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Journal articles on the topic 'Acholi (uganda)'

Author: Grafiati

Published: 4 June 2021

Last updated: 27 January 2023

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1

Khamalwa, Wotsuna, and Emeline Ndossi. "Why Acholi Traditional War Rituals Cannot Reintegrate Female Lord’s Resistance Army Combatants: A Case Study of Kwero Merok War Ritual." East African Journal of Traditions, Culture and Religion 4, no. 1 (November 8, 2021): 69–79. http://dx.doi.org/10.37284/eajtcr.4.1.464.

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The Acholi are Nilotic Negroes who are part of the Lwo speaking people who migrated from Bahr-el Ghazal in the Sudan about 1600 AD. A section of the Acholi community under the umbrella of Lord’s Resistance Army (LRA) waged a civil war against the sitting government of Uganda in 1986. LRA rebels abducted numerous children from Acholi-land and the neighbouring Lango community in northern Uganda regardless of their gender. The female returnees, whether they were recruited willingly or otherwise, are believed to have committed atrocities towards their own Acholi people during the period of insurgency. During their re-integration, these women were culturally challenged, not only for the atrocities they were believed to have committed while in the bush, but because of their status as women who violated their gender role status. The Acholi traditional culture does not approve of female combatants and some of the society members hold strong reservations regarding the new status of these women! They argue that the status of these former combatants who took lives of their own kin and kith is incongruent with Acholi perception of women as life givers, carer-givers and protectors! The article cautions that the stigma that the female returnees experience even after going through the different rituals is an indication that they are not fully reintegrated! Acholi traditional culture was in this case selected because it has been a pioneer through its traditional rituals to reintegrate these women in the Northern Ugandan community. However, it was noted in this article that cultural rituals such as kwero merok cannot fully reintegrate LRA female combatants.

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2

Amarorwot, Sarah, and Bebwa Isingoma. "Order of adjectives and adverbs in L2 English: Evidence from L1 Acholi speakers of Ugandan English." Studies in Linguistics, Culture, and FLT 9, no. 3 (November 24, 2021): 44–62. http://dx.doi.org/10.46687/yxuv9786.

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L2 Englishes are quintessentially characterized by cross-linguistic influence at all levels of linguistic analysis as a result of contact phenomena. This study examines the contribution of the syntax of a Ugandan indigenous language (Acholi) to how its L1 speakers speak English and the extent of variability observed among them, taking into account two grammatical aspects, i.e. how multiple attributive adjectives are sequenced in a noun phrase and the placement of adverbs in a sentence. The findings of the study show notable differences from L1 English (e.g. Standard British English), as L1 Acholi speakers of English do not necessarily pay attention to the prescribed L1 English order of adjectives. At the same time, the position of adverbs in a sentence also seems to be modeled, to some extent, on what takes place in Acholi syntax insofar as some legitimate L1 English structures are rejected by L1 Acholi speakers of English (as L2). Crucially, the study also reveals interspeaker variability among L1 Acholi speakers of English in Uganda based on occupation, with students being the closest to L1 English norms (as opposed to teachers and the business community), most likely due to exonormative orientation imposed on students in Ugandan schools.

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3

Beckmann, Gitte. "Sign language as a technology: existential and instrumental perspectives of Ugandan Sign Language." Africa 92, no. 4 (August 2022): 430–48. http://dx.doi.org/10.1017/s0001972022000432.

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AbstractThe introduction of Ugandan Sign Language in Acholi, northern Uganda, was part of a growing internationally linked disability movement in the country and was set within the framework of development policy and human rights-based approaches. In this context, Ugandan Sign Language appeared as a technology of development. But how did the appropriation of Ugandan Sign Language change deaf people’s lives, their being-in-the-world, in Acholi? In using the theoretical approach of existential and instrumental perspectives on technologies by Martin Heidegger, this article analyses the complex transitions following the appropriation of Ugandan Sign Language on international, national and local levels. The disability movement – including Ugandan Sign Language projects – reached Acholi during the time of war between the Lord’s Resistance Army and Ugandan national forces. Displacement brought scattered deaf people together in towns and camps, where Ugandan Sign Language was introduced through workshops and institutions including churches. This created new forms of communication and possibilities of sociality. After the war, gender differences emerged, as many deaf women returned to rural homes where they had few opportunities to communicate with other sign language users.

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4

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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5

Namubiru, Margaret, Fredrick Kijjambu Nsambu, Willy Ngaka, and John Rwakihembo. "ROAD NETWORK AND HOUSEHOLD FOOD SECURITY IN ACHOLI SUB REGION, NORTHERN UGANDA: A PRAGMATIC PERSPECTIVE." Journal of Developing Economies 4, no. 1 (March 10, 2022): 1–15. http://dx.doi.org/10.47672/jde.954.

