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Chapter 1

A brief History of Buruuli/Bunyala

Introductory Background.

Until the Buganda kingdom’s clamour for a mighty “federo Buganda” in late 2002, in which they demanded that, “no district will be allowed to secede from Buganda, and the request for 9000 square miles,” the Baruuli/Banyala, had not yet boldly come out to proudly stamp their identity on the map of Uganda. Indeed, up to that time they were still very scared and fearful of Buganda intimidatory colonialism. Hence their inability to boldly and proudly express Buruuli/Bunyala patriotism. They had silently borne the yoke of Buganda colonialism until they were sufficiently provoked by Buganda’s demand for a mighty Buganda under a federo arrangement.

Baruuli/Banyala, scattered in several districts in Uganda, total over one million people, therefore, a significant and important community. They have over the years quietely, cautiously, expressed a desire to offload the yoke of Buganda imperialism. Indeed, they have on very many occasions shown anger and displeasure at the atrocities, and marginalisation meted out to them by Buganda rule since 1900. But actual bold steps to proudly exert their identity and seek independence from Buganda were expressed only at the beginning of 2003 when they presented memoranda to demand redress of the historic injustices heaped on them by

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Anglo-Ganda colonialism.

And, unbelievably, by the time of going to press, the majority of Baganda were still proudly clinging to their colonial role. Sep, 25, 2004 at Kayunga town, in Bunyala, there was an ugly confrontation between Banyala and Baganda, each side shouting itself hoarse asserting ownership of Bunyala (Bugerere). The Baganda said, “Bugerere is ours by conquest”. To which Banyala replied, “Bugerere is ours by birth”.

The patriotic steps expressed in the memoranda submitted early 2003 (see chapters 7and 10) are the equivalent of a, “Bill of rights”. They include a stinging memorandum on March 23, 2003 to the Constitutional Review Commission where they detail the agony Baruuli/Banyala went through (and continue to go through) since 1900 when they were forcefully annexed to Buganda. The annexation was followed by a flood of Baganda settlers, or colonialists, who grabbed land from the indigenous people in the seven lost counties. As of November 2004 Baganda settlers were still holding this land and even evicting the indigenous people. In Buyaga and Bugangaizi Baganda settlers hold the land as absentee landlords. In general the indigenous population in the seven lost counties are landless in their birth places. At best they are squatters on what is supposed to be their mother land. The Uganda Government in the 1995 Constitution hesitantly established a Land Fund, to buy off absentee landlords in Buyaga and Bugangaizi. But the majority are still resisting. Hence the Baruuli and Banyala in the memoranda mentioned above are appealing to Government, to expand this Land Fund to their own districts in order to compensate Baganda land grabbers in Buruuli and Bunyala, as a step to allow the indigenous people also to own land. The Government has yet to respond.

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The Baruuli/Banyala, betraying an imposed inferiority complex, and fearing to annoy Buganda, have been cautiously expressing these misgivings for many years. Their voice was suffocated by the Buganda colonialist intimidatory machinery, and the Buganda extremely effective policy of assimilation. The Bugandanisation of the indigenous people in the lost counties was thorough. Any Muruuli who dared express Buruuli/Bunyala patriotism was threatened with reprisals in one way or the other. This is not to mention the thorough brain-washing exerted on them.

The policy of Bugandanising indigenous people of “the seven lost counties” and foreigners who settled in Buganda, drafting them into Buganda culture, ensured that Baruuli/Banyala, and other tribes in the lost counties, resigned to being ashamed of their Baruuli, or Bunyoro identity. Indeed, Baruuli/Banyala, and other indigenous people in the lost counties, Bugerere, Bulemeezi, Buheekura and Singo (Rugonjo) were persuaded to became ashamed of their mother tongue, Ruruuli and Runyoro.

The policy of assimilation was very effective even in coun-ties, like Kooki, which became part of Buganda. Today many Bakooki identify themselves as Baganda although they know very well that they are Banyoro. Bakooki peasants cannot even speak Luganda, but they still identify themselves as Baganda.

Hence, when the Lord Molson Commission of Inquiry visited Buruuli, Buheekura, Bugerere(Bunyala), Rugonjo(Kiboga), Bulemeezi in 1961 and asked them to identify themselves, the majority, on top of having been brain-washed, were threatened and intimidated into identifying themselves as Baganda. Therefore, when asked where they wanted to belong, they sheepishly answered, “Buganda” to please the establishment. As we went to press (Sept, 2004) many

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Baruuli and Banyala, and Banyoro in Kiboga, Bulemeezi and Buheekura, were still hypnotised into identifying themselves as Baganda.

However, this did not mean that the Baruuli/Banyala, and the indigenous Banyoro in the other lost counties were not aware of the historic atrocities, persecution, marginalisation, and humiliation, Baganda were heaping on them.

There was always a desire for redress of the colonial injustices committed by British and Baganda colonialists. Although it was supressed, it was kept alive deep in the hearts of the Baruuli/Banyala and other indigenous people in the lost counties.

The Banyoro in Buyaga and Bugangaizi counties spearheaded the revolt against British/Buganda colonialism. In 1918 they formed the Mubende Banyoro Committee to fight for the rights of the indigenous people in all the seven lost counties.

This is the equivalent of today’s Baruuli/Banyala Cultural Trust which unites all Baruuli all over Uganda. Its cultural leader, Isaabaruuli Isaabarongo Mwogezi Butamanya, is the Joseph Mujoobe Kazairwe of Mubende Banyoro Committee.

Mubende Banyoro Committee struggle to break away from Buganda culminated into the 1964 Buyaga Bugangaizi Ref-erendum where Banyoro voted overwhelmingly to secede from Buganda and to be returned to Bunyoro. Through a complicated machinery of manipulation this referendum was not held in the other five lost counties.

For the Baruuli/Banyala the opportunity to vigorously, boldly, and proudly express secesionist desire came when Mengo in late 2002 began demanding federo. They openly

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expressed a desire for secession from Buganda in early 2003 when they presented memoranda to the Uganda government. The message of bitter memories of Buganda historic injustices in their region is very clear. (See memoranda to the president and to the Constitutional Review Commission) Chapters 7 and 10.

The seven lost counties, Buyaga, Bugangaizi, Buheekura, Buruuli, Bugerere, Bulemeezi and Rugonjo(Singo) were an integral part of Bunyoro-Kitara kingdom since the beginning of earth. They were donated to Buganda in 1900 as a reward to Baganda for having assisted British invasion of Bunyoro-Kitara in 1890-99.

Baganda settlers quickly moved from Kyadondo, Busiro and Mawokota (Muhwahwa) to settle in the lands given to them by the British. Hence many Baganda who settled in the seven lost counties grabbed land in those counties callously displacing the indigenous communities. The Banyoro (Baruuli/Banyala) in those counties were made squatters (slaves) up to the time of going to press (2004).

Hence was born Bunyoro-Kitara’s, “ seven lost counties”. The indigenous people of these counties were annexed to Buganda against their will. They refused to accept this historic atrocity. In 1918 the indigenous people of the seven lost counties, led by Benwa Rubuto, Zakariya Rugangwa, and Yowana Nyakatuura, met at Mubende Hill, Buheekura county, at the lower end of today’s Nyakahuma Tree, in Mubende Town, and gave birth to a Bunyoro patriotic movement known as, Mubende Banyoro Committee. Its original objectives were to demand that the indigenous people in the lost counties be allowed to speak their mother tongue, Runyoro and to be appointed chiefs in their counties. Buganda rejected these demands. This refusal led Mubende Banyoro Committee in 1951, to

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demand total secession from Buganda.

Buganda resisted this demand. Neither would the Banyoro relent in their demands. An armed clash ensued. An unknown number of people were killed in these clashes. Property was destroyed, and Banyoro freedom fighters were jailed. There was terrible suffering meted out to Banyoro.

The London Constitutional Conference at Lancaster, in 1961, recommended that a referendum be held in only Buyaga and Bugangaizi counties to determine the wishes of the indigenous people. They overwhelmingly voted to return to Bunyoro-Kitara.

But the suppression of the indigenous people could not be sustained for ever. In 2004, the five counties which were rigged out of the 1964 referendum began demanding to secede from Buganda. Their patriotism began bubbling uncontrollably. However, since Baruuli/Banyala have not been very vocal in demanding secession, and indeed, they have not conspicuously featured in national Uganda politics, the nation is asking itself, who are Baruuli/Banyala. What brand of politics do they profess? What is their programme? But in Baruuli in the years before Mubende Banyoro Committee leaders visited them around 1930’s there was a patriotic movement known as, “Baruuli Kwebeera”. It did not feature very effectively as Baganda rulers quickly suppressed it. It has not been heard of up to now.

This book is a brief history of Buruuli/Bunyala. Although it is emphasizing the history of Buruuli/Bunyala, it is indeed a history of what happened to Bunyoro-Kitara’s seven lost counties after they were donated to Buganda under the 1900 Buganda Agreement. The Buganda oppressive colonial policies, and historic atrocities committed in Buruuli/Bunyala, were repeated in all of the seven

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counties. That was Buganda policy of which many Baganda are still proud of even as this book went to press Nov, 2004.

What the reader is about to read is a brief history of Buruuli/Bunyala in particular, but of the seven lost counties in general. It is an attempt at giving background information about who the Baruuli/Banyala are, (and Banyoro in the other lost counties). Why have the Baruuli and Banyala vigorously revived the move to recognize their identity and to demand that their language be spoken, written and taught in schools? Why are they proud of their identity? Why are they demanding autonomy, or to break away from Buganda rule.

Chapter 2

Who are the Baruuli/Banyala?

The question of who are Baruuli/Banyala was unnecessary until late 2002 when Buganda began demanding a return to the old type of dictatorial rule, desguised as federo. Cardinal demands of the Baganda in their version of federo was, “power to Buganda to rule like in the olden days and to tax the population as in the past.

“To acquire the 9000 square miles (mairo akenda) as a source of revenue to finance the federo machinery, and to get Kampala City so that Buganda kingdom may tax every business in the capital city of Uganda and amass wealth for the kingdom.”

These demands frightened many people outside Buganda. But

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the Baruuli/Banyala were particularly frightened by the demand for the 9000 square miles which include nearly 700 square miles located in Buruuli. Over 1000 miles out of the 9000 are located in Buyaga and Bugangaizi. So, if Baganda are demanding the 9000 square miles, then they are at their old game of perpertuating colonialism on the indigenous people in the seven lost counties. Public opinion in the seven lost counties was for resisting Buganda’s demand for the 9000 square miles. Buganda federo demand must be resisted.

Baruuli/Banyala recalled that under the old federo their counties were ruled with an iron hand under the exploitative colonialism. They were humiliated, persecuted by Baganda chiefs who turned them into squatters on their own land. They were marginalized. A return to those old days evoked the bad old days of Buganda colonialism. Patriotic Baruuli/Banyala would not allow a return to those bad days. Hence a campaign to refuse to be part of a Buganda under federo. A return to the old Buganda dictatorial rule frightened Baruuli/Banyala. They then, under various memoranda, demanded to secede from Buganda..

But who are the Baruuli/Banyala?

Over 100 years of British and Buganda colonialism created divisions or classes amongst Baruuli/Banyala. And the colo-nialists employed the time tested weapon of divide and rule. They showered financial favours on one class. The majority, the ordinary Baruuli, lost their land and wealth, and were generally marginalized. Those who got financial benefits, were brain washed to the extent of becoming ashamed of identfying themselves as Baruuli. They did not even want to speak their mother tongue, Ruruuli. These are the ones who do not want to secede from Buganda.

But, the ordinary Baruuli, the mainstream who know the his-8

tory of Buruuli, want secession so that they may realize their culture and develop economically. These know that Baruuli/Banyala, have been an intergral part of Bunyoro-Kitara from the days of the ancient Abatembuzi rule. They are aware that they were forcefully removed from Bunyoro and donated to Buganda as a reward. They were marginalized by British and Buganda colonialism. They know that seceeding from Buganda will be beneficial.

But there are those on the fence who are just curious about the whole thing. They do not care which side they should belong to.

Origin of Baruuli/Banyala.

Oral tradition has it that Baruuli/Banyala are descendants of Ruanga (God). Ruanga lived in Cope, which is part of present-day Kibanda, Maruzi and Oyam counties in Masindi and Apac districts.

Why they were called Baduuli?

The Baruuli were originally known as Baduuli (or boasters). They used to boast of their wealth, which consisted of herds of cattle, sheep and goats. They boasted of having huge stocks of millet granaries. They boasted of being a more hard-working community than the neighbouring tribes. By being in possession of such wealth they boasted that their region could never experience famine, or be short of wealth to pay dowry.

How they lived?

They lived in villages with the clans forming the nucleus. Each village was inhabited by a different clan. For example,

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Nakitoma village was inhabited by Bagonya clan, Kamunina village was inhabited by Baboopi clan, Busone village by Baigembe clan, Kikurubyo village by Bakurubyo clan, and Waiyala village by Ababwijwa. The original clans in Buruuli were Baranzi, Bagabu, Bainda, Basiita and Abacwezi. Other clans emerged later. Today there are over 130 Baruuli clans.Each clan had a respectable leader, usually a wise elderly man. Like it was all over Bunyoro-Kitara, clan leaders were believed to possess some supernatural powers. The societal hierarchy was that below the clan leader were adult males followed by women and children.

A clan was distinguished by the following:-

a) A common ancestryb) A clan godc) A clan spirit or omusambwa.d) A common totem which could be an animal, a bird or

a plant.e) Specific rituals and traditions.

Baruuli worshipped Ruanga (God).

The Baruuli worshipped Ruanga (God) through a number of deities such as Rubanga, Kyomya, and Nyabuzana. The me-diums for these deities were usually males although in some clans female deities existed. Baruuli believed that deities were custodians of the welfare of their clans. There were deities for health, fertility, rain, wildlife, lakes and rivers etc. The deities were symbolised by terrestrial and celestial objects like the sun, mountains, hills, lightning, etc. The deities were African and black. But white deities surfaced during the Abacwezi rule.

Deities for special clans.

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There was also worshiping of spirits known as Misambwa. Each clan had its own musambwa, which they believed was responsible for the welfare and security of the clan Misambwa were believed to live on hills. Examples of the hills on which there lived misambwa are:-

Mbalye hill for Bandya clan, Waiyala hill for Babwijwa clan, Kagerikanyamusumba Hill for Bawuli clan and Kaisagara.

Representatives of spirits in the community.

Like all over Bunyoro-Kitara kingdom the Baruuli/Banyala believed in the supernatural. Hence there were special people in every community who represented the spirits. In a com-munity there were specialized clan heads who served as me-diums for spirits. They were responsible for various things like availability of rain or calm on the lake. These mediums were known as Balamansi or Bakulansi. They were respected and consulted by the community whenever some important decisions were to be undertaken. Their leader was always selected after all repsentatives were consulted. They always chose a most powerful (priest) who could defend them during wars, and illness etc.

Special cultural duties for each clan.

Cultural life dictated that each clan had a specific cultural duty to perform for the entire community in order for it to be safe or stable, e.g.

• Balamagira clan possessed, up to today (2004), herbs to cure people chocked with bones .

• Babwijwa clan had powers to administer herbs on people struck by lightning.

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• Baranzi clan had herbs to treat patients suffering from smallpox (Kawumpuli ).

• Babiito clan (royals) had supernatural powers to inter-act with Ruanga (God).

• Bayinda (Bakurubyo)clan had powers to pacify lakes, more particularly Lake Kyoga.

• Bakaara clan had powers to cure and mend human fractured bones.

Location of Buruuli/Bunyala.

Today’s two Buruuli counties are separated by River Kafo. One Buruuli in Masindi District of Bunyoro-Kitara Kingdom is north of River Kafo. While Buruuli, “ the lost county “, is south. It is present day Nakasongola District. It stretched to Lukomera in the south.The boundary was River Kanganda.

Bunyala (Bugerere) today’s Kayunga District, is south of Lake Kyoga.

The people known as Baruuli/Banyala, numbering nearly one million, are scattered into various districts, like Kamuli, Apach, Masindi, Tororo, Pallisa, Luwero, etc. Baruuli/Banyala speak a similar language.

Geographically, administratively and politically, Buruuli/Bunyala, consisted of the two Buruuli counties one in Masindi District and the other one in Buganda. It extended up to Lake Kyoga to the boundaries of the district of Apac. It included present day Kibanda county and Bugungu.

From the beginning of the earth Buruuli was an intergral part and parcel of the far flung Kitara Empire which was ruled by Abatembuzi, Abacwezi and Ababiito kings of Bunyoro-Kitara kingdom. There were 19 Abatembuzi

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kings, three Abacwezi kings, (Ndahura, Mulindwa and Wamara) and so far there have been 27 Ababiito kings.

According to Kitara administration, each county, of which Buruuli was one, had a paramount chief. At one time Buruuli had to be governed by a princess. We shall find the reasons in chapters ahead. As this book was being prepared, the author Isaabarongo Mwogezi was about to be officially installed as the cultural leader of Buruuli/Bunyala, the Isaabaruuli. Abatembuzi and Abacwezi kings were deified, that is believed to possess supernatural powers. Even today (2004) some people still consider them deities.

When annexed to Buganda in 1900, Buruuli and Bunyala (Bugerere) counties acquired the title “ lost counties “. But the loyalty of the indigenous people, Baruuli/Banyala, remained with Bunyoro-Kitara. This was shown by the Baruuli/Banyala enthusiasm in attending cultural ceremonies, like Empango in Hoima. The Baruuli of Masindi, aand other districts, also loyally joined their counterparts whenever there were cultural activities and important ceremonies like when Buruuli and Bunyala acquired district status. Baruuli of Masindi, and those from other districts, joined in the celebrations.

Hence, when Buganda in early 2004 demanded federo, Baruuli from all Uganda gathered at Nakasongola town, in an emergency meeting, and banned the use of Luganda and the singing of Buganda national anthem in Buruuli/Bunyala.

Baruuli/Banyala way of life.

Baruuli are basically agriculturalists. But they also carry out pastrolism by rearing cattle, goats and sheep. Those who live near Lake Kyoga are fishermen. Others were blacksmiths. Baruuli were very religious. They produced famous priests

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like Karongo and Nyakooka. These two priests left an indelible mark on Buruuli history when they became instrumental in organizing the invitation of the first Ababiito princes to come and claim the Kitara throne after the Abacwezi had disappeared living it vacant for over three years.

It was these two who convened a high priests’ meeting by priests from all over Kitara kingdom, to sensitize and openly point out the abnormality of having no king on the Kitara throne. That meeting concurred that a Mucwezi prince, Kyomya, had sired children from a Luo woman, Nyat-worwo who lived in Madi. They convinced the meeting that they should dispatch a high-ranking delegation of priests to go and collect Kyomya’s children and crown one them king of Kitara. They decided to make the journey to the north to bring the sons of Omucwezi Kyomya to come and ascend the Kitara throne.

