Tag Archives: and

Under NRM leadership Uganda is moving backwards

Since Uganda became a nation in 1894, it has gone through four major development phases:

  1. The colonial phase from 1894 to October 8, 1962
  2. The UPC I phase from October 9 1962 to 1970
  3. The chaotic phase from 1971 to 1985
  4. The promising phase turned disastrous from 1986 to 2010

The colonial period

The colonial phase was marked by rearranging pre-colonial land and labor relations away from production for domestic consumption and trading of agricultural and manufactured products within eastern and central Africa markets to the production of commodity exports to Britain in exchange for manufactured products. The best lands and male labor were diverted into producing export crops of cotton, coffee, tea and tobacco. Increasing the production and consumption of maize, cassava and plantains at the expense of more nutritious millet and sorghum led to under-nutrition and related illnesses. Heavy taxation of peasants reduced disposable incomes to cover basic needs of health and education and housing etc.

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Inter-ethnic and intra-ethnic conflicts in the Gt. Lakes region

In order to understand, resolve and prevent conflicts in the Great Lakes Region (Uganda, Rwanda and Burundi) we have to understand clearly their origins and key players. Those genuinely interested in peace, security and prosperity for the people of the region must research and write objectively including on topics that are taboo like this one.

The Great Lakes region is inhabited by two main ethnic groups of Bantu and Nilotic peoples. Bantu ethnic group arrived in the area 3000 years ago from West Africa and the Nilotic ethnic group 600 years ago from Southern Sudan. Since their interaction the region has experienced inter-ethnic and intra-ethnic conflicts.

Ethnicity carries a sense of collective identity in which a people perceives itself as sharing a common historical past. Many ethnic groups are divided into subgroups called clans (Peter J. Schraeder 2000).

Inter-ethnic conflicts in Rwanda

Many who have written and commented about conflicts in Rwanda from pre-colonial period to 1994 have with few exceptions confined themselves to inter-ethnic conflicts between Batutsi and Bahutu. It is true that during the pre-colonial and colonial periods to 1962 rivalries and conflicts were inter-ethnic.

Intra-ethnic conflicts in Rwanda

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The creation of Rukungiri municipality represents robbery at gun point

In theory, the idea of democracy, of elections and of decentralization is to enable local communities to participate in discussions and make informed decisions including electing representatives that protect, promote and improve the quality of their lives.

Furthermore, the idea of market forces, laissez faire (let alone) and private ownership is designed to allocate resources efficiently, encourage private initiative, speed up economic growth, create jobs and, through a trickle down mechanism, benefit everyone in the community.

The two ideas, largely foreign in origin, have been fully embraced by the NRM government since 1987. The NRM leadership originally rejected stabilization and structural adjustment as promoted by the International Monetary Fund (IMF) and the World Bank for the good and simple reason that if implemented as recommended it would hurt ordinary citizens by reducing jobs, education, health care, nutrition and bargaining power of workers, etc. Given the profit motive of the private sector many in the government felt that, left alone, structural adjustment would squeeze the weak and force them into endemic poverty and permanent under-development.

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Democracy at gun point in practice

The creation of a banana district

In his interview which was published in Uganda’s Monitor dated February 9, 2004 Hon. Major General (rtd) Kahinda Otafire observed that “We [NRM] stood for national unity, for democracy, for equality and we were for justice for all. You find all the principles we fought for contained in our ten-point program”. Ugandans interpreted democracy to mean empowering them to participate directly or through their representatives in decisions that improve their lives.

The president’s spokesperson characterized President Museveni as a man of the people – a believer in true democracy – who is always in touch with ordinary people including at the lowest level. In practice two major things have happened: first, the ten-point program was dropped – and so were the principles contained in it – when the NRM government began collaboration with the IMF and the World Bank after signing an agreement in May 1987 and second, democracy has been practiced at gun point to force people and institutions to take decisions dictated by NRM leaders. In forcing some of these decisions, NRM leaders were facilitated by the donor community. For example, the idea of decentralization came largely from development partners who thought that people would be able to take decisions that improve the quality of their lives and that services would be brought closer to them.

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Relations between the horse and the rider in the lakes region are being rattled

Colonialism and slavery are still alive and well

Those of you who have attended a horse race game have noticed that it is the horse that runs with some lashings at times to make it run faster. When the game is over, it is the rider or the owner of the horse that receives the trophy. You have also seen that when the horse gets tired it rebels, sometimes furiously, demanding a break.

In medieval Europe people accepted their place in society as divine ordinance and asked no questions. Women were told to respect their husbands and do as they were told. Peasants (men and women) were told to labor and not to worry about earthly material things because their rewards were in heaven. However as time passed women and peasants in general began to ask questions and to demand a better place in society on earth. They revolted and liberated themselves.

The women’s struggle for equal rights with men has been recognized internationally and the gender gap is narrowing. But the recognition and support did not come easily. Similarly, small holder farmers (peasants) have received international recognition as productive, efficient, environmentally and community-friendly and are receiving international assistance to improve their quality of life. This too came after many years of struggle.