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Purpose: This study aimed at examining the relationship between road network and household food security in Acholi subregion, northern Uganda. Methodology: The study adopted a pragmatic paradigm, thus adopting a mixed methods approach. Quantitative data was collected from 384 respondents using a structured questionnaire while face-to-face interviews aided qualitative data collection. After data management and processing, Pearson correlation and standard regression were use for data analysis. Findings: It was observed that road network is positively and significantly associated with household food security. The study established that road network accounts for 10% of the variance in food security among households in Acholi subregion, northern Uganda. Unique contribution to practice and policy: Although there are conflicting views on the predictors of food security among households, the present study has confirmed thatroad network plays a critical role in influencing food security among households in Acholi subregion, Northern Uganda, thus serving its purpose.

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6

Ward, Kevin. "'The Armies of the Lord': Christianity, Rebels and the State in Northern Uganda, 1986-1999." Journal of Religion in Africa 31, no. 2 (2001): 187–221. http://dx.doi.org/10.1163/157006601x00121.

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AbstractThe accession to power of the National Resistance Movement in Uganda in 1986 was intended to inaugurate a new beginning for Uganda, an end to the political, ethnic and religious divisions that had characterised the country's violent history since the 1960s. Although peace, stability and the strengthening of democratic structures have brought substantial progress to many parts of the country, the Acholi of Northern Uganda have felt largely excluded from these benefits. Violence and insecurity have characterised the districts of Gulu and Kitgum since 1986. It is not simply the failure of development that has been so distressing for the inhabitants, but the collapse of the moral framework and the institutions that gave society coherence. Religion has played a considerable part in articulating the sense of loss and anger at this state of affairs. Traditional Acholi and Christian religious sentiments have helped to shape and sustain rebel movements against the central government, and to inform Acholi responses to the violence inflicted by rebels and government. The article, based on field work conducted in 1999, examines ways in which the main Churches, Catholic and Protestant (Anglican), have historically been bound up with the political divisions of Acholi. It examines the painful adjustments which loss of access to power has necessitated, particularly for the Anglican Church. Since 1986 the Churches have had a vital role in conflict resolution and in envisioning new futures for Acholi. The majority of the population, required to live in 'protected villages', have few material and spiritual resources. The importance of Christian faith and practice for Acholi living in such situations of prolonged conflict, with few signs of speedy resolution, is assessed.

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7

Cooke, Peter, and Joop Veuger. "The Spirit of Acholi: Songs and Dances of the Acholi in Uganda." Yearbook for Traditional Music 31 (1999): 182. http://dx.doi.org/10.2307/768015.

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8

Isiko, Alexander Paul, and Keddy Olanya Acayo. "Anthropological Narratives of Nodding Disease among the Acholi of Northern Uganda." International Journal of Multicultural and Multireligious Understanding 8, no. 5 (May 1, 2021): 238. http://dx.doi.org/10.18415/ijmmu.v8i4.2554.

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Despite the scientific and specific medical interventions, nodding disease with neither a cure nor plausible explanation to its cause continues to affect the people of Acholi sub region. The disease continues to be a mystery to both the medical professionals and its victims. The World Health Organisation (WHO) affirms no known aetiology. It is so mystical that it affects only children between the ages of five and fifteen years; the disease has only been reported in Acholi sub region in Uganda without a previous history of existence in the area. In spite of the disease’s association to the Lord’s Resistance Army (LRA) war and Internally Displaced People’s (IDP) camps, other areas like Lango and Teso sub regions affected by the same have not experienced this disease. Nodding disease, therefore, seems to have defeated Western science of biomedicine and needs a different approach to explain its existence. Overtime, African societies, the Acholi inclusive, find solace in their cultural and religious beliefs to explain the existence and treatment of diseases. Using an ethnographic methodological approach as well as cultural construction of disease theoretical perspective, this article analyses the way the people of Acholi visualise, understand and interpret nodding disease in relation to their cultural and religious beliefs.

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9

LaBranche, Jillian. "Thinking Beyond the Escape: Evaluating the Reintegration of Child Soldiers in Uganda." Slavery Today Journal 3, no. 1 (August 2016): 100–122. http://dx.doi.org/10.22150/stj/pyoq6835.

