The Sebei, also known as the Sabinyi, are a Southern Nilotic ethnic group found across various countries in East Africa, including Eastern Uganda, Western Kenya, the Democratic Republic of Congo, South Sudan, Ethiopia, and Tanzania. In Uganda, they primarily inhabit three districts for instance; Kapchorwa, Bukwo, and Kween.
Within the Sebei community, there are three distinct but closely related tribes residing in the northern and northwestern regions of Mount Elgon and its surrounding plains. These tribes include the Sebei, Varied on Sabei, and Sapei, which originates from Sapin. Additionally, two other groups known as Sor and the Mbai are part of the Sebei territory.
The Sebei territory shares borders with the Republic of Kenya, which is home to the Kalenjin, a larger ethnic group to which the Sebei belong. This proximity contributes to cultural exchanges and interactions between the Sebei and other neighboring communities. Through their shared heritage and geographic location, the Sebei maintain a rich cultural identity while also embracing connections with neighboring groups.
Language
The Sebei people, also known as the Sabiny, primarily speak a language called Kupsabiny. This language is a dialect of Kalenjin and is also spoken by other smaller groups of Kalenjin descent who live around Mount Elgon. The Sebei, along with these smaller groups, inhabit the hills of Mount Elgon and are collectively referred to as the Sabaot.
Kupsabiny serves as a means of communication and expression within the Sebei community, allowing individuals to connect with one another and preserve their cultural heritage. Through this language, they pass down stories, traditions, and knowledge from generation to generation. It plays a vital role in maintaining the unique identity and unity of the Sebei people and the broader Sabaot community.
Clan and lineage in Sebei culture
In Sebei culture, belonging to a clan is a fundamental aspect of identity. Each Sebei individual is a member of a clan, which is a patrilineal social group characterized by strict exogamy. This means that individuals must marry outside of their own clan. Clan membership holds significant importance in a person’s life, often being the first thing one identifies about another person.
There are approximately 200 separate clans among the Sebei people, with each clan tracing its ancestry back to a single founder. The name of the clan is typically formed by adding the prefix “kap” to the founder’s name. However, some clans have names derived from mythic stories or from particular habits or practices associated with the clan’s founder.
Clans play a crucial role in the spiritual and social lives of Sebei individuals, with members feeling a deep connection to their clan and its traditions. Clans are often believed to have a kind of genetic inheritance of traits, further emphasizing their significance within the community.
Sebei Culture
The Sebei people lead a straightforward way of life, primarily focused on agriculture, livestock rearing, and beer production. Jobs commonly held by the Sebei include tending to cattle and cultivating crops, which vary depending on the region they inhabit. Due to their laid-back culture, the need for elaborate social structures is minimal. The Sebei community is generally peaceful, with few instances of criminal activity.
In Sebei culture, there are two main categories of criminal offenses. The most serious offenses involve murder and physical assault, while lower-level offenses may include property disputes or civil conflicts between individuals or groups. Additionally, as a rite of passage, teenage boys and girls undergo circumcision ceremonies within the Sebei community.
Ritual transformation into adulthood in Sebei
In the Sebei culture, the transition from adolescence to adulthood is marked by several ceremonial activities that hold great significance. These ceremonies typically span a period of 1 to 6 months and are a crucial rite of passage for both boys and girls. Boys usually undergo initiation between the ages of 18 to 20, while girls typically participate at a slightly younger age.
Central to these ceremonies is the circumcision of boys, a significant event that symbolizes their transition into manhood. For girls, the counterpart operation involves the complete removal of the labia minora, a procedure known locally as circumcision but more accurately termed labiaectomy or female genital mutilation.
Alongside these primary procedures, there are other ceremonial activities that form part of the initiation process. These may include painting, shaving, and the partial lifting of taboos associated with seclusion.
Female genital mutilation
The Sabiny people of Kapchorwa District in Uganda are known for their practice of female genital mutilation (FGM), also referred to as female circumcision. Traditionally, Sabiny girls are expected to undergo this procedure shortly after reaching puberty, but before marriage. It is believed that removing the clitoris reduces the temptation for promiscuity. Those who refuse to undergo the procedure are socially ostracized, forbidden from marrying, speaking to circumcised women, or undertaking certain tasks considered exclusive to women.
FGM ceremonies typically occur in December of every even-numbered year. During these communal events, several girls undergo the procedure, which lasts for several days. The actual operation, which only takes a few minutes, involves slicing off the clitoris and part of the labia minora. The procedure is performed without anesthesia or disinfectant, using non-sterilized knives, razors, or even sharp metal or glass. Girls are expected to endure the pain silently, as crying out is seen as cowardice.
Short-term complications of FGM include urinary retention, hemorrhaging, and temporary lameness. In the long term, women often experience extreme pain during sexual intercourse and have an increased risk of childbirth complications. Some may even die from the procedure or suffer from HIV transmission and other sexually transmitted diseases due to vaginal tearing.
Public debates about FGM are traditionally taboo, but efforts to eradicate the practice have gained momentum in recent years. In 2010, Uganda made it illegal to carry out or participate in FGM-related events. Despite opposition from traditionalists, President Yoweri Museveni’s government has been committed to abolishing FGM and promoting women’s rights.Jane Francis Kuka, a local educator, was one of the first to openly oppose FGM in the 1970s. She faced strong opposition from community leaders but persisted in her efforts. The formation of the Sabiny Elders Association in 1992 marked a breakthrough in the campaign against FGM, aiming to preserve positive cultural practices while eliminating harmful traditions like FGM.
Despite these efforts, some Sabiny traditionalists still view FGM as integral to their cultural identity. Uncircumcised women may face social discrimination, while those who perform FGM, particularly female elders, maintain their elevated status in the community.
Overall, while progress has been made in the fight against FGM in Uganda, continued efforts are needed to fully eradicate this harmful practice and promote gender equality and women’s rights.
Tourist attractions around the Sabiny people
Kapchorwa District in Uganda stands out as a premier destination for tourists as the place offers opportunities to discover natural attractions.
Mount Elgon national park
Mount Elgon National Park, situated northeast of Lake Victoria, spans across both Kenya and Uganda. It is home to Africa’s eighth-highest massif, Wagagai Peak, standing at 4,321 meters. The park boasts diverse flora and fauna, and its lower slopes outside the national park feature the renowned Sipi Falls, a popular tourist destination in the Elgon region.
Notably, Mount Elgon National Park is unique in that it straddles the border between Kenya and Uganda, creating a shared space between the two countries. This mountain serves as a crucial water catchment area for two major rivers: the Nzoia River, which flows towards Lake Victoria, and the Turkwel River (also known as the Suam River in Uganda), contributing water to Lake Turkana. The park’s resources play a vital role in sustaining the water supply in the surrounding regions.
During a safari to Sabiny land, visitors can explore nearby attractions such as the Pian-Upe Wildlife Reserve and Kidepo Valley National Park in Nakapiripirit district to the north. These protected areas are home to some of Uganda’s endangered species, including ostriches, cheetahs, hyenas, leopards, lions, elephants, and elands. Additionally, visitors have the opportunity to engage with local communities around the protected areas. Besides the Sebei – Sabiny culture, Uganda is multicultural so don’t miss out these neighboring communities like Bamasaba people, the Karamojong people and the Batwa people around Bwindi impenetrable and Mgahinga National park.
Dolwe Island rock art, also known as Lolwe or Lolui Island, is situated in the eastern part of Uganda, in the northeastern region of Lake Victoria within the Busoga region, specifically in Namayingo district. Covering an area of 25 square kilometers, this island has been in existence for approximately 300-500 years.
The landscape of Dolwe Island is characterized by granite rocks and boulders, which dominate the scenery. These natural formations have long-aged rock art designs etched into them, offering a glimpse into the island’s mysterious past. Among these designs are rock paintings, carvings, engravings, and rock gongs, which serve as valuable cultural artifacts providing insights into the beliefs, customs, daily life, and history of the early inhabitants.
Although Dolwe Island’s rock art is not as widely recognized as other sites like Nyero Rock Point, it is endowed with unique archaeological features that contribute to our understanding of the island’s heritage.
Dolwe Island boasts a unique feature as it has thousands of ground depressions carved into its granite slabs. These intricate carvings, often found in remote and inaccessible locations, suggest a ritual or spiritual significance rather than a purely practical one.
Despite its mystical charm, Dolwe Island is home to a community of approximately 10,000 people, with half residing in the town of Golofa. The island’s rugged terrain lacks roads and vehicles, but skilled Boda boda riders navigate sandy paths with ease. Fishing is the primary economic activity, with Nile perch and tilapia being the prized catches in Lake Victoria’s waters.
Standing on the shores of Dolwe Island, overlooking Lake Victoria’s vast expanse, one feels a profound sense of tranquility. The calm blue waters, adorned with sails, offer a peaceful retreat from the mainland’s hustle and bustle.
History of Dolwe Island rock art
Dolwe Island, nestled in the northeastern corner of Lake Victoria within the Busoga region, holds a rich history dating back to the early 20th century. While the Basoga people, native to the region, did not settle on the island due to their lack of fishing traditions, it became home to various communities over the years.
According to oral history, the first inhabitants of Dolwe Island were the Bavuma people from Buvuma Island in 1904. They sought refuge on Dolwe Island after being chased from Buvuma due to a conflict with their king, Kabaka Daudi Chwa II of Buganda. This relocation was part of a broader pattern of resistance against British colonial forces, who forcibly displaced communities to areas free from the tsetse fly, which spread sleeping sickness.
