Peace linguistics and traditional ways of conflict resolution in Terver Udu’s

: Conflicts occur between people, institutions, tribes and nations and cold be resolved when language and dialogue are effectively used. Peace linguistics and traditional ways of conflict resolutions in Terver T. Udu’s Ikyav Saan Aga Saan and Sam Patrick Terngu’s Adezungwen examines the causes of conflicts, explores the language of hate speech and states traditional ways of resolving conflicts in the select texts. This study adopts Coleman’s (2006) Human Relations Paradigm (HRP) for conflict resolution. The model emphasises the prominent roles that human social interactions play in resolving conflicts. The model uses mediation, integrative negotiation and constructive controversy as parameters for conflict resolution. Methodologically, this study used purposive sampling technique. The choice of the two select texts was deliberate hence the texts are laced with conflicts and how they were amicably resolved using traditional methods. The study used primary and documentary sources. The primary sources are Udu’s Ikyav Saan Aga Saan and Terngu’s Adezungwen while the documentary sources are journal articles, theses, glossary and textbooks. As data analysis, the select texts were read, data relating to causes, language of hate speech and resolution of conflicts were grouped and translated into English and then analysed. It was revealed that domestic conflicts could be resolved using human relation mechanism and nonviolent communication. This study has presented Tiv culture where the voices of the elders are respected and their decisions were unanimously accepted. Finally, peace repairs broken relationships and enhances progress. Traditional rulers should apply the solutions proffered by Terver Udu and Sam Paddy Terngu in their fictional texts to resolve conflicts in their domains.

Vanger man a Yuhwa un ga and Wende Akasi's Ankwagh Vasha Swem as examples of texts that have defective compounding. Chahur, Amende and Mohammed observe that in Udu amalgamates or converts two words into one word in Ikyav Saan Aga Saan. Chahur, Amende and Mohammed cite the following instances: aôndoaimegh instead of aôndo aimegh(dusk), ajimeavegh in place of ajime avegh (back of the hands), kwaghbo for kwagh bo (something bad), Wangbande for Wan Gbande(small drum, Beki's mother), orgaav in lieu of or Gaav (somebody from Gaav) and kwaghyan instead of kwagh yan (food).

Theoretical framework
This study adopts Coleman's (2006) Human Relations Paradigm (HRP) for conflict reconstruction, intervention, prevention and resolution. Coleman, director of the International Center for Cooperation and Conflict Resolution at Teachers College, Columbia University, identifies the realist paradigm, the human relations paradigm, the medical paradigm, the postmodern paradigm and the systems paradigm for conflict resolution.
Human relations paradigm is adopted in this study because it provides a level ground for the disputants to resolve their differences amicably. This model emphasises the prominent role that human social interactions play in resolving conflict. This paradigm recognises the prominent role of 'human contact and interaction between members of the various communities for both maintaining and transforming protracted conflicts' (Coleman, 2006:543). Coleman lists human relations parameters for resolving conflict to include mediation, integrative negotiation, constructive controversy and models of different dispute resolution systems design. This approach is vitally important in resolving conflicts between two families as demonstrated in Udu's Ikyav Saan Aga Saan and Terngu's Adezungwen. In both texts, elders summoned the disputed parties together and used nonviolent language to restore the families of Agber Hueza and Abutu Jembe and Faasema and Borogo, respectively.

Research methodology
This study used purposive sampling technique to select sample from the accessible population in this study. The choice of the two select texts is deliberate hence the texts are laced with conflicts and how they were amicably resolved using traditional methods. The study used primary and documentary sources. The primary sources are

Causes of Conflict in Ikyav Saan Aga Saan
In Udu's Ikyav Saan Aga Saan, Livinus Torkwaor, medical personnel from Gaav who is posted to Ityulugh Primary Health Centre, has illicit affairs with Beki Faasema and Dooshima. One fateful day, the said lovers meet in Livinus' apartment. The whole conflict begins when Beki enters into Livinus' house without any permission, then, Dooshima who arrives before Beki asks Beki if she is the owner of the house. Before Beki arrives, Livinus tells Dooshima that he is on call and gives her a self-written letter claiming that it is Ortwer Asema that writes it to him. Angered by such deception, Dooshima wants to untie the towel that Livinus ties but Beki intervenes. As a result of Beki's involvement, internal bickering and fighting commence. Dooshima then douses the entire content of Beki's food flask on Beki and she begins to wail: 'Ayoooo! Awei! I have been blinded oooo! Come ooo! She has killed me ooo! This prostitute killed me ooo. Ayooo, wu wu wu wu! Ayash! Ayash! Awandaful Awandaful (Wonderful! Wonderful!)' (Udu, 2014: 8). Her weeping or crying has attracted audience to come to her rescue.
As the audience comes, they discover that it is Faasema's legally married wife that is beaten by Dooshima in Livinus' apartment. Out of shame, Beki runs to her house and tells her people cock and bull story. This is the bone of contention in Udu's Ikyav Saan Agan Saan.
After a week of fruitless search for Beki's whereabouts, Faasema goes to his in-laws' house to officially report to them. The concocted report of why Beki goes to her house is vividly captured: Something that is very bad about my husband is that he loved listening to gossips concerning me. My husband insults me every time that I am a bitch. His younger brother one day insulted me that I am uneducated that I did not know how to write my name but I am cheeky. My husband only supported him.