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While the Lord’s Resistance Army has gained notoriety for its brutal tactics and abduction of Ugandan children, little attention has been given to the return and reintegration of these formerly abducted child soldiers. The absence of a formal reintegration program in Uganda has placed the burden of reintegration on international NGOs, but reliance on non-local organizations to successfully reintegrate child soldiers has proven challenging. This paper seeks to evaluate whether the process of reintegration in Uganda has been successful. With an overwhelming lack of up to date and methodologically sound research, variables such as PTSD, domestic violence, alcoholism, violent crime, and primary education rates are evaluated to indicate the current state of Northern Uganda. These variables indicate an unstable environment in Northern Uganda and suggest reintegration has proven unsuccessful in the Acholi region. The successful reintegration of child soldiers is demonstrated to be not merely a Ugandan issue, but an international issue.

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10

Tuller, Hugh. "TRANSLATING FORENSIC SCIENCE IN NORTHERN UGANDA1." Practicing Anthropology 40, no. 2 (March 1, 2018): 6–10. http://dx.doi.org/10.17730/0888-4552.40.2.6.

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Abstract Warfare in northern Uganda has killed tens of thousands of Acholi people. Survivors perceive the dead as having agency to negatively affect the living when improperly buried according to Acholi tradition. This ongoing ethnographic research examines if and how improper burials and associated spiritual disturbances are linked to different avenues for reconciliation, memorialization, or reparations and if forensic science could play a role in mitigating the perceptions of spiritual disturbances.

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11

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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12

Mugisha, James, Herbert Muyinda, Heidi Hjelmeland, Eugene Kinyanda, Davy Vancampfort, and Birthe Loa Knizek. "Cultural responses towards the aftermath of suicide among the Acholi in Northern Uganda." International Journal of Social Psychiatry 64, no. 6 (July 2, 2018): 545–53. http://dx.doi.org/10.1177/0020764018784625.

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Background: Suicide is a public health problem in Uganda among indigenous societies, and different societies manage its aftermath differently. Aim: To explore how the Acholi in Northern Uganda manage the aftermath of suicide. Methods: We conducted a qualitative study in Gulu district, a post-conflict area in Northern Uganda. We conducted a total of four focus group discussions (FGDs) and 12 key informant (KI) interviews. KI interviews were conducted with community leaders, while the FGDs were conducted with members of the general population. We analysed the data by means of Grounded Theory. Results: Our findings indicate that rituals form a large part in managing suicide among the Acholi. Study communities practised distancing (symbolically and physically) as a way of dealing with the threat of suicide. Conclusion: Distancing was organized into two broad themes: affect regulation and securing future generations. It is recommended that public health interventions should utilize cultural institutions in the prevention of suicide.

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13

Akello, Grace. "Reintegration of Amnestied LRA Ex-Combatants and Survivors’ Resistance Acts in Acholiland, Northern Uganda." International Journal of Transitional Justice 13, no. 2 (April 21, 2019): 249–67. http://dx.doi.org/10.1093/ijtj/ijz007.

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Abstract∞ This article examines the social dynamics among survivors and amnestied Lord’s Resistance Army (LRA) ex-combatants living together in Acholiland, asking how and if Acholi survivors have forgiven Acholi LRA returnees, forgotten past violence and moved on, as stated in northern Uganda’s amnesty framework. The amnestied LRA ex-combatants interviewed stated that they wanted and needed to reintegrate among Acholi survivors. Yet, after two decades of amnesty, the magnitude of the brutality of the war remains etched in survivors’ minds. My ethnographic findings suggest feigned compliance as well as resistance to amnesty by-laws. Many practise what I call survivors’ acts of resistance, which includes name calling, attributing misfortune to the presence of ex-combatants, stigmatization and stealing. In short, survivors make returnees’ lives unbearable. My analysis is framed in reference to and critique of conventional transitional justice mechanisms and I underscore the importance of memory in the cessation of war violence and the restoration of peace.

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14

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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15

Khamalwa, Wotsuna. "Violated by Rebels, Violated by Family: Returnee Girls of the Lord’s Resistance Army (LRA) in Northern Uganda." East African Journal of Traditions, Culture and Religion 5, no. 2 (June 28, 2022): 84–94. http://dx.doi.org/10.37284/eajtcr.5.2.727.

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In the prologue to his book Frontiers of Violence in North-East Africa, Richard Reid recounts how in the first few years of the third millennium, the region of North-East Africa has been enmeshed in conflict. This region which includes Somalia, Ethiopia, Eritrea, and Southern Sudan has experienced intermittent violent conflicts and destruction by wars based on reasons and excuses ranging from ethnicity and religion, to political disagreements caused by thirst for power. This region also includes Northern Uganda, particularly Acholi-land, which was caught up in the throes of violent conflict since the mid- eighties, between the Lord’s Resistance Army (LRA) and the government of Uganda. For more than three decades, Acholi-land was engulfed in untold suffering, unleashed upon its population by foes from without and, tragically, attackers from within! An historical occupation of being exceptionally good soldiers that had stood them in good stead in colonial and post-colonial times turned out to be a curse they would always true!