The four princes were brought in great pomp.They were Isingoma Mpuuga Rukidi, his twin brother Kato, (who became Kato-Kimera) brothers Nyarwa and Kiiza. The elder brother, Isingoma Rukidi, ascended the Kitara throne. He assigned his twin brother, Kato to be the county chief of Muhwahwa (Buganda). Nyarwa was assigned the chief-tainship of Mwenge county, (today’s Tooro kingdom) while their youngest brother, Kiiza, was assigned Busoga. That was the beginning of the Babiito dynasty now on the thrones in Bunyoro-Kitaraa, Buganda, Tooro and Busoga.

Eventually Kato rebelled to found Buganda kingdom to become the first Kabaka of Buganda. Nyarwa tried to fol-low Kato in rebellion, but his plans were nipped in the bud. This did not stop prince Kaboyo, some twenty years later, to rebel and found today’s Tooro kingdom.

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Nyakooka and Karongo became very famous because of their priestly practices during the last days of the Bacwezi rule. They helped the incoming Babiito leaders to cross Lake Kyoga at Kikaito (the village is named so after, “Omukaito” the carpet on which a king or ruler walks) into Bunyoro and took control of the vacant Bacwezi Empire near Masindi Port. There were many Baruuli great warriors, such as: Kadiebokabantana, Kabagambe, Byakatole and Ijabwomi.

The first displacement of Baruuli.

Baruuli have been victims of evictions by invading tribes. The first displacement of Baruuli took place in the early 15th

century when they were forced out of Cope by Luos who were migrating south-wards from the Bahr-El-Ghazel in southern Sudan. Although Baruuli put up some resistence, they were no match for the fierce Luo fighters. The Baruuli resistance prevented the Luos from crossing River Kafo to occupy present-day Buruuli. Instead they occupied Cope. Other Luos moved east wards along Lake Kyoga.

The displaced Baruuli moved away in small groups. Those who went westwards settled on the shores of Lake Albert, into present-day Bugungu. They are Bagungu and speak a dialect of Ruruuli known as Rugungu. Other Baruuli groups moved eastwards. They settled in Busoga and Pallisa. They are today known as Basigini, Balamogi and Bagwere. Some Baruuli were assimmilated by the Luos in Cope, while the unfortunate ones became slaves of the Luos. The land the Baruuli abandoned was named Cope, meaning that the indigenous people, especially the men, were nowhere to be seen.

The bigger group of displaced Baruuli moved south-wards into present day Buruuli. Their first colony was Kumusenyi,

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Kikabukabu on the shore of Lake Kyoga in present day Na-biswera sub-county.

Baruuli priests helped establish Ababiito dynasity:

As mentioned earlier, it was Baruuli priests Karongo and Nyakooka who convened the historic, kingdom-wide confer-ence of high priests to agree to invite Luo royals, the Babiito of Abacwezi descent sired by Omucwezi Kyomya, from northern Uganda, to come and occupy the Kitara throne which had been left vacant for over three years. This event cemented the crucial, central role of Baruuli in the culture of Kitara. It confirmed the closeness between Banyoro and Baruuli.

When these priests’ divine powers were consulted and the air cleared for the invitation of Luo royals, they guided the Biito brothers, including twins Isingoma Rukidi Mpuga, Isamba Lya Nyatworo and Kato, to cross Lake Kyoga. The stage was then set to crown Ababiito on the Kitara throne thereby establishing the Ababiito dynasty which has ruled Kitara up todate (2004).

With this relationship the Baruuli became an inseparable part of Bunyoro Kitara. They engaged in trade and prospered, economically and socially. They traded between the northwest, south and east. Because of the favourable conditions this led Baruuli of Kumusenyi to go and settle in Bunyala present day Ibaale and Ntenjeru counties Bulamogi and Bugwere.

Buruuli under Babiito kings was generally a stable, peaceful and prosperous area. The good relations between them and the monarchy led to a stable political atmosphere. Baruuli excelled in trade. They got salt from Lake Katwe, iron implements (Emisinga) from Kabyoma, Muitoro. They took

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them for sale to distant areas like Busoga, Lango and Buganda. They also traded in tobacco and meat. On their return journey they carried barkcloth, cowrie shells and beads. They occasionally traded in guns which they acquired from Busoga and Cope.

This social and commercial interaction between different tribes Baruuli mixed with, brought about a blending of cultures. Many clans were introduced and became part of Buruuli. The Ruruuli language acquired new words making it a language of wide diversity. To date it includes many words from Luo, Luganda, Lusoga, not to mention Runyoro.

Chapter 3

Buruuli boundaries under Babiito kings.

Up to the time British colonialists awarded Buruuli to Buganda, it was a large county extending to present-day Masindi District and going up to Lake Kyoga. It stretched up to Kanganda River, swamp between Lukomera and Kiwumpa. When concluding the 1900 Buganda/British Agreement, Buruuli was split into two. One part was left in

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Masindi, Bunyoro-Kitara, while the other part, the area south of River Kafo, was awarded to Buganda. Both are named Buruuli.

The Buruuli which was awarded to Buganda formed part of Bunyoro-Kitara’s seven lost counties. It stretches southwards to river Serwizi or Lugogo. It then extends to Lake Kyoga in the East. It includes the present day Kikyusa and Kamira sub-counties to the west. It stretches up to Katagurukwa. In the north it goes up to Titi River. To the south it borders with Rugonjo (Singo). To the west it extends to Masindi and to Cope in the north.

Buruuli county is divided into the following sub-counties: Buaguzi, Munsozi, Bugadya, Kicwabugingo, Kinyomozi and Kirimbi. The sub-counties are divided into parishes which are themselves divided into villages.

The Paramount Chief of Buruuli.

Buruuli county was governed by a powerful paramount chief who was often a military leader. He was always appointed by the king of Bunyoro to whom he was answerable. Some famous Baruuli paramount chiefs were Mugenziomwei, Ntogota, Rubanga and Nyangoma.

His powers included being the overall commander of all the county security forces. He recruited troops and mobilized the army which he commanded in battle. He had judicial powers which included presiding over capital cases. It was only in cases of gross abuse of power when the Bunyoro King would intervene, like in the case of Rugomoka which took place

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during king Kamurasi’s reign.

How princess Nyangoma became paramount chief.

When Rugomoka was sub-county chief of Kalungi he had his headquarters at Kalungi near the shores of Lake Kyoga. Rugomoka had two very beautiful and young wives. His court was full of young and handsome pages. Two of these pages got attracted to Rugomoka’s wives. They eventually developed a love relationship with his wives. Soon rumours of their love-making became public knowledge and got circulated in the chief’s court.

One day the lovers were caught red-handed in the act of love-making. They were arrested and tried in a court presided over by Rugomoka himself. He sentenced the two boys to a painful death which involved cutting off their private parts and stuffing them in their mouths.

This harsh sentence was swiftly executed to please chief Rugomoka. Information of the harsh sentence reached king Kamurasi who was shocked by the barbarity of the act. The king ordered the arrest of chief Rugomoka. But the chief was tipped off and he fled to Busoga. Having failed to arrest Rugomoka, Kamaurasi was disappointed. He dismissed Rugomoka and ordered his replacement by Princess Nyangoma as chief. When chief Rugomoka cut off the pages’ private parts the name of his sub-county was changed to “Kicwa Bugingo”, which meant, “an area where men’s private parts are cut off.”

Buruuli administration adhered to the following pattern: At the top was the Royal viceroy, Princess Nyangoma, below the viceroy were sub-county chiefs who were followed by village chiefs.

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These leaders, including the paramount chief, were not necessarily of royal blood. The royal viceroy was the overall commander of the Battalions known as “Ebitongole”. In Buruuli there were the following bitongole:- Kigwera, Kinyomozi and Kiwambya. These were under the overall command of Kabagambekaitera.

The Kiaguzi battalion in the west was commanded by Kadiebo- kabantana of the Bagonya clan. Other battalions were Kidoka, Kiwuca, Kitengesa. These battalions helped in keeping law and order in addition to defending the county against attacks by Luos and Baganda.

Hereditary leaders:-

In some cases sub-county and village leaders were hereditary. This was the case with places like Kasozi, Waiyala, Munsozi, Kalinda etc. Kisozikaijabwomi was for members of the Bagimu clan. Kalindakanangeye was for Bapiina clan. Munsozizabyakatole was for Babworo clan etc.

Omukama Isaza Nyakikooto Waraga Rugambanabato del-egated chiefs to administer the counties as follows:-

County Administrator

1. Caaka Nyamenge2. Muwawa (Buganda) Ntegeyakoya3. Ankole Macumulinda4. Busoga Ntembe5. Bugangaizi Kabara6. Mwenge Nyakirembeka7. Busongora Kogere8. Buruuli PrincessNyangoma9. Bugaya Nyaamuwana

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10. Bugoma Nsinga11. Bugungu Kwamango12. Cope (Kibanda) Kaparo13. Bulega Kaleega14. Bwera (Bwisi) Mukwiri15. Busindi (Buruuli) Nyakadogi16. Bunyala (Bugerere) Nyakaranda17. Busoga Nteembe

Some chiefs who ruled Bunyala county were:-

Name Location Clan

1. Koojo Mzenga Mupiina2. Kyooto Kinyoola

Mupiina3. Kiryabwire Kabbira Mugonya4. Iduuba Mzanga Mupiina5. Mulagiire Ntimba Mupiina6. Kakyoyo Kinyoola Mubogo7. Irumba Kinyoola8. Buggurwa Katama Kabokwo Mukoolaki9. Mushada Kinibo Munyali10. Nyamuyonjo Ibanda Mubiito11. Kazaana Ibanda Munsangayi12. Mushabira Ibanda Munsangayi13. Kafo Bweramondo14. Izinga Nyakitokolo Mudege15. Naganza Kigembo Nampiina16. Mugeriko Galunga Rukunyo17. Muntekooyo Galunga Mukombe

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Chapter 4

Kabaleega appoints Kadiebo chief of Buruuli.

Elevation to positions of leadership was based mainly on descent, military skills, possession of wealth and wisdom, priestly skills, etc. The appointment of Kadiebokabantana by Omukama Kabaleega as paramount chief of Buruuli is a typical example of appointment of a chief based on a mixture of military skills and closeness to the appointing authority, the Omukama.

Kadiebokabantana was a childhood friend of king Kabaleega. The two met frequently at Kamurasi’s court when Kadiebos father, Bantana, was an elder statesman, a consultant and confidant of the king. He visited the king very frequently at the Rwampondo palace. There, at the palace, the two youths, Kadiebo and Kabaleega met and became intimate. They developed friendship. Their life long friendship began.

Kadiebo’s military skills make him chief of Buruuli replacing Princess Nyangoma.

When Omukama Kamurasi died in 1869 a succession war broke out. Kamurasi’s sons, princes Kabaleega and Kabigu-miire fought for the throne. Kabaleega recruited Kadiebo to

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raise an army in Buruuli on his behalf. Baruuli warriors under Kadiebo fought bravely against Kabagumiire and assisted Kabaleega to secure the throne

Although Kabaleega mobilized fighters from Buganda, Ankole, Tooro, the part played by Baruuli warriors under Kadiebo was crucial. It tilted the scales of war in favour of Kabaleega.

In appreciation of Kadiebo’s war contributions Kabaleega appointed Kadiebo paramount chief of Buruuli. He gave him unlimited control of Buwaguzi sub-county, of Buruuli county. He established his headquarters at Kigweri. His judicial court was based at Kitaninwa, his birth place. As a symbol of authority Kadiebo displayed his ancestors’ drum called “Butente”, meaning equal division. The name reflected the area Kabaleega had allocated Kadiebo to rule. Byakatole and Ijabwomi were leaders who were appointed chiefs based on their priestly skills. People believed that these priests were responsible for causing rain to come. Accordingly, whenever there was a drought, Baruuli would bessech these priests to cause rain to come.

The Supreme Council of Bunyoro-Kitara.

From the beginning of the kingdom of Kitara, there was a supreme legislative council which legislated subject to the ap-proval of the Omukama. It was called “Orukurato Orukuru orw’Obukama bwa Bunyoro-Kitara”. It consisted of one representative from every sub-county in the kingdom. In ad-dition to the representative councillors, other members of the Orukurato were the coronet wearers, “Abajwarakondo”.

The Abajwarakondo were very important and respectable citizens having been appointed by the Omukama in recognition of their heroic deeds, especially during war time.

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They were identified and given special recognition by the king by making them wear an identifying head gear, a string of beads around their necks as a sign of distinction in society.

The Abajwarakondo’s homes were an equivalent of a royal court of some kind. During the reign of king Kabaleega one famous Muruuli Mujwarakondo was Rubanjwa of the Bay-anja clan. Hence Buruuli was very effectively represented in Orukurato Orukuru orw’Obukama bwa Bunyoro-Kitara, since each of the more than 20 sub-counties sent representatives.

The rise of Buganda.

Baganda people originally lived in Muhwahwa county of the kingdom of Bunyoro-Kitara which consisted of three sub-counties Kyadondo, Busiro and Mawokota. Muhwahwa county as part of Kitara empire was, like Buruuli, a county, ruled by a paramount chief. The Omukama of Kitara always appointed the paramount chief.

When the first Mubiito king of Bunyoro-Kitara, Rukidi Isin-goma Mpuuga took power in Bunyoro-Kitara he assigned his twin brother, Kato, to govern Muhwahwa county. When Kato reached Muhwahwa, being a young and handsome man, the young wives of the elderly chief, Sebwana he found there, fell for him. They seduced him and after conspiring with courtiers, they declared Kato Omukama. Hence Buganda got her first Kabaka, Omubiito Kato-Kimera.

The new king sent a message to his twin brother Isingoma and said, “ Nyowe mezire nk’omutoma. Nfookere kimera. Tinkyagaruka Kitara.” Meaning, “I have germinated like a sap tree. By saying that, “nfokere Kimera,” the people began calling him a compound name, Kato-Kimera. And hence his official name in the annals of Buganda history.

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Rukidi Mpuuga Isingoma tolerated his twin brother because, according to Kinyoro culture, twin brothers must never fight each other. However, Kato-Kimera’s sons Nakibinge and Kayima invaded Bunyoro-Kitara seeking to expand their small Muhwahwa county. The first invasions were a total failure. Bunyoro-Kitara was very strong at that time. Indeed, both sons of Kato-Kimera were killed in battle. But Muhwahwa county would not be satisfied with her small size. The successive kings, who had by now taken on a new title, “Kabaka” adopted a policy of expanding their small kingdom. Kato-Kimera’s grandsons maintained an expansionist policy at the expense of Bunyoro-Kitara. Muhwahwa kings raised strong armies and moved south-wards and captured the iron producing counties of Bwiru and and Kyagwe. Possession of these two important counties enabled Buganda to manufacture weapons (spears and arrows) to wage war against Bunyoro-Kitara. With the capture of these important iron producing areas, Buganda military power began growing. As Buganda’s military power was growing that of Bunyoro was weakening due to a succession of weak Abakama.

Having acquired success by capturing Bwiru and Kyagwe Baganda kings now threatened Bunyoro-Kitara’s salt industry in Lake Katwe. They made attempts to capture these salt producing territories, but without success.

But the seeds of hostility and hatred between Banyoro and Baganda had been sown. Hence began a history and culture of antognism between Banyoro and Baganda which was to go on up to modern times. Buganda wanted to expand at the expense of Bunyoro-Kitara. The latter resisted. This resulted in frequent wars between the two. And territories kept changing hands. At one time Bunyoro-Kitara’s very important county, Rugonjo (today’s Singo county), fell into

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Baganda hands. But it was recovered by Bunyoro when Omukama Olimi mounted a retaliatory invasion of Buganda.

The fall of Rugonjo county brought Baganda close to Buru-uli. Three Baganda kings ruthlessly attacked Buruuli. These were Kamanya, Semakokiro and Jjunju. But Buruuli paramount chiefs Ntogota, Mugenzomwei, bravely repulsed Baganda armies.

Bunyoro-Buganda relations become sour.

When the kings of Buganda embarked on an expansionist programme they targeted their mother kingdom, Bunyoro-Kitara. Repeated invasions from Buganda by some strong Kabakas, coupled with deteriorating conditions in Bunyoro-Kitara, led to loss of territory. It was during this sorry period of Bunyoro-Kitara that she lost counties like Gomba, Ssese, Buvuma, Kooki, and Kabula to Buganda. The seeds of bad relations were sown.

But Omukama Kabaleega would not allow this sad situation to continue. On ascending the Bunyoro-Kitara throne in 1869 he vowed to make the kingdom strong once again and recover the former glory of Banyoro-Kitara. He first made a strong economic base of the Kingdom by making Banyoro producers of goods they exported to other areas.

Having acquired a powerful economic base he embarked on military mobilization of the population. This he did under the first national standing army in the region, The Abaruusuura. Under this programme every household had to possess three granaries, one for the army, another one for stand-by family food security, the third for the family’s daily food consump-tion.

The Abarusuura were organized under ebitongole , 26

battallions, commanded by county paramount chiefs. With the lively and friendly relations Kabaleega had with Arab traders he was able to equip The Abarusuura with the then modern weapons, muzzle loading guns.

The paramount chiefs were responsible for daily military practices, recruitment and mobilization of the population. Having put in position a formidable army king Kabaleega embarked on military attacks of the rebellious princes who had weakened the kingdom. He invaded the princes in today’s eastern Congo and brought them back to the kingdom. He moved on the princes around Lake Albert, in Cope and conquered them. He then moved southward in today’s Bundibugyo, Semlki region conquering every rebellious prince. He then moved on Tooro which had rebelled for over thirty years. He quickly conquered it and re-united the kingdom.

With these highly successful military campaigns the fame of Kabaleega sored sky-high. Rebellious princes trembled on merely hearing that the Abarusuura were being mobilized for an invasion of their area. At the height of his military might, at around 1890 Kabaleega finalized a programme to invade Buganda and re-reunite her to her ancestors kingdom, Bunyoro-Kitara. It was at this time when the British were also finalizing plans to colonise kingdoms of the lucustrine region. While Baganda welcomed the colonialists, Kabaleega resisted them. The British quickly sided with Buganda against Kabaleega and tilted the scales of military might in the region.

The British army, under Cpt. Fredrick Lugard, introduced ultra modern weapons, precision guns, the self-loading Maximum Gun. It was a new phenomenon which completely altered the balance of military might in the region.

