BUNYORO - KITARA KINGDOM TRAVEL GUIDE, UGANDA

LOCATION OF BUNYORO - KITARA KINGDOM, UGANDA

The Bunyoro-Kitara Kingdom is located in the Western region of Uganda. It encompasses the districts of Hoima, Masindi, and Kibaale. The kingdom lies to the immediate East of Lake Albert and is one of the successor kingdoms of the former larger Kitara Empire. The capital and largest city of the kingdom is Hoima.

HISTORY OF BUNYORO - KITARA KINGDOM, UGANDA

The Bunyoro Kitara Kingdom was a very extensive, prestigious and famous kingdom at the height of its power. Socially, people were organised in strong clans with the royal clan of the Kings, princes and princesses. The King held executive, judiciary and legislative powers. His word was highly respected and almost equated to the word from God. The King’s subjects ensured that their King lacked nothing economically. Clans would bring food stuffs (Ebihotole) in turn and each clan had a specific duty to perform for the King. For example, Abaliisa clan were the shepherds of the King’s cattle (Enkorogi), the Abahamba clan were the hunters and bodyguards (Abakumirizi) for the King, the Abasiita clan being the artisans and craftsmen and the Bayaga clan were the chief entertainers of the King.

Politically, the King had absolute authority over his subjects. He appointed the county chiefs (Abamasaza) to administer each county. Bellow them were sub county chiefs (Abagomborozi) who were sub-county administrators. These received reports from parish chiefs (Abemiruka) and Sub-parish chiefs (Abatongole). At the very grass root were the village chiefs (Bakuru b’emigongo). With this hierarchical arrangement the king’s messages used to reach at the grass root very fast. Later on the office of the Prime Minister (Omuhikirwa/Katiikiro) was established to head the civil service of the entire Kingdom. All county chiefs report to him and he in turn reports to the King.

Economically, the Kingdom of Bunyoro was the supplier of food stuffs to other neighbouring kingdoms. The fertile soils of the kingdom enabled people to grow plenty of food for home consumption and the surplus was sold to the neighbouring communities. People’s economy thus was greatly hinged on Agriculture carried on using traditionally made hoes. Barter trade was also common.

The people along Lake Mwitanzige (Albert) known as the Bagungu were fishermen. Some communities were hunters using nets, knives and spears as their locally made tools for killing small animals while the big ones were killed using well dug deep pits (Obuhya). People thus exchanged fish or dried meat (Omukaro) with food stuffs. The coming of the Bachwezi introduced the culture of cattle keeping on a larger scale with their long-horned cattle which yielded more milk. Salt processing in Kibiro is still going on up to today. The Abanyakibiro got their living through the exchange of this salt and fish. The Banyoro also produced a number of wooden items, hides and skins items, palm and sisal items, iron and stone items, pottery and mud items, and many others on economic basis. These were either sold or exchanged for other items that they needed.

ORIGINS OF BUNYORO-KITARA KINGDOM, UGANDA

The Empire of Kitara (also known as Bachwezi, Bacwezi, or Chwezi Empire) is a strong part of oral tradition in the area of the Great Lakes of Africa, including the modern countries of Bunyoro-Kitara Kingdom.

In the oral tradition, Kitara was a kingdom which, at the height of its power in the fourteenth and fifteenth centuries, included much of Uganda, Northern Tanzania and Eastern Congo (DRC), ruled by a dynasty known as the Bachwezi (or Chwezi) who were the successors of the Batembuzi Dynasty. According to the story, the Kitara Empire lasted until the 16th century, when it was invaded by Luo people, who came from the South of the present-day Sudan and established the kingdom of Bunyoro-Kitara. Evidence suggests that the clans of Buganda, for instance, have their own history (based on oral tradition) that is exclusive of the history of the Kingdom of Buganda.

