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2018-07-25T13:19:03-04:00
2018-07-25T13:19:03-04:00
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The Role of Religious and Traditional Institutions during Conflict and in Peacebuilding
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(The Role of Religious and Traditional Institutions during Conflict)Tj
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( and in Peacebuilding)Tj
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( )Tj
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(Final Report of the Truth and Reconciliation Commission of)Tj
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( Liberia, Vol. 3: Appendices, Title IV: "The Conflict, Religion and)Tj
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( Tradition")Tj
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( )Tj
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(Truth and Reconciliation Commission of Liberia)Tj
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(T)Tj
(he Conflict in Liberia and subsequent trarnsitional justice process thro\
ugh)Tj
-0.312 -1.812 Td
( means of a truth and reconciliation commission provide a unique opportu\
nity to)Tj
0 -1.812 TD
( examine how the exploitation of religious and traditional identities/in\
stitutions)Tj
T*
( became a means to fuel and perpetuate the conflict. Likewise, it also o\
ffers an)Tj
T*
( example of how the strength and credibility of a religious community ca\
n be)Tj
T*
( instrumental in facilitating formal peace processes.)Tj
0.312 -2.813 Td
(T)Tj
(he enabling statute that created the TRC of Liberia introduced for the f\
irst)Tj
-0.312 -1.812 Td
( time in a truth and reconciliation commission a specific area of inquir\
y into the)Tj
T*
( role of religious and traditional institutions, both in conflict and in\
)Tj
T*
( peacebuilding. A separate subcommittee was created to examine these dis\
parate)Tj
T*
( roles in the context of Liberia's conflict. The directive to explore re\
ligious and)Tj
T*
( traditional activities during the Commission's hearings, statement-taki\
ng and)Tj
T*
( outreach efforts resulted in a rich collection of narratives that help \
inform our)Tj
T*
( assessment of the roles religious and traditional leaders and instituti\
ons play in)Tj
T*
( the midst of violence and conflict.)Tj
0.312 -2.813 Td
(T)Tj
(he following excerpt from the Final Report of the TRC of Liberia is both\
the)Tj
-0.312 -1.812 Td
( culmination of this inquiry and the beginning point of future examinati\
on for)Tj
T*
( how religious leaders and institutions influence the dynamics of confli\
ct.)Tj
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( )Tj
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( )Tj
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( )Tj
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(I. Background and Context)Tj
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10 36 592 730 re
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0 scn
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12 0 0 12 82 755.25 Tm
( sugar, gunpowder and gin to serve to combatants with the expectation th\
at it would make)Tj
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( them more powerful.)Tj
0.312 -2.813 Td
(T)Tj
(hese practices were perverted derivations of Traditional rituals of secr\
etive origin. During)Tj
-0.312 -1.812 Td
( the conflict, these Traditional ritualistic practices became openly vis\
ible and commonly)Tj
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( practiced by military as well as political leaders seeking supernatural\
powers in the)Tj
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( prosecution of armed conflict.)Tj
0.312 -2.813 Td
(S)Tj
(cholars point to religious and Traditional communities as having a relia\
nce on political)Tj
-0.312 -1.812 Td
( leaders of their respective eras. This is an attribute of the conflict \
with deeper roots in the)Tj
T*
( Liberian political history of patronage. For example, Charles Taylor ex\
ploited his)Tj
T*
( relationships with Christian communities and Traditional societies to h\
is own advantage by)Tj
T*
( acquiring leadership positions in these institutions; likewise, these r\
eligious and Traditional)Tj
T*
( institutions received patronage and otherwise benefited from their rela\
tionship with Taylor.)Tj
/TT1 1 Tf
0.312 -2.813 Td
(4.)Tj
( Religious and Traditional Institutions in Peacemaking.)Tj
/TT0 1 Tf
/Span<>> BDC
-0.312 -1.812 Td
( )Tj
EMC
(Religious and Traditional institutions were also active in peacemaking a\
ctivities and they)Tj
T*
( were integrally responsible for peace processes leading to the 2003 Com\
prehensive Peace)Tj
T*
( Agreement in Accra, Ghana.)Tj
0.312 -2.813 Td
(P)Tj
