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Barbarian destructive invasions and lessons for the great lakes region

A combination of push and pull factors that led to barbarian invasions and destruction in Europe is developing in the great lakes region with a possibility of a repeat of that barbarian history. The signs are clear and there is no room for complacency on the part of leaders, the public and development partners. The clear signs of destruction in Kenya were ignored and caused the tragic events of December 2007.

The word ‘barbarians’ refers to persons who are primitive, uncivilized or uncultivated. The word comes from Greek barbaros which initially meant persons who spoke a foreign language or outsiders. The Romans later applied a Latin word barbarus to such people as Goths, Vandals and Huns, who lived outside the Roman Empire.

The Greeks considered people in the Mediterranean area about 750 B.C. to have inferior cultures to their own. The Greeks therefore applied the word barbarian in a disrespectful manner. Those who absorbed Greek education, culture, language and ideals graduated from barbarism. The Romans adopted Greek culture throughout their empire.

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Why has Uganda become a nation of complaints?

On balance Uganda has been plagued by complaints more than anything else. And what is worrying is that the complaints are multiplying and getting louder with the passage of time. This article will record those complaints from 1962 to the present and attempt an explanation. This article is written particularly for the youth, Uganda’s future leaders, who must find solutions to these complaints.

Uganda as a nation had a rocky start caused by religious wars among Catholics, Muslims and Protestants as well as resistance to colonial rule which was very bloody in some places. With these conflicts over, law and order was restored and important decisions were made that laid a solid foundation for economic growth and social development. The construction of the Uganda railway, the wise decision that Uganda belongs to Ugandans, the realization that good nutrition is a vital component in human development, and the determination, in the 1950s, that industrialization is essential to create jobs, transform Uganda’s economic structure and build forward and backward linkages.

In spite of this promising start, rhetoric was not marched by action and most dreams were not met. On the eve of independence in 1962, the then Secretary General of the ruling Uganda Peoples Congress (UPC) complained, inter alia, that:

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Bahororo history – conclusion of the first phase

Bahororo people have led the Uganda government since 1986. When an individual or a group of people emerges from obscurity to prominence – national or international – it is expected that there will be scrutiny sometimes with disquieting revelations. But as they say you cannot have your cake and eat it too! Who are Bahororo and what are their characteristics?

  1. Bahororo people are Batutsi from Rwanda who entered Uganda in the mid-1600s and founded the short-lived Mpororo kingdom in parts of southwest Uganda and northern Rwanda. The kingdom collapsed within one hundred years because of internal feuds among princes. The northern part was absorbed by Rwanda and the southwest part by Ankole. Some Bahororo returned to Rwanda, others sought refuge in Nyakinengo of Nyakagyeme Sub-county of Rujumbura County in Rukungiri district. The rest remained in Ankole or scattered to other parts of Uganda (Buganda, western, northern and eastern regions where many still live) where they continued their herding culture as cattle owners or herders of others’ cattle. Following their incorporation into the Ankole kingdom, Bahororo became commoners/Bairu (slaves). To avoid this categorization, they adopted the name of Bahima in Ankole and Rujumbura. In other parts of Uganda they adopted local names and local languages. However, wherever they are they have tenaciously clung to their Nilotic/Bahororo identity because their men do not marry from other ethnic groups except their own Nilotic group.
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What the next Uganda government must do

I am writing this article on the assumption, inter alia, that:

  1. the new government will muster sufficient political will, genuine and real commitment to raise the standard of living of all Ugandans
  2. Ugandans and their friends and partners will recognize and accept that Uganda is basically an agrarian country dominated by peasants
  3. Ugandans will put the highest priority on meeting the basic needs of food, clothing and shelter
  4. the empowerment of the poor through inter alia mass quality education, healthcare and appropriate technologies will be promoted
  5. external advice however sound will not deliver without support from the nationals
  6. there is a recognition that structural adjustment has been a failure in social and environmental terms and sustaining economic growth
  7. development strategies are home designed, executed and owned
  8. land is life and a basic asset for peasants
  9. the respective roles of the state and the private sector will be redefined in a mutually reinforcing manner
  10. a bottom up approach will be supported through appropriate policies, strategies and institutions
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Uganda must embrace the idea of inclusiveness and compromise

Uganda has reached a political impasse with the potential for explosion largely because of winner-take-all or zero-sum game mentality.

During the campaigns for the 1980 elections, I had the opportunity to talk to the leadership of the three parties because I had gone to school and university with them, reconnected with many of them after graduation, and made new Ugandan friends in the United States, Europe and Africa. I counseled that whoever wins the election should include Ugandans from the other two parties and stressed the need to pull together particularly given the ruinous years of Amin’s rule. The response was lukewarm and nothing came of it. The result was a destructive guerrilla war and overthrow of the Obote II government.