Despite the initial settlement, Dolwe Island faced challenges, including outbreaks of sleeping sickness in the 1920s and 1954, leading to the evacuation of many residents. These disruptions likely contributed to the loss of oral traditions and knowledge of earlier inhabitants.
Nevertheless, Dolwe Island remains a site of cultural and natural significance, boasting rock art sites and other heritage resources. These include Bugire Site 1 (Golofa) and Kandege Site 2, documented by various researchers over the years. Excavations at Bugire 1 revealed artifacts spanning different periods of the Iron Age, shedding light on the island’s past inhabitants.
In recent years, efforts to preserve and manage Dolwe Island’s heritage have intensified. The Uganda Department of Museums and Monuments, in collaboration with organizations like TARA, conducted systematic surveys to record rock paintings, gongs, and engravings on the island. Additionally, the installation of amenities such as cemented ladders and signage aims to enhance accessibility and visitor experience while ensuring proper management and conservation.
How to access Dolwe Island rock art
Accessible via an approximately 5-hour journey by road from Uganda’s capital city, Kampala, or a swift speed boat ride from the main landing site of Bwondha, Dolwe Island offers a tranquil escape from the hustle and bustle of city life.
To reach Dolwe Island from the town of Jinja, travelers can embark on a 25-kilometer drive east towards Iganga town before turning off the highway at Musita trading center. From there, a 54-kilometer drive on a currently under-construction road leads to Mayuge district, followed by another 42 kilometers to Bwondha landing site in Namayingo district.
Once at Bwondha landing site, visitors can board a boat or canoe, depending on availability and affordability, for the journey to Dolwe Island. Private speed boats typically take around 1½ hours, while public boats, which cater to commuters traveling to various islands on the lake, may take a bit longer.
Efforts are underway to advocate for the introduction of a government ferry to facilitate easier transportation of people, goods, and services to and from the island.
The Pearl of Africa Tourism Expo (POATE) was launched by Uganda Tourism Board (UTB) in 2017. Over the years, POATE has become a major travel trade show in East Africa for business to business (B2B) and business to consumer (B2C). The 8th edition of POATE is scheduled to start on 23rd and end on 25th May at the Speke Resort and Convention Centre Munyonyo in Kampala.
The state-of-the-art facility has 200 meeting rooms, 20 boardrooms, 447 accommodation rooms, and 6 outdoor venues. Given its unique location on shores of Lake Victoria, the venue has a tranquil environment for meetings, incentives, conferences, and events (MICE). The event is organised by UTB in partnership with the Ministry of Tourism Wildlife and Antiquities (MTWA), the private sector among other local stakeholders.
Opportunities for trade visitors, local, and international exhibitors intending to take part in the event are available for booking through UTB head offices in Kampala. Over 70 travel business professionals (hosted buyers) and 5,000 trade visitors are invited to attend. POATE offers an opportunity to network and showcase your travel, tourism and hospitality products and services to a potential business partner or client in a safe face-to-face environment.
“Responsible Tourism” is the theme for this year’s Expo and the intention is to create awareness among the various stakeholders about the meaning of the topic. As one of the biggest industries in the global economy, international tourism was projected to reach 90% of pre-Covid-19 pandemic levels by 2024. According to UN Tourism, $1.4 trillion was generated in 2023 which is almost 93% of the $1.5 trillion earned in 2019.
Tourism in Uganda is a fundamental pillar driving economic growth. According to the MTWA Annual Tourism Performance Report FY 2023, tourist arrivals have recovered by 56% after the pandemic from 814,508 in 2022 to 1,272,210 in 2023. The sector generated over $1 billion compared to $ 1.453 billion as foreign exchange in 2017-2018.
As tourism is growing rapidly, it is also causing negative impacts including habitat loss, environmental degradation, deterioration of authenticity among local cultures. Responsible tourism is a branch of tourism that attempts to minimize the negative impact by doing the right stuff. The best way to put responsible tourism into practice requires careful planning and management of tourism by all stakeholders at all levels.
There are several ways that people and organizations in the tourism sector can exhibit responsible behavior. For instance, preserving the natural environment and culture and heritage, hiring local staff, involving local communities in decision making, use of ethical marketing and promotion, corporate social responsibility, and use of eco-friendly products. As such, POATE is offering an opportunity to learn how tourism can promote the sustainable development goals.
Examples of responsible tourism in Uganda include environmental clean-up campaigns that are done by several organisations including the Miss Tourism Uganda and the Uganda Lodges.
Some of the local communities around several national parks are also benefiting from direct involvement with lodges. For instance, the Clouds Mountain Gorilla Lodge in Nkuringo sector in southern Bwindi is actually owned by the community and managed by private lease holders.
Given the high-end nature of the lodge, the resources transferred to the community are very significant, in addition to the staff, food and furnishings which can be sourced locally. Many other lodges also generate modest benefits for the surrounding communities including Nkuringo Bwindi Gorilla Lodge. This is a carbon neutral lodge that works with the Uganda Carbon Bureau to offset its carbon footprint through several projects which include indigenous tree planting, rain water harvesting, pack for a purpose and fair trade policy.
There’s also Uganda Wildlife Authority’s experiential tourism activities that you can do on safari such as lion tracking in Queen Elizabeth national park. These few examples show how Uganda is adapting to the travel trend where there’s a shift from traditional safaris of sun, sea and sand towards the experiential travel which aligns with the sustainable development agenda.
Uganda offers a wide range of tourist attractions of which the most notable are the mountain gorillas in Bwindi and Mgahinga gorilla national parks. These rare endangered primates can only be found in Uganda, Rwanda and DR Congo. Primates give Uganda a competitive advantage through gorilla trekking tours over the game viewing safaris which are dominated by Kenya, Tanzania and South Africa.
In addition to the primates, Uganda also offers 10 national parks, 13 wildlife reserves, and an impressive variety of bird species estimated at over 1073 species, the source of the Nile at Jinja with adventure tourism, whitewater rafting, and bungee jumping. The spectacular Rwenzori Mountains offer multiple-day trekking, beautiful lakes, rich cultural and historical heritage and night life round out the picture. Thus, Uganda offers tours of one or two weeks which combine primate trekking, mountain climbing, adventure, and game viewing.
The Buganda kingdom is the largest of Uganda’s traditional, medieval, and subnational kingdoms. It was established in the late 14th century along the shores of Lake Victoria and grew to become an important and powerful state during the 19th century. Geographically, the Buganda kingdom is surrounded by Lake Victoria to the south, the River Nile to the east, Lake Kyoga to the north, the River Kafu to the northwest, and the districts of Masindi, Hoima, Kibale, Kyenjojo, Isingiro, and Kiruhura to the west.
The Buganda kingdom comprises all 26 districts of Uganda’s Central Region, including the Ugandan capital city, Kampala. It is divided into 18 officially recognized counties known as “masaza”. Each county is further divided into sub-counties called gombolola, which are then divided into parishes known as Miluka (singular: muluka). These parishes consist of two villages.
The kingdom is predominantly made up of Uganda’s largest ethnic group, the Baganda, who represent 16.9% of the country’s population. The Baganda (singular: Muganda) are sometimes referred to as the “king’s men” due to their significance and the roles they play in the kingdom’s political, cultural, and social institutions.
History of Buganda kingdom
The Buganda kingdom is among several kingdoms that emerged after the fall of the Chwezi empire. It was established in the northwest part of Lake Victoria and east of Bunyoro, between Lake Kyoga and Lake Albert. The Baganda people are thought to have originated from Bantu clans that migrated from the Congo Basin, while others came from Eastern Uganda. Some clans of the Buganda kingdom are said to have originated from the Ssese Islands and settled in present-day Busiro, Mawokota, and Kyadondo.
The kingdom’s origin is not entirely clear, but various theories have been proposed. According to oral tradition, the kingdom was founded by Kabaka Kintu, whose origins are uncertain. Traditional legends suggest he came from the northeast, descended from heaven via Bunyoro. Perhaps most credibly, it’s believed he arrived in Buganda from beyond Mount Elgon, suggesting an origin in Sudan or Ethiopia. Kabaka Kintu came to power after defeating the local ruler named Bemba Musota and declared himself the head of all clans, known as Ssaabataka. He took over a house in Naggalabi Buddo, 20 km from Kampala, as a symbol of victory. This house was called Buganda, a name later transferred to the entire territory ruled by Kintu. Naggalabi Buddo remains the coronation site of the Kabaka to this day.
According to Bunyoro tradition, the founder of the Buganda kingdom was Kato Kimera, who came from Bunyoro and is believed to be a brother to Rukidi Mpuga, the founder of the Babito dynasty. It’s believed that Kato Kimera carved out Buganda from the collapsing Bunyoro-Kitara kingdom. King Kato Kimera is said to have brought with him five to six present-day clans of Buganda. After Kintu, 36 kings followed, but they all mysteriously disappeared after laying the foundation of Buganda.
In the early centuries, the kings ruled under the influence of clan heads. By the year 1700, the Buganda kingdom had gained more control over its territories. Initially, the kingdom consisted of only Busiro, Mawokota, and Kyadondo around the 15th century.