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Kabaleega’s Abarusuura were poorly equipped with archaic muzzle-loading guns which were not a match to the Maxi-mum gun. .Kabaleega faced a formidable army which was commanded by British officers who had orders from London to establish British colonialism in the region. But Kabaleega would not hear of this. He resisted British invasion. But Ba-ganda who were on an expansionist programme welcomed the invaders. They joined hands with British colonialists. The relations between Banyoro and Baganda which had soured from the time Kato-Kimera’s grand children embarked on an expansionist programme against Bunyoro-Kitara, got worse to the point of no return. Although Buganda’s Kabaka Mwanga had unwisely sided with the British invaders, he got disillusioned and changed sides. He joined Kabaleega and together they fought the first guerrilla war in the region.

Kabaleega was aiming at the creation of one powerful kingdom in the lake region under his rule. Considering the formidable army of the Abarusuura he had assembled, he would have easily achieved this goal had the British not intervened. Left by themselves, Banyoro and Baganda, the Banyoro had a far stronger army. The intervention of the British tipped the scales against Banyoro. Inspite of these military odds against Bunyoro-Kitara, her warriors fought heroically and resisted the invaders from 1890 up to 1899 when the two kings were captured together in Lango.

Although the nine-year war was spread and fought from all over the kingdom, Buruuli, Bunyala and the areas surrounding Lake Kyoga were the major theatres of war.

The Baruuli put up strong resistance against the British. When Kabaleega and Mwanga shifted the war theatre to

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Lango, Buruuli became the source of supplies to Kabaleega. When the British discovered that Baruuli were supplying The Abarusuura with food and weapons, they burned every food crop in Buruuli in a scorched-earth programme to weaken, frustrate and starve, not only Baruuli but also The Abarusuura.

The British positioned engine-speed boats on Lake Kyoga to prevent Baruuli from smuggling weapons and food to Kabaleega who was in Lango. With Buruuli and Bunyala now the centre theatre of the war most battles were fought here. This resulted in very many Baruuli and Banyala being killed in battle at the hands of the British Maxim guns, Baganda and Nubian troops.

In the central war theatre, Baruuli/Banyala were organized in Abarusuura detachments along Lake Kyoga and River Lugogo. Baruuli genereals who excelled within Abarusuura military campaigns were Kadiebo and Kabagambe. They fought heroically alongside Kabaleega. Kabaleega’s navy on Lake Kyoga, commanded by Admiral Nyamuyonjo had several fleets, the famous ones being named as follows, Nyakituba, Nyarunga, Nyamunyala, Matekrwe, Malaya, Mukabyo, etc. This fleet had effectively prevented British troops from reaching Kabaeelga and Mwanga in Apac. However, the Baruuli/Banyala, brave as they were, could not stop the precision Maxim gun. The region fell, thereby allowing British forces uninterrupted crossing of Lake Kyoga to Lango in pursuance of the two kings.

Baruuli/Banyala formed part of the core of Kabaleega’s Abaruusura army. Indeed, they bore the brunt of the war against Anglo-Ganda forces.

It is with this knowledge of history, that President Yoweri Kaguta Museveni in his memorandum to Movement Cau-

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cus on April 15, 2002, talked of, “ the unicque sensitivity of Banyoro as the Ugandan people who bore the brunt of colonial aggression and, subsequent colonial suppression and marginalisation. This traumatisation by British colo-nialism, as well as Buganda sub-colonialism resulted into distortions against, Baruuli/Banyala or Banyoro.”

After the fall of Buruuli and Bunyala British troops were able to freely cross Lake Kyoga which enabled them to capture the two kings on April 9, 1899. Both were exiled to the Seychelles where Kabaka Mwanga died in 1903. Omukama Kabaleega lived in exile for 23 years until the age of 75. He died at Mpumwire, in Busoga in the hands of Ababiito princes of Busoga. He is buried at Mparo, seven miles from Hoima.

The effects of the prolonged war.

The effects of this prolonged war were quite devastating on the Baruuli in particular, but on the whole of Bunyoro-Kitara in general. The fighting was so horrendous that the morale of the Baruuli, and Banyoro as a whole, was completely broken. According to British field army commanders’ reports now available in the archives in London, at the begining of the war, in 1890, there were over two million people in the kingdom. But by the end of this war, in April 1899, there were hardly 100,000 people left in the whole kingdom.

That means the invading forces killed over two million peo-ple in Bunyoro-Kitara. As if death on the war front was not enough, the destruction of the economy left Buruuli without food to feed the population. Hundreds of Baruuli died due to starvation. To make matters worse, Buruuli was hit by a small pox epidemic which resulted in the death of more thousands of people.

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And, psychologically, the Baruuli suffered because they found themselves helpless at the mercy of their traditional enemies, the Baganda occupation army. They were a frightened lot. Buruuli was no longer an attractive region to stay in. Like their fellow Banyoro elsewhere in the kingdom, many Baruuli began feeling ashamed of being identified as Baruuli/Banyala. They migrated to Buganda where they got assimilated into Kiganda culture.

Seven lost counties donated to Buganda in the 1900 Agreement.

Having won the war, the victorious British and Baganda sat down to share the spoils of the war. In order to please their Baganda allies British commanders donated Bunyoro-Kitara’s most fertile and most precious lands, seven counties, including Buruuli and Bunyala, to Buganda as a reward, thereby giving birth to the famous lost counties saga. The seven counties were, Buruuli, Bunyala (Bugerere), Buheekura, Buyaga, Bugangaizi, Rugonjo (Singo) and Bulemeezi.

Hence was born the Lost Counties issue which has bogged Uganda from that time todate (2004). The awarding of the seven counties was formalised in the infamous 1900 Buganda agreement between the British and the Baganda.

This was the agreement between the Baganda and the British which formally incorporated Buruuli and Bunyala into Buganda kingdom. The present (2004) boundaries of Buruuli were drawn. A slight modification was made in the 1930s when Ngoma sub-county was transferred to Bulemezi while Kakooge sub-county was added to Buruuli.

The annexation of the six counties was done against the will of the indigenous people, the Baruuli/Banyala/Banyoro.

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Hence in 1918 the indigenous people in the lost counties founded a political organization, Mubende Banyoro Committee, to fight for the rights of the indigenous people. Founded by Yowana Nyakatuura, Benwa Rubuto and Zaakaliya Rugangwa, all from Buyaga county, it was baptised that name because it was founded at Mubende Nyakahuma Hill, in today’s Mubende town.

Although it was led by people from Buyaga and Bugangaizi, its activities covered all of the seven lost counties. Indeed, from 1951 when Joseph Mujoobe Kazairwe became the de facto leader of MBC, he traversed the seven counties. He was a frequent visitor to Nyamuyonjo in Bunyala. However, Mubende Banyoro Committee’s influence and effect was more pronounced in Buyaga, Bugangaizi and Buheekura counties simply because of the geographyical proximity. These three were very close to each other and allowed interaction to go on very smoothly.

But the remaining lost counties were too far flung to interact on the same easy level as the other three. MBC could not give as much attention to Buruuli, Bunyala, Bulemeezi and Rugonjo. Hence acts of violence against Baganda were not much pronounced in Buruuli. This gave Baganda the opportunity to effectively assimilate Baruuli and Banyala. In addition to this, Buganda Government embarked on a long-term programme to ferry Baganda settlers from Kyadondo, Busiro and Mawokota to the seven lost counties. This was Buganda colonialism at its height.

Baganda settlers embarked on a programme of grabbing land in the seven lost counties thus rendering the indigenous population landless. The indigenous population were turned squatters on their ancestors land. This situation has continued up to today, 2004. Todate Baruuli/Banyala/Banyoro peasants are landless. The land in

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the seven lost counties land is owned by Baganda, often absentee landlords.

Land distribution.

Following the introduction of mailo land tenure system in the 1900 Buganda Agreement, land in Buruli was divided into two categories, mailo and crown land. Most of the mailo land was freely allocated to prominent Baganda and chiefs. A few Baruuli elders like Rubanjwa, Kwokulya, Mugenyi, Kyagwire and the Babiito princesses and princes were given some mailo land, while others bought it from the original allocatees.

In effect most Baruuli/Banyala were dispossessed. The new order was for the dispossesed people to buy land from the favoured prominent Baganda and chiefs. But the ordinary Muruuli/Munyala who adhered to culture was not attracted to buy his own God-given land which he considered a birth right. For a Muruuli, like his fellow Munyoro counterpart, land was owned customarily, communally, by every member of society. This kept most Baruuli/Banyala, todate, landless because they refused, under protest, to buy their own, natural, God-given land. Further more, they were told that every land owner had to weed around the perimeter of his land. This requirement was too much because it was not in their culture. Besides, the process of acquiring (buying) mailo land from the Kabaka or chiefs, was cumbersome, intricate, and very expensive for the ordinary Muruuli. Hence Baruuli did not attach much value on land until in the late 90’s when land value was recognized by every Muruuli. Now Baruuli want to recover their land from absentee Baganda landlords.

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Chapter 5

Buruuli/Bunyala under Buganda.

When the 1900 Buganda Agreement was signed by the British and Buganda chiefs, Buruuli and the other six lost counties, were annexed to Buganda. (In 2004 the Banyoro of Buyaga (Buyanja) and Bugangaizi counties initiated a court case to challenge the legality of the 1900 Buganda Agreement. In their suit they demanded that that agreement be declared null and void.)

Now Buruuli and Bunyala, like the rest of the lost counties, were to be treated like a conquered colony administered by Baganda conquerers. The Bunyoro-Kitara administrative structures were dismantled and replaced by Kiganda structures. However, some Baganda chiefs maintained some Baruuli way of life in order to hoodwinck Baruuli and win acceptance of the indigenous population.

The first Muganda chief of Buruuli was Semei Kakungulu, followed by Andrea Luwandagga. who was given the title of Kimbugwe Luwandagga. He was a retired army officer who had distinguished himself in war. He was remembered as a Muganda army commander who fought and captured his own king, Kabaka Mwanga in Lango. As reward for his military skills he was appointed county chief of Buruuli. He was a dynamic and forceful chief. Because of

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his love for education; he was given the responsibility of educating Baganda chiefs’ children.

Luwandagga established his headquarters at Kyawaikata near Kisaalizi in 1899. That remained the headquarters of Buruuli county until 1930 when it was shifted to a central position at Nakasongola.

Assimilation of Baruuli/Banyala into Buganda culture.

The Buganda expansionist policy was followed by that of as-similation, that is draftting the indigenous population, and whoever migrated to Buganda, into a Muganda. This was because they were grabbing lands populated by non-Baganda. They had to turn these people into Baganda so that the conquerers can claim that everybody in Buruuli is a Muganda. Hence as Buganda was expanding in size, she was also increasing her population..

Indeed, this policy which Buganda kingdom rulers had been tested in Kooki, Bwiru, Ssese, Buvuma, etc. worked extremely well. Many indoctrinated Baruuli/Banyala, up to today, still consider themselves Baganda believing it to be prestigious. In Buruuli and the other lost counties, the Baganda, apart from wanting to increase Buganda population, aimed at revenge against the indigenous population which had supported Omukama Kabaleega and Kabaka Mwanga in the 1890-99 war.

Baganda continued to act as an army of occupation. Hence in order to maintain a stranglehold on the population, all administrators from the lowest to the top-most, were migrant Baganda most of whom were ex-servicemen. The civil servants were also largely Baganda. From 1900 a wave of Baganda settlers moved from, Busiro, Kyadondo and Mawokota counties to occupy and settle in the lost counties.

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The chiefs, from the lowest, (village chief) to the highest, (county chief ), were all Baganda. The Baganda introduced Kiganda administrative names like, Saabagabo, Ssaabawaali, Mutuba Gumu, etc. Baganda colonial chiefs were very powerful. They were the administrators, legislators, judges who could jail anybody at their own discretion, security personnel, etc. They were even heads of churches and schools.

In short, Baganda chiefs enforced all rules and regulations. They were the tax assessors and collectors. They were the political mobilisers, today’s Movement chairmen or RDC’s. In a nutshell Baganda chiefs were the pivot of the political, social and economic life in Buruuli/Bunyala, indeed, in all the seven lost counties.

Baganda administrators came with large groups of Ba-ganda settlers from Muhwahwa county. Baganda settlers concentrated in Buruuli, Bunyala, Rugonjo (Singo) and Bulemeezi lost counties. Buheekura received some substantial numbers of Baganda settlers. But Buyaga and Bugangaizi, being georgraphically very far from Mengo, received the least numbers of Baganda settlers.

This influx of Baganda settlers completed the effective occupation of the seven lost counties. Assured of British protectorate support, and believing themselves to be superior, Baganda administrators became arrogant, high-handed and extortionary. Bombarded by arrogancy of the chiefs and settlers, and having been rendered landless, therefore economically at the bottom of the social ladder, Baruuli and Banyala were intimidated into submission. They lived in a hostile atmosphere. They thus resigned to being inferior and unimportant in their own country.

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Seeing that their policies had achieved their objectives, and since “ Baruuli had accepted “ to be treated as an inferior community, Baganda put on an air of superiority.

Torture, hummiliation and slaver y of Baruuli/Ban-yala.

Having effectively occupied the lost counties Baganda un-leashed their brand of colonialism. In addition to the above oppressive colonial policies, Baruuli/Banyala underwent slavery. In an earlier chapter we described the forced manual labour (kakara) which every able-bodied Muruuli/Munyala had to perform for Baganda chiefs. Now let us describe another brand of slavery Baruuli/Banyala had to undergo.

A few examples will suffice to illustrate this brand of slavery.

When a Muganda man forcefully married a Muruuli/Munyala girl, she was chained and tethered on a pole like a goat, to make sure she will not escaape. Even when she produced a child from a Muganda husband, she had to breastfeed the baby while tethered on the pole.

When a Muruuli/Munyala youth impregnated a Muganda girl, she was confined in an enclosure to make sure she does not mix with her in-laws because, according to Baganda, all Baruuli were cannibals.

Whenever a Muganda chief, or landlord, wanted food, he would dispatch young men to go around the village grabbing food like matooke, millet, poultry, goats and cows from Baruuli and deliver them to the chiefs.

Any Muruuli complaining against his food being grabbed was

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inviting a jail sentence. Since Baganda chiefs were the local magistrates, a Muruuli victim of robbery could not hope to win a case against a Muganda

And the food so grabbed had to be carried by the victim to the Muganda’s home. If the victim carried matooke, or any other food, on a bicycle, it was a crime to ride the bicycle. It was criminal because, Baganda argued, by sitting on the bicycle, the Muruuli would fart and the obnoxious gas would reach the chief’s food. To avoid that, the bicycle had to be rolled all the way to the chief’s homstead.

The Muganda chief’s homstead had to be enclosed with elephant grass reeds. Baruuli peasants had to construct the enclosure (ekisakaate ky’omwami) with polished reeds. The reeds had to be taken to a river to polish them clean before they form part of the chiefs’ enclosure.

To inflict further punishment, and hummiliation on the lost counties people, the reeds to construct the chiefs’ enclosures had to be carried upright. That was to avoid the reeds rub-bing against “ the supposedly smelly body of the Muruuli/Banyala.” And if any Muruuli/Munyala resisted carrying the reeds upright, he would be made to carry them without a banana leaf weight-absorber (engata).

The second displacement of Baruuli/Banyala.

The once proud Baruuli/Banyala who had strongly supported and participated in Kabaleega’s war against British colonialists, found themselves in a situation where they could not tolerate being humiliated by Baganda. Rather than live under the yoke of Buganda colonialism, thousands of Baruuli/Banyala chose to flee and migrate. They migrated to Lango, Teso, Bunyoro, and Busoga. They were in search of freedom. Confirmation of a popular defeatist decision to flee

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the country other than live under the yoke of Baganda colonialism was expressed in village songs like, “puru chai balinsanga Rwampondo” i.e. lets run and escape, if they chase us they catch up with us far away at Masindi Port.

Another popular village defeatist song went as follows, “omujungu agolomola”, meaning that the white man (military commander using the Maximum gun) can mow down large numbers of people.

The Baruuli flag included chains which signified the oppression Baruuli/Banyala underwent under Baganda colonialism They were locked up in nine concentration camps at Kyawaikata where they underwent political indoctrination. They would be released only after their patriotism, and spirit of resistance, had been broken. Having undergone such indoctrination and assimilation those lucky to be released from the concetration camps were only too happy to run away.

The policy of Bugandanising Baruuli/Banyala.

The occupying Buganda administrators had orders to imple-ment Mengo policy of settling as many Baganda as possible in in the lost counties, including Buruuli, to transform them into Buganda. Hence Baganda settlers in Buruuli and Bunyala embarked on a policy of assimilation of Baruuli/Banyala into the Kiganda way of life. They imposed Kiganda culture on Baruul/Banyalai. It was colonialism at its height.

Todate (2004) Baganda are proud of this policy of colonizing fellow Africans. Instead of feeling sorry and apologising for their crime against humanity like their counterpartrs in Europe, Baganda are merely proud of that sorry history.

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Baganda colonialists were very clever. They must be recog-nized and counted among gifted colonial strategist powers. It is to “their credit” that a small county originally known as Muhwahwa (light-weight), has been able to thoroughly and effectively brainwash and Bugandanise indigeneous people they found in the seven lost counties, and other counties they colonized.

In their push for assimilation, or Bugandanise the lost counties, under pain of jail or other punishment, all indigenous mother languages were banned. Luganda was made compulsory in all the colonized counties like Kooki, Buddu, and in all the lost counties.

They employed psychological weapons. Hence they added social ridicule to the indigenous population. To be a Muruuli, or Munyala, or a Munyoro, was tantamount to being backward. Hence anything stupid done was said to have been done by, “akanyoro kano”. But on the other hand, if a Munyoro did a praise-worthy act, Baganda would compliment him by saying he had acted like a Muganda. The new Baganda generations grew up knowing that they were superior and other tribes were inferior. This belief of Buganda’s superiority persists. It is involuntarily reflected in the demand for federo which would give Buganda a special status in Uganda.

Hence the Banyoro in Kooki, Buddu, Gomba, Kyagwe, now Buruuli and Bunyala, were very easily brainwashed and Bugandanised. Even up today, that’s more than 100 years of clever assimilation, many indigenous people are ashamed of being identified as Baruuli, or Banyoro in the case of the other counties.

When one visits to Rugonjo (Singo), in Kiboga District, Buheekura and Bulemeezi counties, one gets the feeling that

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indigenous people (Banyoro) do not exist there. Everybody is forced to speak Luganda. Indigenous people are scared stiff. They dare not identify themselves as Banyoro.

Where the indigenous population did not flee, Baganda ad-ministrators employed very cunning tactics to Bugandanise the population. The following are some of them.

They adopted a policy of inter-marriage between Baruuli and Baganda. Baganda men seriously sought young Baruuli girls especially from prominent Baruuli families for marriage. County chief Luwandagga, changed his name to Luyira, the Kiruuli name of the spiritual leader of Nakasongola of the Babworo clan. He also married a young Muruuli girl from the prominent house of Kyagwire who controlled the spirits of Lake Kyoga.

