their homes by using local materials such as grass, poles, soil or clay, and banana
fibres. Through teamwork, men could go and help a friend to construct his
house after which they could go and still do the same work for another person.
This cultural practice promotes love, unity and togetherness in the society.
When boys turn sixteen years old, they are instructed to set up their small
huts and leave their parents’ main houses because they are considered to be
adults. Construction commonly involves men as they are the ones responsible
for constructing houses in Busoga although sometimes, men are supported by
their wives to collect or prepare construction materials. Although this practice
has reduced in urban areas, it is still practiced in peri-urban and rural areas
where people cannot afford to buy modern construction materials.”
By Rachael Mirembe, a student in Senior 3 at Berkeley Secondary School,
Iganga District, Uganda.
harm. The creator did not give the kocha any claws to scratch or poison to
kill. Like the tortoise, human beings are not born with weapons in their hands
or poison in their bite. A kocha has a hard shell yet it does not fight. When
attacked, it will withdraw its head back into the hard shell and wait for calm
to return. The kocha is an example of a peace animal that’s highly respected
among the Munyoyaya. It promotes peace and unity because it shows how human
beings should live without violence.
“Since the Munyoyaya are a pacifist ethnic group, they use the kocha as a
symbol of non-violence. Other neighbouring ethnic groups like the Wailwana
and Waata of the Tana river belt also use the same animal as totem to promote
non-violence amongst the community.”
By Tecla Kalekye, Form 1 White at Kisumu Girls’ High School, Kisumu County,
Kenya.
is mainly practiced by the residents of Kakamega County, specifically in Shinyalu
and Ikolomani constituencies. Bullfighting events led to the establishment of
a stadium in Ikolomani constituency for bullfighting known as Malinya stadium.
Bullfighting events are usually conducted on Saturdays and public holidays and
they bring thousands of fans from Isukha, Idakho and Batsotso who are the
sub-tribes of the Luhyia community residing in Kakamega county in Kenya. The
owner of the winning bull is honoured and given prizes which can include money.
The villages where the winning bull comes from in Kakamega usually sing songs
of praise as they escort the bull back home. It brings people together as a
community social event. People have to respect the winning bull and thus the
community. People become friends hence promoting peace and unity through
this traditional sport. Besides bringing people together, bullfighting has become
a tourist attraction in Kakamega since many people both local and foreign,
assemble during the bullfighting events.”
By Samson Luseka, Grade 6 at Musemo Primary School, Kakamega County, Kenya
different people and clans. It is an opportunity for people to get together,
share ideals and core values. It is through it that developmental ideas are
crafted; knowledge of each other and of core values are shared at the place
of ajon. One could say ajon is the beginning and the end of every celebration
in Teso region
“At dusk, after the day’s labour, the Iteso (people from the Teso sub-region of
Eastern Uganda) gather in the compound of a fellow tribesman and share ajon
which is made from millet and sorghum and it is usually drunk from a big clay
pot and the process of taking it is called aimat ajon. From different corners
of the village, men sit around the pot, discuss various issues in society and find
solutions. However, women are exempted from drinking ajon with men. Despite
this, drinking ajon together promotes reconciliation and friendship, uniting
people of different backgrounds, occupations and political ideologies. Peace is
a ripple effect of drinking ajono among the Iteso”.
By Karagwa Ann Treasure, Senior 4 at Mt. St. Mary’s College Namagunga,
Mukono District, Uganda.
by expectant mothers to protect unborn babies. Thus, it saves life. It is also
a cultural object for peace that the woman uses to separate those, especially
men, who are fighting. She puts it in-between the men who are fighting. Then
they stop fighting out of respect for a symbol that saves life.
“A leketyo is still used in the same way as was the case in the past. However,
old leketyo belts are diminishing. Pokot women have started small community
indigenous classes where they teach beadwork and the making of new leketyo
belts.”