During the 16th century, Buganda started to expand its land by conquering several chiefdoms, which increased the number of provinces to 12 by 1890. The newly acquired lands were placed under chiefs chosen by the king. The Buganda army and royal tax collectors were able to quickly move to different parts of the kingdom.
By the 17th century, Buganda had grown to include Singo, Gomba, and Butambala under Kabaka Katerega, who took these areas from the Bunyoro kingdom. Under Kabaka Jjunju, Buganda expanded further to include Buddu and Kooki, which were taken from the Ankole kingdom. By the middle of the 19th century, Kabaka Mawanda had captured the counties of Bulemeezi, Kyaggwe, and Bugerere, making Buganda the largest kingdom in the interlacustrine region at that time.
In 1900, following the Buganda agreement, with the help of the British, Kabaka Muteesa brought in the lost counties of Buyaga, Bugangaizi, and Buluri as a reward for their collaboration with the British in crushing Bunyoro.
Language
The Luganda language is widely spoken in the Buganda kingdom and is the second most popular language used in Uganda, alongside English. Before Uganda gained independence in 1962, Luganda was also used as a means of instruction in schools outside the Buganda kingdom. Previously, local languages were taught in schools until new curricula were introduced.
In literature and everyday conversations, the Buganda kingdom is often referred to as central Uganda because Uganda’s capital city is located within Buganda. This geographical association reflects the central role that Buganda plays within the country, both historically and in contemporary times.
Social structure of Buganda kingdom
The King’s Palace was typically situated on a hill, and upon his passing, this hill would become his final resting place. His successor would then select a new hill for his own palace. Within the King’s Palace were numerous household compounds where his many wives, pages, and chiefs lived. They were all required to spend considerable time in the Kabaka’s palace to show their allegiance to him.
In Ganda society, social organization focused on tracing ancestry through males. A patrilineage comprised four or five generations of descendants linked through male ancestors. These patrilineages formed clans, and clan leaders could convene a council of lineage heads whose decisions affected all lineages within the clan. Many decisions, especially those concerning marriage, were regulated by these councils, as marriages between different lineages formed significant social and political alliances for men.
Leaders of lineages and clans also played a role in maintaining effective land use practices and fostering pride within the community through ceremonies and honoring ancestors.
While many lineages maintained ties to a designated home territory, known as butaka, within their respective clan territories, not all members exclusively resided on butaka land. Typically, men from one lineage formed the nucleus of a village, with their families and in-laws joining them. People had the freedom to leave if they became dissatisfied with the local leader, often relocating to live with other relatives or in-laws.
Religion
The Kiganda religion is the traditional belief system of the Buganda kingdom. It’s essentially animist, meaning its followers believe in serving various ancestral and other spirits rather than a single supreme being. In this religion, temples dedicated to the most powerful spirits are present, each served by a medium and a hereditary priest. These priests play crucial roles in both religious and political matters. Even the most powerful kabaka, or king, would consult with the appropriate spirit mediums before making important decisions or engaging in battles.
The kabaka would appoint at least one female slave or relative to take care of each shrine. These caretakers would provide food and drinks to the shrine’s priest and medium. This shows the importance of these spiritual practices within the Buganda kingdom’s social and political structure.
Political structure of Buganda Kingdom
The Buganda Kingdom is ruled by a Kabaka, an autocratic monarch whose position is passed down through hereditary status and is not confined to any single clan. The Kabaka would marry into as many clans as possible, and one-tenth of these marriages would involve members of the royal harem. The heir of the Kabaka would take the clan of his mother, a custom designed to foster loyalty to the throne. Each of the 52 clans in Buganda could hope to one day produce a king, which encouraged allegiance to the monarchy.
Traditionally, Kabaka Muteesa, who was on the throne when Speke arrived in Buganda in 1862, is listed as the 30th Kabaka. The current Kabaka of Buganda is Kabaka Ronald Muwenda Mutebi II, the 36th Kabaka, who has ruled since the restoration of the kingdom in 1993. The head of the Buganda government is the Katikkiro (prime minister), currently Charles Peter Mayiga, appointed by the Kabaka in 2013. The Buganda parliament is known as the Lukiiko.
Before the Buganda Agreement of 1900,the Buganda Kingdom traditionally allowed for some upward and downward mobility. Any talented person could rise to social prominence, but it was nevertheless strongly stratified with three distinctive classes recognized. The highest class was the hereditary Balangira clan (aristocracy), which based its right to rule on royal blood. In addition to the Kabaka, several aristocratic figureheads were recognized, including the Namasole (queen mother), Lubuga (king’s sister), and Katikkiro (prime minister). Other individuals who held positions of political and social importance were Gabunga and Mujasi, the respective commanders of the royal navy and army.
The middle class in Buganda society consisted of chiefs or Baami. At first, only the Bataka, who were clan heads, held the hereditary status of the Baami. After 1750, however, Bakopi men could be promoted by royal appointment to Baami status based on distinguished service and ability. A hierarchical system of chieftaincy existed, corresponding with the importance of the political unit over which any given chief held sway. The most important administrative division was the Saza (county), each of which was ruled by a Saza chief. These were further subdivided into Gombolola (sub counties), then into parishes and sub-parishes, and finally into Bakungu, which were more or less village units. The Kabaka could choose to hire or fire any chief whenever he wanted, and every level of Baami had to answer directly to him. They were also responsible for maintaining internal security, overseeing royal estates, and serving in the kingdom’s military. This provided a defensive force as well as a mechanism for invasion of neighboring kingdoms to steal ivory, women and slaves. The 1900 Buganda Agreement shifted power to the Lukiiko, which previously functioned as an advisory council, at the expense of the Kabaka.
At the bottom of the social strata was the serf class known as the Bakopi, literally “the people who don’t matter.” The Bakopi were subsistence farmers whose labor formed the base of Buganda’s agricultural economy. Many Bakopi cultivated local staples like bananas, supplemented by sweet potatoes, beans, cassava, and green vegetables. The Bakopi relied on farming the land for their livelihood, but they didn’t have any ownership rights to it. All land in Buganda was the property of the Kabaka, who could allocate the right of usage to any subsidiary chief at whim. The chiefs, in turn, allocated their designated quota of land as they deemed fit, a scenario that encouraged obedience among the Bakopi. During Kabaka Suuna’s illness, it’s said that he ordered 100 peasant men and women to be sacrificed every day until he got better.
Buganda retained self-government within the larger Uganda protectorate but was subject to formal British oversight. The 1995 Buganda Agreement transformed Buganda from an absolute to a constitutional monarchy. During Uganda’s independence, debates arose over Buganda’s constitutional position and its ability to remain self-governing. This led to discussions and agreements, such as the Buganda Agreement of 1961 and the first constitution of Uganda in 1962, granting Buganda a high degree of autonomy.
However, this autonomy was revoked during Obote 1’s regime in 1966, and kingship and the Lukiiko were abolished in 1967. The kingdom was later restored in 1993.
Today, the Kabaka holds only ritual functions and has no political power. He was stripped of his power to prevent tribal differences from disrupting the formation of a unified nation state. Presently, Baganda holds differing beliefs about the Kabaka’s role in the nation state. However, all Baganda participate in the Ugandan governmental system, which comprises 39 districts and a national president. These districts encompass separate units that were once part of the Kingdom of Buganda.
Situated in the northwest of Lake Victoria, the Ssese Islands consist of 84 individual islands. Some of these islands are large and have a dense population, while others are small and uninhabited. These Ssese islands are lushly forested due to the annual rainfall exceeding 2000mm. The largest island in the Ssese group is Buggala, which accounts for more than half of the archipelago’s land area and lies 40 km southwest of Entebbe as the crow flies. Buggala’s principal settlement is Kalangala, which serves as the administrative center of the Kalangala district, encompassing a terrestrial component of 468 sq km and 8635 sq km of open water.
The Ssese Islands have a checkered history as a tourist destination. In the mid-1990s, when tourism to Uganda was still dominated by backpackers, Buggala emerged as the country’s most popular word-of-mouth chill-out destination. However, that changed later in the decade with the discontinuation of the Port Bell ferry, limiting safe access to Buggala to a more roundabout approach via Masaka and Bukakata. This shift opened the way for the more accessible Lake Bunyonyi to capture the hearts of independent travelers.
In recent years, the introduction of a daily passenger ferry from Entebbe has sparked a renaissance in tourism activity on Buggala, although facilities now cater more to Kampala weekenders than to backpackers. That said, Buggala, with its scenic lake vistas and practically limitless opportunities for casual rambling along lush, forest-fringed roads and footpaths, remains an utterly beguiling retreat. This is especially true on weekdays and for those seeking a more off-the-beaten-track and uncontrived alternative to the ever-busy Bunyonyi.
Wildlife in Ssese islands
This archipelago boasts a covering of mid-latitude rainforest, akin in composition to the forest that once covered the adjacent mainland. However, it is far less affected by agriculture and other forms of encroachment. The vervet monkey, a common large terrestrial mammal, is frequently spotted in the vicinity of Lutoboka and Kalangala. While bushbuck and black-and-white colobus are also present, they are seldom observed.
