Tag Archives: reconciliation

Grassroots Perspectives of Forgiveness and Reconciliation: Report of the Dialogue in Kitgum Matidi [1]

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With the peace versus justice debate in Northern Uganda reaching a crescendo, different views have been expressed, with the majority focusing on peace through amnesty and a process of reconciliation. Local politicians, civil society organizations (CSOs), cultural and religious leaders have spoken strongly on behalf of the Northern population in support of forgiveness and reconciliation of the LRA, without necessarily consulting with grass-roots people they represent.

The dialogue below was conducted by the JRP in the internally displaced camp of Kitgum Matidi on the 9th of November 2006. It explores a variety of views of grass-roots actors on the theme of forgiveness and reconciliation. It finds that no general consensus exists on the desire or will to extend forgiveness to the LRA at this time. For some, forgiveness is not a choice but is derived out of the reality in which they live. “As for forgiveness, it appears like we have no option but to accept it. This is because we do not have weapons like our brothers in the bush. Since we do not have the weapons, we have no option but to accept.”

 Grass-roots participants in the dialogue did not agree that mato oput, a process of restorative justice leading to a ceremony designed to promote reconciliation of two conflicting parities, could or should be performed in the context of on-going war.

 The sequencing of peace and justice is viewed as extremely important by some grassroots actors: peace is a pre-requisite of reconciliation, and peace entails the ability to return and reconstruct homesteads, livelihoods, and fulfillment of basic human rights and freedoms. As one woman stated, “take a look at the camps….am I supposed to forgive from this mass homestead? For me to forgive I feel we should first go back home, so that I can forgive the person who hurt me from my own homestead.”

To access the report, click here.

Accountability and Reconciliation at the Juba Peace Talks: Beyond the Impasse, FN III

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As peace talks between the Lord’s Resistance Army (LRA) and the Government of Uganda proceed in Juba, many anticipate the forthcoming discussion of the third agenda item on Reconciliation and Accountability. The LRA leadership has repeatedly stated that no fighter will return home unless the Prosecutor of the International Criminal Court withdraws indictments against four of the remaining five commanders still alive.

This paper suggests ways to move beyond the current impasse. It identifies a series of current justice and reconciliation alternatives available. By placing an emphasis on what can be discussed in the peace talks, it hopes to illustrate means of realizing both peace and justice.

To access the report, click here.

Community members participate in traditional justice ceremonies such as mato oput

Roco Wat I Acoli: Restoring Traditional Approaches to Justice and Reconciliation

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Community members participate in traditional justice ceremonies such as mato oput
Community members participate in traditional justice ceremonies such as mato oput

The 19 year conflict in northern Uganda has resulted in one of the world’s worst, most forgotten humanitarian crisis: 90 percent of the affected-population in Acholi is confined to internally displaced persons camps, dependant on food assistance. The civilian population is vulnerable to being abducted, beaten, maimed, tortured, raped, violated and murdered on a daily basis. Over 20,000 children have been abducted by the Lord’s Resistance Army (LRA) and forced into fighting and sexual slavery. Up to 40,000 children commute nightly to sleep in centres of town and avoid abduction. Victims and perpetrators are often the same person, and currently there is no system of accountability for those most responsible for the atrocities. Given the scale and scope of the crisis, it is not surprising that an intense debate on the most appropriate strategy to realize peace and justice has emerged.

When the Chief Prosecutor at the International Criminal Court (ICC) announced its intention to investigate the LRA in 2004, many local leaders in northern Uganda were opposed to the initiative. Traditional, religious and civil society leaders have argued that the ICC places ‘their’ children at greater risk, and threatens to further damage their cultural identity and beliefs. Traditional justice, based on restorative principles, is widely supported as a favorable alternative to the punitive approach of the Court. A number of advocates, therefore, argue the Court should cease its current investigation until local approaches are given an opportunity to work, or until peace is realized in the region. Despite this, very little is known about traditional justice in Acholi beyond its normative dimensions.

 This report, Roco Wat I Acoli, provides a much needed analysis of what traditional justice in northern Uganda is, how it is currently practiced and what value it could add. It documents existing practices of traditional justice in 16 internally displaced persons (IDP) camps in Northern Uganda. It further examines how some of these rituals have been adapted to promote the reintegration of former rebels. It does so in order to provide an initial assessment of whether or not traditional rituals and ceremonies could be further adapted in the context of the enduring 19-year old conflict.

 The findings suggest that the Acholi people continue to hold sophisticated cultural beliefs in the spirit world, which greatly shape their perceptions of truth, justice, forgiveness and reconciliation. Nevertheless, traditional cultural practices and the role of Elders, Mego and Rwodi have been severely restricted by the conflict and circumstances of displacement. In the words of one Elder, ‘these children don’t know how to be Acholi’. Since their re-institutionalization in 2000, traditional leaders, through Ker Kwaro Acholi, have attempted to revitalize cultural rituals and practices, and to reach out to the population to encourage the safe reintegration of formerly abducted persons. Findings suggest that this initiative has had varying degrees of success on the ground, largely dependant upon the camp setting, leadership within the camp, as well as the individual circumstances the formerly abducted person (FAP) returns to, such as family life. Likewise, the approaches are often ad-hoc and lack coordination with other existing efforts, reflecting an institutional weakness of the organization.

 To access the report, click here