The Muganda sub-county chief of Nabiswera, called Muz-imba- kugwanga, contemptuously changed his name to the famous Muruuli chief, Kadiebo. Another Muganda sub-county chief called Falaisa, changed his name to Mupiina.

Baganda rulers made no attempt to recognize, and understand Baruuli culture, let alone respecting it. Baruuli were, “ accepted and praised “ in reverse, that is if, and only when, they aped the Kiganda way of life.

Copying British tactics of winning compliance from subjects by duping them, Baganda rulers targeted teachers, priests, and generally the educated, to lure into Bugandanisation. They were showered with deceitful financial benefits, like being appointed chiefs, sending them to schools in Buganda, etc, and generally giving them favours. The duped category of Baruuli began feeling a false sense of importance, and identifying themselves as a special, high class category group above ordinary Baruuli.

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British colonialists had employed the same type of tactic when they donated mailo land to the aristocracy in Buganda to assist them to rule the peasants. The peasants were dispossessed of their land, hence creating a category of low class, abakopi, (squatters) on the land of the aristocrats whom they paid, busuulu.

The brainwashed Baruuli went to unimaginable extremes in considering themselves a higher class of of ordinary peasants. They hated and despised anything associated with Buruuli. For them they had acquired a higher status. They banned Ruruuli in their homes. They spoke Luganda. Indeed, since for them they had become Baruuli of a higher class, they despised Baruuli more than Baganda did.

There were Baruuli who were willingly Bugandanised for convenience. They reasoned that it was prudent to be identified as a Muganda. So they spoke Luganda for convenience, when they sought to win a post of chief or to be left undisturbed in society. These were the patriotic class of Baruuli who were Bagandanised to secure a favour but at heart remained true, patriotic Baruuli. This category would resort to their mother tongue Ruruuli whenever they were in the company of fellow Baruuli. They did not betray their Kiruuli culture.

This class became passive, inward looking, and shy in public life. They did not actively participate in modern development in general. They were fragmented. To make matters worse, if any of this type of Muruuli showed any signs of getting disil-lusioned to aspire to development, Baganda would despise and discourage him. Many Baruuli therefore felt helpless to do anything without disguising as a Muganda. They always needed a Muganda to

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cling onto. Anyone who showed signs of leadership and pa-triotic enough to organize Baruuli to assert their identity and independence was threatened, intimidated, and looked at as a public enemy. Baganda rulers would curse and condemn him publicly. He would be accused of incitement to distrub the peace of the community.

This policy divided Baruuli. One class resented the other. Baganda rulers had effectively applied the divide and rule policy of British colonialism. The Bugandanised class is the one today (2004) seeking to remain under Buganda colonial rule.

Luganda declared the official language.

The top-most policy of Bugandanising Baruuli/Banyala was to declare Luganda the official language in the region. Luganda was to be used in offices, schools, churches and social interactions. Ruruuli/Lunyala, the mother tongue of the Baruuli/Banyala, was declared illegal. However, since the majority of Baruuli/Banyala could neither speak, nor understand Luganda, Baganda rulers had no alternative but, for a brief period, to tolerate Ruruuli/Lunyala. It was then used in schools and in the churches. This was a sort of grace period to give Baruuli/Banyala enough time to learn Luganda. And, indeed, the use of Ruruuli/Lunyala was very soon dropped.

Baganda chiefs were not ashamed to remind Baruuli and Banyala that there was no such thing as a Ruruuli or Lunyala language. Worse still, the chiefs told people that not only there was no such a thing as Ruruuli/Lunyala, but the tribes known as Baruuli and Banyala have never existed. It was, therefore, criminal to identify oneself as a Muruuli or a Munyala. If anyone spoke Ruruuli or Lunyala, or called himself a Muruuli/or a Munyala, he was ridiculed and

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ordered to shut up.

Traditional religion, (embandwa), banned.

The Baruuli/Banyala, from time immemorial, practiced tradi-tional religion, the embandwa. Baganda banned this religion branding it satanic. Anyone who was found practising it was openly beaten. One zealous chief called Ruanga of Nakitoma clubbed embandwa worshippers. He forced them to flee to Kyalusaka. And, according to cultural requirements, you don’t speak Luganda in the lake, lest the spirits make you lose your way. Besides, because Luganda was a taboo subject in the area, some embandwa would run away from anyobody speaking Luganda .

Kiruuli/Kinyala Culture banned.

Further Bugandanisation of Baruuli/Banyala included banning Kiruuli/Kinyala culture in the form of songs and dances. They were replaced with Kiganda culture. Kiruuli/Kinyala norms and cultural practices were not only banned, but were branded inferior and ridiculed and despised.

A Muganda, including ordinary persons, had the right to ad-minister punishments, like administering the cane to the family head, if he found him seated in traditional Kiruuli custom, that is with his legs crossed.

The Baruuli/Banyala used to sit cross legged as a culture. But this, according to Buganda culture, was bad manners. Sitting in that way was interpreted by Baganda, as squatting and, therefore, barbaric. The Baganda insisted that women must eat while kneeling, but Baruuli found it hard to accept it.

Baganda chiefs always selected and took bright, promising

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Baruuli youths to their courts, ostensibly to teach them Ki-ganda manners and civilization. All these tactics were done with the single objective, to Bugandanise the population. The Baganda made sure that any manners, behaviour, culture, resembling Buruuli or Bunyoro, was ridiculed, discouraged and distorted.

Kiruuli/Kinyala names banned.

To cement the Bugandanisation of Baruuli and Banyala, indeed of all Banyoro in the lost counties, Baganda rulers banned indigenous names. Hence when a Muruuli, Munyala or a Munyoro, went to register the birth of a child he was not allowed to register the child using Ruruuli or Lunyala name. They were forced to register them in Kiganda names.

The same thing happened in churches. When Baruuli/Banyala and Banyoro went to have their children baptised the priests forced them to name their children Kiganda names. Hence today one hears of Baruuli/Banyala and Banyoro calling themselves, Mukasa, Mukiibi, Katongole, Ssekitoleko, etc.

Although the policy of banning Kiruuli/Kinyala names was furiously drummed up, ordinary people did not forget their culture. One can say that on the surface of it the policy of as-similation succeeded, but deep in the hearts of the ordinary people their culture was maintained. That is why today (2004) the Kiruuli spirit, patriotism, persists.

Forceful assimilation only drove the Kiruuli culture under-ground. Indeed, the traditional religion, Embandwa practices, persists up today. It is encouraging to note that the Baganda onslaught on Kiruuli culture did not succeed in killing it. So, today, Kiruuli/Kinyala traditional songs, rituals, and cultural practices are continuing in existence. The Kiruuli/Kinyala

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way of life is still in place.

Forced labour (kakara).

Although forced labour (kakara), was beneficial in some instances like when forcing parents to send their children to school, it caused hostility and hatred when it was extended to other fields like constructing roads, administrative centers, chiefs’ residences etc. The introduction of cassava farming was beneficial to the people, but the forceful methods used were very harsh. Forced labour was harshly administered. People were treated worse than slaves, or prisoners. The enforcement style was causing more resentment that friendliness.

Baganda chiefs forced Baruuli and Banyala peasants to pro-vide free labour (slavery) on their private farms. Every adult, female and male, was forced to dig and cultivate (luwalo and kasanvu) in the Muganda rulers’ gardens for at least three months annually .

Slave labour did not differentiate between sexes. Most of the roads were constructed by women groups regardless of whether they were married or not. Baganda rulers broke Baruuli marriage relationships by turning Baruuli women into their concubines. And the Muruuli husband was expected to thank the Muganda for turning his wife into his concubine.

The entire Baruuli population were turned into virtual slaves. Court chores to be pereformed by Baruuli included farming, cooking, bathing the chiefs wives and children, drawing water and firewood, providing entertainment, etc.

Exhorbitant and harshly collected taxes.

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The climax of Baganda colonialism depicted itself in the ex-horbitant taxes heaped on Baruuli and Banyala. Taxes right from the beginning of Buganda rule in 1900, were deliberately high and harshly collected. Taxes were heavy and unbearable. Many people committed suicide rather than face the harshness in collecting it let alone the impossible amount demanded.

When Baruuli/Banyala did not commit suicide to avoid the harsh taxes, they migrated to other areas where they thought the amount demanded was low and the collection method not harsh. Besides extorting heavy taxes the chiefs also grabbed people’s properties like chickens, goats and even cows. They claimed that the properties so grabbed were taken to bribe tax assessors. Tax collectors were not honest. After extorting money from a tax-payer they denied ever having taken it from him. The victim had to pay the tax a second time or, in default, to go to prison.

Poor trade relationship.

Baganda capitalized on their status as colonial representatives and rulers to victimize Baruuli whenever the two met in trade. A Muruuli was always bound to be cheated whenever he came into a trade activity with a Muganda.

The Baruuli-Baganda relationship was that of master and slave. There was bound to be resentment and hostility from Baruuli. Baruuli who resented the humiliation chose to migrate to other parts of Uganda rather than remain in that humiliating atmosphere.

Chapter 647

Baruuli/Banyala patriotism emerges.

Considering the slavery conditions forced on Baruuli/Banyala there was bound to emerge resentment and revolt. They had endured slavery since the lost counties were donated to Bu-ganda in 1900. It has been said that, you can oppress some of the people, for sometime, but you cannot oppress all of the people, all the time. Even Baruuli/Banyala, and Banyoro in the lost counties, reached a stage where they said “enough was enough.”

The Banyoro of Buyaga, Bugangaizi and Buheekura, began agitation for revolt in 1918 when they founded the first political party in Uganda, the Mubende Banyoro Committee (MBC).

This Banyoro patriotic movement was started in Buheekura county but the founders were from Buyaga and Bugangaizi. Hence its biggest influence in those three counties.

It had branches in all the seven lost counties. Indeed, Decem-ber 27 of every year was Mubende Banyoro Committee annual Conference Day attended by representatives from the seven lost counties. It was always held at Ngangi, at Erisa Kaliisa’ residence. However, the presence of large numbers of Baganda settlers and rulers in Buruuli and Bunyala and

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considering that indoctrination and brain-washing was very effective in Buruuli and Bunyala, MBC found it difficult to operate in hostile ground. But Baruuli were seriously begining to show resentment to slavery at around 1940 when they demanded to be appointed chiefs and to be allowed to speak their mother tongue, Ruruuli. They also demanded to be allocated land and to be given educational opportunities.

They demanded that they be given equal opportunities like Baganda in social and political aspects in Buruuli. At the start of showing resentment, the channel they chose to use to achieve their rights was a very dubious one. They erroneously sought to merge Baruuli clans with Baganda clans in order to be considered at par with Baganda.

Merging clans did not work because Baruuli/Banayala were unable to relate their ancestors to Baganda ancestors. The two were different. While a merger of clans would have pleased Baganda they nonetheless did not welcome it. Baganda began discriminating and despising those Baruuli who merged their clans by demanding prohibitive conditions like first knowing each person’s immediate, and grand, grand, grand parents. If one was not knowledgeable or even just doubtful on his ancesters, he was rejected. As a condition of accepting a Muruuli or a Munyala into a Buganda clan, thus Bugandanising him, clan leaders made a through research of the appilicants’ ancestry, lest they introduce one with bad

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luck.

In addition to penetrative research the applicant was charged Shs 2000/= which was a heavy fee at that time. It was a con-dition before being allowed to be assimilated into Buganda clans.

Baruuli remained an oppressed community. They hardly ac-quired scholarships for higher studies, nor were they appointed chiefs.

But what annoyed Baruuli/Banyala most was the ban on the use of their mother tongue, Ruruuli/Lunyala. And this is not to mention that they were stopped from identfying themselves as Baruuli or Banyala. They were to say they are Baganda.

When it reached this magnitude of persecution many Baruuli/Banyala, led by prominent people, decided to join the rebellious Mubende Banyoro Committee. The leaders of MBC, Joseph Mujoobe Kazairwe and Erisa Kaliisa, regularly visited all the lost counties on politicisation and sensitisation missions. Their counterparts in Buruuli and Bunyala were Yowaasi Mbarwa, William Mugenyi, Basemera and Kwokulya.

Sensing that Mubende Banyoro Committee (MBC) had made

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effective inroads and teamed up with Baruuli/Banyala, Baganda rulers realized that the situation might turn violent like it did in Buyaga, Bugangaizi and Buheekura counties in 1961 onwards. So Baganda rulers relaxed their stranglehold. They decided that suitable Baruuli be appointed chiefs. This was followed by awarding token scholarships to Baruuli stu-dents. They were even given some land. However, Baganda chiefs, apart from waking up when it was already very late, they reluctantly applied hardly visible changes. The situation remained, the status quo of master/slave relationship.

The appearance of MBC produced a little positive effect on a few Baganda chiefs. One of these was Sam Bazongere who tried to impress upon fellow Baganda to appoint Baruuli/Ban-yala to posts of chieftainship. A few Baruuli who appointed chiefs under Bazongere’s influence were Kwokulya and Basemera who were appointed sub-county chiefs. Mbarwa was made parish chief. Byakutaaga was awarded a scholarship to study engineering. He became the first Muruuli engineer. Mugenyi of the bush back clan was made in-charge of all clans in Buruuli. Many Baruuli were recruited into the church ministry and teacher training colleges. The most vocal ones like Byakutaaga were induced to marry Baganda girls.

The relaxation of the stranglehold on Baruuli achieved the desired Buganda objective, which was: contented Baruuli, instead of becoming more patriotic, the new crop of

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prosperous Baruuli joined the camp of brain-washed Baruuli which aped Baganda. These are the ones who, because of their prosperity, began equating themselves with Baganda. To make matters worse they became close allies of Baganda.

Baruuli, “thankful” to be given land.

The policy of relaxing the stranglehold was extended to land allocation. Prominent Baruuli were allocated land. They in-cluded the son of Kadiebo Mulyabwire. And true to colonial tactics, Baganda rulers took this opportunity to indoctrinate those who were allocated land. They were ordered never again to identfy themselves as Baruuli, but as Baganda. They were even transported to Mengo to thank the Kabaka, “ for allocating land to them”.

This was an insult to Baruuli pride. The land being donated to them was their God-given birth right. To say thank you to one’s coloniser was the height of humiliation. However, the ceremony aborted. On reaching Mengo, Baruuli land benefi-ciaries waited in vain to be taken to the Kabaka.

The Muganda county chief who was detailed to introduce them disappeared. Besides, Baruuli were downgraded by accommodating them in unhygiennic, unworthy, strange conditions. This treatment caused them suspcion. They

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suspected foul play, causing them to escape in the middle of the night. On returning to Buruuli they fled the county for fear that in case they are asked why they escaped from Mengo, they would be severely punished. Other than wait for sure torture at the hands of Baganda rulers they fled to Lango.

The attempt to give land to Baruuli and Banyala flopped and was never tried again. However, some Baruuli and Banyala were appointed councillors to Mengo Lukiiko. These were: E.L. Kibuuka, Ssonko and Alija, Yusufu Wakalubi Muyali, Sendara Mugaya, Kasipiriya Maite, Latimu Sentongo, Eriya Mujumbi Mubire, Misaki Muyinda Mudege.

Baganda rig Baruuli/Banyala out of 1964 lost counties referendum.

When Mubende Banyoro Committee furiously and militantly agitated for the restoration of the seven lost counties, the campaign was concentrated in Buyaga, Bugangaizi and Buheekura. Buruuli, Bugerere, Bulemeezi and Rugonjo re-ceived less attention by MBC leaders due to the presence of overzealous, hostile Baganda settlers and rulers who threatened and intimidated Baruuli/Banyala potential leaders among the indigenous population. Without effective, militant leadership liberation political movements do not succeed. And this type of militant leadership was nipped in the bud in Buruuli, Bunyala, Bulemeezi and Rugonjo (Singo).

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Hence the political mobilisation and sensitisation which was effectively carried out in Buyaga, Bugangaizi, and Buheekura, eventually shaking Baganda rulers, did not take place in Buruuli and Bunyala. In addition, and this was very crucial, Baganda rulers had effectively hoodwinked, brain-washed and Bugandanised the educated class of Baruuli/Banyala. Thus, when several Commissions of Inquiry into the Lost Counties issue, visited Buruuli, Bunyala, Rugonjo, Buheekura and Bulemeezi, the indigenous population were forced to say they were Baganda who did not wish to return to Mother Bunyoro-Kitara.

It was then not surprising that elite Baruuli and Banyala led by G. W. Byekwaso, Wanzala and others, were strategically pushed infront of the commissioners to present a memorandum to Lord Molson to mislead and deceive the commissioners, by submitting a false memorandum stating that Baruuli/Banyala did not wish to return to Bunyoro-Kitara.

The indigenous, patriotic Baruuli/Banyala who had prepared a petition expressing a majority wish to return to Bunyoro-Kitara, were not even allowed to come near the commissioners. This well-rehearshed exercise of not allowing the indigenous populations in the lost counties to present their memoranda was effectively repeated in Buheekura, Bulemeezi, Rugonjo and Bunyala. Therefore,

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Buruuli/Bunyala and the other counties, was not included in the lost counties in which a referendum was to be staged in 1964. Briefly, that’s how Buruuli, Bugerere, Bulemeezi, Buheekura and Rugonjo were rigged out of the 1964 Referendum.

The reasons for elite Baruuli to betray patriotism and side with Buganda were that they were indoctrinated and brain-washed. They were also getting treacherous privileges which ordinary Baruuli were not getting. There was also the psychological aspect created by the long association with Baganda.This had made them feel inferior to Baganda. Therefore, given a choice between Bunyoro-Kitara and Buganda, they chose Buganda.

The Banyoro on the other hand, judging by the seemingly easy assimilation into Buganda culture Baruuli/Banyala had accepted, had come to suspect them of not being true Banyoro.

The brain-washed Baruuli had been deceived to hope that by remaining in Buganda, the Baganda rulers would now change their attitude and treat them with due dignity, fairness and give them favourable treatment. They hoped that Baruuli/Banyala would get increased social services and economic infrastructure. But this was not to be. They were disillusioned.

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It was under this background that when Baganda, in early 2002, demanded a federo arrangement in which Buganda asked for a return to colonial days Baruuli objected. A return to the old days meant reviving Buganda colonialism which sentenced Baruuli/Banyala to slavery.

Hence an all-encompassing Baruuli/Banyala conference, under the auspices of their cultural organization the, Baru-uli-Banyala Cultural Trust, was convened in June 2004, at Nakasongola District headquarters. This meeting which was attended by Baruuli/Banyala from the diaspora adopted a memorandum denouncing a Buganda federo demand which would return their two districts to the bad old days.

The meeting specifically said that Luganda language must never be forced on Baruuli/Banyala any more. They said the singing of Buganda anthem, Ekitiibwa Kya Buganda, must never be done on occasions in Buruuli and Bunyala.

