Community Amber-Alert Against Child Sacrifice.Pdf
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©Copyright World Vision Uganda May, 2015 Compiled by: Kato Nkimba Data source: Consultations with Parliamentary Committee GLSD; Buikwe Local Government; WVU Partners; communities in Buikwe District; and World Vision Data Archives Acknowledgement On behalf of the Documentary Team, I would like to extend our sincere gratitude to World Vision International for all the support provided for this assignment. Our heartfelt thanks go to the Parliamentary Committee of Gender, Labour and Social Development; the District and the Lower Government Leadership and Technical Teams; and the entire community of Buikwe District who took time and unreservedly shared their experiences and impact stories with the Team. Our special prayers go to the families of survivors and victims of child sacrifice and mutilation and everyone who has contributed in one way or another to the Community Amber Alert Against Child Sacrifice (CAAACS) Project. We also appreciate the support we have received from all the partners of World Vision Uganda at various levels. It would be remiss if we did not acknowledge the time and support provided by World Vision Uganda staff, Buikwe Cluster and the Child Protection Team — Rhoda Nyakato, Lydia Akite and Obed Byamugisha. Kato Nkimba Documentation Team Leader ACRONYMS CAAACS Community Amber Alert Against Child Sacrifice CDF Community Development Facilitator CDO Community Development Officer CF Community Facilitator CPC Child Protection Committee CVA Citizens Voice and Action ECACS End Child Sacrifice Coalition GIS Geographical Information System GLSD Gender, Labour and Social Development KCM Kyampisi Child Ministries RDC Resident District Commissioner VAC Village Alert Committee VHT Village Health Team WVU World Vision Uganda Table of Content 1.0 Brief on Buikwe District 1 2.0 The overall goal of the CAAACS Project 4 3.0 What is the Localised Amber Alert System 4 4.0 A graphic presentation of how the Localised Amber Alert System works 5 5.0 The Localised Amber Alert System in practice 6 6.0 Social Norms Change Approach 7 7.0 Geographical Information System Approach 8 8.0 CAAACS Project impact stories 11 9.0 Barriers in the way 22 10.0 Opportunities to strengthen CAAACS Project gains 23 1.0 Background 1.1 A Brief on Buikwe District As a District, Buikwe was curved out of Mukono District. It gained a district status in 2009. Going by the population estimates in 2012, Buikwe has approximately 429,600 people. The District covers about 345 square kilometres. It is made up of Kikwayi and Ndolwa parishes in the north, Kiringo in the west; Namulesa and Lubongo, both of which are centrally located; and Ddungi in the south. The District has 73 Local Councils. The populace in Buikwe is largely made up of the indigenous inhabitants of Buganda as well as other groups from the surrounding districts and far beyond — giving the District a multi- ethnic mix. With this too, is blend of cultures. While many still adhere to age old cultural norms and values practiced for generations, some have veered away from them; hence, exposing children to incidences of child sacrifice and mutilation. 1.2 The evil practice of child sacrifice and mutilation in Buikwe Child sacrifice and mutilation is one of the most cruel and harmful practices in Buikwe District, placing children’s lives at the greatest risk imaginable. The Anti-Child Sacrifice and Mutilation Coalition — which is made up of the Government of Uganda, UN agencies and civil society groups in Uganda — calls this “[the] harmful practice of removing a child’s body parts, blood or tissue while the child is still alive.” It must be noted, adults have not been spared either from this vicious practice. Summary on management of cases of ritual murders (Child Sacrifice) “The most affected part of A total of 87 cases of child sacrifice were registered between 2006 and 2014 nationwide. Of these, only 23 were committed theAbbA District is Ssi Sub- County— what is referred to before the High Court. And over the 8 year period since 2006, as 1 as Ssi Bukunja. The word not more than 2 people have been convicted. Sadly, it is still widely believed that traditional medicine containing body aBukunjat is synonumous with evil — in some cases, evil in parts, blood or tissues is stronger and more powerful. the form of murder, In a recent HumaneAfrica research based exclusively on first witchcraft and other related hand eyewitness accounts, there is a strong indication that practices. But today is the many communities in Uganda are adversely affected by issues 21st century; we expect relating to child mutilation or sacrifice. In a span of only four people’s attitudes, beliefs months between June and September 2012 for example, and practices to have some twenty (20) mutilations occurred in the 25 communities changed. Unfortunately, where the research was conducted! At this rate, at least one nothing much has changed.” 