Relevant bibliographies by topics / Acholi culture

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  1. Journal articles
  2. Dissertations / Theses
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  4. Book chapters

Academic literature on the topic 'Acholi culture'

Author: Grafiati
Published: 4 June 2021
Last updated: 13 February 2022

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Journal articles on the topic "Acholi culture"

1

Amone, Dr Charles. "Culture and Domestic Violence Among the Acholi People of Northern Uganda." Indian Journal of Applied Research 4, no. 5 (October 1, 2011): 288–89. http://dx.doi.org/10.15373/2249555x/may2014/84.

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Kasibante, Amos. "The Ugandan Diaspora in Britain and Their Quest for Cultural Expression within the Church of England." Journal of Anglican Studies 7, no. 1 (May 2009): 79–86. http://dx.doi.org/10.1017/s1740355309000163.

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AbstractThe article examines the Anglican identity of two Ugandan immigrant communities in Britain and the congregations they have formed in order to foster their social, culture, and spiritual well-being. The two communities are the Acholi, who hail from the northern part of Uganda, and the Baganda from the central region. The former have formed the Acholi London Christian Fellowship while the latter have formed two distinct, yet similar, congregations in two separate London parishes. These are Okusinza mu Luganda (Worship in Luganda) and Ekkanisa y’Oluganda (the Luganda Church). The second is an offshoot of the first one. This article illustrates that religion and ethnicity are often inextricably intertwined, and that for the immigrants, Anglicanism does not merely displace or replace their native culture, but gives it a new sense of direction as they also shape it in the light of their aspirations. In this sense, we can speak of religious ethnicity, which refers to cases where an ethnic group is linked to a religious tradition shared by other ethnic groups.
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Edith Ruth, Natukunda-Togboa. "Peace, Culture and Communication: “Languaging” Post-conflict Disputes." English Linguistics Research 6, no. 4 (December 18, 2017): 79. http://dx.doi.org/10.5430/elr.v6n4p79.

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Language, which is rarely neutral, shapes perception and behavior. Consequently, it plays an important role in relation to conflict and peace. The language of conflict usually functions on the basis of using differences to promote violence. Interviews conducted on land disputes in the post-conflict context of Northern Uganda, showed that language can be used to reduce these differences and affirm dignity thus diffusing tensions. Our preceding studies of conflict discourse within returnee communities have endeavored to show how language use, by imposing certain misrepresentations as legitimate, undermines efforts of social reintegration, perpetuates conditions of negative peace and can pose a threat of returning to conflict.In this study of Gulu elders dealing with post-conflict disputes, language is perceived as a tool of positive peace. Borrowing from the sociocultural theory of mind and its application to concepts of language, the paper shows how language can foster open and inclusive communication and support the pursuit of peaceful cohabitation within returnee communities. It goes on to demonstrate how language, within the cultural institutions of returnee communities, constitutes power that can be used in “languaging” conflict resolution. According to the study, language has embedded within it actual relations of power, so much so that those who control it exercise an enormous influence on how the communities perceive conflict and peace-building and what behaviors they accept in relation to resolving post-conflict disputes.Consequently, the quick revitalization of traditional arrangements of dispute settlement has been possible in the area of Gulu because language is a strong social institution which has enhanced the efforts of peace maintenance in the Acholi post conflict context. Languaging or talking through disputes as an alternative discourse to conflict should be embraced as a strategy of empowering the voiceless. It is an effective and sustainable cost effective strategy for dealing with cyclic disputes especially when applied as complementary to other dispute settlement approaches.
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Meinert, Lotte, Rane Willerslev, and Sophie Hooge Seebach. "Cement, Graves, and Pillars in Land Disputes in Northern Uganda." African Studies Review 60, no. 3 (November 8, 2017): 37–57. http://dx.doi.org/10.1017/asr.2017.119.

