Tag Archives: traditional justice

The Justice and Reconciliation Project Goes Abroad: An Update on International Travel and Collaboration

WAN Chair Evelyn Amony and JRP Board Chair Michael Otim at the United Nations Security Council . Photo courtesy of Erin Baines.

Justice and Reconciliation Project staff is often on the road, driving long distances and engaging with grassroots communities throughout Uganda’s northern region. In October and November of this year, travel was also international, as two JRP officials participated in programs overseas.

Women’s Advocacy Network Chair Evelyn Amony journeyed to New York City, as she was invited by the Government of Poland to address members of the United Nations Security Council. Mrs. Amony was accompanied by JRP board chair Michael Otim and University of British Columbia Professor and JRP advisor, Dr. Erin Baines.

She shared her experiences in Lord’s Resistance Army Captivity, while also illuminating a path for the future. Specifically, Mrs. Amony told United Nations members about the importance of child tracing in post-conflict Uganda, a process through which children born of war are reunited with their families.

“It is the right of the child to know his paternal home,” Mrs. Amony said. In Acholi culture, identity and heritage are passed through the male line. Following, child tracing programs establish a previously lost sense of identity. Regardless of whether children are reunited on the maternal or paternal side, such work also alleviates many of the brutal challenges they face, providing security, the resources for an education and even land to cultivate. By supporting children now, non-profit organizations and government bodies can build the Uganda of tomorrow.

Mrs. Amony claims that her presence at the United Nations meeting was a powerful step towards a more inclusive vison of social justice, in which all voices are welcome and heard. “There is the thinking that only people who are educated should be invited in such a meeting, which I am not,” she said.  “I know that in life there are ups and downs. What I went through is not determining what I should do, that has passed. It is not about education per say, it’s about the person you are.”

Meanwhile, JRP head of office Mr.  Okwir Isaac Odiya traveled to Switzerland, to take part in Geneva Peace Week. There, he spoke on the importance of child reintegration in global peace and security measures. He also attended a meeting on Victims’ Rights organized by the Office of the Ambassador of Ireland and Women’s Initiatives for Gender Justice in The Hague. He joined a panel and elaborated on the ways in which local justice mechanisms can complement the International Criminal Court.

Like Mrs. Amony, Mr. Odiya advocated for inclusivity, making powerful, international organizations and government officials aware of local initiatives.  According to Mr. Odiya local non-profits, deeply entrenched in the community, have the best understanding of community needs, but do not always have the resources to fulfill their mandate.  International organizations have those resources, but often lack inside knowledge. Thus, true partnership and collaboration are crucial going forward.

Following the trip, and back at the JRP offices in Gulu Town, Mr. Odiya spoke about the dynamics of such collaboration in depth.  “The international bodies should first come to the local partners, should come to the grassroots people. . . to understand what they are doing and then build on what [locals] have already started,” Mr. Odiya said.

Specifically, he called for research and continued international workshops, in order to create a culture of mutual learning and support. “I would love the international organizations or bodies to partner with local organizations like Justice and Reconciliation Project to build momentum.” he said.  He continued on to explain that local and international organizations can work together to implement a variety of protocols, creating a more holistic approach to transitional justice practices.

Mr. Odiya made clear that the need is urgent, and these partnerships should be established with haste. He spoke of war wounds untreated, of bullets buried deep in flesh, of burns from bombings and of women afflicted with fistulas, the final aliment a result of wartime sexual and gender based violence. Many conflict survivors still await treatment, as the national transitional justice process lags, despite the pressing nature of these medical issues. Thus, he hopes to build on the awareness created at international meetings, in order to address key challenges as soon as possible.

Both meetings paved the way for collaboration and Mrs. Amony and Mr. Odiya remain pleased with the outcome. JRP will continue to promote inclusivity and grassroots work. Moreover, it looks forward to building strong relationships with global partners in order to effectively meet the needs of the community.

