The fraternity of peace advocates can have their capacity to manage conflict and transform it into peace enhanced through further training in ICL. ICL is constituent of the graduate peace and conflict studies program. IHL is discussed more than ICL, and the program ends without a clear position on it (ICL). Therefore, by undertaking training in ICL, it helps students make a clear cut line between IHL and ICL, or if similar in a way, be able to make research conclusions over them for future reference.
As a life student, I wish to get an equal share of what I manage to contribute to the existing methods of achieving global peace, this time round, through the legal path. There are critical questions I need to answer like who are making the internal criminal laws, for who, what are the outcomes, does it serve the entire world well or just a few selfish individuals driving their interests home, can they (laws) stand the test of time, when should they laws last, how are the old laws phased out, is the independence of naturals laws put into consideration while drafting laws and, are the laws helping to transform society from the wrongs to the rights or just causing chaos?
So, those questions need answers that I believe can be given at the forthcoming seminar on internal criminal law. Of course, also to mention is the element of career development: by going through some training (s) relevant to my graduate program (Peace and Conflict Studies), a lot of significance will be added to be as well –confirmed through issuance of certificate of attendance. And it is always great to meet learned people and experts in a related field –with whom to compare notes, share knowledge and opportunities for further career development.
Developing my legal mental faculty makes it possible to argue out my cases right –legally in advocacy works, journaling moments and in my future dispensation of services in conflict management. And coming from background of community mental health or psychology, the studies in ICL makes it even most interesting.
Most important, though, is to make ICL and peace studies localized to meet African security, peace and order needs. It would be great if ICL integrated that in ICC legal business in Geneva and made uniform world over in issues related to mental health and justice.
ICL is relatively new. Much meaning to it was attached in the 1990s after the end of the cold war. It shares history with peace studies and research –which too was popularized most around the same time. ICL came at the time when IHL (or agreements, treaties, and protocols) had a limited coverage world over. The documents had been born on the sole interests on the victor powers and against the defeated ones; for example, subjecting German to compulsory reparation and push to a miserable and minor position in world affairs became a motivation to fight all the arrangements made against it –leading to the famous World War II.
Until now, resolutions are determined by the 5 veto powers on behalf of the entire world. Even the regional blocs –who could determine their course of trends in a given crisis or on international human rights violations are required to seek the endorsement of the UN Security Council before any legal and human intervention is done. It is this slow pace of decision making or nothing at all that gave room to the genocide in Rwanda.
For instance, on invading Iraq and causing gross loss of lives and property, no legal pass was given to Unites States and United Kingdom but went on the bring suffering to the Iraqs, and instead of bringing Tony Blair to book, he was instead promoted to become UN Envoy to the Middle East.
The ICL is failing to bite and is full of compromises. Some of the dictators worthy trying for the roles in violence against humanity like Pinochet and Pol pot died before they could face the arm of the law. Indeed it was a long arm of the law that could not bite, until such political criminals left power and even died before conviction.
Now Bashir, president of Sudan too might go untouched, and as many other African trouble-some leaders could. And many more world leaders that are a threat to national, regional and global peace still act violently to local dissents and violate protocols at will –without any hand of justice crossing about. Some of them are friends and darlings of the UK and USA. It gives an impression that, not until an international criminal is identified by the UK and USA will the law be activated.
Mobutu Sseseseko of DR Congo is an example of such criminal leaders of the time who caused misery to his people without internal law intervention. Presently for DRC, the walk to democracy is already being challenged by politics of greed. Some presidential hopefuls announce victory long before elections –which makes to the path to democracy very thorny –only leading to bloodshed!
Nevertheless, ICL managed to bring Slobodan Milosevic (FRY) to book, Pierre Bemba (DR Congo), and Charles Taylor (Liberia). Those give good signals that the future with ICL is bright and can be a foundation for justice, order and peace in the law.
Situation Health Analyst
Dishma Inc.
P.O. Box 8885,
Kampala-Uganda
+2567542504dishma.imhs@gmail.com
Showing posts with label Global peace. Show all posts
Showing posts with label Global peace. Show all posts
Monday, November 14, 2011
Thursday, November 10, 2011
New Paradigm for Sustainable Peace in Uganda
By Grace Kibuuka*
Peace is widely understood as a state of harmony and tranquility experienced at micro and macro levels. Peace has eluded Uganda for a handful of centuries. Before the years of foreign influence, most spectacular of conflicts ever experienced in Uganda were migration-based. Underlying precipitant of them were diseases, climate and population-related causes and, later, the desire of national prestige. It was first, the Bachwezi influence and rule, and soon after its collapse, there came the Luo-Babito.
The coming of foreigners to Uganda between 1840s and 1870s only led to the shaping of conflict to suit their interests. They achieved that using existing powers like Buganda, but also because of its strategic location. Religious factor was first to come into play and to arouse conflict. Renowned kingdoms at the time were Ankole, Tooro, Bunyoro and the influential Buganda.
Different religions not only came into antagonism with existing traditional beliefs –about the concept of God, but also competed between themselves for supremacy and influence. That caused leadership and cultural paralysis before most dominant religion took the day.
The kings were first to be tamed –especially those of Buganda. For strategic reasons, it was important that they colonize Buganda first. Kings –especially in Buganda made temporary attempts to switch from one religion to another –depending on which missionaries or agents provided most pleasing gifts and military support against their enemies.
Their subjects were most antagonized by the new religions –as they were not at all ready for them, but rather, very happy and entrenched in their indigenous belief systems. Through the years there were religious battles –in which the supremacy of protestant missionaries was defined. Their influence also shaped future leadership of Uganda –so much that leaders that followed within and outside Buganda were significantly Anglicans.
While new religions were spreading like burning bush in Uganda, foreign politics was too taking root in the country. That was made real when Uganda was made a British protectorate in 1884-5. Uganda, then received a British representatives charged with exploitation of the natural resources and to strengthen their rule. That, though, came with impressive developments like the construction of the Uganda railway.
It did not only help them gain firm use of the countries resources but also to ease administration that stretched far into the Mediterranean Sea. Uganda was thus pivotal in securing British interests along the Nile to Egypt. Such arrangement was later inherited by future Egyptian governments –who until today relentless struggle to protect their bloody relationship with River Nile.
Because the British had formed the administrative base in Buganda, it is little wonder today that much of the developments, if not all, exist there. Within the security forces, though, it was northern religion that has been earmarked for the elite role –an influence that carried the day until now. The difference only lies in the question of who controls the security forces.
Existing administrative structures were subdued and made to serve the British such that orders from the British government easily trickled into the different kingdoms and chiefdoms around the country. Buganda was important sergeant in the course of subduing other kingdoms and chiefdoms like Bunyoro. And because of its impressive work, it was rewards with more land to it. Such are the famous areas of Bugangaizi, Buyaga, Kiryandongo, Buwekula, Buruli, and Bugerere.
The 1900 agreement made matters bad for British’s most trusted servant –Buganda by taking off with 9000 square miles of land (mailo land). The mailo land was in later years inherited by modern post-independence government. Interestingly, while Buganda is demanding for its mailo land, Bunyoro, on the other hand, seems to say, ‘look here, you have my land as well.’ Restoration of traditional rulers and the return of their properties meant both the return of the Kings’ original influence and power over his area of jurisdiction and land that originally belonged to them. Even the granting of a federal system of rule in 1962 in response to the Buganda question (of total autonomy) could not heal the tumor in Obote’s government.
Today, such demands mean something different to different tribes and cultural leaders, just because even original stature of them also varies very much. For example, while Buganda was most endowed, strategically located, and most powerful kingdom –both economically, politically, and militarily, the rest only came second, third, fourth and last.
It is understandable that even the demand for greater autonomy towards the management of resources is led by Buganda –with less or no sympathy from the rest of other tribes. The mere return of kings as chiefs as traditional symbols did not please all –especially Buganda –whose previous stature was far above it only being symbolic.
The new position was out rightly accepted only as part of the process of acquiring all that belonged to it –including its former prestige and glory. The old Buganda within Uganda was a state within a state –which modern day political observers find ridiculous.
All post-independent governments have gone through this test and failed, which government then will ever succeed as future conflict continues to be centered on that? To such, not even previous constitution reviews famously set up in Museveni era have satisfactorily sorted out a new political arrangement between the central government and the traditional institution. Instead, they were filled with worse provocations to mainly, as expected, Buganda.
The first post-independent governments preferred to ignore such demands and assumed full control of all the countries affairs. But that was only a time bomb that exploded later in 1966 and the effects went on through the 1970s and 1980s –until the Buganda questions were attempted.
Instead of the famous federal system of governance demanded, the government in the best reasoning it did opted for regional tier system. The new resolution, as would be expected, did not do down the throats of most Baganda well. Simply, it was a concoction that was marketed to give the impression feral system gave, but practice was far from it.
It still did not give Buganda its rightful powers to run their own affairs that, probably, other kingdoms and chiefdoms would find interesting. The introduction of region tier had something in common with the 1967 constitution –in their justifications by the architects. They were all very carefully drawn to as much as possible control the powers of Buganda monarch.
Many political observers assert the federalism entrenches tribalism and associated tension in a given country –temptation which any keen leader will want to avoid as much as possible. Indeed federalism in the pre-colonial years was limited to tribes.
Now, with numerous tribes –big and small –joining hands to become a nation, federal as perceived change also has to take a different turn. The new federal is one that integrates all tribes to cooperate on matters of common interest.
In the post-colonial era tribalism still streamed through the social, political and economic life of Ugandans. Different presidents that came to power were in their best comfort compelled to hire aides and allocate important jobs and other privileges to their tribesmen –be it President Milton Obote, President Amin Dada, or President Museveni.
The reasons are best found in the roots of political party or armed rebellion were trusted men –mainly tribesmen join first to take up superior positions. The ill-effect in that kind of affairs is that different tribes will struggle by all means to get national power one after another –an element which renders a national violent prone –more so as each tribe waits to revenge for the ill-treatment of another that has just left power.
What model is best for sustainable peace in Uganda?
Once divided into the major sections Northern, Central and Southern Uganda, members of parliament (MPs) are voted from eight (11) geographical sub regions rather than on the basis of tribe. The number of MPs for each region (i.e. westnile, northern, north eastern, western, south eastern, central, west central, east central, eastern, south eastern, southern) is determined by the size and population. It is then the MPs –who vote into being the cabinet ministers –ensuring that eight (8) of them come from each of the three (3) main sub divisions. The cabinet ministers are there after tasked with electing the president among themselves, select resident district commissioners (RDCs), and determine new military chiefs, chief justices, judges, ambassadors, and permanent secretaries.
The engineering of elections is done by the chief justice –aided by a committee of judges. Candidates meet their nomination fees (20 million) –without political party support. The aim of non-partisan basis campaign is to omit the emphasis on representing party interests rather than those of the people.
The new system leaves behind the local government structures (i.e. local council one to local council five) to continue with their role of enabling the flow of public goods and services to the grassroots people.
The new arrangement has impressive outcomes: 1) reduce the number of MPs –whose number rose from 327 in 2010 to 375 in 2011 at the cost of 18m gross salary per month each notwithstanding the pending appeals to increase it further; 2) kill most chaos-ridden partisan politics in the country 3) reduce the number of districts and associated expenditures that are currently incurred; 4) enhance balanced regional development as each MPs potently represents people from his area of origin; 5) introduce leadership based on merit; introduce professionalism in the running the sensitive national elections; 6) introduce professionalism and neutrality of the armed forces; 7) introduce a pro-people yet sensitive national president and RDCs; 8) introduce term limits for both MPs and president; reduce the number of ministers and costs associated to them (from 76 to 24); and 9) eliminate uncertainties over succession.
The challenge is that the new system still bases itself on geographical regions that also are tribal. A lot of crossfire is expected at parliamentary level. That, though, is interestingly checked at cabinet and presidential levels.
The new system can offer a groundbreaking era of peaceful yet democratic change of government, effective delivery of public goods and services, positively restructure the political, social and cultural structural causes of violence, and reduce uncertainties over the bad economy as well as promote real nationalism.
*Grace Kibuuka is Senior Associate Researcher and CEO at Gold Guard International Group
Peace is widely understood as a state of harmony and tranquility experienced at micro and macro levels. Peace has eluded Uganda for a handful of centuries. Before the years of foreign influence, most spectacular of conflicts ever experienced in Uganda were migration-based. Underlying precipitant of them were diseases, climate and population-related causes and, later, the desire of national prestige. It was first, the Bachwezi influence and rule, and soon after its collapse, there came the Luo-Babito.
The coming of foreigners to Uganda between 1840s and 1870s only led to the shaping of conflict to suit their interests. They achieved that using existing powers like Buganda, but also because of its strategic location. Religious factor was first to come into play and to arouse conflict. Renowned kingdoms at the time were Ankole, Tooro, Bunyoro and the influential Buganda.
Different religions not only came into antagonism with existing traditional beliefs –about the concept of God, but also competed between themselves for supremacy and influence. That caused leadership and cultural paralysis before most dominant religion took the day.
The kings were first to be tamed –especially those of Buganda. For strategic reasons, it was important that they colonize Buganda first. Kings –especially in Buganda made temporary attempts to switch from one religion to another –depending on which missionaries or agents provided most pleasing gifts and military support against their enemies.
Their subjects were most antagonized by the new religions –as they were not at all ready for them, but rather, very happy and entrenched in their indigenous belief systems. Through the years there were religious battles –in which the supremacy of protestant missionaries was defined. Their influence also shaped future leadership of Uganda –so much that leaders that followed within and outside Buganda were significantly Anglicans.
While new religions were spreading like burning bush in Uganda, foreign politics was too taking root in the country. That was made real when Uganda was made a British protectorate in 1884-5. Uganda, then received a British representatives charged with exploitation of the natural resources and to strengthen their rule. That, though, came with impressive developments like the construction of the Uganda railway.
It did not only help them gain firm use of the countries resources but also to ease administration that stretched far into the Mediterranean Sea. Uganda was thus pivotal in securing British interests along the Nile to Egypt. Such arrangement was later inherited by future Egyptian governments –who until today relentless struggle to protect their bloody relationship with River Nile.
Because the British had formed the administrative base in Buganda, it is little wonder today that much of the developments, if not all, exist there. Within the security forces, though, it was northern religion that has been earmarked for the elite role –an influence that carried the day until now. The difference only lies in the question of who controls the security forces.
