Ubudlelwano phakathi kwamaFulani, inkohlakalo kanye ne-neo-pastoralism, okungukuthi ukuthengwa kwemihlambi emikhulu yezinkomo ngabantu abacebile basemadolobheni ukuze kufihlwe imali etholakale ngokungafanele.
Ibhalwe nguTeodor Detchev
Izingxenye ezimbili ezedlule zalokhu kuhlaziywa, okunesihloko esithi "I-Sahel - Izingxabano, Ukuvukela umbuso kanye namabhomu okufuduka" kanye "I-Fulani kanye neJihadism eNtshonalanga Afrika", kuxoxwe ngokunyuka kwezenzo zamaphekula eNtshonalanga. Africa kanye nokungakwazi ukuqeda impi yabashokobezi eqhutshwa ama-Islamic radicals ngokumelene namasosha kahulumeni eMali, Burkina Faso, Niger, Chad naseNigeria. Kwabuye kwaxoxwa ngodaba lwempi yombango eqhubekayo eCentral African Republic.
Esinye seziphetho ezibalulekile ukuthi ukushuba kwengxabano kugcwele ingozi enkulu "yebhomu lokufuduka" elingaholela ekucindezelekeni okungakaze kubonwe ngaphambili kuwo wonke umngcele oseningizimu we-European Union. Isimo esibalulekile futhi amathuba enqubomgomo yezangaphandle yaseRussia ukuze ilawule ukushuba kwezingxabano emazweni afana neMali, Burkina Faso, Chad kanye neCentral African Republic. Isandla sayo siphezu “kwekhawunta” yokuqhuma okungase kube khona ukufuduka, iMoscow ingalingeka kalula ukuthi isebenzise ingcindezi yokufuduka emelene nezifunda ze-EU ngokuvamile ezivele ziqokwe njengezinobutha.
Kulesi simo esiyingozi, indima ekhethekile idlalwe abantu baseFulani - iqembu lohlanga lwama-semi-nomads, abalimi bemfuyo abafudukayo abahlala emgqeni osuka eGulf of Guinea ukuya oLwandle Olubomvu kanye nenombolo ye-30 kubantu abayizigidi ezingu-35 ngokusho kwedatha ehlukahlukene. . Njengoba bengabantu ngokomlando ababambe iqhaza elibaluleke kakhulu ekungeneni kwe-Islam e-Afrika, ikakhulukazi eNtshonalanga Afrika, amaFulani ayisilingo esikhulu sama-radicals amaSulumane, naphezu kweqiniso lokuthi azibiza ngeSufi school of Islam, okungangabazeki ukuthi isikole esikhulu kunazo zonke. ukubekezelela, njengoba futhi okungaqondakali kakhulu.
Ngeshwa, njengoba kuzobonakala ekuhlaziyweni okungezansi, udaba alukona nje ukuphikiswa ngokwenkolo. Ukungqubuzana akuyona nje inkolo yenkolo kuphela. Kuyi-socio-ethno-religious, futhi eminyakeni yamuva, imiphumela yengcebo eqoqwe ngenkohlakalo, eguqulwa ibe ubunikazi bemfuyo - okuthiwa "i-neopastorism" - isiqalile ukuba nethonya elinamandla elengeziwe. Lesi simo siwuphawu ikakhulukazi lwaseNigeria futhi yisihloko sengxenye yesithathu yamanje yokuhlaziywa.
I-Fulani eNigeria
Njengoba iyizwe elinabantu abaningi eNtshonalanga Afrika elinezakhamuzi eziyizigidi ezingu-190, iNigeria, njengamazwe amaningi esifundeni, ibonakala ngohlobo lokuhlukana phakathi kweNingizimu, enabantu abaningi baseYoruba, kanye neNyakatho, iningi labo labantu abangamaSulumane, ingxenye enkulu yawo amaFulani okuthi, njengazo zonke izindawo, angabalimi bezilwane abafudukayo. Sekukonke, izwe lingamaSulumane angama-53% kanye nama-47% amaKrestu.
“Ibhande eliphakathi” laseNigeria, elinqamula izwe lisuka empumalanga liye entshonalanga, okuhlanganisa ikakhulukazi izifunda zaseKaduna (enyakatho ye-Abuja), iBunue-Plateau (empumalanga ye-Abuja) kanye neTaraba (eningizimu-mpumalanga ye-Abuja), indawo yokuhlangana phakathi. le mihlaba emibili , indawo yezigameko ezivamile emjikelezweni ongapheli we-vendettas phakathi kwabalimi, ngokuvamile ubuKristu (abasola abelusi baseFulani ngokuvumela imihlambi yabo ukuba kulimaze izitshalo zabo) kanye nabelusi baseFulani abayimizulane (abakhononda ngokweba izinkomo kanye nokusungulwa okwandayo. yamapulazi asezindaweni ezifinyeleleka ngokwejwayelekile emizileni yabo yokufuduka kwezilwane).
Lezi zingxabano ziye zaqina ezikhathini zamuva nje, njengoba amaFulani aphinde afune ukwandisa imizila yokufuduka nokuklaba kwemihlambi yabo eningizimu, kanti izindawo zotshani ezisenyakatho zihlushwa isomiso esibi kakhulu, kuyilapho abalimi baseningizimu, ngaphansi kwezimo eziphakeme kakhulu. amandla okukhula kwabantu, bafuna ukusungula amapulazi enyakatho.
Ngemuva kuka-2019, lokhu kuphikisana kwathatha inguquko eyingozi ekuqondeni ubuwena kanye nokuhlangana kwezenkolo phakathi kwale miphakathi yomibili, okwagcina kungalungiseki futhi kwabuswa izinhlelo zomthetho ezihlukene, ikakhulukazi njengoba umthetho wamaSulumane (iSharia) wenziwa kabusha ngo-2000 ezifundazweni eziyishumi nambili ezisenyakatho. (Umthetho wamaSulumane wawusebenza kwaze kwaba ngu-1960, okwathi ngemva kwalokho waqedwa ngokuzimela kweNigeria). Ngokombono wamaKristu, amaFulani afuna “ukuwenza amaSulumane” - uma kunesidingo ngenkani.
Lo mbono ubhebhezelwa nawukuthi iBoko Haram, ebhekiswe kakhulu kumaKrestu, ifuna ukusebenzisa amasosha ahlomile asetshenziswa amaFulani ngokumelene nabamelene nawo, nokuthi ngempela idlanzana lalaba balwi selijoyine iqembu lamaSulumane. AmaKristu akholelwa ukuthi amaFulani (kanye namaHausa, ahlobene nawo) anikeza umnyombo wamabutho eBoko Haram. Lona umbono oyihaba uma kubhekwa iqiniso lokuthi idlanzana lamasosha eFulani lihlala lizibusa. Kodwa iqiniso liwukuthi ngo-2019 ukuphikisana kwase kubi kakhulu. [38]
Ngakho-ke, ngo-June 23, 2018, edolobhaneni elihlala amaKristu amaningi (ohlanga lwamaLugere), ukuhlasela okubangelwa amaFulani kwaholela ekulimaleni okukhulu - kwabulawa i-200.
Ukukhethwa kuka-Muhammadu Buhari, ongumFulani kanye nomholi wangaphambili wenhlangano enkulu yamasiko eFulani, i-Tabital Pulaakou International, njengoMongameli weRiphabhulikhi akuzange kusize ukunciphisa ukungezwani. Umongameli uvame ukusolwa ngokweseka abazali bakhe bakwaFulani esikhundleni sokuyalela abezokuphepha ukuthi baqinise isandla ezenzweni zabo zobugebengu.
