Cultic Studies Review, Vol. 7, No. 2, 2008, Page 32
Some rules apply only to soldiers. For instance, Kony‘s jogi allegedly order child soldiers to
fast for up to three days and brush their teeth on the day of battle to ensure that they are
clean enough to receive the malaika‟s protection (Hovil and Lomo 2004, 31). James, a
fourteen-year-old escapee, told HRW (1997, 35) about how the Holy Spirit instructed the
child soldiers not to eat on the day of battle:
There were contradictions in what he [Kony when channeling a spirit] said, so
I didn‘t believe it all ...[but] when Kony would order no eating —if you eat
during the day you‘ll die in battle. I believe that, because I saw a boy who ate
that day, and he later died in battle.
James believes Kony‘s rule about eating before battle, but also explains that he rejects
many of Kony‘s other rules. Moreover, because food is scarce in the LRA, fasting likely
distorts children‘s critical thinking and ability to plan escapes.
The LRA also practices rituals immediately before battle. Commanders again mark Christian
crosses on children‘s foreheads, chests, each of their shoulders, and their guns, claiming
that the markings prevent injury from bullets during battle (HRW 1997, 35). LRA doctrine
suggests that the oil that commanders use to mark children carries the power of the Holy
Spirit, the malaikas‟ protection, and the power of invisibility (Hovil and Lomo 2004, 31
HRW 1997, 35). Furthermore, commanders allegedly protect their soldiers with the
peripheral jogi, as well as with living animals such as bees and snakes (Behrend 1999b, 31).
The LRA assures soldiers that if they follow Kony‘s rules, called the Ten Safety Precautions
(like Alice Auma‘s rules), and avoid sin, then malaika and jogi will protect them from bullets
(Doom and Vlassenroot 1998, 26).
Stephen, an escapee, argues, ―Some young children believe it—and those who have been
there so long, five, seven, ten years, they believe in it very much‖ (quoted in HRW 1997,
35). That is, many child soldiers believe that only if they offend the Holy Spirit, which
guides Joseph Kony, will they lose the protection of that spirit and die in battle.
In addition, the LRA teaches child soldiers that if they are disobedient the jogi and malaika
will actually harm them. Thomas explains how Kony‘s jogi allegedly harm disobedient
children after commanders have ordered children to march, sing, and clap their hands in
battle: ―‗If you fail to clap your hands while you sing, a bullet would hit your hand. If you
fail to sing, a bullet would hit your mouth. If you fail to walk always forward, a bullet would
hit your leg‘‖ (quoted in HRW 1997, 38). Commanders teach unarmed child soldiers that
they will die if they deviate from these instructions, which often prevent children from
taking cover in battle and requires them to fearlessly walk into open gunfire (Van Acker
2004, 349). Samuel testifies that the malaika instructed children not to show any worry in
battle:
‗He [Kony] said the Holy Spirit knows the source of worry—the Holy Spirit
says that if you worry or show signs of unhappiness, all your family members
will be killed, or you will never be able to return to Uganda.‘ (quoted in HRW
1997, 35)
Children who do not believe that following the Holy Spirit‘s orders (voiced through Kony) will
protect them often still believe that if they deviate from those rules then they will suffer.
Furthermore, Charles explains that, whether or not soldiers have guns, if the commanders
tell them to go to the front line, then they must move forward (HRW 1997, 37). He explains
that the commanders stay behind and use sticks to beat those who do not run to the front:
‗If you had a gun, you had to be firing all the time or you would be killed. And
you were not allowed to take cover. The order from the Holy Spirit was not to
take cover. You must have no fear, and stand up and fire. This was because
Some rules apply only to soldiers. For instance, Kony‘s jogi allegedly order child soldiers to
fast for up to three days and brush their teeth on the day of battle to ensure that they are
clean enough to receive the malaika‟s protection (Hovil and Lomo 2004, 31). James, a
fourteen-year-old escapee, told HRW (1997, 35) about how the Holy Spirit instructed the
child soldiers not to eat on the day of battle:
There were contradictions in what he [Kony when channeling a spirit] said, so
I didn‘t believe it all ...[but] when Kony would order no eating —if you eat
during the day you‘ll die in battle. I believe that, because I saw a boy who ate
that day, and he later died in battle.
James believes Kony‘s rule about eating before battle, but also explains that he rejects
many of Kony‘s other rules. Moreover, because food is scarce in the LRA, fasting likely
distorts children‘s critical thinking and ability to plan escapes.
The LRA also practices rituals immediately before battle. Commanders again mark Christian
crosses on children‘s foreheads, chests, each of their shoulders, and their guns, claiming
that the markings prevent injury from bullets during battle (HRW 1997, 35). LRA doctrine
suggests that the oil that commanders use to mark children carries the power of the Holy
Spirit, the malaikas‟ protection, and the power of invisibility (Hovil and Lomo 2004, 31
HRW 1997, 35). Furthermore, commanders allegedly protect their soldiers with the
peripheral jogi, as well as with living animals such as bees and snakes (Behrend 1999b, 31).
The LRA assures soldiers that if they follow Kony‘s rules, called the Ten Safety Precautions
(like Alice Auma‘s rules), and avoid sin, then malaika and jogi will protect them from bullets
(Doom and Vlassenroot 1998, 26).
Stephen, an escapee, argues, ―Some young children believe it—and those who have been
there so long, five, seven, ten years, they believe in it very much‖ (quoted in HRW 1997,
35). That is, many child soldiers believe that only if they offend the Holy Spirit, which
guides Joseph Kony, will they lose the protection of that spirit and die in battle.
In addition, the LRA teaches child soldiers that if they are disobedient the jogi and malaika
will actually harm them. Thomas explains how Kony‘s jogi allegedly harm disobedient
children after commanders have ordered children to march, sing, and clap their hands in
battle: ―‗If you fail to clap your hands while you sing, a bullet would hit your hand. If you
fail to sing, a bullet would hit your mouth. If you fail to walk always forward, a bullet would
hit your leg‘‖ (quoted in HRW 1997, 38). Commanders teach unarmed child soldiers that
they will die if they deviate from these instructions, which often prevent children from
taking cover in battle and requires them to fearlessly walk into open gunfire (Van Acker
2004, 349). Samuel testifies that the malaika instructed children not to show any worry in
battle:
‗He [Kony] said the Holy Spirit knows the source of worry—the Holy Spirit
says that if you worry or show signs of unhappiness, all your family members
will be killed, or you will never be able to return to Uganda.‘ (quoted in HRW
1997, 35)
Children who do not believe that following the Holy Spirit‘s orders (voiced through Kony) will
protect them often still believe that if they deviate from those rules then they will suffer.
Furthermore, Charles explains that, whether or not soldiers have guns, if the commanders
tell them to go to the front line, then they must move forward (HRW 1997, 37). He explains
that the commanders stay behind and use sticks to beat those who do not run to the front:
‗If you had a gun, you had to be firing all the time or you would be killed. And
you were not allowed to take cover. The order from the Holy Spirit was not to
take cover. You must have no fear, and stand up and fire. This was because