After Buggala became an island, unique animals developed there that can’t be found anywhere else. One special type of creek rat and three types of butterflies evolved just on Buggala. These creatures are exclusive to the island, making Buggala a special home for them.The diversity of water and forest birds is prolific. Expect to see a variety of hornbills, turacos, barbets, robin-chats, weavers, and flycatchers around Kalangala. Particularly common are the jewel-like pygmy kingfisher, intermediate to the orange and white phases. African fish eagles and palm nut vultures are often seen near the lake, while breeding colonies of little egret and great cormorant occur on Lutoboka and other bays.
History of Ssese islands
Little is known about the early inhabitants of Ssese, but some oral traditions linked to the creation of Buganda suggest that its founder, Kintu, hailed from the islands or at least arrived in Buganda via them. The Baganda traditionally hold Ssese in high regard as the islands of the gods. In pre-colonial times, it was customary for the kings of Buganda to visit the islands and pay tribute to several Balubaale, whose main shrines are located there. These included shrines to Musisi, the spirit of earthquakes, and Waneema, responsible for physical handicaps on Bukasa Islands, as well as the shrine to Mukasa, the spirit of the lake, on Bubembe.
Some Baganda historical sources romanticize this relationship, claiming that in pre-colonial times, Ssese, due to its exalted status, was never attacked by Buganda, nor was it formally incorporated into the mainland kingdom. In reality, while Ssese probably enjoyed a degree of autonomy, it was clearly a vassal of Buganda. Revering the island’s spirits, Stanley recorded that they looked down on their human inhabitants for their coal-black color, timidity, superstition, and generally unclean life.
One of the most popular legends associated with a deity from the Ssese Islands dates back to the mid-16th century war when Buganda, led by King Nakibinge, was being overwhelmed in a war against Bunyoro. Nakibinge visited the islands seeking support and was offered the assistance of the local king’s youngest son, Kibuuka, who leaped to the mainland in one mighty bind to join the war against Bunyoro. Despite his tall and powerful stature, Kibuuka, meaning “the flier,” possessed unique fighting skills.As a human-like deity, he could fly above clouds and surprise enemies by throwing spears from the sky. The enemies were confused as they couldn’t figure out where the deadly attacks were coming from. Led by Kibuuka’s aerial attacks, route followed route, and the tide of war swiftly reversed in Nakibinge’s favor as the Baganda army advanced deeper into Bunyoro territory.
Even though Buganda emerged victorious in the war, Kibuuka didn’t live long enough to enjoy the rewards of their triumph. After a victorious battle, Baganda soldiers captured Banyoro maidens, and one of them was given to Kibuuka as his companion. Kibuuka shared his secret with the Munyoro girl, only to discover the next morning that she had vanished overnight. The next day, Kibuuka ascended into the sky as he always did, but this time, he faced a storm of spears and arrows from the Banyoro below. He was wounded by the projectiles and fell into a tall tree. The following morning, an elder discovered Kibuuka in the tree and tried to rescue him. However, in the process, Kibuuka accidentally fell to the ground, where he succumbed to his injuries upon impact.
The scrotum, penis, testes, and other parts of the great Ssese warrior, now regarded as the greatest Lubale of war, were preserved in a shrine where his spirit could be called upon before important battles. The shrine, located near Mpanga Forest, can still be visited, as can a nearby shrine to Nakibinge, also revered as a deity for his successful campaign against Bunyoro. The shrine to Kibuuka was desecrated by the British during the colonial era, and its contents, including his jawbone, are on display in a museum in Cambridge.
How Ssese islands became to be in Buganda’s region
The Bassese people, residing on the islands and speaking a distinct Bantu language closely related to Luganda, were, as described by Stanley, the principal canoe builders and the majority of sailors for Buganda. They played a verifiable though less overtly aggressive role in Buganda’s expansionism during the second half of the 19th century. At this time, Kabaka Suuna and his successor Mutesa dispatched regular military fleets of 300 fighting canoes across Lake Victoria to present-day northwestern Tanzania. These fleets consisted almost entirely of canoes built on Ssese, which, in comparison with the simple dugouts used on the mainland, were highly sophisticated in design. They were constructed with several pieces of interlocking timber and boasted an extended prow that could be used to batter other boats.
Speke described a fleet of boats vividly: “Around fifty large boats, painted with red clay, each with ten to thirty paddles. They had long fronts resembling the neck of a swan or siphon, and at the head, there were horns of the nsuunu (kob) antelope with a tuft of feathers stuck upright, like a grenadier’s plume.” The islanders were better at rowing and navigating than their Baganda neighbors on land. Even though they didn’t directly fight, they usually powered and steered the war fleets.
In the late 19th century, the demands of the Buganda military imposed a heavy burden on the Ssese economy. So much so that in 1898, the islanders petitioned the British governor, complaining that they were regarded in Uganda as being inferior and subordinate to that country. They stated that the severe strain upon the island’s labor resources was so serious that it endangered the canoe services, now essential with the increasing demands on Victoria Nyanza Lake transport. In 1900, an agreement between Buganda and Britain placed Ssese and nine other formerly autonomous counties under the full jurisdiction of Buganda. In the next decade, Ssese faced a serious sleeping sickness outbreak, causing the government to move 25,000 islanders to the mainland due to the high number of yearly deaths.
The resettlement of Ssese happened slowly, mainly because of a sleeping sickness epidemic. By the mid-1990s, the total population of the island was believed to be fewer than 20,000. But since then, the number of people living there has grown quickly. It doubled from about 35,000 in 2002 to an estimated 70,000 in 2015.
Economic activity on Ssese islands
Although much of the land remains uncultivated and supports a cover of natural forest, Buggala also hosts a major palm oil industry. Until recently, it mainly consisted of local farmers who grew a few oil palm trees on their small holdings and sold the produce to the Jinja-based processor Bidco Uganda. This changed in 2011 when Oil Palm Uganda Limited (OPUL), a subsidiary of Bidco, controversially cleared 61 sq km of natural forest and small holdings west of Kalangala to make way for new oil palm plantations. Displaced local community members, some of whom were effectively squatters but nevertheless lost their homes or livelihoods in the land grab, have since taken OPUL to court demanding compensation.
Major Ssese islands
The Ssese Islands are divided into two main groups – the Koome Group and the BugalaGroup. The Bugala group is located in the southwest of Bugala Island, which is the largest in the group. It includes Bukasa, Serinya, Bubeke, Funve, Bufumira, Buyova, and Bugaba. The Koome Group islands are found after Koome Island, which is the largest in the group. They include Luwaji, Damba, and Koome.
While Buggala continues to be the primary tourist hub on the Ssese Archipelago, a noteworthy number of travelers also venture to the petite Banda Island. Additionally, other islands such as Bubeke, Bukasa, and Bufumbira can be visited with varying degrees of ease. Each island offers its unique charm, providing visitors with distinct experiences amidst the picturesque landscapes of Lake Victoria.
Ngamba island
Ngamba Island is mainly rainforest covering an area of about 100 acres that was transformed into a sanctuary for rescued and orphaned chimps in 1998. Ngamba Chimpanzee Sanctuary attracts a number of visitors each month who come to track chimps or volunteer as caretakers. Besides the chimps, Ngamba Island is home to over 119 species of birds and creatures like monitor lizards. Occasionally, hippos and crocodiles also visit the island.
The key attraction on Ngamba Island is the chimpanzees. These chimpanzees are brought here after being rescued from animal traffickers and some when their parents succumb to poaching. Upon arrival, the chimps are often traumatized from their harrowing experiences with poachers or animal traffickers. To prevent bullying by the adult chimps, the orphans are initially separated and gradually introduced to the rest of the community.
Visitors to Ngamba Island Chimpanzee Sanctuary have the opportunity to watch the chimps being fed before they return to the forest. Volunteers can actively participate in feeding the adults and assisting the orphans in adapting to life on the island.
Bugala islands
The island covers an area of over 205 square kilometers and stands as the largest among the Ssese Islands as it ranks as the 10th largest lake island globally. Bugala is the most popular and frequently visited island, being the most developed and suitable for tourists. It hosts Kalangala town, the administrative capital for most of the other islands. To reach the island, ferries dock at Luku.
Bugala Island boasts numerous hills, each offering splendid views of the lake, passing boats and ferries, as well as the bustling human activities taking place on the island.The island is a home to the largest palm oil plantation in Uganda that creates employment opportunities for island residents. Bugala Island offers birdwatching and primate viewing; most common primates on the island include Vervet Monkey, Colobus monkeys, bushbucks, and snakes can also be spotted. The southern end of the island is home to a small population of hippos. Bugala Island serves as a sanctuary for three endemic species: creek rats and three types of butterflies.
Due to significant human activity and revelers on Bugala Island, it tends to be noisy over the weekend. For those that need quieter and more remote visit islands like Bulago, Bukasa, and Banda are recommended.
Bulago island
Bulago Island is one of the largest of the Ssese Islands and covers an area of over 510 acres, approximately 2 miles in length. The island has sandy beaches and it is surrounded by numerous cliffs and protruding rocks. Bulago Island is an ideal destination for nature walks and a peaceful escape from the noisy city. From one of the hills on the island, visitors are rewarded with stunning views of the lake and distant islands.
Bulago Island is also a home to avian life, attracting both resident and migratory birds that gather to feed on the abundant fish and inland insects. One can get to Bulago Island by using a speedboat from Munyonyo which takes approximately 45 minutes.