Conflict Resolutions in Udu's Ikyav Saan Aga Saan and Terngu's Adezungwen
Faasema does not have any issue with his wife but comes and reports to Beki's iye ingyôr -elders -that he has not seen his wife for one week. In a bid to resolve this internal bickering, the elders call Wangbande, Beki's mother and Beki and they come. Without mincing words, Beki leaves for her parents' home because of her promiscuous life-style. However, she tells her parents that Faasema does not take care of her, husband's brothers insult her and they threaten to machete her if she comes to her Faasema's house again. After listening attentively to their reports, the elders see no see reason why the conflict erupted and they only advise them how they will live happily.
Borogo, one of the elders says hence your husband doesn't send you packing; I have nothing serious to say.
It is indisputably clear that your husband has no misunderstanding with you. Tell us if you do not want to give us food so that we shall eat before our deaths come. He encourages her to exercise patience and stay in her husband's house since she has three sons with him. Similarly, Ahula thanks Faasema for coming to Beki's house to report on time. He does not see any offence that Faasema commits and encourages her to obey her husband and that her children will give her plenty food when they grow. Furthermore, Huanor, another elder, concurs Makir Dzakpe expresses happiness for being crowned a first indigenous Tor Tiv, first class chief. The office of the Tor Tiv, the Tiv paramount ruler came into existence during the colonial era. Makir Dzakpe, the first Tor Tiv, was officially installed on 3rd April, 1947. The playwright makes 'true' characters in his play. When Makir assumes his duty as the paramount ruler of the Tiv people, he pronounces that he will resolve the conflicts that nen a ibyume ihyom la hen atô wen kera, uma wen a mem, ga yô, ne mem ga''' -'''reconcile your enmity between two of you today, so that you shall rest, if not, you shall not rest''' (Terngu, 2020: 85). After Emberga's advice, he informs them that Tor Tiv and the rest will meet them in Abutu's house in the morning. In human relation paradigm, according to Coleman (2006), human contact and interaction between members of the various communities help in conflict resolutions. It is bringing the families of Agber, Abutu and elders together that their perennial problem will be resolved.
Tiv people believe in gerontocracy, government of the aged. In those days, traditional rulers had a lot of influence in decision-making. They were respected for their wisdom and adjudication of justice. The first Tor Tiv, Makir Dzakpe, invites the feuding families and his subjects to meet in the house of Abutu so as to bring succour to the disputing families. Tor Tiv addresses his subjects using a proverb thus: '''Tiv people say that if you sold a dog because it squats and you bought a monkey, you will not cease seeing squatting in your house''' (Terngu, 2020: 86). The meaning of his proverb is to encourage the two ex-service men to forgive each other and become friends once again. Tor Tiv Makir Dzakpe further advises that, what happened to Abutu and Agber should be an example to others. He traces that the enmity of the duo started when they were in army. They could not reconcile it till today; you have seen how the world has taken that enmity to? Makir Dzakpe therefore calls for forgiveness and maintains that there is nothing more than forgiving one another. He states that '''enemies are not prosperous and if you are somebody's enemy, you will retrogress. After series of advice and admonitions, he asks Abutu and Agber to embrace each other as a sign of peace and reconciliation so as to attract clansmen's blessing''' (Terngu, 2020: 86-87).
In human relations paradigm, mediation and integrative negotiation are among the parameters that enhance conflict resolutions and the playwright did justice to that. After Makir's admonition speech, without much ado, Dzakpe is a symbol of peace as he starts his reign by uniting the two feuding families.
As the two families resolved their differences amicably, the two dead children appeared to confirm the peace pact that they initiated while alive. Abutu, Agber and all the people become happy as Adezungwen and Giddy resurrect from death. To sustain the relationship between Abutu and Agber's families, Makir Dzakpe tells his subjects that, '''the God of our ancestors turned mourning into happiness. Come to Agber's house tomorrow so that we wed Adezungwen and Bem to become wife and husband''' (Terngu, 2020: 87). After the wedding of Adezungwen and Bem, the two families present the bride and groom to Makir Dzakpe who receives and advises his clansmen thus: '''Tiv say if you see your brother's talking drum catches fire, you water your own'''. This should serve as a good example. The love of these two children should show Tiv people wisdom. He goes ahead to say that '''reconciliation brings about good things and their tears turn into joy. My clansmen,know that if you forgive your brother, you will prosper in your life''' (Terngu, 2020: 90).
In peace linguistics, dialogue is a main medium through which conflicts are resolved. Human relations paradigm emphasises the role of mediation. The texts under review used traditional methods in resolving conflicts. In Udu's Ikyav Saan Aga Saan, the elders upon hearing from their son-in-law, called Wangbande, Beki's Journal of African History, Culture and Arts (JAHCA) mother, and Beki to listen to Faasema. Both the disputants related what happened and the elders unanimously resolved the conflict between them. The elders' decision was final despite Wangbande and Beki's protests. The elders even said they '''ya ikyur a Faasema''', have a covenant with Faasema. In Adezungwen, Adezungwen and Giddy initiated peace-pact through their agape love which culminated into full conflict resolution after their deaths. After their deaths, Makir Dzakpe summoned a meeting where Abutu and Agber reconciled their differences by hugging and forgiving each other. Shortly after their reconciliation, their dead children resurrected and were wedded, thus ending their perennial conflict. Nonviolent communication and dialogue are effectively used when resolving conflicts as seen in the select texts.

Conclusion
This study deployed peace linguistics and a branch of applied linguistics to resolve conflicts in Udu's Ikyav Saan Aga Saan and Terngu's Adezungwen. This study has discovered that domestic conflicts could be resolved using human relation mechanism and non-violent communication. This study presented Tiv culture in the select texts where the voices of the elders are respected and their decisions are unanimously accepted. Peace repairs broken relationships and enhances progress. This study links linguistics with cultural studies and peace studies. This study foregrounds the importance of using peaceful diction in avoiding impending conflicts and at the same time using language to defuse tension if it eventually occurs. The solutions proffered by Terver Udu and Sam Paddy Terngu should be applied by traditional rulers in resolving conflicts among their subjects.