Existing administrative structures were subdued and made to serve the British such that orders from the British government easily trickled into the different kingdoms and chiefdoms around the country. Buganda was important sergeant in the course of subduing other kingdoms and chiefdoms like Bunyoro. And because of its impressive work, it was rewards with more land to it. Such are the famous areas of Bugangaizi, Buyaga, Kiryandongo, Buwekula, Buruli, and Bugerere.
The 1900 agreement made matters bad for British’s most trusted servant –Buganda by taking off with 9000 square miles of land (mailo land). The mailo land was in later years inherited by modern post-independence government. Interestingly, while Buganda is demanding for its mailo land, Bunyoro, on the other hand, seems to say, ‘look here, you have my land as well.’ Restoration of traditional rulers and the return of their properties meant both the return of the Kings’ original influence and power over his area of jurisdiction and land that originally belonged to them. Even the granting of a federal system of rule in 1962 in response to the Buganda question (of total autonomy) could not heal the tumor in Obote’s government.
Today, such demands mean something different to different tribes and cultural leaders, just because even original stature of them also varies very much. For example, while Buganda was most endowed, strategically located, and most powerful kingdom –both economically, politically, and militarily, the rest only came second, third, fourth and last.
It is understandable that even the demand for greater autonomy towards the management of resources is led by Buganda –with less or no sympathy from the rest of other tribes. The mere return of kings as chiefs as traditional symbols did not please all –especially Buganda –whose previous stature was far above it only being symbolic.
The new position was out rightly accepted only as part of the process of acquiring all that belonged to it –including its former prestige and glory. The old Buganda within Uganda was a state within a state –which modern day political observers find ridiculous.
All post-independent governments have gone through this test and failed, which government then will ever succeed as future conflict continues to be centered on that? To such, not even previous constitution reviews famously set up in Museveni era have satisfactorily sorted out a new political arrangement between the central government and the traditional institution. Instead, they were filled with worse provocations to mainly, as expected, Buganda.
The first post-independent governments preferred to ignore such demands and assumed full control of all the countries affairs. But that was only a time bomb that exploded later in 1966 and the effects went on through the 1970s and 1980s –until the Buganda questions were attempted.
Instead of the famous federal system of governance demanded, the government in the best reasoning it did opted for regional tier system. The new resolution, as would be expected, did not do down the throats of most Baganda well. Simply, it was a concoction that was marketed to give the impression feral system gave, but practice was far from it.
It still did not give Buganda its rightful powers to run their own affairs that, probably, other kingdoms and chiefdoms would find interesting. The introduction of region tier had something in common with the 1967 constitution –in their justifications by the architects. They were all very carefully drawn to as much as possible control the powers of Buganda monarch.
Many political observers assert the federalism entrenches tribalism and associated tension in a given country –temptation which any keen leader will want to avoid as much as possible. Indeed federalism in the pre-colonial years was limited to tribes.
Now, with numerous tribes –big and small –joining hands to become a nation, federal as perceived change also has to take a different turn. The new federal is one that integrates all tribes to cooperate on matters of common interest.
In the post-colonial era tribalism still streamed through the social, political and economic life of Ugandans. Different presidents that came to power were in their best comfort compelled to hire aides and allocate important jobs and other privileges to their tribesmen –be it President Milton Obote, President Amin Dada, or President Museveni.
The reasons are best found in the roots of political party or armed rebellion were trusted men –mainly tribesmen join first to take up superior positions. The ill-effect in that kind of affairs is that different tribes will struggle by all means to get national power one after another –an element which renders a national violent prone –more so as each tribe waits to revenge for the ill-treatment of another that has just left power.
What model is best for sustainable peace in Uganda?
Once divided into the major sections Northern, Central and Southern Uganda, members of parliament (MPs) are voted from eight (11) geographical sub regions rather than on the basis of tribe. The number of MPs for each region (i.e. westnile, northern, north eastern, western, south eastern, central, west central, east central, eastern, south eastern, southern) is determined by the size and population. It is then the MPs –who vote into being the cabinet ministers –ensuring that eight (8) of them come from each of the three (3) main sub divisions. The cabinet ministers are there after tasked with electing the president among themselves, select resident district commissioners (RDCs), and determine new military chiefs, chief justices, judges, ambassadors, and permanent secretaries.
The engineering of elections is done by the chief justice –aided by a committee of judges. Candidates meet their nomination fees (20 million) –without political party support. The aim of non-partisan basis campaign is to omit the emphasis on representing party interests rather than those of the people.
The new system leaves behind the local government structures (i.e. local council one to local council five) to continue with their role of enabling the flow of public goods and services to the grassroots people.
The new arrangement has impressive outcomes: 1) reduce the number of MPs –whose number rose from 327 in 2010 to 375 in 2011 at the cost of 18m gross salary per month each notwithstanding the pending appeals to increase it further; 2) kill most chaos-ridden partisan politics in the country 3) reduce the number of districts and associated expenditures that are currently incurred; 4) enhance balanced regional development as each MPs potently represents people from his area of origin; 5) introduce leadership based on merit; introduce professionalism in the running the sensitive national elections; 6) introduce professionalism and neutrality of the armed forces; 7) introduce a pro-people yet sensitive national president and RDCs; 8) introduce term limits for both MPs and president; reduce the number of ministers and costs associated to them (from 76 to 24); and 9) eliminate uncertainties over succession.
The challenge is that the new system still bases itself on geographical regions that also are tribal. A lot of crossfire is expected at parliamentary level. That, though, is interestingly checked at cabinet and presidential levels.
The new system can offer a groundbreaking era of peaceful yet democratic change of government, effective delivery of public goods and services, positively restructure the political, social and cultural structural causes of violence, and reduce uncertainties over the bad economy as well as promote real nationalism.
*Grace Kibuuka is Senior Associate Researcher and CEO at Gold Guard International Group
Monday, August 8, 2011
THE MERITS AND DEMERITS OF INDIGENOUS CONFLICT RESOLUTIONS MECHANISM: A CASE OF THE BASOGA'S MEETINGS (OKUTYAAMYA)
Jacob Waiswa
Situation Health Analyst
Dishma-Inc.
P.O. Box 8885,
Kampala-Uganda
Tel. +256392614655/+256752542504
dishma.imhs@gmail.com
www.situationhealthanalysis.blogspot.com
Background
Lusoga is spoken by Ugandans in Eastern Uganda; 50 to 100 miles, east of Kampala. With over 3 million Ugandans –who speak Lusoga, it turns out to be one of the major languages in the country –alongside English, Luganda, and Swahili.
Different authors put it second to Buganda in as far as the population size is concerned. Basoga speaking people are surrounded by Lake Victoria to the west, Lake Kyoga to the north, and Mpologoma River to the East (Wikipedia 2011). 1
The conflict resolution system among the Basoga is one of the most interesting ones that only suffered defeat with the arrival of Europeans in 1870s. They structurally eroded Soga culture to unprecedented levels, let a lone the absence of records on how the Basoga resolved conflicts.
For example; the idea of Kingship was alien –meant to ease colonial administration. Instead, Busoga shrived on clan system –with either limited or no role for chiefs –who were only known for mobilizing people to resist anything alien (Mbbe). That won them a label abemputu from the Baganda (stubborn) (Balunywa, 2009). Okutyaamya (facing a family, village or clan meeting) was the approach used to resolve conflict.
Conflict Resolution at Family Level (O'butagemagana Ku Idhaala Elya'maka)
Conflict resolution (okumalawo o'butagemagana) had its first place in the family. It is also where conflict traits can be examined. It was both the epicenter of conflicts and immediate court to resolve it. Among the Basoga, families were extended type –consisting of father, mother and children, step brothers and sisters –followed closely by grandparents, aunties, uncles and cousins.
Conflict Resolution at Children Level (O'butagemagana Ku Idhaala Elya'baana)
Young siblings reported to older ones –in case of conflict between them. Older siblings ensured younger ones behaved in a way that was socially and culturally acceptable. Common troubles among younger siblings were; fighting for objects they used to play with and to show individual or group power between children of different families or parents.
In other words, older children deputized their parents in resolving cases at their level. When boys grew older (16+), they built huts around the homestead –usually to provide protection to their vulnerable sisters and parents.
Children and Gender (Abaana Obowala na Abaleenzi) in Conflict Resolution
Gender element mattered a lot in the care and discipline of siblings. Older male siblings were responsible for the welfare of younger male siblings. The same was for older female siblings towards their younger sisters.
Common at that level were conflicts between step children. Conflict at that level easily got blown up to conflict between older step children and later to one between step mothers. At conflict level between step mothers fathers were the only referral point.
Mothers (Ba'maama)
The power of mothers was insignificant in the family. They were in a similar position as children. They used power of words to cool down situations from going out of hand –and advocated a win-win strategy in conflicts involving children. They preserved children secrets not to come to the attention of the much-feared father (household head).
Household Head (Omukulu Wo’luya)
The household head was highly respected –if not feared –by whoever lived in his homestead of about 30 to 60 people. They handled cases that defeated mothers and those between older children and wives.
Household heads were naturally charged with ensuring discipline in the family –usually consistent with the cultural and social norms. They were known for action, not words. When approached for intervention, or when a given person has failed to heed to instructions from older ones, he simply swung into action to fiercely beat up the wrong doer.
The beating lasted until it elicited a call for forgiveness. Forgiveness was always welcome –to make a new beginning in the relationship between the punisher and punished as well as the wronged and the offender. In case the accused made insults that demeaned the father’s position, extreme of household head’s decision would be to withdraw parenthood.
It was horrible for the accused if that happened. In fact, him-self could not wait until such a decision was reached. He would quickly plead for forgiveness. Rarely could he fail to impart desirable behavior in members of his household. However, household heads tended to generate more of fear than respect.
Aunties and Uncles (Ba'seenga ni Ba'kooja)
Aunties and uncles had respectable positions among the Basoga –regardless of their age. However, their social role began when they were reasonably mature. They were known for being impartial during family conflicts. They overruled father’s position if they felt his decisions were too harsh.
They advocated reconciliation and restoration of family relationships. They were true ‘lawyers’ for the children. Besides, they were approachable, so children often sought counseling on their day-to-day developments. They are still excellent today.
Grand Parents (Ba'daada)
These provided refugee to children who fell out with their parents –or for some reason, no longer had parents. They provided the love similar or at times even more than that of parents –enough for the neglected child to feel at peace –until either he or she was restored with parents or old enough to solve his or her own problems.
Grand parents were so much full of love that they saw no blemish on accused grand children –regardless of any existing truth about children’s behavior. For that reason, they were criticized for being more of spoilers of children than constructors of rightful morals in them.
Clans (Ebikha)
Busoga has over 200 clans. 2 They solved cases regarding incest, land conflicts, and distribution or redistribution of family wealth. Clan meetings constituted the clan head as the chairman, mother of the accused, household head (who refers the case to the clan), his brothers, the elderly and all married people (understood to be responsible members of the community or adults).
Commonest decisions taken were: punishing culprit, to fairly redistribute family wealth, to forgive and guarantee community acceptance of repentant person, and excommunication in very extreme cases.
Clan leaders did not have term limits; the position was a reserve of the wealthy. Clans occupying a given sub region were manned by a county chief (Omukulu we isazza) –a local government or political representative.
Abasweezi (Spiritualists)
The Abachweezi influence in East and Central Africa did not leave stones unturned in Busoga –most especially regarding the concept of God. They gave birth to the Abasweezi movement in Busoga.
They were consulted in case of a dilemma in the community –to elicit explanations about the cause undesirable events. They took with them community members to a sacred place –to invoke spirits for guidance –with the help of songs, drums and sporadic dances.
In the course of time, they possessed one of the dancers –who then revealed vital information or explanation to the community. Through them, a community meeting was able to prove guilt or innocence, to invoke the dead person’s spirit to reveal his wishes (or will), and to explain a community dilemma. Some section of the Basoga used the power of the spirits to cause harm to other community members. Critics say songs sang by the Abasweezi were so obscene.
Conclusion
Indigenous conflict resolution mechanism presented above greatly helped to preserve peace among the Basoga community. However, the approach was eroded by Bunyoro expansionism, Buganda-British imperialism and, now, neocolonialism. The ‘modern’ judicial system today makes no reference to the indigenous one.
To revitalize the indigenous approaches, there is bound to be a conflict –which if resolved to Basoga’s favor, their culture will be redeveloped, their religion reborn, and African solidarity built and strengthened.
Tuesday, December 7, 2010
Cultural and Religious Terrorism: Which Way to Go and Whose Responsibility?
Again female genital mutilation (FGM) ceremony has been conducted successfully without any leader, or so called NGOs raising a voice. The Saturday Vision, 6th November, 2010, reported that 200 girls have been lined up in the districts of Bukwo and Kapchorwa for circumcision come, December 2010.
Female Genital Mutilation (FGM) is a shame on ‘the pearl of Africa` in the contemporary times! .This practice involves the removal of all or part of the female genetalia. The remaining flesh (outer lips) may then be stitched together in a procedure known as infibulations.
And small hole that allows menstruation and urination remains after infibulations, both intercourse and child birth will cause pain and young girls that undergo mutilation will never gain pleasure from sex. Others die in the process!
The penalty for a person caught practicing Female Genital Mutilation is 10 years sentence in jail and one that causes death of the young girl in same act faces life sentence. Traditional culture is not a substitute of human rights, it is the cultural context in which human rights must be established, integrated, promoted and protected.
Human rights must be approached in a way that is meaningful and relevant in the cultural context that ultimately yields lasting peace among the people. FGM is typical cultural violence, demeans society members, and causes stigma and discrimination all that breeds conflict and eventually wars.
It is upon the state by any means to directly intervene, not just to cause impressions by passing bills and watch as nationals continue to be agonised each other in the name of culture. According to the Bible, the disciples sailing on stormy water mass could not hold, they woke up Jesus and he calmed the storm (Mk 4:39)!
Where are the religious leaders? What about the civil society? Please call at a loud voice and have Uganda`s future leaders get saved from permanent shame and damage. The actors should know that peace does come from violent culture but from the hearts of the people ready to cause peaceful decisions to change society. To all Ugandans, it remains rather a contention of naivety to boast of peace in Uganda amidst such gross violation of human rights.