Pacification of Acholiland through Mato-oput: Lessons to the People of Rwenzori Region

During the week of 10th September 2017, a team of 70 peace ambassadors from the Rwenzori region were hosted in Gulu by JRP and ACORD. The group was led by the Rwenzori Consortium for Civic Competence (RWECO), and over the course of the two day exchange, activities were undergone to better understand the roles of religious, cultural and political leaders in the pacification of Northern Uganda. The team consisted of cultural, religious and local government leaders, as well as representatives from the disabled community, people living with HIV/AIDs, local NGOs and civil society members. This visit also aimed to enable the Rwenzori region group to better understand and borrow from traditional justice mechanisms that have been applied to the post-conflict Acholiland.

On the morning of September 12th, the team from Rwenzori region met with religious leader Rt. Rev. Bishop Mark Loed Ochola II and a representative from Ker Kwaro Acholi, a local cultural institution – Elder Ongaya Acelam, at the Justice and Reconciliation Project office site. The Bishop shared the background of the northern Uganda armed conflict and how religious leaders have contributed to forging and maintaining peace in the region. What touched the group from Rwenzori the most was how the religious leaders challenged Joseph Kony – the leader of the Lord’s Resistance Army (LRA) – for claiming to be acting in the will of God, and yet it is stated in the Bible that God does not allow men to kill one another. Another salient point raised in the meeting was how religious leaders from different denominations came together, uniting around the goal of a peaceful future for northern Uganda and initiating the Acholi Religious Leaders Peace Initiative, a group which has been crucial in demanding the release of abductees and sparking peace negotiations with key LRA leaders. The visitors from Rwenzori region were so inspired by Rt. Rev. Bishop Ochola, they requested through their team leader that he visit them in Rwenzori land.

Since various approaches were used to achieve the pacification of northern Uganda, Elder Acelam Ongaya explained to the audience that traditional justice mechanisms have been used both historically and presently to consolidate peace; most

notably, this includes the role of Mato-oput in reconciliation among the Acholi community. In his presentation, he emphasized that Mato-oput is premised on five core Acholi principles of justice: never to commit offence, never to tell lies nor accused someone falsely, to ask for forgiveness and learn to forgive, to accept your wrongdoings, and to take responsibility for your actions. Mato-Oput is a voluntary ritual and it compels conflicting parties not to confront one another again.  In the afternoon, the team also got the opportunity to meet with local political leaders, including the vise chairperson of LC5 Gulu, to better understand the roles they have played in bringing peace to northern Uganda.

CORE team of Parabongo Massacre Association demonstrates Mato-oput ritual
CORE team of Parabongo Massacre Association demonstrates Mato-oput ritual

On 13th September, the team from Rwenzori region met with the Community Reconciliation (CORE) team of Parabongo Massacre Association in Amuru District, who gave a demonstration of the famous Mato-oput rituals in a play depicting community conflict. The community visit was accompanied by a question and answer session about Mato-oput.

The following are examples of questions raised during the session by the group from Rwenzori region and the responses given by CORE team members and elders:

Question: Is the Mato-oput ritual not against human rights, since the content of Oput is composed of goat’s cud and blood, local brews and bitter substances and seems unfit for human intake?

Response: Mato-oput does not violate human rights, because it is carried out voluntarily and is the final activity after one has already undergone a number of reconciliation processes. A little of the various substances is mixed, and there have been no notable side effects. However, the parties under reconciliation undergo vigorous counseling by elders for their commitment to drink the concoction. The elder then went on to ask whether there was anybody present on the team who has not in the past eaten blood or a small amount of cud from an animal at some point, to which the team simply laughed and agreed that everyone had done so in the past.

Question: Is Mato-oput against the faith of Born Again Christians? What would happen to a Born Again person who refuses to take part in the ritual?

Response: With Born Again Christianity, it depends on the individual’s faith and beliefs. There are people who believe in traditional rituals and those who believe in religious rituals, and there are cultural and religious institutions to help each person according to their respective beliefs. It is encouraged that they do what they feel would be most helpful to them in bringing reconciliation and peace. The elder then followed this up with an example: for him, he does not practice Mato-oput but instead believes that prayer and forgiveness can solve anything. It is the cultural institutions which carry out the rituals, and although he does not partake, he is not against the practices because he has seen that the rituals genuinely help reconciliation among the Acholi people.