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Slavery was abolished so too must the epithet of Bairu

Slavery is a condition in which the life, liberty and fortune of an individual is held within the absolute power of another individual. Slavery is derived from slav because Slavs in Europe were frequently enslaved during the Dark Ages (500-1000 AD). Aristotle embarrassingly justified that some people are slaves by nature. In many situations slaves worked long hours from sunrise to sunset and suffered harsh punishment which included lashings, short rations and threats to sell members of the slave’s family. Slavery broke the spirit of many slaves but many others vowed to resist and end it. Slavery generated fear and hate. Because slavery and slave trade were evil, they were abolished during the 19th century and declared illegal.

How did Bantu become Bairu (slaves)?

John Hanning Speke wrote in his book titled The Discovery of the Source of the Nile (1863 and reprinted in 2006) that Bahima imposed the epithet (term of abuse) of Bairu or slaves on Bantu people they found in the areas bordering on Lake Victoria. Bahima imposed the epithet of Bairu because Bantu people had to supply food and clothing to Bahima masters. Subsequent extensive intermarriages between Bahima and Baganda, Bahima and Banyoro and Bahima and Batoro produced new communities of mixed farmers ending the master/slave relationship in Buganda, Bunyoro and Tooro.

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Bahima must accept their Luo ancestry, stop military adventurism and psychological warfare

People all over the world are proud of their ancestry and culture. Those who do not know their ancestry and culture are busy reconstructing them and making necessary changes including names.

On the other hand Bahima and their Batutsi, Bahororo and Banyamulenge cousins are busy hiding their Luo ancestry and their nomadic and militaristic culture. They are doing so because they do not want to lose the advantages they have enjoyed since aristocratic Europeans from Belgium, Britain and Germany falsely described them as intelligent and superior white people born to rule others.

They are afraid that if they accept their Luo ancestry then they cannot continue to claim that they are white people because Luo are black people. If they accept that they are Luo people then they cannot continue to claim that they are intelligent and responsible for civilizations that Europeans found in Uganda. They are afraid that if they accept that they are Luo then they cannot continue to claim that they are born leaders.

They are afraid that if they accept that they are Luo from southern Sudan then they will accept their nomadic and warlike culture and low level of civilization. They are afraid that if they accept their Luo ancestry then they will lose western support.

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Demystifying Bahima’s origin, race and civilization

Bahima’s history has been shrouded in mystery for a long time. The mystery stems from John Hanning Speke who wrote in 1863 that Wahuma (Bahima) were white people, more civilized than black people or Negroes and entered Uganda from Ethiopia occupied by a ruling white race. Other Europeans added that Bahima were more intelligent with superior qualities and born to rule. Colonial explorers, missionaries and administrators like Samuel Baker, John Roscoe and Harry Johnston in Uganda shared these views (G. Prunier 1995).

Because of racial prejudices against blacks or Negroes Europeans concluded that the civilizations they found in Uganda were developed by white people. They gave credit to Bahima simply because they resemble whites physically such as sharp, narrow, pointed and long noses. Bahima have hidden their true history of precarious nomadic life and absence of material wealth to take advantage of these attributes so that they continue to dominate other Ugandans. Before attempting to demystify the myth let us understand this:

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Why Uganda’s social and cultural fabric has crashed

Contrary to popular belief that Museveni and his National Resistance Movement (NRM) came to power to end the long suffering of Ugandans, the truth of the matter is that the long suffering has been used as a tool to keep NRM government in power indefinitely. This may sound cruel and unkind or even incredible but sadly it is true.

Museveni, his government and NRM members of parliament soon realized that it is easier to govern poor and vulnerable people because they are helpless and voiceless and can easily be manipulated through persuasion or intimidation or both. Museveni and his group also realized that Uganda elites and donors cannot be easily manipulated or intimidated because they have a voice. Therefore according to Museveni and his team the two groups needed to be accommodated and integrated fully into government actions so that they share credibility for success or responsibility for failure. To stay in power indefinitely two things have happened.

First, in 1986 Museveni created a government of national unity including representatives from all regions, all parties and all faiths. He created a political space for all categories of Ugandans including women, youth, disabled and the private sector etc. The big shots that could not be included in the cabinet, Museveni appointed them as his advisers or gave them other lucrative jobs.

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Uganda’s distorted history needs to be corrected

The late Samwiri Karugire (1980) wrote that “To undertake to write a history of a country whose societies are so different, almost in all respects, is a task that imposes its own limitations. This means that the historian has to choose what aspects of history appear to be important and this judgement is inevitably arbitrary in many ways”. Historians should explain why they have taken a particular aspect but they should not distort or even lie.

Until very recently Europeans and Africans who studied and wrote Uganda’s history came from aristocratic families in Europe or were associated with royal courts in Uganda. At the time of Africa’s exploration and colonization, racial prejudice was intense in Europe. In the racial hierarchy Africans (Negroes) were located at the bottom of the pyramid and treated as people who had no history and civilization. Africa was therefore described as a ‘Dark Continent’ and darkness is not a subject of history. Africans were therefore described explicitly as people who lived in a state of savagery and barbarism without social organizations and achievements in arts and sciences.

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