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16

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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17

Amone, Dr Charles. "Forced Migration and Prostitution in Acholi-Land, Northern Uganda, 1986 To 2014." Global Journal For Research Analysis 3, no. 4 (June 15, 2012): 88–89. http://dx.doi.org/10.15373/22778160/apr2014/29.

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18

Amone, Dr Charles. "A History of Prostitution in Acholi-Land, Northern Uganda, 1911 to 2011." International Journal of Scientific Research 3, no. 4 (June 1, 2012): 1–2. http://dx.doi.org/10.15373/22778179/apr2014/168.

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19

Seeberger, Ulrike G., and Joseph J. Valadez. "Are health workers reduced to being drug dispensers of antiretroviral treatment? A randomized cross-sectional assessment of the quality of health care for HIV patients in northern Uganda." Health Policy and Planning 34, no. 8 (August 13, 2019): 559–65. http://dx.doi.org/10.1093/heapol/czz074.

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Abstract High quality of care (QoC) for antiretroviral treatment (ART) is essential to prevent treatment failure. Uganda, as many sub-Saharan African countries, increased access to ART by decentralizing provision to districts. However, little is known whether this rapid scale-up maintained high-quality clinical services. We assess the quality of ART in the Acholi and Lango sub-regions of northern Uganda to identify whether the technical quality of critical ART sub-system needs improvement. We conducted a randomized cross-sectional survey among health facilities (HF) in Acholi (n = 11) and Lango (n = 10). Applying lot quality assurance sampling principles with a rapid health facility assessment tool, we assessed ART services vis-à-vis national treatment guidelines using 37 indicators. We interviewed health workers (n = 21) using structured questionnaires, directly observed clinical consultations (n = 126) and assessed HF infrastructure, human resources, medical supplies and patient records in each health facility (n = 21). The district QoC performance standard was 80% of HF had to comply with each guideline. Neither sub-region complied with treatment guidelines. No HF displayed adequate: patient monitoring, physical examination, training, supervision and regular monitoring of patients’ immunology. The full range of first and second line antiretroviral (ARV) medication was not available in Acholi while Lango had sufficient stocks. Clinicians dispensed available ARVs without benefit of physical examination or immunological monitoring. Patients reported compliance with drug use (>80%). Patients’ knowledge of preventing HIV/AIDS transmission concentrated on condom use; otherwise it was poor. The poor ART QoC in northern Uganda raises major questions about ART quality although ARVs were dispensed. Poor clinical care renders patients’ reports of treatment compliance as insufficient evidence that it takes place. Further studies need to test patients’ immunological status and QoC in more regions of Uganda and elsewhere in sub-Saharan Africa to identify topical and geographical areas which are priorities for improving HIV care.

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20

Ocaya, Victor. "Ultimate Reality and Meaning According to the Acholi of Uganda." Ultimate Reality and Meaning 11, no. 1 (March 1988): 11–22. http://dx.doi.org/10.3138/uram.11.1.11.

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21

Cooke, Peter. "Uganda: Music of the Acholi [Songs of Wisdom and Exile]." Ethnomusicology Forum 19, no. 2 (November 2010): 265–67. http://dx.doi.org/10.1080/17411912.2010.507523.

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22

Wokorach, Godfrey, Hilary Edema, Dennis Muhanguzi, and Richard Echodu. "Prevalence of sweetpotato viruses in Acholi sub-region, northern Uganda." Current Plant Biology 17 (January 2019): 42–47. http://dx.doi.org/10.1016/j.cpb.2019.03.001.

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23

Stewart, Beth W. "The figure of the abducted Acholi girl: nation-building, gender, and children born into the LRA in Uganda." Journal of Modern African Studies 58, no. 4 (December 2020): 627–47. http://dx.doi.org/10.1017/s0022278x20000580.

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AbstractBased on analysis of newspapers and secondary sources, this article examines the gendered construction of the national imagery of the war between the Ugandan government and the Lord's Resistance Army (LRA) in an effort to expand current conceptual understanding of the exclusion experienced by children born of forced marriage inside the LRA. Uganda developed as a militarised and masculine post-colony and yet nation-building for President Museveni involved crafting a national imagery that drew upon development discourses of gender and children to position himself as the benevolent father of the nation. Invoking Veena Das’ ‘figure of the abducted woman’, I argue that the Ugandan government mobilised the figure of the abducted Acholi girl to legitimise both its governance and the war. The article concludes that the resulting narrative provided no legitimate social or political space in the national imagery for the children of the abducted girls.