Let me share other experiences and hope that they will help those in present and future leadership positions.

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Uganda’s downward spiral must be suppressed quickly

In my book “Uganda’s Development Agenda” published in 2008 I wrote a chapter comparing independent Uganda with medieval Europe (500-1500 AD). I showed similarities in the low standards of housing, clothing and eating as well as in agrarian economy and low level of technology. Since the publication of the book, I have conducted further research about Uganda and concluded that its problems have gone beyond standard development challenges.

The mounting problems including absolute and relative poverty have been suggested as part of the reasons why many Ugandans have turned to unusual behavior including witchcraft, human sacrifice, excessive alcoholism etc.

A few years ago while on vacation in Uganda, a python was killed in our village. It had to be incinerated and the ashes scattered so that parts of the snake are not used for witch craft. I also learned that cats were disappearing mysteriously because parts of them are used for witchcraft. I had a conversation with a senior citizen in the area who said that people have lost faith or suffered a rupture in institutions that sustained them forcing them to turn to witchcraft.

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Uganda politics is a mixture of religion and ethnicity

I have been involved in Uganda politics at theoretical and practical levels since 1960 when I was in high school (senior two). I participated in district and national elections as a polling officer in former Ankole and Kigezi districts. I was also involved in student politics and the political processes that culminated in the Moshi conference before Amin fell from power in 1979.

At the height of political activities during the 1970s I worked in Brussels (Belgium), Addis Ababa (Ethiopia) and Lusaka (Zambia), where Ugandans lived as refugees (Lusaka), workers at ECA and OAU (Addis Ababa) and delegates to international conferences (Addis Ababa and Brussels). I moved to New York in the mid-1980s when politics among Ugandans was hot before the fall of Obote II government.

The conditions of my job in these places and my own neutral orientation offered me a unique opportunity to interact with many Ugandans. Throughout these interactions I did more listening than talking and got a feel of Uganda’s political pulse and the forces involved. My literary work about Uganda politics and economics has benefited from these interactions and the knowledge accumulated since 1960.

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The creation of a new Mpororo kingdom is progressing methodically

I know there are a few Ugandans like Ms. Phionah Kesaasi who will call me all sorts of names and unfairly accuse me of trying to incite the public with ‘genocidal outcomes’ after they have read this article.

When I constructively criticized NRM’s extreme version (shock therapy) of structural adjustment program and stressed that it would hurt the majority of Ugandans, many in the NRM government and secretariat labeled me a saboteur bent on discrediting the NRM government. My views were ignored and I was ostracized. After more than twenty years the program has been abandoned in disgrace when the failures as manifested for example in the diseases of poverty could no longer be hidden in cooked statistics of economic growth, per capita income and macroeconomic stability. The World Bank, IMF and subsequently the government apologized but too much damage had already been done. Some of the individuals who criticized me have apologized while others have just avoided me.

Now I am going to write on yet another ‘hot potato’ subject – the subtle processes being methodically conducted to create a new Mpororo kingdom or district that may combine Ntungamo and Rukungiri districts and possibly other neighboring areas. Hopefully Ugandans and their friends will reflect carefully on the message contained in this article and act accordingly.

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Dispossessing Rukungiri’s voiceless peasants is very disturbing

Some of us who grew up in conditions of extreme poverty, injustice (lack of fairness and equity), powerlessness and therefore political voicelessness were driven to study hard so that upon graduation we could help to dismantle the instruments of oppression, exploitation, marginalization, authoritarianism and dictatorship, and human rights abuses.

Our resolve was strengthened by provisions in the United Nations charter (1945) and the Universal Declaration of Human Rights (1948). The United Nations Charter states in part that “We the peoples of the United Nations [are] determined to reaffirm faith in fundamental human rights, in the dignity and worth of the human person, in the equal rights of men and women … and to promote social progress and better standards of life in larger freedom”.

Article I of the Universal Declaration of Human Rights states that “All human beings are born free and equal in dignity and rights. They are endowed with reason and conscience and should act towards one another in a spirit of brotherhood”.

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“Let us call a spade a spade”

When President Museveni announced a day of prayer for Uganda which is at a political, economic, social, ethnic and ecological crossroads, it reminded me of what a Congolese man told me when we met in Goma, eastern DRC while on a mission in the Great Lakes region at the start of 2010. He introduced himself as Bosco, a business man in Goma. He told me that Congolese have flocked to churches in search of a solution to their problems, noting that while prayer is necessary it is not a sufficient condition.

Because he attended one of the meetings we held where I introduced myself and my nationality, he spoke to me in Swahili, a common language in eastern DRC introduced by Swahili slave traders. However, realizing that I had difficulties in my responses, he quickly switched to English which he spoke fluently. Let me reconstruct what he said in order to share his views with a wider public.

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