By Sanare Oyie, in Grade 5 at Building Hope School – Narok County, Kenya.
a ritual ceremony called aipoo etal. It is after this that the child would be
regarded as a full member of the clan. Whenever a new baby is born, the mother
and the baby are kept indoors for a week or more as the rest of the community
members (mostly elders) are preparing for the naming ritual. On the naming
day, the baby’s grandfather mentions the name which the grandmother then
mentions as she administers a drop of locally brewed beer into the baby’s mouth
while calling out the name which has been mentioned.
“If the baby seems to enjoy the local beer, it means that the baby agrees with
the name. This is followed by jubilations hence bringing peace and unity in the
community.”
By Ojakol Samuel, in Senior 6 at Soroti Community Secondary School, Soroti
District, Uganda.
staff. The chameleon is apeace animal among the Akamba. The ndata kimbu is also used
as a walking stick by the elders. The symbolic staff is placed in between fighting men as
a call to return to calmness.The fighting parties then exchange this staff in a reconciliation
ceremony presided over by respected elders. Respected community elders (both men and
women) carry this staff as a symbol of authority. The staffs are usually made from
sacred peace trees.
“Among the Akamba, young boys are usually blessed to become junior elders during a
ceremony called Enkang oongudisin literary meaning ‘the coming (home) of the walking
sticks (or peace staffs)’. This is a ceremony when warriors must drop their weapons and
hold the peace staffs made from the peace tree. Then they are anointed with milk by their
mothers symbolising rebirth. The practice of using the peace staffs that the Akamba
call ndata kimbu is relevant even up to now. The peace staffs are also used by other
ethnic groups in Kenya for similar practices. The use of the staffs among the Akamba
is also promoted through indigenous peace ceremonies called kuekeania in Kikamba. The
kuenkeania ceremony includes forgiveness. Peace staffs are also used during the enkang
oo-nkiri (meat ceremony/initiation camp), which is performed in a selected camp that
contains ten to twenty houses. The selected houses are from the wives of the initiating
junior elders. This camp is located in a convenient location near the home of a friendly
age mate. The age-set is allowed to have as many meat camps as they need throughout
the region.”
By Alfonse Mutisya Mukusyo, in Grade 7 at Miw’ani Primary School, Machakos County,
Kenya.
of Uganda. This is done between men to cement a well-established relationship.
After getting a coffee bean, each party to the pact smears blood from a cut
on each other‟s hand or navel. The two parties share and swallow a coffee bean
in the presence of close relatives and friends. On completion of swallowing the
coffee beans vows such as “Your enemy is my enemy and your blood is my blood”
are made. It is believed that this bond can only be broken by death.
“After this ritual, they also have to share a meal to thank the ancestors. This
ritual is important as it cements brotherhood and a relationship between the
two families of the men. It is from this ritual that the Baganda coined a proverb
which says “Abataka abagalana b’ebalima akambugu” (it takes two close elders
to dig out a stubborn weed). The ritual also promotes and preserves culture
because it prevents incest. It tends to bring the two families closer, and
brings mutual understanding between their children.”
By Kato Jude, in Senior 6 at Sacred Heart Kiteredde Secondary School, Kyotera
District in Uganda.
belt used as a burden strap. This is softened by being drawn through a hole in
a piece of wood. A mukwa is used by Akamba and Agikuyu women to strengthen
the belly after giving birth. Women also wear it on their waist when they are
breast feeding, giving life to the next generation. A mukwa connected the womb
of the mother and earth, just like a baby is connected to its mother by the
umbilical cord. The mukwa represents motherhood among the Akamba, which
is much respected. It is also a symbol of prosperity and fertility connecting
the living with the spirit world from where the children come. No one will fight
when a mother removed the mukwa and holds it high above her head or drops
it on the ground between two fighting people or communities.”
“Currently many cultural communities in Kenya also use the mukwa in the same
way it was used by the Akamba to stop conflict. They include the Agikuyu,
Aembu, Tharaka, Achuka, Ameru and Mbeere. There has been however a slight
modification of the mukwa belt. Since there are no more leather belts being
made, the communities have started using sisal ropes or belts depending on
the availability of materials. It serves the same purpose in reconciliation and
in stopping conflicts.”
