\documentclass[11pt,twoside]{article}\makeatletter

\IfFileExists{xcolor.sty}%
  {\RequirePackage{xcolor}}%
  {\RequirePackage{color}}
\usepackage{colortbl}
\usepackage{wrapfig}
\usepackage{ifxetex}
\ifxetex
  \usepackage{fontspec}
  \usepackage{xunicode}
  \catcode`⃥=\active \def⃥{\textbackslash}
  \catcode`❴=\active \def❴{\{}
  \catcode`❵=\active \def❵{\}}
  \def\textJapanese{\fontspec{Noto Sans CJK JP}}
  \def\textChinese{\fontspec{Noto Sans CJK SC}}
  \def\textKorean{\fontspec{Noto Sans CJK KR}}
  \setmonofont{DejaVu Sans Mono}
  
\else
  \IfFileExists{utf8x.def}%
   {\usepackage[utf8x]{inputenc}
      \PrerenderUnicode{–}
    }%
   {\usepackage[utf8]{inputenc}}
  \usepackage[english]{babel}
  \usepackage[T1]{fontenc}
  \usepackage{float}
  \usepackage[]{ucs}
  \uc@dclc{8421}{default}{\textbackslash }
  \uc@dclc{10100}{default}{\{}
  \uc@dclc{10101}{default}{\}}
  \uc@dclc{8491}{default}{\AA{}}
  \uc@dclc{8239}{default}{\,}
  \uc@dclc{20154}{default}{ }
  \uc@dclc{10148}{default}{>}
  \def\textschwa{\rotatebox{-90}{e}}
  \def\textJapanese{}
  \def\textChinese{}
  \IfFileExists{tipa.sty}{\usepackage{tipa}}{}
\fi
\def\exampleFont{\ttfamily\small}
\DeclareTextSymbol{\textpi}{OML}{25}
\usepackage{relsize}
\RequirePackage{array}
\def\@testpach{\@chclass
 \ifnum \@lastchclass=6 \@ne \@chnum \@ne \else
  \ifnum \@lastchclass=7 5 \else
   \ifnum \@lastchclass=8 \tw@ \else
    \ifnum \@lastchclass=9 \thr@@
   \else \z@
   \ifnum \@lastchclass = 10 \else
   \edef\@nextchar{\expandafter\string\@nextchar}%
   \@chnum
   \if \@nextchar c\z@ \else
    \if \@nextchar l\@ne \else
     \if \@nextchar r\tw@ \else
   \z@ \@chclass
   \if\@nextchar |\@ne \else
    \if \@nextchar !6 \else
     \if \@nextchar @7 \else
      \if \@nextchar (8 \else
       \if \@nextchar )9 \else
  10
  \@chnum
  \if \@nextchar m\thr@@\else
   \if \@nextchar p4 \else
    \if \@nextchar b5 \else
   \z@ \@chclass \z@ \@preamerr \z@ \fi \fi \fi \fi
   \fi \fi  \fi  \fi  \fi  \fi  \fi \fi \fi \fi \fi \fi}
\gdef\arraybackslash{\let\\=\@arraycr}
\def\@textsubscript#1{{\m@th\ensuremath{_{\mbox{\fontsize\sf@size\z@#1}}}}}
\def\Panel#1#2#3#4{\multicolumn{#3}{){\columncolor{#2}}#4}{#1}}
\def\abbr{}
\def\corr{}
\def\expan{}
\def\gap{}
\def\orig{}
\def\reg{}
\def\ref{}
\def\sic{}
\def\persName{}\def\name{}
\def\placeName{}
\def\orgName{}
\def\textcal#1{{\fontspec{Lucida Calligraphy}#1}}
\def\textgothic#1{{\fontspec{Lucida Blackletter}#1}}
\def\textlarge#1{{\large #1}}
\def\textoverbar#1{\ensuremath{\overline{#1}}}
\def\textquoted#1{‘#1’}
\def\textsmall#1{{\small #1}}
\def\textsubscript#1{\@textsubscript{\selectfont#1}}
\def\textxi{\ensuremath{\xi}}
\def\titlem{\itshape}
\newenvironment{biblfree}{}{\ifvmode\par\fi }
\newenvironment{bibl}{}{}
\newenvironment{byline}{\vskip6pt\itshape\fontsize{16pt}{18pt}\selectfont}{\par }
\newenvironment{citbibl}{}{\ifvmode\par\fi }
\newenvironment{docAuthor}{\ifvmode\vskip4pt\fontsize{16pt}{18pt}\selectfont\fi\itshape}{\ifvmode\par\fi }
\newenvironment{docDate}{}{\ifvmode\par\fi }
\newenvironment{docImprint}{\vskip 6pt}{\ifvmode\par\fi }
\newenvironment{docTitle}{\vskip6pt\bfseries\fontsize{22pt}{25pt}\selectfont}{\par }
\newenvironment{msHead}{\vskip 6pt}{\par}
\newenvironment{msItem}{\vskip 6pt}{\par}
\newenvironment{rubric}{}{}
\newenvironment{titlePart}{}{\par }

\newcolumntype{L}[1]{){\raggedright\arraybackslash}p{#1}}
\newcolumntype{C}[1]{){\centering\arraybackslash}p{#1}}
\newcolumntype{R}[1]{){\raggedleft\arraybackslash}p{#1}}
\newcolumntype{P}[1]{){\arraybackslash}p{#1}}
\newcolumntype{B}[1]{){\arraybackslash}b{#1}}
\newcolumntype{M}[1]{){\arraybackslash}m{#1}}
\definecolor{label}{gray}{0.75}
\def\unusedattribute#1{\sout{\textcolor{label}{#1}}}
\DeclareRobustCommand*{\xref}{\hyper@normalise\xref@}
\def\xref@#1#2{\hyper@linkurl{#2}{#1}}
\begingroup
\catcode`\_=\active
\gdef_#1{\ensuremath{\sb{\mathrm{#1}}}}
\endgroup
\mathcode`\_=\string"8000
\catcode`\_=12\relax

\usepackage[a4paper,twoside,lmargin=1in,rmargin=1in,tmargin=1in,bmargin=1in,marginparwidth=0.75in]{geometry}
\usepackage{framed}

\definecolor{shadecolor}{gray}{0.95}
\usepackage{longtable}
\usepackage[normalem]{ulem}
\usepackage{fancyvrb}
\usepackage{fancyhdr}
\usepackage{graphicx}
\usepackage{marginnote}

\renewcommand{\@cite}[1]{#1}


\renewcommand*{\marginfont}{\itshape\footnotesize}

\def\Gin@extensions{.pdf,.png,.jpg,.mps,.tif}

  \pagestyle{fancy}

\usepackage[pdftitle={Conflict Resolution Strategies in Classical Antiquity and Yoruba Society},
 pdfauthor={}]{hyperref}
\hyperbaseurl{}

	 \paperwidth210mm
	 \paperheight297mm
              
\def\@pnumwidth{1.55em}
\def\@tocrmarg {2.55em}
\def\@dotsep{4.5}
\setcounter{tocdepth}{3}
\clubpenalty=8000
\emergencystretch 3em
\hbadness=4000
\hyphenpenalty=400
\pretolerance=750
\tolerance=2000
\vbadness=4000
\widowpenalty=10000

\renewcommand\section{\@startsection {section}{1}{\z@}%
     {-1.75ex \@plus -0.5ex \@minus -.2ex}%
     {0.5ex \@plus .2ex}%
     {\reset@font\Large\bfseries}}
\renewcommand\subsection{\@startsection{subsection}{2}{\z@}%
     {-1.75ex\@plus -0.5ex \@minus- .2ex}%
     {0.5ex \@plus .2ex}%
     {\reset@font\Large}}
\renewcommand\subsubsection{\@startsection{subsubsection}{3}{\z@}%
     {-1.5ex\@plus -0.35ex \@minus -.2ex}%
     {0.5ex \@plus .2ex}%
     {\reset@font\large}}
\renewcommand\paragraph{\@startsection{paragraph}{4}{\z@}%
     {-1ex \@plus-0.35ex \@minus -0.2ex}%
     {0.5ex \@plus .2ex}%
     {\reset@font\normalsize}}
\renewcommand\subparagraph{\@startsection{subparagraph}{5}{\parindent}%
     {1.5ex \@plus1ex \@minus .2ex}%
     {-1em}%
     {\reset@font\normalsize\bfseries}}