The Batembuzi Dynasty

The first kings were of the Batembuzi dynasty. Batembuzi means harbingers or pioneers. The Batembuzi and their reign are not well documented, and are surrounded by a lot of myth and oral legend. There is very little concurrence, among scholars, regarding the Batembuzi time period in history, even the names and successive order of individual kings. It is believed that their reign dates back to the height of Africa's Bronze Age. The number of individual Batembuzi reigns, as given by different scholars, ranges from nine to twenty one.

The Bachwezi Dynasty

The Bachwezi are credited with the founding of the ancient empire of Kitara; which included areas of present day Central, Western, and Southern Uganda; Northern Tanzania, Western Kenya, and Eastern Congo. Very little is documented about them. Their entire reign was shrouded in mystery, so much so that they were accorded the status of demi gods and worshipped by various clans. Many traditional gods in Toro, Bunyoro and Buganda have typical kichwezi (adjective) names like Ndahura, Mulindwa, Wamara, Kagoro, etc.

The Bachwezi dynasty must have been very short, as supported by only three names of kings documented by historian. The Bachwezi kings were Ndahura, Mulindwa and Wamara; in this order. In addition to founding the empire of Kitara, the Bachwezi are further credited with the introduction of the unique, long horned Ankole cattle, coffee growing, iron smelting, and the first semblance of organized and centralized government, under the king.

No one knows what happened to the Bachwezi. About their disappearance, there is no shortage of colourful legend. One legend claims that they migrated westward and disappeared into Lake Mwitanzige (Albert). Another legend has them disappearing into Lake Wamala, which bears the name of the last king of the dynasty. There is a popular belief among scholars that they simply got assimilated into the indigenous populace, and are the current tribal groups like the Bahima of Ankole and the Batutsi of Rwanda. The Bahima and Batutsi have the elegant, tall build and light complexion of the Bachwezi, and are traditionally herders of the long horned Ankole cattle.

The Babiito Dynasty

The Bachwezi dynasty was followed by the Babiito dynasty of the current Omukama of Bunyoro-Kitara. Any attempt to pinpoint the dates of this, or any other dynasty before it, is pure conjecture; as there were no written records at the time. Modern day historians place the beginning of the Babiito dynasty at around the time of the invasion of Bunyoro by the Luo from the North. The first mubiito (singular) king was Isingoma Mpuga Rukidi I, whose reign is placed around the 14th century. To date, there have been a total of 27 Babiito kings of Bunyoro-Kitara.

THE PEOPLE OF BUNYORO – KITARA KINGDOM, UGANDA

The people of Bunyoro are known as Banyoro (singular Munyoro). They belong to the Kingdom of Bunyoro-Kitara, Western Uganda, in the area to the immediate East of Lake Albert. Their cultural leader is the Omukama (king). Bunyoro-Kitara Kingdom is composed of the districts of Hoima, Masindi, Kibaale, Buliisa and Kiryandongo. The native language is Runyoro-Rutooro, a Bantu language. Runyoro-Rutooro is also spoken by the people of Toro Kingdom, whose cultural traditions are similar to those of the Banyoro. Inspite of Western cultural imperialism, the Banyoro has maintained their rich cultural heritage. While many Western cultural elements have been assimilated, many Banyoro proudly uphold the ancient traditions of their ancestors. Under the leadership of HM the Omukama Solomon Gafabusa Iguru I, great efforts are underway to revive many of their cultural traditions, and document them for posterity. Schools are encouraged to include traditional Kinyoro (adjective) culture in the curriculum.

THE CULTURE OF BUNYORO – KITARA KINGDOM, UGANDA

KINYORO NAMES

A few months after a child was born, three months for a boy and four months for a girl, a simple ceremony would be held at which the child was given a personal name along with one of the traditional Mpako names. The name could be given by a parent, grand-parent or some other relative. But if the father of the child was known and present, he had the last word. The names given differed considerably. A few of them were family names handed down in particular clans to commemorate, for example, a relative or some feature on the child or some circumstances surrounding the child’s birth. There were special names for twins and those immediately following them. However, the majority of other names portrayed the state of mind of the persons who gave them. Most names were real words which were used in every day speech.

