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Uganda: Religiously Inspired Insurgency August 2013

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Uganda: Religiously Inspired Insurgency August 2013 Religion and Conflict Case Study Series Uganda: Religiously Inspired Insurgency August 2013 © Berkley Center for Religion, Peace, and World Affairs http://berkleycenter.georgetown.edu/resources/classroom Abstract 4 This case study examines the different roles that faith has played in inspiring, 5 exacerbating, and ameliorating the uprising of the Lord’s Resistance Army (LRA) against the Ugandan government. The core text of the case study 7 provides an overview of the conflict along the lines of five questions: What are the historical origins of Uganda’s ethnic and religious divides? How do 8 religious factors and themes influence the insurgency? How important are international religious and political forces? What role did socioeconomic factors play? How did religion intersect with these other factors in driving outcomes? The Ugandan case study also features a timeline of key events, a guide to relevant religious and nongovernmental organizations, and a list of further readings. About this Case Study This case study was crafted under the editorial direction of Eric Patterson, visiting assistant professor in the Department of Government and associate di- rector of the Berkley Center for Religion, Peace, and World Affairs at George- town University. This case study was made possible through the support of the Henry Luce Foundation and the Luce/SFS Program on Religion and International Affairs. 2 BERKLEY CENTER FOR RELIGION, PEACE & WORLD AFFAIRS AT GEORGETOWN UNIVERSITY CASE STUDY - UGANDA Contents Introduction 4 Historical Background 5 Domestic Factors 7 International Factors 8 Religion and Socioeconomic Factors 9 Resources Key Events 10 Religious Groups 11 Nongovernmental Organizations 12 Further Reading 13 Discussion Questions 14 BERKLEY CENTER FOR RELIGION, PEACE & WORLD AFFAIRS AT GEORGETOWN UNIVERSITY CASE STUDY - UGANDA 3 Introduction The Lord’s Resistance Army’s (LRA) rebellion against to craft a new government in Uganda and asserts that he the Ugandan government has important religious over- receives specific guidance from spirits on how to con- tones, but the complex web of greed and fear that pow- duct his military campaign. Unsurprisingly, his position ers its devastatingly violent insurgency makes it difficult is loudly condemned as heretical by virtually all religious to evaluate the particular role played by religion. Both actors in Uganda and abroad. Despite these condemna- the LRA and its antecedent, the Holy Spirit Movement tions, there is some evidence that at least some of his (HSM), have claimed religious legitimacy for their cam- followers give credence to his statements. This case sug- paigns. The LRA draws on symbols and tropes from gests how religious inspiration can motivate individuals Christian-inspired mysticism and the spirit world of to fight as well as how faith can intertwine with ethnicity the Acholi people. Thus its commander, Joseph Kony, to form powerful identities and narratives. claims to rely on the Ten Commandments in his efforts Rice fields, Kisoro District 4 BERKLEY CENTER FOR RELIGION, PEACE & WORLD AFFAIRS AT GEORGETOWN UNIVERSITY CASE STUDY - UGANDA Historical Background In contrast to many of its neighbors, which shook colonial well-armed, which disrupted the structures of traditional authority only after prolonged, bloody struggles, Uganda society in the region. Indeed, many believed that the return- was granted independence from Britain without violent ing soldiers carried with them the vengeful spirits of those conflict. After the British left, however, internal conflict -de whom they had killed (cen). In the uncertain context of veloped quickly, reaching a crescendo in 1966 when Presi- Museveni’s rise to power, many Acholi found spiritual and dent Milton Obote had the kabaka, the traditional king of social succor in a woman named Alice Auma. An ethnic Buganda (a subnational ethnic kingdom within Uganda), Acholi, Auma had converted to Catholicism from the An- overthrown by then-General Idi Amin, thus removing a glican Church in her youth. She was reportedly taken over challenge to his power. These allies soon quarreled, how- by a male, Christian “holy spirit” on May 25, 1985 and ever, and Obote himself was overthrown by Amin five years took to calling herself Lakwena, or messenger of the spirit. later. Both the Obote and Amin regimes became infamous Out of her claim of spiritual possession would emerge the for their dictatorial style and horrific human rights viola- Holy Spirit Movement (HSM). When Auma established tions. Yet, even though these leaders came from different her movement, it was attractive in part because it provided religious traditions—Obote was a Christian and Amin a both a social order and religious rituals that cleansed the Muslim—the government of Uganda formally respected cen. Thus, the HSM originally developed in a space char- religious diversity. acterized