Question: What happens to the perpetrator who accepts the offer to perform the ritual but afterwards still repeats the same crime in the community?

Response: In a case where this occurs, the perpetrator and his or her clan must pay a heavy fine. However, this has not happened because the process of Mato–oput is not easy, and no one wants to do it twice. Secondly, the oath made during Mato-oput brings a bad omen upon those who do not live by their oath. The Acholi people respect, trust and obey their traditions so much that they would not do such a thing that would be costly for their whole family.

In the afternoon of 13th September, the team from Rwenzori sub region met with a female sexual and gender-based violence victims group in Layibi Division of Gulu Municipality. Members of the groups shared their experiences during their time in LRA captivity; how abducted girls were given to bush husbands, experiences of pregnancy and giving birth in the jungle, escape, and life back home and its related challenges. The Rwenzori team where so touched by these experiences that at one point they had to stop the women from continuing with their stories. The visitors instead initiated a prayer to thank God for his mercy on the women. The interaction with the women turned into a makeshift service, where offers as high as 89,000UGX and contributions worth 100,000UGX, as well as stationary and hand bags, were given to the women by the visitors. When the women explained their challenges with economic difficulties to provide for the children they returned home with, the Rwenzori group generously bought some of the art pieces created by the women’s group. The art included beads, bangles, and bags, and are produced by the women as a mean of earning income.

A religious leader among the visitors prays for the female SGBV victims in Layibi Division, Gulu district
A religious leader among the visitors prays for the female SGBV victims in Layibi Division, Gulu district

A dinner was organized in the evening and the Rwenzori region team was asked to share the lessons they had learned about reconciliation from Acholiland. The following points were raised:

  • There is no division among the leaders in Acholi when it comes to peace building.
  • Cultural leaders and elders are highly respected, trusted and obeyed by the Acholi community.
  • The Acholi community are all united by the same language and culture, creating a solid foundation from which to launch peace and reconciliation initiatives.
  • In Acholi, when it comes to bringing peace, everyone’s opinion is respected.
  • The war that took place in Northern Uganda has key differences from conflict in the Rwenzori region; in Acholiland, victims of war are accessible and open to sharing their experiences. This is not often the case in the Rwenzori region.

From this visit, the team from Rwenzori region felt motivated to work for peace. They believed that knowledge gained regarding the pacification of Acholiland will improve on their own reconciliation and peace promotion processes.

(Atyeno Docus is a Project Assistant at JRP)

Mato Oput in Acholi

Pending Questions Regarding Traditional Justice

Today marks the beginning of regular posts from JRP team leaders. This was written by Documentation Team Leader, Lino Owor Ogora. For comments or questions related to the post, please email ogoralino(at)gmail.com or follow the instructions at the bottom of the post.

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Mato Oput in Acholi
A mato oput ceremony in Acholi-land

Today I am concluding a regional consultation organized by the Northern Uganda Transitional Justice Working Group (NUTJWG) on traditional justice in northern Uganda. The consultations were held in the four sub-regions of Teso, Lango, West Nile, and Acholi.

Since the Juba Peace Talks were held between 2006 and 2008, northern Uganda has grappled with the question of how to use alternative justice mechanisms, and in particular traditional justice, for reconciliation and accountability. However, almost four years after the close of these talks, questions remain pending around traditional justice that are not answered. They include questions such as the following:

 

  1. How should traditional justice and formal justice mechanisms complement each other?
  2. How should accountability be pursued within traditional justice mechanisms? Or are traditional justice mechanisms punitive enough?
  3. What is the role of women?
  4. How can capacity of traditional institutions be built to handle traditional justice mechanisms?
  5. How can traditional justice mechanisms be funded?