Last Saturday in a new vision report by Womakuyu Fredrick (December 4th, 2010 P.3), it was reportedly a fulfillment of that promise the elders made to the whole world that they would circumcise 200 girls; 120 girls were circumcised, and only 80 of the planned figure escaped. It is a pity, more so that a big chunk of today’s leadership is pursuing rounds of terms of service to keep culturally enslaved Ugandans in a life-threatening practice (FGM).
Unfortunately, most Ugandans never care –so long as it is other individuals affected. In a peace session of 30 participants discussing peace and in particular FGM, only two said the practice is an acceptable; the rest simply condoned it saying it was a cultural right.
Even when one of the two participants –who expressed bitterness about FGM put it clearly to the best education of participants that FGM was as bad as cutting off the whole penis of a man, they were, still, not moved.
The same happened for a long time regarding Karamoja –when most people justified their way of life –probably as a source of national income –through tourism. It is a struggle, which either caring Sabiny people, if there is any, the media, or international community must commit themselves to and help arrest the situation.
Otherwise, Uganda’s unrepresentative government, nursing only their prolonged stay in power and economic greed, very unreliable yet determined to keep the status quo cannot be entrusted anymore with lives of Ugandans –as was evidenced by events that have happened over a period of five to ten years.
The Incidents like the cult mass murders in Kanungu in 2000 –in which over 1,000 members of the movement for the restoration of the ten commandments ignorantly, without prevention mechanism in place of any kind by the state lost their lives; the September 11th, 2009 riots in which 30 unarmed civilians were massacred by security agencies; and the July 11th, 2010 terror attacks –in which over 76 Ugandans were killed. And in all such violence, government either did not warn the population or received outcomes as breaking news.
The same report by Womakuyu indicated that the UN Fund for population Activities allocated around $300,000 for FGM activities, but, until now, there is nothing on the ground to report about. So we observe a marriage of harmful corruption and harmful culture giving rise to traumatic conditions, and throughout the years until now a nation with no value for life, or rather too cheap to feel the losses and destructions it.
Even the patriotic program being fronted by the leadership is only aimed at dividing Ugandans further only to add on the lasting effects of individual merit politics once concretized by the same regime. Now people have been blinded-folded by ‘another rap’ more new promises without questioning those whose dates to materialize are as Christianizing as the coming of Christ promise.
Now if the leadership fails to show concern about life threatening scenarios like child sacrifice, jiggers, corruption in the health sector, rampant robberies and simple murders in the outskirts of the city; and Ugandans too fail, who shall be take the responsibility to intervene and stop the nonsense? Do not get surprised when the jigger-affected people –who have won international sympathy accept status quo by electing the same leadership to keep around national problems by 99% vote.
But responsibility begins with the individual, but the Saturday Vision report by Womakuyu showed that even FGM candidates can be ‘irresponsible’ by giving in the risky practice. For example, Alice Chemutai –who gave in to FGM, and after it she said, “I am happy I have become a woman by being circumcised. I will be able to do what other cut women do. I will now be able to climb into the granary or milk cows, which I was not allowed to do till now” is a good case.
When the cost-benefit analysis is brought into play to compare such a statement and the life-long impairment of the reproductive system, the cost beats any such culturally-assumed benefits. These are the issues NGOs –especially with reproductive health and human rights components need to outline during sensitisation programs if any.
Unfortunately, reports show that there is nothing on the ground despite funds inflow to support those programs. Of course, government or health ministry must not be mentioned here if the FGM must be redirected and uprooted out of the mental faculties of the affected communities. It is already evidenced that they can not deliver.
The questions remain: what is the role of the law enforcement agencies or the obligation of government to its people? Who do the leadership represent, or the technocrats? Could they be representatives of animals or themselves? Where are the policy makers and technocrats? Can leaders and agencies concern account for the funds they receive to run health, security, and human rights programs? Where is patriotism and who does it serve? Should field media men and women involve police on life-threatening matters –as a more proactive press?
By
Richard Rurangwa Byamukama and Jacob Waiswa
Conflict and Peace Centre, Makerere University
Female Genital Mutilation (FGM) is a shame on ‘the pearl of Africa` in the contemporary times! .This practice involves the removal of all or part of the female genetalia. The remaining flesh (outer lips) may then be stitched together in a procedure known as infibulations.
And small hole that allows menstruation and urination remains after infibulations, both intercourse and child birth will cause pain and young girls that undergo mutilation will never gain pleasure from sex. Others die in the process!
The penalty for a person caught practicing Female Genital Mutilation is 10 years sentence in jail and one that causes death of the young girl in same act faces life sentence. Traditional culture is not a substitute of human rights, it is the cultural context in which human rights must be established, integrated, promoted and protected.
Human rights must be approached in a way that is meaningful and relevant in the cultural context that ultimately yields lasting peace among the people. FGM is typical cultural violence, demeans society members, and causes stigma and discrimination all that breeds conflict and eventually wars.
It is upon the state by any means to directly intervene, not just to cause impressions by passing bills and watch as nationals continue to be agonised each other in the name of culture. According to the Bible, the disciples sailing on stormy water mass could not hold, they woke up Jesus and he calmed the storm (Mk 4:39)!
Where are the religious leaders? What about the civil society? Please call at a loud voice and have Uganda`s future leaders get saved from permanent shame and damage. The actors should know that peace does come from violent culture but from the hearts of the people ready to cause peaceful decisions to change society. To all Ugandans, it remains rather a contention of naivety to boast of peace in Uganda amidst such gross violation of human rights.
Last Saturday in a new vision report by Womakuyu Fredrick (December 4th, 2010 P.3), it was reportedly a fulfillment of that promise the elders made to the whole world that they would circumcise 200 girls; 120 girls were circumcised, and only 80 of the planned figure escaped. It is a pity, more so that a big chunk of today’s leadership is pursuing rounds of terms of service to keep culturally enslaved Ugandans in a life-threatening practice (FGM).
Unfortunately, most Ugandans never care –so long as it is other individuals affected. In a peace session of 30 participants discussing peace and in particular FGM, only two said the practice is an acceptable; the rest simply condoned it saying it was a cultural right.
Even when one of the two participants –who expressed bitterness about FGM put it clearly to the best education of participants that FGM was as bad as cutting off the whole penis of a man, they were, still, not moved.
The same happened for a long time regarding Karamoja –when most people justified their way of life –probably as a source of national income –through tourism. It is a struggle, which either caring Sabiny people, if there is any, the media, or international community must commit themselves to and help arrest the situation.
Otherwise, Uganda’s unrepresentative government, nursing only their prolonged stay in power and economic greed, very unreliable yet determined to keep the status quo cannot be entrusted anymore with lives of Ugandans –as was evidenced by events that have happened over a period of five to ten years.
The Incidents like the cult mass murders in Kanungu in 2000 –in which over 1,000 members of the movement for the restoration of the ten commandments ignorantly, without prevention mechanism in place of any kind by the state lost their lives; the September 11th, 2009 riots in which 30 unarmed civilians were massacred by security agencies; and the July 11th, 2010 terror attacks –in which over 76 Ugandans were killed. And in all such violence, government either did not warn the population or received outcomes as breaking news.
The same report by Womakuyu indicated that the UN Fund for population Activities allocated around $300,000 for FGM activities, but, until now, there is nothing on the ground to report about. So we observe a marriage of harmful corruption and harmful culture giving rise to traumatic conditions, and throughout the years until now a nation with no value for life, or rather too cheap to feel the losses and destructions it.
Even the patriotic program being fronted by the leadership is only aimed at dividing Ugandans further only to add on the lasting effects of individual merit politics once concretized by the same regime. Now people have been blinded-folded by ‘another rap’ more new promises without questioning those whose dates to materialize are as Christianizing as the coming of Christ promise.
Now if the leadership fails to show concern about life threatening scenarios like child sacrifice, jiggers, corruption in the health sector, rampant robberies and simple murders in the outskirts of the city; and Ugandans too fail, who shall be take the responsibility to intervene and stop the nonsense? Do not get surprised when the jigger-affected people –who have won international sympathy accept status quo by electing the same leadership to keep around national problems by 99% vote.
But responsibility begins with the individual, but the Saturday Vision report by Womakuyu showed that even FGM candidates can be ‘irresponsible’ by giving in the risky practice. For example, Alice Chemutai –who gave in to FGM, and after it she said, “I am happy I have become a woman by being circumcised. I will be able to do what other cut women do. I will now be able to climb into the granary or milk cows, which I was not allowed to do till now” is a good case.
When the cost-benefit analysis is brought into play to compare such a statement and the life-long impairment of the reproductive system, the cost beats any such culturally-assumed benefits. These are the issues NGOs –especially with reproductive health and human rights components need to outline during sensitisation programs if any.
Unfortunately, reports show that there is nothing on the ground despite funds inflow to support those programs. Of course, government or health ministry must not be mentioned here if the FGM must be redirected and uprooted out of the mental faculties of the affected communities. It is already evidenced that they can not deliver.
The questions remain: what is the role of the law enforcement agencies or the obligation of government to its people? Who do the leadership represent, or the technocrats? Could they be representatives of animals or themselves? Where are the policy makers and technocrats? Can leaders and agencies concern account for the funds they receive to run health, security, and human rights programs? Where is patriotism and who does it serve? Should field media men and women involve police on life-threatening matters –as a more proactive press?
By
Richard Rurangwa Byamukama and Jacob Waiswa
Conflict and Peace Centre, Makerere University
Friday, December 3, 2010
A DISCUSSION PAPER ON RELIGION AND CULTURE AND SALIENT FEATURES WITHIN THEM THAT CAN BE USED AS CONFLICT RESOLUTION MECHANISMS
Introduction
Spirituality is functional in connectivity with the belief system (a set of ideas, principles, and meanings attached to them. These, gradually, reinforces the development of mental and behavioral structures towards new personality-self. According to Father Musaala, A. (2010) Christians believe in 3-oned God –consisting of a person (mind, will and soul) –soul, (emotions, intuition and conscious) –spirit, body (fresh, blood and bones), and God –the Divine person.
There are other persons called angelic persons called demons or fallen angels –and without body. Then, there is Jesus Christ (with both Divine and Human Nature); and lastly, God –the Divine Nature. The spirit is said to be more powerful than the body, and some writers think it was Jesus’ spirit that rose, not the body in light of the Egyptian religious traditions (Nijel BPG, 1999).
Conflict is widely understood as actual perceived threat or opposition to one’s needs, interests, and positions –involving disagreements between two or more parties. Conflicts can refer to internal disharmony within individuals, disagreements between individuals, fighting, or wars between countries. And peace is the state of harmony and tranquility experienced by the individual at all levels –that may be family, community, national, regional and global.
Human growth and development is undisputedly characterized by conflict. This, though, cannot be accepted as a norm, but transformed for the human or social good, or otherwise resolved and prevented. But, according to the Wikipedia.org (2010), peace describes a relationship or society that is functioning harmoniously and without violent conflict. Peace is believed to be an outcome of a conflict after lessons have been taken and integrated into individual and social values. However, peace experts aim at not only overturning the ugly face of conflict for peace to prevail but also its sustainability.
Background
Religion is manipulated spirituality meant to serve interests of man either for the worst or for the best. Identifying region-mythical elements is essential to peace-building. In pursuant of patriotism, religions begin to scramble for dominion in the different spheres of a nation’s life for prestige among its followers and promoters.
Religion is often used by nationalists to promote own ideologies and to support war. In both ways religion can be both ugly and positively rewarding in peace-building, for example, it can respond positively towards peace-building efforts –through forgiveness, restoration, healing and transform them people from viewing it as personal faith to community-level wellbeing (Rodrigues, D. 2010).
Many writers have pointed an accusing finger at religion for being troublesome and a source of conflict, and now think we can use the thief to catch a thief. Religion, thus, has emerged as important ally to peace makers and builders. There are different aspects of religion or its traditions wherever they have been practiced, observed, read, and discussed or taught that can be exploited to resolve conflict in favor of peace and harmony –both within the self, among friends, within family, in community nationally, regionally and globally –through religious and cultural features like the cross, statues of saints, dharma wheel, the faith, the belief system, the ethics, morality issues, transcendentalism, communalism, and so on.
Universal Spirituality and Universal Nature
Religions evolve through learning from each other. Using Buddhism as a case; despite its relative lack of organization, is now a global faith through “reverse evangelism,” that is, people are naturally attracted to its teachings of self-reliance, inner peace and universal spirituality, without the necessity of being religious, attracted to it as secular religion or non-religious spirituality (Piya, T. 2010).
Religions wherever they went formed cultures and got mixed up to form new breeds of religion compatible to African way of life, South African way of life, South American way of life or Asian way of life and Arabia way of life (culture) be it Muslim religion, Christian religion, or Buddhist religion. Each adopted a section of societies traditions suited to the people they found –and through which it made ‘rightful’ meaning to them yet carrying same universal message of love and peace.
According to religionist Van Harvey in Wallace, B. Allan (2003:4) , we deem a system of belief and practice religious if it expresses a dominant interest in certain universal and elemental features of human existence. One way of achievement inner peace is subscription to acceptable or rational ethical and moral codes. From individual the peace extends to family, groups of individuals, local community, regionally and internationally.
Buddhism has been found to posses a lot of philosophy and science (knowledge and empiricism of the nature of the mind, the physical environment and generally about the natural world). It concerns itself causality within the human experience and empiricism rather than transcendentalism Wallace, B. Allan (2003:8). Experience search for the truth elicits on-spot understanding of phenomenon and right decision making whilst considering sustainable development for sustainable peace.
Dharma teaching guides individuals into those who respect biodiversity and begins to appreciate unity in natural diversity for sustainability of life.
During mindfulness, it is through understanding dynamics of nature that suffering ceases. Buddhism is accommodative of diverse cultures religions and or ideology, rather than zealotry and fanaticism –tokens of patience, tolerance and cooperation among various faiths which promote peace (Premaseri, 2008). Understanding suffering as nature subject to change helped to individuals detach from cravings that caused suffering. By doing so healing from negative past begins –leading to peace within oneself and shared peace with others.
Station and Symbolism
In the Roman Catholic Churches there is a box –a consecrated place where sacred objects are kept and is set over the Alter. That box and its contents show divine presence of God (Kevin Knight, 2009). In the Catholic Churches the box specifically houses the bread (body of Jesus Christ) and wine (his blood). Taking of the blood and bread are taken by Catholics to embrace the life of Jesus Christ and reunite with him. As a result, Catholics go on to do Christly works and be good role-models in the community. They, for example, showed love to other Christians, showed meekness daily living, and in peace and harmony with themselves and others.