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Abstract:Cement pillars and graves play significant roles as land markers in disputes over land in postconflict northern Uganda. Contemporary land cases from Acholi and Ikland display different histories of land use and conflict. In Acholi, cemented graves constitute concrete indices of belonging in wrangles. In Ikland, national nature authorities have brought cement pillars into the landscape. We explore how cemented graves and cement pillars are used for land claims in societies affected by conflict and displacement and how articulations of belonging are created, with the specific materiality of cement signaling modernity, permanence, and inflexibility.
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Meier, Barbara. "“Death Does Not Rot”: Transitional Justice and Local “Truths” in the Aftermath of the War in Northern Uganda." Africa Spectrum 48, no. 2 (August 2013): 25–50. http://dx.doi.org/10.1177/000203971304800202.

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The article looks at the way Acholi in northern Uganda address war-related matters of “peace” and “justice” beyond the mainstream human rights discourse reflecting some of the basic concepts that are decisive for the way people deal with transitional and local justice. The relationality and the segmentary structure of Acholi society play major roles in categorising “peace” and “war” while being at odds with the globalised standards of human rights that have been brought into play by international agencies, civil society and church organisations as well as the Ugandan state. A major argument is that a one-dimensional understanding of the cosmological underpinnings of rituals as a locally embedded tool of transitional justice (TJ) has an impact on the failure of TJ in northern Uganda. Thus the article highlights the specific cultural dilemmas in which the process of peace currently appears to be stuck.
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Schiller, Laurence D., and Ronald R. Atkinson. "The Roots of Ethnicity: The Origins of the Acholi of Uganda before 1800." African Studies Review 39, no. 2 (September 1996): 190. http://dx.doi.org/10.2307/525458.

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Amone, Charles. "Polygamy as a Dominant Pattern of Sexual Pairing Among the Acholi of Uganda." Sexuality & Culture 24, no. 3 (September 30, 2019): 733–48. http://dx.doi.org/10.1007/s12119-019-09660-0.

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Whyte, Susan Reynolds, and Esther Acio. "Generations and Access to Land in Postconflict Northern Uganda: “Youth Have No Voice in Land Matters”." African Studies Review 60, no. 3 (November 29, 2017): 17–36. http://dx.doi.org/10.1017/asr.2017.120.

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Abstract:Generational tensions are one of the many forms that land conflicts take in northern Uganda. The convention in Acholiland was that young men gained land-use rights through their fathers and young women gained them through their husbands. This pattern of generational governance has become complicated in the wake of the civil war and decades of internment in IDP camps. Lacking husbands, young women are using land of their patrilateral kin, while young men who grew up with their mothers may use that of their matrilateral relatives. This article, based on fieldwork in the Acholi subregion between 2014 and 2016, explores classic anthropological concerns about gerontocracy and patriliny in a contemporary postconflict situation. It describes the discreet land access strategies of young men and women and the ways in which they seek to complement dependence on relatives by renting or buying land. The image of the “war generation” as morally spoiled is countered by an examination of the consequences of war and internment for young people’s claims to use land.
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Sjögren, Anders. "Scrambling for the promised land: land acquisitions and the politics of representation in post-war Acholi, northern Uganda." African Identities 12, no. 1 (December 11, 2013): 62–75. http://dx.doi.org/10.1080/14725843.2013.868671.

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Laca-Buendia, Julio Pedro. "Controle de plantas daninhas com cyanazine aplicado em mistura com outros herbicidas, na cultura do algodão (Gossypium hirsutum L.)." Planta Daninha 8, no. 1-2 (December 1985): 71–80. http://dx.doi.org/10.1590/s0100-83581985000100009.

