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A Contextual Interpretation of Archbishop Janani Luwum’S Model of Non-Violence Resistance and Church - State Relations in Contemporary Uganda

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A Contextual Interpretation of Archbishop Janani Luwum’S Model of Non-Violence Resistance and Church - State Relations in Contemporary Uganda A CONTEXTUAL INTERPRETATION OF ARCHBISHOP JANANI LUWUM’S MODEL OF NON-VIOLENCE RESISTANCE AND CHURCH - STATE RELATIONS IN CONTEMPORARY UGANDA Kisekka Wilson Supervisor: Dr. S. R. Kumalo Submitted in partial fulfilment of the academic requirements for the degree of Master of Theology (Ministerial) in the school of Religion and Theology, Faculty of Humanities, Development and Social Sciences, University of KwaZulu-Natal, Pietermaritzburg 2008 DECLARATION I, KISEKKA WILSON hereby declare that this thesis, unless specified in the text, is my original work. I further declare that I have not submitted this thesis for any other purpose at any Institution or University. Signature………………………. Date............................................ KISEKKA WILSON As Supervisor I agree to the submission of this thesis ………………………………………………………. …………….. Rev. Dr. S. Kumalo Date ABSTRACT This thesis is aimed at making a contextual interpretation of Luwum’s model of non- violent resistance and church-state relations in contemporary Uganda. The thesis reconstructs Archbishop Luwum’s life and explores the roots and the formative factors that shaped his thoughts and actions. It notes that the influence of the Acholi culture, early school life, the early Ugandan martyrs, Balokole theology, his theological studies, his ecclesiastical position, his parents and the writings and works of Martin Luther King Jr. shaped and refined his worldview. All of these factors provided grounding for his political and theological articulations of non-violent resistance and church-state relations. The thesis argues the principles of non-violent resistance are in harmony with the Christian understanding of shalom. Thus the church which upholds the principle of justice, love, truth and suffering will find non-violent resistance models an important tool for fighting injustices. With regard to injustice in the Ugandan context the thesis identifies and examined Amin’s ghosts such as the politics of dominance, corruption; a militaristic tradition and a culture of guns, religious conflicts and other problems which have continued to haunt the current Uganda. All of these can be confronted by the church using non-violence resistance model. The study argues that if this is going to be effective, the Anglican Church needs to embrace a pastoral hermeneutic based on non-violence resistance which can enable the church to be involved in social transformation without being co-opted by the state. In view of this, the study finds that through the principles of the non-violence resistance model the church can advocate for reconciliation and for the formation of a Truth and Reconciliation Commission (TRC) to facilitate healing, confessing the past atrocities, identifying of victims and model of non-violence. To make recommendations for possible reparation, and processing the application for amnesty and indemnity so as to prevent the future human rights violations. This will be the beginning of fostering reconciliation in Uganda and establishing justice using non-violent means. i ACKNOWLEDGEMENTS This study did not come to completion only through researcher’s effort. Many people have contributed to its completion in one way or the other. I would like to however, single out a few for their tremendous contributions to the success of this research: Mrs. Margaret Mukasa, Tim Sanders, Mr.Ken Rose, Maureen Rose and all the members of Church Mission Society (CMS) London U.K, for financing my M.Th programme, Rev. Dr. S. Kumalo my supervisor for his valuable time, guidance, support and encouragement. Rt. Rev. Paul Luzinda Kizito and Rt. Rev. Dr. Stephen Kaziimba for their support and prayers during my period of study. And my thanks go to my friends Rogers Ndawula, Dauda Gava, Faustine Habyarimana and Emanuel Gakuba for moral support given to me. Special appreciation goes to my wife Rachael Milly Kisekka for her support and love and all our children who have endured my absence during the research period. Finally and above all the Lord my God who has been my help, strength, provider and comfort. ii DEDICATION This thesis is dedicated to my parents Mr Ernset Lubogo and Mrs Rose Imerida Namubiru Lubogo who made so many sacrifices for my education. iii TABLE OF CONTENTS Declaration (i) Abstract (ii) Acknowledgement (iii) Table of Contents (iv) Acronyms (vii) The Map of Africa (viii) The Map of Uganda (ix) The Picture of Archbishop Janani Luwum (x) CHAPTER ONE: INTRODUCTION TO THE STUDY 1.1 Introduction 1 1.2 Rationale 4 1.3 The Statement of the Problem 5 1.4 Research Objectives 5 1.5 Hypothesis 6 1.6 Scope and the limitations of the Research 7 1.7 Theoretical Framework 