Tag Archives: Acholi

End of search for Joseph Kony is a blow for victims

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People attend memorial prayers for the Atiak massacre of 1995 on 19 April 2017. Oryem Nyeko.
People attend memorial prayers for the Atiak massacre of 1995 on 19 April 2017. Oryem Nyeko.

Even though 22 years have passed since the Lord’s Resistance Army rounded up, abducted and massacred hundreds at a trading centre in the Ugandan town of Atiak the community there still comes together every year to commemorate the events of April 1995.

Every year memorial prayers for the massacre take place at a primary school a short distance from where it took place. The prayers bring people from all walks of life, from children who are too young to remember the 20 year war, to elderly people who still bear the memory of loved ones that were lost and never found. A few outsiders also attend to show solidarity.

The purpose of memorial prayers in northern Uganda are often twofold. First, they allow the community to pay respects to the many victims of LRA’s war with the Ugandan government. Second, they bring the community together to draw wider attention to their experiences. In this way, they are used as a tool to make calls to the government and other actors for their justice and reconciliation needs to be addressed.

These kinds of events are significant for a region where hopes are high for redress for years of conflict. But progress here is slow. For instance, a national policy for transitional justice that was meant to provide the means to a reparations programme, truth-telling commissions and traditional justice, among other things, has delayed for years in the Ugandan cabinet with no word on when it will become a reality.

Even though we have seen headway in terms of justice with the ongoing proceedings against alleged LRA commanders Thomas Kwoyelo and Dominic Ongwen there are still gaps. Thomas Kwoyelo’s trial at the High Court of Uganda’s International Crimes Division is fraught with delays while Dominic Ongwen’s trial at the ICC, though progressing, is not entirely reflective of the scope of the atrocities that were committed and the range of perpetrators that existed during the LRA-Government of Uganda war.

So when the news came that Ugandan and United States forces were withdrawing troops from their hunt for the LRA and its leader Joseph Kony the hopes of communities like have Atiak suffered another blow. This move comes despite the fact that Kony is still subject to an indictment by the ICC for war crimes and crimes against humanity.

Already in Uganda notions of international criminal justice exist on shaky ground, with the slow moving transitional justice processes here and the criticisms that institutions like the ICC regularly face. With this withdrawal, however, the likelihood of accountability as well as redress in the form of reparations for victim communities is reduced even further.

The reason that was given for the withdrawal does not help. Ugandan forces are reported to have made the decision to end the pursuit of the LRA because the mission in doing so was “already achieved”. This is problematic because it reinforces the message to victims of the atrocities that are alleged against Kony, as well as their communities, that accountability for the crimes that were committed during the war are not a priority.

Northern Ugandan communities themselves hear and are acutely aware of the meaning of messages like these. Many have come to terms with the fact that they must look towards themselves for redress rather than depend on others. This year, for example, the Atiak memorial prayers were focused on moving towards economic empowerment for the community. During the ceremony a religious leader urged the community to “find ways to work together for a better future.”

But do victims of conflict and their communities in Uganda have to exist in space where they are on their own? To respond to this, the conversation around accountability, justice and reconciliation needs to be shifted to the perspective of the people to whom it matters the most. If, for example, as much money, time and resources that was invested in the hunt for the LRA was instead used to support communities such as Atiak in their pursuit of justice then the impact would have been felt. Accountability for the crimes that were committed cannot be another area of redress for which northern Ugandan communities cannot depend on.

Oryem Nyeko works with the Justice and Reconciliation Project in Gulu, Uganda. He can be found on twitter at @oryembley. This article was originally published on Coalition for the International Criminal Court and is published here with permission.

 

Standing together with the community of Atiak

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Laying a wreath at the memorial prayers for the Atiak massacre of 1995 on 20 April 2017. Credit: Patrick Odong/JRP.
Laying a wreath at the memorial prayers for the Atiak massacre of 1995 on 20 April 2017. Credit: Patrick Odong/JRP.

As longstanding partners with the community of Atiak, we at the Justice and Reconciliation Project felt it was important to join the commemoration of the 22nd anniversary of the Lord’s Resistance Army’s massacre here today.

As an organization, we envision a just and peaceful society and believe that it is only by involving and empowering grassroots communities that this can be achieved.

We also believe in the use of commemoration as an important tool. It can be used to help people heal and reconcile. It can also be used to advocate for justice as well as redress for victims and the wider community.