The general theme of the names rotated around the constant imminence of sorrow or death, the experience or anticipation of poverty and misfortune and the spite or hatred of one’s neighbour’s. The names which related to sorrow and death include: Tubuhwaire, Bulewenda, Buliarwaki, Kabwijmu, Alijunaki, Tibanagwa and several others. The names associated with poverty include: Bikanga, Baligenda, Babyenda, Bagamba etc. The names intended to portray the spite of neighbours included: Itima, Tindyebwa, Nyendwoha, Nsekanabo, Ndyanabo, Tibaijuka, and many others. Almost all the names portray that there were three things which the Banyoro feared very much, namely; death, sorrow and poverty.

Following the introduction of Christianity, in the late 17th century, a new class of names was created. It was the Christian name, given upon baptism. Many Banyoro took on English names like Charles, Henry, George, etc. for their Christian names; while others took names from the Bible, like Matayo (Matthew), Yohana (John), Ndereya (Andrew) etc. Let it not be forgotten that Islam is an important part of Bunyoro's religious heritage; so all Banyoro of Islamic persuasion will have an Islamic name, in addition to their kinyoro name. Names like Muhamadi (Muhamad/Mohamed), Isimairi (Ismael), Arajabu (Rajab), Bulaimu (Ibrahim), etc. are common. There are special names given to twins and the children following twins. These names are standard. When twin boys are born, the first one to emerge is Isingoma, the other Kato. The female versions are Nyangoma and Nyakato, respectively. If a person is named Kaahwa, he/she comes after twins.

EMPAAKO IN BUNYORO - KITARA KINGDOM, WESTERN UGANDA

Unique to Bunyoro and Toro are praise names, empaako. These names are given at the same time a child is given its regular, kinyoro name. They are special names used to show love and respect. Children call their parents by the empaako, not the regular name. The empaako is also the salutation when the Banyoro greet each other. Instead of the Western "Good morning, John?" the Banyoro substitute the empaako for John. There are eleven empaako names, shared by all Banyoro and Batooro. They are Abwooli, Adyeeri, Araali, Akiiki, Atwooki, Abbooki, Apuuli, Abbala, Acaali, Ateenyi and Amooti.

The official empaako of the Omukama is always Amooti, regardless of what it used to be before he became the Omukama. Another, very special, empaako reserved for the Omukama alone is Okali. This is not one of the eleven, and can never be used by common people.

Contrary to the general rule that kinyoro names have a meaning, the empaako names do not have a kinyoro meaning; because they are not, really, words in the Runyoro-Rutooro language. They are words (or corruptions of words) in the Luo language, the original language of the Babiito, who invaded and colonized Bunyoro from the North. The Banyoro and Batooro have, however, assimilated these luo names into their language, and even attempted to append some meaning to them. For example, Ateenyi is the great serpent of River Muziizi; Abwooli is the cat; Akiiki is the savior of nations; Araali is lightning, etc. If people who are related greet each other, the young sits on the elder’s lap.

Among the Babiito, the young would also touch the elder’s forehead and chin with their right hand fingers. After the greeting, coffee berries specially kept for visitors would be brought and presented in a small basket for chewing. Hereafter, a tobacco pipe would be offered with tobacco for smoking.

THE CLANS IN BUNYORO - KITARA KINGDOM, WESTERN UGANDA

Every Munyoro belongs to a clan. The clan is the collective group of people who are descended from the same ancestor, and are, therefore, blood relatives. Long before the tradition of kingdoms, the Banyoro lived in clan groupings. Areas of the land were named after the clan which lived there. For example, Buyaga was the area of the Bayaga clan, Buruli for the Baruli clan, Bugahya for the Bagahya clan, etc.