Isimo samaFulani eNigeria futhi sikhombisa izitayela ezintsha ebudlelwaneni phakathi kwabelusi abafudukayo nabalimi abazinzile. Ngesinye isikhathi onyakeni ka-2020, abacwaningi sebevele bethole ukwanda okuphawulekayo kwenani lezingxabano nokungqubuzana phakathi kwabelusi nabalimi.[5]
Neaopastoralims futhi Fulani
Izindaba namaqiniso anjengokushintsha kwesimo sezulu, ukwanda kwezingwadule, izingxabano zezifunda, ukwanda kwabantu, ukushushumbiswa kwabantu kanye nobuphekula kuye kwasetshenziswa emizamweni yokuchaza lesi simo. Inkinga iwukuthi awukho kule mibuzo ochaza ngokugcwele ukwanda okubukhali kokusetshenziswa kwezikhali ezincane nezikhali ezilula ngamaqembu amaningana abelusi nabalimi abahlezi. [5]
U-Olayinka Ajala uhlala kulo mbuzo ikakhulukazi, ohlola izinguquko zobunikazi bemfuyo eminyakeni edlule, abiza ngokuthi "i-neopastoralism", njengencazelo engenzeka yokwanda kwenani lezingxabano ezihlomile phakathi kwala maqembu.
Igama elithi neopastoralism laqala ukusetshenziswa ngu-Matthew Luizza we-American Association for the Advancement of Science ukuchaza ukuchithwa kohlobo lwendabuko lokufuywa (abafudukayo) ngabacebile basemadolobheni abacebile abazama ukutshala nokuzibandakanya ekufuyweni okunjalo ukuze bafihle ukwebiwa. noma izimpahla ezingatholwanga kahle. (ULuizza, Matthew, abelusi base-Afrika baphonswe ekusweleni nasebugebengwini, Novemba 9, 2017, The Economist). [8]
Ngakolunye uhlangothi, u-Olayinka Ajala uchaza i-neo-pastoralism njengohlobo olusha lobunikazi bemfuyo olubonakala ngobunikazi bemihlambi emikhulu yabantu abangebona abalusi ngokwabo. Ngokuvumelana nalokhu, lemihlambi yayisisetshenziswa abelusi abaqashiwe. Ukusebenza eduze nale mihlambi kuvame ukudinga ukusetshenziswa kwezikhali nezinhlamvu eziyinkimbinkimbi, okuvela esidingweni sokufihla ingcebo eyebiwe, imali etholwa ngokushushumbiswa, noma imali etholwa ngomsebenzi wamaphekula, ngenjongo ecacile yokwenza inzuzo kubatshalizimali. Kubalulekile ukuqaphela ukuthi incazelo ka-Ajala Olayinka yokungafundisi ayifaki ukutshalwa kwezimali kwezinkomo ezixhaswe ngezindlela zomthetho. Ezinjalo zikhona, kodwa ziyingcosana ngenani ngakho-ke azingeni ngaphansi komkhakha wentshisekelo yocwaningo lombhali.[5]
Ukufuywa kwemfuyo efudukayo ngokwesiko kuyinto encane, imihlambi ingeyomndeni futhi ijwayele ukuhlotshaniswa nezizwe ezithile. Lo msebenzi wokulima uhlotshaniswa nezingozi ezihlukahlukene, kanye nomzamo omkhulu odingekayo ukuthutha imfuyo engamakhulu amakhilomitha ifuna idlelo. Konke lokhu kwenza lo msebenzi ungathandwa kakhulu futhi uqhutshwa yizizwe eziningana, phakathi kwazo amaFulani agqamile, okuye kwaba umsebenzi wawo oyinhloko amashumi eminyaka. Ngaphandle kokuba ngelinye lamaqembu amakhulu ezizwe eSahel naseSub-Saharan Africa, eminye imithombo ibeka amaFulani eNigeria abantu abangaba izigidi ezingu-17. Ngaphezu kwalokho, izinkomo zivame ukubonakala njengomthombo wokuphepha kanye nenkomba yengcebo, futhi ngenxa yalesi sizathu abelusi bendabuko bahlanganyela ekuthengiseni izinkomo ngezinga elilinganiselwe kakhulu.
Ukwelusa Ngokwesintu
I-Neopastoralism iyahluka ekwaluseni ngokwesiko ngokwendlela yobunikazi bemfuyo, isilinganiso sobukhulu bemihlambi, kanye nokusetshenziswa kwezikhali. Nakuba isilinganiso sobukhulu bezinkomo esivamile sihluka phakathi kwezinkomo eziyi-16 nezingama-69, ubukhulu bezinkomo ezingezona ezelusi ngokuvamile buhluka phakathi kwezinkomo ezingu-50 neziyi-1,000, futhi ukusebenzelana okuzungezile kuvame ukuhilela ukusetshenziswa kwezibhamu ngabelusi abaqashiwe. [8], [5]
Nakuba phambilini kwakuvamile eSahel ukuthi imihlambi emikhulu kangaka iphelezelwe amasosha ahlomile, namuhla ubunikazi bemfuyo bubonakala buyindlela yokufihla ingcebo etholwe kungafanele kosopolitiki abakhohlakele. Ngaphezu kwalokho, nakuba abelusi bendabuko belwela ukuba nobudlelwane obuhle nabalimi ukuze balondoloze ukusebenzisana kwabo ngokuhlanganyela nabo, abelusi abahlakaniphile abanaso isisusa sokutshala imali ebudlelwaneni babo nabalimi ngoba banezikhali ezingasetshenziswa ukwesabisa abalimi. [5], [8]
ENigeria ikakhulukazi, kunezizathu ezintathu eziyinhloko zokuvela kwe-neo-pastoralism. Okokuqala ukuthi ubunikazi bemfuyo bubukeka buwutshalomali oluhehayo ngenxa yamanani alokhu ekhuphuka njalo. Inkomo evuthiwe ngokocansi eNigeria ingabiza u-US$1,000 futhi lokhu kwenza ukuzalanisa izinkomo kube insimu ekhangayo kulabo abangaba abatshalizimali. [5]
Okwesibili, kukhona ukuxhumana okuqondile phakathi kwe-neo-pastoralism kanye nemikhuba yenkohlakalo eNigeria. Idlanzana labacwaningi lithi inkohlakalo iwumsuka wezigameko eziningi zokuvukela umbuso nokuvukela umbuso ngezikhali ezweni. Ngo-2014 kwethulwa enye yezinyathelo ezathathwa nguhulumeni ukunqanda inkohlakalo, ikakhulukazi ukushushumbiswa kwemali. Lokhu ukufakwa kweNombolo Yokuqinisekisa Yebhange (BVN). Inhloso ye-BVN ukuqapha okwenziwa yibhange nokunciphisa noma ukuqeda ukuxhashazwa kwemali. [5]
Inombolo Yokuqinisekisa Ibhange (i-BVN) isebenzisa ubuchwepheshe be-biometric ukubhalisa ikhasimende ngalinye kuwo wonke amabhange aseNigeria. Ikhasimende ngalinye libe selinikezwa ikhodi eyingqayizivele ehlanganisa wonke ama-akhawunti alo ukuze likwazi ukuqapha kalula okwenziwayo phakathi kwamabhange amaningi. Inhloso iwukuqinisekisa ukuthi ukuthengiselana okusolisayo kubonakala kalula njengoba uhlelo luthwebula izithombe nezigxivizo zeminwe zawo wonke amakhasimende asebhange, okwenza kube nzima ukuthi izimali ezingekho emthethweni zifakwe kuma-akhawunti ahlukene ngumuntu oyedwa. Imininingwane evela ezingxoxweni ezijulile iveze ukuthi i-BVN yenza kwaba nzima kubaphathi behhovisi lezepolitiki ukuthi bafihle ingcebo engekho emthethweni, kanti inqwaba yama-akhawunti axhumene nosopolitiki kanye nobhululu babo, abondlekile ngezimali okusolwa ukuthi zebiwe, amiswa ngemuva kokwethulwa.