\def\l@section#1#2{\addpenalty{\@secpenalty} \addvspace{1.0em plus 1pt}
 \@tempdima 1.5em \begingroup
 \parindent \z@ \rightskip \@pnumwidth 
 \parfillskip -\@pnumwidth 
 \bfseries \leavevmode #1\hfil \hbox to\@pnumwidth{\hss #2}\par
 \endgroup}
\def\l@subsection{\@dottedtocline{2}{1.5em}{2.3em}}
\def\l@subsubsection{\@dottedtocline{3}{3.8em}{3.2em}}
\def\l@paragraph{\@dottedtocline{4}{7.0em}{4.1em}}
\def\l@subparagraph{\@dottedtocline{5}{10em}{5em}}
\@ifundefined{c@section}{\newcounter{section}}{}
\@ifundefined{c@chapter}{\newcounter{chapter}}{}
\newif\if@mainmatter 
\@mainmattertrue
\def\chaptername{Chapter}
\def\frontmatter{%
  \pagenumbering{roman}
  \def\thechapter{\@roman\c@chapter}
  \def\theHchapter{\roman{chapter}}
  \def\thesection{\@roman\c@section}
  \def\theHsection{\roman{section}}
  \def\@chapapp{}%
}
\def\mainmatter{%
  \cleardoublepage
  \def\thechapter{\@arabic\c@chapter}
  \setcounter{chapter}{0}
  \setcounter{section}{0}
  \pagenumbering{arabic}
  \setcounter{secnumdepth}{6}
  \def\@chapapp{\chaptername}%
  \def\theHchapter{\arabic{chapter}}
  \def\thesection{\@arabic\c@section}
  \def\theHsection{\arabic{section}}
}
\def\backmatter{%
  \cleardoublepage
  \setcounter{chapter}{0}
  \setcounter{section}{0}
  \setcounter{secnumdepth}{2}
  \def\@chapapp{\appendixname}%
  \def\thechapter{\@Alph\c@chapter}
  \def\theHchapter{\Alph{chapter}}
  \appendix
}
\newenvironment{bibitemlist}[1]{%
   \list{\@biblabel{\@arabic\c@enumiv}}%
       {\settowidth\labelwidth{\@biblabel{#1}}%
        \leftmargin\labelwidth
        \advance\leftmargin\labelsep
        \@openbib@code
        \usecounter{enumiv}%
        \let\p@enumiv\@empty
        \renewcommand\theenumiv{\@arabic\c@enumiv}%
	}%
  \sloppy
  \clubpenalty4000
  \@clubpenalty \clubpenalty
  \widowpenalty4000%
  \sfcode`\.\@m}%
  {\def\@noitemerr
    {\@latex@warning{Empty `bibitemlist' environment}}%
    \endlist}

\def\tableofcontents{\section*{\contentsname}\@starttoc{toc}}
\parskip0pt
\parindent1em
\def\Panel#1#2#3#4{\multicolumn{#3}{){\columncolor{#2}}#4}{#1}}
\newenvironment{reflist}{%
  \begin{raggedright}\begin{list}{}
  {%
   \setlength{\topsep}{0pt}%
   \setlength{\rightmargin}{0.25in}%
   \setlength{\itemsep}{0pt}%
   \setlength{\itemindent}{0pt}%
   \setlength{\parskip}{0pt}%
   \setlength{\parsep}{2pt}%
   \def\makelabel##1{\itshape ##1}}%
  }
  {\end{list}\end{raggedright}}
\newenvironment{sansreflist}{%
  \begin{raggedright}\begin{list}{}
  {%
   \setlength{\topsep}{0pt}%
   \setlength{\rightmargin}{0.25in}%
   \setlength{\itemindent}{0pt}%
   \setlength{\parskip}{0pt}%
   \setlength{\itemsep}{0pt}%
   \setlength{\parsep}{2pt}%
   \def\makelabel##1{\upshape ##1}}%
  }
  {\end{list}\end{raggedright}}
\newenvironment{specHead}[2]%
 {\vspace{20pt}\hrule\vspace{10pt}%
  \phantomsection\label{#1}\markright{#2}%

  \pdfbookmark[2]{#2}{#1}%
  \hspace{-0.75in}{\bfseries\fontsize{16pt}{18pt}\selectfont#2}%
  }{}
      \def\TheFullDate{2018-06 2019-01-15 (revised: of June, 2018. 15 January 2019)}
\def\TheID{\makeatother }
\def\TheDate{2018-06 2019-01-15}
\title{Conflict Resolution Strategies in Classical Antiquity and Yoruba Society}
\author{}\makeatletter 
\makeatletter
\newcommand*{\cleartoleftpage}{%
  \clearpage
    \if@twoside
    \ifodd\c@page
      \hbox{}\newpage
      \if@twocolumn
        \hbox{}\newpage
      \fi
    \fi
  \fi
}
\makeatother
\makeatletter
\thispagestyle{empty}
\markright{\@title}\markboth{\@title}{\@author}
\renewcommand\small{\@setfontsize\small{9pt}{11pt}\abovedisplayskip 8.5\p@ plus3\p@ minus4\p@
\belowdisplayskip \abovedisplayskip
\abovedisplayshortskip \z@ plus2\p@
\belowdisplayshortskip 4\p@ plus2\p@ minus2\p@
\def\@listi{\leftmargin\leftmargini
               \topsep 2\p@ plus1\p@ minus1\p@
               \parsep 2\p@ plus\p@ minus\p@
               \itemsep 1pt}
}
\makeatother
\fvset{frame=single,numberblanklines=false,xleftmargin=5mm,xrightmargin=5mm}
\fancyhf{} 
\setlength{\headheight}{14pt}
\fancyhead[LE]{\bfseries\leftmark} 
\fancyhead[RO]{\bfseries\rightmark} 
\fancyfoot[RO]{}
\fancyfoot[CO]{\thepage}
\fancyfoot[LO]{\TheID}
\fancyfoot[LE]{}
\fancyfoot[CE]{\thepage}
\fancyfoot[RE]{\TheID}
\hypersetup{citebordercolor=0.75 0.75 0.75,linkbordercolor=0.75 0.75 0.75,urlbordercolor=0.75 0.75 0.75,bookmarksnumbered=true}
\fancypagestyle{plain}{\fancyhead{}\renewcommand{\headrulewidth}{0pt}}

\date{}
\usepackage{authblk}

\providecommand{\keywords}[1]
{
\footnotesize
  \textbf{\textit{Index terms---}} #1
}

\usepackage{graphicx,xcolor}
\definecolor{GJBlue}{HTML}{273B81}
\definecolor{GJLightBlue}{HTML}{0A9DD9}
\definecolor{GJMediumGrey}{HTML}{6D6E70}
\definecolor{GJLightGrey}{HTML}{929497} 

\renewenvironment{abstract}{%
   \setlength{\parindent}{0pt}\raggedright
   \textcolor{GJMediumGrey}{\rule{\textwidth}{2pt}}
   \vskip16pt
   \textcolor{GJBlue}{\large\bfseries\abstractname\space}
}{%   
   \vskip8pt
   \textcolor{GJMediumGrey}{\rule{\textwidth}{2pt}}
   \vskip16pt
}

\usepackage[absolute,overlay]{textpos}

\makeatother 
      \usepackage{lineno}
      \linenumbers
      
\begin{document}

             \author[1]{Olu?se?gun Peter O??ke??  Ph.D}

             \affil[1]{  University of Ibadan}

\renewcommand\Authands{ and }

\date{\small \em Received: 15 December 2018 Accepted: 5 January 2019 Published: 15 January 2019}

\maketitle


\begin{abstract}
        


As long as man lives and as long as societies relate together, conflict is inevitable. Therefore, for peace to reign in various communities, traditional societies had developed a well-defined structure for resolution of conflicts. In ancient times, particularly in Rome and Yoruba land, conflict resolution was done in conjunction with the council of chiefs and elders. Existing studies on the resolution of conflicts have mainly focussed on the modern methods which, over the years, have not yielded any significant result because their modes of operation are at variant with the custom and culture of the people. This paper examines how the traditional Romans and Yoruba resolved conflicts through the use of traditional rulers, that is, the paterfamilias and Mo ? ?ga ? ji ? (family head), Baa?le ? (compound head), Baa ? le ? ?(community head) and the O ? ba (town head). It explores how such traditional role could be brought to bear in the contemporary society, where ethno-religious and resource control conflicts which have resulted in wanton destruction of lives and properties in many countries of the world. This study adopts a comparative approach to highlight how conflicts were settled at various levels of administration in ancient Rome and the traditional Yoruba society. The paper concludes by suggesting how the ancient methods can be reincorporated into the modern methods of conflict resolution in various communities, especially Nigeria.

