*Conflict Resolution Strategies for Ghanaian Families and Communities*

"The fluidity of daily street activities resembles the echo of small explosions. Contained, their harmless impact on each merchant, buyer, driver, passenger, and walker becomes life. It is simply saturated with action Even the slumbering vendors shimmer, their vibrant clothes swaying in the needed breeze."

Soon after the plane landed and we made our way through the crowded market streets of Accra, I witnessed an argument between eight people. Arms waiving and voices raised, the interchange seemed inexhaustible. Yet within four minutes, everyone crowded back into their vehicles and the moment was over.

It has been said that the people in Ghana tend to get over their altercations quickly. Moving on past the conflict relates to the importance they place on the relationship rather than dwelling and overly straining for a "win." The established significance of relationships is at the core of conflict resolution in Ghana. Whether moral or contractual, relationships are traditionally very strong and reflect patterns of kinship that withstand, for the most part, the passage of time and the changing world. Social networks within Ghanaian communities are vital and reinforce values and expectations. This provides the kind of support system required to resolve and move beyond the family and community conflicts that arise.

Because most Ghanaian families are so very extended, any issue between two people becomes the issue of all. The problem-solving process includes the parents, uncles and aunts, grand-parents and any other relatives who play a part in keeping the family together. If a child misbehaves, anybody in the family has the right to punish since the extended family acts as a moral compass.

If there is conflict between two families, the heads of each family will initially meet together. From there, appointing other members of each side to join the dialogue leads to a sense of satisfaction for all. Even in a situation which involves victimization or guilt, there is mostly always an attempt to appease the family of the victim and the guilty. All members are welcome within the spirit of effort to resolve the divergence and each family works as a stable unit.

Issues relating to land, adultery, debt or lack of cooperation are common conflicts within smaller villages. When no compromise has been reached after a couple of weeks, one family will reach out to the other with a "call to talk." If this fails, the Chief will be called upon to aid in the settlement process. Reciprocity and resource sharing is vital. If someone owns a water pipe for example, their relationships are formed and maintained by their ability and willingness to share the wealth with their community. Because relationships matter a great deal in the context of smaller villages, the owner of a water pipe who lacks generosity will have his/her reputation blemished, subsequently limiting their future pool of favors.

A family's willingness to acknowledge the voice of the younger members is a personal and varied component of family life. Oftentimes, this depends on religious values, urban versus village living, age and gender of the child and the general context of conflict. Where marriage is arranged at an early age for young girls, they face what can be called an irresolvable conflict if they are not pleased by their parents' choice. In other circumstances, a child who faces a dispute with one parent may call upon the other parent to act as mediator. In other situations where families have been swept up by changing attitudes of the 21st century and where youth seek less traditional forms of kin respect and connection, there are lasting attempts on behalf of the elders to bring the children back into the hold and unity of the family.

It would not be entirely productive to compare conflict resolution strategies between Ghana and the US as underlying fundamental frameworks are so varied. The nuclear family in the US is mostly disjointed from extended kin. Marital issues, for example, become a very private and secluded subject to tackle. While Ghanaian couples have the opportunity to seek marriage counseling, it mostly occurs through church networks, which in-and-of-themselves are grounded in community. The marriage counselors in the US isolate the couples within their private issues, even at times isolating the individual from the couple. While the two cultures are extremely distinct, one aspect of this study can enhance conflict resolution workers in the US by providing them with a key understanding of how African communities view their family and community. This would be most beneficial in organizations whose mission is to provide social services to newly arrived refugees or immigrants.

Conflict resolution strategies in Ghana are strongly correlated to the cultural character of community and connection. The vibrancy and spirit of this country permeates through countless aspects. Of course, there are times when the generalizability of this concept cannot be applied, while it is clear that Ghana is alive with traditions and systems unique to West Africa.