IBhange Elikhulu LaseNigeria labika ukuthi “izigidigidi ezimbalwa zama-naira (imali yaseNigeria) nezigidi zezinye izimali zakwamanye amazwe zazivaleleke kuma-akhawunti emabhange amaningana, abanikazi bala ma-akhawunti bayeka ngokuzumayo ukwenza ibhizinisi nawo. Ekugcineni, ngaphezu kwezigidi ezingama-30 “ama-akhawunti angasebenzi” nangasetshenziswanga ahlonziwe kusukela kwethulwa i-BVN eNigeria ngo-2020. [5]
Izingxoxo ezijulile ezenziwe yilo mbhali ziveze ukuthi abantu abaningi ababefake izizumbulu zemali emabhange aseNigeria ngaphambi nje kokwethulwa kwe-Bank Verification Number (BVN) baphuthuma ukuyikhipha. Emasontweni ambalwa ngaphambi komnqamulajuqu wokuthi noma ngubani osebenzisa izinsiza zamabhange athole i-BVN, izikhulu zamabhange eNigeria zibona umfula wangempela wemali okhishwa ngobuningi emagatsheni ahlukahlukene ezweni. Yiqiniso, angeke kushiwo ukuthi yonke le mali yebiwe noma umphumela wokusetshenziswa kabi kwamandla, kodwa kuyiqiniso eliqinisekisiwe ukuthi osopolitiki abaningi eNigeria bashintshela kukheshi elikhokhelwayo ngoba abafuni ukubekwa ngaphansi kokuqashwa kwebhange. [5]
Ngawo lo mzuzu, izimali ezitholakale ngendlela engalungile sezidluliselwe emkhakheni wezolimo, kanti kuthengwa inani elimangalisayo lemfuyo. Ingcwethi kwezokuvikeleka kwezemali ziyavumelana ukuthi selokhu kwethulwa iBVN sikhule kakhulu isibalo sabantu abasebenzisa inotho abayithola kungafanele ukuthenga izifuyo. Uma kubhekwa iqiniso lokuthi ngo-2019 inkomo endala ibiza ama-200,000 - 400,000 Naira (600 kuya ku-110 USD) nokuthi ayikho indlela yokusungula ubunikazi bezinkomo, kulula ukuthi abakhohlakele bathenge amakhulu ezinkomo ngezigidi zamaNaira. Lokhu kuholela ekwenyukeni kwentengo yemfuyo njengoba inqwaba yemfuyo isiphethwe abantu abangahlangene nokufuya izinkomo njengomsebenzi nempilo yansuku zonke, abanye abanikazi bawo ngisho besuka ezifundeni ezikude namadlelo. izindawo. [5]
Njengoba kuxoxiwe ngenhla, lokhu kudala enye ingozi enkulu yezokuphepha endaweni yezilwane, njengoba abelusi bezinkomo bevame ukuhloma kahle.
Okwesithathu, ama-neopastoralists achaza iphethini entsha yobudlelwano be-neopatrimonial phakathi kwabanikazi kanye nabelusi ngezinga elikhulayo lobumpofu phakathi kwalabo ababambe iqhaza embonini. Naphezu kokwenyuka kwentengo yemfuyo emashumini ambalwa eminyaka adlule futhi naphezu kokwanda kokufuya emakethe yamazwe angaphandle, ubumpofu phakathi kwabalimi bemfuyo bokufika abuzange behle. Ngokuphambene nalokho, ngokusho kwedatha yabacwaningi baseNigeria, eminyakeni engu-30-40 edlule, inani labelusi abampofu liye landa kakhulu. (U-Catley, u-Andy no-Alula Iyasu, Ukukhuphuka noma ukuhamba? Ukuhlaziya Ukuphila Okusheshayo kanye Nezingxabano e-Mieso-Mulu Woreda, Indawo yaseShinile, Isifunda saseSomalia, e-Ethiopia, ngo-April 2010, Isikhungo Samazwe Ngamazwe sase-Feinstein).
Kulabo abaphansi kwesitebhisi senhlalo emphakathini wokwelusa, ukusebenzela abanikazi bemihlambi emikhulu kuba ukuphela kwendlela yokuphila. Esimeni se-neo-pastor, ukwanda kobumpofu phakathi komphakathi wabalusi, okuxosha abelusi bendabuko abafudukayo ebhizinisini, kubenza babe izisulu ezilula “kubanikazi abangekho” njengabasebenzi abashibhile. Kwezinye izindawo lapho amalungu ekhabhinethi yezombangazwe enezinkomo, amalungu emiphakathi yabelusi noma abelusi bezizwe ezithile osekungamakhulu eminyaka behileleka kulo msebenzi, ngokuvamile bathola inkokhelo yabo ngendlela yoxhaso oluvezwa “njengokusekela endaweni. imiphakathi”. Ngale ndlela, ingcebo etholwe ngokungemthetho isemthethweni. Lobu budlelwano bomthengi nekhasimende budlange kakhulu enyakatho yeNigeria (ikhaya lenombolo enkulu yabelusi bendabuko abafudukayo, okuhlanganisa namaFulani), ababhekwa njengabasizwa iziphathimandla ngale ndlela. [5]
Kulokhu, u-Ajala Olayinka usebenzisa icala laseNigeria njengesibonelo sokuhlola ngokujulile lawa maphethini amasha okungqubuzana njengoba kunenqwaba yemfuyo esifundeni saseNtshonalanga Afrika kanye ne-Sub - Saharan Africa - mayelana nenhloko ye-20 million. izinkomo. Ngakho-ke, inani labafuyi liphezulu kakhulu uma liqhathaniswa nezinye izifunda, futhi izinga lezingxabano ezweni likhulu kakhulu. [5]
Kumele kugcizelelwe lapha ukuthi futhi kumayelana nokugudluzwa kwezindawo zesikhungo se-gravity kanye nezolimo zokufuduka kwabelusi kanye nezingxabano ezihlobene nakho ezivela emazweni oPhondweni lwe-Afrika, lapho esikhathini esedlule kwakukhuthazwa kakhulu eNtshonalanga Afrika futhi. ikakhulukazi - ukuya eNigeria. Kokubili inani lemfuyo ephakanyisiwe kanye nesilinganiso sezingxabano kancane kancane sidluliselwa emazweni ase-Horn of Africa kuya entshonalanga, futhi okwamanje ukugxila kwalezi zinkinga manje kuseNigeria, Ghana, Mali, Niger, Mauritania, Côte d 'I-Ivoire neSenegal. Ukulunga kwalesi sitatimende kuqinisekiswa ngokugcwele idatha Yendawo Yezingxabano Ezihlomile kanye Nephrojekthi Yedatha Yomcimbi (ACLED). Nakulokhu ngokomthombo ofanayo, izingxabano zaseNigeria nokufa kwabantu okwalandela kudlula amanye amazwe anezinkinga ezifanayo.
Okutholwe ngu-Olayinka kusekelwe ocwaningweni lwasensimini nasekusetshenzisweni kwezindlela ezisezingeni eliphakeme njengezingxoxo ezijulile ezenziwa eNigeria phakathi kuka-2013 no-2019. [5]
Uma sikhuluma kabanzi, lolu cwaningo luchaza ukuthi ukufuya ngokwendabuko kanye nokwelusa ngokufuduka kancane kancane kungena esikhundleni se-neopastoralism, uhlobo lokwelusa olubonakala ngemihlambi emikhulu kakhulu kanye nokwanda kokusetshenziswa kwezikhali nezinhlamvu ukuze zivikeleke. [5]
Eminye yemiphumela esemqoka yokungafundisi eNigeria ukwanda okukhulu kwezigameko futhi ngenxa yalokho ukuguquguquka kokwebiwa kwemfuyo nokuthumba ezindaweni zasemakhaya. Lokhu kukodwa akuyona into entsha futhi sekunesikhathi eside kubonwa. Ngokwabacwaningi abanjengo-Aziz Olanian noYahaya Aliyu, sekungamashumi eminyaka, ukwebiwa kwezinkomo “kwakwenziwa endaweni, ngezikhathi ezithile zonyaka, futhi kwenziwa ngezikhali zendabuko ezengeziwe ezinobudlova obuphansi.” (U-Olaniyan, u-Azeez no-Yahaya Aliyu, Izinkomo, Izigelekeqe kanye Nezingxabano Ezinobudlova: Ukuqonda Ukuphanga Izinkomo eNyakatho neNigeria, Ku: Africa Spectrum, Vol. 51, Issue 3, 2016, pp. 93 - 105).