(artly in response to violence in Nimba County in 1990 directed at Muslim\
s \(who were)Tj
-0.312 -1.812 Td
( identified as Mandingoes\) by the NPFL, the Liberian Council of Churche\
s and the National)Tj
T*
( Muslim Council of Liberia collaborated in the formation of the Inter-Fa\
ith Mediation)Tj
T*
( Committee \(IFMC\). The early goal of the IFMC was to neutralize religi\
ous and ethnic)Tj
T*
( tensions through cooperative dialogue and engagement with warring facti\
ons. These efforts)Tj
T*
( ultimately contributed to the involvement of the Economic Community of \
West African)Tj
T*
( States \(ECOWAS\) and deployment of its peacekeeping forces ECOMOG duri\
ng the)Tj
T*
( conflict. The IFMC was an early critical catalyst to peacemaking effort\
s among the various)Tj
T*
( factions in the conflict.)Tj
0.312 -2.813 Td
(T)Tj
(he IFMC was later reorganized into the Inter-Faith Council of Liberia, a\
nd in 2001)Tj
-0.312 -1.812 Td
( organized into its present entity, the Inter-Religious Council of Liber\
ia \(IRC-L\). In addition)Tj
T*
( to implementing disarmament and repatriation initiatives prior to the 1\
997 presidential)Tj
T*
( elections, the IRC-L most notably embarked upon mediation efforts betwe\
en the)Tj
T*
( Government of Liberia and rebel factions beginning in 2002 that paved t\
he way for formal)Tj
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( peace talks among the parties in Accra, Ghana. When peace talks were in\
terrupted by)Tj
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( were clearly and specifically targeted against religious and Traditiona\
l populations and)Tj
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( institutions.)Tj
0.312 -2.813 Td
( )Tj
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(3. Exploitation of Religious and Traditional Institutions and Practices)Tj
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( )Tj
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(There is little evidence that the conflict in Liberia during the TRC man\
date period was)Tj
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( caused by religious intolerance; however, key events during the years o\
f conflict were)Tj
T*
( clearly directed specifically at religious and traditional populations \
and sacred places. In)Tj
T*
( addition, political and military leaders exploited religious and tradit\
ional differences and the)Tj
T*
( existence of religious intolerance to manipulate support for their own \
interests. In large part,)Tj
T*
( the aspiration of becoming a unified Liberia rests on the ability of Li\
berians to see religious)Tj
T*
( and ethnic diversities as contributing to a broader notion of what it m\
eans to be Liberian--)Tj
T*
(rather than as divisive characteristics.)Tj
0.312 -2.813 Td
(R)Tj
(eligious institutions were occasionally complicit\227sometimes willingly\
and at other times)Tj
-0.312 -1.812 Td
( unwittingly\227in facilitating prolonged combat because of their unique\
positions in the)Tj
T*
( community. Church leaders sometimes influenced support within their com\
munities for)Tj
T*
( various factions by vocally advocating for competing parties or their l\
eaders. Church)Tj
T*
( facilities and mosques, seen as places of refuge, were exploited becaus\
e of this attribute:)Tj
T*
( persons seeking refuge often became the victims of mass murder within t\
heir walls.)Tj
T*
( Conversely, combatants sometimes sought the protection of sanctuaries e\
ither for their own)Tj
T*
( personal safety or to stockpile weapons. These sacred spaces also fell \
victim to looting,)Tj
T*
( desecration and destruction at the hands of all parties to the conflict\
.)Tj
0.312 -2.813 Td
(M)Tj
(ilitary leaders and combatants sought the blessing and support of religi\
ous and traditional)Tj
-0.312 -1.812 Td
( leaders for protection during battle. Such protection was offered by re\
ligious and traditional)Tj
T*
( leaders in the form of prayers, blessings, charms and secret practices \
that were designed to)Tj
T*
( provide protection from harm, such as \223bullet protection.\224 Some r\
eligious bodies solicited)Tj
T*
( financial support for various factions. [Subcommittee County Outreach; \
Harper, 2007])Tj
0.312 -2.813 Td
(A)Tj
( not uncommon practice by combatants during the conflict was to kill and\
dismember)Tj
-0.312 -1.812 Td
( enemy combatants as well as civilians. Body parts were sometimes distri\
buted to other)Tj
T*
( communities for consumption by combatants. Certain organs, such as the \
heart, were often)Tj
T*
( eaten with the belief that the eating of human flesh and organs would e\
mbolden the)Tj
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( combatant. Another common practice was to create an elixir comprised of\
human blood,)Tj