2 child was said to be sacrificed each week. Kyeyune Ssenyonjo, Resident District 1.3 Making sense of what drives this cruel practice Commissioner against children Update on cases of child Child sacrifice and mutilation affect many communities across sacrifice in 2014 the country, although the exact figures and statistics are hard Out of a total number of 12 to come by. This is due to a high level of secrecy in which this cases in Buikwe District, 8 evil practice is shrouded. Very few cases of child sacrifice are children lost their lives to reported to police; and even those that make it into the sacrifice. Only 4 were saved formal system, very few have resulted into the conviction of from this cruel practice suspects. against children. It is true, many people loathe it. And in fact, some affected communities have responded violently against suspects in child sacrifice and mutilation cases due to perceived inaction or leniency by institutions mandated to handle such cases. Recent reports have caste a bad light on Buikwe District, dubbing it as the country’s witchcraft capital. With an average of one shrine in every three households, it is not hard to grasp where critics are coming from.3 A Child Protection Committee (CPC) member had this to say, “A lot of traditional activities are going on, especially among those who own shrines. It is thought, these are the ones who are responsible for abducting our children. Of course, shrine owners deny this. They allege, it’s those seeking riches who 1 Uganda Police Force, General Information on Registered Cases of Ritual Murders, January 2006— June 2014 2 Simon Fellow, Child Sacrifice and the mutilation of children in Uganda, A HumaneAfrica Report, 2013 3 Community Amber Against Child Sacrifice 2014, Buikwe District are responsible for sacrificing their own children. When we investigated, we discovered shrine owners were sacrificing a lot of animals. And this is what many do. Since, we have many children around — we asked them nevertheless, ‘Why then is child sacrifice still on the rise?’ In some of the cases we get, we discovered children’s parents or other close relatives may also have a hand in them.”4 Proponents of the age old practice of traditional healing, who have taken a bad rap due to incidences of child sacrifice and mutilation, have distanced themselves from the evil practice — blaming the vice on a few bad apples masquerading in their midst. Genuine traditional healers in Buikwe District reportedly view human sacrifice as abhorrent and have engaged in efforts to A shrine in Buikwe District expose suspected quack practitioners. 5 Quack or greedy healers allegedly use human body parts to make potions that can bring success in business and love. It is also said that concoctions containing human parts can provide a cure for a number of ailments. 6 Unfortunately, such unscientific assertions inform attitudes and perceptions held by sections of the population in the affected communities. These, in turn, drive the evil practice of child sacrifice and mutilation. A social norms change facilitator observed, “We believe that it’s the community, who drive the demand for children’s body parts. The society is reponsible for creating this demand. People go to witchdoctors — they tell them they have problems; they want to get rich; they want to get this or that. So, we want to see the community stop going there. When they stop, no child will be at risk of being sacrificed.” Rose Nalubega, Social Norms Change Facilitator, HumaneAfrica It is in response to this cruel and harmful practice against children that the Community Amber Alert Against Child Sacrifice (CAAACS) Project was developed for Buikwe District in 2013. 4 Interview on March 11, 2015 with Resty Namaganda, Child Protection Committee (CPC) member, Bubiro Village, Kiringo Parish, 5 Interview on March 5, 2015 with David Mukasa, Chairperson, Uganda Herbalist Association, Buikwe District 6 Community Amber Against Child Sacrifice 2014, Buikwe District 2.0 The overall goal of the CAAACS Project Amber Alert is named in honour of 9 year old Amber The goal of the Project was to increase the prevention of child Hagerman who was abuse in Ngogwe where the practice of child sacrifice and abducted while riding her mutilation was most prevalent. Initially, the Project was bicycle in Arlington, Texas, intended to reach 19,300 adult males and 19,700 females as and was later found well as 11,078 boys and 11, 423 girls in Ngogwe. murdered. Since 2013, World Vision Buikwe Cluster has been implementing a Community Amber Alert Against Child Sacrifice (CAAACS) Project aimed at reversing the high demand for children’s body parts in the communities by changing their behaviour against the use of body parts in rituals and treatments of illness. The Project employs three approaches — the Localised Amber Alert System, the Social Norms Change Approach and the Geographical Information System.