Lutoboka island
There’s more to this beautiful bay than a ferry jet. Located 1 km downhill from Kalangala, the bay is sandy, forest-fringed, and offers a variety of beach activities, including swimming, although bilharzia is certainly a risk. Canoeing is also available at some resorts, along with the new nine-hole golf course at Ssese Islands. The forest encircling the bay hosts a wealth of birdlife, best seen from the dirt road running northwest of the jetty towards Victoria Forest Resort.
Other islands
The second-largest island in Ssese is Bukasa, situated on the eastern end of the archipelago and widely regarded as even more attractive than Buggala.The island is covered in dense forest, which is home to a wide variety of birds and monkeys. You can explore the island by walking along well-maintained roads, with the path to Rwanabatya being especially suggested as a great route to take. Individual points of interest on Bukasa include the beach at Misenyi Bay, a plunge pool ringed by the forest, and a waterfall. Several other small, mostly uninhabited islands can be reached by fishing boat as day trips from Buggala.
What to see and do on Ssese Islands
There are a variety of activities and excursions on Buggala Island. If you don’t fancy exploring on foot, you can also enjoy a cruise safari in Kalangala or rent bikes.
Sport Fishing
Sport fishing is one of the activities done in Uganda as it is always organized by various fishing villages as they aim at catching the largest fish. The most caught types of fish include Tilapia, but the ultimate prize is landing the Nile Perch, the largest fish in Lake Victoria. International visitors interested in sport fishing must obtain a fishing permit. One to do this activity should have a fishing gear which can be rented from the islands at a reasonable price
Although, it’s advisable to bring your own equipment for a better experience. If, for some reason, you prefer not to venture into the water yourself, you can simply observe the fishermen from a distance as they cast their nets. Incase one want to do this activity should organize with the tour operator for better experience
Village and Nature Walks
The Ssese Islands boast ample forest cover which provides opportunities for walks amidst lush greenery and vibrant flowers. Explore and visit one of the fishing villages to gain insight into the daily lives of the local people. It’s important to note that poverty and underdevelopment are still prevalent issues in the Ssese Islands. Many fishermen, despite their hard-earned income, often spend money on alcohol and other indulgences.
Visit the Nanziri Waterfalls
These waterfalls are located on Bukasa Island near Wanema’s shrine and the sacred Nanziri cave, these mysterious waterfalls are considered sacred by the locals. Visitors are required to remove their shoes and speak in very low tones as a sign of respect. The local guide will inform you of the rules to be followed while in this place.
While at the waterfalls, you will observe remnants of various sacrifices made to Nanziri, and considered to be the god of the waterfalls, and other spirits. These sacrifices made include coins, pieces of meat, and coffee beans. People from different walks of life visit this place to seek blessings, protection, wealth, and fertility. Fishermen, in particular, frequent the site to seek blessings before heading out to fish. The locals even believe that the water from the falls can cure various diseases.
Cultural Visit
The Ssese Islands stand as one of the last strongholds of Buganda’s ancient cultural practices. For those interested in learning more about Buganda’s traditional religions and culture, a visit to the Kihumuro Cave. The cave is about 40 meters long having a wide entrance with a small exit. In Baganda it is believed that the ancient gods and spirits rested in these caves. The custodian and his assistants of the caves are fond of smoking pipes as they pray to the gods like “Muwanga Jajja.” Those visiting the cave are supposed to remove shoes and follow specific rules.Inside the cave, you’ll find ancient artifacts like old spears, coffee seeds, bark clothes, and other sacred objects. This cave is often visited by important people in Uganda who seek blessings for their businesses and careers.
Another interesting place to explore is Wanema’s shrine in Bubeke. This shrine is well-organized and located in a large grass-thatched hut surrounded by a fence made of reeds. The shrine is attended by women and are always willing to share information about its origin. Those visiting this place pictures are not allowed, and there are other rules to follow to avoid offending the spirits. Sacrifices, such as chickens, goats, money, or even monkeys, are offered by those seeking answers to their worldly problems or claiming to have had their problems solved. However these ancient practices are gradually fading away. And many youth are leaving the islands for greener pastures, where they discover broader opportunities instead of remaining tied to these gods associated with smoke. Christianity and Islam are the two main religions in Uganda nowadays. Even though some people still visit the traditional shrines quietly, many are afraid to be linked with them. They worry about being judged as bad or old-fashioned.
Wildlife Viewing
The Ssese Islands are home to various primate species, including Vervet and Colobus Monkeys. Crocodiles occasionally visit some of the smaller islands, while hippos can be observed in the southwestern shores of Bugala. These large mammals, along with the elusive Sitatunga, favor the marshy shorelines due to lower human visitation. The Sitatunga in the Ssese Islands have evolved to have larger horns compared to those seen in wetlands elsewhere.
Quad Biking
Tourists can use quad bikes to explore the Ssese Islands, allowing them to visit the beaches, forests, and fishing villages while enjoying a great ride along the way. These quad bikes are primarily used on Bugala Island since they are all-terrain and do not require anyone’s prior experience with a motorbike. People of all ages can use these bikes, but the experience is even more enjoyable when done with friends or family. A training session is provided before heading out to the established circuits. Given the substantial size of Bugala Island, it’s advisable to bring a packed lunch. Quad biking for one hour costs approximately 70,000 Ugandan shillings.
Chimpanzee Tracking in Ngamba Island
Ngamba Island was established by the government and the Jane Goodall Foundation as a sanctuary for rescued chimpanzee orphans. Visitors are welcome to offer volunteer work on the island or simply visit to observe the chimpanzees in their natural habitat. Feeding the chimpanzees at the sanctuary is a popular activity among tourists, and the island also provides opportunities for birdwatching and boat cruises.
How to access Ssese Islands
There are two reliable options for reaching Buggala—either using a direct ferry from Entebbe or taking a more roundabout route via Masaka and Bukakata. When the Entebbe ferry is non-operational, you could also use a motorized lake taxi from nearby Kasenyi, which comprises the only public transport to the other smaller islands. However, it is possible to charter a lake taxi from Lutoboka to Banda Island.
By ferry from Entebbe
The MV Kalangala is a daily passenger and vehicle ferry service that connects Lutoboka Port on Buggala Island to Nakiwogo Port, which lies 3 km west of central Entebbe. The ferry departs from Nakiwogo at 14:00 daily and starts the return trip from Lutoboka at 8 am the next morning. It offers first and second-class seats, and vehicles are charged for a one-way crossing. Additionally, there is an option to park vehicles in a compound at Nakiwogo for a small fee. Onboard, passengers can purchase bottled drinks and snacks.
By ferry via Bukakata
A free vehicle ferry service connects the mainland port of Bukakata, which is 40 km east of Masaka city, to Luto, which is 30 km west of Kalangala, several times daily. Two different ferries cross back and forth regularly between 8:00 and 18:00, taking 30 minutes. However, the connection between their real-time movements and the complicated timetable posted at the port is tenuous at best. Therefore, it’s best to just show up when it suits you, as you may wait more than an hour for the next boat.
To reach Bukakata in a private vehicle, you can follow either of the routes to Lake Nabugabo. Using public transport, a reliable daily bus service to Kalangala via Bukakata leaves Kampala New Taxi Park at 8 am. Coming from Masaka, a few matatus run daily between Nyendo and Kalangala via Bukakata.
By lake taxi from Kasenyi
The main port for motorized lake taxis is Ssese Kasenyi, which lies 5 km east of Entebbe town as the crow flies but 11 km away by road. Lake taxis to Lutoboka tend to be overloaded and frequently capsize during stormy weather, causing up to 100 fatalities annually, so they cannot be recommended. Lake taxis from Kasenyi to Banda or Bukasa islands are no safer, but since they are the only direct option from the mainland, many travelers opt to use them.
The Abayudaya community is found in the outskirts of Mbale at Nabugoye Hill which emerges as the sacred site of the Moses Synagogue, a spiritual home for a small and secluded community of Ugandan Jews. While the Abayudaya have yet to receive formal acceptance as Jews, there is a growing anticipation that this might change in the years to come, pending an official conversion recognized by a court of Rabbis.
Regardless of official recognition, the Abayudaya seriously adhere to Jewish customs and rituals, observing the same holidays as their Jewish counterparts worldwide. Their Sabbath services unfold on Friday evenings and Saturday mornings, and they rigorously maintain kosher practices in alignment with Talmudic law. Although they abstain from partaking in local Bamasaba circumcision rituals, choosing instead to circumcise males eight days after birth, their commitment to Jewish traditions remains firm.
Marriage outside the community brings about a transformation in status for the Abayudaya. Those who marry non-community members are no longer considered Abayudaya unless their spouses willingly embark on the journey of conversion. This interplay of tradition, faith, and community dynamics creates a unique shade which reflects the Abayudaya’s dedication to their Jewish identity in Uganda. As the future unfolds, the Abayudaya’s journey towards official recognition promises to be a significant chapter in the narrative of global Jewry.
History of the Abayudaya community
In the late 19th century, the term “Abayudaya” found its origins in the Luganda language. Missionaries of the time created this term in an attempt to distinguish the exotic religion they were introducing from European influences, drawing a connection to the people of Judea instead. However, this strategic move took an unexpected turn when the first Luganda translation of the Bible was unveiled.
Literate Muganda individuals began to question the missionaries as to why their local tradition of polygamy faced condemnation when many of the Abayudaya portrayed in the Old Testament proudly embraced having more than one wife.