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24

Huck, Jonathan J., Pamela Atim, Emmanuel B. Moro, and Mahesh Nirmalan. "Prevalence and Spatial Patterns of Major Limb Loss in the Acholi Sub-Region of Uganda." Prosthesis 4, no. 3 (July 19, 2022): 369–82. http://dx.doi.org/10.3390/prosthesis4030030.

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There is a widely reported yet poorly understood preponderance of major limb loss in Northern Uganda, caused in large part by prolonged civil war. Access to rehabilitation services is extremely limited, and there is no understanding of how many people have major limb loss, nor how many have had access to medical or rehabilitative services. This research represents the first prevalence study of disability and major limb loss in the Acholi sub-region of Northern Uganda, as well as a novel evaluation of spatial patterns in cases of major limb loss. We conservatively estimate that there are c. 10,117 people with major limb loss in Acholi (c. 0.5% of the population) who require long-term rehabilitation services, as well as c. 150,512 people with other disabilities (c. 8.2% of the population). We also demonstrate that people with major limb loss are spread throughout the region (as opposed to clustered in specific locations) and are disproportionately male, older, and less well educated than the general population. This research demonstrates a clear inadequacy in both the supply and service delivery models of rehabilitation services for those with major limb loss in the study area and provides much-needed insight into the challenges that must be addressed for an effective system to be put in place.

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25

Laruni, Elizabeth. "Regional and ethnic identities: the Acholi of Northern Uganda, 1950–1968." Journal of Eastern African Studies 9, no. 2 (April 3, 2015): 212–30. http://dx.doi.org/10.1080/17531055.2015.1031859.

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26

Oosterom, Marjoke. "Gender and fragile citizenship in Uganda: the case of Acholi women." Gender & Development 19, no. 3 (November 2011): 395–408. http://dx.doi.org/10.1080/13552074.2011.625650.

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27

Opiro, Robert, Anne M. Akol, and Joseph Okello-One. "Ethnoveterinary Botanicals Used for Tick Control in the Acholi Subregion of Uganda." Journal of Animal and Veterinary Advances 9, no. 23 (December 1, 2010): 2951–54. http://dx.doi.org/10.3923/javaa.2010.2951.2954.

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28

Amone, Charles. "Contructivism, instrumentalism and the rise of Acholi ethnic identity in northern Uganda." African Identities 13, no. 2 (April 2015): 129–43. http://dx.doi.org/10.1080/14725843.2015.1023255.

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29

Atkinson, Ronald R. "The Evolution of Ethnicity among the Acholi of Uganda: The Precolonial Phase." Ethnohistory 36, no. 1 (1989): 19. http://dx.doi.org/10.2307/482739.

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30

Deo, Okot Komakech. "THE MASS GRAVE SCOPING PROJECT: REMEMBERING AND RECORDING MEMORIES OF SILENCED MASSACRES, A CASE IN NORTHERN UGANDA1." Practicing Anthropology 40, no. 2 (March 1, 2018): 11–13. http://dx.doi.org/10.17730/0888-4552.40.2.11.

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Abstract Drawing upon the experience of assembling a database that records events of mass killings in northern Uganda, this piece highlights impressions of ethnographic research exploring the potential use of forensic science to mitigate anxiety related to mass graves and missing persons. The existence of mass graves in communities and large numbers of missing persons is a new phenomenon to the Acholi people and one that lacks documentation. The assemblage of memory support by forensic evidence is a way to enforce true narratives of past atrocities.

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31

Akhavan, Payam. "The Lord’s Resistance Army Case: Uganda’s Submission of the First State Referral to the International Criminal Court." American Journal of International Law 99, no. 2 (April 2005): 403–21. http://dx.doi.org/10.2307/1562505.

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On December 16, 2003, Uganda referred the situation concerning the Lord's Resistance Army (LRA) to the prosecutor of the International Criminal Court (ICC). It was the first time that a state party had invoked Articles 13(a) and 14 of the Rome Statute in order to vest the Court with jurisdiction.For both Uganda and the ICC, the case presented an important opportunity. For Uganda, the referral was an attempt to engage an otherwise aloof international community by transforming the prosecution of LRA leaders into a litmus test for the much celebrated promise of global justice. Since 1986, LRA atrocities have wreaked havoc on the Acholi people of northern Uganda. Given the absence of any vital national interests, influential states have not been inclined either to pressure Sudan to stop harboring the LRA or to help government forces confront the insurgents. Instead, the burden was placed on Uganda to negotiate a peaceful settlement with a ruthless, cult-like insurgency. The imprimatur of international criminal justice, sought through the referral to the ICC, was a means of thrusting this long-forgotten African war back onto the international stage.

