AN EXTRACT FROM THE MAIN BOOK

OF KAYO CUK FROM PAGES 22 to 29.

PREPAIRED BY JULIUS P. O. ODWE, DSO, JoP, ESO.

Senior Consultant of Security and Lango Cultural Governance.

Dated 9th March 2024

KAYO CUK:
A LANGO CULTURE
OF CONFLICT RESOLUTION
Understanding Kayo Cuk

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Kayo cuk is a Lango religious ceremony conducted by two clans or even groups
of clans who underwent a very hostile relationship for being victims or
victimizers resulting into homicide. So the highest role of Kayo cuk is over a
need for conflict resolution following a homicide or murder case. Following the
bad situation any Good Samaritan would mediate in seeking reconciliation,
love; freedom, forgiveness and unity after one or more persons have been killed.
This becomes more apparent when the death was caused in an arrogant manner
and with impunity and may have been accompanied by violence and threats of
revenge. In practice Kayo cuk is the act of biting and chewing roasted dark meat
which in the process of roasting may have turned dark. In Lango a burnt black
object is called Cuk. So when people go to the ceremony where later they eat
black or dark meat (a collection of pieces from the liver, large intestines, beef
from both front and hind thighs), that would be a ceremony of Kayo cuk

Matthew chapter 18, verses 15 and 16 instructs members to settle their

differences privately with each other. And, if this fails, they are to seek help in
resolving the dispute. Moreover if your brother sins against you, go and tell him
his fault between you and him alone. If he hears you, you have gained your
brother.

During the old Jewish or Hebrew religious practices they used to do burnt
offering. A burnt offering in Judaism (Hebrew: (qorban ʿōlā) is a form of
sacrifice first described in the Hebrew Bible. As a tribute to God, a burnt
offering was entirely burnt on the altar. This is in contrast to other forms of
sacrifice (entitled zevach or zevach shelamim), which was partly burnt and
most of it eaten in communion at a sacrificial meal. The Hebrew offering or
sacrifice entitled zevach or zevach shelamim is devoted for peace. The peace
offering in Hebrew: known as romanized: zevah shelamim was one of the
sacrifices and offerings in the Hebrew Bible (Leviticus 3; 7.11–34). The term
"peace offering" is generally constructed
from "slaughter offering" zevah and the
plural of shelem (zevah hashelamiym),
but is sometimes found without zevah as
shelamim in plural alone. The term
korban shelamim is also used in
rabbinical writings. In English Bible
versions the term is rendered "peace
offering" (KJV 1611, JPS 1917),

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"offering of well-being" (NRSV). Although shelamim is usually translated into
English as peace-offering, the Hebrew word shalom means much more than the
English word "peace", and includes the concepts of harmony, health, and
prosperity. Thus the key purpose of Kayo cuk is to address harmonious
relationship, good health or mental status of affected people and build an
environment for economic livelihood.

Key participants in the Kayo Cuk

The exercise Kayo cuk is conducted when the guilty clan members are
requested by a mediator to participate in a reconciliation process for the good of
the two worrying clan members. If the victim side accepts, the arrangement
would be made and conducted in the Alapatu bush or “Barr kayo cuk” as
known in Lango. Alapatu is Hebrew word known in Lango vocabulary as
Apapata, Ilapat in Teso and Kalapata in Karamojong. The Barr is a place in the
jungle or cattle grazing area away from villages. The Hebrew word for cattle is”
rakaB”, and it refers just to oxen and cows and the Lango, Kumam, Teso
people know cattle as Abar. Kayo cuk is a ceremony witnessed mainly by men
or elders whose number can vary from as few as 30 up to even 60 or more for
one side. Specific requirements include the following: - availability of seven
heads of cattle that consist of at least two bulls. Special people who are the
sacred players are formed in pairs. They consist of one elder or Rwot Abila
(Doctor of law or reconciliation) from each side, one boy (Awobi abila) from
each side, one girl (Nyako abila) from each side and calabashes for carrying
water. A clan leader (Rwot Kwor) or his representative may also attend along
with clan witnesses. In the past (1890), the two bulls would be slaughtered and
part of the meat roasted, while the remains given out to both sides for taking
away. The remaining five cows are taken by the victim‟s side. Of late since
about 1930‟s only one bull was slaughtered. The exercise is very religious and
exercised in sets of three statements (trinity) of religious words in every step
being taken.