These two gestures were the final blows in Buganda colonial-ism in the region. It was an act resembling a wife filing for divorce but the husband resisting it. The convention was attended by Baruuli/Banyala from the diaspora, Apac, Lira, Bulemeezi, Kamuli, Lango, Buruuli of Masindi, Bunyala, etc.

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Chapter 7

Three Patriotic memoranda; the emancipation of Baruuli/Banyala. Having categorically asserted their identity, they came short of demanding total break with Buganda. This was because the majority of Baruuli were still scared stiff of Buganda intimidation. But the clock was distinctly ticking against Buganda rule of Buruuli/Bunyala. Indeed, in May, 2004, the

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Nakasongola District Administration allocated an office to the Baruuli/Banyala cultural leader, Isaabaruuli Isaabarongo Mwogeza Butamanya.

His office was in the same building as that of the Buganda county chief’s office. The Kabaka’s chief, unaware of the wind of change blowing in the lost counties, arrogantly refused to have an office in the same building as the Isaabaruuli. At the time of going to press, more than three months since he fled, he has not set foot in Buruuli. It has since been locked. The Kabaka’s chief’s gesture was tantamount to accepting defeat. His office has remained locked ever since. That was Baruuli victory towards winning independence from Buganda rule. It achieved great psychological significance. A Muganda chief had been successfully dislodged.

With that victory, Buganda authority in Buruuli/Bunyala was like a felled boxer sprawling, groaning on the canvas. The Baruuli/Banyala then quickly moved to put their case clearly to the national audience. They wrote identity-seeking memoranda to be publicly presented to the President of Uganda. The occasions received wide publicity in the Uganda media. The Baruuli were no longer fearful of Buganda intimidation. A common factor in these memoranda is that they highlight the historic injustices committed against them by Anglo-Ganda colonialism.

Since these historic memoranda are the equivalent of the Bill of Rights, for purposes of documenting history, for the people of Buruuli/Bunyala, and Banyoro in all of the lost counties, these memoranda are reproduced verbatim. They are a bold expression of the people’s basic rights in all the lost counties.

They contain crucial historical material which will be a basis 58

for future reference for the grand, grand children of the people in the lost counties. They are a living reminder of the struggle by the forefathers of the grand children of the people who fought for the independence of the indigenous people in the lost counties.

First memorandum.

Memorandum to President Yoweri Kaguta Museveni

Your Excellency,

Re: Memorandum from Baruuli-Banyala Cul - tural Trust.

Permit me, on behalf of the Baruuli-Banyala, to convey our greetings to you and to the government of the Republic of Uganda. Please accept our gratitude for the movement gov-ernance and for the decentralisation policy that has enhanced accountability at the grassroots, constitutionalism, democracy, peace and the rule of law.

Accept our gratitude for the confidence bestowed to us through the appointment of Muruli Mukasa as Minister of State for Security; Butamanya Johnson as Deputy RDC, Lira; Magado Katesigwa, Assistant RDC, Kibanda County, Masindi; and the elevation of Nakasongola and Kayunga counties to district status.

What is Baruuli/Banyala Cultural Trust?

1. Background.

Baruuli/Banyala Cultural Trust was born out of the need to 59

reverse the historical distortions of their cultural heritage. Baruuli/Banyala were peaceful, hardworking and great fighters. They originally lived in Cope, present day Kibanda, Maruzi and Oyam counties of Masindi and Apac districts. Following the invasion of their land by Luo migrants, they were evicted and forced to disperse to various places. They settled along the shores of Lake Kioga and Lake Albert.

The emergence of Bagungu, Basiginyi, Balamogi, Bagwere and Banyala are a result of this migration. The Baruuli were later to develop close relationship with Banyoro. They fought alongside each other in the nine-year (1890-99) war to defend themselves against British/Buganda invasion of Bunyoro-Kitara kingdom during Omukama Kabaleega’s reign. This war was lost, and part of Buruuli, including Bunyala, was annexed to Buganda in the 1900 Buganda Agreement.

The 1900 Agreement formally incorporated Buruuli and Bunyala into Buganda kingdom. Buganda rule, under this agreement left the Baruuli landless and subjected them to servitude, forceful assimilation and involuntary migration to areas like Lango, Teso, Bunyoro and Busoga.

The 1979 Liberation war (the war which ousted Idi Amin) changed the situation. The Baruuli/Banyala who had settled in Lango and Teso were once again evicted and forced to return to their original homeland, Buruuli in Buganda, where they rejoined their compatriots who had remained behind.

Buruuli/Bunyala Cultural Trust started as an association of clans in 1994. It is an umbrella body that brings together 129 clans both at home and in the diaspora. It is registered as an NGO with the main aim of mobilizing Baruuli/Banyala, and other Ugandans, towards development and strengthening cultural heritage. It has a board of nineteen members drawn

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from Bunyala (Bugerere), Busoga, Kiryandongo and Naka-songola.

2. Objectives.

• To mobilise and unite Baruuli/Banyala under their clans.

• To promote the identity and culture of the Baruuli/Banyala.

• To fight for the constitutional recognition of the Baru-uli/Banyala.

• To mobilize people to support government programs for development, especially in areas of education, ag-riculture, health, environment protection and poverty eradication.

• To foster support for good governance and democ-racy.

• To promote inter-cultural co-operation.

• To support the development of literature in Ruruuli/Lunyala.

• To advocate for land accessibility and security of ten-ure.

• To promote Ruruuli/Runyala radio broadcasts for de-velopment. To promote and advocate for the rights of disadvantaged groups such as women, youth, elderly and persons with disability.

3. Activities undertaken.61

• Twombeke Eiyanga weekly 30 minutes programs on Radio Uganda.

• Development issues and general awareness.

• Research, documentation and dissemination of infor-mation on Baruuli-Banyala.

• Organizing workshops, debates, essay-writing competitions on topical issues, with emphasis on the history or Baruuli/Banyala.

• Development of Ruruuli/Lunyala literature.

4. Achievements.

• A Trust office is now operational in Nakasongola Town with rented branch offices in Kayunga, Kiryandongo and Bukungu (Kamuli District).

• Clan leaders have been elected and there is greater unity among the people.

• Baruuli/Banyala are Constitutionally is recognized..

Nakasongola and Kayunga have attained district sta-tus.

Ruruuli/Lunyala orthography is being developed.

• Ruruuli/Lunyala is now widely spoken, while music and drama are growing very faster.

• The people have been successfully mobilized to support Government programs.

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• Close contacts have been established with the Omu-kama of Bunyoro-Kitara, the Kyabazinga of Busoga and, to a limited extent, the Kabaka of Buganda.

• Some one who purported to be Nyangoma, the Queen of Baruuli/Banyala was vehemently rejected.

• The Trust operates Bank accounts with Centenary Rural Development Bank – Wobulenzi Branch (No. 221754) and Stanbick, Nkurumah Road, Kampala (No. 313101035730)

5. Challenges.

• Baruuli/Banyala have not yet accessed land. They are squatters on their God-given land.

• Indigenous people are still victims of unlateral evic-tions.

• There is still poor infrastructure for health, schools, and roads.

• Access to safe water is still below national average.

• Water for production is still lacking.

• Poverty is a big problem.

• Funding for the Trust is still inadequate.

• The Trust still lacks transport facilities.

• Office facilities for the Trust are extremely inad-equate.

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• Employment opportunities for the people are still very low.

6. Recommendations.

In view of the above challenges, the people would love to see greater attention accorded them by the Government, given their unwavering support for it over the years. The following recommendations, among others will help overcome the challenges.

• Resolve the land issue by availing the Land Fund to the area so as to liberate the people from squatter status and the harassment they are often subjected to.

• Special interverntion by government is required for improved access to safe water, increased valley tanks for water for production, a hospital and second Health Sub-District for improved health services, grant aid three more secondary schools and open up more feeder roads.

• Recognise the Baruuli/Banyala Cultural Trust as a traditional and cultural entity that deserves financial assistance accorded to similar institutions.

• Accord political appointments and senior civil service jobs to Baruuli/Banyala. We lack these facilities yet our people have the qualifications, are honest and dependable.

• Utilize the abundant labour force to set up an industrial zone in Nakasongola for more job opportunities and economic development.

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• Rural electrification would help ignite the potential to develop small-scale industries.

• Facilitate the establishment of a banking institution in the area to facilitate savings and access to loans.

• Facilitate access to micro-finance to boost small busi-ness and potential entreprenural skills.

• Assist the Cultural Trust to acquire means of trans-port.

• Lend a hand in the establishment of a radio station.

• Assist the area to attract more NGOs.

• Facilitate special intervention in Agriculture so as to boost cotton production, food, security and modern animal husbandry.

• Facilitate small scale irrigation along L. Kyoga shores.

In conclusion, permit me to request you to meet a delegation of members of Baruli/Banyala Cultural Trust to discuss some very important issues regarding our people.

Besides, allow me to re-iterate our strong support of the Movement and decentralization system of governance.

For God and my Country.

Yours Sincerely,

Isabaruuli Isaabarongo Mwogezi65

Chairman Baruuli/Banyala Cultural Trust.

Second memorandum

August 25, 2004

To President Y. K. Museveni

A report of the Buruli/Bunyala Cultural Trust, Kayunga District:

On my own belf and on behalf of the Baruli/Banyala commu-nity, the indigenous people of this district, which comprises Baale and Ntenjeru counties, I welcome you to our District.

Your visit to our district has coincided with the time when we badly need your input to completely liberate us from marginalization especially by the Mengo establishment. We are also marginalised in Gov’t departments and other organizations.

We, therefore, hope that your intervention will benefit us a great deal. Further more, we are indeed very grateful for the following things you have done for us and the country at large.

1. Inclusion of Baruuli and Banyala in the 1995 Con-stitution.

2. Granting Bunyala (Bugerere) and Buruuli district status in the names of Kayunga and Nakasongola districts respectively.

3. Building of primary and secondary schools in our districts.

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4. Building of health centers at least one per sub-county.

5. Decentralization which has enabled us to begin breaking away from marginalization and also de-velop infrastructure in our two districts.

6. The revival of cultural leadership, peace and tranquility in most parts of the country that have fostered economic development.

7. Development of a professional army that is disci-

plined and well-behaved.

8. A 33 KW electric line so far extended from the Owen Falls Dam to Bbaale county headquarters.

9. Safe water supply so far given to Kayunga Dis-trict.

10. Good governmance and rule of law.

However, we have the following challenges:-

1. The defeat of Kings Kabaleega of Bunyoro-Kitara and Mwanga of Buganda by Anglo-Ganda-Nubian army in 1899 forced us, the indigenous people, to flee for safety in other parts of Uganda like Busoga, Teso and Lango. We were forced to abondon our land which was grabbed by the British and donated to Baganda to thank them for having helped the British to defeat King Kabaleega.

When we returned from internal exile, we were reduced to squatter status on our own land because we found our land had already been grabbed by Baganda settlers. Currently

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Baganda absentee landlords are evicting us from our land leaving us with nowhere to settle. A good number of Banyala have already been evicted in Bbaale county.

We request government to avail The Land Fund to our dis-trict so that people can own the land.

2. Your Excellency, we thank you for the first class Kayunga-Bbaale murram road. However, this road due to heavy rains and heavy traffic very easily becomes impassable. We, therefore, request you to consider tarmacking it from Kayunga Town Council to Ntimba in Galiraaya.

3. Though the district has access to safe water it is still inadequate. We also request government to construct more bore holes and valley dams to address this prob-lem.

4. Manual labour has prevented modernization of our economy. We want our peasants to turn to modern commercial farming. Therefore we request that you introduce a tractor hire scheme at sub-county level.

5. Baruuli/Banyala have been marginalized, especially by Buganda Government. This is evidenced by the composition of the current Lukiiko where we are not represented.

6. Therefore, we vehemently reject the federal type of governance which will restore Buganda colonialism to perpetuate marginalization and deny development of our two districts (Kayunga and Nakasongola).

7. According to current government policy there must be 68

at least one government aided Secondary School in every sub-county. However, this is not so in Kayunga district. Kayonza and Galiraya Sub-counties have nothing.

8. Kayunga District is bordered to the east by the River Nile, to the West by River Sezibwa and to the North by Lake Kyoga. All these water bodies are navigable. Therefore, we request government to provide us with motor boats and ferry to boost economic activites between our district and neighbouring districts like Apac, Masindi, Lira, Kaberamaido, Soroti, Pallisa and Kamuli.

9. The Baruuli and Banyala here at home, and those in the diaspora strongly believe that the above requests are possible.

Musoke Munywanyi MuyaliChairperson Baruuli/Banyala Cultural TrustBugerere Vice Chairperson of the Baruuli/Banyala Cultural Trust.

C.C. Hon. Naiga FlorenceHon. Mukasa MuruuliHon. Grace Tubwita-NakasongolaHon. Madaada SulaimanHon. Kakooko SebagerekaHon. Nansubuga Nyombi SarahHon. Isaabaruuli Isaabarongo Mwogezi ButamanyaHon. Kefa SempangiResident District Commissioner/Kayunga District.L.C. V Chairperson/Kayunga District.

Third memorandum:-69

(to Uganda Constitutional Review Commission)

Proposals from Baruuli/Banyala Cultural Trust.

13th March, 2003.

Baruuli/Banyala Cultural Trust is an organization that brings together the 129 clans aimed at consolidating the Baruuli/Banyala cultural heritage and mobilizing the people towards development. The Isaabaruuli is the cultural head of the Trust, and the 129 clans.

The views contained in this memorandum are a result of extensive consultations among Baruuli/Banyala from various areas organized by the cultural trust. The consultations culminated into a grand meeting of elders, opinion leaders, clan leaders, women and youth who came out with a grand summary of views.

The recommendations are made with a strong belief that the proposals forming the final report will help to promote peace, unity and sustainable development.Background.

For centuries Baruuli/Banyala were a peaceful and hardworking people. They were a well-organized community and although they were great warriors they abhorred aggression. They would be drawn into war only in response to aggression. Their bravery at the battle front earned them the confidence of the Kings of Bunyoro-Kitara who relied on them during wars.

Buruuli/Bunyala territory during pre-colonial times stretched from the present Buruuli, Nakasongola District (donated to Buganda), Kibanda county of Masindi district, Ngoma, Bombo and Bamunaanika of Luwero District, and

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Bugerere county, now Kayunga District.

The 1890-99 war between Bunyoro-Kitara and Anglo-Ganda alliance, led to the annexation of Buruuli/Bunyala to Buganda. Many Baruuli could not stomach being under Buganda rule, so they opted for migration and settlement elsewhere. They then went into forced migration, scattering to different areas like Teso, Lango, Busoga and Bunyoro.

Prior to this, Buruuli enjoyed autonomy. Leaders like Ntogota, Muganzomwe, Kadiebo-ka-Bantana ruled Buruuli without interference from neighbouring kingdoms.

The annexation of Buruuli/Bunyala to Buganda led to untold suffering at the hands of Baganda chiefs. Buganda rule was harsh and brutal. Baruuli/Banyala culture was suppressed due to Buganda policy of forced assimilation.

The annexation was formalized in the 1900 Agreement, which, among others, provided for the inclusion of Buruuli and Bunyala (Bugerere) among the counties of Buganda. The same agreement introduced mailo land system which displaced Baruuli/Banyala peasants. It placed, indeed donated, land to Baganda settlers. The mailo land system deprived the indigenous people (Baruuli/Banyala) of their own land, subjecting them to perpetual slavery and squatter status.

A handful of people, especially the Kabaka and the royal lineage, the chiefs, prominent friends and war allies, among others, were the beneficiaries of displacement of Baruuli/Banyala. In effect, a class of people, called the land owners, were imposed on the indigenous people by the Anglo-Ganda conquest. The Baruuli/Banyala were then subjected to slavery by making them pay ground rent (busuulu) and royalties (envujjo). This was in addition to

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free,obligatory actual physical manual work on Baganda chiefs’ private gardens. That was slavery.

This new relationship imposed on the Baruuli/Banyala effec-tively turned them into slaves of Baganda. It was a master-slave relationship imposed on what they called conquered subjects. Baruuli/Banyala could not stand this. The result was forced migration. Baruuli who remained behind bore the brunt of the heineous treatment by the new “landowners.” Needless to say, the 1900 Agreement was an imposition on Baruuli/Banyala.

Since the dawn of Buganda rule in 1900, Baruuli/Banyala were subjected to ridicule because of lack of identity. It was made to look like Baruuli/Banyala had no origin. The situa-tion worsened in 1979 when Baruuli who had ran away from Buganda rule to settle in Lango were evicted and told to return to their homeland. The suffering resulting from the evictions is just indescribable.

The 1964 referendum in Buyaga and Bugangaizi, which should have addressed the lost counties problems, was not held in Buruuli due to Baganda manipulation. This was largely due to manipulations by the already brainwashed Baruli-Banyala elites and their Ganda cronies who insisted it was not necessary. This decision sealed the road to self re-discovery and cultural emancipation.

The struggle for self-liberation remained passive for many decades. It however became more significant when the Buruuli-Bunyala Cultural Trust was formed in 1994 to carry forward the socio-economic and cultural aspirations of the people. The activities of the Trust since then has seen a lot of positive changes in the lives of the people, albeit strong opposition from our historical adversaries.

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From the above background, the people of Buruuli strongly feel it is time for the historical distortions to be reversed.

The issues addressed include:-

• Land Tenure• Forms of Governance• Cultural/Traditional leaders• National Language

2.0 Land.

The land problem in Buruli, as already pointed out, is traced to the wars between Buganda and Bunyoro Kingdoms. The 1900 agreement was the climax. Land which was traditionally communally owned on clan basis, was arbitrarily converted into crown and the infamous milo land.

Part of the 9,000 square miles is within Buruuli. Of the 8,000 square miles (which constitutes the mailo land) given to Baganda notables as a gift for supporting British invasion, 687.4 square miles are in Buruuli. The Baganda beneficiaries became the new landowners in Buruuli/Bunyala.

Baganda landowners, who displaced the indigenous Baruuli, are responsible for the continuous suffering Baruuli/Banyala are experiencing up to today.

While the 1995 Land Act is good to Baruuli squatters, its delayed implementation has worsened the situation. After decades of uncertainlty over security of land tenure, Baruuli still face unilateral evictions. The unfairness left behind by

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British colonizers still (2004) impacts negatively on the people’s lives.

Recommendations :-

2.1 Under the principle of return of property to the original owners, like expropriated properties of Asians and traditional leaders, government should restore the rights of the people of Buruuli and Bunyala to their land, which was forcefully grabbed from them.

2.2 Mailo land should be converted into freehold. The Uganda Gov’t should pay off people who benefited from the unfair colonial land distri-bution system. Gov’t should use the Land Fund to pay off the landowners. The land recovered should revert to indigenous Baruuli who were displaced under the mailo land system.