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32

Opongo, Elias O. "Reconciliation in Complex Spaces: Christian-Cultural Approaches to Reconciliation in Post-conflict Northern Uganda." International Bulletin of Mission Research 46, no. 2 (January 18, 2022): 169–77. http://dx.doi.org/10.1177/23969393211013674.

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This article explores the multiple and complex Christian-cultural dynamics of reconciliation advanced by Christian and cultural leaders. Based on field research conducted in northern Uganda, largely among the Acholi people, the study draws attention to different levels of convergence and divergence, harmony and tensions between and among Christian and cultural approaches to reconciliation, and the subsequent social capital generated from both of these approaches. The research demonstrates that Christian leaders drew attention to the biblical resources of forgiveness and reconciliation, whereas cultural rituals of reconciliation involved full acknowledgment of the wrong, healing, reparations, and compensations.

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33

Odhiambo, Atieno, and Ronald R. Atkinson. "The Roots of Ethnicity: The Origins of the Acholi of Uganda before 1800." American Historical Review 101, no. 2 (April 1996): 535. http://dx.doi.org/10.2307/2170520.

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34

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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35

NYEKO, BALAM. "The Roots of Ethnicity: The origins of the Acholi of Uganda before 1800." African Affairs 94, no. 377 (October 1995): 594–96. http://dx.doi.org/10.1093/oxfordjournals.afraf.a098879.

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36

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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Roach, Steven C. "Multilayered Justice in Northern Uganda: ICC Intervention and Local Procedures of Accountability." International Criminal Law Review 13, no. 1 (2013): 249–68. http://dx.doi.org/10.1163/15718123-01301008.

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In an effort to redress the effects of the civil war in Northern Uganda, local, state and international officials have begun to study the feasibility of re-adapting the procedures of local justice, including mato oput, a local procedure practiced by the Acholi tribe. This article examines this evolving multilayered project of justice in Northern Uganda. It addresses two features of this model: (1) the central features of local justice, in particular mato oput, and (2) the complementary relationship between mato oput, the state, and the International Criminal Court’s (ICC) victims’ unit and the victims’ trust fund. It argues that closer and more effective ties between the ICC and local procedures of justice can be developed. Not only does this relationship constitute an evolving framework for addressing the political realities of ICC intervention, but it also raises many important practical implications for reaching out to the local population.

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Williams, Lars H. "“An automatic Bible in the brain”: Trauma and prayer among Acholi Pentecostals in northern Uganda." Transcultural Psychiatry 58, no. 4 (June 15, 2021): 561–72. http://dx.doi.org/10.1177/13634615211018556.

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This article examines the role of prayers for traumatized survivors of war within a Pentecostal-charismatic community in post-conflict northern Uganda. It argues that becoming part of a church group and learning certain regimes of prayer can work toward symptom relief and recovery for people suffering from traumatic experiences. The study builds on 13 months of ethnographic fieldwork in rural northern Uganda, with extensive participant observation of religious practices and interviews with rural church congregants. The article attempts to show, through a single case narrative, how individual prayer practices are trained and learned and to identify features of prayer that may alter the individual experience of distress. Analytically, the article builds on Tanya Luhrmann’s scholarship on prayer and applies this conceptual framework to a post-conflict context. The study expands on Luhrmann’s concepts of prayer as an emotional technology in order to understand how psychiatric symptoms are managed within a Pentecostal-charismatic community. The article further argues that a conceptual focus on training of skills can contribute to debates on the universal versus particular characteristics of psychiatric expression and concepts of mind. This argument contributes to current debates on non-clinical ways of managing traumatic experiences and to debates about models of mind in different cultural settings.

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Bosco, Oruru, Najjemba Harriet, Joyce Atim Caroline, Nteziyaremye Ronald, and Nayibinga Merciline. "Cultural astronomy in Uganda from the perspectives of the Acholi, Banyankole, Iteso and Lugbara." African Journal of History and Culture 13, no. 2 (July 31, 2021): 88–101. http://dx.doi.org/10.5897/ajhc2021.0533.

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Amone, Charles, and Okullu Muura. "British Colonialism and the Creation of Acholi Ethnic Identity in Uganda, 1894 to 1962." Journal of Imperial and Commonwealth History 42, no. 2 (December 9, 2013): 239–57. http://dx.doi.org/10.1080/03086534.2013.851844.

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Mwaka, Jino, and Emmanuel Ochola. "Harmony and Tension in Integrating Indigenous Responses to COVID-19 in Uganda." Journal of Management, Spirituality & Religion 18, no. 5 (October 1, 2021): 425–43. http://dx.doi.org/10.51327/ihhq8367.

