If Bairu don’t stick together they will be finished

I have written this article fully aware of the risks and dangers involved and that I will be criticized heavily by Bairu people currently holding jobs in NRM government who do not want trouble. I will also be threatened and/or abused by Bahima and Bahororo rulers in Uganda who do not want their plans to destroy Bairu (slaves of Bahima and Bahororo) exposed. Ugandans who do not live in southwest Uganda especially in Ntungamo and Rukungiri districts and foreigners associated with Uganda may not understand the historical antagonistic relationship between Nilotic Bahima and Bahororo on the one hand and Bantu-Bairu people on the other hand which is getting worse in subtle ways. Bairu people have been divided and impoverished and denied justice for too long. The little justice they had gained is being taken away since Bahororo-led NRM government came to power in 1986. Bairu, like any other group, demand justice.

Finale: What we have learned about Uganda’s political economy

I have come to the end of a research project that began in 1961 when I was in third year of high school (senior three) at Butobere School in the then Kigezi district. To get a good grasp of the interconnectedness among Uganda’s development variables, I studied Geography, Economics, Demography, International Law and International Relations/Diplomacy, Sustainable Development and History.

My first book came out in 1997 and I have written a total of the following ten books.

1. Critical Issues in African Development (1997)

2. The Paradox of Hunger and Abundance (1999)

3. Africa’s Lost Century (2001)

4. The Failure of Governance in Africa (2003)

5. World Leaders at the UN General Assembly (2008)

6. Uganda’s Development Agenda (2008)

7. Rethinking Africa’s Development Model (2009)

8. Defying Poverty Through Struggle (2009)

9. For Present and Future Generations (2010)

10. Fifty Years Ago (2010).

In 2008, I created a blog www.kashambuzi.com to share information more widely and facilitate debate at the global level with good results so far.

Reconstructing the dynamic history of Uganda’s Bairu

According to John Hanning Speke (1863, 2006) Bairu (a term of abuse) which means slaves was coined by Bahima to apply to all Bantu-speaking people they found south of River Nile.

Presently the term has come to apply to the indigenous Bantu-speaking people of southwest Uganda (in former Ankole district and Rujumbura county of Rukungiri district) because in other areas extensive intermarriage between Bantu and Nilotic peoples formed mixed and entirely new communities. Bantu speaking people brought with them short-horn cattle, goats and sheep and above all iron technology and manufacturing skills (so they were not cultivators only. They were forced into cultivation by Bahima and Bahororo in order to marginalize, impoverish, dominate and exploit them). The term Bahutu is the equivalent of Bairu in Rwanda and Burundi. We shall apply the term Bairu in its broader sense as originally used to include indigenous Bantu speaking people who occupied areas south of Nile River before Nilotic Luo-speaking Bahima arrived and adopted Bantu language.