By Regina Kalondu Muthusi in Form 3 West at Katheka Kai Secondary School,
Machakos County, Kenya.
can be caused by war, murder and even the rape of a girl. If there is such a
conflict, they cannot marry or dance together. If the two clans decide to end
this conflict, a day and place are chosen. Both clans will each bring a goat or
sheep, local beer (kpete) and a spear. Each party shares their grievances after
which they all agree to end the conflict. An elder from each clan will bend the
blade of his spear, declaring that if anybody after the ritual begins to fight,
misfortunes will find him. This is followed by an exchange of spears between
the two elders. Each one gets a calabash of beer, pours a little on the ground
for the ancestors before he drinks. Two goats are slaughtered and their blood
and meat is boiled and eaten by all clan members present and this marks the
end of the conflict. Remember, on this day the elders will ensure that rain does
not come by ‘cursing’ the clouds. This is a common practice even today among
the Lugbara.”
By Kizito Henry Alpido, Senior 1, Micu Secondary School, Arua District in
Uganda.
coming together to resolve a disagreement. Conflicts which may arise because
of land ownership, leadership and sharing wealth are followed by conflict
resolution mechanisms like the joint mingling of millet bread. This is done by
two senior women, one from each of the clans in conflict. Eventually, members
of the concerned clans will eat, pray, work, celebrate and mourn together.
The joint mingling of millet can also be done by wives in the same household to
provide the cohesion, stability and peace needed in polygamous families. This
practice marks the climax of any peace settlement and is an ongoing custom.
“In the Madi sub region, tolukoka is still widely practiced and usually initiated
by elders, clan leaders and religious leaders among others.
By Asite Francis, Senior 6, Moyo Secondary School, Uganda.
the Masai culture. It is a peace item that women would lay down on the path
of Maasai moran (warriors) wanting to go to war. It is highly respected as
warriers wouldn’t go any further in fear of being inflicted with a curse. The
olkila is decorated with beautiful bead patterns. Many Africans say, ’Peace is
Beauty’ and the object that brings beauty brings peace too.
To sustain the use of olkila skirts, Maasai women have started small
community indigenous classes where they teach young people beadwork and
how to make the olkila.”
By Senewa Nkuito in Grade 5 at Building Hope Academy, Narok County, Kenya
Uganda). It is performed when there is a dispute either between families, clans
or villages. During this ritual, the person, community, village or clan that has
committed the offence is required to bring a goat or sheep which is slaughtered
and boiled. A plant called oput is chopped into small pieces, mixed with water
and dropped into the boiled meat. The two warring parties are then united
by an elder, clan head or a local chief as their heads are brought in contact
indicating unity and brotherhood. The meat is then eaten by the two parties.
“The mato oput is important among the Acholi because it helps in uniting people;
it helps to fight against mob justice since after the ritual no one will again take
the law in their hands. After a mato oput, any matter concerning the dispute is
settled peacefully by holding talks without any weapon, which further promotes
peace, justice and reconciliation in the community.”
By Ronald Acoka, in Senior 6, Kitgum Comprehensive College, Uganda
Youth’s Commitment to Peace and Unity
In 2011, the Cross-Cultural Foundation of Uganda (CCFU) initiated a Heritage Education Programme, reflecting a growing disconnect between young people,
their cultural roots and their potential contribution towards promoting cultural heritage. This initiative recognizes that one important way to promote cultural heritage, and its essential role in relation to Uganda’s contemporary development challenges and agenda, is to engage the young generation. CCFU, therefore engages young people in a number of creative ways including Cultural Heritage Clubs which are currently in existence in 150 secondary schools across the country. Young people also participate in annual cultural heritage competitions, based on different themes. In 2019, the competition was extended to the school peace clubs in Kenya through
peace museums coordinated by the Community Peace Museums Heritage Foundation.
peace making (right)
overall winner of the 2019 Cross-Border competition receiving a certificate from Ms Beatrice Campodonico from the European Delegation
to Uganda, flanked by Ms Emily, the Executive Director of CCFU, Okot Alfred from Kitgum Comprehensive College and Acoka’s mother.
Implementing Organisations
Young Ugandans and Kenyans demonstrate the value of social cohesion 2020