If anyone has answers to some of these questions or wishes to engage in a discussion on the role of traditional justice, leave a comment on the JRP Facebook page or tweet to us on Twitter at @JRP_Uganda using the hashtag #traditionaljustice.

 

Mukura theatre day 16Sept2011

New video of the community theater performance in Mukura

Mukura theatre day 16Sept2011
In the Mukura drama, Museveni and victims dance to celebrate the reconciliation whcih was achieved through the traditional ceremony

Earlier, we posted photos of recent community theater performances in Mukura, Yumbe and Abia. We are pleased to now unveil an accompanying video for the Mukura drama which highlights the key scenes and recommendations by the survivors of the 1989 Mukura massacre. Notably, in the performance, they call for traditional reconciliation with the President of Uganda.

To watch the video and learn more, click here.

This drama is part of JRP’s recently-completed community theater pilot program which aims at using drama as a tool for victims to advocate for issues affecting them. Stay tuned for videos from Abia and Yumbe in the coming days!

Mukura theatre day 16Sept2011

Mukura Community Theater Performance, 16 Sept 2011

On Friday, September 16, 2011, JRP facilitated survivors and families of the 1989 Mukura massacre to hold a community theater performance. The performance was part of an ongoing engagement with the Mukura Memorial Development Initiative (MUMEDI) and aimed at generating a discussion on how to best seek justice and reconciliation after the conflict in the area. The drama’s script and theme of reconciliation with the President of Uganda was entirely drafted by the actors.

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Mukura theatre day 16Sept2011

“Mukura Reconciliation Feature,” Etop Radio, 16 Sept 2011

“Mukura Reconciliation Feature,” Etop Radio, 16 Sept 2011

On September 16th, JRP facilitated a community theatre presentation in Mukura by survivors and families of the deceased of the 1989 Mukura massacre. An Etop/New Vision journalist, Godfrey Ojore, attended the event and captured the community’s call for reconciliation with the government in a 4-minute radio feature that aired on Etop Radio on the 16th.

By Godfrey Ojore

Intro (Translated from Ateso):
After 22 years of pain after losing the beloved ones, Mukura massacre survivors, widows and widowers have accepted to reconcile with government. In 1989 during insurgency in Teso region, soldiers rounded up people suspected to be rebels and herded them into a train wagon before setting fire beneath it. 69 people perished while many sustain serious injuries. Last year government sent a compensation of 200 million to Mukura. So how exactly do the survivors of the Mukura massacre want to reconcile with government? Etop radio’s Godfrey Ojore now answers that question in the following report. (Cue feature)

To listen to the feature report in Ateso, click here.

 

Traditional Justice and War Crimes in Northern Uganda, Policy Brief No. 1

By Lino Owor Ogora and Tim Murithi

JRP-IJR Policy Brief No. 1

This policy brief assesses the continuing relevance of traditional justice in Northern Uganda. Over two years after the dissolution of the Juba peace negotiations in November 2008, several questions continue to remain unanswered regarding how traditional justice mechanisms can be utilized to promote accountability and reconciliation. More specifically, questions persist as to whether traditional justice can be utilized to address war crimes and crimes against humanity. There is still uncertainty in the field as to how traditional approaches can complement the wider national and international processes of transitional justice.

Between November 2010 and February 2011, the Justice and Reconciliation Project (JRP), in collaboration with the Institute for Justice and Reconciliation (IJR), organized a series of consultations with victims of conflict in Northern Uganda, entitled ‘Enhancing Grassroots Involvement in Transitional Justice Debates.’ The consultations, held in the Acholi/Lango, Teso and West Nile sub‐regions, focused on truth‐telling, traditional justice, reparations and gender justice within the context of Uganda’ s transitional justice processes. Based on views from grassroots communities, this policy brief notes that traditional mechanisms are still considered by many in Northern Uganda as mechanisms that can promote reconciliation and healing within war‐affected communities. It concludes with a series of recommendations to the Government of Uganda, cultural institutions and the International Criminal Court.

To download the full brief, click here.