Ngokusho kwabo, phakathi nalesi sikhathi eside (kodwa esibonakala kade sihambile), ukuntshontshwa kwezinkomo nenhlalakahle yabelusi abafudukayo kwakuhambisana, futhi ukuntshontshwa kwezinkomo kwaze kwabhekwa “njengethuluzi lokwabiwa kabusha kwezinsiza nokwandiswa kwezindawo yimiphakathi yabelusi. ”. .
Ukuze bagweme ukwenzeka kwesiphithiphithi, abaholi bemiphakathi yabelusi babemise imithetho yokuntshontshwa kwezinkomo (!) eyayingavumeli udlame olubhekiswe kwabesifazane nezingane. Ukubulawa kwabantu ngesikhathi sokwebiwa kwezinkomo bekungavumelekile.
Le mithetho ibikhona hhayi eNtshonalanga Afrika kuphela, njengoba kubikwe u-Olanian no-Aliyu, kodwa naseMpumalanga Afrika, eningizimu ye-Horn of Africa, isibonelo eKenya, lapho uRyan Trichet ebika indlela efanayo. (Triche, Ryan, ukungqubuzana kwabefundisi eKenya: ukuguqula udlame lokulingisa lube yizibusiso ezilingisayo phakathi kwemiphakathi yaseTurkana nePokot, iphephabhuku lase-Afrika elimayelana ne-Conflict Resolution, Vol. 14, No. 2, pp. 81-101).
Ngaleso sikhathi, ukufuywa kwezilwane ezifudukayo kanye nokwelusa kwakwenziwa amaqembu athile ezizwe (amaFulani avelele phakathi kwabo) ayehlala emiphakathini exhumene kakhulu futhi ehlangene, ehlanganyela isiko elivamile, izindinganiso kanye nenkolo, okwasiza ukuxazulula izingxabano nezingxabano ezavela. . xazulula ngaphandle kokudlulela ezinhlotsheni ezidlulele zodlame. [5]
Omunye umehluko omkhulu phakathi kokweba izinkomo esikhathini esidlule, emashumini ambalwa eminyaka edlule, nanamuhla umqondo wesenzo sokweba. Esikhathini esidlule, isisusa sokweba izinkomo kwakuwukubuyisela ukulahlekelwa okuthile emhlambini womkhaya, noma ukukhokhela ilobolo emshadweni, noma ukulinganisa umehluko othile engcebweni phakathi kwemindeni ngayinye, kodwa ngomqondo ongokomfanekiso “kwakungahloselwe ukudayiswa. futhi isisusa esikhulu sokweba akukhona ukuphishekela noma yimuphi umgomo wezomnotho”. Futhi lapha lesi simo siye sasebenza eNtshonalanga Afrika naseMpumalanga Afrika. ( UFleisher, uMichael L., “Impi Ilungele Ubugebengu!”: I-Symbiosis of Crime and Warfare among the Kuria of Tanzania, Africa: Journal of the International African Institute, Vol. 72, No. 1, 2002, pp. 131 - 149).
Okuhluke kakhulu kuye kwenzeka kule minyaka eyishumi edlule, lapho siye sabona ukwebiwa kwemfuyo okugqugquzelwa kakhulu ukuthuthuka komnotho, okungokomfanekiso “okugxile emakethe”. Ngokuvamile yebiwa ngenjongo yokuthola inzuzo, hhayi ngenxa yomona noma isidingo esidlulele. Ngokwezinga elithile, ukusabalala kwalezi zindlela nemikhuba kungabangelwa nezimo ezinjengokwenyuka kwezindleko zemfuyo, ukwanda kwesidingo senyama ngenxa yokwanda kwenani labantu, kanye nokutholakala kalula kwezikhali. [5]
Ucwaningo luka-Aziz Olanian no-Yahaya Aliyu lusungula futhi lufakazele ngokungangabazeki ukuba khona kokuxhumana okuqondile phakathi kwe-neo-pastoralism kanye nokwanda komthamo wokwebiwa kwemfuyo eNigeria. Izehlakalo emazweni amaningana ase-Afrika ziye zanda ukwanda kwezikhali (ukwanda) esifundeni, lapho abelusi be-mercenary neo-melusi behlinzekwa ngezikhali "zokuvikela umhlambi", ezisetshenziselwa futhi ukweba izinkomo.
Ukwanda kwezikhali
Lesi simo sathatha isimo esisha ngokuphelele ngemva konyaka wezi-2011, lapho amashumi ezinkulungwane ezikhali ezincane asakazeka esuka eLibya aya emazweni amaningana eSahel Sahara, kanye nase-Sub-Saharan Africa wonkana. Lokhu kubuka kuqinisekiswe ngokugcwele "iphaneli lochwepheshe" elisungulwe uMkhandlu Wezokuphepha we-UN, okuthi, phakathi kwezinye izinto, liphinde lihlole ukungqubuzana kweLibya. Ochwepheshe baphawula ukuthi ukuvukela eLibya nokulwa okwalandela kuholele ekwandeni kwezikhali ngendlela engakaze ibonwe, hhayi emazweni angomakhelwane neLibya kuphela, kodwa nasezwenikazi lonke.
Ngokusho kongoti boMkhandlu Wezokuphepha we-UN abaqoqe imininingwane enemininingwane emazweni angu-14 ase-Afrika, iNigeria ingelinye lamazwe athinteke kakhulu ngokwanda kwezikhali ezivela eLibya. Izikhali zishushumbiselwa eNigeria nakwamanye amazwe ngokusebenzisa iCentral African Republic (CAR), kanti lezi zikhali zibhebhethekisa izingxabano, ukungavikeleki kanye nobushokobezi emazweni amaningana ase-Afrika. (Strazzari, Francesco, Izikhali zaseLibya Nokungaqini Kwesifunda, I-International Spectator. I-Italian Journal of International Affairs, Vol. 49, Issue 3, 2014, pp. 54-68).
Nakuba umbango waseLibya sekuyisikhathi eside futhi usaqhubeka nokuba ngumthombo omkhulu wokusabalala kwezikhali e-Afrika, zikhona ezinye izingxabano ezikhona ezibhebhezela ukugeleza kwezikhali emaqenjini ahlukene, okuhlanganisa nama-neo-pastorists eNigeria naseSahel. Uhlu lwalezi zingxabano luhlanganisa iSouth Sudan, Somalia, Mali, Central African Republic, Burundi kanye neDemocratic Republic of Congo. Kulinganiselwa ukuthi ngenyanga kaNdasa wezi-2017 bekunezikhali ezincane nezilula (SALW) ezingaphezu kwezigidi eziyi-100 ezindaweni ezibucayi emhlabeni jikelele, kanti isibalo esikhulu sazo sisetshenziswa e-Afrika.
Imboni yokuhwebelana ngezikhali ngokungemthetho iyachuma e-Afrika, lapho imingcele “engenazimbobo” ivamile emazweni amaningi, izikhali zihamba ngokukhululeka zinqamula kuwo. Nakuba izikhali eziningi ezishushumbiswayo zigcina zisezandleni zamavukelambuso kanye namaqembu amaphekula, abelusi abafudukayo nabo baya ngokuya besebenzisa izikhali ezincane nezikhali ezilula (SALW). Isibonelo, abelusi eSudan naseSouth Sudan bebelokhu beveza obala izikhali zabo ezincane nezilula (SALW) iminyaka engaphezu kweyi-10. Yize besabonakala nabelusi bendabuko abaningi eNigeria belusa izinkomo bephethe izinduku, idlanzana labelusi bokufika babonakale bephethe izikhali ezincane nezilula (SALW) kanti abanye basolwa ngokuba nesandla ekuntshontsheni izinkomo. Kule minyaka eyishumi eyedlule, kube nokwanda okukhulu kwenani lokwebiwa kwezinkomo, okuholele ekufeni kwabelusi bendabuko kuphela, kodwa nabalimi, abezokuphepha nezinye izakhamuzi. (Adeniyi, Adesoji, The Human Cost of Uncontrolled Arms in Africa, ucwaningo lwezwe lonke emazweni ayisikhombisa ase-Afrika, March 2017, Imibiko Yocwaningo Lwe-Oxfam).