\end{abstract}


\keywords{conflict resolution strategies, traditional rulers, yoruba society, ancient rome, contemporary nigeria.}

\begin{textblock*}{18cm}(1cm,1cm) % {block width} (coords) 
\textcolor{GJBlue}{\LARGE Global Journals \LaTeX\ JournalKaleidoscope\texttrademark}
\end{textblock*}

\begin{textblock*}{18cm}(1.4cm,1.5cm) % {block width} (coords) 
\textcolor{GJBlue}{\footnotesize \\ Artificial Intelligence formulated this projection for compatibility purposes from the original article published at Global Journals. However, this technology is currently in beta. \emph{Therefore, kindly ignore odd layouts, missed formulae, text, tables, or figures.}}
\end{textblock*}


\let\tabcellsep& 	 	 		 \par
respect to elders and so on. So also, the traditional rulers as the custodians of the morality of their subjects in Yoruba land and paterfamilials \hyperref[b1]{2} in Roman society played immense role informulating a well-structured conflict resolution strategiesto address conflicts in various communities \hyperref[b2]{3} . This accounted for the relative peace enjoyed in those communities in time past. The major concern of traditional rulers and their chiefs in various communities then, stem from the fact that their ability to tackle conflict is a strong determinant factor on how successful the reign of the traditional rulers will be and how peaceful the society will also be \hyperref[b3]{4} How successful, efficient and effective ere solution of conflicts is in any society, is critical to the development of such society . This is because, where there is peace, there will be progress and monumental development. \hyperref[b4]{5} .But, the situations we find ourselves today in Nigeria constitute a reversal of this reality. Societies known to be peaceful, accommodating and friendly in the time past have now become places riddled with conflicts of different versions and nomenclatures such as ethno-religious, intra-ethnic and political conflicts \hyperref[b5]{6} . There is now a paradigm shift from peaceful coexistence societies to arenas of violence and gradual disintegration. The seseries of avoidable conflicts have led to wanton destruction of lives and properties worth Millions of Naira and the security agencies like the police and military have no answer to such conflicts on many occasions \hyperref[b6]{7} .\par
Keywords: conflict resolution strategies, traditional rulers, yoruba society, ancient rome, contemporary nigeria.\par
oth Roman and Yoruba societies from the time immemorial had developed a very strong democratic structure which has in no small way helped in the area of dealing with conflicts before the incursion of modern techniques \hyperref[b0]{1} . It is then apposite to say that the Romans and Yoruba people hada very unique and similar way of administering their communities thereby bringing about peaceful coexistence and spirit of togetherness. There is no gainsaying denying the fact that the British administration did not teach us how to sleep, how to eat, how to procreate and train children, how to accord B African Traditional Society'.In African Research Review.An International Multidisciplinary Journal, EthiopiaVol. 8 (2), Serial No. 33.138157ISSN.  Conflict has been defined differently by scholars. Different definitions came as a result of the angle from which the concept is being considered and the issue under discussion. The Oxford Advanced Learner's English Dictionary defines conflict as a serious disagreement between people, organizations, or countries with opposing opinions. It can also be defined as a situation in which there are opposing demands or ideas and a choice has to be made between them. \hyperref[b7]{8} But, for the purpose of this work, we can define conflict to mean that which pertains to the opposing ideas and actions of different entities, thus resulting in an antagonistic state. Conflict is an inevitable part of life since we have different set of beliefs, backgrounds, opinions, ideas and views about life \hyperref[b8]{9} .Conflicts are of different types. We have the interpersonal conflict which occurs between two individuals. This is as a result of individual differences. That is, differences and incompatibility in choices and opinions. Another type of conflict is the intra personal conflict; this is the one with in the same group, where there are misunderstandings among individuals in the same group. \hyperref[b9]{10}  
\section[{III. Brief Historical Background of Rome and Yoruba Societies}]{III. Brief Historical Background of Rome and Yoruba Societies}\par
This may also be due to differences in opinion and interpersonal disagreements.\par
The origin of the city of Rome was somehow shrouded in mystery but most scholars are of the view that the founding of Rome is based mainly on legend and myth instead of facts and figure. In 19 th and 20 th centuries, the idea of early kings of Rome was dismissed (Romulus, Numa Pumpillus, Tullus Hostilius). \hyperref[b10]{11} This was taken as merely a legend and not taken seriously. The archaeological discoveries by scholars in the 20 th century led to the establishment of the first set of rulers. What made up Rome was the coming together of inhabitants of Rome from various parts of the region. In the Paletine Hill, archaeologists discovered the remains of a primitive settlement from the 8 th century BC. \hyperref[b11]{12} Roman history has been among the most influential to the modern world from supporting the tradition of the rule of law to influencing the American Founding Fathers. The period of Etruscan dominance and the Regal period in which according to tradition produced the first of seven kings, the Roman Republic which commenced in 509 BC when kings were replaced with rule by elected senators. \hyperref[b12]{13} This period marked the vast expansion of Roman territory. Rome gained regional dominance in Latinum and eventually the entire Italian Pennisula by the 3 rd century BC. With the rise of Julius Ceasar, the Republic waned and by all measures, concluded after a period of civil war and the victory of Octavian, the adopted son of Ceasar in 27 th BC over Mark Anthony. Therefore, the traditional date for the funding of Rome was 27 April, 753 BC. \hyperref[b13]{14} For a long period of time, the Yoruba people had lived together for many years but did not consider themselves as belonging to one language or cultural group. \hyperref[b14]{15} BC Rather, they saw themselves as belonging to different units which became known as the Yoruba. History has it that the Yoruba people have been living together since seventh century . Another version explains that the ''Yorubas'' are the descendants of Ham who was one of the sons of Noah.  {\ref 16} They are considered as the direct ancestors of Cush, the son of Ham, and the black Cushite migrants and settlers that refused to go to Africa with the other descendants of Cush and his son. \hyperref[b15]{17} They settled in Mecca for thousands of years and they became prosperous, powerful, large and respected minority out of the larger Arab community. Because of their strong faith in the indigenous religion and deep rooted belief in mysticism and paganism, they were sent away from Mecca and migrated to the banks of the great River Nile in Egypt where they intermingled with Egyptian Arabs, the Nubians and the Sudanese of the Nile. From there, they eventually migrated down South to the forests and farm lands of what is now known as South-western Nigeria making their primary place and location of pagan worship Ile-Ife. \hyperref[b16]{18} It seems clear that from the various versions about the origin of the Yoruba that there were indigenous inhabitants who had always lived at Ile -Ife. These sets of people were led by Oreluere before another group led by Oduduwa? joined the earlier settlers.  {\ref 19} Though, it is on record that Oduduwa? dominated and took control but the two sets of settlers agreed to live together. Oduduwa? later married O? mo? nide who gave birth to a daughter and many sons. All the sons were said to have left their father to found kingdoms. This therefore suggests why Oduduwa? is believed to be the father of the Yoruba and Ile-Ife, their spiritual home.  {\ref 20}  
\section[{IV. Emergence of Traditional Institution in Yoruba Land}]{IV. Emergence of Traditional Institution in Yoruba Land}\par
It is important at this juncture to trace the emergence of traditional institution in Yoruba land inorder tohave a holistic approach to the subject matter. The need for traditional institution arose as a result of the quest for credible people that would govern their affairs. Traditional stoolis not the same as other positions of authority in Yoruba land.  {\ref 21} While people vie for other positions of authority, the traditional institution is hereditary. That means, there are families in each community that can ascend the throne of an O? ba as a matter of right. At the head ofany monarchical structure is the O? ba. Before a new O? ba is crowned in Yoruba land after the demise of the predecessor, king makers (Af?baj?) have to inform the ruling families; ìdílé ??l?bato present one of their sons for the throne. \hyperref[b17]{22} When someone has been chosen, which on many occasions take years to resolve as many princes want to ascend the throne. The kingmakers consult Ifáso as to select the worthy man who will bring peace and progress to the land (O? ba ti? o? máatu ilu? lára). After due consultation with the oracle, bi? ba? ifa? ni? gbo?ohu?; af?baj? (king makers) havetoendorse the person selected by the oracle and make it known to the public.\par