As such, we see the theme of “moving towards economic empowerment amidst torture” as chosen for today, as a call for us all to continue to work together as community members, local and national government, non-governmental organisations and other partners.

As we remember the loss of our loved ones on 20 April 1995, we ask that we all continue to join hands to work for justice and reconciliation. JRP remains committed to support justice, accountability and reconciliation efforts of conflict affected people and we shall always be there for and with victims.

“They kept saying I had no place.”

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How a family reunion has brought closure and healing

“I didn’t know that there is an organisation that resurrects the dead,” said Oweka’s great aunt this past March.

This is a common saying by the families with whom we have been conducting the reintegration of children born of war through family reunions. These children are being looked at as a replacement of their dead relatives or those who have gone missing. During the two decade conflict in northern Uganda thousands of people were killed and abducted and many are still missing up to date. Reuniting the children of the deceased or missing with their relatives is a means by which communities are filling in the void caused by the loss of their loved ones and attaining closure and healing.

A sense of belonging, identity and access to land

Oweka and his mother had been searching for the home for the last five years until they approached the Women’s Advocacy Network for help in late 2016. His mother had returned from captivity with him in the womb and they had been living with his step family from the time he was born. He has been experiencing rejection from his mother’s marital relatives and his step-siblings.

Oweka’s mother had wanted him to reunite with his paternal family so that he could have a sense of belonging, identity as well as access to land. This is because of the patrilineal culture that is embedded in the community where Oweka is from: here, children belong to their father’s lineage and boys are expected to inherit land from their fathers in order to establish their own families.

Reunions as an integral aspect of reintegration

Since January 2016, 19 children have so far been reunited with their relatives by the members of the Women’s Advocacy Network together with the Justice and Reconciliation Project in partnership with the Women’s Initiatives for Gender Justice. Family reunions are an integral aspect of the reintegration of children born of war and their mothers. This is because families are a source of support and welfare, allow for access to land and provide a sense of identity.

In the absence of a formal, state-run transitional justice process local initiatives such as family reunions are ways in which communities are transitioning from the two decades of war in northern Uganda. These initiatives are helping to fill in the vacuum so as to address the legacies of the conflict.

Restoring fractured relationships

Family reunions also ultimately contribute towards reconciliation by allowing maternal and paternal families of the children to come together contributed towards building and restoring relationships that were fractured during the conflict. They also complement other ongoing programs aimed at fostering peace, reconciliation and ensuring proper reintegration of war affected persons in Northern Uganda.

Oweka met his paternal relatives for the first time on the 2nd of March 2017 in the out skirts of Kitgum town. He was welcomed in the home with a thanksgiving prayer amidst celebration and joy. One of the family members said on the day, “We thank God for the grace that has made Oweka return home.” He will now be supported by one of his cousins to join a prestigious boarding school in the area.

During the reunion Oweka said, “They kept on saying I had no clan and a place to belong but now I am at my father’s roots.”

A partner, a leader and a friend – remembering Rwot Jeremiah Bongojane

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Rwot Jeremiah Bongojane speaks during a cultural leaders dialogue between survivors of conflict-SGBV and cultural leaders from across northern Uganda on 28 April 2016 in Gulu.
Rwot Jeremiah Bongojane speaks during a cultural leaders dialogue between survivors of conflict-SGBV and cultural leaders from across northern Uganda on 28 April 2016 in Gulu.

It is with great sadness that we at the Justice and Reconciliation Project learned of the passing of Rwot Jeremiah Bongojane Patiko on Tuesday, 14 March 2017.

Over the years, we collaborated with Rwot Bongojane and his chiefdom of Patiko over the years on many key peacebuilding initiatives for northern Uganda. These included developing a road map to regional reconciliation for Lango and Acholi sub-regions, working towards reintegrating children born of war, and conducting reburials in Lukodi, according to Acholi customs and traditions.

Rwot Bongojane was generous enough to share his vast knowledge and expertise, helping us develop approaches that are both culturally familiar and relevant to the people of northern Uganda.

Rwot Bongojane was and continues to be an inspiration to many who aspire to a just and peaceful society and as we mourn his death, we also celebrate his life. May his soul rest in peace and the legacy he has set continue to reshape Acholiland and Uganda.