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Com a finalidade de estudar a mistura de tanque mais eficiente com cyanazine em aplicação de pré-emergência na cultura algodoeira (Gossypium hirsutum L.) , foram estudados os seguintes tratamentos: cyanazine + diuron nas doses de 0,8 + 0,8 kg i.a/ha e 1,0 + 1,0 kg i.a/ha; cyanazine+ oryzalin , nas do sés de 1,2 + 0,8 kg i.a/ha e 1,6 + 1,2 kg i.a/h a; cyanazyne + metol a chlor, nas doses de 1,4 + 2,0 kg i.a/ha e 1,75 + 2,52 kg i.a/ ha;cianazine na dose de 1,75 kg i.a /ha; oryzalin na dose de 1,12 kg i.a/ha; metol achlor na dose de 2,52 kg i.a /ha e diuron na dose de 1,6 kg i.a /ha. Para efeito de comparação, utilizou-se uma testemunha sem capina e outra com capina manual. Nenhum tratamento apresentou injúria para as plantas de algodão e não houve diferenças significativas para o "stand" inicial. Já no "stand" final, a testemunha sem capina apresentou o menor número de plantas, sendo que não houve diferenças significativas dos outros tratamentos com a testemunha capinada. Para o rendimento, a mistura cyanazine + metolachior em ambas as doses estudadas, não apresentaram diferenças significativas da testemunha capinada. Quanto à altura da planta, peso de 100 sementes, porcentagem e índice de fibras não houve diferenças significativas entre os tratamentos estudados, somente o peso do capulho foi afetado pelo oryzalin. Pela avaliação visual (EWRC 1 a 9)*, os herbicidas apres entaram um controle satisfatório somente até os 30 dias após aplicação, sendo que a mistura cyanazine + metolachlor foi efici ente quanto a testemunha capinada. No controle da Portulaca oleracea , a mistura cyanazine + oryzalin na maior dose e oryzalin apresentaram 71,4% de controle ate os 30 dias e 79,4% e 82,4%, respectivamente, até 45 dias da aplicação. Para Amaranthus sp., à exceção da cyanazine e cyanazine + diuron nas doses menores, não apresentaram nenhum controle, sendo que os outros herbicidas controlaram com eficiência superior a 70%. Para Centratherium punctatum, o cyanazine apresentou 78,2% e 73,4%, respectivamente, após 50 e 45 dias da aplicação. Para Cyperus sp e & Brachiaria plantaginea, o metolachlor sozinho ou em mistura com cyanazine, apresentou uma eficiência de 90% para Cyperus sp. e de 70% para B. plantaginea até 45 dias da aplicação. Para as espécies não dominantes (maioria dicotiledôneas), o melhor controle foi de cyanazine + metol achlor na dose maior, com 70,5% e 60,2%, respectivamente, após 30 e 45 dias da aplicação. Para o total das espécies, cyanazine + metolachlor, em ambas doses estudadas, apresentaram controle de 66,2% e 67,3%, respectivamente, após 30 dias e 63,3% e 64,3%, respectivamente, após 45 dias da aplicação. Para as análises tecnológicas da fibra, não houve diferenças significativas na maturação da fibra, uniformidade de comprimento, índice Macronaire e índice Pressley. No comprimento da fibra, a mistura de cyanazine + diuron(0,8+ 0,8 kg ia/h a), apresentou o maior comprimento (26,1 mm) e cyanazine+ metol achlor (1,75 + 2,52 kg i.a / ha),o menor comprimento (24,9 mm), sem diferenças significativas com as testemunhas.
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Dissertations / Theses on the topic "Acholi culture"

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Ajok, Florence Odong Pinny. "Exploring community support of adolescent's sexual reproductive health in the Acholi sub-region, Uganda." Thesis, 2017. http://hdl.handle.net/10500/23155.

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The study explored the community role in support of adolescents’ sexual reproductive health (ASRH) in Acholi sub-region, which was affected by over two decades of LRA war. The study aimed at establishing the impact of the war on Acholi socio-cultural norms of adolescents’ socialisation on sexual matters by exploring the effects of the war, mass media and the modern education system on the socio-cultural norms of socialisation and compared with the current modes of promoting sexual education among adolescents as mandated by the national adolescent health policy; the study then assessed the community responsiveness to ASRH needs. Based on the findings, community strategy for enhancing community response to adolescent health was developed. Exploratory, descriptive and case study methodology was used to execute a three- phased concurrent study with five sub-studies. Data were collected from selected participants and respondents including teen mothers, guardians, midwives, parents, adolescents, local, cultural and religious leaders as well as policy makers, technocrats and implementers at the community and district levels. The study was implemented in Gulu, Kitgum and Pader districts of Northern UgandaThe study results found that the LRA war greatly impacted on the Acholi tradition of socialising children; the war destroyed the socio-cultural, economic and family protection structures. The teen mothers’ case study vividly documented the stories. Confounded by the influence of mass media and modern education system, the Acholi community is experiencing what the study called ‘intergenerational cultural shock’ in which the old and young generations are shocked and amazed with the cultural difference. community responsiveness to adolescent health needs, amidst the societal changing contexts and emerging new youth cultures, the study proposes a community model and a strategy to promote community participation in ASRH but with many implications to policy, programs, and further research as detailed under the recommendations..
Health Studies
D. Litt. et Phil. (Health Studies)
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2

Velthuizen, Andreas Gerhardus. "The management of knowledge : a model for the African Renaissance." Thesis, 2007. http://hdl.handle.net/10500/3336.

