Complex political perpetrators: reflections on Dominic Ongwen

Baines, Erin

doi:10.1017/s0022278x09003796

Cited by 97 publications

(62 citation statements)

References 38 publications

(35 reference statements)

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“…The consequence is that ethnojustice can legitimize a disciplinary social project, one which imposes the same forms of domination and inequality that gave rise to conflict in the first place. As Erin Baines puts it, ‘although local mechanisms emphasize reconciliation in a way that punitive approaches do not, it could potentially increase violence rather than restore relationships’ (Baines, : 184).…”

Section: Acholi Ethnojusticementioning

confidence: 99%

The Violence of Peace: Ethnojustice in Northern Uganda

Branch¹

2014

Development and Change

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Traditional justice, or what this article refers to as ‘ethnojustice’, claims to promote social reconstruction, peace and justice after episodes of war by rebuilding traditional order. Ethnojustice has become an increasingly prominent mode of transitional justice in northern Uganda. As such interventions multiply throughout Africa, it is essential to probe their political and practical consequences. This article situates ethnojustice theoretically within the broader discourse, practice and institutions of transitional justice, and historically within the reaction against orthodox liberal transitional justice from within the industry. Through an engagement with ethnojustice texts and interventions in the Acholi region of northern Uganda, the article argues that ethnojustice can end up extending forms of unaccountable, patriarchal power within Acholi society, funded and supported by the Ugandan state and international donors. In addition to underpinning this project of social discipline, ethnojustice also benefits the Ugandan state in its effort to avoid accountability for its violence during the war.

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Section: Acholi Ethnojusticementioning

confidence: 99%

The Violence of Peace: Ethnojustice in Northern Uganda

Branch¹

2014

Development and Change

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“…Pure overlevingsdrang en een sterk vermogen om zich aan te passen, kan hen echter ook tot daders maken. Een bekend voorbeeld is Dominic Ongwen, als tienjarig jongetje ontvoerd door de Lord's Resistance Army in Noord-Oeganda maar inmiddels -jaren lateruitgegroeid tot een van de leiders van diezelfde groep en om die reden gezocht door het internationale strafhof (Baines 2009). Het spreekt vanzelf dat gecompromitteerde daders weinig te verwijten valt en de omstandigheden hun gedrag in hoge mate bepalen.…”

Section: De Gecompromitteerde Daderunclassified

Het ultieme kwaad: de daders

Smeulers¹

2014

Tijdschrift Over Cultuur &Amp; Criminaliteit

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“…5;Finnström 2005). 10 Moreover, for years they and their families had been threatened by the rebels with acts of revenge as punishment for running away, which in various cases were actually carried out before their eyes (Baines 2008(Baines , 2009). The LRA was capable of carrying out military actions in Uganda up to 2006; but for several years after this, the population still had to reckon with the possibility of a renewed invasion of their region by the rebel group and of such acts of revenge (Lenhart 2014;Allen et al 2010, 280).…”

Section: Introduction: Divergent Conditions Of "Return" In West Nile mentioning

confidence: 99%

Rebels in Northern Uganda after their return to civilian life: between a strong we-image and experiences of isolation and discrimination

Bogner

Rosenthal

2017

Canadian Journal of African Studies / Revue canadienne des étud

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This article is based on biographical interviews and field research carried out in two adjacent regions of northern Uganda on local peace and post-war processes. It focuses on the situation of former rebel fighters following their return to civilian life. In the case of Acholiland, these are primarily former "child soldiers" of the so-called Lord's Resistance Army who were recruited by violent abduction; in West Nile they are primarily men who more or less voluntarily joined local rebel groups as adults. The following questions were investigated: How do rebels who have returned from the "bush" speak about their past and their present? What discourses do they confront within the groupings, or we-groups, to which they are regarded as belonging and whose collective knowledge they refer to? What is the nature of their present situation and how can it be socio-and psychogenetically explained and interpreted? RÉSUMÉCet article s'appuie sur des entretiens biographiques et sur un travail de terrain conduits dans deux régions voisines du nord de l'Ouganda, sur les processus de paix locaux et d'après-guerre. Il se concentre sur la situation des anciens rebelles après leur retour à la vie civile. Dans l'Acholiland, il s'agit d'anciens enfants soldats de la prétendue Armée de Résistance du Seigneur (LRA) qui avaient été recrutés par des enlèvements violents ; dans la province du Nil Occidental, il s'agit principalement d'hommes qui, plus ou moins volontairement, avaient rejoint des groupes rebelles, alors qu'ils étaient déjà des adultes. Les questions suivantes ont été explorées : Comment les rebelles qui sont revenus de « la brousse » parlent-ils de leur passé et de leur présent ? À quel discours sont-ils confrontés dans les regroupements ou les groupes d'intérêt auxquels on considère qu'ils appartiennent, et à quelles connaissances collectives se réfèrent-ils ? Quelle est la nature this is an open access article distributed under the terms of the Creative Commons attribution-nonCommercial-noderivatives license (http://creativecommons.org/licenses/by-nc-nd/4.0/), which permits non-commercial re-use, distribution, and reproduction in any medium, provided the original work is properly cited, and is not altered, transformed, or built upon in any way.

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Complex political perpetrators: reflections on Dominic Ongwen

Cited by 97 publications

References 38 publications

The Violence of Peace: Ethnojustice in Northern Uganda

The Violence of Peace: Ethnojustice in Northern Uganda

Het ultieme kwaad: de daders

Rebels in Northern Uganda after their return to civilian life: between a strong we-image and experiences of isolation and discrimination

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