Ngaphandle kwabelusi abaqashiwe abasebenzisa izikhali ukuze bantshontshe izinkomo, kukhona nezigelekeqe ezingochwepheshe ezihileleka kakhulu ekuntshontsheni izinkomo ezihlomile kwezinye izingxenye zeNigeria. Abafuyi bezilwane ezifuywayo bavame ukusho ukuthi badinga ukuvikelwa kulezi zigelekeqe uma bechaza ukuhlonyiswa kwabelusi. Abanye abafuyi bezifuyo okukhulunywe ngabo baveze ukuthi baphatha izikhali ukuze bazivikele ezigebengwini ezibahlaselayo ngenhloso yokutshontsha inkomo zabo. (Kuna, Mohammad J. kanye no-Jibrin Ibrahim (eds.), Ukugebenga kwasemaphandleni nezingxabano enyakatho yeNigeria, Centre for Democracy and Development, Abuja, 2015, ISBN: 9789789521685, 9789521685).
UNobhala Kazwelonke we-Miyetti Allah Livestock Breeders Association yaseNigeria (enye yezinhlangano ezinkulu zabafuyi bemfuyo ezweni) uthi: “Uma ubona indoda yesiFulani iphethe i-AK-47, kungenxa yokuthi ukuntshontshwa kwezinkomo kuye kwanda kangangokuthi omunye uyazibuza ukuthi ngabe zikhona yini ezokuphepha ezweni”. (Fulani national leader: Kungani abelusi bethu bephethe ama-AK47., May 2, 2016, 1;58 pm, The News).
Inkinga iqhamuka ekutheni izikhali ezitholwa ukuze kunqandwe ukuntshontshwa kwezinkomo nazo zisetshenziswa ngokukhululeka uma kunengxabano phakathi kwabelusi nabalimi. Lokhu kungqubuzana kwezithakazelo mayelana nemfuyo efudukayo sekuholele ekutheni kube nomjaho wezikhali futhi kwakha indawo efana nenkundla yempi njengoba inani elikhulayo labelusi bendabuko nabo sebephendukela ekuphatheni izikhali ukuze bazivikele kanye nemfuyo yabo. Ukushintshashintsha kwezinto kuholela kumagagasi amasha odlame futhi ngokuvamile kubizwa ngokuthi “ukungqubuzana kwabefundisi”. [5]
Ukwenyuka kwesibalo kanye nokuqina kwezingxabano ezinzima kanye nodlame phakathi kwabalimi nabelusi nakho kukholakala ukuthi kuwumphumela wokukhula kwe-neo-pastoralism. Ngaphandle kokufa okubangelwa ukuhlasela kwamaphekula, ukungqubuzana phakathi kwabalimi nabelusi kubalwa inani elikhulu lokufa okuhlobene nezingxabano ngo-2017. (Kazeem, Yomi, Nigeria manje inosongo olukhulu lokuphepha lwangaphakathi kuneBoko Haram, January 19, 2017, Quarz).
Nakuba ukungqubuzana nokungezwani phakathi kwabalimi nabelusi abafudukayo kunamakhulu eminyaka, okungukuthi, kusukela ngaphambi kwenkathi yamakholoni, amandla alezi zingxabano ashintshe kakhulu. (Ajala, Olayinka, Kungani ukungqubuzana kuyanda phakathi kwabalimi nabelusi e-Sahel, May 2nd, 2018, 2.56 pm CEST, The Conversation).
Esikhathini sangaphambi kobukoloni, abelusi nabalimi babevame ukuhlala ndawonye nge-symbiosis ngenxa yesimo sezolimo kanye nobukhulu bemihlambi. Imfuyo yayiklaba ezibindini ezishiywe abalimi ngemva kokuvuna, ngokuvamile ngezikhathi zesomiso lapho abelusi abafudukayo beyisa imfuyo yabo eningizimu ukuze iyoklaba khona. Ukuze uthole amadlelo aqinisekisiwe kanye nelungelo lokufinyelela elinikezwa abalimi, indle yezinkomo yasetshenziswa abalimi njengomanyolo wemvelo wamasimu abo. Lezi kwakuyizikhathi zamapulazi amancane kanye nobunikazi bomndeni bemihlambi, futhi abalimi nabafuyi bazuza ekuqondeni kwabo. Ngezikhathi ezithile, lapho amadlelo emfuyo ecekela phansi umkhiqizo wasemapulazini futhi kuvela izingxabano, izindlela zokuxazulula izingxabano zendawo zasetshenziswa futhi ukungezwani phakathi kwabalimi nabelusi kwalungiswa, ngokuvamile ngaphandle kobudlova. [5] Ngaphezu kwalokho, abalimi nabelusi abafudukayo bavame ukudala izinhlelo zokushintshanisa okusanhlamvu nobisi ezaziqinisa ubudlelwano babo.
Nokho, le modeli yezolimo iye yaba nezinguquko eziningana. Izindaba ezinjengokushintsha kwephethini yokukhiqiza kwezolimo, ukwanda kwenani labantu, ukuthuthukiswa kobudlelwano bemakethe nonxiwankulu, ukuguquka kwesimo sezulu, ukuncipha kwendawo yeLake Chad, ukuncintisana komhlaba namanzi, ilungelo lokusebenzisa imizila yokufuya efudukayo, isomiso. kanye nokwanda kogwadule ( ugwadule), ukwanda kokuhlukana kwezinhlanga kanye nokuphathwa kabi kwezombusazwe kuye kwaphawulwa njengezizathu zezinguquko eziguquguqukayo zobudlelwane babalimi abasuka kwamanye amazwe. U-Davidheiser kanye no-Luna bahlonza inhlanganisela yobukoloni kanye nokwethulwa kobudlelwane bemakethe-capitalist e-Afrika njengenye yezimbangela eziyinhloko zokungqubuzana phakathi kwabelusi nabalimi ezwenikazi. (Davidheiser, Mark and Aniuska Luna, From Complementarity to Conflict: A Historical Analysis of Farmet – Fulbe Relations in West Africa, African Journal on Conflict Resolution, Vol. 8, No. 1, 2008, pp. 77 – 104).
Baphikisa ngokuthi izinguquko emithethweni yobunikazi bomhlaba ezenzeka ngesikhathi sobukoloni, kuhlangene nokushintsha kwezindlela zokulima kulandela ukwamukelwa kwezindlela zesimanje zokulima ezifana nezolimo eziniselwa ngenkasa kanye nokwethulwa “kwezinhlelo zokujwayeza abafuyi abafudukayo ukuba baphile impilo yokuhlala”, kwephula umthetho. ubudlelwano bangaphambili be-symbiotic phakathi kwabalimi nabelusi, okwandisa amathuba okungqubuzana phakathi kwala maqembu amabili omphakathi.
Ukuhlaziya okunikezwa uDavidheiser noLuna kuphikisa ukuthi ukuhlanganiswa phakathi kobudlelwano bemakethe nezindlela zesimanje zokukhiqiza kuholele ekuguqukeni “kubudlelwano obusekelwe ekuhwebeni” phakathi kwabalimi nabelusi abafudukayo kuye “kwezentengiso nokuthengisa” kanye nokuthengiswa kwempahla), okwandayo. ingcindezi yesidingo semithombo yemvelo phakathi kwamazwe amabili futhi ikhubaza ubudlelwano bangaphambili be-symbiotic.