In addition, there are specific stations for God (or a any other representation of God). For example, among the Muslims is a mosque marked by a ‘sliced moon symbol, a temple of Hindus, Buddhists and others, synagogue for the Jews, and churches for Christians. Worshipers find it a privileged to attend sermons or sessions in those centers or houses of God. That not only helped to directly communicate to God (to repent, to ask for providence and protection), build man’s relationship with nature or God, but strengthened it. And at the end of the sessions of prayers, there is a marked difference between how a worshiper felt before prayer and after –really, a great feeling to keep such a relationship with one’s God.
Universal Spirituality and Universal Nature
Religions evolve through learning from each other. Using Buddhism as a case; despite its relative lack of organization, is now a global faith through “reverse evangelism,” that is, people are naturally attracted to its teachings of self-reliance, inner peace and universal spirituality, without the necessity of being religious, attracted to it as secular religion or non-religious spirituality (Piya, T. 2010).
Religions wherever they went formed cultures and got mixed up to form new breeds of religion compatible to African way of life, South African way of life, South American way of life or Asian way of life and Arabia way of life (culture) be it Muslim religion, Christian religion, or Buddhist religion. Each adopted a section of societies traditions suited to the people they found –and through which it made ‘rightful’ meaning to them yet carrying same universal message of love and peace.
According to religionist Van Harvey in Wallace, B. Allan (2003:4) , we deem a system of belief and practice religious if it expresses a dominant interest in certain universal and elemental features of human existence. One way of achievement inner peace is subscription to acceptable or rational ethical and moral codes. From individual the peace extends to family, groups of individuals, local community, regionally and internationally.
Buddhism has been found to posses a lot of philosophy and science (knowledge and empiricism of the nature of the mind, the physical environment and generally about the natural world). It concerns itself causality within the human experience and empiricism rather than transcendentalism Wallace, B. Allan (2003:8). Experience search for the truth elicits on-spot understanding of phenomenon and right decision making whilst considering sustainable development for sustainable peace.
Dharma teaching guides individuals into those who respect biodiversity and begins to appreciate unity in natural diversity for sustainability of life.
During mindfulness, it is through understanding dynamics of nature that suffering ceases. Buddhism is accommodative of diverse cultures religions and or ideology, rather than zealotry and fanaticism –tokens of patience, tolerance and cooperation among various faiths which promote peace (Premaseri, 2008). Understanding suffering as nature subject to change helped to individuals detach from cravings that caused suffering. By doing so healing from negative past begins –leading to peace within oneself and shared peace with others.
Faith, Trustfulness and Patience
Patience and trust can only be practiced to perfection and are important not only in one’s relationship with his or her God whilst awaiting providence but with fellow men as well whilst dealing with difficult people and in helping them change for the better for social peace and harmony. In trusting God there is no way man would resort to armament programs as a replacement of him (the Almighty).
Man would only trust the omnipresent and all powerful God, the God of love. This will help eradicate internal insecurities and external fears, militarism, re-emergency of cold wars and major international crises –in favor of love and mutual friendship, cooperation and trust which are relevant to peace, harmony and happiness. Otherwise, the world is now witnessing frightening development in biological weaponry and robotics (Francis, D. 2010). It would be interesting to see religion play a reinforcement role in the disarmament schemes.
Justice and Equity for Mutual Respect
Before God men and women are equal. The Ten Commandments were given to man to man and woman for foster mutual harmony, spiritual harmony, inner peace and environmental peace. However, the post conflict recovery has been a critical challenge for women and girls in northern Uganda after two (2) decades of war –according to the European Union (Lirri, E. 2010).
The UN Security Council Resolution 1325 responses that women are rarely involved in decisions to wage war –even though they bear the brunt of atrocities committed in conflict situation. The resolution seeks to protect women from violence –particularly sexual violence in conflict and post conflict situations. It should be noted that by virtue of their masculinity and socialization to be brave, courageous and rough, men tend to trigger violence to fulfill those attributes and orientation to them. Until men realize such disserving lifestyle would they realize environmental peace; tangibly.
Independent Variable (Religion): the Guide, Not the Doer
Religion can only be sought by man for appropriate approaches to life and not vice-versa. It provides recommended behavior to be truly belonging to it for the right intentions of orderliness, harmony and peace. It is only unfortunate that man drags religion and God’s name for own selfish ends and accordingly justify them. While religion has been used to support and to incite people into anarchy as was the case in Serbia, Yugoslavia, and Northern Ireland, it indeed preaches peace. Religion has only suffered from man’s greed, and has been used as opium to achieve his selfish interests.
Many writers argue that Islam and terrorism are never bed fellows, and no religion has ever supported violence as its mission. Yusuf, T. M. (2010) argued that prophet Ibrahim, Musa, Isa and Mohammed came to preach love, create harmony among mankind and cause people to believe in the creator and to promote faith and trust. The belief in the God of peace, and the faith and trust in him are important predictors of sustainable peace.
However, in his article, Maguire, D. C. (2010), an ethical and critique of the United States (US)-Israel alliance reveals how abusive of religious men and nations can be. According to him, both Israel and United States claim special security needs that justify violence, unchecked militarism, torture, violation of human rights and international law, and imperial expansion basing on prophetic remembrance and inspiration. As a result, 700,000 Palestine were driven from their land to make room for Israel. A situation of people without land (Israel) led to landless people (Palestine), only forced in camps deprived of basic necessities of livelihood. To maintain and at other occasions worsen the Palestine situation, Israel received ten million dollars a day; more than any country accept Iraq from the US.
It can be noted that Israel actions were a violation of 1948 UN resolution 194 –which says Palestinian refugees violently removed from their homes should be allowed to return while the 1967 UN resolution 242 cites inadmissibility of acquisition of territory by war after Israel tripled its size in six (6) day war. That resolution was reinforced by resolution 338 in 1971. It is further conceived that both Israel claim unique victim-hood; 9/11 for US and holocaust for the Israel, and use that the counter fear through same terrorism tool whilst mindless of open and insensitive suffocation of the Palestinian people –directly or indirectly by both countries. It propagation of injustice, misery and suffering against which the country like US claim to strive for globally.
Science (Human Intelligence) and Religion
Most religious practitioners think fronting science and utilizing it for humanity’s betterment and harmony is rebellion against God. They argue that God must not be replaced by human creations or impressions because that loosens or detaches him from his or her God. Some go ahead to say that it is the foolish –who are indeed ‘wise,’ or that the ‘poor’ will go to heaven –as justifications. However, man has to be knowledgeable and able to understand his environment if he or she has to be able to tame negative consequences that continuously threatens his existence. Knowledge and ability to deal with life challenges helps him to her to be in control of everything that surrounds him and make life easy and comfortable through advancement in technology –ensuring that it is appropriate with less or no side-effects to endanger himself.
Fear causes internal disharmony, however, most Christians greatly fear application of logic and science in objectively understanding mysteries of life. Instead, they displaced science and logic with Divine rule yet until man understands his natural environment will he gain internal security and peace extendable to greater social interaction circles. However, Pope Benedict XVI cautioned about extreme attitudes towards science that it holds answers towards life problems (St. Andrea Parish Catholic Church, 2010).
At a plenary assembly of the pontifical academy of sciences under the theme: “the scientific legacy of the twentieth century,” he noted that science, because of its innumerable advances was taken and answers all questions of man’s existence, and even his highest aspirations. He observed that the task remains patient yet passionate search for the truth about the cosmos, about nature and about the constitution of the human being.
Leadership in Religions
On top of the hierarchy is God who exists in different ways according to how man finds it befitting. The freedom to choose specific aspects of God or conceptualize him or her gives man a true sense of spiritual democracy. Indeed, where there is a problem is the question of leadership. The leadership like subjects too fall prey of sin. Perhaps the only difference is the unique rob or garment they wear to distinguish them from the congregation.
However, still, there must be an organization with structures, units, tasks and responsible people taking on such tasks. Such tasks could be mediation by mediation committee, HIV/AIDS department for creating awareness and conducting counseling session, family unit for marriage counseling and conducting holy matrimony, and communication office for releasing organization position on countries moral aspects. Failure to impart these means leadership failure.
In Rwanda, genocide ensued as church leaders either watched it happen or actively participated. It failed o condemn the genocide; some of the members of the religious hierarchy were accused, charged and convicted by the ICTR for participating in the genocide, however, he majority of Rwandans, and Tutsis in particular, are Catholic, so shared religion did not prevent genocide.
The Mind and Body in Buddhist Practice of Insight Meditation and Yoga
The exercises, directing and re-directing of mind and body, like prayer for Christians or Duwa for Muslims, can be done either in solitude or in groups. Buddhists apply insight meditation and yoga activities to gain understanding of nature, master it, and make right decisions –aimed at eradicating current problems to achieve inner peace.
Inner peace then contagiously penetrated different levels of human interaction –be it family, local community, regional and international characterized reciprocally by peace, harmony and tranquility. Insight meditation involved sustained awareness of the conditioned habits of the mind. Such are tamed, got rid of, and replaced by a new understanding of universal principles of nature encased in the four noble truths (acknowledging existence of suffering, the cause of suffering, existence of the path to end suffering and the way to liberating the self for ultimate peace).
Yoga on the other hand has been experiences as uniformed body movement patterns accompanied by natural breathing and exercised breathing (emphasizing lengthy oxygen in-take). Such have a wellness effect of increasing oxygen intake to the lungs and other parts of the body, improving blood flow, and achieving mental and physical fitness. According to Rahula, B. Y. (2009:53), sustained awareness of the challenges faced during such activities (yoga and insight meditation) like rising thoughts, ideas, worrying, breaking of pattern, day-dreaming, restlessness, tiredness, sheepishness –all of real life experience which patiently are seen vanishing under the universal principle that everything naturally change towards a certain orientation –which must be accepted as realities. Healthy minds and bodies thus provide way foe sustained inner peace within individuals. According to Nigel, BPG (1999), constantly power was drawn from the spirit into the body through Egyptian martial art. For the ancient Egyptians, this led to enlightenment and resurrections.
Futuristic, Evolutionary and Revolutionary
The International Humanitarian Law document (American Red Cross, 2001:10) provided that occupying powers must permit access to ministers of religion to give spiritual assistance to members of their religious communities. There are changes taking place instinctually and in the natural and social environments –whose dynamics man must master to progress alongside them –more so understanding of natural phenomenon that all other beings may fall short of. Contrary to that man suffers from disorientation, malfunctioning and extinction or selected out for being unfit to live in the dynamic world. Therefore, whatever happens, life must continue or ‘let go.’ There must be transformation from worse to better and from better to best –regardless. Religion facilitates healing from past negative experiences of war to building resilience and positive states of hope for peace and peace towards its achievement.
Appeasement, Forgiveness and Reconciliation
The Acholi culture (in Uganda) has one of the most interesting models for conflict resolution. They have got rituals which have facilitated reconciliation and amnesty in their communities. Forgiveness and reconciliation is said to be the center of that culture. They believe in the world of the living dead and spirits, and that shapes greatly their way of behavior, particularly how they see justice and reconciliation.
The divine spirits guided the Acholi moral order. When something wrong happened, they send illness and misery or misfortune –until appropriate actions were taken by the elders and offender. Some of the codes suggested by the Acholi Paramount Chief Rwot David Onen Acana II are; do not be trouble maker, respect sincerity, do not steal, reconcile and forgive, problem-solving through discussions, and children, women and disabled are not to be harmed in war.
Healing Power of Religion
African Traditional Religion is still popular to many including those subscribing to revealed teachings and post-colonial religions. South African communities are highly superstitious and believe that ancestors guide and protect the living through traditional healers. They are considered holy men and women who can bring good luck to their communities and chase away evil spirits, cure all sorts of illnesses, make poor rich, bring back lost love, win court cases, win lotto and predict the future (Among, B. (2010).
Moral Being and Religious Personality
In Buddhism, laziness is one cause of misery and suffering within individuals and society. During meditation, value of diligence is imparted characterized by individual application of interest, time, alertness and energy to achieve success –relevant for peace and harmony within self and others (Knight, M.L. 1999). But like the work ethical mannerism of Muslims, and ‘rightful’ Christian teaching in favor of hard work, Buddhism works past or against laziness. During meditation, value of diligence is imparted characterized by individual application of interest, time, alertness and energy to achieve success –relevant for peace and harmony within self and others.
Dharma teaching and the Buddhist practice of mindfulness transforms individual into one who are compassionate to others, kind and generous which is shown to not only fellow human beings but animals, as well. Through Buddhist practices and teachings individuals begin to be so caring about others, full of empathy and constantly wishing to share happiness with others. Egocentrism relegates individual to himself and inconsiderate of others in pursued of pleasure. Jealous is associated to increased mental pain, which after replacement with compassion for all beings and re-launching thoughts from wrongful and actions to rightful ones that cause happiness and peace.
During the practice of insight meditation, or mindfulness (in it), individuals are conditioned to be non-responsive to previous negative reactions –a time the gives room for the thinking system to be exercised before behavioral manifestations. Individuals prefer to define situations and develop systematic steps towards problem solving. Even after meditation the person will not fall back to the past –as he or she will be thinking different from the past, and find past habits odd, and wanting to behave differently –especially following the newly imparted values.
Instead of being afraid, individual will be confident, have courage instead of worries, realist and un-distractible instead of suspicious. Individuals practicing Buddhism are composed, firm, steady and stable. They know when to respond to stimuli and not to. They calculate different situation with full awareness of the need to bring happiness to oneself and others, rather than guilt and hurting others. Very noticeable in the Buddhist practices and principles is inculcation of the individual tool of concentration; one way through which distractions of life (pleasures and negative issues) are collectively eliminated to pursue planned and conscious actions.
Generosity is a product of loving kindness to all beings promoted in Buddhism. It is a wonderful feeling to present gifts –bringing a tremendous sense of emotional satisfaction. It strengthens the positive spirit within the individual and sustains peace. Kindness to all beings –including the grass and earth helps to build sustainable environmental peace, free from insecurities caused by famine, economic consequences of bad weather, and natural calamities as effects of hailstorms and landslides. Also through loving kindness, individuals learn to respect life, love themselves and behave in a way that creates peace within self and others rather than destruction. And through conservation of the environment as a virtue, individuals were guaranteed environment peace.