Lukodi: justice and reparation can bring healing and reconciliation

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A man speaks during a dialogue in Lukodi village, Gulu on 2 June 2016. Credit: Niklas Jakobsson/Let's Talk, Uganda
A man speaks during a dialogue in Lukodi village, Gulu on 2 June 2016. Credit: Niklas Jakobsson/Let’s Talk, Uganda

On the 19 May 2004, the Lord’s Resistance Army (LRA) raided the village of Lukodi, and carried out a massacre that led to the deaths of over sixty people. Lukodi village is located seventeen kilometres north of Gulu,. It is one of the many villages in northern Uganda that suffered from persistent LRA attacks.

On 2 June, Let’s Talk, Uganda – a platform for conversations about justice and reconciliation – organised a dialogue with the people of Lukodi. The message from the 160 attendees was clear: “When gross human rights violations occur, then justice and reparation can bring healing and reconciliation”. The objective of the dialogue was to gather community perceptions and stories from the community. Ahead of the dialogue, the community members suggested a list of topics they wanted to discuss:

  1. Do you think it is important to repair the lives of people after the conflict?
  2. Can justice bring healing?
  3. Is it right for forgiveness to take place after a conflict or problem has occurred?
  4. Is the government thinking about the people in Lukodi?
  5. Is it right to provide counselling for people in war-affected areas?

 

Some of the issues that arose during the dialogue were that for forgiveness and reconciliation to take place, there is need for justice to prevail and reparations to occur.  A community member said ‘where killings have taken place and there is so much sorrow then justice must first prevail. Then the heart of forgiveness can be there. Justice brings about healing. The government should pay families that lost their people to bring about healing.’

Community Voices

Another said ‘forgiveness is very difficult when there has been a mass killing.  In my opinion, there should be forgiveness for justice to occur.  I can forgive if someone accepts the wrong they did and justice has prevailed. When killings take place and there is so much sorrow, then justice must prevail for the heart of forgiveness to be there.’

Another said ‘if your life is repaired, you can heal. Those who committed crimes should be punished’. Members cried out that these steps should not be delayed. A woman said ‘many people are dying. More than 50 people who filled in the form have died’.

Communities also said that psycho-social support is an important aspect of reparations. However, they also said that counselling and psycho-social support should be coupled with economic support. One participant said ‘even if you are counselled, as soon as the counselling is finished and you cross the road, you will be reminded that you have no wealth, your child is being chased from school. She/he may sleep hungry’. They also attributed the use of traditional justice mechanisms to support people in rebuilding life after violations occur.

A long and painful conflict

Northern Uganda has experienced conflict for over twenty years, the result of a civil war waged mainly between the rebels of the LRA and the government of Uganda (GoU). The impact of the conflict has been devastating, with over 1.8 million people forced into IDP camps. There has been tremendous loss of lives and the abduction of over 38,000 children by the LRA to serve as child soldiers and sex slaves. Lukodi, like many other villages in northern Uganda, was severely affected by the conflict.

Today, the community is still facing the brunt of the conflict and this dialogue is designed to highlight the challenges they continue to face. The goal is to generate a conversation throughout the country in order to create awareness and a lobbying mechanism for support.

This article was originally published on Let’s Talk, Uganda.

Mapping Regional Reconciliation in Northern Uganda: A Case Study of the Acholi and Lango Sub-Regions

Mapping Regional Reconciliation in Northern Uganda: A Case Study of the Acholi and Lango Sub-Regions

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Mapping Regional Reconciliation in Northern Uganda: A Case Study of the Acholi and Lango Sub-Regions
Mapping Regional Reconciliation in Northern Uganda: A Case Study of the Acholi and Lango Sub-Regions

 

Led by Justice and Reconciliation Project (JRP), with funding support from the United States Agency for International Development (USAID) Supporting Access to Justice, Fostering Equity and Peace (SAFE) programme, this report, titled Mapping Regional  Reconciliation in Northern Uganda: A Case Study of the Acholi and Lango Sub-Regions, examines key conflict drivers at the sub-regional and community levels in the Acholi and Lango sub-regions, specifically, and northern Uganda more broadly, and identifies effective mechanisms for constructive social change processes towards regional reconciliation. It is a significant step towards comprehensively identifying and analysing obstacles to positive peace and reconciliation in the region to ensure that post-war recovery, reconciliation and development interventions are conflict-sensitive and aligned with the social, political and economic needs of the communities.

