THE PROHIBITION OF BLINDING AS A METHOD OF WARFARE

Abstract

From the 1982 Maitatsine Uprising to the 2009 Kala Kato Riot, Nigeria has been bedevilled by ethno-religious uprisings with devastating human and material losses. In almost all these crises the police and the military have featured prominently as agencies tasked with the responsibility of maintaining law and order and suppressing insurrection. While it was not alleged that they precipitated some of these risings perhaps in their attempts to stem or nip them in the bud, they have been accused of escalating the conflict either by their slow and inadequate responses, their partisanship and their arbitrary responses, or by their slackness in managing the crises and their aftermath. However, but for their efforts the security basis of the Nigerian state would have been considerably compromised by religious fundamentalism given the level of preparedness of the groups involved, their resistance and, more importantly, the recurrent nature of the uprisings. This article reflects on the management of ethno-religious uprisings in Nigeria by the police and the military. It considers the nature of the security agencies' involvement in the crises and examines the factors both within the agencies and in the larger Nigerian society which have aided or hindered their effective management of the conflicts.     

How do sources of traditional legitimacy constrain popular uprisings? The case of the Kingdom of Swaziland

ABSTRACT

Research concerning authoritarian stability and peace usually investigates co-optation and repression. Recently, several studies argue that traditional legitimacy is also important for stability in monarchies. However, existing research rarely considers how legitimacy constrains rebellions and help the royal family to stay in power. Hence, this article explores the causal links between sources of traditional legitimacy and absence of uprisings. The study investigates the relationship with a case study of the Kingdom of Swaziland. In line with my expectations, I find a causal relationship between sources of traditional legitimacy and absence of popular uprisings. First, the royal family actively uses traditional legitimacy to justify their rule. Second, the Afrobarometer indicates that the Swazi people trust the King more than citizens in other African countries trust their head of state. Third, opposition actors have limited opportunities to mobilize the broader population against the monarchy. Fourth, traditional legitimacy dampens ongoing protests and thereby hinders their escalation into popular uprisings or political violence. Repression is clearly an important explanation for limited rebellion in Swaziland, but this article shows that also traditional legitimacy sources play a role.