With obedience, individuals’ ties are built between those in authority and their subjects. This breeds peace within a given community. Obedience to seniors also helps individuals to gain experience and excelling at task or during challenging times, to gain wisdom (problem-solving abilities) that increased certainty of the future. Obedience is sealed by mutual respect.
Other related approaches to peace within individual and oneself includes; prayer, cultural rituals of invoking ancestors interventions, prostrating about symbolic objects, drinking local herbs, talking to a trusted friend, community meetings chaired by respected personalities etcetera.
Believing and Seeking Refugee (Trust) for Religious Coping
Part of the foundation of Buddhism teaching is acceptance and acknowledgement of the realities of life as change, pain, suffering, worry, anger, grieving, loss, grief, embarrassment, agitation, unpleasant feeling –which man must be mindful of through their entire process awaiting change for the better. This is the natural truth which according to Buddhist cannot be thought about otherwise to cause delusions, disorientation, strained immune system, disease and misery. Understanding the truth an observing it as it or they (phenomenon) happens not only caused to vanish to devolution but caused right understanding and patient decision making or proactive responses towards a prevailing cause of the problem –through adoption of new compliant and rescuing values enshrined in the teachings of Buddha (Four Noble Truth-[reality of suffering, existence of the cause of suffering, an end to suffering, and a way to end it]). Having gone through that, sanity prevails characterized by inner peace and contagious community peace.
Communality of Religions
The company of people we have, or the social environment we live in influence individual values for wellness, peace, harmony and happiness. Such social environment is one characterized joy, kindness, compassionate love, humility, rather than argumentative, envy and slanderous one. It is thus important to make right decision over which group of people to associate with as they can consciously or unconsciously influence individual values, feelings, thoughts and behavior for the good or worse. For the sake of individual peace and environment peace, it is pertinent that individuals seek company construct them positively into the right states of mental functioning and behavior relevant for individual and community peace.
Peace is central in the life of individual Africans. In African society, the relationship between individual and community was intertwined. It is expressed by a dictum from John Mbiti, ‘I am because we are, we are therefore I am’ (Vision Thoughts, 2010 ). However, on July 11th 2010, Uganda suffered a terrorist attack –killing over 74 people and more injured. The world over interpreted as terrorist attack executed by Islamic fundamentalists –The Al Shabaab militants in anarchic Somalia (Biryabarema, E. 2010). Such an act was a threat to peace and ridicules African and Islamic concept of peace. It thus important to note that human ego easily penetrates religion and man begins to behave religious yet being judged evil (or Devil worshiping).
Constitutionalism in Religion
Spirituality is guided by acceptable morals and ethics for personal and community discipline. These enforced orderliness, prevented conflict situations with fellow men and associated consequences, fostered and sustained individual and community peace and harmony. The Christians have the ten (10) commandments (e.g. worship God only, do not worship idols, do not use my name for evil purposes, observe the Sabbath, respect parents, do not kill, do not steal, do not accuse any one falsely, and do not desire another man’s wife(American Bible Society 1976).
A Buddhist value system is based on eight values (Eight Nobel Fold Path), which include: right thought, right speech, right intentions, right actions, right effort, right livelihood, right mindfulness, and right concentration. The positive outcomes from these teachings are that they helped individuals to avoid possessiveness that caused unnecessarily worrisome, anxieties, and suspiciousness; to avoid jealous which increased mental pain; helped to build individual diligence through application of energy and alertness of right intensities to achieve success; right intentions (or a life without stealing, taking other man’s wife) to avoid embarrassments, shame, guilt and loss of respect; to build individual confidence, social harmony with self and fellow men, to avoid generating anger among others through verbal and behavioral provocations (Knight, M.L. 1999).
There exist practices in religions that foster a healthy spirit, healthy mind and healthy body. Buddhist practice of yoga characterized by systematic movement patterns, body stretches, breathing exercises and natural breathing patterns help to induce healthy functioning of the respiratory system, the circulatory system, the skeletal system, the coordination system and detachment from the past to present times through mindfulness and inculcation of new universal values for sustainable living in peace and harmony with self and others. Other related activities, also, deemed psychotherapeutic include; 15 minutes or so minutes of silence, cognitive structuring and restructuring through guided imagery, self-talk, mindful breathing and physical exercises, contemplation, reflection, and group problem-solving or sharing.
Islam (total surrender to the will of Allah [God]) has five pillars associated to it that define man’s behaviors towards self and others for peaceful co-existence. These include: an acknowledgement that there is one God (Allah), Justice (ethics, fairness, and equity), respect for prophetic teachings (with the last of those by Prophet Mohammed), Respect the Divine institutions (e.g. Imams), and mindful of the final judgement. That is then followed by six pillars of faith: praying five times a day, pay alms to the poor (Zakat), and fasting during the month of Ramadan as well as Hijja (Ssebyala Badru, 2010). The Wikipedia.org (2010) adds believing in the struggle, directing others to the good, directing others away from evil, love those who are in God’s path, disassociation with those who oppose God.
Spirituality, Religion, Man and Natural Environment are One
Spirituality is defined, processed, and refined through religion to better lives and help man overcome ‘acceptably normal’ challenges in his or her day-to-day quest for the truth and goodness (God) and meaning in, or of life right for himself or herself and for generations to come. Spirituality is associated with general state of wellness through continuous life transitions –without which much desired success can be challenged to mean failure in his or her pursuits. The state of wellness is also determined by how well man interacts with his natural environment to ensure sustainable development and save himself from extinction through harsh climatic and natural conditions –if his actions were unfriendly and unwise towards it. To achieve that, man has to have the right spirit and right religion (defining the right spirit) in order to achieve sustained peace and harmony.
It can be illustrated that superior forces keep sweeping through the natural environment and coming into ‘normal conflict’ with man –whose relationship with those forces is determined by his or her relationship with religion he or she subscribes to and the right ways religion processed spirituality for man’s consumption, or how himself or herself consumed it, and then his right and healthy interaction with the natural environment, constantly seeking right understanding and consensus in that interaction. The quality of interaction helped revolved conflict in man and his social or natural environment and creating peace –which for its sustainability; man had to transfer that kind of knowledge to generations to come in order to ensure proper or right decision making for human and ecological security.
The Consequences or Law of Effect (Sin or Blessing, or Peace)
The opposite to all those interconnected events can be that man’s ill-thoughts, nurturance of wrong imaginations and intention, and then actions towards is natural and social environments potentially destroyed the good spirit and replaced it with bad one that sustains the wrongs and associated consequences –which mean destruction of the self and others, creating conditions for disease environmentally and through internal stress and pressures that suppress the immune system and cause his or her dysfunctional ways. It is a time artificial challenges of life created by man him self or her self -through his wrong decisions (ignorance) merge with ‘acceptable normal’ or natural challenges –both of which make life extremely difficult for man to progress towards attainment of harmony and peace.
Challenges
The Ugandan experience of worship especially among Christians shows most of them making fortune at the expense unsuspecting followers –using written scriptures as opium to extort, cheat and exploit church goers. The churches today have been infiltrated by men posing as pastors, and this is eroding flocks trust in them and biasing many against godly institution. In most churches, pastors use soothing words of hope, quote what their audience want to listen, and some even provide special blessings for those who pay specific amount of money for them: “the Lord tells me you are in need of blessing because you need promotion. If you really need what brought you here; in Jesus’ name, come get your prosperity blessings with shillings 250, 000,” a pastor screamed into a microphone (Kagwa, A. 2010).
Some religions found to be very amazing in terms of benefits, universality and accommodative like Buddhism and Baha’ism; like any new idea or technology being introduced in society, Buddhism is still held locally with lots of suspicion from the local population. They think it came to compete with existing faiths for its following, or impose a new product to them –to which they have to be careful about. Because Buddhism is therapeutic –being used globally to heal people from the negative past and afflictions, and bring peace and happiness to people. Some clinicians encountered and religious leaders feel disposed of their main occupation (healing or health). And because healing involves biochemical changes during participant interaction with nature, most religious leaders think, it lacks the God concept.
Conclusion
Religion carries amazing messages of peace, harmony and happiness, and that it possesses healing powers that can be interpreted clinically, It has no clear roots in Uganda and faces stiff opposition from indigenous faiths and clinical practices –who feel threatened by its complementally ingredients. However, for the sake of peace and progress in humanity’s quest for harmony, tranquility and happiness, we need an integrated approach to that goal through intellectual discussions and sharing information, rather than closedness in the face of a-must-be change in approaches and advancements in technology that necessitates global solidarity towards making the world a better place to live in (in comfort, in peace, in joy in happiness).
People who think about themselves only are indeed the cause of problems in the world today. They not only end at denouncing other traditions, or cultures, or at all regard them as ways of life and alternative approaches to solving life problems, but go ahead to marginalize, oppress, and undertake ethnic cleansing, and so on. Look at how the Jews were persecuted in German (holocaust), look at the Palestine-Israel war, look at Catholics verses Protestants in Ireland until recently, look at America attitudes towards Islam –until recently when President Baraka Obama announced new acceptable relationship with the Muslim world, look at Buganda verses President Y.K. Museveni, and so on. While possessing certain religious cross-cutting religious and universal ideals is intellectual maturity, true spirituality for peace, and cultural maturity, it is important that consumers of religion critical analyze religious cultures to determine ‘toxicity’ (whether harmful or not). This will help control human crime by means of religion as accomplice.
It is satisfying to have friends from different cultures and beliefs; it is really fun appreciating the beauty of certain practices like circumstances for Muslims, decency of dressing, healing and strong conviction -apart from having many wives; the Catholics strong conviction, homosexuality on children; Anglicans for liberty or democratic element; SDAs for passion and conviction, effective teaching or communication methods –making them so nice to relate to; the Born-Again (s) for their strong faith, healing, accent smartness (dressing). It is interesting learn one or two things. So appreciating diversity and at least one or two creates aspects of another group or person creates unity amidst differences and, eventually the big word: PEACE.
Spirituality is functional in connectivity with the belief system (a set of ideas, principles, and meanings attached to them. These, gradually, reinforces the development of mental and behavioral structures towards new personality-self. According to Father Musaala, A. (2010) Christians believe in 3-oned God –consisting of a person (mind, will and soul) –soul, (emotions, intuition and conscious) –spirit, body (fresh, blood and bones), and God –the Divine person.
There are other persons called angelic persons called demons or fallen angels –and without body. Then, there is Jesus Christ (with both Divine and Human Nature); and lastly, God –the Divine Nature. The spirit is said to be more powerful than the body, and some writers think it was Jesus’ spirit that rose, not the body in light of the Egyptian religious traditions (Nijel BPG, 1999).
Conflict is widely understood as actual perceived threat or opposition to one’s needs, interests, and positions –involving disagreements between two or more parties. Conflicts can refer to internal disharmony within individuals, disagreements between individuals, fighting, or wars between countries. And peace is the state of harmony and tranquility experienced by the individual at all levels –that may be family, community, national, regional and global.
Human growth and development is undisputedly characterized by conflict. This, though, cannot be accepted as a norm, but transformed for the human or social good, or otherwise resolved and prevented. But, according to the Wikipedia.org (2010), peace describes a relationship or society that is functioning harmoniously and without violent conflict. Peace is believed to be an outcome of a conflict after lessons have been taken and integrated into individual and social values. However, peace experts aim at not only overturning the ugly face of conflict for peace to prevail but also its sustainability.
Background
Religion is manipulated spirituality meant to serve interests of man either for the worst or for the best. Identifying region-mythical elements is essential to peace-building. In pursuant of patriotism, religions begin to scramble for dominion in the different spheres of a nation’s life for prestige among its followers and promoters.
Religion is often used by nationalists to promote own ideologies and to support war. In both ways religion can be both ugly and positively rewarding in peace-building, for example, it can respond positively towards peace-building efforts –through forgiveness, restoration, healing and transform them people from viewing it as personal faith to community-level wellbeing (Rodrigues, D. 2010).
Many writers have pointed an accusing finger at religion for being troublesome and a source of conflict, and now think we can use the thief to catch a thief. Religion, thus, has emerged as important ally to peace makers and builders. There are different aspects of religion or its traditions wherever they have been practiced, observed, read, and discussed or taught that can be exploited to resolve conflict in favor of peace and harmony –both within the self, among friends, within family, in community nationally, regionally and globally –through religious and cultural features like the cross, statues of saints, dharma wheel, the faith, the belief system, the ethics, morality issues, transcendentalism, communalism, and so on.
Universal Spirituality and Universal Nature
Religions evolve through learning from each other. Using Buddhism as a case; despite its relative lack of organization, is now a global faith through “reverse evangelism,” that is, people are naturally attracted to its teachings of self-reliance, inner peace and universal spirituality, without the necessity of being religious, attracted to it as secular religion or non-religious spirituality (Piya, T. 2010).
Religions wherever they went formed cultures and got mixed up to form new breeds of religion compatible to African way of life, South African way of life, South American way of life or Asian way of life and Arabia way of life (culture) be it Muslim religion, Christian religion, or Buddhist religion. Each adopted a section of societies traditions suited to the people they found –and through which it made ‘rightful’ meaning to them yet carrying same universal message of love and peace.
According to religionist Van Harvey in Wallace, B. Allan (2003:4) , we deem a system of belief and practice religious if it expresses a dominant interest in certain universal and elemental features of human existence. One way of achievement inner peace is subscription to acceptable or rational ethical and moral codes. From individual the peace extends to family, groups of individuals, local community, regionally and internationally.
Buddhism has been found to posses a lot of philosophy and science (knowledge and empiricism of the nature of the mind, the physical environment and generally about the natural world). It concerns itself causality within the human experience and empiricism rather than transcendentalism Wallace, B. Allan (2003:8). Experience search for the truth elicits on-spot understanding of phenomenon and right decision making whilst considering sustainable development for sustainable peace.
Dharma teaching guides individuals into those who respect biodiversity and begins to appreciate unity in natural diversity for sustainability of life.
During mindfulness, it is through understanding dynamics of nature that suffering ceases. Buddhism is accommodative of diverse cultures religions and or ideology, rather than zealotry and fanaticism –tokens of patience, tolerance and cooperation among various faiths which promote peace (Premaseri, 2008). Understanding suffering as nature subject to change helped to individuals detach from cravings that caused suffering. By doing so healing from negative past begins –leading to peace within oneself and shared peace with others.