The report also identifies strategic and effective mechanisms to foster regional reconciliation in ways that value embedded local capacities, narratives and forms of agency in the communities. The report concludes by highlighting recommendations directed to key actors across the horizontal and vertical axis of the society, eliciting a multi-stakeholder approach to engendering sustainable structures of lasting peace and reconciliation in the Acholi and Lango sub-regions.

Download this report here: Mapping Regional Reconciliation in Northern Uganda (pdf)

Cultural leaders and war-affected women develop action points to reintegrate children born of war

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Members of the Women's Advocacy Network present during a dialogue between war-affected women and cultural leaders on the reintegration of children born of war in northern Uganda, held in Gulu on 28 April 2016.
Members of the Women’s Advocacy Network present during a dialogue between war-affected women and cultural leaders on the reintegration of children born of war in northern Uganda, held in Gulu on 28 April 2016.

JRP and the WAN hold dialogue on reintegration of children born of war

GULU – Children born of war and their mothers still face challenges reintegrating into their communities and families in northern Uganda. This was the key message sent during a dialogue between cultural leaders and war-affected women organized by the Women and Advocacy Network and the Justice and Reconciliation Project on 28 April 2016 in Gulu.

The event, which brought together participants from Acholi, Lango, Teso and West Nile, offered a space for women survivors of conflict to share their experiences with representatives of cultural institutions from the Greater North.

The dialogue was punctuated by a presentation from the WAN members appealing to cultural leaders to help reintegrate children born of war into their communities.

Nighty, a member of the WAN, spoke about how when she returned home from the captivity of the LRA she discovered that a child of hers she had been separated from had been mistakenly placed in the home of another family on his return.

“I would like you, my elders, to help let my child come back home,” she asked the cultural leaders in attendance.

The WAN spoke at length about the difficulties they and their children are undergoing today. Many children are unable to trace their patrilineal lines and are consequently unable to access land and other life necessities that are linked to their fathers.

On their return home, some children have either not been reunited with their actual families or have been taken in by the wrong families. As explained by WAN Chairperson Evelyn Amony, this has partly been so because while in captivity their parents would have used fake names to protect their families back home. On return, this has created a problem for mothers, fathers and children eager to trace families that were separated.

Poverty also was cited as the biggest social problem facing children born of war and their children, with facilitating education and health care provision being very hard if not impossible. The issue of land is yet another problem, with children and their mothers landless due to stigma and poor community acceptance.

In attendance of the event was His Highness Drani Stephen Musali Izakare, the Lopirigo of Madi, who appealed to the cultural leaders present to address the issues that arose during the discussion.

“Culture is not static, [it] is dynamic and cultural change is inevitable and welcome where change is needed,” he said, “In Madi, there’s no right way to have a child because children are all of ours.”

At the close of the event, the WAN members and the cultural leaders in attendance worked together to come up with action points for how cultural institutions could be better involved in the reintegration of children born of war.

Some of the commitments generated during the group discussions included to hold clan meetings to create clan laws that would prohibit stigma within communities, integrating war-affected women and their children into cultural leadership at community level and collectively engaging the Ugandan government to address the issues raised.

The meeting was held as part of a JRP project aimed at ensuring the reintegration of children born of war through family reunions in partnership with the Women’s Initiatives for Gender Justice and the Women’s Advocacy Network.

By Benard Okot, with additional writing from Oryem Nyeko

JRP Podcast Episode 2 – Mapping regional reconciliation in northern Uganda and Dominic Ongwen

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(Oryem Nyeko) Hello and welcome to the second episode of JRPs’ podcast. I am Oryem Nyeko, I am  with my colleague Okwir Isaac Odiya of JRP  to talk about a report title ‘ Mapping Regional Reconciliation In Northern Uganda: A Case Study Of Acholi And Lango Sub- Region.

(Okwir Isaac Odiya) Across Ethnic Boundaries project came from the background of our interactions with the community of Acholi, Lango, Teso and West Nile which we learned about the poor relationship and the accusations that is within these communities. We thought of doing this regional reconciliation project to understand whether there is need for regional reconciliation in northern Uganda. This made us to do a baseline study which we came out with the result. This baseline study or the regional reconciliation survey that we did was meant to provide us a baseline for peace building and reconciliation undertaking in northern Uganda. Basically to inform us whether it is true that there is need for reconciliation between the people of northern Uganda and what mechanism therefore should be adopted in order to foster reconciliation in Northern Uganda.