2.3 Abolish ground rent (busuulu) and royalties (envujjo) in Buruuli and Bunyala which are reminiscent of the brutal and harsh treatment meted on the people during the seizure of their land which ushered in the master-slave relationship.

2.4 Part of the 9,000 square miles which is in Buruuli (approx. 687.4) was grabbed and dished out to Buganda Kingdom. It would only be naturally fair for this land to revert to the original owners, the indigenous people, the Baruuli and Banyala. No one has more right to this land than the Baruuli and Banyala. It must therefore remain public land vested

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into the District Land Board for management on behalf of districts.

2.5 Constitutional provisions that gave birth to bona fide occupants should be strengthened to protect them against exploitative and sometimes brutal landowners. The 1998 Land Act must be operationalized.

2.6 It is important to note that the brutal grab-bing of the land from Baruuli and Banyala by the Anglo-Ganda adversaries was inher-ited by the government of Uganda. The same government must make good these historical distortions.

3.0 Forms of Governence.

3.1 The current unitary form of governance and the decentralization system should be upheld.

Decentralization has enhanced participatory planning and grassroot decision-making, cre-ating a sense of ownership of development programmes, a condition cenessary for sus-tainability. Direct political and administrative control over services at the point of delivery has been possible, improving transparency and accountability.

Besides, democracy has been strengthened since people popularly participate in elections, and the leaders are easily held accountable since they are nearer to the people (electorate).

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However, some aspects in the decentralization process need to be addressed to remove loopholes that undermine the advantages of the system. The devolution of power must be accompanied by financial deflections, which are commensurate with tasks local authorities handle. The people therefore recommend as follows:

3.1.1 Conditional Grants to Local authorites should be replaced with unconditional deflections. This would accord mean-ing to grassroot participatory planning since finances would be channeled to the real needs of the people following their popular decisions.

3.1.2 Local authorities should be given powers to retain 80% of the taxes they (Local Authorities) collect for or on behalf of Government. For example collections on withholding tax, P.A.Y.E., dues from forestry, fisheries, tourism and similar activities.

3.1.3 Equaization grants must be channeled to deserving areas. Appropriate formula must be developed to determine areas of real need.

3.2 Federalism may not apply in the present circumstances. Given Uganda’s multi-ethinic compostion, demarcation of Federal states that practically incorporate common aspirations of all may present difficulty.

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Besides, it would simply re-centralize the planning and decision making process to a bigger unit–the Region. A combination of the federalism and decentralization would simply crate a third power besides the district and the central government, creating the longest red-tape ever. Effective service delivery would be affected. It would also fragment equtable development for all areas of Uganda as enshrined in the constitution. Areas which are better endowed with resources would retain them at the peril of the less endowed.

Besides, history reveals now the federal sys-tem caused political problems in the country. There was disproportional development in the country, let alone in Buganda itself. Buruuli remained marginalized at the time, and was to suffer thespillover of marginalisation for over a century. For example, during the period 1900-1967. Buruuli county had only eleven (11) primary schools. Today the same area boasts of 133 primary schools, most of which have permanent and well furnished classroom blocks. This is an indicator that there has been faster development.

3.2.1 However, in the event that the majority of Ugandans decide in favour of Federalism, then Nakasongola District must become a Federal State. This, the people of Buruli believe, will correct the distortions caused by history, and the free process of social, cultural and economic emancipation of the people will be guaranteed.

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4.0 Traditional/Cultural Leaders.

The history of the Baruuli/Banyala is more than 2000 years old. It was only distorted by Angglo-Ganda colonisers of the late 19th century.

Baruuli/Banyala are grouped in 129 clans headed by the Isaabaruuli. He is the cucltural head of the Baruuli/Banyala Cultural Trust, whose major role is to consolidate their cultural heritage and to steer the people towards development.

Other objectives of the Trust include the following:-

1) fostering support for good governance and democracy,

2) promotion of inter-cultural co-operation,

3) developing Ruluuli-Lunyala literarture,

4) advocating for land acquisition and acces-sibility and security of tenure,

5) promoting the rights of marginalised groups, among others.

It is important to note, from the onset, that the culture of the Baruuli/Banyala is different from that of the Baganda. The language is distinct, and our history is completely different. Baruuli/Banyala have 129 clans as opposed to 52 clans of the Baganda.

4.1. The cultural institution of the Isaabaruuli exists. The structure of the institution includes;

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4.2. the Clan Council of 129 members drawn from each of the 129 clans,

4.3. a nine member executive committee,

4.4. and an advisory committee of twenty-six members.

The Isaabaruuli Cultural Institution was established in 1994 to reverse the over 100 years of violent and trau-matic transformation the Baruuli/Banyala underwent at the hands of the Anglo-Ganda colonialists.

The people therefore recommend as follows:-

4.1.1 The institution of the Isaabaruuli be recognized and accorded rights, privileges, and support given to similar cultural institutions by government.

4.1.2 All traditional leaders be treated equally by the Uganda government. The tendency to dish out fat handouts to some cultural institutions while giving peanuts, or nothing, to others only undermines the objective of balanced and equitable development. The Uganda Constitution should provide for equal treatment of all cultural leaders in the country.

4.1.3 While Article One (1) of the Constitu-tion of the Republic of Uganda 1995, states that, “power belongs to the peo-ple”, minority communities, which are clearly listed in the constitution, are

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grossly marginalized.

4.1.4 The constitution should provide for equal treatment of all the people in Uganda irrespective of tribe, so as to eliminate the tendency to marginilize ethnic minorities, which defeats the principle of balanced and equitable development in all areas of Uganda (Objective XII in the Constitution).

5.0 National Language.

The 1995 constitution, Article 6, provides for an official language, which is English. However, not many people understand the language. Besides, it is not easy to learn outside a formal school system. There is therefore a need for a National language which is easy for all the citizens to learn.

The national language should be one that will not cause division based on unwarranted pride and arrogance. It should reflect a reginal perspective in terms of user friendliness and popularity.

The language should be Swahili, since it is already popular in two of the three countries that make up the East African Community, and is easy to learn.

6.0 Conclusion.

The people wish to stress the following issues:-

• Government must liberate Baruuli/Banyala from squatter status on their God-given land.

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• The unitary system of governance, under decentraliza-tion, is the most appropriate for a sustained economic growth and improvement of the people’s welfare.

• The cultural institution of the Isaabaruuli be recognized by government. There should be equal treatment and respect of all cultural leaders in Uganda. This is because their roles cement cultural co-existence amongst the divergent communities in Uganda. They promote unity in diversity. They improve the welfare of the people of Uganda.

• The National language should be Swahili.

• The aspiration for a federal state of Uganda, in case federalism is endorsed by the majority, must be respected.

Baruuli/Banyala believe in good faith. They want aredress of the historical injustices and distortions that robbed them, and gravely violated their cultural heritage, which has caused them a century of terrible suffering.

The liberation and emancipation of Baruuli/Bunyala is dependent on the restoration of their birth right to a definite and secure land tenure system. Baruuli/Banyala are a peaceful people who have for over centuries co-existed with their neighbours. This peaceful co-existence will be further cemented if the above proposals are taken.

The Constitutional Review Committee.

The Baruuli/Banyala Constititional Review Committee was established by the Cultural Trust to assist in col-

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lecting consensus views from the people of Buruuli and Bunyala.

The head of the committee was the Isaabaruuli Isaabarongo Mwogezi Butamanya. Signatures of over 200 delegates from various Baruuli/Banyala scattered in various districts, are appended. Also appended are the signatures of delegates who attended constitutional review meeting at sub-county levels.

Isaabarongo Mwogezi ButamanyaIsaabaruuli, Chairman Baruuli-Banyala Cultural Trust

Members:-Kasirye M.G. SamuelWandira Muruli JamesSenkumba SamO.B. KatalikaweLubega G. KajuraSemanda Japheth M.Sekiriba MartinMutegyeki BenardButagasa SamWasswa StephenKibi Good GodfreyKitakule CharlesKawesi Dickson

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Chapter 8

Political development of Buruuli/Bunyala.

Now let us rewind the clock back to history. Rapid political developments since the break up of the Milton Obote alliance with Buganda in 1966, resulting in the military attack on the Kabaka’s palace leading to the Kabaka’s exile, freed Baru-uli/Banyala from strangle-hold of Buganda colonialism. Buganda had been dealt a fatal blow that showed that there was no longer a need to be scared of them. Baruuli/Banyala regained their historic prowess.They became bold enough to defy Buganda imperialism and to develop awareness of their identity.

They became bold enough to demand to be free of colonial oppression. As mentioned earlier, although Baruuli were under the yoke of Buganda colonialism, and were too scared to protest, this does not mean they were not feeling the pinch. The yoke of colonialism was an intimidating burden to them. They longed for the day they would off-load it. Developments of 1966 crisis at Mengo assisted them not to fear Buganda. They realized they had an identity to assert and protect.

A major development which assisted Buruuli and Banyala was the 1966 split between Mengo and the UPC Government led by Milton Obote. The 1964 Referendum in Buyaga and Bugangaizi which resulted into Buganda losing those two counties proved to Baruuliand Banayala that Buganda was a mere paper tiger. Baruuli/Banyala also began planning to assert their independence and identity. They demanded their rights.

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The first Muruuli County Chief.

It was under Idi Amin’s Government that Baruuli/Banyala were recognized as a distinct people of the two districts with a specific identity. Amin’s Government appointed the first Muruuli county chief, Fenekansi Kiiza.

More than that, Buruuli was raised to the status of a sub-district under the first Assistant District Commissioner, Mr. Sennyonga. The Foods and Beverages Depot for Luweero was located at Nakasongola.

Buruuli kept getting attention from the Government. This en-couraged Baruuli to feel independent of Baganda and enabled them to demand even more rights. Nakasongola Secondary School became Government aided. Plans were in hand to make it a full boarding and A Level school.

Having minimised Buganda colonialism , development began taking place in Buruuli. The first electricity line traversed the county on its way to Nakasongola barracks. In 1972 plans were finalized to supply electricity to Nakasongola which was elevated to town status. The Uganda Transport Corporation extended service to Nabiswera. Seeing that the Government was giving it due attention, many Baruuli joined the Uganda Police Force and the army. They even got promotions. Idi Amin had ordered that a hospital be built at Nakitoma. But he was overthrown before it was built.

Adverse effects of the fall of Idi Amin.

When Idi Amin fell from power in April, 1979 many of the services Buruuli had acquired were withdrawn. The sub-district status was abolished. The Foods and Beverages Depot was transferred to Luweero.

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The Baruuli who had joined the army resigned. A subsequent recruitment exercise at Luweero did not accept Baruuli. They were told to go and be recruited from Hoima because they were Banyoro. Inspite of these adverse developments Baruuli enthusiastically supported the Uganda National Liberation Front.

Baruuli/Banyala evicted from Lango and Teso.

After the fall of Idi Amin the Baruuli and Banyala who had migrated to Lango and Teso in 1900, fleeing to avoid Buganda colonialism, were once again victims of eviction.. They were targeted for murder. Many were killed while others lost their properties.

However, more than 20,000 escaped back to Buruuli and Bunyala. The returnees were educated, hardworking, rich, independent-minded and more militant than their brothers they left behind.

The return of the militant and educated Baruuli/Banyala influenced and encouraged their brothers to become very active in national politics. They joined the UNLF even succeeding in electing a Muruuli, Joseph Kasolo Byekwaso, to the National Consultative Council (NCC) as a representative from Luweero. The eviction from Lango and the ever present Buganda colonial oppression inadvertently bred Buruuli/Bunyala patriotism. Although still intimidated by Buganda imperialism they yearned for identity. They had no outlet to express themselves. Now the leaders began focusing on development.

Buruuli Development Association formed in 1980.

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For the first time Baruuli elites from all over Uganda in 1980 gathered at Nakasongola Secondary School and began talking in terms of Baruuli unity and development. A development association, known as Buruuli Development Association was formed under the chairmanship of G. W. Mutebi. The main themes were, the promotion of economic and cultural development of the area. The association has pursued this line up to this day. Through it many Baruuli both in Buruuli and in the diaspora have become conscious of their identity and duty towards the development of Buruuli.

Twenty four years later this association is still strongly pursuing these objectives. It has sensitized and awakened Baruuli to their identity in Uganda. It has acted as a rallying ground for Baruuli in the diaspora and in Nakasongola District.

Bunyala Cultural and Development Group.

While in Buruuli there was the Buruuli Development Association, the Banyala established, the Bunyala Cultural Develpoment Group on December 16, 1998. These are the equivalent of Mubende Banyoro Committee, a patriotic organization founded in 1918 to rally the indigenous people in the lost counties.

Bunyala Cultural and Development Group had the following objectives:

1. Promotion of unity, culture, and Lunyala language amongst the Banyala.

2. Advancement of education in Bunyala.3. Promotion of unity between Banyala clans.

The first activity the group undertook was to pro-mote thecustoms and culture of the Banyala so as

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to develop the region and to encourage Banyala patriotism.

It was operational in the two counties of Bunyala, that is Ibaaale and Ntenjeru. The two counties comprise eight sub-counties and one town council, Galiraaya, Kayonza, Ibaale, Kitimbwa in Ibaale county, Kangulumira, and Kayunga Town council in Ntenjeru county.

Every sub-county had six representatives on the committee of the association.

The Executive Committee is comprised of the following members;1. Chairman: Mpagi Nathani Ngasaki, Bagonya .2. Vice-Chairman: Samwiri Musoke, Bayali .3. Gen, Secretary: Ssebunya Bwanga, Bagonya4. Treasurer: John Kakooza, Bansangangi.5. Vice-Gen; Secretary; Bintubizibu Kirya, Bapiina6. Secretary for Information: Byekwaso Muyindi, Bairu7. Organising Secretary: Mwanje Taragabweine, Basin-

go.8. Advisor; Fenekansi Balikaki, Babiito

Commettee Members.1. Mboijana (Basogo) from Galiraaya sub-county.2. Batumbya (Bairo) from Kayonza sub-county3. Stephen Maiteki (Bawuka) from Kangulumira sub-

county.4. Besiisira Lubwama (Badege) from Kayunga sub-

county.5. Hon Hebert Kitaka Gahwerra (Bakombe) Kampala.

In addition to these there were six other members from every sub-county.

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At sub-county level committees were set to represent Banyala clans in every sub-county. There were 90 registered clans by then.A fund for development activities was put in place to be used for different development activities.

Quite amazingly some Baganda settlers were sympathetic to Banyala patriotic spirit. They associated and indeed assisted Banyala in their struggle to establish their identity. Such Baganda were:- 1. Dr. James Makumbi, former minister of Health2. Eddie Mwanje3. Haji Sendyase4. Haji Lugoloobi5. Gida Nakenkya6. Haji Lwanga7. Desiderio Kasolo8. Saziri Nsubuga Mayaanja

Baruuli/Banyala Cultural Trust formed in 1994.

As mentioned earlier, many Baruuli were in 1900 dispersed in different directions, but more particularly in the areas around Lake Kyoga. They settled around Lake Kyoga and were welcomed by the indigenous people, Banyoro, whom they found there. This area was part and parcel of Bunyoro-Kitara kingdom. Banyala merely moved within their natural God-given kingdom. However, since this was one of the seven counties donated to Buganda in the 1900 Anglo-Ganda agreement, Baganda settlers, or new occupants also moved in as the new rulers. Today (2004) Baganda settlers unashamedly claim it as their conquered property. But Banyala have vehemently resisted this claim. Banyala

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claim it as theirs by birth, because it was part of Bunyoro-Kitara kingdom since the earth began

Since Banyala and Baruuli are of the same stock, the leaders of the two ethnic groups found it imperative to work together and be closely united. In 1994 they formed a cultural associa-tion to unite them. It is called the, Baruuli /Banyala Cultural Trust. They elected a cultural leader, their Chairman.

The association’s leadership:Cultural Leader; Isaabaruuli Isaabarongo Mwogezi Butamanya, MubwijwaVice-Chairman: Sam Musoke Munywani, Muyali.Secretary: Johnson Butamanya, Mu saigi Publicity: George William Mboineki, Mukagiri Treasurer: Naftali Kyamuhangire, Mucwa

Committee members:-

1. Yusufu Mwesekezi, Mukombe2. David Kasisaki, Mukangwa3. Sam Mwesekezi, Murega4. Christopher Baboineki, Muinda5. Muhamedi Ruhinda, Muinda6. Dominico Mbabali, Munyama7. Naphtali Magala, Mucwezi8. Mujabi, Musonga9. David Kasisaki10. Mary Ndolere Nabaizi11. James Rwebikiire, Mwikambi12. Mmwanje Taraga Boine, Musingo13. John Kakooza, Musangai14. Capt. G. W. Semuju, Musingo15. Florence Mpangire Nakabalya

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16. John Kakooza, Munsangayi17. Mary Nabayizi Ndoleere, Nansaigi18. James Rwebikiire, Mukambi19. Mwanje Turagaboine, Musingo.

Organising Committee:-

Chairman: Samuel M. G. Kasirye, MugonyaVice-chairman: Erizefani Walugendo, MubwijwaSecretary: James Wandera, MusaigiPublicity: George William Muwonga , MubworoTreasurer: Ibrahim Sozi Sempa, Mubboopi

Current political history of Buruuli/Bunyala.

Between 1900 and 1967 the Baruuli/Banyala did not con-spicuously participate in national political activites. That was a period they were under a Buganda strangle-hold. It was as if they did not exist. Their role in politics was confined to doing whatever Baganda rulers decreed.

Hence, the Baganda peasant uprisings in 1945 in Buganda, under Abataka Bbu, later followed by Matiya Mulumba’s and Ignatious Musaazi political agitations did not seriously affect life in Buruuli/Bunyala. Apart from suspecting them, they viewed those political activities as purely Baganda things which did not affect them. The rise of political parties.

During the late 50’s, towards independence leaders of national political parties visited Buruuli on mobilisation campaigns. In 1961 the Democratic Party was very active and as a result it won a seat for Benedicto Kiwanuka’s DP enabling him to become the Chief Minister of Uganda.

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However, in 1962 Baganda chiefs combined political mobilisation with Kabaka Edward Muteesa II. Baruuli/Banyala elected the KabakaYekka/UPC Alliance.

Since Baruuli had no interest in what they viewed as purely Baganda things, they were directed by Baganda chiefs to elect a non-Muruuli, Enock Muliira, from Kooki county, to represent them in the National Assembly. The Baruuli did not distinguish between Kabaka Yekka and UPC. And in any case their choice depended on what the Baganda chiefs told them to do. So, they elected Muliira to comply with what Baganda rulers ordered them to do.

The 1966 Crisis.

When the Kabaka Yekka/UPC Alliance broke up in 1966 leading to the deposition of Kabaka Muteesa II again Baru-uli/Banyala were unaffected since they viewed the event as a purely Baganda affair.