The clan is very important to a Munyoro, man or woman. It is important that one is well aware of the clan relationships on both mother's and father's side of the family. This is crucial in order to avoid in-breeding. One cannot marry in one's own clan or in that of his/her mothers. Marriage to one's cousins, no matter how far removed, is not acceptable. An exemption from this rule is claimed by the princes and princesses of the kingdom. In their effort to maintain their "blue blood lines" it is not unheard of for the royals of Bunyoro, Toro and Buganda to marry very close to their own or their mothers' clans.

MARRIAGE IN BUNYORO – KITARA KINGDOM, WESTERN UGANDA

The Banyoro were polygamous whenever they could afford it. Bride wealth was not so much of a prerequisite as it was in most societies of Uganda. In most instances, bride wealth could be paid later. Marriages were very unstable, divorce was frequent and there were many informal unions. In almost all cases, the survival of a marriage was not guaranteed. Payment of Bride wealth was usually done after some level of stability in the marriage had been achieved. Often this would be after several years of marriage.

Traditionally, looking for a suitable partner was a matter involving the family of the boy and that of the prospective bride. The girl’s contribution to the whole processes amounted to nothing more than giving her consent. The first step was like it is today; a mutual attraction between the girl and the boy with a sexual relationship readily entered into. This was followed by establishment of a domestic arrangement. Formalization of payment, if any, would normally follow but would not precede these arrangements. There was a tendency for boys to find girls from the same locality. In fact few would look for wives from beyond their villages.

POLITICAL SETUP OF BUNYORO – KITARA KINGDOM, WESTERN UGANDA

The Banyoro had a centralized system of Government. At the top of the political leadership was the King (Omukama). His position was hereditary. He was the most important person in the kingdom. He were assisted I n administrative matters by the provincial chiefs and a council of notables. The King was the commander –in chief of the armed forces and each provincial chief was the commander of a military detachment stationed in his province.

The King was assisted by a council of advisors known as the Bajwara Nkondo (wearers of crowns made from monkey skins). There was a kind of political school in Mwenge; all the chiefs had to pass through it. Each chief had to send his favourite son to the King’s court as a sign of allegiance. Leadership was not confined to men; the Kogire and Nyakauma rulers of Busongora were women. Other persons of Political importance in the Kingdom were the Bamuroga (Prime minister) and Nyakoba (a physician of the Basuli clan), Kasoira Nyamumara of the Batwaire clan and a leading Mubitto. Banyoro as a Kingdom was initially bigger than the present district of Hoima, Masindi and Kibale. The legendary Kingdom of Bunyoro-kitara from which the Kingdom of Bunyoro emerged is said to have been a very big empire comprising the whole of present Western Uganda, eastern Zaire, western Kenya and parts of northern Tanzania. This Bunyoro –Kitara was founded by the Bachwezi. It is supposed to have collapsed at the advent of the Luo. The Biito Luo are said to have established the Babiito dynasty over some of the remains of the Bachwezi state.

The Babiito Kingdom of Bunyoro –Kitara is said to have include present Hoima, Masindi, Mubende, Toro, Busigira, Bwera, Buddu, Buhweju, Kitagwenda ad was sovereign over some parts of Busoga. However, over time, the Kingdom of Bunyoro-Kitara stated to shrink. Due to frequent succession disputes, it became weak and it felled prey to the expanding Kingdoms of Buganda and Nkore. Bunyoro-Kitara was the biggest and strongest kingdom in the interlacustrine region by the beginning of the Century. However, by the end of the 18th century, Bunyoro –Kitara had become weak and started to lose some of her territory. The provinces of Butambala, Gomba, Buddu, and Busoga were lost to Buganda. Some of her parts like Chope, Toro, and Buhweju had earlier broken away and declared their own independence.