(Oryem)  So the baseline is reported in this report that we are talking about…

(Isaac) Exactly, the ‘Mapping of Regional Reconciliation in Northern Uganda’ is the result of the baseline survey that we did.

(Oryem) So what are some of the findings in the report? What did you find out about the need for regional reconciliation?

(Isaac) From the report, we came with key findings and one of it is the negative perception about the civil war – the war that was fought between the government of Uganda and the LRA. We realized that many people perceived the war as a war that was planned by one ethnic group against the other which basically in many communities that we interacted with, they claim that it was an Acholi war made to make other ethnic groups suffer. So that is one of the findings we realized on the ground.

The second finding is about the tension which is among the ethnic groups in northern Uganda as a result of the crimes that were committed among these communities. There is interpersonal community and ethnic tension which basically people think they were made to suffer because of some other individuals, because of some other community or because of some other ethnic groups.

From the survey that was conducted, we noted that 62% says that there is poor relationship among the people of Lango and Acholi which is as a result of LRA war. They feel that the people of Acholi planned to kill the people of Lango so because of this, there is that poor relationship between the people of Acholi and the people of Lango.

We also noted that in the communities or among the different communities there is fear of revenge by other communities because of what they did maybe. In some of the communities there are some individuals that were involved in some of the atrocities and because of what they did in the atrocities that they feel that their counterparts are going to revenge on them. So there is that fear of revenge within the communities. So generally there is that accusations among the communities, they claim that they suffered because of that individual or that community.

We also found that the community and the individuals are so bitter for lack of accountability and reparation programme. Many individuals and many communities were made to suffer but there is no acknowledgement of the crimes committed on them, there is no accountability for what they underwent and there is no programme to repair them. So the communities are so bitter on the government, they are so bitter on their leaders, they are so bitter on each other within the community because they feel they are not being repaired, they are not being acknowledged for the wrongs that happened to them. Generally the communities feel that they are being segregated in post-conflict service provision. There are a number of programmes that are enrolled by civil society organisations, by the local government but they feel that the services are balanced. It’s not reaching them all, it’s only being directed to one section of the community. Because of this they feel that there is segregation in provision of these services that should really help them to come out of the problem they went through to repair them, to recover from the shock of the war. And because of this segregation, they feel that they are not being honored, they are not being acknowledged as people who also suffered.

In our own analysis we feel that this is another potential source of conflict in that if they feel that one section of the community is being supported to recover from the problem, it means they are not being supported and easily they can begin to revenge, they can begin to cause another conflict on the government or on the communities that are benefiting from some of these services.

 (Oryem) I’m curious, what do you think are some of the root causes of what you are talking about – the segregation; some communities not receiving the programmes that are meant to address the legacy of the war. What’s the cause of that, do you think?

(Isaac)  I think there is lack of a baseline study to understand the different needs of the communities and what they went through. Our service providers – it looks like they don’t understand our communities, what they went through and the kind of services they need so they are kind of neglecting some of these communities to benefit from some of these services. To me I feel that they are not informed, they don’t know what services are supposed to be provided for which communities, which is a gap and that is the only gap I feel.

But also, it is important that we need to train our service providers to know how to work with the victims of conflict. In a way we may also be causing conflict by failing to understand the circumstances that our communities went through. Like when we were interacting with this communities, the people of Odek made mention about the kind of segregation that they are going through. We were made to know that the people of Odek are being considered as Kony, in that they have supported Kony, they groomed Kony to be what he is and Kong is now affecting.  So they contributed in making Kony who he is, and because of that they are being treated as Kony. So I feel that the service providers should be able to separate the people of Odek and Kony himself, taking the fact that they also suffered a lot in the hand of Kony.

(Oryem) So what needs to be done? I mean, you’ve elaborated a bit on that with service providers maybe needing to be more informed about the needs and experiences of the various communities, but what’s a next step in terms of reconciling some of these issues?

(Isaac) In line with service provision, that is basically one of the reasons why we did this report. We want this report to inform transitional justice processes in Uganda and in northern Uganda. We want these key findings and recommendations in this report, Mapping Regional Reconciliation, to really inform the different stakeholders – peacebuilders and reconciliation activists to really know what are the gaps in the community and then what are some of the steps that are required to be taken in order to mitigate or to provide remedies to some of these gaps in the community. So that is the first step.

