Some Gender Implications of the ‘Civilising Mission’ of the Anglican Church for the Acholi Peoples of Northern Uganda

Anglican missionaries arriving in Uganda’s Acholiland in 1903 saw the local peoples as in need not just of Christianisation but also of civilising. This last consisted primarily of inculcating western notions of gender identities for both men and women, with an emphasis on the wearing of gender-appropriate clothing and terminating the practices of polygyny and bride-price payment. The first missionaries considered the Acholi to have high levels of gender equality but they still believed conversion would improve women’s status through domesticating them and instilling the notion of male superiority, despite the fact that local customary rituals did not distinguish on grounds of gender. Over decades, the population gradually converted to various Christian denominations, mainly Anglicanism and Catholicism, but without abandoning their customary rituals, using them as and when required, to ward off evil or ask for rain, for instance. The most significant impact of the civilising process was arguably the institutionalisation of the notion of masculine superiority now legitimised by appeals to what happened in the Garden of Eden. The paper is based on historical documents, both published and from the missionary archives, as well as on ethnographic research into gender in the region today

Moral spaces, and sexual transgression: understanding rape in war and post conflict

When it comes to rape in war, evocative language describing rape as a ‘weapon of war’ has become commonplace. Although politically important, overemphasis on strategic aspects of wartime sexual violence can be misleading. Alternative explanations tend to understand rape either as exceptional — a departure from ‘normal’ sexual relationships — or as part of a continuum of gendered violence. This article shows how, even in war, norms are not suspended; nor do they simply continue. War changes the moral landscape. Drawing on ethnographic research over 10 years in northern Uganda, this article argues for a re-sexualization of understandings of rape. It posits that sexual mores are central to explaining sexual violence, and that sexual norms — and hence transgressions — vary depending on the moral spaces in which they occur. In Acholi, moral spaces have temporal dimensions (‘olden times’, the ‘time of fighting’ and ‘these days’) and associated spatial dimensions (home, camp, bush, village, town). The dynamics of each help to explain the occurrence of some forms of sexual violence and the rarity of others. By reflecting on sexual norms and transgressions in these moral spaces, the article sheds light on the relationship between ‘event’ and ‘ordinary’, rape and war

Lawino's People: the Acholi of Uganda

This book presents important works about the Acholi in Uganda from Frank Knowles Girling's The Acholi of Uganda and Okot p'Bitek's The Religion of the Central Lwo, African Religions in Western Scholarship, and Acholi Love in one volume. Girling was writing about the Acholi at the time Okot was a teenager. They were also both introduced to anthropology in England by some of the same people, and they were both outsiders. Girling was a Marxist and a veteran of the Spanish Civil War. He was thrown out of Uganda when he invited Indian independence activists to visit him. He was subsequently refused access to the UK anthropology establishment and became a sociologist, studying the working class in Glasgow. Okot was one of the most important of all African poets. His approach to anthropology is polemical and engaging

Justice and rape on the periphery: the supremacy of social harmony in the space between local solutions and formal judicial systems in northern Uganda

In the Acholi sub-region of Uganda, historically and geographically peripheral since the colonial era and the epicenter of over 20 years of war - there is a peculiar manifestation of what appear to be contradictory phenomena: brutally violent retribution and extraordinary forgiveness. This article suggests that both responses to wrongdoing are motivated by the same supremely important value of social harmony.The article focuses on one crime, rape, and examines what justice means for Acholi women in the vacuum of justice created by the decayed state of former local methods of responding to wrongdoing and the still inadequate role and legitimacy of Uganda's judicial system and the International Criminal Court. The research indicates that notions of appropriate punishment are oriented by the degree to which the perpetrator is seen as important to future social harmony. The various responses to rape are a product of dynamics in the justice gap, and, I want to suggest, are illustrative of responses to crime or wrongdoing more generally.The article highlights the centrality of two integral aspects of lived Acholi reality: there is a profound value of social harmony, and a deep distrust of higher authorities to dispense justice in their interest. Women's experiences after rape in this study underscore the importance of an arbiter of injustice that has earned moral jurisdiction on a local level. When authority is recognized and trusted, parties typically accept the outcome of arbitration, restoring broken social harmony. However, without moral jurisdiction, outcomes of such processes are viewed with suspicion and usually exacerbate existing tensions