Station and Symbolism
In the Roman Catholic Churches there is a box –a consecrated place where sacred objects are kept and is set over the Alter. That box and its contents show divine presence of God (Kevin Knight, 2009). In the Catholic Churches the box specifically houses the bread (body of Jesus Christ) and wine (his blood). Taking of the blood and bread are taken by Catholics to embrace the life of Jesus Christ and reunite with him. As a result, Catholics go on to do Christly works and be good role-models in the community. They, for example, showed love to other Christians, showed meekness daily living, and in peace and harmony with themselves and others.
In addition, there are specific stations for God (or a any other representation of God). For example, among the Muslims is a mosque marked by a ‘sliced moon symbol, a temple of Hindus, Buddhists and others, synagogue for the Jews, and churches for Christians. Worshipers find it a privileged to attend sermons or sessions in those centers or houses of God. That not only helped to directly communicate to God (to repent, to ask for providence and protection), build man’s relationship with nature or God, but strengthened it. And at the end of the sessions of prayers, there is a marked difference between how a worshiper felt before prayer and after –really, a great feeling to keep such a relationship with one’s God.
Universal Spirituality and Universal Nature
Religions evolve through learning from each other. Using Buddhism as a case; despite its relative lack of organization, is now a global faith through “reverse evangelism,” that is, people are naturally attracted to its teachings of self-reliance, inner peace and universal spirituality, without the necessity of being religious, attracted to it as secular religion or non-religious spirituality (Piya, T. 2010).
Religions wherever they went formed cultures and got mixed up to form new breeds of religion compatible to African way of life, South African way of life, South American way of life or Asian way of life and Arabia way of life (culture) be it Muslim religion, Christian religion, or Buddhist religion. Each adopted a section of societies traditions suited to the people they found –and through which it made ‘rightful’ meaning to them yet carrying same universal message of love and peace.
According to religionist Van Harvey in Wallace, B. Allan (2003:4) , we deem a system of belief and practice religious if it expresses a dominant interest in certain universal and elemental features of human existence. One way of achievement inner peace is subscription to acceptable or rational ethical and moral codes. From individual the peace extends to family, groups of individuals, local community, regionally and internationally.
Buddhism has been found to posses a lot of philosophy and science (knowledge and empiricism of the nature of the mind, the physical environment and generally about the natural world). It concerns itself causality within the human experience and empiricism rather than transcendentalism Wallace, B. Allan (2003:8). Experience search for the truth elicits on-spot understanding of phenomenon and right decision making whilst considering sustainable development for sustainable peace.
Dharma teaching guides individuals into those who respect biodiversity and begins to appreciate unity in natural diversity for sustainability of life.
During mindfulness, it is through understanding dynamics of nature that suffering ceases. Buddhism is accommodative of diverse cultures religions and or ideology, rather than zealotry and fanaticism –tokens of patience, tolerance and cooperation among various faiths which promote peace (Premaseri, 2008). Understanding suffering as nature subject to change helped to individuals detach from cravings that caused suffering. By doing so healing from negative past begins –leading to peace within oneself and shared peace with others.
Faith, Trustfulness and Patience
Patience and trust can only be practiced to perfection and are important not only in one’s relationship with his or her God whilst awaiting providence but with fellow men as well whilst dealing with difficult people and in helping them change for the better for social peace and harmony. In trusting God there is no way man would resort to armament programs as a replacement of him (the Almighty).
Man would only trust the omnipresent and all powerful God, the God of love. This will help eradicate internal insecurities and external fears, militarism, re-emergency of cold wars and major international crises –in favor of love and mutual friendship, cooperation and trust which are relevant to peace, harmony and happiness. Otherwise, the world is now witnessing frightening development in biological weaponry and robotics (Francis, D. 2010). It would be interesting to see religion play a reinforcement role in the disarmament schemes.
Justice and Equity for Mutual Respect
Before God men and women are equal. The Ten Commandments were given to man to man and woman for foster mutual harmony, spiritual harmony, inner peace and environmental peace. However, the post conflict recovery has been a critical challenge for women and girls in northern Uganda after two (2) decades of war –according to the European Union (Lirri, E. 2010).
The UN Security Council Resolution 1325 responses that women are rarely involved in decisions to wage war –even though they bear the brunt of atrocities committed in conflict situation. The resolution seeks to protect women from violence –particularly sexual violence in conflict and post conflict situations. It should be noted that by virtue of their masculinity and socialization to be brave, courageous and rough, men tend to trigger violence to fulfill those attributes and orientation to them. Until men realize such disserving lifestyle would they realize environmental peace; tangibly.
Independent Variable (Religion): the Guide, Not the Doer
Religion can only be sought by man for appropriate approaches to life and not vice-versa. It provides recommended behavior to be truly belonging to it for the right intentions of orderliness, harmony and peace. It is only unfortunate that man drags religion and God’s name for own selfish ends and accordingly justify them. While religion has been used to support and to incite people into anarchy as was the case in Serbia, Yugoslavia, and Northern Ireland, it indeed preaches peace. Religion has only suffered from man’s greed, and has been used as opium to achieve his selfish interests.
Many writers argue that Islam and terrorism are never bed fellows, and no religion has ever supported violence as its mission. Yusuf, T. M. (2010) argued that prophet Ibrahim, Musa, Isa and Mohammed came to preach love, create harmony among mankind and cause people to believe in the creator and to promote faith and trust. The belief in the God of peace, and the faith and trust in him are important predictors of sustainable peace.
However, in his article, Maguire, D. C. (2010), an ethical and critique of the United States (US)-Israel alliance reveals how abusive of religious men and nations can be. According to him, both Israel and United States claim special security needs that justify violence, unchecked militarism, torture, violation of human rights and international law, and imperial expansion basing on prophetic remembrance and inspiration. As a result, 700,000 Palestine were driven from their land to make room for Israel. A situation of people without land (Israel) led to landless people (Palestine), only forced in camps deprived of basic necessities of livelihood. To maintain and at other occasions worsen the Palestine situation, Israel received ten million dollars a day; more than any country accept Iraq from the US.
It can be noted that Israel actions were a violation of 1948 UN resolution 194 –which says Palestinian refugees violently removed from their homes should be allowed to return while the 1967 UN resolution 242 cites inadmissibility of acquisition of territory by war after Israel tripled its size in six (6) day war. That resolution was reinforced by resolution 338 in 1971. It is further conceived that both Israel claim unique victim-hood; 9/11 for US and holocaust for the Israel, and use that the counter fear through same terrorism tool whilst mindless of open and insensitive suffocation of the Palestinian people –directly or indirectly by both countries. It propagation of injustice, misery and suffering against which the country like US claim to strive for globally.
Science (Human Intelligence) and Religion
Most religious practitioners think fronting science and utilizing it for humanity’s betterment and harmony is rebellion against God. They argue that God must not be replaced by human creations or impressions because that loosens or detaches him from his or her God. Some go ahead to say that it is the foolish –who are indeed ‘wise,’ or that the ‘poor’ will go to heaven –as justifications. However, man has to be knowledgeable and able to understand his environment if he or she has to be able to tame negative consequences that continuously threatens his existence. Knowledge and ability to deal with life challenges helps him to her to be in control of everything that surrounds him and make life easy and comfortable through advancement in technology –ensuring that it is appropriate with less or no side-effects to endanger himself.
Fear causes internal disharmony, however, most Christians greatly fear application of logic and science in objectively understanding mysteries of life. Instead, they displaced science and logic with Divine rule yet until man understands his natural environment will he gain internal security and peace extendable to greater social interaction circles. However, Pope Benedict XVI cautioned about extreme attitudes towards science that it holds answers towards life problems (St. Andrea Parish Catholic Church, 2010).
At a plenary assembly of the pontifical academy of sciences under the theme: “the scientific legacy of the twentieth century,” he noted that science, because of its innumerable advances was taken and answers all questions of man’s existence, and even his highest aspirations. He observed that the task remains patient yet passionate search for the truth about the cosmos, about nature and about the constitution of the human being.
Leadership in Religions
On top of the hierarchy is God who exists in different ways according to how man finds it befitting. The freedom to choose specific aspects of God or conceptualize him or her gives man a true sense of spiritual democracy. Indeed, where there is a problem is the question of leadership. The leadership like subjects too fall prey of sin. Perhaps the only difference is the unique rob or garment they wear to distinguish them from the congregation.
However, still, there must be an organization with structures, units, tasks and responsible people taking on such tasks. Such tasks could be mediation by mediation committee, HIV/AIDS department for creating awareness and conducting counseling session, family unit for marriage counseling and conducting holy matrimony, and communication office for releasing organization position on countries moral aspects. Failure to impart these means leadership failure.
In Rwanda, genocide ensued as church leaders either watched it happen or actively participated. It failed o condemn the genocide; some of the members of the religious hierarchy were accused, charged and convicted by the ICTR for participating in the genocide, however, he majority of Rwandans, and Tutsis in particular, are Catholic, so shared religion did not prevent genocide.
The Mind and Body in Buddhist Practice of Insight Meditation and Yoga
The exercises, directing and re-directing of mind and body, like prayer for Christians or Duwa for Muslims, can be done either in solitude or in groups. Buddhists apply insight meditation and yoga activities to gain understanding of nature, master it, and make right decisions –aimed at eradicating current problems to achieve inner peace.
Inner peace then contagiously penetrated different levels of human interaction –be it family, local community, regional and international characterized reciprocally by peace, harmony and tranquility. Insight meditation involved sustained awareness of the conditioned habits of the mind. Such are tamed, got rid of, and replaced by a new understanding of universal principles of nature encased in the four noble truths (acknowledging existence of suffering, the cause of suffering, existence of the path to end suffering and the way to liberating the self for ultimate peace).
Yoga on the other hand has been experiences as uniformed body movement patterns accompanied by natural breathing and exercised breathing (emphasizing lengthy oxygen in-take). Such have a wellness effect of increasing oxygen intake to the lungs and other parts of the body, improving blood flow, and achieving mental and physical fitness. According to Rahula, B. Y. (2009:53), sustained awareness of the challenges faced during such activities (yoga and insight meditation) like rising thoughts, ideas, worrying, breaking of pattern, day-dreaming, restlessness, tiredness, sheepishness –all of real life experience which patiently are seen vanishing under the universal principle that everything naturally change towards a certain orientation –which must be accepted as realities. Healthy minds and bodies thus provide way foe sustained inner peace within individuals. According to Nigel, BPG (1999), constantly power was drawn from the spirit into the body through Egyptian martial art. For the ancient Egyptians, this led to enlightenment and resurrections.
Futuristic, Evolutionary and Revolutionary
The International Humanitarian Law document (American Red Cross, 2001:10) provided that occupying powers must permit access to ministers of religion to give spiritual assistance to members of their religious communities. There are changes taking place instinctually and in the natural and social environments –whose dynamics man must master to progress alongside them –more so understanding of natural phenomenon that all other beings may fall short of. Contrary to that man suffers from disorientation, malfunctioning and extinction or selected out for being unfit to live in the dynamic world. Therefore, whatever happens, life must continue or ‘let go.’ There must be transformation from worse to better and from better to best –regardless. Religion facilitates healing from past negative experiences of war to building resilience and positive states of hope for peace and peace towards its achievement.
Appeasement, Forgiveness and Reconciliation
The Acholi culture (in Uganda) has one of the most interesting models for conflict resolution. They have got rituals which have facilitated reconciliation and amnesty in their communities. Forgiveness and reconciliation is said to be the center of that culture. They believe in the world of the living dead and spirits, and that shapes greatly their way of behavior, particularly how they see justice and reconciliation.
The divine spirits guided the Acholi moral order. When something wrong happened, they send illness and misery or misfortune –until appropriate actions were taken by the elders and offender. Some of the codes suggested by the Acholi Paramount Chief Rwot David Onen Acana II are; do not be trouble maker, respect sincerity, do not steal, reconcile and forgive, problem-solving through discussions, and children, women and disabled are not to be harmed in war.
Healing Power of Religion
African Traditional Religion is still popular to many including those subscribing to revealed teachings and post-colonial religions. South African communities are highly superstitious and believe that ancestors guide and protect the living through traditional healers. They are considered holy men and women who can bring good luck to their communities and chase away evil spirits, cure all sorts of illnesses, make poor rich, bring back lost love, win court cases, win lotto and predict the future (Among, B. (2010).
Moral Being and Religious Personality
In Buddhism, laziness is one cause of misery and suffering within individuals and society. During meditation, value of diligence is imparted characterized by individual application of interest, time, alertness and energy to achieve success –relevant for peace and harmony within self and others (Knight, M.L. 1999). But like the work ethical mannerism of Muslims, and ‘rightful’ Christian teaching in favor of hard work, Buddhism works past or against laziness. During meditation, value of diligence is imparted characterized by individual application of interest, time, alertness and energy to achieve success –relevant for peace and harmony within self and others.
Dharma teaching and the Buddhist practice of mindfulness transforms individual into one who are compassionate to others, kind and generous which is shown to not only fellow human beings but animals, as well. Through Buddhist practices and teachings individuals begin to be so caring about others, full of empathy and constantly wishing to share happiness with others. Egocentrism relegates individual to himself and inconsiderate of others in pursued of pleasure. Jealous is associated to increased mental pain, which after replacement with compassion for all beings and re-launching thoughts from wrongful and actions to rightful ones that cause happiness and peace.
During the practice of insight meditation, or mindfulness (in it), individuals are conditioned to be non-responsive to previous negative reactions –a time the gives room for the thinking system to be exercised before behavioral manifestations. Individuals prefer to define situations and develop systematic steps towards problem solving. Even after meditation the person will not fall back to the past –as he or she will be thinking different from the past, and find past habits odd, and wanting to behave differently –especially following the newly imparted values.
Instead of being afraid, individual will be confident, have courage instead of worries, realist and un-distractible instead of suspicious. Individuals practicing Buddhism are composed, firm, steady and stable. They know when to respond to stimuli and not to. They calculate different situation with full awareness of the need to bring happiness to oneself and others, rather than guilt and hurting others. Very noticeable in the Buddhist practices and principles is inculcation of the individual tool of concentration; one way through which distractions of life (pleasures and negative issues) are collectively eliminated to pursue planned and conscious actions.
