNtlalo ngeenkolelo zezopolitiko. Ngexesha lika-1998 ukuya ku-2001, wayenguSekela Mphathiswa wezabaSebenzi kunye noMgaqo-nkqubo weNtlalo. Umhleli oyintloko wephephandaba "uSvoboden Narod" ukususela ngo-1993 ukuya ku-1997. UMlawuli wephephandaba "Svoboden Narod" ngo-2012 - 2013. USekela Sihlalo kunye noSihlalo we-SSI kwixesha le-2003 - 2011. UMlawuli we "Iindustrial Policy" kwi I-AIKB ukususela ngo-2014 .ukuze kube namhlanje. Ilungu le-NSTS ukusuka ku-2003 ukuya ku-2012.