Ukuguquguquka kwesimo sezulu nakho kubalulwe njengenye yezimbangela ezinkulu zokungqubuzana phakathi kwabalimi nabelusi eNtshonalanga Afrika. Ocwaningweni lokulinganisa olwenziwa eSifundazweni SaseKano, eNigeria ngo-2010, iHaliru yahlonza ukugetshengwa kogwadule endaweni yokulima njengomthombo omkhulu womzabalazo wezinsiza oholela ezingxabanweni phakathi kwabelusi nabalimi enyakatho yeNigeria. (Halliru, Salisu Lawal, Ukuvikeleka Okuthinta Ukuguquguquka Kwesimo Sezulu Phakathi Kwabalimi Nabafuyi Bezinkomo eNyakatho neNigeria: Indaba Eyisibonelo Semiphakathi Emithathu EKura Uhulumeni Wasekhaya Wesifunda sase-Kano. Ku: Leal Filho, W. (eds) Incwadi Yokuguquguquka Kwesimo Sezulu, Springer, Berlin, Heidelberg, 2015).
Izinguquko emazingeni emvula ziye zashintsha izindlela zokufuduka kwabelusi, lapho abafuyi befudukela eningizimu beya ezindaweni lapho imihlambi yabo yayingeke idle khona emashumini eminyaka adlule. Isibonelo salokhu umphumela wesomiso esidonse isikhathi eside esifundeni esiwugwadule iSudan-Sahel, esibe sibi kakhulu kusukela ngo-1970. (Fasona, Mayowa J. kanye no-AS Omojola, Ukuguquguquka Kwesimo Sezulu, Ukuvikeleka Kwabantu kanye Nokungqubuzana Komphakathi eNigeria, 22 - 23 Juni 2005, Izinqubo ze-International Workshop on Human Security and Climate Change, Holmen Fjord Hotel, Asker near Oslo, Global Environmental Change and Human Security (GECHS), Oslo).
Le ndlela entsha yokufuduka ikhulisa ingcindezi emhlabeni nezinsiza zomhlabathi, okuholela ezingxabanweni phakathi kwabalimi nabelusi. Kwezinye izimo, ukwanda kwemiphakathi yabalimi kanye neyalusayo nakho kube nomthelela ekucindezelekeni kwemvelo.
Nakuba lezi zindaba ezibalwe lapha zibe nomthelela ekujuleni kodweshu, kodwa kube nomehluko obonakalayo eminyakeni embalwa edlule mayelana nokuqina, izinhlobo zezikhali ezisetshenziswayo, izindlela zokuhlasela kanye nenani lokufa kwabantu okubhalwe kulo dweshu. Isibalo sokuhlaselwa sikhule kakhulu kule minyaka eyishumi edlule, ikakhulukazi eNigeria.
Idatha evela ku-database ye-ACLED ibonisa ukuthi ukungqubuzana kuye kwaba nzima kakhulu kusukela ngo-2011, okugqamisa isixhumanisi esingaba khona sempi yombango yaseLibya kanye nokwanda kwezikhali okuwumphumela. Nakuba isibalo sokuhlaselwa kanye nenani labantu abalimala liye landa emazweni amaningi athintwe izingxabano zaseLibya, izinombolo zaseNigeria ziqinisekisa izinga lokwanda kanye nokubaluleka kwenkinga, egcizelela isidingo sokuqonda okujulile izici ezibalulekile zengxabano.
Ngokuka-Olayinka Ajala, ubudlelwano obubili obuyinhloko bugqama phakathi kwendlela nokuqina kokuhlasela kanye nokungafundisi. Okokuqala, uhlobo lwezikhali nezinhlamvu ezisetshenziswa abelusi futhi okwesibili, abantu abathintekayo ekuhlaselweni. [5] Okubalulekile okutholakele ocwaningweni lwakhe ukuthi izikhali ezithengwa abelusi ukuze bavikele imfuyo yabo ziphinde zisetshenziswe ukuhlasela abalimi uma kunokungaboni ngaso linye mayelana nemizila yamadlelo noma ukucekelwa phansi kwamapulazi ngabalusi abahambahambayo. [5]
Ngokusho kuka-Olayinka Ajala, ezimweni eziningi izinhlobo zezikhali ezisetshenziswa abahlaseli zinikeza umbono wokuthi abelusi abafudukayo banokusekela kwangaphandle. Isifunda saseTaraba esiseNyakatho-Mpumalanga yeNigeria sicashunwa njengesibonelo. Ngemuva kokuhlaselwa isikhathi eside ngabelusi esifundazweni, uhulumeni wobumbano usetshale amasosha eduze kwemiphakathi ethintekile ukuze avimbele ukuhlasela okuqhubekayo. Naphezu kokutshalwa kwamasosha emiphakathini ethintekile, ukuhlasela okuningana bekusaqhutshwa ngezikhali ezibulalayo, okuhlanganisa nezibhamu ezingontuluntulu.
USihlalo Wohulumeni Wasekhaya Wendawo yaseTakum, eSifundazweni SaseTaraba, uMnu. Shiban Tikari engxoxweni ne-“Daily Post Nigeria” uthe, “Abelusi abeza emphakathini wethu bephethe izibhamu akubona abelusi bendabuko esibaziyo nesisebenzelana nabo. iminyaka ilandelana; Ngiyasola kungenzeka ukuthi bakhululwe amalungu eBoko Haram. [5]
Kunobufakazi obuqinile bokuthi izingxenye zemiphakathi elusayo zihlome ziphelele futhi manje sezisebenza njengamasosha. Isibonelo, omunye wabaholi bomphakathi owelusayo waqhosha engxoxweni ethi iqembu lakhe lihlasele ngempumelelo imiphakathi eminingi yabalimi enyakatho yeNigeria. Wathi iqembu lakhe alisawesabi amasosha futhi wathi: “Sinezibhamu ezingaphezu kuka-800 [semi-automatic], izibhamu ezingontuluntulu; manje amaFulani asenamabhomu neyunifomu yamasosha.” (Salkida, Ahmad, Exclusive on Fulani herers: "Sinezibhamu zemishini, amabhomu kanye neyunifomu yezempi", Jauro Buba; 07/09/2018). Lesi sitatimende siphinde saqinisekiswa abanye abaningi okukhulunywe nabo ngu-Olayinka Ajala.
Izinhlobo zezikhali nezinhlamvu ezisetshenziswa ekuhlaseleni kwabelusi kubalimi azitholakali kubelusi bendabuko futhi lokhu kubeka izinsolo kubalusi bemvelo. Engxoxweni nesikhulu sebutho, wathi abelusi abampofu abanemihlambi emincane babengakwazi ukuthenga izibhamu ezizenzakalelayo kanye nezinhlobo zezikhali ezisetshenziswa abahlaseli. Wathi: “Uma ngizindla, ngiyazibuza ukuthi umalusi ompofu angakwazi kanjani ukuthenga isibhamu noma amabhomu asetshenziswa yilaba bahlaseli?
Inkampani ngayinye inokuhlaziywa kwayo kwezindleko zenzuzo, futhi abelusi bendawo abakwazanga ukutshala izikhali ezinjalo ukuze bavikele imihlambi yabo emincane. Ukuze umuntu asebenzise izizumbulu zemali ukuthenga lezi zikhali, kufanele ngabe utshale imali eningi kule mihlambi noma uhlose ukweba izinkomo eziningi ngangokunokwenzeka ukuze abuyise imali ayitshalile. Lokhu kuphinda kukhomba ukuthi izinhlangano zobugebengu obuhleliwe sezibandakanyeka emfuyweni efudukayo”. [5]
Omunye ummangalelwa uthe abelusi bendabuko abakwazi ukukhokhela intengo ye-AK47, edayisa ngo-$1,200 - US$1,500 emakethe emnyama eNigeria. Futhi, ngo-2017, iLungu lePhalamende elimele i-Delta State (iSifunda saseNingizimu-Ningizimu) eNdlu Yomhlangano, u-Evans Ivuri, lathi indiza enophephela emhlane engaziwa ihlale idiliva kwabanye abelusi e-Owre-Abraka Wilderness esifundazweni, lapho befika khona. bahlale nezinkomo zabo. Ngokusho kwelungu lesishayamthetho, zingaphezu kuka-5,000 2,000 izinkomo nabelusi ababalelwa ku-XNUMX XNUMX abahlala kuleli hlathi. Lezi zinsolo ziphinde ziveze ukuthi ubunikazi balezi zinkomo bungatshazwa kakhulu.
