Mato Oput definition

Mato Oput refers to the traditional rituals performed by the Acholi to reconcile parties formerly in conflict, after full accountability.
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Mato Oput means literally drinking “Oput”. Oput is a tree and its smashed roots are used to prepare a bitter drink that is shared at the peak of the ceremony. Unlike the modern juridical system which has little provision for restoring relationships, the reconciliation process culminating in the ritual of Mato Oput aims at re-establishing good relationships among the parties (families or clans) who had been involved in the killing. Fundamental to the process however is the willingness of the offender’s clan (not the offender as a single person) to assume the responsibility for the act committed as well as its readiness and ability to pay compensation.After a murder has been committed it will be reported to the local representative of the ‘Rwot moo’ (anointed chief) by either side: the relatives of the killed person or the relatives of the offender. The representative sits together with his council to examine the circumstances of the killing. In case the offender (the offender’s clan) assumes the responsibility, compensation is agreed upon. According to traditional by-laws the compensation is 10 cattle and 3 goats for a premeditated killing. In monetary terms a cattle is seen as equivalent to 50.000, - UGX, a goat to20.000, UGX. The offender will then sit with his/her relatives to discuss who can contribute which amount.Everybody is supposed to contribute as the effects of the killing would affect the entire clan. To collect the compensatory fine an elaborate system had been in place to assure that the fine is brought together as soon as possible. When the money has been realized, the bereaved family or clan can consult a diviner to find out who should receive the compensation. Then the representative of the ‘Rwot Moo’ will summon the representatives of the two parties to agree on a date for the ceremony and discuss the things required to carry out the ritual.Serious fighting with crude weapons, wife battering, abduction and burning houses were mentioned by majority of the respondents as obvious factors that disrupt Kuc among the two Acholi communities of Palaro and Atiak clans and even Acholi society as a whole. Though there are by-laws within the communities these factors highlighted are rampant. Traditional Acholi by laws are a key part of traditional jurisdiction. They are many and most of them are still unwritten; according to majority of the respondents ‘in former times they varied from clan to clan’. While the by-laws that had been stipulated in a written docum...
Sample 1
Mato Oput means literally drinking “oput”. Oput is a tree and its smashed roots are used to prepare a bitter drink that is shared at the peak of the ceremony. Unlike the modern juridical system which has little provision for restoring relationships, the reconciliation process culminating in the ritual of Mato Oput aims at re-establishing good relationships among the parties (families or clans) who had been involved in the killing. Fundamental to the process however is the willingness of the offender’s clan (not the offender as a single person) to assume the responsibility for the act committed as well as its readiness and ability to pay compensation.
Sample 1

Examples of Mato Oput in a sentence

  • The returning soldiers were unable to complete Mato Oput as a token of the victim is needed (anything from a severed head to a tunic button will serve) and they had been forced into committing such numerous atrocities that obtaining and preserving individual relics was completely impossible.

  • She attracted many followers because her group offered her own design of cleansing rituals, which would stand in place of the traditional Mato Oput (in which a warrior is cleansed after combat and simultaneously pacifies the spirits of his victims).

  • Using the example of Mato Oput (drinking the bitter herb), the transitional justice mechanism employed in Northern Uganda to address the twenty-year civil war with the Lord’s Resistance Army rebels, attention was drawn to the fact that in intractable conflicts, the best option may be to pursue restorative rather than retributive justice.

  • In the event any conversion is both (x) “in connection with” a Make-Whole Fundamental Change and (y) prior to the Company sending the Issuer’s Conversion Notice, a Holder of the Notes to be converted will only be entitled to a single increase in the Conversion Rate by Additional Shares.

  • The framework is constructed from the use of an African traditional religious integrated conflict resolution, of two cultures, to resolve the apparent conflict.Ochola II (2009) in Spirituality of Reconciliation: A case study of Mato Oput within the context of the cultural and traditional system…, indicates that Mato Oput concept engage elders and religious leaders from the conflicted clans in mediation.

  • This topology allows the DHT to receive lookup queries from precisely the same nodes that are contained in a particular node’s routing table.

  • In a 2005 study, many elders across Acholi agreed that there is little sense in pursuing Mato Oput on a case-by-case basis since too many people have been killed and it is difficult to trace who killed who and therefore which clans to engage, and how to pursue matters such as the payment of symbolic compensation.

  • This guiding principle should have informed the Chamber on the proper use of Mato Oput as a mitigating circumstance, yet the Chamber failed to view Mato Oput from the lens of complementarity.

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  • An alternative could be restorative justice on a case to case basis, e.g. Mato Oput which is not only for the Acholi Community.

Related to Mato Oput

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