UGANDA

COMPENDIUM OF CONFLICTS IN UGANDA
forgiveness, and reparations; they also believed it could ensure that amnesty was
properly administered. 653 Furthermore, participants frequently noted that protection
mechanisms for witnesses must be in place. 654 In Mukono, civil society and local
government representatives suggested that truth-telling through written accounts and
through round-table dialogues would be effective, while male community members
emphasized that confidentiality should be a priority. This implies that a balance between
transparency and protection must be actively sought.
One participant in Mukono suggested that collective truth-telling is one way perpetrators
could be protected from mob justice and unfair treatment by the Government. Traditional
leaders were named as key players because they are able to draw upon traditions and
institutions that promote truth-telling in the context of reconciliation.They may also offer
structure to the process and protection of witnesses. 655 In Gulu, participants suggested
that traditional leaders use abila (shrines) to facilitate truth-telling with those who are
either dead or alive. 656 Finally, sensitization of the community about truth-telling processes
was widely recommended. 657 This may be accomplished through radio talk shows
or through incorporating truth-telling themes into school curricula. 658 With regards to
community sensitization, some recommended that researchers from universities and
civil society organizations participate in truth-telling mechanisms by documenting the
process as a means of preventing lying and abuse. 659 In sum, the participants emphasized
that they “need a conducive environment for truth-telling and reconciliation,” which
would be enhanced by the Government following through on promises and by better
documentation of past atrocities with the help of local leaders. 660
Traditional Justice
The role of traditional justice processes in advancing transitional justice is recognized by
the Juba Agreement on Accountability and Reconciliation, which states that:
“Traditional justice mechanisms, such as Culo Kwor, Mato Oput, Kayo
Cuk, Ailuc and Tonu ci Koka and others as practiced in the communities
affected by the conflict, shall be promoted, with necessary modifications,
as a central part of the framework for accountability and reconciliation.” 661
While the Agreement further acknowledges that “alternative justice mechanisms
shall promote reconciliation and shall include traditional justice processes, alternative
sentences, reparations, and any other formal institutions or mechanisms,” 662 the
practical ways that traditional institutions may complement a formal justice system are
not specified.
653 Research conducted in Bundibugyo District
654 Research conducted in Pader District
655 Rearch conducted in Tororo and Mukono Districts
656 Research conducted in Bulambuli and Hoima Districts
657 Research conducted in Gulu District
658 Research conducted in Aura, Kasese, Hoima and Bulambuli Districts
659 Research conducted in Kasese District
660 Research conducted in Hoima District
661 Research conducted in Kasese District
662 Research conducted in Kitgum District
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