But, if there are many ruling families, the kings makers will have to tell the community the next ruling house to ascend the throne. \hyperref[b18]{23} The role played by the elders in the community (Agba? Ilu) cannot be overemphasized as they are also consulted for advice in the search for the new O? ba. This is more reason, why this adage is common among the Yoruba that; "Agba? ko? si? ni? ilu, ilu? baje? , baá?e? ile? ku? ile? di ahoro." That is, the wisdom of the elders in the community cannot be wished away. After the approval has been given by the gods, his office becomes sacred. He is considered as the representative of the Supreme Being on earth. \hyperref[b19]{24} His words are final and no one dare question his authority. That is why you hear Yoruba people refer to kingsasKabi? o? ? kosi, tiO? balase? and Alaseekejiorisa. There presentatives of the gods. \hyperref[b20]{25} In some communities, it is customary for the chosen O? ba to remain indoor (Akodi) for 3 to 6 months. Though, this varies among communities. This is the period when he will be taught traditionally, matters pertaining to the community especially, if he is the one that has travelled out of the community for a long period of time. He will be adequately informed about the history, tradition, belief system, culture and the custom of the people he is about to rule and so on. He will also be offered spiritual assistance on how to rule his people with the fear of God. \hyperref[b21]{26} At the expiration of the period, a day will be fixed for the actual coronation. The nomenclatures in Yoruba traditional society for the recognition of their O? ba which also strengthened the authority of the O? ba are the use of many rituals and myths and by wearing of a crown (Ade), the use of horse tail (Iruke? re? ) and putting on of flowing native attire (Agbada). \hyperref[b22]{27} After the coronation rituals have been performed and the new king has been installed, the king makers will present the Oba to the public with this the people will chorus in unison of their approval. \hyperref[b23]{28} In some communities, we are told that the O? ba will take his last prostration before his subject \hyperref[b24]{29} and thereafter, the saying; O? ba yi? tuntun re?o, seé? fe? e? ,tabi?e? kofe? ,(This is your new king, do you want him as your king or not?), whole community, even his mother will kneel down for him in honour with this greeting: representative of the gods Ki? ade? pe? lo?i, ki bata? pe? ? le? ?e? ,May you reign for a long period of time Ki? igba? tire? da?a fu? gbogbo wa o.May your reign be peaceful for everyone.\par
The Oba is then taken to the palace, he is heralded with beatings of the drumand singing with various groups representing their society and quarters with uniform attire (Aso? Ebi). Every community and family will want to identify with the new king and share in the joy and happiness. At the palace, various events which are very significant and which in most cases determine how the reign of the new king will be are performed. One of such is the opening of calabash. Three calabash with íy??(salt), eérú (ash), epo ati íy??p?? di? (palm oil and little sand) in the each respectively. In some places, omiati ewe? odu?dun? (water and odundun leave) will be in another calabash (igbá). The three calabashes will be presented before the king and will beasked to open any one; anyone opened will determine how his reign will be. While Salt (Iyo? ), denotes joy and happiness, Ash denotes suffering and hash situation and palm oil with little sand denotes that the reign of the new king will be a mixture of happiness and sadness. \hyperref[b25]{30} Our findings indicate that there are certain rituals and sacrifices that would be carried out to the mother earth (Iru?mole? ) for the king to make a right choice. The Kingwill pick and open the right calabash. Usually, the king makes the right choice, to be followed after this, is the shout of joy follow by singing like Amoýe?i? je? , i?onnà, i?onpa?aí?o. Our King has been installed already. Eating and drinking follow as people from every quarter, club and society make different tents where they entertain their guests. \hyperref[b26]{31} V. Conflict Resolution Strategies of the Traditional Rulers in Yoruba and Roman Society\par
Before the advent of the British administration into Yoruba land, Yoruba people of South west had ways of resolving both civil and criminal matters by means of an institution which is as old as the history of the Yoruba people themselves. \hyperref[b27]{32} In fact, resolution of conflict was the major duty of the traditional rulers in Yoruba communities in the past. As pointed out earlier that before the coming of the colonial administrators, Yoruba had a highly sophiscated and developed threetier government structure. That is, the executive, legislature and judiciary. Even, within the executive arm, there were hierarchies for easy administration. We have the Mo? ?aji? (Household head), Baá?e? (Compound Head), Baá?e? ? (Community Head) and the O? ba (King), who was the supreme head of the government and an absolute ruler. \hyperref[b28]{33} VI. Mo? ?aji? (family head)\par
It will be safe at this point therefore to discuss the various structures put in place by the traditional institution to address various conflicts in various communities.\par
Settlement of conflict at the family level was handled by the Mo? ?aji? popularly refer to as Olo?iÉ? bi. The Olo?i-Ebi?ust be the eldest male in the extended family just as in ancient Rome and he must be of ample means. He presided over the settlement of quarrels among his kinsmen. The structure was an informal one as the meeting for such resolution can take place at the backyard of the family house. \hyperref[b30]{34} Like the Roman paterfamilias, he has absolute authority over those in his charge and he settled civil cases like co-wives rivalry, dealing with stubborn child in the family, adultery and so on. Usually, the Mo? ?aji? and paterfamilias deal with cases within their extended families and sanctions were imposed on the guilty person(s)either by imposing a fine or he/she should make a verbal apology to the family and promise not to do it again. To settle conflict, the family head call on the disputants to state their case. \hyperref[b31]{35} The reasons for inviting the parties is premised on the principle of hear the other side (Fair Hearing). Proverbs, words of wisdom, analogy, persuasion, life experience and precedent were used to settle dispute. The object of this is to have an amicable settlement, where the disputants will not hold any further grudge against each other. \hyperref[b32]{36} The Mogaji who was the head of the family performed and had jurisdiction over the family Kabiýesi, ?baala?e ekeji?orisa, Hail the king, the http://www.nobleworld.biz/images/Afe\textunderscore Adubuola.pdf.Asseessed on 14th June, 2018.\par
Ife coronation rituals and the primacy of history. The Guardian Newspaper.23 rd August, 2018.https://guardian.ng/. Asseessed on 16 th September,2018. 31 https://www.vanguardngr.com/2016/10/coronation-crown-princeamb-eheneden-erediauwa-edaiken-nuselu/.Asseessed on 3 rd July, 2018. \hyperref[b27]{32}  members. Minor cases that could not be handled at the individual level were taken to him for settlement. The paterfamilias in ancient Rome must be a custodian of the tradition and custom of his extended family and must have a wealth of experience on issues like marriage, death and other social issues. \hyperref[b33]{37} His actions were taken in conjunction as custom demands other elderly men in the extended family who are full of experience to settle dispute. Agba? kiì? wa? lo? ja,ki? ori? o? mo? wo? . We cannot have an elderly man in the market place and allow the head of a child bends. The judgmentof the Mo?aji? and the elders were final over any matter brought before them. The Mo? ?aji? must possess the characteristics of O? mo? luábi? which are honesty, sincerity, faithfulness, openness, firmness, integrity and so on. He must also be well respected by his people and possess the charisma to lead and make sure at all times that his extended families are united. \hyperref[b34]{38}  
\section[{VII. The Baá?e(compound head)}]{VII. The Baá?e(compound head)}\par
Offenders and erring members of his compound could be excommunicated and driven out of the compound, by Olo?i-e? bi? and paterfamilias depending on the magnitude of his offence. Such actions were taken in love to serve as deterrent to others. Serious or conflict between two or more families had to be referred to the Baá?e? (compound head) who was responsible for settlement of conflict and restoration of order within the area.\par
The Baá?e? (compound head) held the sway by keenly and painstakingly cross-examining parties involved in any matter within the compound comprising of many families. This is done to make sure that the quarrelling parties got their hearing and justice without delay. The coming together of two or more paterfamilias from various families form what the Yoruba people refer to as baá?e. On many occasions, matters were dealt with at the family level. But, issues that could not be resolved or when parties involved noticed a kind of bias or a miscarriage of justice, may decide to take their case to the high authority in the community. \hyperref[b35]{39} Theoretically, his power was complete and total until his death, at which own families. In some cases, when some difficult decisions had to be made, the Baá?e? and the compound elders invoked the spirit of Alajo? bi? and the spirit of the ancestors to intervene in the matter. This was done by pouring libation on the floor. Yoruba believes that truly,Aho? n atie? nu ma n? ja. That is, tongue and mouth do fight. This suggests that conflict is inevitable. But, such conflict should be amicably resolved as they arise. Serious matters like improper upbringing, indecent dressing, insult, lying, and lack of respect for elders within the compound are quickly resolved by the baá?e? in order to prevent escalation into violence which can invariably threaten the survival and the sustainability of the peace being experience in the community. \hyperref[b36]{40} VIII. The Baá?e? ? (community head) This is apposite to the belief of the Yoruba that Oju? kan lo? n? bi? o? mo? , igbaoju? lo? n? woò. Although, a child is born by an individual, but the upbringing of such child, is the responsibility of all. Regular meetings were held between the family heads Mo? gaji? and the compound heads, Baá?e? to discuss issues of common interest to the various families within a given compoundand to know how various families are faring. In fact, one finds it extremely difficult to distinguish between the functions performed by the Mo? ?aji? and Baá?e? except in scope.\par
