Citation

Tursunova Z. J. Hum. Secur. 2008; 4(3): 54-71.

Copyright

(Copyright © 2008, Librello Publishing)

DOI

10.3316/JHS0403054

PMID

unavailable

Abstract

Western approaches to reintegration of child soldiers to communities are still dominant; yet there is increasing awareness of indigenous cultural practices of reintegration (Wessells, 2006). Cultural understanding of health, trauma and healing are crucial because people express and construe their sufferings locally (Honwana, 1988). Wessells and Jonah (2006) write that some people consider exsoldiers as hardened killers who have been abused and forced to do violence, and have become 'damaged goods,' having little chance of reintegration or recovering. Honwana (1999, 2006) mentions that people who murder or see people being murdered become contaminated spiritually according to traditional beliefs. It is believed that contamination originates from contact with death and bloodshed. Those people become polluted by the spirits of dead persons and are likely to contaminate the social body of the community. In times of crisis, rituals perform a significant role in healing children affected by war. In spite of the criticism of healing rituals that they do not ensure long-term psychological healing of child soldiers (Wessells, 2006), it is acknowledged that healing and reintegration strategies should be based on local practices to be sustainable and effective. The social integration should be accompanied with social development to reduce poverty (Honwana, 2006).