A Discussion with Peter Martin Bakata, Psychosocial Training Officer with RECONCILE International in Yei, Sudan

June 1, 2009

Background: As part of the Peacebuilding Practitioners Interview Series, Jason Klocek interviewed Peter Martin Bakata, who joined RECONCILE International in July 2007 and currently serves as a psychosocial training officer. In this interview, Bakata speaks about the importance of sharing information and knowledge transfer across international borders. He also discusses challenges to reconciliation in the region.
Mr. Bakata, can you first speak about your background and how these experiences have brought you to your current work?

I was born in a village about 20 miles west of Yei. I am of the Mundu tribe. I lived in Yei, however, up until 1990. I returned to my village in 1990 because of the war. In 1993 I fled to a town on the Sudanese-Ugandan border called Kaya. There I stayed with my uncle. So I could continue my primary school education I would cross the border every morning to go to Uganda for school and then cross back in the evening. It was about a 2 kilometer walk one way. In 1994 Kaya was captured by the northern army, and I crossed into Uganda. I lived there in a refugee camp until March 2005.

Once I finished my schooling, I became a community facilitator in the refugee camp. I was trained by Jesuit Refugee Service (JRS), and I did this from 2000 until 2005. Much of my work involved teaching about peace and running peace activities. I also did a lot of what we called micro-teaching. Following a workshop, some people needed more instruction on the themes we taught, so I would work with these people one-on-one so that they understood everything.

In March 2005 it was time to come back home. Part of the reason was a land dispute. Some people were trying to grab my father’s land, so I resigned my position with JRS and returned home to help settle this problem. Shortly after returning I began working with the Evangelical Presbyterian Church in Yei. First I served as a storekeeper, but after not too long I began working with the Christian Women’s Empowerment Program. I worked with this group for nine months and then took the position of office manager for the bishop. Basically I was responsible for his schedule, setting up meetings for those who requested to see him.

On July 2, 2007 I changed jobs once again and came to work with RECONCILE International, where I am now a psychosocial training officer.

Can you please talk about RECONCILE International? How was it established?

RECONCILE is a church-based organization. It was first created in 2003 as an initiative of the New Sudan Council of Churches (NSCC). However, it now runs as an independent organization. A pre-condition of working here is being a true Christian, so before you can be considered you must present a letter from your church testifying to your background and good standing in that church. Of course, we are an ecumenical organization, so there are people from different denominations. And even though I am from the Protestant church, we all start the day at 8:30 a.m. with morning devotion.

That we have many different types of people is a good thing. There is nothing like nepotism at RECONCILE, especially compared to what you find at other organizations in Yei. There are many different tribes in our area, but even though the head of RECONCILE is of the Kakwa tribe, you will find people from many different tribes working here.

What types of programs do you run at RECONCILE?

We run two main types of programs. The first centers on peacebuilding and conflict resolution skills. Here we train people through various workshops and seminars. We usually invite specific groups, such as top government leaders, community chiefs, and other grassroots leaders, to these trainings. We focus on restorative justice and problem-solving skills. But we don’t only talk about peacebuilding and conflict resolution. Due to the 21 years of war, people know very little about rule of law and human rights. So we teach about good governance and the rights people have, especially women’s and children’s rights, which are not well observed here.

The second program is the one in which I am more involved—psychosocial rehabilitation. Here the focus is on community-based trauma healing. You know, there is an increased degree of madness in people after so many years of war. Many people do not act according to their best interest, or that of their community. So many people are traumatized by what happened during the war, especially from the destruction. Everything was destroyed, even the schools. People now don’t know what to do, and many feel useless. In particular, we have found that many people are drinking a lot as a means of escape. They think alcohol will solve their problems, but it only creates new ones.

To help these people, we run a number of trainings that usually last one to two weeks. We teach people the basics of trauma—to recognize the wounds of the heart and the effects of depression and stress, such as on the body, family, and community. Overall, our goal is to move the person from victim to survivor. Since so many people feel useless, we try to help them see that they are important. In this way they can start building a new life.

We also talk about issues relevant to the community. Even before the group arrives, we first make a survey of their community and ask about what they suffer from the most, what they feel are their biggest needs. We then tailor our trainings to these issues. For example, we often talk about HIV/AIDS since this is still a danger of which many people are unaware. We feel it is especially important to teach the leaders of communities about HIV/AIDS because they can then sensitize the community. In addition, we talk about how people living with this disease can care for themselves.

Is reconciliation explicitly talked about during these trainings?

Of course, we also teach about reconciliation. And we know that reconciliation is a process that requires a positive attitude, as well as an understanding and appreciation of those who have committed wrongs against us. So on the final day of our trainings we ask people to write down all that are causing them pain and then put their papers into a box, out of which a cross is standing. We talk about it as putting your pain at the cross of Jesus and view it as a type of mourning. We sing songs of grief and talk about giving our pain to the cross. But, this process must be done sincerely so as to be released from the pain.

Can you please say a little more of what reconciliation means to you?

I would say that something like 45 percent of people in Yei have already accepted the idea of reconciliation. But 55 percent of people still need to come to terms with this idea. I am trying to say that at least more than half of the people here are still very aggressive people who use the language and tactics of war to solve problems.

But, in my opinion, it is mostly the churches—the pure Christians—that are leading the way for reconciliation. God knows everything; God is the source of power. We know this so we know to trust in God and not use violence.

What are the major challenges to reconciliation efforts today in Yei?

There are several. First, I would say that many people are not taught about reconciliation. There are some organizations like RECONCILE and others that are leading the way, but we need more. People need to be taught so that they can reconcile. This has begun to happen, and I think even in the next two or three years, we will begin to see an impact.

Another major challenge is poverty and unemployment. These things create much unhappiness, which make reconciliation very difficult. Also, in Yei and other parts of southern Sudan, nepotism is the order of the day. Many people ask themselves, why should I reconcile if nothing will change, nothing will get better?

A third challenge is tribalism. I already mentioned to you the large number of tribes and the nepotism that happens. Some tribes also simply hate one another. As long as this continues, how can you reconcile these groups?

Finally, many people teaching about reconciliation and peacebuilding lack the actual skills they need. People come with a master’s degree, but what does this paper really mean? People don’t necessarily have the skills, or they don’t know how to transfer their knowledge.

Do you find this inability to transfer skills and knowledge hinders coordination with international NGOs?

Sometimes, but there is another, bigger problem there. To work at the grassroots level these people need translators. And, there are often problems with translators. The trainer may say one thing, but the translator may interpret it in a different way. Especially when you are doing church-based work, you need a translator who knows church terminology very well. Just as if you were doing agricultural work, you would want a translator who knows that terminology. Also, many ex-pats don’t really understand the background of the community with which they come to work. I think we need to convince these ex-pats to spend longer periods of time with these communities and learn from these people.

Do you have anything else you would like to add?

Reconciliation is about bringing two parties together again. This is our hope in southern Sudan, and I am hopeful that in the next few years we will start to see an impact.

Mr. Bakata, thank you very much for your time today.
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