Among the notable religious objectors in Uganda during the early 20th century was Malaki Musajakawa, a charismatic figure who led the Malakites, an Africanist Christian sect. At its peak, the Malakites successfully attracted a substantial following, with estimates suggesting up to 100,000 Ugandans persuaded from more conventional denominations.
The Malakite doctrine, rooted in a selective interpretation of Old Testament verses, took firm posture against the consumption of pork, the use of any form of medicine, and proudly supported polygamy. Unsurprisingly, these unconventional beliefs did not sit well with British colonists, leading to increased tensions between the authorities and the sect.
The turning point occurred in 1926 when a plague swept through Uganda. The Malakites boldly protested the use of vaccination to combat the disease which resulted in a violent clash with the authorities. In the aftermath, Malaki Musajakawa faced imprisonment and eventual exile to northern Uganda. His life concluded tragically after a prolonged hunger strike, marking the end of the Malakite sect as it gradually disbanded.
A pivotal figure in the dissemination of Malakitism across eastern Uganda was Semei Kakungulu. Disappointed with the colonial authorities after retiring from the presidency of Busoga in 1913, Kakungulu embraced the anti-establishmentarian belief of the expanding faith. Shifting away from politics, he dedicated his focus to spiritual matters, immersing himself in the Bible and other Christian tracts.
Inevitably, Kakungulu began to formulate his own interpretations of Malakite doctrines, leading to a split within the Mbale Malakites. The primary point of contention centered on male circumcision. Kakungulu and his followers, aligning with Old Testament teachings, considered circumcision integral.On the contrary, a majority of Malakites viewed it as desecration.
The dispute, rooted in Kiganda tradition, forbade any form of bodily mutilation. However, Malakite objections to circumcision were rationalized by attributing it to the practices of the Abayudaya people, who were portrayed as non-believers in Jesus Christ.
The foundation of the present-day Abayudaya community can be traced back to 1920 when Semei Kakungulu, disappointed by the internal conflict within the Malakite sect, declared a complete separation. Frustrated with the infighting, Kakungulu chose to align himself with those willing to undergo circumcision, proclaiming them as “the Jews.” At the age of 50, Kakungulu underwent circumcision alongside his firstborn son, initiating a tradition of circumcising his subsequent sons eight days after birth and giving them Old Testament names.
In 1922, Kakungulu published a distinctive Luganda religious text deeply influenced by Jewish principles. This text emphasized unwavering faith in the Old Testament and its commandments, marking a defining moment for Kakungulu and his followers.
However, Kakungulu’s version of Judaism during this period was a blend of Jewish and Christian customs. Having never encountered genuine Jews and lacking knowledge of authentic Jewish practices, the Abayudaya referred to their place of worship not as a synagogue but as a “Jewish church.” Remarkably, they accorded equal significance to Christian baptism and the act of circumcision.
This practice persisted until 1926, when Kakungulu, under the apprenticeship of Yusuf, a Jewish settler, underwent a transformative six-month instructional period. Guided by Yusuf, Kakungulu revised his religious text, removing Christian prayers. He directed his followers to abandon the baptism of children, observe the Saturday Sabbath, and adhere to Jewish dietary customs, signifying the community’s formal conversion to Judaism. This pivotal moment marked the Abayudaya’s commitment to embracing a more authentic Jewish identity under the guidance of Yusuf.
Remaining true to his iconoclastic nature, Semei Kakungulu upheld a particular Malakite doctrine that sharply contrasted with modern Judaism: the outright rejection of medicine. This idiosyncratic stand, symbolized by Kakungulu’s unwavering convictions, persisted even in the face of a critical health challenge. On November 24, 1928, Semei Kakungulu suffered from pneumonia and refused any medical intervention that could potentially have saved his life.
However, after Kakungulu’s death, the Abayudaya community intentionally distanced themselves from their neighbors, embracing a lifestyle devoid of materialistic values. They are easily identied in a crowd by their distinctive attire of animal hides and barkcloth.
During the early years, the Abayudaya faced mild persecution, particularly from neighboring Christian communities that held prejudiced views against Jews. Despite such challenges, the community flourished until 1971 when Idi Amin, the then ruler, imposed a ban on Judaism. Amin ordered the closure of 32 synagogues and mandated the Abayudaya to convert to either Christianity or Islam. In the face of this oppressive regime, approximately 3000 Abayudaya renounced their faith to escape the threat of beatings or torture by the military.
The Amin era marked a dark period for the Abayudaya community, with some members facing brutal consequences for their commitment to their beliefs. Despite these hardships, a few hundred practicing Abayudaya persisted by the end of Amin’s rule. Since then, the community has enjoyed the freedom to practice their faith without persecution, with their numbers growing to around 2000 individuals. The Jewish converts stay at Nabugoye hill, also known as Galilaya which belonged to their founder, Semei Kakungulu
Additional communities and synagogues have emerged in Namanyonyi, Pallisa, and Namatumba. Although debates within the broader Jewish community persist about the full acceptance of Abayudaya, significant strides toward integration have occurred under the leadership of Gershom Sizomu, the Chief Rabbi of Uganda.
Music to the Abayudaya community
Under Kakungulu’s guidance, the Abayudaya community developed a distinctive style of spiritual music, blending the text of recognized Jewish prayers with African melodies and rhythms. This musical tradition, captured on CDs, reflects the resilience and revival of a community that has weathered historical challenges to sustain its unique identity and faith.
One remarkable album, titled “Abayudaya,” stands out as a testament to the community’s musical prowess. Produced by Jeffrey Summit, this masterpiece earned a Grammy nomination for the Best Traditional World Music Album at the 47th Grammy Awards in Los Angeles on February 3, 2005. This recognition catapulted the Abayudaya onto the global stage, acknowledging their unique blend of traditional African and Jewish musical expressions.
The Abayudaya community has continued to thrive as Noam Katz, a Jewish American musician has played a pivotal role in elevating the Abayudaya’s musical journey. He features them in several of his songs, Katz has been a catalyst for further acclaim and respect for the community. The distinctive nature of Abayudaya music lies in its fusion of Luganda and Hebrew, creating a harmonious blend of African and Jewish linguistic and musical traditions.
In their psalms and prayers, the Abayudaya infuse a distinctly African tune and rhythm, adding a rich layer to their spiritual expressions. The interplay of languages and melodies reflects the cultural duality that defines the Abayudaya musical experience.
For the elders of the Abayudaya community, they believe music holds a profound significance. It has been a source of resilience, enabling them to navigate through challenging periods, particularly during the tumultuous reign of Idi Amin. As the Abayudaya continue to craft melodies that echo their faith and heritage, their music stands not only as a testament to their journey but also as a bridge connecting diverse traditions in a harmonious symphony.
Nabugoye synagogue and Kakungulus grave
Located 4 km east of Mbale city, Nabugoye Hill stands as the spiritual home for the Abayudaya, an isolated Jewish community founded in 1920 under the leadership of the Musoga politician Semei Kakungulu. At the top of this community lies the Moses Synagogue that was built on a flat site and surrounded by other small structures. The synagogue was constructed in buff colored stucco at the front facade yet exposed on the sides and rear of the building. It has a corrugated metal gabled roof that is set on simple wood framing with ten glass window units with metal security grilles. Other synagogues have opening walls and two single and one pair of painted wood paneled doors. Above the doors it has perforated bricks that act as vents. The front side of the synagogue is hand painted with the name of the community and two menorot which give a clear indication that it is an Abayudaya Jewish house of prayer. The optimal time to visit Nabugoye, especially for an overnight stay, is during the weekly Shabbat. They start on Friday night and extend into Saturday morning, the Shabbat culminates in the Torah reading by Rabbi Gershom Sizomu. Notably, Rabbi Gershom Sizomu holds the distinction of being the first indigenous Black African rabbi, having received ordination in the USA in 2008.
The Nabugoye Synagogue has evolved into a pilgrimage site, attracting curious visitors from Israel and other parts of the world. Despite its Jewish roots, the synagogue warmly welcomes individuals of diverse religious backgrounds. Rabbi Gershom Sizomu, proficient in English, ensures that all visitors feel included. There is no entry fee but donations can be offered. Visitors are advised that photography in all forms is prohibited between Friday sunset and Saturday.
A brief 10-minute walk to the east of the synagogue leads to the covered grave of Semei Kakungulu. Marked with a Star of David and three spears, this resting place is adjacent to those of Kakungulu’s brother and daughter.
The National Identification and Registration Authority (NIRA) is facing a wave of unease amid reports suggesting a covert move to merge the organization with the Directorate of Citizenship and Immigration Control (DCIC). If implemented, this merger would birth a new entity termed the National Citizenship and Registration Services.
The alarm was sounded after revelations that a group of high-ranking officials within NIRA and the Ministry of Internal Affairs are purportedly advocating for this merger. The envisioned move has sparked concerns about the independence of NIRA, particularly in light of a Cabinet decision during last year’s government body mergers. The Cabinet had then decided that NIRA should maintain its autonomy, acquiring an expanded role in registering births, marriages, and deaths of citizens, a responsibility previously handled by the Uganda Registration Services Bureau.
A meeting held on January 24 at the Ministry of Internal Affairs, involving key figures such as Lt Gen Joseph Musanyufu and Brig Stephen Kwiringira, Deputy NIRA Executive Director, allegedly aimed at discussing the potential merger of bodies under the Ministry. While Simon Mundeyi, the spokesperson for the Internal Affairs Ministry, acknowledged the meeting, he denied any covert plans to merge NIRA with DCIC. According to Mundeyi, the meeting primarily focused on discussions about NIRA’s functionality, particularly regarding additional responsibilities related to registering foreigners.