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( profess to align themselves with the Christian faith, there is extensiv\
e intermingling of)Tj
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Q
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( traditional and faith-based practices among religious participants such\
that the faith of many)Tj
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( Liberians is blended and integrates elements of both indigenous traditi\
onal and religious)Tj
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( practices. Nonetheless, the prevailing early historical narrative of th\
e history of Liberia is)Tj
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( from a distinctively Christian perspective that does not necessarily re\
cognize and)Tj
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( accommodate the full breadth of Liberia\222s diverse religious and Trad\
itional communities)Tj
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( and their historically significant influences on the distinctive histor\
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( the a Liberian identity.)Tj
0.312 -2.813 Td
(I)Tj
(n or around 1984, during the regime of Samuel K. Doe, the Constitution o\
f Liberia was)Tj
-0.312 -1.812 Td
( amended to eliminate explicit reference to Christianity \(and the impli\
cation that Liberia was)Tj
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( a \221Christian state\222\) and expressly permitted the free exercise o\
f religious practices. The)Tj
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( language of toleration was joined with the admonition that no Christian\
sect should have)Tj
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( "exclusive privileges or preference over any other sect" \(Art. 14; Con\
stitution of Liberia\).)Tj
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( The authority to exercise one\222s religion freely is restricted, howev\
er, to practices that are)Tj
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( peaceable and do not \221obstruct\222 others. Aside from any other lega\
l conclusion to be drawn)Tj
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( from the amendment of the Constitution of Liberia, these revisions appe\
ar to be responsive)Tj
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( to the perception that the historical association of Christianity with \
the nation\222s leadership)Tj
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( was restrictive to the free exercise of religious and political rights \
of practitioners of by)Tj
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( other faiths and religious traditions in Liberia.)Tj
0.312 -2.813 Td
(B)Tj
(ecause of the close affiliation between religious practice and tribal id\
entity, over the)Tj
-0.312 -1.812 Td
( course of time some tribal or ethnic characteristics were closely ident\
ified with a particular)Tj
T*
( faith. Most notably, it was mistakenly presumed that all Mandingoes pra\
ctice the faith of)Tj
T*
( Islam. While adherence to Islam is strongly prevalent within the Mandin\
go tribe, this)Tj
T*
( assumption led to the deaths of numerous Muslims who were unaffiliated \
with the)Tj
T*
( Mandingo tribe, particularly in the early 1990s, because the NPFL presu\
med all)Tj
T*
( Mandingoes \(and thus, Muslims\) to be aligned with their adversary, Pr\
esident Samuel K.)Tj
T*
( Doe.)Tj
/Span<>> BDC
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( )Tj
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(Violence was broadly directed against other ethnic groups or tribes ofte\
n based upon)Tj
T*
( perceived characteristics of that tribe, including a tribe\222s perceiv\
ed support for certain)Tj
T*
( political or military leaders. Because one\222s ethnicity, tribal ident\
ity and religious faith were)Tj
T*
( rarely distinguished, it is difficult to discern whether a particular v\
iolent act or atrocity was)Tj
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( motivated by ethnic or by religious hatred. However, some key events du\
ring the conflict)Tj
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(1.)Tj
( Statutory Basis)Tj
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-0.312 -1.812 Td
( )Tj
EMC
(In recognition of the pivotal importance of religious and traditional in\
stitutions in Liberian)Tj
0 -1.812 TD
( society and their influence in the hope for to achieve sustainable peac\
e, the Act establishing)Tj
T*
( the Truth and Reconciliation Commission of Liberia enacted by the Natio\
nal Transitional)Tj
T*
( Legislative Assembly on May 12, 2005 expressly authorizes a formal inqu\
iry into the role)Tj
T*
( of religious and traditional institutions during the conflict and in pe\
acebuilding.)Tj