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Coronavirus poses a global health challenge. Amidst uncertainties associated with the pandemic, effective response requires multiple stakeholder involvement. The performance of ryemo gemo, an indigenous epidemic control measure among the Acholi in Uganda as part of the response to COVID-19 evoked responses that highlighted both harmony and tension in integrating a traditional response in the national efforts. We review the directives, the cultural context of the practice of ryemo gemo and reactions it evoked on social and print media, and discuss points of convergence and divergence in integrating the traditional practice, and compounding factors of tension. The complexity of the social challenges, the lack of shared worldview in regards to the indigenous measure, cultural disconnect and lack of clear impact assessment underlie the tension. The power of indigenous measures for sensitization and mobilization can be harnessed in the COVID-19 fight by strengthening appropriate behavioral outputs consistent with the pandemic control.

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Obika, Julaina. "Intimate Enemies and Intimate Allies: Land Conflicts and Microreconciliation After War in Northern Uganda." Advances in Social Sciences Research Journal 9, no. 11 (December 6, 2022): 482–96. http://dx.doi.org/10.14738/assrj.911.13488.

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Land conflicts after war in northern Uganda have been given scholarly attention, often taking different directions. This article focuses on microreconciliation at the local level to unpack how people who returned to their ancestral lands are faced with the challenges of re-establishing intimacy after years of encampment during the war. Juxtaposing the notions of intimate enemies and intimate allies, I illustrate how intimacy and reconciliation may be difficult to achieve between families, clans and neighbours. Witchcraft accusations is not a new phenomenon but I show how accusations are used in new ways as strategies to outlaw and excommunicate others from customary land. Dividing land, another strategy to create closeness or distance between kith and kin is often seen as a solution to land conflicts even though it goes against the clan rules that used to govern Acholi society before the war.

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Alava, Henni. "The Lord’s Resistance Army and the arms that brought the Lord." Suomen Antropologi: Journal of the Finnish Anthropological Society 44, no. 1 (September 20, 2019): 9–29. http://dx.doi.org/10.30676/jfas.v44i1.75028.

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This article develops the notion of polyphonic silence as a means for thinking through the ethical and political ramifications of ethnographically encountering and writing about silenced violent pasts. To do so, it analyses and contrasts the silence surrounding two periods of extreme violence in northern Uganda: 1) the northern Ugandan war (1986–2006), which is contemporarily often shrouded by silence, and 2) the early decades of colonial and missionary expansion, which the Catholic church silences in its commemoration of the death of two Acholi catechists in 1918. Employing the notion of polyphony, the article describes how neither of these silences is a mere absence of narration. Instead, polyphonic silences consist of multiple, at times discordant and contradictory sounds, and cannot be consigned to single-cause explanations such as ‘trauma’ or ‘recovery’. Reflecting on my own experience of writing about and thereby amplifying such silences, I show how writing can serve either to shield or break silence. The choice between these modes of amplification calls for reflection on the temporal distance of silence, of the relations of power amid which silence is woven, and of the researchers’ ethical commitments and normative preconceptions.

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Catherine, Jendia. "The cultural factor in conflict management/resolution: A case study of the Acholi of Northern Uganda." African Journal of History and Culture 11, no. 2 (February 28, 2019): 15–25. http://dx.doi.org/10.5897/ajhc2018.0425.

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Okumu, John Bismarck, Tom Henry Ogwang, and Wycliffe Scott Wafula. "Mentoring and Teacher Effectiveness in Government-Aided Secondary Schools in the Acholi Sub Region in Uganda." Creative Education 12, no. 11 (2021): 2700–2714. http://dx.doi.org/10.4236/ce.2021.1211200.

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Monteith, William, and Shuaib Lwasa. "The participation of urban displaced populations in (in)formal markets: contrasting experiences in Kampala, Uganda." Environment and Urbanization 29, no. 2 (August 25, 2017): 383–402. http://dx.doi.org/10.1177/0956247817721864.

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An estimated 60 per cent of the world’s 17 million refugees currently reside in cities, where they often lack access to financial assistance and legal protection.(1) In their absence, displaced populations depend on participation in formal and, more frequently, informal markets for livelihood generation. However, little is known about how refugees enter these markets, how they fare in relation to host populations and internally displaced persons (IDPs), and how municipal and humanitarian actors might intervene to improve their outcomes. This paper examines the participation of refugee and IDP populations in markets in Kampala – the capital of a country with one of the largest refugee populations in the world. It investigates the experiences of Acholi, Somali and Congolese populations in the paper bead, bitenge fabric and cosmetics markets, respectively. Considerable diversity is found in the experiences of these different populations, relating to their access to basic services, supply chains, and diasporic networks.