by social and religious instability, which enabled it to attract a mass following in its early years. Ethnic rivalries have played an important part in shaping these turbulent episodes of Ugandan politics. Through the At its height, the HSM numbered 20,000 combatants and mid-twentieth century, the British focused on developing was organized similarly to a regular army, except that the the economy of southern Uganda, while incorporating the commanders of the Holy Spirit Mobile Forces (HSMF) northern tribes, including the Acholi, into their military divisions were spirits speaking through Auma. She issued forces. Under Idi Amin, a northern Kakwa, the Acholi were regulations for her soldiers, which included prohibitions on brutally discriminated against due to their support of his lying, stealing, drinking, and other “sinful” activities, and predecessor, Obote. When Obote reclaimed power fol- punished soldiers that were found to be sinful. They scored lowing the Tanzanian invasion that brought down Amin, some impressive early victories, which were all the more as- various tribes throughout the country formed armed move- tonishing because she had preached to her troops that they ments in order to protect their interests and bring their own were impervious to bullets and they fought out in the open. people to power. Auma also preached that those who were killed or wounded suffered because of sinful behavior (often defined in terms Thus, the Acholi people feared revenge and retribution af- of offending the spirit world), or because neighbors with ter current President Yoweri Museveni and his National Re- whom they had conflicts had bewitched them. The HSMF sistance Army overthrew the Acholi General Tito Okello’s began moving south in August 1987 and came within 80 administration in 1986. This turnover was accompanied by kilometers of the Ugandan capital Kampala. However, en- the return to the North of young Acholi soldiers, usually gaging a national army superior in training and equipment, BERKLEY CENTER FOR RELIGION, PEACE & WORLD AFFAIRS AT GEORGETOWN UNIVERSITY CASE STUDY - UGANDA 5 Auma’s forces soon found themselves outmatched and de- sive numbers of internally displaced persons (IDPs). The feated. Many of her followers believe that, upon Auma’s camps lack basic resources and have arguably made it easier defeat and disgrace, the spirits left her and went into her for the LRA to locate children to abduct. Consequently, it father. He led the movement until 1989, when he was cap- has also exacerbated existing tensions between Northerners tured by Joseph Kony’s forces. In turn, Auma was arrested and the Kampala government. entering Kenya on December 26, 1987, where she resided quietly until her death in 2007. For 15 years, the insurgency continued largely unchecked. During this time, Kony’s spiritual claims were echoed by Joseph Kony quickly filled the leadership vacuum within others. For instance, former education minister and HSM the Acholi tribe by establishing the Lord’s Resistance Army convert Isaac Newton Ojok asserted, “The guidance from (LRA). He also claimed to be possessed by spirits, legitimiz- the Holy Spirit is enabling us to fight this war of liberation ing his claims by alleging himself to be a relative of Auma, and I’m sure that with more prayers from those who care and labeled the three divisions of his army Father, Son, and for Uganda we will win.”1 Holy Ghost. When asked by a reporter what he was fight- ing for, Kony responded “Yes, we are fighting for Ten Com- In March 2002, the Museveni government, wishing to mandments. Is it bad? It is not against human rights. And strike a deathblow against the LRA, launched Operation that commandment was not given by Joseph (Kony). It was Iron Fist with the support of the United States. However, not given by the LRA. No, that commandment was given poor preparation for this complex campaign doomed it to by God.” Kony went on to explain that the LRA is “fight- failure, and the operation ended with a ceasefire agreement ing for Uganda to be a free state governed by the Ten Com- on February 3, 2005. Peace talks in Juba, Sudan began on mandments, a democratic state, and a state with a freely July 14, 2006 as delegates from both sides convened with elected president.” the chief mediator, the vice president of the Southern Su- dan Autonomous Region of Sudan, which is the present- At first, many Acholi joined the LRA voluntarily. Some day independent nation of South Sudan. The primary goal were moved by Kony’s religious message, while many of this first meeting was to arrange a ceasefire that would al- joined for other reasons: to fight a government they saw as low for additional peace talks to follow. On June 29, 2007, illegitimate, because they had always been in the military the Ugandan government and the LRA signed an agree- and lacked the skills to become farmers, or for prestige and ment on reconciliation and accountability, the third of five profit. Once in the LRA, many were convinced by Kony’s points at the Juba peace talks.
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