Next to the Ba? ? ? ? á? ?e? compound-head was the Baá?e? ? who handled cases found too knotty,Intractable and very hard to crack by the Baá?e. Since he has many compounds under his jurisdiction, his functions are wider in scope than that of the Baa?e. The Baa?e? s representing the various villages hold regular meetings with Kabiyesito discuss about issues relating to development. As we have it in Rome between 753-509 BC., The Olo?i-E? bi, the Baá?e? and the Baá?e? ? are all answerable to the king (O? ba) on certain critical matters that affect the community. The Baá?e? ? tried all civil cases involving persons from different compounds but living in the same village. In some communities and villages in Yoruba land, two days were set aside to listen to cases brought before them. Some villages pick Tuesdays and Thursday, while in some villages, they settle conflict on market days. Because of the nature of the matters handled at the village level, the Baa?e? have among his council of chiefs, persons who conduct investigation on matters brought before them. They did this in order to make sure that justice does not seem to have been done but that justice was actually done. This was usually a large gathering where people in the community would like to know how cases were decided. Cases of adultery, rape, robbery, infidelity and so on were decided at this level, fines were also awarded to any party at fault. For example, in Aki?lalu, a community in point his sons would become the paterfamilias of their O? sun state, Nigeria, before a matter was brought for \hyperref[b33]{37}   discussion and settlement, certain amount of money would be paid to the council of chiefs for refreshment as many cases lasted for hours. \hyperref[b37]{41} The office of the O? ba is the highest traditional office in Yoruba land. They derived their executive, legislative and judicial powers from a very long tradition and awell rooted history that has existed for generations. They were highly respected and revered by the people of their respective areas of jurisdiction which they represent. Whenever a respected O? ba was moving around his community, people chorused Kabiýesióoooo (Hail the king) to show respect and honour to the office not necessarily to him. Example of this was when the former President, Chief Olusegun Obasanjo, a man of 83 years of age prostrated for the Ooni of Ife, Oba Ogunwusi Eniitan, a 42 year old traditional ruler in Ile-Ife. Many of his critics condemned his action, but he replied them that he was prostrating for the office. It is not about age.  {\ref 42} That is the rich culture of the Yoruba people. As the position of kings is backed in Yoruba by tradition while that of the Roman society is backed by law. The O? ba in Yoruba land combined both temporal and spiritual powers in addition to his political powers which he must exercise with serious caution as there were checks and balances to ensure that the traditional rulers did not become autocratic or despotic.  {\ref 43} The scope of adjudication at this level is wider than that of Baá?e? . The Oba (king) presided over both civil and criminal matters and judgments were pronounced based on the gravity of the offence committed. Paterfamilias in ancient Rome ensure that peace is restored in various communities where they held sway just like Oba in Yoruba. Those involved in civil matters like dispute over land, conflicts between two compounds, willful damage of property, quarrel, insult, debt and adultery were punished accordingly.  {\ref 44} While some were asked to pay fine, others like adultery cases were publicly flogged by able bodied men in the community to serve as deterrent to others. For criminal cases such as felony, burglar, rape, homicide, manslaughter, murder and seduction, their judgment may be serious sanctions like ex communication. Cases were handled at the Oba's court. The O? ba might send out few of his chiefs on a fact finding mission in order to get to the root of the matter before judgment is given. This may take more than a week. 45 
\section[{X. The Incorporation of the Traditional Strategies of Resolving Conflict with the Modern Strategies}]{X. The Incorporation of the Traditional Strategies of Resolving Conflict with the Modern Strategies}\par
The purpose according to our finding is to make sure that issues were addressed accordingly and there was no miscarriage of justice.\par
Before the verdict is delivered, the Oba and his council of chiefs must make sure that all issues that led to the conflict had been handled without bias, prejudice and sentiment. The warring parties, no matter their level of grievances, would be wholeheartedly satisfied with the handling of their cases. Oba must not compromise no matter how close or related the accused and defendants may be to him or to any of the chiefs. As the Oba pronounced his verdict, the disputants must display publicly that they were satisfied and that they were ready to allow peace to reign. One of the disputants would be called upon to thank and appreciate the unbiased, intellect, knowledge and the integrity of the Kabiyesi and his chiefs on the way they have handled the matter. What we have observed in the recent time in the resolution of various conflicts in Yoruba land in particular and Nigeria in general is that, the police and military who are saddled with the responsibility of maintaining peace and resolving conflicts have not been able to live up to expectation. There are many factors that are responsible for this. The number of security men are grossly inadequate to address these conflicts, corruption which has become the order of the day among the police and the military and the methods and the processes used which are modern and at variant with the culture and tradition of the people. This is more reason why they have not been unable to build peace despite their coercive power. Also, in many of the communities in Yoruba land, the media (Radio and Television) have developed a structure to settle matters that are brought to them. For example in Ibadan, there are Radio and O? ba speak to warring parties. On many occasions, matters were not absolutely settled; they may not be able to enforce any judgment but just to appeal. The high spate of insecurity, threats to lives, conflict related cases that have reached an unimaginable proportion despite the presence of law enforcement agencies and various programmes on the Radio and Television on how to resolve internal conflicts call for an urgent attention. The blameon the increase in violent conflicts can be traced to the failure of the state in rising up to the challenge as at when due. The questions that are begging for answers are; Howhadthe Yoruba Roman societies been able to resolve their conflicts in the past? Why are the modern strategies in resolving conflicts defective? How can we integrate traditional conflict resolution strategies in Rome and Yoruba societies with the modern conflict resolution strategies in Nigeria in general? As said earlier, the various strategies employed by the modern security agencies to resolve conflict have not yielded any fruitful result due to the coercive nature of their operations. The failure of the modern strategies put in place by government at different levels has made communities in Yoruba land to develop a kind of strategies that are akin to the peculiarity of the current conflict in those communities like vigilante, the local hunters, charms, communal solidarity, etc .It is our aim in this work therefore to consider how the traditional strategies employed in Roman society under the paterfamilias structure and that of Yoruba will been gaged to resolve conflict since the traditional rulers are believed to be very close to their people. Their intervention will have greater impact on the Yoruba society in particular and Nigeria in general. Many conflicts will be resolved at the community level where the traditional rulers hold sway. This involvement is to bring about peace whenever there is any crisis and their relentless efforts in containing such crisis in their localities is a pointer to the fact that they are still relevant and can still play a significant role at the various communities they represent if given the opportunity.\par
Traditional rulers in Yoruba land just as the paterfamilias in Roman society have used their wealth of experience over the years to bring development to their people in the areas of health, education, agriculture, economy, politics, .religion and so on. This is as a result of the cultures of excellence, hard work, dedication, determination, sincerity, frankness, truthfulness, ingenuity, industry, and resourcefulness they showcased by them in the affair of their subjects. This is the main reason why Yoruba people are said to be more educated more enlightened and well-travelled. Since they are very close to their people and because they command a lot of respect from their subjects, they are better positioned in the sustenance of the democratic principle of the traditional society. They are regarded as the custodian of the custom and culture of their people and because their enthronement was divine, their words are final. 
\section[{XI. Conclusion}]{XI. Conclusion}\par