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Akongo, G. O., W. Gombya-Ssembajjwe, M. Buyinza, and J. J. Namaalwa. "Characterisation of Rice Production Systems in Northern Agro-Ecological Zone, Uganda." Journal of Agricultural Science 10, no. 1 (December 13, 2017): 272. http://dx.doi.org/10.5539/jas.v10n1p272.

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Rice growing is an important source of food and income to the farming community in the northern agro-ecological zone (NAEZ) of Uganda. NAEZ comprised of 16 districts which form Acholi and Lango sub-regions and it is categorized by tropical dry climate with bimodal rainfall patterns. However, inspite of the importance of rice in the NAEZ, very little information exists that could support prioritization of development in the sector. This paper therefore, bridges information gap by analyzing characteristics of rice production system in the study area based on data obtained from a field survey conducted during 2016. The study used cross-sectional design to collect data which was analysed using the descriptive statistics of the STATA computer package. The results revealed marked difference in households’ characteristics, production output and input utilization, production practices and constraints between lowland and upland systems. The study has concluded that: climate variability, pest and diseases, lack of improved seed variety, labour related constraints and lack of specialization are potential causes of low rice production and productivity in the NAEZ. However, to improve production performance of the systems, the study recommends promotion of climate smart farming in rice and further research into system based effects of climate on productivity as well as farmers’ adaptation to climate variability.

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Hopwood, Julian. "Women’s Land Claims in the Acholi Region of Northern Uganda: What Can Be Learned from What Is Contested." International Journal on Minority and Group Rights 22, no. 3 (July 17, 2015): 387–409. http://dx.doi.org/10.1163/15718115-02203005.

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Women are often understood to be highly marginalised in typical African customary land regimes. The research presented in this article found that in the Acholi region of northern Uganda this is not the case. The crisis of land conflict that followed the twenty-year lra insurgency and mass rural displacement has seemingly passed, notwithstanding a minimal contribution from the formal justice, law and order sector: local state actors as well as clan elders are mediating and adjudicating disputes on the basis of custom. However some social institutions, in particular traditional marriage, have been deeply affected by displacement and the consequent poverty. In this context, custom appears to be becoming more responsive to the needs of women, including those who are divorced or separated. While women’s customary land claims are often challenged, they appear to be generally respected and supported by communities and those with responsibilities for settling disputes.

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Twecan, Dalson, Weiguang Wang, Junzeng Xu, and Alnail Mohmmed. "Climate change vulnerability, adaptation measures, and risk perceptions at households level in Acholi sub-region, Northern Uganda." Land Use Policy 115 (April 2022): 106011. http://dx.doi.org/10.1016/j.landusepol.2022.106011.

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M Nanteza, Barbara, Ronald H Gray, David Serwadda, C. Kennedy, and Fredrick Makumbi. "VMMC clients’ perception of increased risk of HIV infection, circumcision preferred choice of method, providers’ socio-demographics and mode of service delivery." African Health Sciences 20, no. 4 (December 16, 2020): 1562–72. http://dx.doi.org/10.4314/ahs.v20i4.8.

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Introduction: Voluntary medical male circumcision (VMMC) is a scientifically proven HIV prevention intervention. Uganda, like many countries has been implementing VMMC for over 10 years but uptake is still low especially in northern Uganda. To attain 80% needed for public health impact, scale-up was recommended with many innovations implemented with sub-optimal results. This study therefore wanted to find out some of the correlates of VMMC uptake in Gulu district, northern Uganda. Methods: Two studies were conducted separately but data was analyzed for this study. For the quantitative study, propor- tions and frequencies were used to measure perception of increased risk of HIV infection using age, gender, occupation, marital and circumcision status. Qualitative study provided data from FGDs, IDIs and KIIs were first transcribed in Acholi and then translated in English. Transcripts were uploaded in MAXDQA software for data management. A code book for emerging themes was developed. Results: A total of 548 respondents were interviewed for the quantitative study, where two thirds (66%) of the participants perceived themselves to be at increased risk of HIV infection. For the qualitative study, 149 participants from 19 FGDs, 11 KIIs and 9 IDIs were interviewed. Data were analyzed thematically using both inductive and deductive approaches. Devices were preferred to conventional surgery while mobile services were preferred to static services. However, there were diver- gent views regarding circumcision service providers’ socio-demographics and these were influenced mainly by age, level of education and location. Conclusion: People in Northern Uganda perceived themselves to be at an increased risk of HIV infection. They preferred devices to conventional surgery, mobile services to static services but had varying views about the socio-demographics of the service providers. Keywords: Male circumcision; challenges; HIV prevention.

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