7 1.8 Research Methodology: Library Research 8 1.9 Research Methodology: Archival Research 8 1.10 Structure of the Dissertation 9 1.11 Conclusion 10 CHAPTER TWO: JANANI ZAKALIYA LUMUM: HIS LIFE AND FORMATIVE FACTORS 2.1 Introduction 11 2.2 Luwum: His birth and naming 11 2.3 Luwum: His primary and secondary school life 12 2.4 Luwum: Studies at the Boroboro Teachers Training College (BTTC) 12 2.5 Luwum: The memories of the early missionary work 13 2.6 Luwum: The memories of the early first Ugandan martyrs 16 2.7 Luwum as a Mulokole 20 2.8 Luwum and the calling to the ministry 25 2.9 Luwum: Studies at Buwalasi Theological College, Uganda 26 2.10 Luwum: Studies at St. Augustine, Canterbury 26 2.11 Luwum: Studies at the London College of Divinity 28 2.13 Luwum as a Provincial Secretary of the Anglican Church of Uganda 29 2.14 Luwum as a Bishop 33 2.15 Luwum and the emergence of Dictator Idi Amin Dada 36 2.16 Luwum as the Archbishop of the Anglican Church of Uganda 40 2.17 Conclusion 43 iv CHAPTER THREE: NON-VIOLENT RESISTANCE MODEL: A THEORETICAL PERSPECTIVE 3.1 Introduction 44 3.2 Definition of non-violent resistance 44 3.3 Gandhi’s non-violent resistance 45 3.4.1 King’s non-violent resistance model 48 3.4.2 Non-violent resistance model as the weapon of the strong 50 3.4.3 Non-violent resistance as reconciliation model 52 3.4.4 Non-violent resistance model: The opponent as the symbol of a greater evil 54 3.4.5 Non-violent resistance model: Creative suffering as redemptive Suffering 55 3.4.6 Non-violent resistance model and agape 56 3.4.7 Non-violent resistance model and the universe as a friend of justice 58 3.5.1 Luwum’s non-violent resistance model: Introduction 59 3.5.2 Luwum’s non-violent resistance model: love (agape) 59 3.5.3 Luwum’s non-violent resistance model: justice, peace and reconciliation 60 3.5.4 Luwum’s non-violent resistance model: Suffering and Sacrifice 62 3.6 Luwum’s non-violent resistance model: The similarity with King’s model 64 3.7 Luwum’s non-violent resistance model: The difference with King’s model 65 3.8 Conclusion 65 CHAPTER FOUR: NON-VIOLENT RESISTANCE MODEL AND SHALOM 4.1 Introduction 67 4.2 The definition of shalom 67 4.3 The concept of shalom in the Bible 68 4.4 Shalom, non-violence and material well-being 73 4.5 Shalom, non-violent resistance and justice 73 4.6 Shalom, non-violent resistance model and straightforwardness 79 4.7 Shalom, non-violent resistance model and redemption 80 4.8 Shalom, non-violent resistance model and love 81 4.9 Shalom, non-violent resistance model and ecclesiology as politics 84 4.10 Conclusion 86 CHAPTER FIVE: A CONTEXTUAL INTERPRETATION OF LUWUM’S MODEL OF NON-VIOLENCE AND CHURCH RELATIONS 5.1 Introduction 87 5.2.1 Need for a contextual interpretation of Luwum’s non-violent resistance model 87 5.2.2 The ghosts of brutal violence 88 5.2.3 The ghosts of corruption 91 5.2.4 The ghosts of greed and economic embezzlement 93 v 5.2.5 The ghosts of tribalism 96 5.2.6 The ghosts of militaristic tradition and the culture of guns 98 5.2.7 The ghosts of politics of dominance 104 5.2.8 The ghosts of religious conflict and church silence 105 5.2.9 Other ghosts that affect the social life of contemporary Uganda 108 5.3 Towards a contextual interpretation of Luwum’s model of Non-violent resistance 108 5.4.1 Church and State: The revisiting Luwum’s non-violent resistance model 112 5.4.2 Church-State relations: The role of the church in the Democratization of Uganda 113 5.4.3 Church-State relations: The colonial model 117 5.4.4 Church-State relations: Strength and weakness of colonial model 119 5.4.5 Church-State relations: A contextual model 119 5.4.6 Church-State relations: The call for ecumenism 123 5.5 Conclusion 124 CHAPTER SIX: CONCLUSION AND RECOMMENDATIONS 6.1 Introduction 125 6.2 Summary and the Research findings 125 6.3.1 Suggestions and recommendations 127 6.4 Conclusion 129 BIBLIOGRAPHY 130 Vi ACRONYMS ACU Anglican Church of Uganda CMS Church Missionary Society DP Democratic Party FEDEEM Federal Democratic Movement IBEA Imperial British East Africa Company IMF International Monetary Fund KY Kabaka Yekka LRA Lord Resistance Army NAAM National Association for Advancement NRA National Resistance Army NRC National Resistance Council NRM National Resistance Movement PP Progressive Party SPLA Sudanese Peoples Liberation Army TRC Truth and Reconciliation Commission UJCC Uganda Joint Christian Council UNC Uganda National Congress UNLF Uganda National Liberation Front UPA Uganda People’s Army UPC Uganda People’s Congress UPM Uganda People’s Movement UPU Uganda People’s Union vii MAP OF AFRICA Source: www.africaguide.com viii MAP OF UGANDA Source: http://www.uganda.run/indexrus.htm ix The Most Reverend Janani Jakaliya Luwum x CHAPTER ONE INTRODUCTON TO THE STUDY 1.1 Introduction This research explores the interpretation of Archbishop Janani Luwum‟s model of non-violent resistance and church- state engagement and its relevance to the contemporary Anglican Church of Uganda.
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