Role of altar boys (Awobe abila) and girls (Anyira abila).

Yes, but not in all Anglican churches. Those that have more elaborate services
tend to use them. These are called High Church or Anglo-Catholic churches.
They have communion services similar to a Catholic mass that is when they
would use male servers or female ones in dioceses with female priests. You
would definitely not see an „alter server‟ in an Evangelical Anglican Church.
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They have simple communion services and disavow any ritual and would
generally regard servers as „too Catholic‟. Having said that, this situation
pertains to the Anglican Church of Australia and differs between dioceses. It
may be different elsewhere. The issue being raised here is that the old Lango
spirituality ceremony to bring about reconciliation requires the role of priests
whom the Lango called Rwot abila. These priests are sometimes known as
doctors of law, known in Lango as Kwot cik. They are assisted by the altar boys
whom the Lango called Awobe abila and the altar girls whom the Lango called
Anyira abila. The main body of a group of people known as (Lwak ikora) to
receive a reconciliation blessing known as Kayo cuk is constituted as the
victims(Ikora too), being members of one clan and the victimizers (Lwak Ikora
cal or just Kokocal), being members of another clan. Mobilization of the clans
is done by a leader of each clan called Rwot kwor whose duty is for conflict
resolution. This means that the Lango people had by 1900 developed a strong
culture to address cases of conflict resolution.

Key requirements for exercising Kayo Cuk

A process of slaughtering one bull will have already been initiated and going
on. Special meat for the ceremony is directed to be taken from parts of the liver,
some from the two hind thighs, and large intestines which are all cut into pieces,
washed by Anyira abila or the two alter girls or the sacred ceremony girl maids
and put on fire. The sacred exercise starts after slaughtering of the bull. The
two clan members are then made to sit in one line each, facing each other. In
their middle would be a camp fire (burnt offering point) or a place for roasting
some meat obtained from different parts of the bull. The sacred representatives
of the two clans as elders who are doctors of law, young boys and girl maids are
made to pair up into sacred ceremony users. Soon or later the sacred part of the
ceremony starts. The litigation of the ceremony which is called agat in Lango
is conducted through a trinity of regulations known as Yikere (Y) or
introduction of the people to the order of command to be taken ; Gato (G) or
Consecration through uttering words of lead spiritual value to the Lwak ikora of
both clans gathered there; and Cikere (C) committing the beneficiaries (people
of both clans to affirm their vow.

Reasons for Consecration

Kayo cuk is a consecration ceremony. It being so, consecration is a whole-

hearted devotion needed to serve many purposes. Your eyes have been opened

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and you are giving yourself wholly over to the Lord for the following purposes:.
(1.) Consecration prepares you for an unknown future (Joshua 3:2-17). (2).
Consecration prepares you to stand before two people: God and your enemies
(Joshua 7:6-14). (3). Consecration purifies your heart motivations. Your
consecration represents your purity (Matthew 5:8; Job 1:1, 5). (4)
Consecration averts God’s judgment and brings God’s presence (Joel 2:15-17;
Hebrews 10:26-31). (5) Consecration makes strong the spiritually weak
persons. Sanctification is your way to perfection and maturity (Hebrews 7:23-
28, 10:14). (6) Consecration is your way to God through the blood of Jesus,
who is our High Priest forever—“holy, harmless, undefiled, separate from
sinners”—interceding on our behalf (Hebrews 7:17-28; Jeremiah 13:15-17).
(7) Jesus is our role model for a consecrated life (Hebrews 10:9-14; 2 Timothy
2:17-21).

Reconciliation

Reconciliation is described as the process of “restoring good will in relations

that have been disrupted” in the spiritual mandate of Jesus Christ “Love your
neighbor as yourself” (Mathew 22:43), It is also well known that at the core of
any reconciliation process there should be a…”preparedness of people to
anticipate a shared future‟ which entails not only a forgiveness of the past but
shared strategies for moving forward collectively to decolonize existing
relationships”. As well as revealing the truth of past injustices and the full scope
of human rights violations, truth telling and reconciliation contribute to
accountability by identifying and dispelling myths and stereotypes, and cutting
through social indifference and collective denial Collective reconciliation also
requires a return to ceremony whether through commemoration, or as personal
and community healing or through national days of reconciliation.