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The study goes beyond knowledge existing in the literature study of the philosophy and theory of knowledge, knowledge management, African knowledge and the management of knowledge by African institutions, including the peace and security architecture of Africa, to reveal a coherent conceptual framework and themes to guide the field research. During the field studies of specific cases in the Great Lakes region of Africa, principles and practices emerged that formed a framework for a constructed Trans-dimensional Knowledge Management Model (TDKM-M) to develop a theoretical model for the management of knowledge for conflict resolution as the first step towards the revival of Africa. The study proposes practical solutions for the management of knowledge that would empower decisionmakers to intervene successfully in conflict situations. Furthermore, the study serves to expand the knowledge base in the field of trans-disciplinary African studies, transcending the boundary between political science and epistemology to navigate the middle ground between disciplines and the space that lies beyond all disciplines and dichotomised thinking towards a new holistic understanding. A systems approach using MIT (multi-disciplinarity, interdisciplinarity and trans-disciplinarity) and qualitative research methodology on a transnational level was followed. The study consists of a literature study and a field study consisting of a pilot study, semi-structured interviews and participation in communities of practice to access the worldviews of diverse cultures. An observable knowledge dimension, consisting of a normative foundation, empirical knowledge domain and analytical knowledge domain, is identified. Furthermore, a tacit metaphysical knowledge dimension is identified that is informed by the observable dimension. The two dimensions transacts with each other to attain a higher level of trans-dimensional knowledge. The TDKM-M proposes principles and practices of how trans-dimensional knowledge, including indigenous African knowledge and external knowledge, can be managed in a collective middle ground to produce holistic understanding. This higher level of understanding can activate intervention into the causes and consequences of conflict. Innovation of African society could follow, achieving desired outcomes such as peace, justice, human rights, self-empowerment and innovation towards transformative growth, competitiveness and negotiate equilibrium with the global community, and ultimately the revival of Africa.
Political Sciences
D. Litt. et Phil. (Politics)
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Books on the topic "Acholi culture"

1

La cultura maya ante la muerte: Daño y duelo en la comunidad achi de Rabinal. Ciudad de Guatemala, Guatemala: Equipo de Estudios Comunitarios y Acción Psicosocial (ECAP), 2002.

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LANANA, Reuben Mwa NONO PA. Tekwaro Acoli Macon Ki Kwo Me Bedogi: Acholi Cultures and Traditions. Independently Published, 2020.

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TRAPPETO NEL CUORE: Viaggio tra le meraviglie artistiche, turistiche, culturali e balneari del Comune di Trappeto (PA). Balestrate (PA): ONLUS S.M.V.P - 90041 Balestrate (PA) tel +393287573178, 2006.

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TRAPPETO NEL CUORE: TRAPPETO NELLA STORIA, NEI SOGNI, NEI RICORDI, NELL'AVVENIRE. Balestrate (PA): ONLUS S.M.V.P - 90041 Balestrate (PA), 2008.

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Book chapters on the topic "Acholi culture"

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Odongoh, Stevens Aguto. "Acholi Without Roots." In Advances in Religious and Cultural Studies, 63–81. IGI Global, 2021. http://dx.doi.org/10.4018/978-1-7998-4438-9.ch004.

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This chapter interrogates historical processes with war and displacement resulting from armed rebellion between the Lord's Resistance Army (LRA) and the government of Uganda between 1987-2007 that created contesting notions of being Acholi. The chapter shows how Acholi war trajectories experienced through taking refuge amongst other societies, conscription into warfare of mainly child abductees, and encampment divided the current Acholi into new imaginaries and solidarities. Lasting for over two decades, the LRA war led to the emergence of different cultures based on the different life pathways that Acholi took during violence and displacement: the culture of camps or IDPs (donation, food aid, governmental/humanitarian organizations' assistance) and the culture of war (forceful abduction of children and recruitment into rebel forces and militias).
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Odongoh, Stevens Aguto. "Displacement Beyond Borders." In Advances in Religious and Cultural Studies, 82–102. IGI Global, 2021. http://dx.doi.org/10.4018/978-1-7998-4438-9.ch005.

