**Kinshasa: A complex phenomenon at the heart of urban violence and socio-economic issues**
The Democratic Republic of Congo, and more specifically its capital Kinshasa, is the scene of a social phenomenon of alarming gravity. This phenomenon, steeped in history and complex socio-economic contexts, is embodied in the term “KULUNA”, designating both groups of young people and all the urban violence they perpetrate. This concept, much more than a simple word, tells a poignant and multiple reality that deserves to be examined under a different prism.
The work of Professor Raoul Kienge Kienge does not simply analyze these attacks on public peace. On the contrary, it invites us to delve into the deep strata of Congolese society, where the aspirations of young people, their living conditions, and the lack of prospects for the future are intertwined. Violence, in this context, is not just an isolated act, but becomes a cry of despair in the face of disastrous economic conditions. The professor mentions a fundamental element: the figure of the kuluna is transformed into a profession. This raises a crucial question: how far can we go in the naming, the branding of violence, to understand the acts that underlie it?
### An Informal Economy that Reinforces Transgression
Urban violence in Kinshasa should not be analyzed solely through the lens of delinquency. In reality, a majority of young actors in the kuluna phenomenon operate in a booming informal economy, a sector that represents approximately 80% of jobs in the DRC. This situation creates a moral dilemma: young people, faced with endemic unemployment and sociocultural expectations, choose to stand out by sometimes extreme means. They are not only victims of their environment, but also economic agents in search of recognition.
### Comparison with Other Urban Contexts
To better understand the magnitude of the kuluna phenomenon, it is relevant to put it into perspective with other cases of urban violence in the world. Let us take the example of “gangs” in the United States or “street groups” in Latin America. Although the reasons behind these phenomena differ, there are striking similarities: the need to assert oneself in a world where resources are unequally distributed.
A comparative study shows us that in Latin American countries, reintegration programs have been successfully implemented by promoting dialogue between police and community actors and young people engaged in violence. This “social approach” model can be a valuable insight for CEPEF and Professor Kienge Kienge. Indeed, just like the “pandillas” in Central America, the kulunas could benefit from programs that offer them a viable alternative.
### Building a Realistic Strategy
Faced with this complex picture, CEPEF has developed the “Holistic Approach to Reintegration Proximity” (AHPR) as a means of combating urban violence. The question then arises: how can such a strategy be implemented while taking into account the multiple layers of sociability that characterize the kulunas? These young people, often perceived as pariahs, also interfere in social networks that could, paradoxically, serve as a basis for a transformative dynamic.
It would therefore be wise to involve the kulunas not only as targets of social programs, but as active participants in the reintegration process. This would require redefining the contours of social policy in Kinshasa to integrate the individual as a whole, instead of simply reacting to violence.
### Conclusion: Building a Future
The fight against urban violence in Kinshasa can only be fueled by a bold vision that embraces the complexities of the kuluna phenomenon. Rather than stigmatizing these young people, we must highlight their realities and potential. By considering these actors as potential allies and not as enemies, we open the way to a successful reintegration that could inspire other nations facing similar challenges.
The reflections of Professor Kienge Kienge and the commitment of CEPEF are therefore the beginnings of an awareness necessary to restore peace in the furrows of Kinshasa. The youth, in the making, must be placed at the heart of this approach, because they are, after all, the future of the country. The construction of a culture of peace and fulfillment is within reach, and it requires an attentive and inclusive approach to the reality of the kulunas of Kinshasa.