So far so good, the purpose of this paper has been achieved. We have been able to establish that despite the geographical distance between Yoruba and Roman society, the two cultures have developed and manifested that conflictual matters can be resolved without necessarily going to court to settle matters. Also, we tried to consider the various hierarchical democratic structures that existed in the two traditional societies (Yoruba and Rome) and how they have been able to deal with conflict related matters at various levels in their communities. As said earlier, their closeness to their people has made it easy for them to intervene and tackle various conflicts in their domains and seek instant resolution to such. Their main concern was the peaceful resolution of conflicts which will metamorphose into peaceful co-existence of all and sundry which in no doubt lead to monumental development as progress can only occur in a peaceful environment. But, it is quite unfortunate that the power and the influence of these traditional rulers in Yoruba land and the paterfamilias in Roman society have waned due to the wave of social change as both societies embrace new system of government. For example, Roman society moved from the republican rule to a time where people especially women were given more power and freedom. Another great blow to this cherished traditional system is the influence of foreign religions like Christianity and Islam. This really affected the cultural values of the people. 
\section[{XII. Recommendation}]{XII. Recommendation}\par
Since traditional rulers are the 'eyes' of the people in traditional society, their roles and impact on their subjects cannot be over-emphasized. This is why there is the need to make some recommendations on how their efforts could be better appreciated by way of developing a synergy between them and various agencies charged with the responsibility of resolving conflict in the contemporary society.\par
For a better appreciation of the role of the traditional rulers at the traditional society, there is an urgent need for the harmonization of the norms and values the traditional society possess in order to reduce conflict related issues to a barest minimum. The various modern strategies put in place by government and its agencies have not been able to nail conflicts in the bud. There is therefore an urgent need to look inward and incorporate the traditional rulers to the modern methods of resolving conflict to bring about a holistic approach to the subject under discussion.\par
Given this development, the government needs to provide an enabling environment for the traditional rulers to showcase their God given native wisdom to handle conflict. This is very important because government has over the years played down on the capacity of the traditional rulers to make any meaningful change. They are only needed during campaign to help them mobilize the people to vote during elections. If the traditional rulers are given the opportunity to administer justice at their various domains, it will go a long way in reducing the already congested conventional court where proceedings are complex, sophisticated and unpredictable.\par
The involvement of the traditional rulers in the modern democratic arrangement in Nigeria is very necessary and this is why we are calling on the government at every level to re-invigorate and revitalize the existing strategies of conflict resolution in the traditional society. By strengthening the traditional institution through redefining their roles backing it up with appropriate legal framework which we redirect their modus operandi for better performance. If their decisions are given legal support and there is a paradigm shift from mere appeal to enforcement, it will make their efforts to yield fruitful result. It is an undeniable fact that traditional rulers and their council of chiefs enjoy easy access to the people and by so doing; they are very free to express their thought rather than the conventional court that is beaurocratic in nature.\par
It is also expedient for traditional rulers not to abuse their office for self-aggrandizement in order to command respect. In fact, this is very necessary as many traditional rulers think they are so powerful and that they can do anything they like. We heard of a king in Yoruba land beating up his wife. There is another case of an Oba who was accused of having carnal knowledge of a corps member. All these have really caused embarrassment to the exalted traditional stool. Traditional rulers should stir clear of playing politics when it comes to conflict resolution. Since they are regarded as the custodians of the culture of the traditional society, they need to showcase this in all their dealings by exemplifying the real virtues of Yoruba concept of Omoluabi in the way and matter they govern their people.\par
The government through the National Orientation Agency (NOA) should on a regular basis organize seminars and symposia for the traditional rulers in order for them to be abreast of the modern methods of conflict resolution use by the agencies of government.\par
This will help them to know the happenings and how to get involved in the modern strategies employed as to incorporate this to their traditional system.\par
Traditional rulers too, especially the educated ones among them should hold regular meetings with other traditional rulers to acquaint them with the current trend of conflict resolution mechanism available in other part of the country. This will help them to have a broader view about how issues are resolved in other part of the country.\begin{figure}[htbp]
\noindent\textbf{}\includegraphics[]{image-2.png}
\caption{\label{fig_0}}\end{figure}
  \begin{figure}[htbp]
\noindent\textbf{} \par 
\begin{longtable}{P{0.6682971014492753\textwidth}P{0.18170289855072463\textwidth}}
5\tabcellsep Traditional Institutions and Traditional Rulers in National\\
\multicolumn{2}{l}{Development. A Paper Presented by Oba Adedokun Abolarin,}\\
\multicolumn{2}{l}{AroyinKeyeI, Orangun, Oke-Ila.At the Redeemer University.}\\
\multicolumn{2}{l}{http://www.run.edu.ng/site/index.php?active=articles\&pgcat=view\&ne}\\
\multicolumn{2}{l}{wsimg=front\&newscid=524\&catid=11.}\end{longtable} \par
  {\small\itshape [Note: \hyperref[b5]{6} Michael B.A. 2012.Ethno-Religious Crisis as a Threat to the Stability of Nigeria's Federalism .https://www.researchgate.net/publication/ 256429240\textunderscore Ethno-Religious\textunderscore Crisis\textunderscore as\textunderscore a\textunderscore Threat\textunderscore  to\textunderscore the\textunderscore Stability\textunderscore of\textunderscore Nigeria\%27s\textunderscore Federalism 7 Onah N.G.et.al.2017. Ethno-Religious Conflicts in Nigeria: Implications on Women. In Mediterranean Journal of Social Sciences Vol 8 No 5 S1.]} 
\caption{\label{tab_0}1}\end{figure}
 \begin{figure}[htbp]
\noindent\textbf{28} \par 
\begin{longtable}{P{0.3028648164726947\textwidth}P{0.5205013428827215\textwidth}P{0.026633840644583708\textwidth}}
\tabcellsep \multicolumn{2}{l}{24 Ushe M.U.2017.God, Divinities and Ancestors inAfrican}\\
\tabcellsep \multicolumn{2}{l}{TraditionalReligious Thought.GWEBUIK .An African Journal of Arts and}\\
\tabcellsep Humanities.Vol. 3 No 4.\\
\tabcellsep \multicolumn{2}{l}{25 Traditional Institutions and Traditional rulers in National Development}\\
\tabcellsep by Oba AdedokunAbolarin,\tabcellsep AroyinkeyeI,Orangun, Oke-ilahttp://\\
\tabcellsep \multicolumn{2}{l}{run.edu.ng/site/index.php?active=articles\&pgcat=view\&newsimg=fro}\\
20 AndBlogs/posts/who-is-oduduwa-(part-1)/054107377977398/? Who is Oduduwa? https://web.facebook.com/OtedoNews \textunderscore rdc=1\&\textunderscore rdr. Asseessed on the 3 rd of March, 2018. 21 Adebuyi Mayowa.2014. Traditional Rulers Installation and Burial Rites. https://removoicesaloud.wordpress.com/2014/ 07/18/traditional-rulers-installation-burial-rites-law/.Asseessed on 19 th March, 2018.\tabcellsep \multicolumn{2}{l}{nt\&newscid=524\&catid=11.aSSEESSED on 4 th May, 2018. 26 The Coronation of a King Among the http://thevoicesa.com/our-article/tradition-coronation-of-kings-amongst-the-yorubas-.Assessed on 17th July,2018. 27 Yoruba Beaded Crown. A Unique Heritage, Yoruba. http://thehopenewspapers.com/2017/12/yoruba-beaded-crowns-a-heritage-of-uniqueness/. Assessed on 2 nd of June, 2018.}\end{longtable} \par
  {\small\itshape [Note: \hyperref[b17]{22} Yoruba arts, Yoruba Culture, Yoruba Tradition. http://yobamoodua. blogspot.com/2013/03/enthroning-yoruba-king-fi-fi-oba-je-ni.html. Asseessed on 11th April, 2018.\hyperref[b18]{23} ]} 
\caption{\label{tab_3}28 ?}\end{figure}
 \begin{figure}[htbp]
\noindent\textbf{} \par 
\begin{longtable}{P{0.0019517795637198623\textwidth}P{0.7309414466130884\textwidth}P{0.11710677382319172\textwidth}}
\tabcellsep \multicolumn{2}{l}{http://pakacademicsearch.com/pdf-files/art/448/120-127\%20Vol\%203}\\
\tabcellsep \multicolumn{2}{l}{\%20No\%2021\%20(2013).pdf.}\\
\tabcellsep \multicolumn{2}{l}{33 Daniel A. O. 1997. Conflict Resolution among the Ibibio of Nigeria.}\\
\tabcellsep \multicolumn{2}{l}{Chicago. : The University of Chicago Press .Journal of Anthropological}\\
\tabcellsep \multicolumn{2}{l}{Research. Vol. 53, No. 4, pp. 423-441}\\
\tabcellsep \multicolumn{2}{l}{https://www.jstor.org/stable/3631242.}\\
\tabcellsep \multicolumn{2}{l}{34 Olasope, O.O.2006. The Extent of the Power of the Paterfamilias and}\\
30\tabcellsep \multicolumn{2}{l}{the Olori-Ebi in Ancient Roman and Yoruba Cultures.InWole Soyinka at}\\
\tabcellsep \multicolumn{2}{l}{70 Festscript.Nigeria. LACE Occasional Publications\&Dat\& Partners}\\
\tabcellsep \multicolumn{2}{l}{Logistics Ltd.}\\
\tabcellsep 35\tabcellsep Onasdeko T.2008.Yoruba Traditional AdjudicatorySystems.\\
\tabcellsep \multicolumn{2}{l}{InAfricanStudy Monographs. Department of English, Olabisi Onabanjo}\\
\tabcellsep \multicolumn{2}{l}{University.}\\
\tabcellsep \tabcellsep Aiyedun, A, Ada Ordo, A.2016 .Integratingthe traditional with the\\
\tabcellsep \multicolumn{2}{l}{contemporaryin dispute resolution in Africa. http://www.scielo.org.za}\\
\tabcellsep \multicolumn{2}{l}{/scielo.php?script=sci\textunderscore arttext\&pid=S2077-49072016000100009.}\end{longtable} \par
 