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This chapter focuses on how the Northern Uganda war between the Lord's Resistance Army (LRA) and the Ugandan Army (1987-2008) reformulated Acholi people's local construction of place, political belonging, material, and emotional connections. In other words, how historical processes with war, flight, and displacement reshaped meaning of being Acholi in Northern Uganda. The two-decade period of war in Northern Uganda (1986-2008) led to the displacement of Acholi people both internally and externally. Almost the whole population of Acholiland were affected by the LRA insurgency that dismantled societal structures that had for long anchored Acholi culture. During this turbulent period, Acholi people lived in camps and in the neighboring countries, especially Sudan, Democratic Republic of Congo (DRC), Central African Republic (CAR), and Kenya, among others. This gives this conflict a cross-border dimension.
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Howitt-Marshall, Duncan S. "THE ANCHORAGE SITE AT KOUKLIA-ACHNI, SOUTHWEST CYPRUS:." In Cyprus: An island culture, 104–21. Oxbow Books, 2012. http://dx.doi.org/10.2307/j.ctvh1djv0.12.

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Odongoh, Stevens Aguto, and Amal Adel Abdrabo. "Crossing Invisible Boundaries and Re-Gaining Home." In Advances in Religious and Cultural Studies, 153–71. IGI Global, 2021. http://dx.doi.org/10.4018/978-1-7998-4438-9.ch008.

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The current chapter deals with two different cases of post-war displacement, divided by thousands of miles and located in two different social, cultural, and political contexts. The two authors of this chapter believe that sometimes what the construction of knowledge within any discipline needs is to use more comparative empirical research for seeking more insights and understanding of the social world. Thus, collectively, the authors through this chapter compare two far away cases of displacement but too similar within their lived experience in reality in order to contest some of the mainstream notions within the anthropological library. The main focus is to study the concepts of home and belonging between two post-war displaced cases in Africa, the post-war Acholi of Northern Uganda and the Palestinian refugees of Jaziret Fadel village at Al-Sharqyiah Governorate in Egypt. They have found that when people come across the borders, the act of physical crossing is not as difficult as penetrating the invisible ones. People can acquire visas, escape the authorities at checkpoints, or easily camouflage to be able to go through border points. However, when it comes to crossing the intangible borders, to be able to penetrate the social fabric of the newly settled in community across the border is a laborious exercise.
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Pereira, Beatriz. "Afonso Reis Cabral: “Acho que não se pode estragar uma boa história literária com a verdade e no jornalismo, se não se contar a verdade, é um crime”." In Comunicação, cultura e jornalismo cultural. NIPC@M.UAL, 2021. http://dx.doi.org/10.26619/978-989-9002-14-2.11.

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Casseus, Clara Rachel Eybalin, Stevens Aguto Odongoh, and Amal Adel Abdrabo. "Displacement and the Creation of In/Visible Boundaries." In Advances in Religious and Cultural Studies, 172–93. IGI Global, 2021. http://dx.doi.org/10.4018/978-1-7998-4438-9.ch009.

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This concluding chapter discusses the reinforcement of the affective capacity building among dispersed transnational communities within the three cases presented earlier in this book. The first case explores how migrant organisations of Haitian origin engagement in Parisian banlieues is beneficial to their homeland's development. The second case is from the village of Jaziret Fadel that has the biggest gathering of Palestinian who fled to Egypt since the outbreak of 1948 war. It emphasizes the exploration of their new technique of 'killing memory' to gain acceptance, belonging and create a new sense of home within a new spatial context. The third case focuses on how the Northern Uganda war between the LRA and the Ugandan Army (1987-2007) has formulated the Acholi's experience with war, violence, and flight, which has led to different local constructions of place, political belonging, and material and emotional connections. Accordingly, will such communities be able to survive for a future on their own? Will memory to trace their genealogy fuel a sense of belonging after displacement? For what sort of citizenship within their new place?
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