Generosity is a product of loving kindness to all beings promoted in Buddhism. It is a wonderful feeling to present gifts –bringing a tremendous sense of emotional satisfaction. It strengthens the positive spirit within the individual and sustains peace. Kindness to all beings –including the grass and earth helps to build sustainable environmental peace, free from insecurities caused by famine, economic consequences of bad weather, and natural calamities as effects of hailstorms and landslides. Also through loving kindness, individuals learn to respect life, love themselves and behave in a way that creates peace within self and others rather than destruction. And through conservation of the environment as a virtue, individuals were guaranteed environment peace.
With obedience, individuals’ ties are built between those in authority and their subjects. This breeds peace within a given community. Obedience to seniors also helps individuals to gain experience and excelling at task or during challenging times, to gain wisdom (problem-solving abilities) that increased certainty of the future. Obedience is sealed by mutual respect.
Other related approaches to peace within individual and oneself includes; prayer, cultural rituals of invoking ancestors interventions, prostrating about symbolic objects, drinking local herbs, talking to a trusted friend, community meetings chaired by respected personalities etcetera.
Believing and Seeking Refugee (Trust) for Religious Coping
Part of the foundation of Buddhism teaching is acceptance and acknowledgement of the realities of life as change, pain, suffering, worry, anger, grieving, loss, grief, embarrassment, agitation, unpleasant feeling –which man must be mindful of through their entire process awaiting change for the better. This is the natural truth which according to Buddhist cannot be thought about otherwise to cause delusions, disorientation, strained immune system, disease and misery. Understanding the truth an observing it as it or they (phenomenon) happens not only caused to vanish to devolution but caused right understanding and patient decision making or proactive responses towards a prevailing cause of the problem –through adoption of new compliant and rescuing values enshrined in the teachings of Buddha (Four Noble Truth-[reality of suffering, existence of the cause of suffering, an end to suffering, and a way to end it]). Having gone through that, sanity prevails characterized by inner peace and contagious community peace.
Communality of Religions
The company of people we have, or the social environment we live in influence individual values for wellness, peace, harmony and happiness. Such social environment is one characterized joy, kindness, compassionate love, humility, rather than argumentative, envy and slanderous one. It is thus important to make right decision over which group of people to associate with as they can consciously or unconsciously influence individual values, feelings, thoughts and behavior for the good or worse. For the sake of individual peace and environment peace, it is pertinent that individuals seek company construct them positively into the right states of mental functioning and behavior relevant for individual and community peace.
Peace is central in the life of individual Africans. In African society, the relationship between individual and community was intertwined. It is expressed by a dictum from John Mbiti, ‘I am because we are, we are therefore I am’ (Vision Thoughts, 2010 ). However, on July 11th 2010, Uganda suffered a terrorist attack –killing over 74 people and more injured. The world over interpreted as terrorist attack executed by Islamic fundamentalists –The Al Shabaab militants in anarchic Somalia (Biryabarema, E. 2010). Such an act was a threat to peace and ridicules African and Islamic concept of peace. It thus important to note that human ego easily penetrates religion and man begins to behave religious yet being judged evil (or Devil worshiping).
Constitutionalism in Religion
Spirituality is guided by acceptable morals and ethics for personal and community discipline. These enforced orderliness, prevented conflict situations with fellow men and associated consequences, fostered and sustained individual and community peace and harmony. The Christians have the ten (10) commandments (e.g. worship God only, do not worship idols, do not use my name for evil purposes, observe the Sabbath, respect parents, do not kill, do not steal, do not accuse any one falsely, and do not desire another man’s wife(American Bible Society 1976).
A Buddhist value system is based on eight values (Eight Nobel Fold Path), which include: right thought, right speech, right intentions, right actions, right effort, right livelihood, right mindfulness, and right concentration. The positive outcomes from these teachings are that they helped individuals to avoid possessiveness that caused unnecessarily worrisome, anxieties, and suspiciousness; to avoid jealous which increased mental pain; helped to build individual diligence through application of energy and alertness of right intensities to achieve success; right intentions (or a life without stealing, taking other man’s wife) to avoid embarrassments, shame, guilt and loss of respect; to build individual confidence, social harmony with self and fellow men, to avoid generating anger among others through verbal and behavioral provocations (Knight, M.L. 1999).
There exist practices in religions that foster a healthy spirit, healthy mind and healthy body. Buddhist practice of yoga characterized by systematic movement patterns, body stretches, breathing exercises and natural breathing patterns help to induce healthy functioning of the respiratory system, the circulatory system, the skeletal system, the coordination system and detachment from the past to present times through mindfulness and inculcation of new universal values for sustainable living in peace and harmony with self and others. Other related activities, also, deemed psychotherapeutic include; 15 minutes or so minutes of silence, cognitive structuring and restructuring through guided imagery, self-talk, mindful breathing and physical exercises, contemplation, reflection, and group problem-solving or sharing.
Islam (total surrender to the will of Allah [God]) has five pillars associated to it that define man’s behaviors towards self and others for peaceful co-existence. These include: an acknowledgement that there is one God (Allah), Justice (ethics, fairness, and equity), respect for prophetic teachings (with the last of those by Prophet Mohammed), Respect the Divine institutions (e.g. Imams), and mindful of the final judgement. That is then followed by six pillars of faith: praying five times a day, pay alms to the poor (Zakat), and fasting during the month of Ramadan as well as Hijja (Ssebyala Badru, 2010). The Wikipedia.org (2010) adds believing in the struggle, directing others to the good, directing others away from evil, love those who are in God’s path, disassociation with those who oppose God.
Spirituality, Religion, Man and Natural Environment are One
Spirituality is defined, processed, and refined through religion to better lives and help man overcome ‘acceptably normal’ challenges in his or her day-to-day quest for the truth and goodness (God) and meaning in, or of life right for himself or herself and for generations to come. Spirituality is associated with general state of wellness through continuous life transitions –without which much desired success can be challenged to mean failure in his or her pursuits. The state of wellness is also determined by how well man interacts with his natural environment to ensure sustainable development and save himself from extinction through harsh climatic and natural conditions –if his actions were unfriendly and unwise towards it. To achieve that, man has to have the right spirit and right religion (defining the right spirit) in order to achieve sustained peace and harmony.
It can be illustrated that superior forces keep sweeping through the natural environment and coming into ‘normal conflict’ with man –whose relationship with those forces is determined by his or her relationship with religion he or she subscribes to and the right ways religion processed spirituality for man’s consumption, or how himself or herself consumed it, and then his right and healthy interaction with the natural environment, constantly seeking right understanding and consensus in that interaction. The quality of interaction helped revolved conflict in man and his social or natural environment and creating peace –which for its sustainability; man had to transfer that kind of knowledge to generations to come in order to ensure proper or right decision making for human and ecological security.
The Consequences or Law of Effect (Sin or Blessing, or Peace)
The opposite to all those interconnected events can be that man’s ill-thoughts, nurturance of wrong imaginations and intention, and then actions towards is natural and social environments potentially destroyed the good spirit and replaced it with bad one that sustains the wrongs and associated consequences –which mean destruction of the self and others, creating conditions for disease environmentally and through internal stress and pressures that suppress the immune system and cause his or her dysfunctional ways. It is a time artificial challenges of life created by man him self or her self -through his wrong decisions (ignorance) merge with ‘acceptable normal’ or natural challenges –both of which make life extremely difficult for man to progress towards attainment of harmony and peace.
Challenges
The Ugandan experience of worship especially among Christians shows most of them making fortune at the expense unsuspecting followers –using written scriptures as opium to extort, cheat and exploit church goers. The churches today have been infiltrated by men posing as pastors, and this is eroding flocks trust in them and biasing many against godly institution. In most churches, pastors use soothing words of hope, quote what their audience want to listen, and some even provide special blessings for those who pay specific amount of money for them: “the Lord tells me you are in need of blessing because you need promotion. If you really need what brought you here; in Jesus’ name, come get your prosperity blessings with shillings 250, 000,” a pastor screamed into a microphone (Kagwa, A. 2010).
Some religions found to be very amazing in terms of benefits, universality and accommodative like Buddhism and Baha’ism; like any new idea or technology being introduced in society, Buddhism is still held locally with lots of suspicion from the local population. They think it came to compete with existing faiths for its following, or impose a new product to them –to which they have to be careful about. Because Buddhism is therapeutic –being used globally to heal people from the negative past and afflictions, and bring peace and happiness to people. Some clinicians encountered and religious leaders feel disposed of their main occupation (healing or health). And because healing involves biochemical changes during participant interaction with nature, most religious leaders think, it lacks the God concept.
Conclusion
Religion carries amazing messages of peace, harmony and happiness, and that it possesses healing powers that can be interpreted clinically, It has no clear roots in Uganda and faces stiff opposition from indigenous faiths and clinical practices –who feel threatened by its complementally ingredients. However, for the sake of peace and progress in humanity’s quest for harmony, tranquility and happiness, we need an integrated approach to that goal through intellectual discussions and sharing information, rather than closedness in the face of a-must-be change in approaches and advancements in technology that necessitates global solidarity towards making the world a better place to live in (in comfort, in peace, in joy in happiness).
People who think about themselves only are indeed the cause of problems in the world today. They not only end at denouncing other traditions, or cultures, or at all regard them as ways of life and alternative approaches to solving life problems, but go ahead to marginalize, oppress, and undertake ethnic cleansing, and so on. Look at how the Jews were persecuted in German (holocaust), look at the Palestine-Israel war, look at Catholics verses Protestants in Ireland until recently, look at America attitudes towards Islam –until recently when President Baraka Obama announced new acceptable relationship with the Muslim world, look at Buganda verses President Y.K. Museveni, and so on. While possessing certain religious cross-cutting religious and universal ideals is intellectual maturity, true spirituality for peace, and cultural maturity, it is important that consumers of religion critical analyze religious cultures to determine ‘toxicity’ (whether harmful or not). This will help control human crime by means of religion as accomplice.
It is satisfying to have friends from different cultures and beliefs; it is really fun appreciating the beauty of certain practices like circumstances for Muslims, decency of dressing, healing and strong conviction -apart from having many wives; the Catholics strong conviction, homosexuality on children; Anglicans for liberty or democratic element; SDAs for passion and conviction, effective teaching or communication methods –making them so nice to relate to; the Born-Again (s) for their strong faith, healing, accent smartness (dressing). It is interesting learn one or two things. So appreciating diversity and at least one or two creates aspects of another group or person creates unity amidst differences and, eventually the big word: PEACE.
Wednesday, October 20, 2010
The Role of Civil Society Organizations in Good Governance: A Case of Ekimeza in Uganda
By
Jacob Waiswa
Situation Health Analyst
Dishma Inc.
Introduction:
According to the Wikipedia.org (2010), civil society was a composition of totality of voluntary civic and social organizations and institutions that formed a basis of functioning of a society. The idea of ekimeza in Uganda was generated in 1999 by radio one –the countries local English language station. The ekimeza was a roundtable discussion that mainly attracted the urban elites to topical issues of the day. It helped influence government policies and decision making process regarding issues discussed. The ekimeza is appreciated as one of the credible means to voice out local concerns, to influence policy and governance and, ultimately, peace –a condition free of violence and psychological trauma (or psychological peace).
There was need to cause an appreciation of the ekimeza as a clear mean of preventing conflict that lead to demeaning deaths and psychological trauma, and facilitation of psychological healing itself, or peace-building process. It was, thus, important to understand the contribution of ekimeza to good governance, to psychological peace and peaceful human environments through activism of freely expressing views and identifying oneself with others, sharing experiences.
Ekimeza (roundtable discussions) were witnessed and observed from 1999 to last year when such discussions were banned (end of 2009), listening in with groups of friends and experiencing the differences (changes), attending to local media to view ekimeza impact on society, and reading topical books on governance and peace.
Background
A decentralization system of governance in Uganda has been in operation since 1986 when the NRM government took over power. At that time, Uganda had had from a long history to tell of war and mass killings due to dictatorship and military takeovers. Decentralization in Uganda was implemented in two phases; using the RC system (1986-1987) that was given legal stature passed in 1987 and 1988, and October 1992 through an announcement by president Y.K. Museveni (Munawwar A., 2006:164). It, however, became a fully fledged system of governance in 1997 as a Local Government Act aimed at enhancing local participation in the affairs of government through local councils 1 to local council 5 (Nkongi E., 2002).
Only until 2004, when cabinet proposed the region tier arrangement to be granted to districts who desired it (Senyonjo J., 2007). And districts who felt undesirability of the system would through two thirds of the vote come out of it. As opposed to the federal system the regional tier, whereas district in the given region would cooperate to achieve common objectives, they still had to report to the central government. For federal system, both the regions and local government worked autonomously. That is: the central government, the region, and the local councils (Senyonjo J., 2007).
The inadequacy of representative democratic system in so many countries led to international agencies to support the development of civil society organizations as counter-weights to government. There was need to carefully design local level decision making to ensure balance and inclusion (of or with civil society) in an intimate relationship with those elected (Devas N, 2006).
UTS (2001) suggested five (5) performance measurements from the perspective of citizens and government, which included; feedback for decision-making, recognition of the potential impact of local government, the need for efficiency and effectiveness, public accountability, public pressure and the need improve public trust.
Participation and Influence on Decision Making and Peace
Those in power used the forum to explain government positions on different issues of contention, so that they could be understood and be accepted by the people. Equally, the opposition used it to constructively criticize government; reminding them of their failures so that they can correct or adopt new friendlier policies. By helping create a leveled ground for representative of the opposition, government representatives, and supporters, the forum was ensuring the principle of equality among Ugandans, as equal before the law.
In his view about democracy, Ekeh, P. Ed Berman Et al (2004:36), noted that it was a political expression of a relationship between individuals as citizens and the state. The citizen was a major stake in the political process that governed the state, and that he or she (citizen) belonged to the community of fellow citizens –who owned the state. If that relationship was harmonious, that, alone, would be peace experienced, injuries and demeaning deaths prevented, and healing caused.
Individuals who thought could offer better leadership, use the forum to let their ideals known to the population as well as identify themselves with them, such that during elections, chances were higher that they would be voted into power. Even those who lost chance caught up with them when President Y.K. Museveni appointed them Resident District Commissioners (RDCs) or deputies to the position, like Nakawa Assistant RDC, Fred Bamwine, and Tororo RDC Mpimbaza Hashaka, among others. The forum further helped young aspiring politicians to gain confidence and public speaking experience, many of them still pursuing the trade, for example Patrick Aroma (UPC), Moses Nuwagaba (Political Prostitute, Grace Musoke (FDC), among others.