Ngokusho kuka-Olayinka Ajala, isixhumanisi sesibili phakathi kwemodi nokuqina kokuhlaselwa kanye nokungewona ama-pastorism kungukuthi ungubani abantu abathintekayo ekuhlaselweni. Kunezingxabano eziningana mayelana nokuthi ngobani abelusi abathintekayo ekuhlaselweni kwabalimi, abaningi babahlaseli bekungabalusi.
Ezindaweni eziningi lapho abalimi nabafuyi sebenamashumi eminyaka behlala ndawonye, abalimi bayabazi abafuyi abanemihlambi yabo eklaba emapulazini abo, izikhathi abaletha ngazo imfuyo yabo, kanye nesilinganiso sobukhulu bemihlambi. Kulezi zinsuku kunezikhalo zokuthi izinkomo zinkulu, abelusi ababazi kubalimi futhi bahlome ngezikhali eziyingozi. Lezi zinguquko zenza ukuphatha okuvamile kwezingxabano phakathi kwabalimi nabelusi kube nzima futhi ngezinye izikhathi kungenzeki. [5]
USihlalo woMkhandlu kaHulumeni Wendawo yase-Ussa - Isifunda saseTaraba, uMnu. Rimamsikwe Karma, uveze ukuthi abelusi abenze uchungechunge lokuhlasela abalimi akubona abelusi abavamile abantu bendawo ababaziyo, bethi “bangabafokazi”. Inhloko yoMkhandlu ithe “abelusi abafika ngemuva kwamasosha endaweni ephethwe umkhandlu wethu abazwani nabantu bakithi, kithina bangabantu abangaziwa futhi babulala abantu”. [5]
Lesi simangalo siqinisekiswe amasosha aseNigeria, athe abelusi abafudukayo abaye bahileleka odlameni nokuhlaselwa kwabalimi "baxhaswe" hhayi abelusi bendabuko. (U-Fabiyi, u-Olusola, u-Olaleye Aluko no-John Charles, u-Benue: Abelusi ababulalayo baxhasiwe, kusho amasosha, ngo-April 27-th, 2018, Punch).
UKhomishana Wamaphoyisa Wesifunda SaseKano uchaze engxoxweni ukuthi abelusi abaningi ababoshiwe bavela emazweni afana neSenegal, iMali neChad. [5] Lobu wubufakazi obengeziwe bokuthi abelusi abandayo bathatha indawo yabelusi bendabuko.
Kubalulekile ukuqaphela ukuthi akuzona zonke izingxabano phakathi kwabelusi nabalimi kulezi zifunda ezibangelwa i-neo-pastoralism. Izenzakalo zakamuva zibonisa ukuthi abelusi abaningi abafudukayo sebevele bephethe izikhali. Okunye ukuhlaselwa kwabalimi wukuziphindiselela nokuphindisela ngokubulala imfuyo ngabalimi. Nakuba abezindaba abaningi abavamile eNigeria bethi abelusi yibona abahlaseli ezingxabanweni eziningi, izingxoxo ezijulile ziveza ukuthi okunye ukuhlaselwa kwabalimi asebezinzile kuwukuziphindiselela ngokubulawa kwemfuyo yabelusi okwenziwa abalimi.
Ngokwesibonelo, isizwe samaBerom eSifundazweni SasePlateau (esinye sezizwe ezinkulu kunazo zonke esifundeni) asikaze sikufihle ukwenyanya kwaso kwabelusi futhi ngezinye izikhathi siye saphendukela ekuhlabeni imfuyo yaso ukuze singadli emadlelweni aso. Lokhu kwaholela ekuziphindiseleni nobudlova kwabelusi, okwaphumela ekubulaweni kwamakhulu abantu bohlanga lwamaBerom. ( Idowu, Aluko Opeyemi, Urban Violence Dimension in Nigeria: Farmers and Herders Onslaught, AGATHOS, Vol. 8, Issue 1 (14), 2017, p. 187-206); (U-Akov, u-Emmanuel Terkimbi, Inkulumo-mpikiswano yokungqubuzana kwezinsiza ibuyekeziwe: Ukuxazulula icala lokungqubuzana kwabalimi nabelusi esifundeni saseNyakatho Emaphakathi yaseNigeria, Vol. 26, 2017, Issue 3, African Security Review, pp. 288 – 307).
Ukusabela ekuhlaseleni okwandayo kwabalimi, imiphakathi eminingi yabalimi iye yakha ama-patrol ukuze ivimbele ukuhlaselwa kwemiphakathi yabo noma iqalise ukuhlasela kwemiphakathi elusayo, okuqhubekisela phambili nokwandisa ubutha phakathi kwamaqembu.
Ekugcineni, nakuba izikhulu ezibusayo ngokuvamile ziqonda ukuguquguquka kwalokhu kungqubuzana, osopolitiki bavame ukudlala indima ebalulekile ekuboniseni noma ekufihleni le ngxabano, izixazululo ezingaba khona, kanye nokusabela kombuso waseNigeria. Nakuba izixazululo ezingaba khona ezifana nokwandiswa kwamadlelo kuxoxwe ngazo kabanzi; ukukhulula abelusi abahlomile; izinzuzo kubalimi; ukuvikeleka kwemiphakathi yabalimi; ukubhekana nezinkinga zokuguquguquka kwesimo sezulu; nokulwa nokuntshontshwa kwezinkomo, ukungqubuzana kwagcwala izibalo zezombangazwe, okwakwenza ngokwemvelo ukuxazulula kwakho kube nzima kakhulu.
Mayelana nama-akhawunti ezepolitiki, kunemibuzo eminingana. Okokuqala, ukuhlobanisa lokhu kungqubuzana nobuzwe nenkolo kuvame ukuphambukisa ukunaka ezindabeni eziwumsuka futhi kudala uqhekeko phakathi kwemiphakathi edidiyelwe ngaphambilini. Nakuba cishe bonke abelusi bengabakwaFulani, ukuhlasela okuningi kuqondiswe kwezinye izizwe. Esikhundleni sokubhekana nezinkinga ezihlonzwe njengeziyimbangela yokungqubuzana, osopolitiki bavame ukugcizelela izisusa zobuhlanga zokuthi bakhulise ukuthandwa kwabo futhi bakhe "ukusekelwa" njengakwezinye izingxabano eNigeria. (Berman, Bruce J., Ethnicity, Patronage and the African State: The Politics of Uncivil Nationalism, Vol. 97, Issue 388, African Affairs, July 1998, pp. 305 - 341); (Arriola, Leonardo R., Patronage and Political Stability in Africa, Vol. 42, Issue 10, Comparative Political Studies, October 2009).
Ngaphezu kwalokho, abaholi abanamandla bezenkolo, bezinhlanga nabezombusazwe bavame ukuhileleka ezenzweni zezombangazwe nezobuzwe kuyilapho beyilungisa ngokuqinile le nkinga, ngokuvamile ebhebhezela esikhundleni sokudambisa ukungezwani. (Princewill, Tabia, Ipolitiki yobuhlungu bomuntu ompofu: Abelusi, abalimi kanye nokukhwabanisa kwe-elite, January 17, 2018, Vanguard).
Okwesibili, impikiswano yokuklama nokufuya ivame ukuqhutshwa kwezombusazwe futhi ipendwe ngendlela evame ukubhekela ukubandlululwa kwamaFulani noma ukuphathwa kahle kwamaFulani, kuye ngokuthi ubani obambe iqhaza ezingxoxweni. Ngo-June 2018, ngemva kokuba izifunda eziningana ezithintekile kule ngxabano zinqume ngabanye ukwethula imithetho emelene nokuklama kwamadlelo ezindaweni zabo, uHulumeni Wombuso waseNigeria, emzamweni wokuqeda ukungqubuzana nokunikeza isisombululo esanele, wamemezela izinhlelo zokusebenzisa i-179 billion naira ( cishe izigidi ezingama-600 zamadola aseMelika) ukuze kwakhiwe amapulazi emfuyo ohlobo “lwepulazi” ezifundazweni eziyishumi zezwe. (Obogo, Chinelo, Isiphithiphithi mayelana namapulazi ezinkomo ahlongozwayo ezifundeni ezingu-10. Amaqembu e-Igbo, Middle Belt, e-Yoruba ayalenqaba uhlelo lwe-FG, Juni 21st, 2018, The Sun).
