A CULTURAL PRECEDENT FOR PEACEMAKING

Conflict is a universal element of human life, and societies throughout history have integrated methods of conflict management into traditional culture. It is in modern times that we have distinguished conflict resolution as a discipline unto itself, often forgetting that hundreds of previous generations have already developed, refined and applied successful mediation styles!

Recognizing the painful transition faced by traditional societies in modern times, Wi'am takes a synergistic approach to conflict resolution in Palestine, working traditional wisdom into western mediation technique. The following is a review of the traditional elements of sulha and its contemporary integration into Wi'am's conflict resolution program.

Research credit for this discussion goes to Elias J. Jabbour, whose invaluable ethnographic and historical analyses have documented the sulha tradition. A formal reference here is his book,
Sulha: Palestinian Traditional Peacemaking Process, House of Hope: 1996.

SULHA: YESTERDAY AND TODAY

Sulha practice has been present in Middle Eastern cultures since ancient times. It had its historic emergence in early Semitic writings and in later Christian records dating from the first century, A.D. It continued in Arabic desert culture and literature through the pre-Islamic period (Jahiliyah) and the common historic era. Sulha met the test of time primarily because it is based on common legal principles and collective wisdom recognized within pluralistic communities and formed across religious, political and ethnic differences.

The sulha of today has adapted to the contexts of modern life. Wi'am employs sulha as an addition to, rather than replacement of, the civil and criminal law practiced by the state; while under tribal law, it was once the only means for passing and enforcing rulings. Nevertheless, the underlying purposes have remained the same through the centuries: restoration of peaceful relationships between individuals, families, family groups and villages, and the redressing of wounds between disputing parties.

Arabic tradition holds that, "Nobody can carry blood, it is so heavy. Even the earth cannot absorb [it]... It will remain a stain." (Jabbour, 1996) Conflicts, which in the most severe cases result in assault, physical injury or homicide, leave a "stain" on the community, and so it is understood that no member of the community can spill blood with impunity. Thus, in order to prevent acts of revenge and disastrous feuds, the elements of sulha have been employed as a means to redress conflict.