How cultural practices shape intra-tribal conflict in the Yendi community of the Dagomba Kingdom

Abstract

Intra-tribal conflicts in Northern Ghana, particularly in Dagbon, have repeatedly been linked to culturally embedded institutions that regulate authority, identity, and access to resources, with the 2002 Dagbon chieftaincy crisis in Yendi and the subsequent reconciliation culminating in the enskinment of Ya Naa Abukari II in 2019 underscoring the stakes of culturally grounded legitimacy. This study examined how cultural practices shape intra-tribal conflict and conflict resolution in the Dagbon community of Yendi Municipality, drawing analytically on access and symbolism theories to capture the interplay between material entitlements (notably land) and symbolic authority (notably chieftaincy and ritual). Using a pragmatic, mixedmethods explanatory sequential design, quantitative data were collected via structured questionnaires from 364 randomly selected community members and integrated with qualitative interviews with 20 purposively selected chiefs, elders, and opinion leaders (total N=384). Quantitative analyses in IBM SPSS (v20) employed descriptive statistics; instrument reliability and validity were supported by pilot testing, Cronbach’s alpha=0.69, and exploratory factor analysis (KMO=0.72; Bartlett’s p<0.001). Interview data were thematically analysed with member checking and triangulation. Respondents strongly associated conflict with chieftaincy succession (mean=3.24), inheritance norms (3.45), rituals/ceremonies (3.30), and culturally mediated resource allocation (3.48), while women’s roles were rarely perceived as conflict drivers (1.97). Cultural practices were reported to intensify factional misunderstandings (3.33), structure how conflicts unfold and persist (e.g., culturally dictated handling, 3.48; loyalty/allegiance, 3.35), and amplify tensions during celebrations (3.45). For resolution, respondents preferred traditional mechanisms over formal legal systems (3.56), emphasizing elder mediation, ritual reconciliation (3.35), and forgiveness (3.45), yet acknowledging that rigid adherence to tradition can hinder resolution in contemporary, externally entangled disputes (2.99) and that women remain marginal in formal processes (1.97). The findings highlight culture’s dual role as both generator and remedy of conflict, implying that sustainable peacebuilding in Dagbon requires culturally legitimate mechanisms that are adaptive, inclusive, and attentive to contested access and symbolism, while addressing translation and scope limitations inherent in the study context.