The uprisings were limited to Baganda chiefs leaving the ordinary Muruuli undisturbed. However, as the Obote Government hunted for people with guns, some Baruuli who owned them were targeted.

Also, when Idi Amin grabbed power in 1971 Baruuli did not suffer a great deal because they did not participate in the politics of disturbing him. However, as shown in earlier chapters the 1966 Mengo Crisis opened Baruuli eyes to the reduced powers of Mengo. Baruuli were now able to defy Mengo since Buganda had lost face and power. This, as we have seen earlier led to Baruuli demanding recognition. Under Idi Amin Baruuli began getting their due share of the national cake. It was under Idi Amin that Buruuli got the first Muruuli county chief, Fenekansi Kiiza in 1974.

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Buruuli was also made a sub-district with a resident Assistant District Commissioner, Mr Ssenyonga.

Baruuli/Banyala participate in Multi-Party elections in 1980.

Now Baruuli were playing a full part in national politics. The four main political parties, the Democratic Party, the Uganda Peoples Congress, the Uganda Patriotic Movement and the Conservative Party, established themselves to seek support. Mr. O. B. Katalikaawe, of the Democratic Party, was over-whelmingly elected to represent Buruuli in the National As-sembly.

When the elections were rigged in 1980, Baruuli joined guer-rilla groups in a five-year war which ushered in the Movement Government which has been ruling Uganda since 1986 to date (2004). The Baruuli who performed very well in the bush war, were led by Haji Asuman Kaberuka, G. W. Semugabi, and Johnson Batumbya.

The fact that Baruuli performed very well on the battle front both during the Kabaleega wars resisting Anglo-Ganda inva-sion, and now during the five-year guerrillar war, gave Baruuli extra confidence in themselves. Their desire to be treated on equal terms with the rest of Ugandans grew to unimaginable heights. It is under these circumstances that Baruuli now feel as part and parcel of Uganda. Removal of Buganda yoke on Baruuli/Banyala following the dismantling of the UPC/KY Alliance in 1967, and Milton Obote’s humiliation of Baganda, in addition to Baruuli performing very well in the liberation five-year war, gave them extra confidence to demand recognition of their independence and patriotism.

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Buruuli and Bunyala counties were the area where Anglo-Ganda invasion of Bunyoro-Kitara concentrated. It was the crucial war theatre. As such the area bore the brunt of the fighting. Thousands of Baruuli/Banyala were killed in this war and a lot of property was destroyed. Having borne the brunt of wars on behalf of Ugandans, today they feel recognition of their gallant roles in wars is a big morale booster.

Indeed, in 2002 when President Museveni was justifying his request to Fred Rulemeera to step down from the Kibaale LC Five seat he said, Ugandans must be mindful of the special role Banyoro (Baruuli/Banyala) played in resisting Anglo-Ganda imperialism on behalf of Ugandans.

He said, “The failure to know the unicque sensitivity of Banyoro as the Ugandan people who bore the brunt of co-lonial aggression and, subsequent colonial suppression and marginalisation. The traumatisation by British colonialism, as well as Buganda sub-colonialism resulted into the following distortions in respect of Bunyoro.

(a) extermination efforts resulting into under-population of our people in Bunyoro area;

(b) extreme sensitivity and suspicion among the people.

(c) some lethargy and extreme impoverishment in the population.

The Banyoro who bore the brunt of Anglo-Ganda invasion President Museveni was referring to are the Baruuli/Banyala. This is because it was in their region that the final battles between the Anglo-Ganda forces against Kabaleega were fought.

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The following facts clearly come out.

1. In the course of history Baruuli/Banyala have demon-strated awareness of their basic human rights and are ready to sacrifice their lives defending them. That is why they joined the successive wars.

2. By resisting Anglo-Ganda invasion of Bunyoro-Kitara in 1890-99 Baruuli bore the brunt of war on behalf of Ugandans.

3. By performing very well on the war front in both wars, 1899-99 and 1980-86, Baruuli disntiguished themselves as good warriors who deserve recognition as defenders of peace, human rights, and values of Uganda.

4. Having exhibited the above facts, Baruuli therefore feel it is high time their identity be established and recognised nationally.

Therefore, they view the kind of federo Buganda is clam-ouring for as a return to the old bad days of Buganda colonialism. That is unacceptabale to them today.

Hence, Baruuli/Banyala are steadfast in demanding autonomy which rules out a return to rule under Buganda. It is, therefore, proper for Baruuli/Banyala to go ahead and plan the installation of their cultural leader, the Isaabaruuli Isaabarongo Mwogezi Butamanya Omubwijwa.

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Chapter 9

Development under Buganda rule

Let us now review what development Buruuli and Bunyala got under Buganda rule.

(a) Education.

Since every chief had a duty to support the church, and since under the Buganda 1900 Agreement, Buruuli was designated a Protestant county, the chiefs introduced education under the Native Anglican Church, a branch of Namirembe, the seat of the Anglican Church in Uganda. The first school was opened by county chief Luwandaga at Kisalizi. Yes the school was opened in Buruuli, but it was meant for the children of Baganda chiefs. The children of Baruuli had no access to it.

This school was later transferred to Budo, near Kam-pala, because Kisalizi was unhealthy having been de-scribed as being infested with malaria. Other schools were opened at Kisenyi, Nabiswera, Nakitoma, and Kakooge and later at Nakasongola in 1934. These schools offered primary education up to primary four levels. Later Nakasongola and Kisenyi primary school were elevated to primary six levels. In the mid 1950s. One Aberi Lubega a former Buganda Lukiiko member established the first junior secondary school in Buruuli at Wabinyonyi. It was a private school. Since it was very expensinve for Baruuli to send their children to such a school it therefore catered mainly

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for students from outside Buruuli.

Between 1962-1971, a few more primary schools were built in Buruuli largely on a self help basis. It was during this period that many of them attained primary seven and qualified to become examination centers. Buruuli students were thus saved the problem of having to go to Ndejje, Luwero or Katikamu for their examinations. To date there are about over 100 primary schools of all grades largely constructed by self help projects. Many of them were in poor shape.

Secondary school education was spearheaded by Ab-eri Lubega. At the collapse of Wabinyonyi secondary school a new school, Nakasongola Senior Secondary was established through self-help. In 1978 it became government aided through the efforts of Miss Nyan-gireki, Nsole Matovu and Muruli Mukasa. By 2004 it had become a boarding school offering higher school certificate studies.

Other secondary schools, on self-help basis have been established at Katuugo, Kakooge, Kisenyi, Nakataka, Nakitoma and Kisalizi.

(b) Agriculture.

The first Baganda chiefs, led by county chief Luwandagga, introduced cotton and coffee cash crops in 1930. However, coffee did not fare well owing to the dry climate and semi-arid condition of the region. It was grown in the sub-counties of Kakooge and Kalungi.

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Cassava growing which became a staple food of the region was introduced in 1920. Other cash crops grown in Buruuli were citrus fruits like lemons, oranges and pawpaws. Soil conservation measures were strictly enforced. These included planting trees and grasses like paspalm. While these measure were supposed to be beneficial to Baruuli in general, the brutal forceful methods used to introduce them made it look like it was a punishment. Hence the unpopularity of the exercise. But after several years of growing these crops and after seeing that the ordinary Muruuli was the beneficiary, resistence to their growing lessened.

(c) Water.

Boreholes were sunk to augement the traditional wells in the area. In the 1940s a few dams were constructed in a few places. When in the 1960s the Buruuli ranching scheme was established additional dams were constructed by government in the ranches.

These measures were not enough to meet the demand for water. Water shortage persists up to day.

(d) Roads.

Two major feeder roads were constructed in county. They were supplemented by numerous Bulungi-bwansi roads. The exercise was initially unpopular because forced labour was used. Up to now there are only two major feeder roads. They became passable after getting district status.

(e) Taxation.97

Right from 1900 under Anglo-Ganda colonial administration taxes imposed in Buruuli were very high. This position remained so until district status was attained in 1991. The policy behind this high taxation was aimed at forcing the Baruuli to hire other people to work for them. Generally most Baruuli despised working as labourers considering it a hummiliation. They preferred to work on their own farms.

(f) Health.

The colonial administration set up one health center at Nakasongola in 1936 which served the county until 1964 when more health units were established in each of the four sub-counties in Rwampanga, Nabiswera, Kalungi and Kakooge. The most serous diseases in the area at this time were syphilis, small pox, malaria, measles, leprosy, influenza, diarrhea and gonorrhea. Because of the high incidence of leprosy, one leper colony was established at Kasanga in the 1930s which at the moment is in a very sorry state. Infant mortality rate in the colonial days was very high due to low levels of hygiene and scanty health services. In spite of that the hospital that had been earmarked for Naka-songola was re-located to Nakaseke due to political bias against Baruuli.

11.4 Economic Developments after independence.

(a) Buruuli Co-operative Union.

The co-operative movement which swept 98

across the country was championed in Buruuli by Mr. E. L Kibuuka who was at that time the county representative in the Lukiiko of Buganda. He rallied Baruuli peasants to establish the union based on cotton growing and ginning. This was a big achievement which indicated that Baruuli could organise themselves in economic development projects.

(b) Buruuli Ranching Scheme.

It was established in the 1960s.Unfortunately at this time Baruuli were not sufficiently sensitised to avail themselves the chance obtain ranches. What is certain is that practically all the ranches were allocated to non-Baruuli. The Baruuli, however, went into cattle keeping when, the Bahima herdsmen settled in the area.

(c) Fishing.

Baruuli went into commercial fishing in the 1960s, unfortunately they have now been out competed by the arrival of migrants from dif-ferent parts of Uganda..

The Democratic Process in Uganda.

By the time the NRM came to power in 1986 Baruuli and Banyala were still spell-bound by Buganda hypnotizing power. They psycho-logically considered themselves low-quality properties of Buganda. To do anything contrary to Buganda was considered a sin

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against God. It was a rebellion against the Kabaka. And the Buganda chiefs’ ever watchful presence was there, no Muruuli could countenance a rebellion against Buganda rule. Any talk of defying Buganda was seen as something out of the normal. Even as this book was being written many brain-washed Baruuli still considered themselves Baganda. Anybody suggesting to break from Buganda was considered mad.

The position of fearing Buganda still pertains in Kiboga District where although the majority of people there are Banyoro, they are scared stiff by the intmidating power of Bganda. Today in Kiboga Banyoro speak Luganda even when they cannot do so fluently.

Indeed, Kiboga population listens to Radio Hoima more than any other. They have pre-vailed upon the managers of Radio Hoima to air programmes in Luganda, because, the Banyoro of Kiboga say, they do not understand their mother tongue Runyoro-Rutooro.

However, fear of Buganda power lessened when Baruuli/Banyala saw their fellow Ban-yoro in the lost counties of Buyaga and Bugangaizi were living comfortably outside Buganda having voted in the 1964 referendum which enabled them to break away from Buganda. Besides, the NRM had introduced a slogan of making the ordinary peasants to have power to rule themselves.

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The Resistance Council system whereby or-dinary persons acquired power to choose their leaders opened the eyes of Baruuli/Banyala. The policy of decentralisation completely de-mobilized Baganda chiefs. The mentality of slavery in Buruuli was at last seriously tackled. Hence rendering useless Kabaka’s chiefs in Buruuli. The unthinkable had happened.

The democracy which was ushered in by the NRM, that is giving power to the people,gave Baruuli, indeed the whole Ugandan population, a chance to partricipate in the governance of the country. Kabaka’s chiefs ceased to be of importance.

In the first RC elections Baruuli elected fellow Baruuli to represent them in Parliament. Baru-uli got two ministerial posts, which were filled by Muruuli Mukasa and Sam Ssaabagereka.

Other Baruuli representatives were returned from Mukono, Kamuli, Masindi, etc. It was unthinkable for a despised Muruuli also to become a minister. And an important minister at that. But Muruuli Mukasa was appointed Minister of State for Security. As his presence in cabinet played the role of keeping Buruuli affairs being constantly reminded to the Government, a lot of economic development took place because many NGO’s and other government projects were directed toBuruuli.

With active Baruuli MPs the area took drastic 101

steps in development. Today Buruuli and Bunyala are among the clearly developing regions.

Baruuli and Banyala had entered a new era. An era of de facto self-rule, although the shadow of Buganda imperialism was still looming over their heads.

This leads us to the modern era of enlightenment in Buruuli and Bunyala.

Chapter 10

Buruuli/Bunyala in modern Uganda: the era of enlightenment.

From around 1990, todate, Buruuli moved into the modern world. With a Muruuli in the cabinet the people of Buruuli/Bunyala felt they too were human beings equal to all Ugandans The prestige of being recognized as members of the Uganda community of equal status enkindled the spirit of seeking to stamp Kiruuli identity. The Buganda yoke over their heads and shoulders was no longer weighing heavily on them.

However, inspite of that. The Buganda indoctrination and brainwashing had taken its toll amongst the so-called educated Baruuli/Banyala. This camp held sway in the Buruuli society to the extent that the culture of being slaves to Baganda was still the recognizable status quo which they wanted to

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perpertuate. For these people the slightest talk of shedding the |Buganda yoke sounded treasonable. And the lower members of society could not speak out.But as mentioned earlier, the Mengo clamour for the type of federo that would steer Buganda back to the old colonial days where the Baruuli and Banyala would once again be subjected to slavery, opened people’s eyes.

Hence, in June 2004 when Mengo submitted their federo demand which said that, “ No district in Buganda federo would be allowed to break off from Buganda, and that the 9000 square miles Buganda was demanding from the central Government, be handed over to Mengo.” The Baruuli gained courage to gather in an all-Baruuli conference at Nakasongola where they boldly declared that in the event Buganda got federo, Buruuli and Bunyala would not be part of it. They passed a resolution banning the singing of Buganda national anthem and the use of Luganda as the official language in Buruuli was also banned.

That showed that Baruuli had at last acquired biting teeth. Serious historical events began unfolding one after another. The government of President Museveni showed unconditional support of the move by the Baruuli to establish their cultural identity. He encouraged them to establish and install their cultural leader, the Isaabaruuli.

On several times President Museveni visited Buruuli and Bunyala where he declared that,

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“No tribe will be allowed to impose itself on other tribes. Besides, he said, Baganda landlords in Buruuli had no power to evict the indigenous population. In addition, the Baruuli peasants who live on their own land but as squatters, will be expected to pay only the legal fee of Shs 1000/= annually, no more.”

After discovering their teeth, and with clear realization that Buganda power no longer mattered, the Baruuli stepped up plans to shed off Buganda rule. As shown earlier, they organized themselves in the Baruuli Banyala Cultural Trust. Their elected cultural leader, Isaabaruuli Isaabarongo Mwogezi Butamanya was due to be installed anytime before the end of 2004.

In the meantime important meetings were being held in the two districts to disillusion the so-called indigenous elites who had been brainwashed and indoctrinated to maintain the slavery mentality. It was during one such meeting in Kayunga, August 19, 2004, that the Baruuli congregation submitted a memoran-dum at which, apart from re-asserting their independence, and pointing out the historic atrocities committed in their region by Baganda, they categorically demanded the recognition and development of their language, Ruruuli/Runyala.

Because of its historic importance let it be reproduced here to make it clear to any doubtful Muganda that it’s the indigenous people of Buruuli and Bunyala who are

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demanding their natural rights.

Baruuli/Banyala Cultural Trust-Bugerere/ Kayunga.

Your Excllency the President of Uganda

A Report of the Baruuli/Banyala Cultural Trust-Kayunga District.

On my own behalf and on behalf of the Baruuli/Banyala community, the indigenous people of this district, which comprises Bbaale and Ntenjeru counties, I welcome you to our district.

Your visit to our district at this material time has concided with the time when we badly need your input to completely liberate us from marginalization especially by the Mengo estblishment and in government departments and other organizations.

We, therefore, hope that your intervention will benefit us a great deal. Further more, we are indeed very grateful for the following measures you have implemented in our districts and the country at large.

1. Inclusion of Baruuli and Banyala in the 1995 constitution.

2. Granting Bugerere and Buruuli district status in the names of Kayunga and Nakasongola respectively.

3. Building both primary and secondary schools in our districts.

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4. Building at least one health centre at every sub-county.

5. Introduction of decentralization type of governance which has enabled us to begin breaking away from marginalization and also to start developing the infrastracture in our two districts.

6. Peace and tranquility in most parts of the country that have fostered economic development and the revival of cultural leadership.

7. Development of a professional army that is disciplined and well-behaved.

8. A 33 KW electric line so far extended from the Owen Falls Dam to Bbaale county Headquarters.

9. Safe water supply so far given to Kayunga District.

10. Good governance and rule of law.

However, we have some challenges/problems as given below:-

1. The defeat of King Kabaleega of Bunyoro-Kitara by British forces which were assisted by Baganda and Nubians in 1899 forced us the indigenous people to flee to Busoga, Teso and Lango, etc. We left behind our precious land which was grabbed by British forces to donate it to Buganda Kingdom as a reward for having helped them defeat King Kabeleega.

When we returned from Lango, round about 1962 we found our land being occupied by Baganda migrants who had allocated it to themselves. They made us squatters on

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our own land. Currently Baganda absentee landlords are evicting us leaving us with no where to settle. Many Banyala have been evicted in Bbaale county alone.

We, therefore request government to establish a Land Fund in our districts so that the indigenous people can also own the land.

2. Your Excellency, we thank you for the first class Kayunga-Bbale murram road. However, due to heavy rains and heavy traffic this road easily gets damaged very quickly. We, therefore, request you to consider this road for tarmacking from Kayunga Town Council to Ntimba in Galiraaya sub-county.

3. Though the district has established access to safe water supply for both human and animal consumption, it is still inadequate. We also request Government to construct more bore holes and valley dams to address the water problem.

4. Use of manual labour, which is old-fashioned, has blocked the transformation of our district from peasantry to commercial farming. We, therefore, request you to introduce a tractor hire scheme at sub-county level.

5. From independence to date we have been marginalized especially by Buganda Government. This can be proved by the composition of the current Mengo Lukiiko, where Baruuli and Banyala are not represented. Therefore, we vehemently REJECT the Buganda version of federo governance. This type of federo will only perpetuate the marginalization of our districts

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resulting into under development of Kayunga and Nakasongola Districts.

6. According to the current government policy there must be at least one government aided Secondary School in every sub-county. However, this is not so in Kayunga District. Kayonza and Galiraaya sub-counties have no secondary schools.

7. Kayunga District is bordered to the east by River Nile, to the west by River Sezibwa and to the north by Lake Kyoga. All these water bodies are navigable. Therefore, we request government to provide us with motor boats and a ferry to boost economic activities between our district and the neighbouring districts like Apac, Masindi, Lira, Kaberamaido, Soroti, Pallisa and Kamuli.

8. Mr. President, the Baruuli and Banyala here at home and those in the diaspora strongly believe that the above achievements and requests are possible.