I would urge the different stakeholders to really pay attention to this report so that they can learn the kind of community we are working with, the gaps in the community and the kind of careful steps they should take in order to provide reconciliation within these communities.

Secondly, it is important to work in partnership, the different civil society organizations, the NGOs and the government, the local government. We need to be coordinating so that we inform each other on the gaps on the ground and then the best step, we can brainstorm on the best steps that should really be taken so that we really reach this community so that we address the specific gaps in this community. And by doing this we are going to act in the interests of the community we are serving.

I want to mention another few things in regards to reconciliation gaps. What requires to be done. We also noted that there is a lack of platform to foster reconciliation, in that victims’ communities are there in the community, but they lack forums to which they should really communicate, to which they should really engage to address some of their own problems. This is also coupled with the criminal prosecution process that is going on, the trial of Kwoyelo, the trial of Dominic Ongwen, which is kind of fueling more conflict in the community. So there is also this problem that is existing in the community following the survey that we conducted, or working with these communities. Which my recommendation would go to the various stakeholders to really support the peacebuilding and reconciliation structures that we have on the ground or to establish more, so that they provide pillars to these conflict affected community to interact with, to discuss their issues, to support them in their reconciliation and recovery programme.

It’s all about providing a platform for these people to interact, to really try to see the best way of addressing some of their issues, to channel their problems so that it is heard and addressed by the stakeholders.

I would also recommend for a trauma healing project to really be enrolled in the community so that people find ways to move out of their problems instead of getting stuck. Much as accountability has not been done, much as there is no adequate reparation they still need to move on with their lives. So it is important to have such programmes.

(Oryem) Can I just ask how do the criminal proceedings fuel conflict in these communities?

(Isaac) From the interaction we had with these communities, we learned that they have varying interests in line with the result of the verdict. In the case of Dominic Ongwen’s trial, there are those who want to see Dominic Ongwen prosecuted, they want to see him guilty and there are those who want to see Dominic Ongwen coming back home acquitted from the sentence.

So you can see the communities are now looking at those who are in support of Dominic Ongwen as those who supported the atrocities that made them suffer in northern Uganda. Those who look at the people who want to see Dominick Ongwen jailed, they look at them as those who do not want reconciliation to be done so that people get to live back together.

(Oryem) Because of course the question of criminal accountability and Dominic Ongwen has implications on the communities that have been affected by the case for Lukodi, I imagine that’s what you’re talking about, and the other communities, Odek, Abok, and so on, that his charges are based on, they obviously have a vested interest in seeing some sort of accountability towards him. Whereas in other communities, in Coorom, for example, where Ongwen is from there is a sense that there should be more of a reconciliatory process. Although in my experience, I found that even people in Lukodi also want to reconcile with the people from where Ongwen is from, which I find interesting and I think it kind of speaks to the point that you’re making that these issues have a regional aspect to them. In that it’s not the same everywhere. Not everyone in northern Uganda has the same sense, not everyone in Acholi and Lango has the same feelings towards Ongwen or to criminal accountability or to the impact of the war. I think that’s kind of it

(Isaac) Exactly, and that’s where it calls for how do we manage the process?  So that at the end of it all, irrespective of the result of the trial, how are we going to ensure that there is reconciliation, how are we going to we to work together, the people of Lango, the people of Acholi, the people of Lukodi, the people of Coorom, irrespective of the results of the hearing. This is what we should manage.

 

 

Addressing the Unredressed – Gaps and opportunities for affirmative action for war-affected women within local government programmes and services in northern Uganda

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Policy Brief - Addressing the Unredressed Cover

On 15 September 2015, the Women’s Advocacy Network (WAN) at the Justice and Reconciliation Project (JRP) convened a round-table meeting between 24 local government officials and 16 WAN members. The purpose of the meeting was to explore opportunities for war-affected women to benefit from existing and proposed government programmes as an interim avenue for redress for conflict-related wrongs they experienced during northern Uganda’s longstanding conflicts. The meeting was attended by sub-county chiefs, community development officers (CDOs), district community development officers (DCDOs), chief administrative officers (CAOs) and district speakers from Adjumani district in the West Nile sub-region; Gulu, Amuru, Pader and Nwoya districts in Acholi sub-region; and Lira district in Lango sub-region.