They were an inspiration to many young people, and the immediate communities they came from –to be able to understand issues pertaining to events in their country in a two-sided manner, rather than the one-faced propaganda from government. There was often little by way of manifestos, or information about policy alternatives and little access about the real performance of those in power (Devas N, 2006:35). That facilitated informed decision making on choices about who would lead them. When the people have that freedom, there will be no doubt that they will feel peaceful within themselves in particular and the environment in general.
And psychologically, the ekimeza offered an opportunity for frustrated and disappointed citizens to vent such psychopathological conditions off –which alone was therapeutic as affected participants will leave the forum calmer and feeling better than they came –having ‘blown’ out the toxicity of anger on those leaders that betray their people. In the same way as earlier noted above, the need for identification can have significant influence on stability of the state once that state fails to respect such a need. But according Whitman J. (2005:2), the objective of policy was to preserve and increase the relations (like ekimeza) we value and to exclude or reduce the relations we hated. Preserving hate feelings only generated conditions for conflict rather than peace.
Truly, The People’s Parliament
With a huge membership to parliament, representation of electorates is poor. Ekimeza was thus a credible way for commoners to form civilian parliament and let themselves heard by both policy makers and their lazy MPs (member of parliaments). It was a sure way local participation and representation was ensured, helping to fill gaps left behind by the legislature.
It further filled the gap left behind by the representative democratic system –in which most MPs did not live up to the people’s wishes, instead represented their stomachs. The ekimeza was alternative to ineffective and bribery-prone parliament, such that with it (ekimeza), they could advocate balanced regional representation and development, improved infrastructure and services (e.g. better transportation system, equipped hospitals, quality education and health services, critical observance of human rights and freedoms (e.g. right to information, freedom of speech and assembly).
Individuals, who spoke at ekimeza did not only represent personal views but for their reference groups as well. Berman Et al (2004) argued that democracy was integral part of development. It is in democracy that we find a package of people participation in the affairs of their country and decisions based on the common good of such people.
When people are provided with a platform to identify with others, feel accepted, share information about their needs, acknowledge and solve problem them in a trust-worthy relationship with government or its representative, sustainable peace will be registered within themselves and society they come from. And having met their needs, the potential evil or criminal mind would have been prevented from developing into one.
The Famous Ekimeza Scene at Club Obligatto, Kampala-Uganda
Capacity Building, Problem-solving and Accountability under Decentralization Policy
Governance involved understanding systems, through consensus based on shared fates and common histories, possession of information and knowledge, the pressure of action or mobilization of publics and the use of careful planning, good timing and clever manipulation and hard bargaining either separately or in a combination to foster control mechanism that sustain governance without government [P.60,61]. The ekimeza provided for all that –where if government was idle, life went on peacefully as people or civil society took on mobilization and influence of outcomes.
An empowered citizenship was in position to make informed decisions and pressure government to pass people-friendly policies in line with decisions reached at personal and group level, and to further evaluate leadership performance (accountability). Like ekimeza, part of the common wealth secretariat objectives was to support decentralization through financial capacity, capacity building, and strengthening public management, provision of technical assistance and region symposia (Munawwar A. (2006:2). Decentralization of government functions has been a major theme pursued in both developing and transitional economies as well as in much developed world. At the same time there has been significant shift from the direct provision of services by government to more indirect approaches in partnership with the private sector, that is; the non-government organizations and the community organizations Munawwar A. (2006:6).
The ekimeza further aroused political consciousness of mainly educated youth –who either joined the discussions or began to view affairs of their country in a two-faced manner –and make informed decisions –accordingly. It showed relevancy to vernacular-speaking radios and to Ugandans in the countryside; together invoked a new radio programs –the ekimeza brand. These included simbawo akati (Radio Simba), mambo baado (CBS), among others.
Events following the September 11th, 2009 protests evolved out of the ekimeza fame –accused by government of inciting violence; the final assault being the closer of radio stations namely; Suubi Fm, Akaboozi kubiri (Radio), and CBS. Until now CBS remains closed. Agreeable, however, was that the ekimeza helped to empower citizens with knowledge about their human-rights including cultural ones. If government had listened and respected them as people who voted it into power, in the true spirit of democracy, violence would not have ensued. This follows Article 1 of the Constitution of the Republic of Uganda (1995) that power belonged to the people.
On the eve and after national or international holidays, the ekimeza discussed significances of such days to Ugandans. In that way it was helping to educate the masses on relevance and challenges to such days, for example; the 8th March (women’s day), the 9th June (heroes’ day), the 26th January (Teresita day), 9th October (Independence Day) and the mid-year Budget reading days as well as the hot topics in parliament.
It not only helped to bridge the gap between those in government and its people, the ekimeza too acted as an empowering tool for Ugandans. According to Whitman J., (2005) governance was a social function (like ekimeza) centered on making collective choices regarding matters of common concern to the members of human groups (civil society one like ekimeza).
It (governance) comprised partners that emerged from governing activities of social, political and administrative actors; therefore, modes of sociopolitical governance were always outcomes of public and private deliberations [P.17]. Such gave participants eventful opportunities to comment on administrative corruption, the too many small and under funded districts, lack of patriotism and unbalanced distribution of the national cake –which if not addressed, could potentially lead to instability, notwithstanding that such structure of society, itself, amounted to absence of peace.
It was obvious that government would be put to task to explain ventures in foreign wars, expensive military expenditures, missing funds, marginalization, inefficiencies, and performance of key development sectors like agriculture, economic protection, under funding, and insecurity. Nickson A (2006:25) observed factors driving government reforms as external and internal. Internally, if there was a strong coalitions for reform of the fiscal policies to rid country of administrative corruption, overstaffing (the case of Uganda parliament with over 300 MPs), low productivity, absence of culture of service, inefficiency and inequitable resources distribution.
The ekimeza acted as a formidable force that put government to task to account for the mess in the country, like Khisa I. (2010:3) reported in the Saturday Vision that nine million Ugandans were facing hunger, 15% of the population was malnourished, and 40% of the child deaths recorded in the country were due to malnutrition. If such structural problems were taken into account after putting government on the right path and direction due to pressure, and addressed those, certainly, peace would prevail.
Human Rights Issues and the Rule of Law in Governance
At ekimeza participants were sure they were exercising their freedoms of association and expression –stipulates in Article 19 one of the Universal Declaration of Human Rights ( 1948) that people had a right to seek, receive and impart information and ideas without hindrance, and Article 29 of the constitution of the Republic of Uganda (2005) which provides for freedoms of association, and that every person shall have the right to freedom of speech and expression, which shall include freedom of the press and other media. Article 9 of the African Charter on Human and People’s Rights 1981 provides for the right to receive information and right to disseminate information according to the law. Berman Et al (2004) noted that multiparty politics shaped the context of the struggle among elites seeking to defend or challenge the distribution of state power and resources.
The long time of inadequate and corrupt judicial wing of government characterized by bribery, using it as a tool of oppression by the rich against the unprotected poor, they (the people) were forced to assume the power to defend themselves within their rights. Soon, mob justice replaced the weak and un-trusted judicial system upon conceding defeat to the concept of the rule of law. The new definition according to the “common man’s law” or mob justice seen by the same architects of failure as itself an act of lawlessness became a fairer deal to the people, very relieving of insecurity and rewarding in terms of peace.
A police report (2009) in Saturday Vision news article by Odong C., (2010), revealed 332 people killed out of mob justice –a figure said to be the highest in Africa. The police put the figure of the backlog cases at 103, 592 that year. Such was the temptation to police to think of wrongful means to stop additions of suspects to already congested prisons. So they could think of bribery as a way to send away suspects –which in another way was bringing injustice to the oppressed. Luckily, recent reforms in the judicial systems propose community service, recruitment of more judges and effective monitoring of decentralization of judicial services by the office of the inspector of government (IGG), and some of them like increment of staff and improved IGG actions are already underway. Once all those are dealt with, conflict resolution and peace will prevail.
The ekimeza only invoked the freedoms of expression and rights to assemble that, truly, were functional and a sign that government had a duty recognize such freedoms. Article 1 of the African Charter stated that:
“Freedom of expression and information, including the right to seek, receive and impart information and ideas, either orally, in writing or in print, in the form of art, or through any other form of communication, including across frontiers, is a fundamental and inalienable human right and an indispensable component of democracy. Everyone shall have an equal opportunity to exercise the right to freedom of expression and to access information without discrimination.”
(AU, 2002)
The Declaration of the African Commission on Human and People’s Rights –a body that monitors compliance to its provisions declare in Article II that: “No one shall be subject to arbitrary interference with his or her freedom of expression; and Any restrictions on freedom of expression shall be provided by law, serve a legitimate interest and be necessary in a democratic society.” Famous themes of the ekimeza over years was advocacy of federal system of governance to suit the diversity in cultures, promote true patriotism that naturally eliminates the cancer of corruption, and for effective utilization of local resources –noting that the ekimeza, from its composition was true manifestation of unity in diversity of ideologies and cultures. And it was argued following article 1 (i) of the constitution that people had the power to choose the system of governance under which they should be led.
Linking Ekimeza to Good Governance and Peace
Fig.1.
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| Disjointed Relationship, Bad Governance and Disharmony (or Instability) |
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| Healthy Relationship, Good Governance and Peace |
Challenges and Situation Analysis
Censorship of information and closure of radio stations are concerns can be traced as far back as the revolutionary years of France, but now is here (in Uganda). Whereas development gradually transforms society from worse to better, recent history proves otherwise that an individual or a few of them can undermine press liberty and intellectual freedom.
Threats to close radio stations and intimidation which began way back in 2003 when government started crackdowns on live outside radio broadcasts (ebimeza). According to Basoga Nsadhu (RIP) radio stations were by law supposed to broadcast from within their studios (Reporters Without Boarders, 2003). Such actions only undermined government, de-nationalized Ugandans, and generated even stronger condition for internal violence and wars.
However, the ekimeza on most occasions was accused of intent to blow discussions out of proportion by personally insulting and sending abusive messages to those in power which culturally was grave –which tantamount to disrespect of elders. It was argued that the September 11th Baganda protest –in which over 30 people were reported killed by state security agencies, was an outcome of forum (ekimeza) activities.
Unfortunately, the people in power failed to understand the root causes of personal insults being targeted to the president, not at all understand that some speakers came from deprived areas of the country –with poor health services, poor roads, poor drainage systems, poor representation to parliament and above all; unemployment.
For the elite speakers their cries were on corruption, lack of political will to end it, insecurity, marginalization of certain areas of the country like northern Uganda, wrongful execution of war there and lost or no explanations for the Barlonyo, Atiak and Karamoja killings.
In dealing with the Buganda issues, government insensitive of the cultural rights of the Baganda went on to limit Kabaka Ronald Mutebi II’s peaceful movement in his Kingdom. Such an act was simply a provocation, a show of arrogance and contempt of the people it governed –which without question had to light up violence. It was, thus, wrong for government to interfere with the peace of movement of the Kabaka acted within his cultural and institutional rights and with ease shooting 30 unarmed people dead.
Good governance catered for citizens’ cultural (leadership), political (decision making), economic rights (access to development opportunities) and safety concerns –which if the government of Uganda had valued as one way to grant peace to a society that deserved such rights, violence would not have occurred. Indeed, the cultural-led violence was merely a spark that triggered the silence conflicts of economic deprivation, ineffective representation, and hopelessness of life under the sets of political, economic and security rights or concerns of the people of Uganda. And with the repeal of the law of sedition on August 25th 2010 by the constitutional court of the Republic of Uganda, there are even greater signs of a peaceful Uganda (Jurist.org, 2010).
As if happy with strangling the most reliable link (media) between government and its people, President Y.K. Museveni, at a dinner hosted by the Uganda National Association of Broadcasters, angrily said, “You rarely inform. You rarely educate. You entertain, yes. But you mostly lie and incite. I have so much evidence to prove all this.” But he was also able to prove himself right that government had failed to deliver services to its people effectively and efficiently when he said, “Ever since we started decentralization, we have been sending massive amounts of money to the districts. A lot of this money suffered ‘nyam nyam’. Very soon you will hear some stories.” Yet, as Devas (2006:35) put it, “…there was need to supplement local elections with opportunities for more direct citizen participation in decision making and by greater information availability and use of resources."
The ekimeza approach was very significant at bringing the picture mass discontent of the masses to the sitting rooms of policy makers through listening in –so as to adopt new policies, strengthen existing ones or filling in the missing gaps in services delivery and representation. It was one approach that brought together people from various walks of life together to meet and deliberate issues of national concern peacefully. By so doing it built relationships among participants and represented agencies like government or its opposition. In such a good, trustworthy relationship, harmony and peaceful situations were imminent.
At most times, government representatives were present to listen and explain incidents of inefficiency in its fiscal policies, and the existing repressive schemes by government on opposition leaders and their followers. If the days’ leaders could pick one or two concerns from every discussion, a lot of ‘wounds’ could be healed, and society emancipated economically, politically and in expression their inalienable rights of assembly and speech –among others. They, themselves, would change morally and ethically as much of the criticisms were on political corruption and socio-cultural immorality. And once that exists, there would be perceived fairness and predictable peace.
Government stability was determined by its own actions –where if such actions were in the best interest of the people, security and peace would be guaranteed. And so long as such actions worked that way, then political paranoia would be replaced with psychological peace on the part of the political leadership, insecurity would be replaced by sustainable peace, as greed and mass discontent and contempt for government are diffused in favor of trust, tolerance, acceptance and love among Ugandans –all of which are strong predictors of peace and tranquility.
Conclusion and Recommendations
It can be submitted that there is need to let ebimeeza (plural) flourish at all leaves as forums to brainstorm societal problems, for problem-solving, for venting and psychological healing or peace and for enabling policy reform and formulation for the benefit of the common man, and for healthy relationship building as meaningful avenues for good governance and peace-building and prevention of psychologically traumatizing condition of war. However, more research is needed to define and set limits of the ekimeza so that, while it assumes the rights and freedoms of assembly, information and expression, and appreciative of its responsibilities to society and governance, it knows it limits for orderliness Uganda and common good of its people.
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