Nakuba amaqembu amaningana angaphandle kwemiphakathi yabelusi ephikisana ngokuthi ukufuya kuyibhizinisi elizimele futhi akufanele kubangele izindleko zomphakathi, umphakathi wabafuyi abafudukayo nawo wawuchitha lo mbono ngezizathu zokuthi wawuklanyelwe ukucindezela umphakathi wamaFulani, okuthinta inkululeko yokuhamba kwamaFulani. Amalungu amaningana omphakathi wemfuyo athi imithetho ehlongozwayo yemfuyo “isetshenziswa ngabanye abantu njengomkhankaso wokulwela amavoti okhethweni luka-2019”. [5]
Ukwenziwa kwepolitiki yalolu daba, kuhlangene nendlela kahulumeni yokuthatha izinqumo ngokunganaki, kwenza noma yisiphi isinyathelo esibheke ekuxazululeni ukungqubuzana singahehi izinhlangothi ezithintekayo.
Okwesithathu, ukungabaza kukahulumeni waseNigeria ekuhlaseleni imiphakathi efuywayo ngenxa yokuziphindiselela ngokubulala imfuyo kuhlobene nokwesaba ukubhidlika kobudlelwano phakathi kwamakhasimende. Yize iMiyetti Allah Cattle Breeders Association yaseNigeria (MACBAN) ikuthethelele ukubulawa kwenqwaba yabantu ePlateau State ngo-2018 njengendlela yokuziphindiselela ekubulaweni kwezinkomo ezingu-300 yimiphakathi yabalimi, uhulumeni wenqabile ukuthathela leli qembu izinyathelo ezithi iqembu lezenhlalo namasiko elimele izintshisekelo zamaFulani. (Umoru, Henry, Marie-Therese Nanlong, Johnbosco Agbakwuru, Joseph Erunke kanye noDirisu Yakubu, isibhicongo sasePlateau, ukuziphindiselela ngezinkomo ezilahlekile ezingama-300 - uMiyetti Allah, Juni 26, 2018, Vanguard). Lokhu kuholele ekutheni abantu abaningi baseNigeria bacabange ukuthi leli qembu beliyiqembu. ethathwe ngamabomu ngaphansi kokuvikelwa kukahulumeni ngoba umongameli owayephethe ngaleso sikhathi (uMongameli Buhari) uvela eqenjini lesizwe samaFulani.
Ukwengeza, ukungakwazi kwezikhulu ezibusayo zaseNigeria ukubhekana nomthelela we-neo-pastoral dimension yengxabano kudala izinkinga ezinkulu. Esikhundleni sokubhekana nezizathu zokuthi kungani ukufuya kudlondlobala kwezempi, uhulumeni ugxile ezinhlangeni nasezinkolweni zalo mbango. Ngaphezu kwalokho, abanikazi abaningi bemihlambi emikhulu yezinkomo bangamalungu ezikhulu ezinethonya elinethonya elikhulu, okwenza kube nzima ukushushisa izenzo zobugebengu. Uma izinga le-neo-pastoral lengxabano lingahlolisiswanga ngendlela efanele futhi kungamukelwa indlela eyanele ngakho, cishe ngeke kube khona uguquko esimweni sezwe futhi siyoze sibone ukuwohloka kwesimo.
Imithombo esetshenzisiwe:
Uhlu oluphelele lwezincwadi ezisetshenziswe ezingxenyeni zokuqala nezesibili zokuhlaziywa zinikezwa ekupheleni kwengxenye yokuqala yokuhlaziywa, eshicilelwe ngaphansi kwesihloko esithi "Sahel - izingxabano, ukuxoshwa kanye namabhomu okufuduka". Yileyo mithombo kuphela ekhonjwe engxenyeni yesithathu yamanje yokuhlaziywa - "I-Fulani, Neopastoralism kanye neJihadism eNigeria" inikezwe ngezansi.
Imithombo eyengeziwe inikezwa ngaphakathi kombhalo.
[5] Ajala, Olayinka, Abashayeli abasha bengxabano eNigeria: ukuhlaziya ukungqubuzana phakathi kwabalimi nabelusi, Ikota Yomhlaba Yesithathu, Umqulu 41, 2020, Issue 12, (eshicilelwe ku-inthanethi 09 September 2020), pp. 2048-2066,
[8] Brottem, Leif and Andrew McDonnell, Pastoralism and Conflict in the Sudano-Sahel: Ukubuyekezwa Kwezincwadi, 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).
Isithombe ngu-Tope A. Asokere: https://www.pexels.com/photo/low-angle-view-of-protesters-with-a-banner-5632785/
Qaphela ngombhali:
U-Teodor Detchev ube nguprofesa osebenza ngokugcwele e-Higher School of Security and Economics (VUSI) - Plovdiv (Bulgaria) kusukela ngo-2016.
Ufundise e-New Bulgarian University - e-Sofia nase-VTU "St. uCyril noMethodius”. Njengamanje ufundisa eVUSI, kanye nase-UNSS. Izifundo zakhe eziyinhloko zokufundisa yilezi: Ubudlelwano bezezimboni nokuvikeleka, ubudlelwane bezimboni zaseYurophu, i-Economic sociology (ngesiNgisi nesiBulgaria), i-Ethnosociology, izingxabano ze-Ethno-political and national, Ubuphekula kanye nokubulawa kwezombusazwe - izinkinga zezombangazwe nezenhlalo, Ukuthuthukiswa okuphumelelayo kwezinhlangano.
Ungumbhali wemisebenzi yesayensi engaphezu kwe-35 yokumelana nomlilo wezakhiwo zokwakha kanye nokumelana namagobolondo ensimbi eyi-cylindrical. Ungumbhali wemisebenzi engaphezu kwengama-40 emayelana nesayensi yezokuhlalisana kwabantu, isayensi yezepolitiki kanye nobudlelwano bezimboni, okuhlanganisa nemibhalo ebhalwe phansi: Ubudlelwano bemboni nokuvikeleka - ingxenye 1. Izivumelwano zomphakathi ekuxoxisaneni okuhlangene (2015); Ukusebenzisana Kwezikhungo kanye Nobudlelwano Bezimboni (2012); Izingxoxo Zomphakathi Emkhakheni Wezokuphepha Ezizimele (2006); "Izinhlobo Zomsebenzi Eziguquguqukayo" kanye (Okuthunyelwe) Ubudlelwano Bezimboni e-Central and Eastern Europe (2006).
Ubhale ngokuhlanganyela izincwadi ezithi: Innovations in collective bargaining. Izici zaseYurophu naseBulgaria; Abaqashi nabesifazane baseBulgaria emsebenzini; Ingxoxo Yomphakathi kanye Nokuqashwa Kwabesifazane Emkhakheni Wokusetshenziswa Kwe-Biomass e-Bulgaria. Muva nje ubesebenza ezindabeni zobudlelwano phakathi kobudlelwano bezimboni kanye nezokuphepha; ukuthuthukiswa kokuhlukana kwamaphekula emhlabeni wonke; izinkinga ze-ethnosociological, izingxabano zobuzwe kanye ne-ethno-religious.
Ilungu le-International Labour and Employment Relations Association (ILERA), i-American Sociological Association (ASA) kanye ne-Bulgarian Association for Political Science (BAPN).
Intando yeningi yenhlalo ngokukholelwa kwezepolitiki. Esikhathini sika-1998 - 2001, ubeyiPhini likaNgqongqoshe Wezabasebenzi Nenqubomgomo Yezenhlalakahle. Umhleli oMkhulu wephephandaba elithi “Svoboden Narod” kusukela ngo-1993 kuya ku-1997. I-AIKB kusukela ngo-2012 kuze kube namuhla. Ilungu le-NSTS kusuka ngo-2013 kuya ku-2003.