Thus Kayo cuk ceremony must be integrated with the work of reconciliation in
ways that respect a diversity of human rights traditions and customs. The basis
of Kayo cuk, also demands for a period of fasting, because the warring parties
or Lwak ikora are prepared through fasting so that when they reach the venue of
Kayo cuk, they are considered fresh, not tiered not intoxicated, with free mind
set, not influenced through biasness by somebody. The conditions of fasting
underwent meets the requirements for being holly when appearing before God.
To address the Kayo cuk during the Nyango (in the morning) time what one
goes through is without doubt and in freedom to confess their sins and ask for

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forgiveness which is mandatory for repentance and redemption. No internal
contradictions or the enemy within, thus the full power to defeat Satan.

The human tragedy of the enemy within: Sin and death.

The challenges that demand for (Kayo cuk) truth saying and reconciliation.
Please stand for the reading of God’s Word (Romans 7:14 to 24), 14“We know
that the law is spiritual; but I am unspiritual, sold as a slave to sin. 15 I do not
understand what I do. For what I want to do I do not do, but what I hate I do.
16 And if I do what I do not want to do, I agree that the law is good. 17 As it is,
it is no longer I myself who do it, but it is sin living in me. 18 For I know that
good itself does not dwell in me, that is, in my sinful nature. For I have the
desire to do what is good, but I cannot carry it out. 19 For I do not do the good
I want to do, but the evil I do not want to do—this I keep on doing. 20 Now if I
do what I do not want to do, it is no longer I who do it, but it is sin living in me
that does it. 21 So I find this law at work: although I want to do good, evil is
right there with me. 22 For in my inner being I delight in God’s law; 23 but I
see another law at work in me, waging war against the law of my mind and
making me a prisoner of the law of sin at work within me. 24 What a wretched
man I am! Who will rescue me from this body that is subject to death?”

STAGES OF CONDUCTING (KAYO CUK) THE CONSECRATION.

Stage 1. Seeking commitment to truth telling for forgiveness, unity and

peace and subsequently achieving the reconciliation.

The conflict resolution

congregations are made to
sit on the ground as shown
here.

The trinity starts with Y—

Yikere or introduction
followed by G—Gato or
consecration, and closed by
C—Cikere (answer) or
affirming a vow. The sacred

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doctors or Rwode abila start by rebuking the anger of the diseased person‟s
spirit and forbidding the murderer from further offences. Each time a command
of agat is uttered, the warring parties known as Lwak ikora of the two clans
would in a chorus and obediently answer what is expected of their vow three
times.

1 Peter 3:8-11: To sum up, all of you be harmonious, sympathetic, brotherly,

kindhearted, and humble in spirit; not returning evil for evil or insult for insult,
but giving a blessing instead; for you were called for the very purpose that you
might inherit a blessing. For, “The one who desires life, to love and see good
days, Must keep his tongue from evil and his lips from speaking deceit.

Section one of stage one: Announcing preconditions of Kayo cuk.

1 Y. The Doctors of law (Rwode abila) set the two warring parties in a peaceful
arrangement, seated as in the diagram below and then prepare to utter the
spiritual words to the reconciliatory party present.

1 G. Rwode abila then would utter and question the warring parties, “Ka ito pe
ibed kede akemo, in anek pe imede kede nek. I ye wunu?” meaning that do
you members agree to forbid the spirit of death from anger and the murderer
prohibited from the commission and concluding with a question that do you
agree?.

1 C. The Lwak ikora would then answer three times that “Oye, Oye and Oye,”
meaning that we agree or accept.

Section two of stage one: A statement about proof of accepting Kayo cuk.

2 Y. Then Rwode abila would immediately demand for the proof of accepting
the statement.
2 G. Rwode abila then would ask the Lwak ikora as “Ngo anyuto”?, a
question meaning that “what is the proof”?
2 C. The worrying parties answer in reply is made three times saying “Yom yic”
meaning happiness.

Ephesians chapter 4:26, warns us about anger which lasts too long: “… do not
let the sun go down on your wrath…”. Anger which continues over time
produces destructive behavior. It also causes resentment and bitterness to grow
in our hearts.

