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ROLE
OF CHIEFS (RWODI) IN CONFLICT RESOLUTION:
By Rwot F. Oryang Lagony (Rwot Koch) ACHOLI KI KER MEGI (ACHOLI CHIEFDOMS) Prior to 1911, Acholi had effective administrative and political leadership based on clan chiefs (Rwodi). In all, these chiefdoms numbered about 40 (e.g. Payira, Koch, Padibe and, Lamogi). It is indeed amazing how this scattered system kept the clans of Acholi together as a strong and united ethnic group. It is however, believed that the strength of the system was due to constant consultation, negotiating solutions to problems, and respect for the chiefs (Rwodi) by both their own subjects and other Rwodi. Among the Acholi each family is independent and every Acholi man is held a chief in his home "arwot kioda". Authority of the chief was therefore based on consensus. Though there are few stories about inter-clan wars, assistance between various clans in time of war was more common. And where inter-clan wars occurred, these were quickly resolved by the well-established methods of "culu kwor and mato oput". There were also regular migratory movements among Acholi people from time immemorial. The clan of Koch for example, which is now based on the southern banks of the River Nile towards West Nile border, is reported to have moved during the 50 years prior to 1911 from the present Pakuba in Bunyoro, to what is now Labongo in Kitgum, and then to the present Lamogi, before settling in what is currently Koch (sub-counties of Goma and Ongako). The clan of Parabongo in Lamogi, Gulu District, came from Parabongo, in Kitgum District. Most of these movements were dictated by famine, outbreaks of disease and misunderstanding with a host or neighbouring clan. Historically, the Acholi chiefs were very crucial in providing leadership during wars, migration, famine and most importantly where there was need for reconciliation between families, clans or other tribes. Acholi did not have capital punishment for an accused, but rather devised a compensatory system called "CULU KWOR". Paying animals (especially cows) to the injured party normally did this. This would then be followed by agreements between the parties to the conflict to start living together afresh. This is the crucial action of "Mato Oput" and, "Gomo Tong". The Acholi chiefs were able to do this because society respected their political and administrative leadership, accepted and worked with them.
This role of Rwodi, was however, undermined by the introduction of a government system of appointing chiefs and, later elected LCs, which took over the administrative and political functions/powers of the traditional Rwodi. The Rwodi, however, retained residual power and, influence over cultural affairs, especially concerning dispute resolution. This manifested itself very clearly in areas of "culu kwor" and "mato oput" which have remained essential practices up till now. The marginalisation of the Rwodi has, however, accidentally increased their neutrality in political and administrative processes. This has enhanced their potential value in the current reconciliation effort. THE ROLE OF PRESENT RWODI IN ACHOLI SOCIETY A number of reports have emphasised the need for revitalisation of cultures and traditions which used to give elders and clan leaders (read Rwodi) authority in fostering strong family units, parental care, harmony and reconciliation in the community. This is the significance of the present reinstallation of the traditional or cultural chiefs. It is generally accepted that long-term peace and stability in the Acholi sub-region lies in the effective reconciliation and forgiveness between individuals, families, clans and even neighbours, who have been injured in one way or another by the conflict. Acholi chiefs or Rwodi could take a lead in this necessary process which goes beyond the generally recognised diplomatic agreement, or punishment based on legally established courts. During a gathering of this nature it is important to remind the Acholi community, other Ugandans and, the international community of the tragic history of Uganda since independence 38 years ago. Barely seven years after independence, Brigadier Okoya, one of the most polished Acholi military officers, was killed in cold blood at his home in Koro, Gulu in 1969. This was indeed the beginning of a decade of systematic elimination of the Acholi from the military, police, prison and civil services. This process was led by none other than the infamous Idi Amin and was temporarily halted by the 1978/9 ‘liberation’ war. Since then the Acholi have again died in great numbers in the Luwero war and, during the 15 years of war in Northern Uganda. Many more have been displaced internally, others have fled to many parts of the world. Indeed, this very Kacoke Madit is the child of the Acholi tragedy. Rwodi Acholi wish to take the opportunity offered by this august assembly to review our continued role in the armed services of Uganda. Must we be the assumed main guards of the Uganda Independence? Must our children continue to die in the name of providing protection to others who sleep in comfort in their homes? Rwodi believe that, contrary to some misinformation, our forefathers were never militarists, but principled defenders of their independent-mindedness. We call upon Acholi in the Diaspora to unite with those at home and create an environment at home, which will give our children other employment opportunities apart from the armed services. RWODI ACHOLI AND CURRENT PEACE EFFORT Since the outbreak of the war in 1986, several peace efforts have been made including the peace agreement between the government and the UPDM in 1988. The war has however, continued since with major changes. Increasingly, the need for a more positive role by more neutral members of civil society has also been realised. The Acholi traditional chiefs combining their recognised neutrality with inherited cultural powers have since 1993 played an increasingly important role in this effort. In January 1993, the chiefs together with other elders under the leadership of Mrs. Bigombe held peace discussions with Kony. Rwodi were again key players in the 1994 dialogue, which was aborted at the last moment. In June 1996, two Acholi elders, namely Mzee Ogoni and Olanya Lagony (RIP) lost their lives while on a similar mission on behalf of the chiefs. The causes of the failure of these efforts are many, but among them, lack of trust among the key players ranks very high. The lesson to the chiefs is therefore that, their role could be more effective if they were seen as neutral custodians of cultural values and authority and therefore, independent in this conflict. THE WAY FOWARD
Finally, the tragedy that Acholi has gone through has had a very severe impact on our lives. But in our view there is also one accidentally positive impact. Acholi now prides itself on having in the Diaspora a well-educated and polished class of people. My guess is that the well-educated Acholi in the Diaspora may challenge the ones at home. Please NOTE THAT WE ARE VERY PROUD OF YOU. Our appeal to you, our sons and daughters from the Americas, Europe, Southern Africa etc, is that you can now make a difference to your motherland -- Acholi and Uganda at large. This is the time to focus on your home and its people in terms of peace efforts, investments and general development. Reports in the local papers indicate that foreign exchange earnings from Ugandans in the Diaspora now exceed earnings from coffee. During the next Kacoke Madit we will be pleased to receive a secretariat report of an estimate of how much of this inflow has gone to Gulu and Kitgum. This is an effective weapon to fight wars. We, as Rwodi however, wish to register our sincere thanks and appreciation to those individuals and groups who have sent and continue to send much needed assistance back home. Please note that your helping hand has made life better in the camps. THANK YOU VERY MUCH. |
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