I am excited to share a #bookrecommendation on my new book, Appropriate Dispute Resolution in Comparative Perspectives: Nigeria, the UK, and the US. It’s written (see the screenshots below) by HRH Eze Professor Peter O. Ebigbo NNOM on #facebook.
He is a Professor Emeritus, clinical psychologist and consultant. He co-founded the African Network for the Prevention and Protection Against Child Abuse and Neglect (ANPPCAN) in 1984. He also served on the African Committee of Experts on the Rights and Welfare of the Child from 2003 to 2008. He is a traditional and natural ruler Igwe (King) of the Amaofuo autonomous community in Imo State, Nigeria, and a former Deputy Vice-Chancellor of a prestigious University—the University of Nigeria.
He stated, ‘Appropriate Dispute Resolution in Comparative Perspectives by Chinwendu Egbunike-Umegbolu.
It always gives me pleasure to read about efforts to chart a path for communication among various nationalities, whether intra, inter, or even extra. Communication in itself fosters understanding and reduces violence. Globalization has many advantages, such as the world being a global village with its many advantages but it has also many disadvantages, such as swallowing up individual and local peculiarities of culture, of tribes and nations. It is, thus, a negative effect of globalization, in my opinion, that fuels populism as a counter-reaction, which sometimes embraces fanatic nationalism and unreasonable effort to exclude others who can help to unify or even democratize. This aspect of populism fuels, no doubt, Xenophobia.
This dialectic phenomenon, which I have described, can indeed be found in all aspects of life and in various disciplines. The question is, how do you indigenize universal principles? That is, how do you, for example, deliver justice (universal) to and in various countries and entities (sectional)?
In the West, justice is delivered by the people, but because the population is so much, therefore representatives are freely elected, who make the law and lawyers are strictly trained to interpret the law in case of dispute and of course, Judges are trained and appointed in dispensation of justice.
No doubt that some details, some junk of justice is lost in their arrangement/ system. It is like using personality typology to capture and describe a group of people, but a lot of individual personalities get lost when we make use of typology.
In Nigeria, for example, in my experience in child rights monitoring, people hardly prefer the above-described Western means of solving disputes but rather prefer alternative means such as making use of church members, age groups, women groups, town union groups in their communities or members of the same communities residing in same cities outside their community. Redress is quickly got.
People say that in the formal justice system, the truth is often sacrificed on the altar of myriad legal procedures, whereas in the local for example, the Igbo system of adjudication, members of the communities who are witnesses to the case and the individuals involved are all present with their relations in defence or in support. The truth is sought, and those who deliberately cloak the truth with lies are believed to have offended God, who is the Truth. The fear of repercussions imposed from the above. The fear of offending the Truth, God and the horror of community members when lies are being told in adjudication, the willingness and speed in testifying spontaneously bring about an adjudication that is holistic and also quickly accepted by both parties who are members of the same community.
It is for this reason that I applaud the effort of this author to delve into the various forms of adjudication in an effort to seek balance to present the judicial system with a lot of lacunae.’
You can order the book- https://link.springer.com/book/10.1007/978-3-031-57476-4
Gratitude, HRH Eze Prof!
Long live the King!
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