UPF supports the work of the United Nations, particularly in the areas of interfaith peacebuilding, peace education, and the strengthening of marriage and family. African societies take formal curses very seriously. According to the traditional Cameroonian people, peace is not seen as an absence of war. History. The absence of peace is a threat to life, a reduction of life, a destruction of life; it is suffering leading to annihilation. There have been criticisms of the way that gacaca tribunals have been implemented. In order to restore harmony and re-build social solidarity, there must be a general satisfaction among the public, in particular the disputants, with both the procedure and the outcome of the dispute resolution effort. 1, Hutchison, 1913, p.xll. Fifth, peace is grounded in a spiritual dimension. On this basis therefore the Acholi society developed the Mato Oput process or mechanism for resolving disputes and promoting reconciliation which is based on the principle of consensus building. The challenge today is for us to find ways of learning lessons from the local cultural approaches to peacebuilding. Sixth: the offering of prayers to God recognizes the spiritual dimension of peace and reconciliation. When there is peace, there is plenty of what is necessary for life. Reconciliation is complex in northern Uganda, where children were both victims and perpetrators of a decades-long civil war. African Traditional Religion in the singular to refer to the whole African religious phenomena, even if we are, in fact, dealing with multiplicity of theologies. 1 Introduction: Peoples, religions, Constitution and Charter. The lesson for peacebuilding from this tradition is that by adopting and internalising the principles of ubuntu, we can contribute towards creating healthy relationships based on the recognition that within the web of humanity everyone is linked to everyone else. Ubuntu is found in diverse forms in many societies throughout Africa. We can witness these dynamics of group identity and their impact on conflict situations across the world. Let me quote an illustration that speaks for itself. In this sense, it emerged from the efforts and desire of Somali clans to unify into a state. Perpetrators are encouraged to acknowledge responsibility or guilt for the wrongs done following the presentation of evidence by witnesses and the public and investigation by the Council of Elders. 1, pages 17-32: "Peace and Reconciliation in African Religion and Christianity." Firstly, after a fact-finding process where the views of victims, perpetrators and witnesses were heard, the perpetrators – if considered to have done wrong – would be encouraged, both by the Council and other community members in the inkundla/lekgotla forum, to acknowledge responsibility or guilt. What does it mean to be human? The AU, its member states and societies need to work towards raising the awareness of the AU and its Pan-African objectives among all of Africa’s peoples. Religion in most African societies also supports moral order. [2]. People derive their sense of meaning from their culture. They carry obligations of giving and receiving. There is indeed much that we should be learning from African indigenous approaches to peacebuilding. It is deeply integrated into the total life and worldview of the people, without delineating life into religious and secular components. Therefore, this prayer appropriately pleads that “every ill word be driven out into the wilderness, into the virgin forest.” That means the words that bring about disagreement, dispute, quarrels, division, and fights should be sent far away, to places where there are no people, and should be abandoned completely. We have seen that potentially African Religion is clearly committed to peace, and in various ways it undertakes ways that teach, encourage, and promote it. Collin Marks, Susan 2000. The ability of African Traditional Religions to promote the community ideal of peaceful and harmonious co-existence in contemporary African society is in a state of progressive decline. I hope you’ll read through it and think about what peace means to you and how you can add more of it to your life and the lives of those around you. After this conflict, which has lasted more than twenty years, there is now an opportunity for ensuring that peace is built, based on a commitment to unity, power and wealth sharing. Religion in Igbo traditional society partakes fully of all the features of world traditional religion, including its beliefs, sacred myths, oral qualities, strong appeal to the hearts of adherents, high degree of ritualization, and possession of numerous participatory personages such as officiating elders, kings, priests, and diviners. The issue of identity has mixed with culture, heritage and the control of economic resources to create a cauldron of political tension and violence. In an important sense, peace is not just the absence of violence but the presence of social solidarity. (Ethiopia), A quiver placed upside down will drop arrows. African citizens need to be provided with the opportunity towards fostering greater social solidarity and greater Pan-African solidarity. (Ethiopia), The teeth and tongue quarrel together, but they eat together. We have seen that potentially African Religion is clearly committed to peace, and in various ways it undertakes ways that teach, encourage, and promote it. See for example, Nussbaum, Stan, ed. 1996. [2] Therefore, the theme of peace and reconciliation is not a foreign notion, and its intensity has accelerated, whether we look at it from secular or religious considerations. Competing self-interested political and military elites have made use of the divisions and legacies of colonialism and the illegitimate nature of the post-colonial African state to exacerbate tension and fuel conflict. Reconciliation remains essentially contested in terms of what it is and how it can be brought about. They also symbolize where life is propagated, nourished, affirmed, sustained, safeguarded, and interrelated in its manifold forms on earth. Second, to bear children is a great privilege and responsibility. A Toolbox for Responding to Conflict and Building Peace, in Reychler, L. & Paffenholz, T. (eds). (Nigeria), If you get peace, you get life. Its ethics and morality regulate the social interrelationships among both the living and in relation with the departed. Our educational, training and research initiatives in peace and development would be greatly enhanced if Africans could travel across countries, without the tedious and absurd visa processes that they have to go through. The shaping or distortion of Africa by the colonial powers of Europe in the nineteenth and twentieth centuries did not happen peacefully. In African Religion there is more action on peace and less speculation about it. Colonial powers did not hand that over as a present wrapped up in beautiful gift paper. 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