IJR Regional Consultation Group Photo

New IJR report on ICC and community-level reconciliation

Today our partners at the Institute for Justice and Reconciliation (IJR) in South Africa released a report on a regional consultation on the International Criminal Court (ICC) and community-level reconciliation that JRP participated in earlier this year.

IJR Regional Consultation Group PhotoThe report, titled “The ICC and Community-Level Reconciliation: In-Country Perspectives,” outlines discussions from the regional consultation held in Johannesburg, South Africa, from 21 to 22 February 2011. Twenty-three participants from IJR’s partner organisations (including JRP) from seven African countries namely Burundi, the Democratic Republic of the Congo (DRC), Kenya, Rwanda, Sudan, Uganda and Zimbabwe participated in the consultation. Participants were drawn from the International Criminal Court, governments, international non-governmental organisations, civil society organisations, multilateral agencies and academia. The objective of the consultation was to engage practitioners in the field of transitional justice in assessing how the interventions of the International Criminal Court (ICC) are impacting upon community-level reconciliation in what the Rome Statute refers to as situation countries.

To read the report,click here. JRP’s Lino Owor Ogora’s presentation is highlighted on page 15 (Section 8.1).

According to Ogora, “It is necessary to systematically document the essence and procedures of traditional justice mechanisms which can serve as a component of the wider transitional justice architecture adopted by countries.”

JRP and IJR have embarked on a partnership to collect victims’ views on justice

Enhancing Grassroots Involvement in Transitional Justice Debates

This report, “Enhancing Grassroots Involvement in Transitional Justice Debates: A Report on Consultations held with victims and civil society organizations in West Nile, Acholi, Lango and Teso Sub-regions in Northern Uganda,” is the product of consultations by JRP and the Institute for Justice and Reconciliation (IJR).

Between November 2010 and February 2011, the Justice and Reconciliation Project (JRP) in collaboration with the Institute for Justice and Reconciliation (IJR) organized a series of consultations with victims of the conflict in northern Uganda. These consultations were entitled “Enhancing grassroots involvement in transitional justice debates” and covered the themes of truth telling, traditional justice, reparations and gender justice.

The consultations were aimed at complementing the countrywide consultations by the Justice, Law and Order Sector (JLOS) on truth seeking and traditional justice. The key findings presented in the report are a synthesis of the victims’ voices on what their views are on truth seeking, traditional justice, reparations and gender justice.  

This report is aimed at informing JLOS and other relevant stakeholders working on issues pertaining to victims in northern Uganda about the needs of these victims, as expressed by the individuals themselves.

To access the full report, click here.

Community members during the Mucwini community dialogue

When Two Elephants Fight: Reflections from the Mucwini Community Dialogue

Community members during the Mucwini community dialogue
Community members during the Mucwini community dialogue

It is mid-morning on a beautiful, sunny Sunday, June 6, 2010. Residents of Mucwini, mostly men, are chatting away, seated in small groups at the trading centre. Meanwhile others, mainly women and children, are returning from church, most likely heading to their homes to prepare meals for the family. It is the season for mangoes, and children seem to be more interested in the seasonal fruits than going straight home to eat the meal prepared by their mothers.

Under the famous mango tree shade in the compound of one of the elders in the area, located just about 20 metres from the sub-county headquarters, two large public address system speakers, mounted by the JRP and Mega FM team, are playing loud local music by Acholi artists and attracting curious passer-by. This mango tree shade is a favourite spot in the area for hosting community events. Today’s gathering is part of a series of community dialogues organised by JRP in collaboration with Mega FM, a popular radio station in Northern Uganda. Later the opinions recorded here will be fittingly aired on Mega FM’s ‘Te-yat’ programme, meaning “under the tree,” a reference to Acholi traditions of discussing important issues collectively under the shade of a tree.

The discussions put a lot of emphasis on the need for all stakeholders to build on the Acholi traditional justice principles that involve compensation, truth-telling and symbolic ceremonies for the dead. Community members also urged each other to find ways to forgive one another and go back to start living as one people so that they can set good precedence for their children.

To access the brief, click here