However, concerns have been raised regarding past discrepancies, such as the issuance of national IDs to individuals from countries, like Pakistan, that do not allow dual citizenship. Mundeyi acknowledged past mistakes, citing instances where letters from the late Honorary Consul of Pakistan, Mr. Katatumba, recommended some Pakistanis for national IDs, inappropriately asserting that Pakistan permitted dual citizenship. Subsequent clarifications from the Pakistan Embassy rectified the error, confirming that they do not allow dual citizenship. In response, Mundeyi emphasized that the Ministry has become stringent, scrutinizing the law and verifying the aliens’ country of origin before issuing certificates.
Despite these clarifications, questions persist over the potential merging of NIRA with DCIC. NIRA Deputy Executive Director, Brig Stephen Kwiringira, stated that he is unaware of any plans for such a merger, emphasizing that the Cabinet’s agenda cannot be determined by discussions at levels lower than the Cabinet itself.
As these discussions unfold, the fate of NIRA remains uncertain, with stakeholders closely monitoring developments amid the evolving landscape of Uganda’s identification and registration authorities.
NIRA Contracts with other organizations
Sources have also disclosed allegations of internal maneuvering within the Ministry of Internal Affairs, where officials purportedly supported two companies, Muehlbauer and Mossip, in a multi-billion shilling deal to supply software and ICT accessories for NIRA. Unsuccessful in their endeavors, these officials are now rumored to be pushing for the merger with DCIC to potentially influence a new procurement process managed by the Internal Security Organization (ISO).
The deal to process national IDs was awarded to Uganda Security Printing Company (USPC), a joint venture with the government. However, concerns arise that regaining the mandate of processing national IDs would not only grant Internal Affairs Ministry officials access to significant funds for the project but also potentially cover up illegal activities.
NIRA has allocated a budget of Shs 666 billion for the 2024/25 financial year for the implementation of the mass registration and renewal of national identity cards, expiring in August 2024. As the controversy unfolds, stakeholders closely monitor the situation amid the evolving of Uganda’s identification and registration authorities.
The National Identification and Registration Authority (NIRA) in Uganda is reportedly encountering challenges in its mass enrollment and renewal project, with concerns arising over a significant increase in costs for procuring biometric kits. NIRA is said to be acquiring 5,500 kits for the project, with the total cost surging from an initial estimate of Shs 121 billion to a staggering Shs 148.5 billion.
Originally priced at Shs 17 million per kit, the cost has now been raised to Shs 22 million per kit, resulting in the substantial escalation of the overall procurement expenditure. Comparatively, in Ethiopia, the government is acquiring biometric kits at $3,000 (Shs 10 million) each for its national ID project.
NIRA recently announced its intention to incorporate iris biometrics into the new ID card, which will also serve as a travel document within the East Africa Region. The card is set to feature advanced security measures to ensure robust ID verification and authentication without compromising personal data.
According to NIRA’s regulations, individuals holding expiring national IDs are required to apply for renewal using Form 9 at least two months before the card’s expiry. This implies that by June, NIRA should have commenced the processing of IDs for the 17.4 million unregistered Ugandans and the renewal of identity cards for the 25.9 million already registered individuals.
As the mass enrollment and renewal project unfolds, the challenges faced by NIRA, particularly the cost escalation, raise questions about the efficiency and financial implications of the initiative. Stakeholders are keenly observing developments in the lead-up to the implementation of this significant national ID undertaking.
Bethel chapel is nestled on Biku Hill 18 km drive from Nebbi Town in Uganda and recognized as the world’s smallest church. It was discovered by two UN officials, Solomon Oleny and Miburu, during their mission. This petite architectural marvel holds pride in Uganda’s heritage.
The church was constructed in 1996 and named after retired Ugandan Arch-Bishop Orombi Henry Luke and Korean figure Song, the Chapel is renowned for its outstanding design. This religious sanctuary has a distinctive purpose, accommodating only three individuals, including the preacher. This emphasizes an intimate and personal connection with spirituality.
Construction and Features on the church
Bethel church was constructed with 79 bags of cement with an intention of lasting for 500 years, it has 10 prayer points each having a different symbol giving people a chance to pray for different things as well as meditating. The first prayer point is located at the top of the hill where a big cross lies and it’s where the prayers start. The second is a Lilliputian building that is constructed in memory of Jesus christ. The building has 12 windows in the east and west that represent the 12 disciples of Jesus Christ and the place always receives pilgrims that come from Sudan, Rwanda, DRC, Kenya and Tanzania. Further, at this same point one is able to have views of Namrwodho falls which harbors a number of shoebill stork
The prayer point three was crafted in the shape of a map of Africa and it has two entrances and 10 windows symbolizing the ten commandments of God. This point converges islamic believers and other religions that come to praise the Lord.
Prayer points 4,5 and 6 are stationed in the quiet garden as the prayer point 4 was constructed in the heart with a cross formed by 33 stones that represent the 33 years of Jesus christ.
The prayer point 5 was crafted in the form of an arrow head symbolizing the speed of the youth and it has 66 windows which represent the 66 books in the bible as the 39 books from the old testament and the 27 in the new testament. The point has three doors crafted inform of a standing man, this represents those who are well equipped with the gods word
The sixth point was constructed in the altar shape with rough stones on the cross; this represents the living testimony that the church is a living offering to Christ’s mission and the stones justify that christians are living stones.
The prayer point 7 was constructed in the globe shape and is located at the back of rock with an open-end cave as the base. In case one wants to pray from here, you have to crawl from one side to another which symbolises Christ’s suffering. While crawling, one crawls in the cave’s darkness experiencing terrifying thoughts and this takes about five minutes.
The eighth point demonstrates the smallest church in the world, Bethel church has 12 windows at the entrance which represent the 12 stones of Aaron breast (12 tribes of all saints). There are seven beams on the ceiling of the church that are used to demonstrate the seven colors of rainbow. The rainbow in the bible represents God’s covenant of not not destroying the world again with floods. The window on the east offers a view to the cross that is placed on top offering an opportunity to christians to look up to Jesus. The midpoint of the church is purposely for spiritual healing for people who come to meet God in a unique way to get vision for their future and become the behold soldiers of gospel. The prayer point was built in the womb shape along the main chapel and it’s the smallest of all. However, it is not accessed by the clergy and tourists as well. This chapel indeed holds the title of the world’s tiniest church with a capacity for only three people including the priest. It surpasses the renowned Living Water Wayside Chapel in Canada which was previously mistaken for the smallest church. The Canadian chapel, along the Niagara River in Ontario was built by the Christian Reformed Church in 1969 and can accommodate six people.
However, the Guinness Book of World Records, acknowledged the Canadian chapel, might need to reconsider its standings in light of the recent discovery of the smallest church in Uganda
How the smallest church was discovered
As Solomon Oleny, Miburu, and their companion Godfred ascended Biku Hill during a UN mission, they unexpectedly stumbled upon the Chapel that was situated on top of the hill. The humble stone-built structure standing 8 ft tall and 2.5 meters wide caught their attention. The chapel is an integral part of a prayer center on the mountain that is designed to foster a unique relationship between Christians and God by offering a secluded space for personal worship.
Religion Tourism
Uganda has become a destination for religious tourism, with the Chapel on Biku Hill serving as a focal point for Christians seeking moments of prayer and reflection. Its tranquil setting and symbolic humility draw numerous visitors, creating a sacred space for spiritual contemplation.
The Chapel has played a significant role in popularizing religious tourism in Uganda. It retraces the steps of the martyrs from Busega to Munyonyo, passing through Natete and Kisenyi, offering a historical and spiritual journey for those who visit.
In 2020, the President of Uganda, H.E. Yoweri Kaguta Museveni, officially launched the construction site in Katonga, Mpigi District, where the UPDF is diligently working on the Uganda National Military Museum.
President Museveni, during the launch, expressed optimism about the project’s potential. The estimated cost of the museum is Ugx 110 billion, and it is anticipated to become a marvel, significantly contributing to the growth of tourism in Uganda.
The President, during the groundbreaking ceremony, recommended the inclusion of portraits of historical figures like the late Muammar Gaddafi, Julius Nyerere, and Samora Machel at the site, acknowledging their significant contributions to the struggle.
Katonga holds numerous memories of NRA historical figures, and the primary objective of this military museum is to preserve and conserve the rich history of the Uganda.
Harriet Nabunnya, a technical officer from the UPDF, provided insights into the project, stating that the military museum would cover the country’s military history dating back to 1894. She explained that the army would acquire items associated with the military museum from private individuals and recreate what is unavailable based on existing pictures.
In August 2022, an 8-person delegation from the UPDF undertook a benchmarking mission to South Africa. The goal was to gain knowledge and insights from the South African National Defense Force regarding the construction and operation of military museum. This visit is crucial as Uganda moves into the implementation phase of its first military museum at Katonga.
Upon completion, this museum is poised to be the largest military museum in Africa, surpassing those in Algeria and Egypt.
Col. Akiiki, the UPDF deputy spokesperson, expressed confidence that with the involvement of the UPDF Engineering Brigade, the project will proceed as planned without any doubt.
