Pratiques solidaires « Ovughuma-Silwamughuma » et protection sociale funéraire dans la région de Butembo (à l’est de la République Démocratique du Congo)
(2019)
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- Authors
- Supervisors
- Laurent, Pierre-Joseph
- Abstract
- Our thesis focuses on solidarity practices and funeral social protection in the Butembo region (Eastern Democratic Republic of Congo). This study analyzes the system of social funeral protection that uses the existing reserves of solidarities and continually restructured in networks of solidarity adapted to the new expectations of the population for a funeral organization worthy to the deceased. From the dramatization of death and in a context of social change in the region, funerals are the occasion for the expression of all forms of solidarity protection emanating from all categories o f actors (individual, micro-initiatives, micro-associations, mutual societies, friendship clubs, socio-professional groups, religious confessions to which the family has been joined, the Town Hall and its entities, etc.). All the members of the community and the relay structures participate in the supervision of the proven family in several ways (taking care of all material and immaterial costs related to the funeral through social, moral, financial, individual, associative, collective and mixed). This mobilization is a reflection of the intense relationships between the members of a community allowing the participation of all the actors (Ovughuma). The exchanges made in this circumstance are aimed both at maintaining the existing links and at creating new relationships that must be maintained. This protection manifested in bereavement is reflected in reciprocity, donation, mutual help, assistance and assurance. It holds by the contest of the essential supports of the solidarity, namely: the condition of the necessity (expression of a real need not satisfied, badly or little satisfied), the common destiny (related to the generalization of the need with the majority of poor population), the collective conscience (even though bereavement is a community obligation through solidarity), the donation (as an element materializing the circulation of tangible and intangible goods) and reciprocity (as a donation against donation for maintaining the exchange). These different solidarity institutions themselves create social and economic activities that can generate resources for the benefit of members in the event of funerals (co- production of goods and services) and which in one way or another improve well-being of the local populations (social and solidarity utility). It also results in the sake for social cohesion reinforced by the application of pooling of resources between people participating in the same social practice (Silwamughuma) and is cement for solidarity intergenerational, inter-family, inter-clan and ethnic. These different practices developed during funerals are a real alternative to the almost non-existent formal social protection system in the study area. They promote a collective learning (intelligence and skills) to solve problems facing members of a community and thus perpetuate the social bond. Solidarity practices promote people's access to a given space for basic funeral services and relieve bereaved communities. They allow people to develop a particular way of thinking and addressing the issue of social and human protection by abandoning their prejudices or bias. The people involved acquire tolerant and understandable behavior built around the social project of corporate solidarity practice and as initiators, they are the first members and beneficiaries. This position allows them to make choices in conscience and responsibility in order to evaluate the system and make corrections if necessary. These actors are interrelated, interact within the community and constitute a social capital that promotes the emergence of solidarity practices, base of social cohesion and factor of success of their collective actions. These produce socio-cultural, political and economic effects for the co-construction of a sound and economically viable funerary social protection system (strengthening assets and reducing constraints) as well as local development. The current funeral protection system creates the maintenance of interrelationships between local actors within the formal and / or informal networks in a space and time based on mutual trust. This social capital is also manifested through social norms and allows the promotion of cooperation (trust, collaboration and participation) and mutual aid. Solidarity practices recreate the social bonds between community members whose common goal is the organization of dignified funerals. In this perspective, compassion is expressed through sharing and not by competition, as in the sharing theory developed by Stéphane Madaule, who places man at the center of a better society.
- Affiliations
Citations
Mukirania, K. (2019). Pratiques solidaires « Ovughuma-Silwamughuma » et protection sociale funéraire dans la région de Butembo (à l’est de la République Démocratique du Congo). https://hdl.handle.net/2078.5/213557