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Section three of stage one: A statement of consent for Unity.
3 Y. Rwode abila prepare the attention of the warring parties for a statement of
unity

3 G. Rwode abila then ask the parties “Iye wunu note me bedo acel?” meaning
would you agree to live in unity?.

3 C. The Lwak ikora reply is made that “Oye”, meaning we agree.

Ephesians 4:1–6: I therefore, a prisoner for the Lord, urge you to walk in a
manner worthy of the calling to which you have been called, with all humility
and gentleness, with patience, bearing with one another in love, eager to
maintain the unity of the Spirit in the bond of peace. One body and one spirit, as
you were also called to the one hope of your call. One Lord, one faith, one
baptism. One God and one Father of all, who is overall and in all.

Section four of stage one: Announcing the need to use the sacred seal.

4 Y. Rwode abila ask the Anyira abila to bring some water in a calabash as
Awobe abila bring the leaves of a sacred tree (Olwedo) from nearby for use by
the Rwode abila. Inquiry is also made “ Igamo wunu” is an inquiry if Kayo cuk
is acceptable and to be sealed using the leaves of Olwedo tree, and the party‟s
answer X3 would be “Ogamo”, meaning we accept.

4 G. Rwode abila secures the attention,

deeps the Olwedo leaves in the water in
the calabash cup whose sample is seen
here and splashes up in the air three
times while uttering that “Imito wunu
yom yic?”, meaning that, do you accept
to be happy?

4 C. The Lwak ikora answer is “Omito yom yic”, meaning we do need

happiness

In Ephesians 1:13 the Bible says that “when you heard the word of truth, the
gospel of your salvation, and believed in him, were sealed with the promised
Holy Spirit.” So the word of truth is the sacred seal.

Section five of stage one: A statement for confessing sin.

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5 Y. Rwode abila alerts all parties about sin existing among people and
prepares the parties for confession of the sin by all the parties.

5 G. Rwode abila would then inform and ask the parties, saying X3 “Iye wunu
ni can poto ikom jo?” meaning do you people agree that people befall victims
of sin?.

5 C. Lwak ikora would then reply X3 that “Oye”, meaning we agree.

The Benefits of Confession - 1 John 1:9 “If we confess our sins, he is faithful
and just to forgive us our sins and to cleanse us from all unrighteousness.”

Stage 2. Operationalizing acts of truth of unity and peace

Section one of stage two: Statement on the need for cleansing

6 Y. Rwode abila prepare Lwak ikora for cleansing and greetings. Anyira abila
would be asked to bring more water for washing the hands and legs of worrying
parties and Awobe abila bring three pieces of fired charcoal (loti mac).

6 G. Rwode abila would lead the commitment to obeying truth of unity and
peace by dipping their hands in that water and wash their arms and legs. When
washing the hands, the congregation of both clans would drip or splash that
water from their hands three times on the loti mac so as to put it off or create
smoke around.

6 C. The rest of the Lwak ikora led by their Rwode kwor together with Anyira
abila and Awobe abila would follow the guidelines one by one and do the same
until everyone is done.

A Call to Holiness (1 Peter 1:14-16) The basis for this cleansing is the work of
our Lord Jesus Christ. His shed blood cleanses us from all unrighteousness.
Hebrews 10:22: Let us draw near to God with a sincere heart in full assurance
of faith, having our hearts sprinkled to cleanse us from a guilty conscience and
having our bodies washed with pure water.

Section two of stage two: Affirming the success of reconciliation.

7 Y. Washing of the hands would be followed by ululation (ijira) intended to

show that the Lwak ikora are satisfied, forgiving each other and happy. The

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ijira is done by the Anyira abila to bless the unity which has just been
witnessed through the action of washing hands together.

7 G. The two Anyira abila would then ululate, saying “Lulululululu….

uiuiui,…. lululululu etc”

7 C. The Rwode abila, Rwode kwor, Awobe abila and all Lwak ikora would
just be the silent witnesses to the acceptance of the operationalization of the
truth of unity and peace.

Mathew 6:33. But seek ye first the kingdom of God, and his righteousness; and
all these things shall be added unto you. Jeremiah 29:11, For I know the
thoughts that I think toward you, saith the Lord, thoughts of peace, and not of
evil, to give you an expected end.

Stage 3. Kayo cuk

Section one of stage three: The business of meat communion

8 Y. The Lwak ikora would be prepared for Kayo cuk, which is the biting or
eating or chewing of the black roasted meet. This starts with the Rwode kwor
and Rwode abila, and last are the Lwak ikora. The rest of the Lwak ikora
would be prepared and asked to go and pick the roasted meat by themselves for
eating. They would all still be seated quietly opposite each other and seeing the
meat in the centre of the gathering.