In 1869, Kabalega succeeded his father Kamurasi as the King of Bunyoro –Kitara and he tried to reorganize and reconquering the lost glory of Bunyoro-Kitara. He trained and equipped his new standing army (the Abarusula). He embarked on wars of recapture. He started with Toro and then Chope. As he was beginning to move against Buganda, the British colonialists arrived. They supported Toro and Buganda against Kabalega and defeated and exiled him to Seychelles in 1899.Some of Bunyoro’s provinces of Bugangaizi were given to Buganda. This left Bunyoro with only the present districts of Hoima and Masindi. The two counties were returned to Bunyoro after a referendum in 1964. The Kingdom of Bunyoro was among the others abolished in 1967. With the restoration of traditional cultural institutions in 1993, Prince Solomon Iguru, a descendant of Kabalega, was installed as heir to the throne of Bunyoro. Unlike his ancestors, however, he is a cultural leader with no political and administrative power. Under his patronage, the Banyoro are striving to salvage and maintain what they can of their age-old cultures.

THE NEW MOON AND EMPANGA CEREMONIES IN BUNYORO – KITARA KINGDOM, WESTERN UGANDA

The Banyoro observed new moon ceremonies. During a new moon ceremony, people would assemble at the King’s courts to dance to the tune of the music played by the royal bandsmen. This was to celebrate the Omukama’s having lived to see the new moon. The royal band which comprised about twenty men performed the Ceremony. They participated in relays, playing drums, flutes and other wind instruments. The festivities of the new moon could go on for a few days at the King’s palace. There was also an annual cerebration which used to go on for a period of nine days. This was arranged so that seven days could be celebrated at the King’s mother’s enclosure. This ceremony Empanga was normally held in the dry season between December and January. During the colonial period, this ceremony was modified and it was carried out once in three years for two to three days.

HOUSEHOLD AND VILLAGE SET-UP OF BUNYORO – KITARA KINGDOM, WESTERN UGANDA

The Duties of political authority started from the household. In Bunyoro, the household was in effect a district. It was a Kingdom ruled over by Nyineka (the family head). The status of Nyineka was ideally inherited by the eldest son in the event of death. The village was politically organized so that the level of cooperation within it was much more pronounced than outside it. Each village had a specially recognized elder known as mukuru w’omugongo. He was selected from among the elders and he acted as an intermediary between them and the chiefs. Besides, he had an informal court composed of him and a few other elders. This court settled the village disputes.

ECONOMY OF BUNYORO – KITARA KINGDOM, UGANDA

The Banyoro were a highly egalitarian society. Property was a criterion for distinguishing between superior and inferior persons. Land was an asset of economic importance and it was and was the basis of Bunyoro’s economic activity. Their staple food included millet, potatoes, bananas, beans and meat. Certain foods were reserved for particular functions. For example a guest’s meal had to consist of millet and meat. Potatoes were never given to a guest except in times of scarcity. A guest had to be given a meal at whatever time he arrived even if it was after midnight.

The society was stratified into Bairu, Bakama and Bahuma. The Bairu formed the majority population. They did different activities which were locally carried out. The year was divided into twelve months as follows:

• In January (Igesa), there would be harvesting millet.
• In February (Nyarakarwa), they did not have much work. The month was referred to as the months of white ants.
• In March (Ijubyamiyonga), fields were prepared for planting simsim.
• In May (Rwensisezere), there was not much work. The month was also referred to as the month of white ants.
• In July, (ishanya maro), women would prepare fields for millet.
• In August (Ikokoba) was the months of burning grass in the millet fields.
• In September (Isiga) was for planting millet.
• In October (ijuba) was a month of weeding.
• In November (Rwensenene) was named after grass hoppers
• In December (Nyamiganura or Katuruko) was a month of rejoicing and festivities as there was little work to occupy the people.

During pre-colonial days, Bunyoro was a centre of trade. There was salt trading from the salt deposits of Lake Katwe, Kasenyi and kabiro as well as iron-ore deposits near Masindi. The Banyoro were excellent iron smiths and this attracted many societies to come to Bunyoro for trade. The Banyoro were also experts in making red-hoes which were much required the societies east of Lake Kioga particularly the Langi and the Iteso.