Let me begin with this statement to clear the air. In analyzing Uganda I have decided to use Museveni because my research has led me to conclude that Museveni is the governing party, the cabinet, parliament and the appointing authority (some people are refusing to leave their jobs on account of incompetence or corruption unless the appointing authority says so). But I refer to Museveni in his public, not private capacity.
When the National Resistance Movement (NRM) came to power in 1986, it had a clear domestic and external policy message which was compressed into the ten-point program. It was a program that had been based on compromise with national unity in mind which became a cornerstone in Uganda’s development discourse in the early years of the NRM administration.
Earlier, the late Grace Ibingira had written about the absence of national consciousness in Uganda brought about by the retention or intensification of ethnic differences during the colonial period. He observed that “Since the colonial system kept them alive through indirect rule and the policy of minimal inter-ethnic contact, the idea of Britain bequeathing a new state uniting all the divergent groups with a government of nationalist politicians from different groups, some historically enemies, generated intense fear in the country, most especially among the group that had more to lose, the Baganda” (G. S. Ibingira 1980).
When I wrote the article on ‘How Rujumbura’s Bairu got impoverished’, I was sending two messages.
First, I was bringing to the attention of Ugandans and the donor community the plight of Rujumbura’s Bairu who face the prospect of disappearing from their ancestral home through impoverishment and displacement.
Second, I was warning the rest of Ugandans what lay in store for them because the Bahororo who have presided over the impoverishment of Bairu in Rujumbura for the past 210 years, are now in charge of the whole country using the same governing tools to impoverish and dominate.
Before proceeding with the story of how Ugandans got impoverished, let us first clear the confusion about Bahima and Bahororo. While Bahima and Bahororo share a common ancestry of Nilotic Luo-speaking people from southern Sudan, they are distinct groups who are silently antagonistic.
When Batutsi from the ruling family of Rwanda founded the short-lived Mpororo kingdom (1650-1750) they took on the name of Bahororo (the people of Mpororo). Mpororo kingdom covered an area occupied by indigenous Bantu speaking people in parts of Rwanda and southwest Uganda. In this context, Bahororo refers to Batutsi people of former Mpororo kingdom hence the use of Bahororo as distinct from Bahima.