Culture, Socialization and Violent Extremism in Mozambique: A Reflection on the Contribution of Social Agents to the Preservation of Cultural Values

Dário Maunze"

Cultural values ​​are not transmitted solely through speeches or formal teachings. They manifest themselves in daily habits, ceremonies, dances, songs, beliefs, and the ways in which people learn to live in society. It is through these processes that generations...newestThey learn about the values ​​of their community, build their identity, and learn how to relate to others. However, when terrorism and violent extremism disrupt the lives of our communities, it is important to reflect on the conditions under which these values ​​continue to be transmitted and on the role of different social agents in their preservation. Socialization is a continuous process through which individuals learn norms, behaviors, and cultural references. Albert Bandura's social learning theory (1977) demonstrates that children and young people learn not only from what they are taught, but also from the behaviors they observe in adults and the people they interact with. Thus, the transmission of cultural values ​​depends not only on the existence of traditions, but also on the opportunities for participation and learning that communities are able to provide. In the socialization process, the family, school, religious institutions, traditional leaders, and the community play indispensable roles. The family, for example, participates in the transmission of early values, and traditional leaders and other community members preserve knowledge, practices, and forms of social organization. This reflection allows us to observe the importance of certain cultural practices that are more common in areas affected by insecurity caused by terrorism, including the Mwaali initiation rites for girls and EKhalawa for boys, as well as the preservation of old cemeteries where traditional rituals are performed. Other equally important practices include songs and dances such as Khirimo and Wyoroko. These dances transmit civic messages and other teachings about social coexistence within the communities. Therefore, in addition to their cultural character, these practices represent opportunities for learning, participation, and connection between generations. In the context of preserving cultural values ​​in the areas discussed in this reflection, we understand, on the one hand, that in certain circumstances, some ceremonies have come to be performed in smaller groups and for shorter periods. For example, rites or practices that previously could last about thirty days are, in some cases, summarized and performed in less time. On the other hand, parents themselves seek to transmit at home the knowledge usually taught during initiation rites. These adaptations reveal efforts to maintain cultural values ​​through socialization, although the conditions of their transmission may undergo some alteration. In cases of villages displaced from their areas of origin, we also observe that they take their beliefs, customs, and knowledge with them. However, the continuity of these practices also depends on the existence of suitable spaces, the participation of younger generations, and the relationships established with the host communities. Therefore, cultural preservation cannot be understood as the exclusive responsibility of families or traditional leaders, but as a commitment that involves different social agents. Clifford Geertz's (1973) perspective, which interprets culture as a network of shared meanings, helps to understand the relevance of these practices. A dance, a rite, or a ceremony does not merely represent a collective activity; it carries memories, values, and particular ways of interpreting the world. Therefore, when the conditions under which these practices are carried out change, their meanings may continue to be transmitted, but the learning experiences tend to change as well. Thus, the ability to adapt the process of socializing cultural practices and values ​​demonstrates that communities are not merely passive recipients of changes brought about by violent extremism. These communities seek to find ways to maintain their values ​​and transmit their knowledge, even in the face of difficult circumstances. However, adaptation does not eliminate the need for protection, educational continuity, and conditions that allow people to meet, participate, and learn safely. In Mozambique, reflecting on culture and socialization in the context of violent extremism implies recognizing that protecting communities also involves creating conditions for the continuity of cultural life. Therefore, it is important to consider how different social actors can ensure that cultural values ​​continue to be transmitted to different generations and contribute to harmonious coexistence in society.

2025/12/3