8 G. The Rwode abila instruct Awobe abila to prepare and take the black pieces
of meat to the two categories of elders: Rwode kwor and Rwode abila. Then the
Awobe abila, on giving the burnt or black looking meat say, “Omi iyom yic”,
meaning, we have given it to you in happiness.

8 C. The elders in acceptance and completion of Kayo cuk, would say, “Omito
odok i yom yic”, meaning, we need to return home in happiness. Then Rwot
kwor on the victim side or the Ikora cal would utter his clan‟s Gwong or war
cry, saying “AWON NGADI, AWON NGO, AWON GINI, ATYE IYOM YIC
etc”, which in effect means that he or them as a clan, they are who they are, or
WE ARE WHO WE ARE, in peace, wealth, strength, or whatever is their
value and character for others to remember or distinguish them from others.
That elder would in effect be saying that he was satisfied and happy.

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2 Corinthians 13:14; May the grace of the Lord Jesus Christ, and the love of
God, and the fellowship of the Holy Spirit be with you all. Mathew 26:26, While
they were eating, Jesus took bread, and when he had given thanks, he broke it
and gave it to his disciples, saying, “Take and eat; this is my body.”

Stage 4. Commitment to gifts of forgiveness, peace and unity

Section one of stage four: Concluding with the gifts of forgiveness.

9. This is the exercise of handing over of meat. The remaining raw meat is
portioned into two parts and arranged for distribution by Awobe abila and
Anyira abila for taking to their home clan members to eat. One half of raw meat
is taken first to the Rwot kwor of the Ikora cal clan and later to the Rwot kwor
of the victimizer Ikora too clan. The presentation of this remaining meat
signifies a gist of love, forgiveness, peace and unity to all persons who may be
present in person or in spirit.

Matthew 6:14-15; To forgive others, we must allow God's Holy Spirit to work
through us to love and forgive them. “For if you forgive others their trespasses,
your heavenly Father will also forgive you; but if you do not forgive others,
neither will your Father forgive your trespasses”

Section two of stage four: Handing over of the gift of blood compensation.

10. The next stage would be the presentation and handing over of the remaining
cattle. The Blood cattle (dok kwor) would be five if the event was held before
1890 or six cattle after 1890. They are arranged for handing over to the Rwot
kwor of the victim clan as the compensation gift. The Awobe abila would be
assisted by the other non Awobe abila if any, from where they were kept in the
neighborhood and handed over. On arrival at the barr cuk, the venue for the
function, the Rwode abila would be given water in a calabash by Anyira abila
and put down.
Rwode abila would use leaves of OLWEDO and while splashing water up three
times, they say also three times the words to consecrate unity as “WAN
ONOTE, OBED ACEL”, meaning, let us be united and live in unity. This water
is also splashed on dok kwor before departure. The intention is to seal the Lwak
ikora with power of unity and love. Rwot kwor of the Ikora cal receives dok
kwor and hands over to his clan boys assisted by the boys from the Ikora too
clan and Awobe abila to drive away.. After a short distance the Awobe abila
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would return to do the last sacred ceremony. But on return Anyira abila would
then ululate to receive in happiness the Awobe abila, The Awobe abila would
then X3 say “OYE IYOM YIC”, meaning that we accept in happiness.

Exodus 22:1; Exodus 22:1 prescribes, the convicted beast killer was required
to provide four live sheep in exchange for the one sheep that he killed, or five
live oxen in exchange for the one ox that he killed. Jacob’s Transformation and
Reconciliation with Esau (Genesis 32-33) A day before, Jacob prayed for
protection and sent an enormous gift of animals on ahead of him to pacify Esau
before the encounter.

Section three of stage four: Concluding Kayo cuk

11. In conclusion, Rwode abila would do two things, to cause the remaining
camp fire charcoal (cuk bilo) to be crashed into dust and then, secondly use the
cuk bilo dust to be
cast in the air. On
return from
escorting Blood
cattle, the Awobe
abila are given
elders sticks (abiro)
to crash cuk bilo
into dust on which
water was poured.
The heating is
concurrently done three times. The Rwode abila would soon after that greet
each other and pick the cuk bilo dust and spread out on all the Lwak ikora and
their Rwode kwor and their after everyone departs the Barr kayo cuk in
happiness.

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