/Span<>> BDC
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( )Tj
EMC
(The \221Mandate\222 of the TRC as set forth in Article IV of the Act req\
uires the Commission to)Tj
2.813 -2.813 Td
([c)Tj
(onduct] a critical review of Liberia\222s historical past, with the view\
to)Tj
-0.312 -1.812 Td
( establishing and giving recognition to historical truths in order to ad\
dress)Tj
T*
( falsehoods and misconceptions of the past relating to the nation\222s s\
ocio-)Tj
T*
(economic and political development. [Article IV, Sec. 4\(d\)])Tj
-2.188 -2.813 Td
(T)Tj
(he mandate further authorizes the TRC to \221adopt specific mechanisms a\
nd procedures to)Tj
-0.312 -1.812 Td
( address the experiences of women, children and vulnerable groups" and t\
o address their)Tj
T*
( needs to advance national reconciliation and healing. \(Article IV, Sec\
. 4\(e\). Article VII,)Tj
T*
( "Functions and Powers", Section 26\(q\) authorizes the TRC to seek assi\
stance from)Tj
T*
( Traditional and religious leaders in the furtherance of its mandate. Th\
e authority of the TRC)Tj
T*
( is extended in Article VIII, Section 27\(c\) to specifically make inqui\
ry of Liberian)Tj
T*
( institutions and its members to fulfill its mandate.)Tj
0.312 -2.813 Td
(A)Tj
(ccordingly, the TRC created a subcommittee named "The Subcommittee on th\
e Role of)Tj
-0.312 -1.812 Td
( Religious and Traditional Institutions During the Conflict and in Peace\
building" whose)Tj
T*
( objective was to make diligent inquiry into the activities of these ins\
titutions and their)Tj
T*
( leaders during the conflict, the impact of armed conflict on their cons\
tituencies as well as)Tj
T*
( their possible complicity in perpetuating the conflict. The inquiry als\
o addressed the integral)Tj
T*
( role religious and traditional institutions played in bringing an end t\
o conflict and their)Tj
T*
( efforts to build and sustain a peaceful and stable Liberia.)Tj
/TT0 1 Tf
0.312 -2.813 Td
(2.)Tj
( Historical Context)Tj
/TT1 1 Tf
/Span<>> BDC
-0.312 -1.812 Td
( )Tj
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(Liberia reflects encompasses multiple religious traditions among its pop\
ulation. Prior to the)Tj
T*
( founding of the Republic of Liberia by settlers very closely identified\
with the Christian)Tj
T*
( faith, there were inhabitants here the land was inhabited by tribes and\
societies that)Tj
T*
( practiced indigenous traditional religions as well as the faith of Isla\
m.)Tj
/Span<>> BDC
T*
( )Tj
EMC
(It should be noted that although it is generally recognized that a major\
ity of Liberians)Tj
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( Traditional leaders play an integral and influential role in Liberian s\
ociety.)Tj
ET
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( )Tj
/TT1 1 Tf
-0.312 -1.812 Td
(4. Recommendations)Tj
/TT0 1 Tf
1.25 -2.813 Td
(1)Tj
(. )Tj
1.25 0 Td
(Justice. Recognizing the reliance of Liberians on traditional forms of j\
ustice:, local)Tj
0 -1.812 TD
( forms of dispute resolution should be strengthened and utilized in nati\
onal)Tj
T*
( reconciliation processes as well as integrated into the formal legal sy\
stem.)Tj
-1.25 -1.812 Td
(2)Tj
(. )Tj
1.25 0 Td
(Reconstruction. Those Traditional institutions destroyed during the conf\
lict and that)Tj
T*
( positively influence the peaceful and orderly functioning of communitie\
s, such as the)Tj
T*
( Palava Hut, should be reconstructed as a form of reparation.)Tj
-1.25 -1.812 Td
(3)Tj
(. )Tj
1.25 0 Td
(Education. Comparative religious education should be incorporated into t\
he national)Tj
T*
( curriculum so as to address misconceptions of religious difference and \
to foster broad)Tj
T*
( understanding and appreciation for religious diversity within Liberia\222\
s historical)Tj
T*
( narrative and contemporary reality.)Tj
-1.25 -1.812 Td
(4)Tj
(. )Tj
1.25 0 Td
(Holidays. In the interest of fostering a common sense of citizenship and\
national)Tj
T*
( belonging, the recognition of national holidays should include a broade\
r incorporation)Tj
T*
( of special days that are observed by religious and traditional communit\
ies in Liberia.)Tj
-1.25 -1.812 Td
(5)Tj
(. )Tj
1.25 0 Td
(Memorialization. In the interest of national reconciliation, the creatio\
n or expansion of)Tj
T*
( a Memorial Day to remember victims of the conflict should draw on the p\
articipation)Tj
T*
( of all communities and their respective traditions and rituals of remem\
brance.)Tj
T*
( Additionally, monuments should be constructed to honor the victims of w\
ar and)Tj
T*
( preserve the memory of its horrors as lasting symbols for future genera\
tions.)Tj
-1.25 -1.812 Td
(6)Tj
(. )Tj
1.25 0 Td
(Local forums that take into account traditional and religious practices \
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