Musoke Munywanyi MuyaliChairperson Baruuli/Banyala Cultural Trust-Bugerere/Vice/Chairpersonof the Baruuli/Banyala Cultural Trust.

c.c. Hon. Naiga FlorenceHon. Mukasa MuruuliHon. Grace Tubwita-NakasongolaHon. Kakoko SebagerekaHon. Madaada SulaimanHon. Kefa Sempangi

Isaabaruuli Isaabarongo MwogeziResident District Commissioner/Kayunga District.

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LC.V Chairperson/Kayunga Distrct.

Baruuli/Banyala patriotism gains momentum.

By the beginning of October 1, 2004 the Baruuli/Banyala mo-mentum to assert their identity, and promote their patriotism, was moving at great speed. Baganda reacted in the proper way guilty persons do. They showed anger and increased harassment of indigenous people, the Banyala. Baganda held night meetings at which they admitted that they had settled in Bunyala and grabbed land belonging to the indigenous people whom they were now evicting. Bunyala patriotism was now fully awake and manifesting itself. It was accelerated by vis-its to Bunyala by Baruuli patriots and members of Mubende Banyoro Committee. The myth and fear of Baganda power had evaporated.

Indeed, in their effort to assert Buganda authority in Bunyala the Mengo establishment made arrangements early 2004 to hold the Kabaka’s birtrhday celebrations in Kayunga. But their intelligence alerted them that wrong decesion was about to take. Banyala had made plans to boycott the occasion, an act which would clearly demonstrate the unpopularity of Buganda authority in the region. The Kabaka’s government wisely cancelled the activities.

As radio broadcasts and press reports continued to show that Banyala and Baruuli were up in arms demanding to assert their autonomy, the ordinary people in the villages and in trading centers, became very bold in identifying themselves as Baruuli and Banyala. This pressure culminated into a mass rally at Kayunga on October 19, where they prepared a memorandum to the president of Uganda. In this memorandum they emphasized the marginalisation which was imposed on them by Buganda rule. In particular they mentioned the banning of their mother tongue Lunyala and

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their desire to develop it and have it written and taught in schools.

Again because of its importance and its historic nature, we reproduce it almost in its entirety.

Baruuli/Banyala Cultural TrustBugerereOctober 19, 2004

Your ExcellencyPresident Y. K. Museveni

Re-A report of the Baruuli/Banyala Culltural Trust, Kay unga District.

Your Excellency, we the Banyala appreciate your effort towards emancipating and liberating the marginalized and the less privileged minority tribes especially the Banyala and Baruuli. We appreciate your effort towards developing all parts of Uganda equally and in particular Kayunga and Nakasongola Districts.

Sir, the 1900 Buganda Agreement deprived our communities of the rights to make decisions on political and socio-economic development.

While under the Buganda kingdom, we were subjected to all kinds of marginalisation. The kingdom did all that it could to assimilate our communities, e.g. when a Munyala/Muruuli gave birth, the child would not be registered as a Munyala/Muruuli, but as a Muganda. Through this assimilation process many Banyala and Baruuli were forced to deny their identity. They instead adopted Buganda culture. Whoever resisted would be victimised by denying him or her privileges.

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However, the coming into power of the National Resistance Movement brought conducive conditions which enabled the re-birth of our culture.

On the other hand, the same agreement placed our land into the hands of Mengo and we the true owners of the land were forced to flee to Teso, Lira, Apac, Busoga, leaving behind our land. When we returned our land had already been occupied by non-Banyala rendering us landless. Today we are squat-ters on our own land, thus prone to eviction. Indeed, in Bbale county a number of Banyala have already been evicted from their bibanja following the sale of the land by absentee Ba-ganda landlords. This state of affairs is threatening economic development and peace in Kayunga District.

Your Excellence, part of the 9000 square miles is found in Bunyala. This land was, as mentioned above, grabbed from us forcefully. So, our request is that the proposed Land Fund becomes operational and be extended to our area so that Ba-ganda landlords be bought off thereby stopping them to evict us from ourGod-given land.

Mr. President, we agree with you that land issues be handled by District Land Boards and not by MengoGovernment.

The Baruuli/Banyala Cultural Trust.

We thank the NRM Government for having set conducive conditions that enabled the return of cultural institutions, in particular the Baruuli/Banyala Cutural Trust. This institution has enabled us to come together again after 100 years of neglect by neo-colonialism.

Arrangements are underway to install our cultural leader,

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who shall be based in Nakasongola as the seat of baruuli Banyala. He shall be known as Isaabaruuli. We are therefore, requesting Government to give this institution the privileges other cultural institutions are enjoying.

We are also requesting that the Isaabaruuli becomes ceremonial head and this should have a constitutional back up.

On the other hand, we vehemently reject Federo as advocated by Mengo and the regional tier arrangement of governmence. We embrace decentralization.

We are also requesting the Government to fund the writing of books in Lunyala and Ruruuli so as to enable the teaching of our mother tongue in schools. Books in our language have been written, but have stopped at manuscript phases pending printing.

Banyala/Baruuli and political appointments.

The past regimes did very little to appoint us into different government departments and parastatals as it did to other tribes. This also helped push us further into less privileged positions.

Therefore, our request on this matter is that you consider us for the same because we also have well educated people who can compete favourably.

Banyala and Kayunga District.

Sir, we appreciate your effort and the NRM Government for having elevated Bunyala to district status. As the indigenous people we are very grateful.

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However, we have not yet benefited much from it. Initially, we thought it would benefit us through curbing marginalisation of our people. We have been patient enough since the inception of the district with the hope that the district leadership would make a positive change, but this has failed.

Most key posts are filled by non-indigenous people. As if that is not enough, the district chairperson recently made a scath-ing attack on our respected Banyala leaders, Ezra Lubega. He said he does not want to hear Banyala issues talked about at Kayunga District headquarters.

Therefore, the only way of solving the above problems is by enabling us to capture leadership posts.

However, we thank you and the NRM Goverrnment for the following achievements:

1. The recognition of Baruuli and Banyala as tribes in Uganda and their inclusion in the 1995 Constitution.

2. Granting Bunyala and Buruuli district status in the names of Kayunga and Nakasongola districts.

3. Building primary and secondary schools in our districts.

4. Building at least one health center per sub-coun-ty.

5. The decentralisation type of governance that has enabled us to begin breaking away from margin-alisation.

6. Peace and tranquility which has fostered economic development and the revival of cultural leader-ship.

7. Development of a professional army that is disci-113

plined and well-behaved.

8. A 33KV electric line so far extended from Owen Falls Dam to Bbale county headquarters.

Musoke Munywanyi MuyaliChairman Baruuli/Banyala Cultural Trust, Bugerere.The National Chairman Baruuli/Banyala Cultural

Trust.

C.C. Hon. Naiga Sekabira, Minister of State for the Elderly and disability

Affairs.

Hon. Muruuli Mukasa, MP Buruuli county Nakasongola District.

Hon. Grace Tubwita, Woman MP Nakasongola District.

Isaabaruuli, Buruuli/Banyala Cultural Trust.

Chapter 11

The Future of Buruuli/Bunyala

In conclusion it is worthwhile to recognize, 114

highlight, and emphasise the role played by pioneer leaders in the seven lost counties who initiated the idea of promoting the identity of the indigenous population. In 1918 the Banyoro of Buyaga, Bugangaizi and Buheekura counties, namely Benwa Rubuto, Zaakaliya Rugangwa and Yowaana Nyakatuura, founded Mubende Banyoro Committee.

In 2000 Christopher Bagonza, Fredrick Kasozi and Sentalo initiated the campaign for Buruuli county to become a districts.

In 2002 Nasani Ngasaki Mpagi, Musoke Munywanyi, James Rwebikiire, and others, initiated the campaign for Bunyala to become a district. It became Kayunga District.

In 1952 Erisa Kaliisa and Joseph Mujoobe Kazairwe leading modern day Mubende Banyoro Committee travelled extensively in the seven lost counties spreading the gospel of liberating the indigenous peoeple.

With introductory messages from the late Omukama, Sir Tito Winyi, the two leaders visited Buruuli and Bunyala in 1952 on a sensitization and recruitment mission. They teamed up with Prince Nyamuyonjo in Bunyala, heir to the famous Kabaleega Admiral who was in-charge of Omukama’s navy on Lake Kyoga.

Kazairwe recruied hardcore patriots in Buruuli and Bunyala who used to represent their compatriots at the annual Mubende Banyoro Committee meetings at Erisa Kaliisa’s residence

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at Ngangi, Buyaga county (Buyanja). Mugurusi Andereya Lubega Kalibeera, former member of Buganda Lukiiko representing Buyaga county, remembers very well the constructive ideas which were usually contributed by people from Buruuli and Bunyala.

However, due to the harshness of Buganda rule, Buruuli/Bunyala patriotism did not develop strong roots in the area. The slavery conditions were too severe to enable the indigenous population to operate freely. Any Muruuli/Munyala who tried to sensitize fellow Baruuli was heavily punished by jailing him.

No wonder then Baruuli Kwebeera, a patriotic Buruuli movement, was nipped in the bud in the 50’s before it took off.

So, Baganda rulers doubled their very successful efforts to Bugandanise the indigenous people. Those efforts worked very effectively until 1966 when President Milton Obote dispatched troops under Idi Amin to storm Mengo to dislodge the Kabaka. That ended the UPC/Kabaka Yekka Alliance in 1966.

Campaign for Buruuli District.

When the NRM came to power there were large districts, too large to be administered effectively. Hence various areas began campaigns to be declared separate districts. Among these were the former lost counties of Buyaga and Bugangaizi which, inspite of having rejoined fellow Banyoro, were feeling uncomfortable being part of Hoima

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District. They successfully asked for district status. They became Kibaale District in 1991. Other areas which became districts at this time were former lost county Rugonjo (Singo) which became Kiboga District. Others were Pallisa district in the east.

The Baruuli took advatange of the new developments to also seek district status. A common feature of the new districts was that they were mostly composed of minority tribes which were being marginalized by the larger majorities. Hence the minorities sought administrative powers to enable them cater for their special interests. Baruuli had been grouped in Luweero District where they experienced a continuation of historic marginalisation. So, patriotic Baruuli, led by Christopher Bagonza, elders Fredrick Kasozi, Sentalo, councillor for Lwampanga, and Butamanya of Kebinyonyi, began demanding for a separate district for Buruuli county.

Their demand was granted July 1 st, 1997 when four other areas, Adjumani, Mayuge, Sembabule, and Busia, were made districts. Buruuli county became Nakasongola Distirict.

The councillors from Buruuli county elected Christopher Bagonza as their first District chairman. He has remained so up to this day. With few buildings to start the new life as a district, the new leadership, as it was in Kibaale District, took over the former Buganda government buildings formerly occupied by Buganda chiefs.

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The displacement of Buganda chiefs from their former premises had a big psychological factor in convincing the ordinary Muruuli that Buganda colonial rule had gone for ever.

However, Buganda authority kept a nominal presence. And, indeed, the fear of Baganda rulers somehow continued to show up. In fact their county chief kept his presence in Nakasongola, until 1994 when the Baruuli/Banyala Cultural leader, The Isaabaruuli was elected.

Buganda Government kept a nominal presence although they had read on the horizon that in Buruuli their power had waned. The Kabaka appointed chiefs who under NRM government had no role or power. They get no salaries, have no administrative powers nor do they have county or sub-county councils from which to exercise powers.

Hence, the intimidating powers of Buganda had almost been extinguished. Buganda authority made a last minute kick of a dying horse. The county chief refused to sit in an office which was in the same building as that of the Isaabaruuli. He said the establishment of a post of Baruuli Cultural leader was a rebellion against the Kabaka. So, how could a loyal Buganda chief have his office in the same building as that of a rebel. It was an ill-advised move because the Baruuli promptly pad-locked it to physchologically demonstrate to the ordinary Muruuli that Buganda auathority had been locked out of Buruuli.

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By November 2004 Buganda kingdom presence in Buruuli had virtually disappeared. As we have shown in the previous chapters, the Baruuli/Banyala disassociated themselves from the Buganda federo demand. Indeed, they categorically said that if Baganda achieve federo status, that will be a signal for Buruuli/Bunyala secession from Buganda.

They outlawed the singing of Buganda anthem, Ekitiibwa Kya Buganda, in Buruuli. All the same some elements of Baruuli, more particularly the indoctrinated white-washed elites, have continued to be ashamed of their Buruuli/Bunyala identity. The slavery mentality still lingers on, on the so-called elites.

Bunyala also demand separate district.

Learning from their fellow Banyoro experience in Kibaale, Buruuli and Kiboga of acquiring district status, the Banyala also, led by veteran elders, Nathani Ngasaki Mpagi, Erisafu Matte, Haji Yusufu Kajula, Musoke Munywani Muyali, Mulanda Eriyakesi, Mboijana, Ezra Lubega, James Rwebikiire, Bugumirwa Miiya, Taragaboine, Mary Ndolere Nabayizi, Kakooza Musangayi, campaigned for separate district status for Bunyala. Their wish was granted in year 2000. Bunyala (Bugerere) which, like Buruuli, was part of Luweero, became Kayunga District with headquarters at Kayunga.

Today, 2004, because of the lingering fear of Baganda, most Banyala have not yet been sensitized enough to be proud of their identity,

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and patriotism. It explains why, inspite of their majority in the district, they have elected only three fellow Banyala to represent them at Kayunga District Council.

What took place in Kibaale and Buruuli with regard to removing Baganda colonial chiefs, was repeated in Bunyala. Chiefs were rendered redundant. However, the county chief of Bugerere, had the audacity to declare that the Banyala have no wish to assert their identity. He said he had held a county council session at which all councillors had unanimously denied a move by Banyala to assert their identity.

However, events on the gound as shown by the Kayunga town rally of August 19, only demonstrate the wish of Banyala to assert their identity. A review of the memoranda appearing in Chapters 7 and 10 suffice to show this.

Having successfully disentangled themselves from Buganda rule, at least practically, Baruuli and Banyala are set on the road for future development.

The two districts are physically not very fertile regions like Kibaale district. Their main food crops are potatoes, cassava. Their main source of income is cattle keeping and fishing. But, the introduction of vanilla growing had proved extremely beneficial, however, the high prices were short-lived. In addition to vanilla, Bunyala grows pine apples at commercial basis.

Cassava is particularly lucrative to the extent of 120

attracting the Japanese to start a cassava processing plant in the two districts. Under JICA, Japanese International Co-operation, are processing cassava for pharmaceutical purposes.

Now let us turn to the future of the two districts since they are naturally grouped together culturally under their cultural leader, the Isaabaruuli.

Chapter 12.

The Way Forward.

In the foregoing chapters the position of Baruuli/Banyala, and indeed the position of the indigenous population in the seven lost counties, is clearly stated. It is as follows:-

1. The seven lost counties suffered a historic atrocity. The indigenous population was by the stroke of the pen while concluding

the Buganda Agreement of 1900, dispossessed of their land and made landless squatters up to today.

2. The seven counties were part and parcel of Bunyoro- Kitara kingdom since the beginning of the earth. In- deed, at the

apex of Mubende Hill, at Nyakahuma Tree, in Buheekura county was located the traditional

coronation spot of the kingdom.

3. Great Britain, with the collaboration of Buganda in

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1890 invaded Bunyoro-Kitara and fought a war stretching to 1899 at the end of which Britain donated the seven counties to Buganda as a reward for assist- ing the British in the war against Banyoro.

4. The population in the annexed counties were placed under slavery, oppressive Buganda colonial rule which embarked on a policy of assimilation and Bugandanisation of the indigenous population.

5. They suffered a cultural onslaught which made them change their culture by transforming them into Baganda. They were humiliated, to near dehumanisa tion by making them slaves.

6. Baganda from Muhwahwa county moved in their thou sands to grab land in the seven lost counties to settle on it. Todate Baganda are still sitting on this land while the indigenous population live on it as squatters.

7. In the various memoranda in chapters 7 to 10, indeed a recurrent subjet in this book, is the appeal by the indigenous population to the Uganda Government to extend the Land Fund, to avail funds to buy off Baganda who grabbed their land and are up to today still owning. That would avail land to the indigenous

population.

8. The removal of Buganda chief’s authority, under decentralization, assisted the indigenous population to shed off the intimidation and fear of Buganda. Baganda chiefs could now be defied with impunity. They became irrelevant, hence removing the single most important instrument of intimidation and oppression..

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9. With the Baganda oppressor safely out of the way, the indigenous population has at long last come out to openely proclaim their identity, patriotism and to es-tablish a forceful urge to revive the traditional spirit of hard work of the people of Bunyoro-Kitara.

10. Hence, the ball has been set rolling as shown in the various memoranda. The dispossessed indigenous population want the historic atrocity to be addressed as is required in the Uganda Constitution. They are tired of living under slavery.

11. With the acquisition of district status in Kibaale, Buruuli, Bunyala, Rugonjo (Kiboga), under decentralisation, the stage is set for the hitherto marginalized seven lost counties to embark on economic, social and political progress.

12. But how will this economic, social, and political revo-lution be achieved?

13. Several channels are open.

(a) As a historically marginalised population, the indigenous people in the seven lost counties are entitled to the United Nations Voluntary Fund for Indigenous Populations. This is an organ of the UN which assists historically marginalized populations. When they spot a population and categorise it as having been historically marginalized, like the people in the seven lost counties were, the UN grants funds to the population for purposes of economic de-

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velopment. Details of how these grants may be secured could be worked out by legal experts.

(b) To effect this it would entail Uganda Government support preceded by for- rmation of a strong body, a caucus of

MP’s hailing from the seven lost cou-nties to champion this

cause.

(c) Another channel of redressing the his torical marginalisaation meted out to the population in the lost counties is to

appeal to the Uganda government to establish a development programme on the level of Luweero, Northern Uganda and Karamoja development progra-

mmes.

(d) It might be baptized; The Lost Coun ties Development Programme.

The population in these counties deserve this special treatment on three grounds:

(i) This area was histori-cally, eco- nomically, very advance under

standards of those days this area was prosperous. Had it not been for the Anglo-Ganda inva- sion it would be highly develo- ped today.

(ii) Anglo-Ganda colonial policy

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purposely kept this area back-ward for fear of enabling it to

re-arm.

(iii) The historic wrong has gone on for over a century, it is high time

it gets addressed. The only way to start addressing this wrong is by availing land to the displaced

indigenous population.

(iv) A body uniting the indigenous population should be formed to

present a united voice not only in the national fora, but also inte- rnationally.

(v) This body would be

responsible for planning how to reddress that historic wrong.

. By Isaabaruuli Isaabarongo Mwogezi Butamanya Mubwijwa.Chairman of Baruuli/Banyala Cultural Trust and Chairman Babwijwa Clan.

For God and My country .

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