The meeting was supported with funding from the International Center for Transitional Justice (ICTJ), through a grant from the United Nations Trust Fund to End Violence against Women as well as the Royal Norwegian Embassy (RNE), Kampala. The objectives of the meeting were to share findings of a recent needs assessment survey conducted by JRP; to explore opportunities for war-affected women under current and proposed government programmes; and to facilitate discussion between war-affected women and their leaders on matters of justice, reconciliation and redress.

This policy brief draws upon the discussions and recommendations that emerged from the meeting and seeks to inform local governments across Uganda on the avenues through which they can work within their existing mandates to better meet the unredressed justice needs of war-affected women through targeted development assistance. It is divided into four sections: a background on transitional justice (TJ) including the major development programmes in the country, conflict sexual violence and the advocacy of the WAN at JRP; the needs and challenges facing war-affected women in northern Uganda; gaps, challenges and opportunities for local governments in meeting these needs and challenges; and practical recommendations for local and national government officials, war-affected women and civil society organisations.

Read the full policy brief here: Policy Brief – Addressing the Unredressed (PDF)

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Communities in Lango and Acholi work to memorialise their experiences

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A capacity building workshop is held in Parabongo earlier this year.
A capacity building workshop is held in Parabongo earlier this year.

With funding support from USAID-SAFE Program, the Community Mobilization department at JRP conducted a series of trainings on themes of memory and reconciliation with 39 members of Community Reconciliation (CORE) teams in seven communities across Lango and Acholi sub-regions. Held in May, 2015, these trainings covered a range of topics including conflict mitigation, peace building, forgiveness and reconciliation, gender mainstreaming in peace building and reconciliation programs, trauma healing and counseling skills, and memory and memorialization. This helped the members of the CORE teams to understand the importance of memorialization and to envision an ideal memory and reconciliation project for their communities.

During the training, the participants examined the following questions in order to come up with an ideal memory project for each of the seven communities:

  • What are the conflict events that occurred in your areas?
  • What conflict event do you want to remember?
  • How would you like to remember it?
  • What memory projects would promote healing, advocacy and reconciliation for your communities?
  • What ideal memory project can you implement in your community?

These guiding questions helped the CORE team members to come up with ideas for memory projects in consultation with their respective victims’ communities, which could be implemented within five months in their communities. The seven communities came up with the following innovative ideas for community memory projects which are now nearing successful completion.

Lukodi: The community of Lukodi chose to write a book which documents life before the war, and also emphasizes how culture has been eroded by war and makes suggestions on how it can be rejuvenated. They also chose to legally register the acquired piece of land which serves as the memorial site for the Lukodi massacre of 2004. This would enable the community to transfer a monument for the massacre which is in another area to this land and to develop the site.

Parabongo: The community of Parabongo, with guidance of the CORE team, chose to construct a new memorial stone to replace an older barely visible monument. They envisage having a more visible monument in memory of the people killed by LRA in Parabongo in 2006.

Atiak: Together with the CORE team, the victims’ community in Atiak chose to develop a list of conflict memorabilia to be preserved to document their memory of the war. They also decided to develop a profile of those who were killed in the 1995 massacre, and after verifying the list of names, they will engrave and place it onto a memorial monument. The community also pledged to facilitate a process of community-led documentation through the use of arts to preserve memories of events that became a turning point in the lives of the people of Atiak at the peak of the war.

Burcoro: The community of Burcoro chose to construct a monument in memory of the people killed during the military operation led by NRA in Burcoro in 1991. They wished to preserve memories of state-led atrocities that were never acknowledged.

Odek: The people of Odek also felt they were never publicly acknowledged to have suffered during the LRA war. To them, putting up a memorial monument would communicate what they went through in order for them to also be considered for post-conflict reconstruction services. They, therefore, chose to construct a memory stone in memory of the mass killing by LRA in Odek.

Barlonyo: The community of Barlonyo decided to beautify their memorial site in order to celebrate the lives of their loved ones who perished in the 2002 massacre. They chose to fence and beautify the memorial site with a variety of beautiful flowers blooming in gardens adjacent to well-paved walkways.

Abia: In Abia, the community chose to erect a monument in the form of a statue of a helpless woman which depicts their plight in the aftermath of the massacre of 2004. They also decided to make a painting on the wall of memorial school in memory of their war experiences.

JRP pledged to support the seven communities in the implementation of their respective community memory projects, which have been shaping well over the last five months. As the projects near completion, JRP is proud to reaffirm its support to showcase community-relevant approaches to justice, healing and reconciliation.