280 Scarcity and Surfeit
For example, among pastoralist groups there are traditional institutions to man-
age access to and distribution of resources. Traditional institutions may assume
a stronger role in preventing, mitigating and resolving conflict.
Within Afar communities, decision-making and conflict resolution is large-
ly the responsibility of elders and religious leaders, exercised through institu-
tions such as xeraa, mablo assemblies and sanction-executing structures called
finna. Tladitionally, a communal tenure system is the basis of land 'ownership'
in areas inhabited by Afar. Usufruct or access rights to land are sanctioned
under communal tenure systems, under which land cannot be purchased or
sold.'40 Through birth, all Afar have a right to access land. Tradition and cus-
tam guarantee these rights are passed to offspring. The Afar are conscious of
territorial boundaries (though these are considered flexible) since every tribe
and clan has its own clearly demarcated territory that is guarded by scouting
parties called giba. Grazing land is divided among the clans and sub-clans
within a tribe in accordance with customary law. One clan is not allowed to
use the resources of the other without their knowledge and prior consent. In
times of resource scarcity or stress, clan resources are often shared. Resource
sharing is the basis of strong traditions of reciprocity among Afar.
The Afar are led by the Aussa Sultanate. The various clan heads (kebo-
abba), elders' council (daar-idola), the sanction-executing body of the clan
(finna) and the various assemblies (mablo) serve as repositories of the Afar
culture, customary administration and customary rules and regulations (afar-
madda). The clan heads (balabats) and clan elders not only administer the
clan territory but they also allocate and lease land under their control (as
nominees of the state) for private and communal uses. This includes the util-
isation and management of natural resources, supervising redistribution of
resources and livestock animals, and the adjudication of conflicts.
Traditional institutions, as Nicol et a1 describe, "are generally very effective
in the mediation function in intra-group conflicts. They also take on the role
of appealing to the government in the event of large-scale conflicts between
their respective groups and negotiate on behalf of their respective parties at
peace conferences often organised by the government."'41
A series of 'peace conferences' were recently held in the Afar region. They
were organised by the government and led by the interior minister. Peace
conferences involved the establishment of joint peace committees at various
levels. These included the involvement of the DPPC (Disasters Prevention
and Preparedness Commission). It is suggested that these meetings are hav-
ing some success in reducing military engagement and inter-group killing,
reducing cattle theft and establishing a degree of tolerance between belliger-
ent groups. They are assisted, in some cases, by traditional peace-building
institution^.'^^
It is also argued, however, that much more could be done than is current-
ly being achieved, and in fact, the meetings have little substance or capacity