\caption{\label{tab_4}}\end{figure}
 \begin{figure}[htbp]
\noindent\textbf{} \par 
\begin{longtable}{P{0.798044009779951\textwidth}P{0.009352078239608801\textwidth}P{0.014547677261613691\textwidth}P{0.01974327628361858\textwidth}P{0.008312958435207823\textwidth}}
\multicolumn{5}{l}{336-355 Published by: Classical Association of Canada Stable}\\
\multicolumn{3}{l}{URL:http://www.jstor.org/stable/1088380}\tabcellsep Asseessedon\tabcellsep 3rd\\
\multicolumn{2}{l}{September, 2018.}\tabcellsep \tabcellsep \tabcellsep \\
\multicolumn{5}{l}{Omole. C.O.2014. The Yoruba Philosophy of "IWA" (Moral}\\
\multicolumn{5}{l}{Character) as Fulcrum of Human Personality and Well-Being.}\\
\multicolumn{5}{l}{Department of Psychology, Obafemi Awolowo University Ile Ife,}\\
\multicolumn{5}{l}{Nigeria. http://psychdiscourse.com/index.php/2013-08-20-02-30-17/}\\
\multicolumn{5}{l}{version-48-2014/winter-2014-v48-3/237-winter-2014-v48-3/issue-}\\
\multicolumn{3}{l}{articles/566-issue-article-3 .}\tabcellsep \tabcellsep \\
\multicolumn{5}{l}{Olupayimo, O. 2017. The Judiciary and Chieftaincy Institution in}\\
Osun\tabcellsep Division,\tabcellsep 1946-1991.Omni\tabcellsep Scriptum\tabcellsep GmbH.\\
\multicolumn{5}{l}{https://www.researchgate.net/publication/318039900\textunderscore The\textunderscore Judiciary\textunderscore a}\\
\multicolumn{4}{l}{nd\textunderscore Chieftaincy\textunderscore Institution\textunderscore in\textunderscore Osun\textunderscore Division\textunderscore 1946-1991.}\tabcellsep \end{longtable} \par
 