According to Col. Deo Akiiki, the center is expected to significantly boost tourism in the country. It is anticipated that both local and international tourists will flock to the site to marvel at its unique architectural design and the diverse array of items on display.
About the NRA
The National Resistance Army (NRA), the military arm of the National Resistance Movement (NRM), emerged as a rebel force during the Ugandan Bush War or Luwero War. This guerrilla conflict was waged against the governments of Milton Obote and later Tito Okello. The NRA received support from Muammar Gaddafi.
In 1981, the NRA came into existence through the merger of Yoweri Museveni’s Popular Resistance Army (PRA) and ex-president Yusuf Lule’s Uganda Freedom Fighters (UFF). Museveni, then leader of the Uganda Patriotic Movement party, alleged electoral fraud after the disputed 1980 general election and declared armed rebellion.
Museveni, drawing on his guerrilla warfare experience with Mozambican Liberation Front (FRELIMO) in Mozambique and his own Front for National Salvation (FRONASA) formed in Tanzania to combat Idi Amin which led the to victory of NRA against Ugandan National Liberation Army (UNLA) in 1986. When the NRA entered Kampala in 1986, about a quarter of its 16,000 combatants were Banyarwanda, and Fred Rwigema served as its deputy commander, marking the transformation of the NRA into the national army.
Subsequently, the UNLA conducted attacks against civilians in northern Uganda, largely targeting the Acholi people as a form of retaliation for Operation Bonanza, a scorched-earth operation ordered by Milton Obote during his presidency.
From 1986 to 1990, the Museveni regime sought to quell insurgencies and establish control over the army. Despite government claims of defeating the UNLA and other rebel groups, insurgent activity persisted, especially in the northern, eastern, and western regions. In April 1988, 3,000 former Uganda People’s Army (UPA) fighters and members of other rebel groups accepted a government amnesty, surrendering and declaring support for Museveni’s regime. In June 1988, a peace agreement was reached with Uganda People’s Democratic Army (UPDA) commander Lieutenant Colonel John Angelo Okello. Although the NRA integrated many UPA and UPDA members, some rejected the peace accord and continued to resist the NRA.
Following the passing of the 1995 Ugandan constitution, the NRA was renamed the Uganda People’s Defence Force (UPDF).
Why Katonga for National Military Museum
Katonga has a significant history of Uganda wars, playing a crucial role in the military history of Uganda and even in the pre-colonial periods of Bunyoro and Buganda. Katonga Bridge and its surrounding “strategic areas” were pivotal in the sequence of events that led to the overthrow of President Idi Amin Dada in April 1979. In October 1978, Ugandan Army soldiers crossed the southern border and launched attacks in Tanzania’s Kagera region.
President Amin subsequently declared Kagera part of Uganda, as thousands of Ugandans, including soldiers who fled following the 1971 military coup that brought Amin to power, were residing in Tanzania. Additionally, deposed President Milton Obote was in exile in Tanzania. A combined force of the Tanzanian national army (TPDF) and groups of Ugandans initiated a counter-offensive to drive Amin’s army from Tanzania and effect a regime change in Kampala.
Colonel Abdu Kisuule, a senior officer in the Uganda Army, played a key role in containing the invading forces. In February 1979, Masaka fell to the TPDF, and Colonel Kisuule took charge of an offensive to recapture Masaka. Kisuule shared with The Citizen newspaper in 2014 that the plan centered on controlling Katonga, using it as a launching point to push back the invading force.
He recounted that he went with Amin up to Buganzi Hill to see what was happening but when the then president Amin returned to Kampala, the power for operations to retake Masaka was left in his hands. At that time, Lukaya was still under their control, but the soldiers had looted extensively, and the locals had fled. Kisuule strategically set up his headquarters in Buwama, ordering soldiers to stay 500 meters away from the center.
According to Kisuule, around one thousand Libyan soldiers were sent to support President Amin and were deployed in the Katonga and Lukaya areas. The Libyans had joined and they mounted heavy guns which they brought on the hills across Katonga, all facing Lukaya. They also deployed tanks, planning to advance to Masaka on March 9; this was done after briefing the Libyan army at Mitala Maria that had come to boost the ranks.
In April 1979, Tanzanian forces and the UNLA forced out President Idi Amin, leading to a weak UNLF government. Internal divisions within the UNLF and power struggles ensued. Yoweri Museveni initiated the Ugandan Bush War in 1981, forming the National Resistance Movement (NRM) and the armed wing, the NRA. By 1985, the NRA faced defeat and Museveni briefly retreated to Sweden.
A coup in July 1985 forced out President Obote, replacing him with General Tito Okello. The new regime sought negotiations with anti-Obote rebel groups, including the NRM. Museveni returned to East Africa to rebuild the NRA.
Tito Okello attempted to lift the siege, but the Battle of Katonga Bridge in early December failed. The UNLA garrison faced dwindling supplies, resorting to eating rats, with incidents of cannibalism reported. Starvation and unsuccessful attempts to airlift supplies led to desperate conditions.
In August, the NRA launched coordinated attacks, capturing significant territory. The strategically important town of Masaka, with its large market, coffee trade, and road network, became a target. The NRA believed capturing Masaka would facilitate an attack on Kampala. The town was defended by 2,000 to 3,000 UNLA troops.
The NRA’s Mobile Brigade initiated the siege on September 24. Despite the well-fortified UNLA barracks, including minefields and heavy weaponry, the NRA persisted. Counter-attacks by the UNLA’s Masaka Mechanised Regiment were unsuccessful. The garrison’s breakout attempts were thwarted, and by November 18, the UNLA’s commander, Lieutenant Colonel James Tibamuleka, was killed.
As the UNLA garrison weakened, indiscipline and ethnic factionalism increased. Groups of UNLA troops surrendered from December 2 onwards. The NRA heavily shelled the remaining forces from December 4, and on December 10, the rest of the garrison capitulated. The NRA took thousands of UNLA troops prisoner and seized weapons from the armory.
Following the battle, the NRA redeployed forces, and Masaka suffered further damage. Many UNLA prisoners, including Captain Ojara, switched allegiances and joined the NRA. The capture of Masaka solidified NRA control in the central and southwestern regions, setting the stage for the eventual capture of Kampala in January 1986.
Regrettably, the war did not unfold as planned for Colonel Kisuule and his men as the fighting was so fierce, and many men were killed, with tens of jeeps ferrying dead bodies from the frontline to Kampala, further, he said that this was the last serious battle and they lost the war.
Renowned Nigerian artist, David Adedeji Adeleke, popularly known as Davido, is set to grace the Ugandan stage with his first official concert in the country on Good Friday, March 29, 2024. This highly-anticipated event is organized by Timeless Concerts Kampala and Eastern Vibes, promising a musical extravaganza that marks Davido’s inaugural live performance in Uganda. The venue for the show is currently undisclosed, heightening the sense of excitement surrounding this upcoming spectacle.
Davido is a songwriter, singer and record producer, his last visit to Uganda was on January 1, 2019, at the 30 Billion concert at the Pearl of Africa Hotel. Despite a delayed start, the multi-award-winning artist captivated the audience with his infectious vibes and high-energy performance, leaving revelers impressed and ready to embrace the new year.
Davido increased rapidly to fame in 2012 with the release of “Dami Duro,” the second single from his debut studio album, Omo Baba Olowo. Since then, he has consistently delivered timeless tracks including ‘Unavailable,’ ‘Fall,’ ‘If,’ ‘Jowo,’ ‘Gobe,’ ‘Skelewu,’ and ‘Assurance,’ among others.
At 30 years old, Davido earned a Grammy nomination for Best Global Music Album for Timeless. Additionally, he received nods for Best Global Music Performance for “Feel” and Best African Music Performance for “Unavailable.”
This upcoming concert holds special significance as it represents Davido’s official concert debut in Uganda, and he returns not only as one of Nigeria’s biggest stars but also as one of Africa’s most expensive artists. Having previously performed at Freedom City in 2014 and collaborated with Ugandan artist Pallaso in 2015, Davido has established a meaningful connection with Uganda. Further, his concert at the Lugogo Cricket Oval in Kampala follows the release of his fourth studio album, Timeless. This 17-track album explores diverse musical styles like dancehall, raga, Konto, highlife, and Afropop. Widely recognized for his contributions to Afrobeats, he stands as one of the genre’s most influential artists in the 21st century.
As fans eagerly await the announcement of the concert venue, the anticipation for Davido’s Good Friday performance continues to build. The event promises an unforgettable evening of music and celebration in Kampala, ensuring that attendees are treated to an extraordinary showcase of talent from one of Africa’s music icons. Stay tuned for further updates as we keep you posted on this monumental musical experience.
How to get tickets for the concert
The tickets are on sale and the Timeless concert is considered a sell-out fair price. For instance; for general access to events those to attend are required to pay UGX 150,000. Vip tickets are for UGX 250,000 where one will be able to have a closer access to the stage, for those that want more service can opt for gold or platinum tickets. Gold tickets cost UGX 7,000,000 and come with 2 bottles of liquor either wine or champagne, soft drinks, and food. The platinum tickets cost UGX 10,000,000 and come with bottomless bar, 3 course buffet, soft ride to seating area, exclusive meeting and greeting. Both gold and platinum tickets belongs to a table of 8 guests who are entitled to dedicated services, priority entry and parking and exclusive access to the after party
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