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formed the basis for local defence units in support of the government and subsequently
became part of the nation-wide Civil Defence Forces (CDF). Recognised widely for their
military skill as well as magical powers they will be our main focus, bearing in mind the
use of traditional religious belief and practice also in the Revolutionary United Front
(RUF), the government forces and amongst the civilian population.
To assess the impact of the religious beliefs of the actors involved in the war we
can use Bourdieu’s theory of practice to separate out dispositions, resources and
environment to identify the logic of choices – or indeed to ‘look at the ideological
assumptions and values that underlie [an] entity’s thinking and how it informs the way it
formulates strategy’.
15
To do this we need to place religion within the habitus in question
and identify the capital that derives from it: we need to (i) look at the ways in which
religious beliefs feature in the war and related activities – the way it is manifested in
practice, and (ii) assess the nature of the local cosmology, and its place in the wider
material and non-material context of the people and communities involved. For the sake
of clarity we will, however, begin with an overview of the belief system and habitus.
2.1.
The cosmology – informing the habitus
Sierra Leone is a multi-religious society, known for the ease with which Muslims and
Christians have lived side by side. Although most of the population is Muslim, traditional
beliefs coexist with this monotheism and often unites adherents to the different belief
systems.
16
‘Secret societies’ cross religious boundaries, and draw heavily on traditional
beliefs and rituals. The Mende Poro and Sande societies for men and women respectively,
are the most widespread and function both as an educational framework to induct youth
into the community’s way of life and adulthood, and as networks for continued
information and knowledge exchange. The beliefs that underlie much of the society
practices are largely indigenous, even though as with most indigenous beliefs across the
continent, they have become closely intertwined with Muslim and Christian traditions.
(sing), Kamajoisia (pl), Kamajoh, and Kamajo. In this chapter the anglicised vers ion Kamajor (sing) and
Kamajors (pl) will be used. See also Alie, J.A.D. “The Kamajor Militia in Sierra Leone: Liberators or
Nihilists?” in David Francis (Ed) Civil Militians in Africa: Threats to National and Human Security
(forthcoming 2005)
15
Smith, M.L.R. p. 4, as before
16
Muslim 60%, indigenous beliefs 30%, Christian 10% (est. 2004). CIA Factbook,
http://www.cia.gov/cia/publications/factbook/geos/sl.html#People
(accessed 27 June 2004)
Convention