\caption{\label{tab_5}}\end{figure}
 			\footnote{https://sielearning.tafensw.edu.au/toolboxes/toolbox316/rm/rm\textunderscore c19.ht ml.Assessed on the 15th of June, 2018. 9} 			\footnote{Oladumiye E. B. andKashim I. B. 2013.Visual illustration using printmaking as a medium: A case study of coronation ceremonies of kings among the Yoruba of South West Nigeria in Academic jorurnal. Vol. 3. http://www.academicjournals.org/ journal/JFSA/article-full-textpdf/4A51CBB6081. 29 Adedayo E. A.\&Ibitayo O. A. 2009.The Travails of Kingship Institution in Yorubaland: a Case Study of Isinkan in Akureland.} 			\footnote{An oral interview conducted with the Mogaji of BalogunMolomo family of Akinlalu , Ife North Local Governmenent of Osun state Chief OladepoOke on 17 th August, 2018. 42 https://www.google.com/search?q=obasanjo+prostrated+for+oni\& ie=utf-8\&oe=utf-8\&client=firefox-b. Asseessed on 10 th August,2018. Oladumiye, B. 2014.Monarchical Activities of the Yoruba Kings of South Western Nigeria: A Cultural Heritage in Printmaking Visual Documentary. https://www.Researchgate.net/publication/271514800\textunderscore  Monarchical\textunderscore Activities\textunderscore of\textunderscore the\textunderscore Yoruba\textunderscore Kings\textunderscore of\textunderscore South\textunderscore Western\textunderscore Niger ia\textunderscore A\textunderscore Cultural\textunderscore Heritage\textunderscore in\textunderscore Printmaking\textunderscore Visual\textunderscore Documentary.Asseesse d on the 11 th September, 2018 44 Adoption in the Roman Empirehttps://carolashby.com/ adoption-inthe-roman-empire/.Asseessed on 26 th July, 2018.} 		 		\backmatter  			  				\begin{bibitemlist}{1}
\bibitem[Oba Adedokunabolarin et al.]{b31}\label{b31} 	 		\textit{},  		 			Oba Adedokunabolarin 		,  		 			Aroyinkeyei 		,  		 			Orangun 		,  		 			Oke-Ila 		.  		 \url{http://www.run.edu.ng/site/index.php?active=articles\&pgcat=view\&newsimg=front\&newscid=524\&catid=11}  		 		 			At the Redeemer University 		 	 
\bibitem[-kings-amongst-the-yorubas-.Assessed on 17th July ()]{b35}\label{b35} 	 		 \url{http://thevoicesa.com/our-article/tradition-coronation-of}  		\textit{-kings-amongst-the-yorubas-.Assessed on 17th July},  				2018.  	 
\bibitem[Akinboye]{b15}\label{b15} 	 		\textit{A Short Story of the Roman Republic: From Emergence to the crossing of the Rubicon},  		 			G Akinboye 		.  		Ibadan. Crown F. Publishers.  	 
\bibitem[Adebuyi (2018)]{b24}\label{b24} 	 		 			M Adebuyi 		.  		 \url{https://removoicesaloud.Wordpress.com/2014/07/18/traditional-rulers-installation-burial-rites-law}  		\textit{Traditional Rulers Installation and Burial Rites},  				19 th March, 2018.  	 
\bibitem[Adoption in the Roman Empire https:// carolashby.com/adoption-in-the-roman-empire Asseessed on 26 th July ()]{b4}\label{b4} 	 		‘Adoption in the Roman Empire https:// carolashby.com/adoption-in-the-roman-empire’.  	 	 		\textit{Asseessed on 26 th July},  				2018.  	 
\bibitem[Akinboye]{b16}\label{b16} 	 		\textit{African and the West: An Economic History of the Roman Imperialism in Africa},  		 			G Akinboye 		.  		Alpha Crownes Publishers.  	 
\bibitem[An oral interview conducted with the Mogaji of BalogunMolomo family of Akinlalu , Ife North Local Governmenent of Osun state Chief OladepoOke on 17 th (2018)]{b5}\label{b5} 	 		\textit{An oral interview conducted with the Mogaji of BalogunMolomo family of Akinlalu , Ife North Local Governmenent of Osun state Chief OladepoOke on 17 th},  		 \url{//www.google.com/search?q=obasanjo+prostrated+for+oni\&ie=utf-8\&oe=utf-8\&client=firefox-b.Asseessedon10thAugust}  		August, 2018https. 2018.  	 
\bibitem[Asseessed on 11th April ()]{b18}\label{b18} 	 		 \url{http://yobamoodua.blogspot.com/2013/03/enthroning-yoruba-king-fi-fi-oba-je-ni.html}  		\textit{Asseessed on 11th April},  				2018.  	 
\bibitem[Asseessed on 17 th August ()]{b20}\label{b20} 	 		 \url{https://www.jstor.org/stable/3631242}  		\textit{Asseessed on 17 th August},  				2018.  	 
\bibitem[Asseessed on 3 rd July ()]{b22}\label{b22} 	 		 \url{https://www.vanguardngr.com/2016/10/coronation-crown-prince-amb-eheneden-erediauwa}  		\textit{Asseessed on 3 rd July},  				2018.  	 
\bibitem[Assessed on 2nd May ()]{b17}\label{b17} 	 		 \url{http://www.typesofconflict.org/types-of-conflict}  		\textit{Assessed on 2nd May},  				2018.  	 
\bibitem[Assessed on the 12 th of July ()]{b21}\label{b21} 	 		 \url{https://www.megaessays.com/viewpaper/2665.html}  		\textit{Assessed on the 12 th of July},  				2018.  	 
\bibitem[Assessed on the 15th of June ()]{b19}\label{b19} 	 		 \url{https://sielearning.tafensw.edu.au/toolboxes/toolbox316/rm/rm\textunderscore c19.html}  		\textit{Assessed on the 15th of June},  				2018.  	 
\bibitem[Daniel ()]{b2}\label{b2} 	 		‘Conflict Resolution among the Ibibio of Nigeria’.  		 			A O Daniel 		.  	 	 		\textit{Journal of Anthropological Research}  		1997. The University of Chicago Press. 53  (4)  p. .  	 
\bibitem[Ushe and God]{b25}\label{b25} 	 		‘Divinities and Ancestors in African Traditional Religious Thought’.  		 			M U Ushe 		,  		 			God 		.  	 	 		\textit{GWEBUIK .An African Journal of Arts and Humanities}  		3  (4) .  	 
\bibitem[Onah]{b26}\label{b26} 	 		‘Ethno-Religious Conflicts in Nigeria: Implications on Women’.  		 			N G Onah 		.  	 	 		\textit{In Mediterranean Journal of Social Sciences}  		8 p. S1.  	 
\bibitem[Michael]{b9}\label{b9} 	 		\textit{Ethno-Religious Crisis as a Threat to the Stability of Nigeria's Federalism},  		 			B A Michael 		.  		 	 
\bibitem[Festscript and Nigeria]{b29}\label{b29} 	 		 			Festscript 		,  		 			Nigeria 		.  		\textit{LACE Occasional Publications \& Dat \& Partners Logistics Ltd},  				 	 
\bibitem[Ife coronation rituals and the primacy of history. The Guardian Newspaper.23 rd August ()]{b23}\label{b23} 	 		\textit{Ife coronation rituals and the primacy of history. The Guardian Newspaper.23 rd August},  		 \url{https://guardian.ng/.Asseessedon16thSeptember}  		2018. 2018.  	 
\bibitem[Aiyedun and Ada]{b0}\label{b0} 	 		\textit{Integrating the traditional with the contemporary in dispute resolution in Africa},  		 			A Aiyedun 		,  		 			O A Ada 		.  		 \url{http://www.scielo.org.za/scielo.php?script=sci\textunderscore artte}  		p. .  	 
\bibitem[Omole (2013)]{b10}\label{b10} 	 		\textit{IWA" (Moral Character) as Fulcrum of Human Personality and Well-Being},  		 			C O Omole 		.  		 \url{-3/issue-articles/566-issue-article-3}  		2013-08-20-02-30-17/version-48-2014/winter-2014-v48-3/ 237-winter-2014-v48.  		 			Department of Psychology, Obafemi Awolowo University Ile Ife 		 	 	 (The Yoruba Philosophy of) 
\bibitem[Oladumiye]{b13}\label{b13} 	 		\textit{KashimVisual illustration using printmaking as a medium: A case study of coronation ceremonies of kings among the Yoruba of South West Nigeria in Academic jorurnal},  		 			E B Oladumiye 		,  		 			IB 		.  		 \url{http://www.academicjournals.org/journal/JFSA/article-full-text-pdf/4A51CBB6081}  		3.  	 
\bibitem[Buhari (138157ISSN)]{b3}\label{b3} 	 		‘Methods of Conflict Resolution in African Traditional Society’.  		 			AT 		,  		 			Ajayi\&l O Buhari 		.  	 	 		\textit{African Research Review. An International Multidisciplinary Journal, Ethiopia}  		138157ISSN. 8  (2) .  	 
\bibitem[Oladumiye]{b6}\label{b6} 	 		\textit{Monarchical Activities of the Yoruba Kings of South Western Nigeria: A Cultural Heritage in Printmaking},  		 			B Oladumiye 		.  		 	 
\bibitem[Richard and Familia ()]{b32}\label{b32} 	 		 			P S Richard 		,  		 			Domus Familia 		.  		\textit{and the Roman Conception of the Family Author(s): Source: Phoenix},  				1984. 38 p. .  	 	 (Published by: Classical Association of Canada Stable URL) 
\bibitem[Bannonet ()]{b1}\label{b1} 	 		‘Sources of Ethnic Identification in Africa’.  		 			A L Bannonet 		.  		 \url{http://cega.berkeley.edu/assets/miscellaneous\textunderscore files/wgape/5\textunderscore Bannon.pdf}  	 	 		\textit{Assessed on 13 th March},  				2018.  	 
\bibitem[Olasope]{b28}\label{b28} 	 		‘The Extent of the Power of the Paterfamilias and the Olori-Ebi in Ancient Roman and Yoruba Cultures’.  		 			O O Olasope 		.  	 	 		\textit{Wole Soyinka at},  				p. 70.  	 
\bibitem[Rafael (2018)]{b11}\label{b11} 	 		\textit{The Family in Ancient Roman Law},  		 			D O Rafael 		.  		 \url{https://www.researchgate.net/publication/317999401\textunderscore The\textunderscore Family\textunderscore in\textunderscore Ancient\textunderscore Roman\textunderscore Lawurnal.Assessedon23th}  		June. 2018.  	 
\bibitem[Olupayimo]{b27}\label{b27} 	 		‘The Judiciary and Chieftaincy Institution in Osun Division’.  		 			O Olupayimo 		.  	 	 		\textit{Omni Scriptum Gmb}  		p. .  	 
\bibitem[Biobaku ()]{b33}\label{b33} 	 		\textit{The Pattern of Yoruba History. Director of the Yoruba Historical Research Schzme},  		 			S Biobaku 		.  		 \url{Nigeriahttp://disa.ukzn.ac.za/sites/default/files/pdf\textunderscore files/asjan58.14.pdf.Asseessedon11thJune}  		2018.  	 
\bibitem[Roger]{b8}\label{b8} 	 		‘The Role of Traditional Rulers in Conflict Prevention and Mediation in Nigeria’.  		 			B Roger 		.  	 	 		\textit{Interim Report. Prepared for DFID}  		 	 
\bibitem[Adedayo and Ibitayo]{b12}\label{b12} 	 		\textit{The Travails of Kingship Institution in Yorubaland: a Case Study of Isinkan in Akureland},  		 			E A O A Adedayo 		,  		 			Ibitayo 		.  		 \url{http://www.nobleworld.biz/images/Afe\textunderscore Adubuola.pdf.Asseessedon14th}  		 	 
\bibitem[Traditional Institutions and Traditional rulers in National Development by Oba Adedokun Abolarin ?active=articles&pgcat=view&newsimg= front&newscid=524&catid=11.Asseessed. on 4 th May ()]{b36}\label{b36} 	 		‘Traditional Institutions and Traditional rulers in National Development by Oba Adedokun Abolarin’.  		 \url{http://run.edu.ng/site/index.php}  	 	 		\textit{?active=articles\&pgcat=view\&newsimg= front\&newscid=524\&catid=11.Asseessed. on 4 th May},  				 (AroyinkeyeI,Orangun, Oke-ila)  		2018.  	 	 (The Rise and Fall of the Roman Empire) 
\bibitem[Olaniran and Arigu ()]{b30}\label{b30} 	 		‘Traditional Rulers And Conflict Resolution: An Evaluation Of Pre And Post ColonialNigeria. Research on Humanities and SocialSciences www’.  		 			O Olaniran 		,  		 			A Arigu 		.  	 	 		\textit{iiste.org}  		2013. 3  (21) .  	 
\bibitem[Bascom]{b37}\label{b37} 	 		\textit{Urbanization Among The Yoruba. The University of},  		 			W Bascom 		.  		 \url{https://}  		Chicago Press Journal.  	 
\bibitem[Visualdocumentary ()]{b7}\label{b7} 	 		 			Visualdocumentary 		.  		 \url{https://www.researchgate.net/publication/271514800\textunderscore Monarchical\textunderscore Activities\textunderscore of\textunderscore the}  		\textit{\textunderscore Yoruba\textunderscore Kings\textunderscore of\textunderscore South\textunderscore Western\textunderscore Nigeria\textunderscore A\textunderscore Cultu ral\textunderscore Heritage\textunderscore in\textunderscore Printmaking\textunderscore Visual\textunderscore Documentary.A sseessed on the 11 th September},  				2018.  	 
\bibitem[Fanikayode (2018)]{b14}\label{b14} 	 		‘Who Are the Yoruba? Where did they come from and what is their history’.  		 			Femi Fanikayode 		.  		 \url{https://www.modernghana.com/news/321997/who-}  	 	 		\textit{html.Asseessed on}  		July. 2018. 16 p. 15.  	 	 (are-the-yorubas-where-did-they-come-from-andwhat-is-th) 
\bibitem[Onadeko]{b34}\label{b34} 	 		‘Yoruba Traditional Adjudicatory Systems’.  		 			T Onadeko 		.  	 	 		\textit{African Study Monographs},  				 		 			Department of English, Olabisi Onabanjo University 		 	 
\end{bibitemlist}
 			 		 	 
\end{document}
