Prior to Uganda’s independence in
1962, the people of Rujumbura in Rukungiri district cared for and protected one
another. Community responsibility and reciprocity was very strong. When children
were found doing something wrong, they were warned and their parents or
relatives were informed. Lost and found objects including money would be
returned to the owner. When someone fell sick, the neighbors would get together
and help as much as possible including taking the patient to the hospital, and
where necessary the children would stay with neighbors until the situation
improved. When there was a function, such as a wedding, neighbors would
contribute labor, foodstuffs and other materials.
Students were especially treated
with kindness and generosity by all, receiving food, drinks and rides. New
arrivals in a community such as teachers would be helped as they settled down. During
the 1950s and 1960s, Rujumbura received migrants from Kabale. They spent the
nights on church premises most of the time as the churches were considered most
secure. They received all the help the host could muster without distinction. All
these services were provided free.
However, these commendable services
took place in a hierarchical framework of ruling and working families, an
arrangement that was not popular with the latter group. The arrival of Bahororo
in Rujumbura at the start of the 19th century introduced the
institution of hereditary chiefs ruling over the mixed farmers they found in
the area. There was a clear division of labor: peasants worked and paid tribute
in foodstuffs and drinks to the chiefs in return for protection, reminiscent of
medieval Europe. If the chief liked a peasant, he would appoint him a
sub-chief. As younger generations grew up, they were told stories about
people’s fate from cradle to the grave: that there were those who were born to
be kings (Kakama/Bakama), there were those to look after the kings’ property
such as cattle (Kahima/Bahima) and there were those born to serve the other two
groups (Kairu/Bairu). This was the situation when Rujumbura came under the British
rule.
Through a system of indirect rule,
the British decided to continue with the administrative arrangements they found
so that pre-colonial chiefs continued to rule with additional powers including maintenance
of law and order, collecting taxes and supervising public works such as roads
and public buildings constructed by peasants free of charge. The system of
tribute in foodstuffs and drinks to the chiefs and other stereotypes continued.
In order to maintain law and order
regulations were introduced such as fixed drinking hours which were strictly
observed to minimize impoverishment, crime and domestic violence. To achieve
this goal, the institutions of police, prisons and the judiciary were very
strong.
The missionaries provided education
for all children. Those from peasant families came to learn that with a good
education, one could become a chief and lead a better life than the peasants’ so
they studied hard with that goal in mind.
As the country advanced towards
independence, the indirect rule became irrelevant and leaders could come from outside
the ruling families as well. Political parties were formed and opened a Pandora’s
box. Because Catholics had been marginalized they saw forming a party along
religious lines an option that would catapult them into power – they formed the
Democratic Party (DP). The Protestants formed Uganda Peoples Congress (UPC).
The chiefs who were Protestants wanted to dominate the new party as they had
dominated pre-and colonial administrations. The peasants’ potential political
leaders within UPC would not accept this arrangement. As campaigns for support
advanced, they divided up the community along religious and other
configurations, ending community cohesion that had conferred many benefits to
the community as a whole. The UPC split into two factions (the meat eaters and the
vegetable eaters). With support from church and civil administrations, the ruling
class trounced the peasants’ representatives and divided up the peasants and
dominated the political theatre with adverse consequences including political squabbling
and underdevelopment as political groups spent more time fighting one another instead
of planning for the development of the area.
The arrival of the National
Resistance Movement (NRM) in 1986 signaled an end to sectarianism and
corruption. Advancement in all areas of human endeavor would be based on
individual merit.
However pre-colonial arrangements of
ruling and working classes in Rujumbura have remained basically the same.
Individual merit has continued to play a minor role thereby constituting a
major source of frustration. It is not a secret that Rukungiri of which
Rujumbura is a part is considered the most politically sensitive place in the
whole country. This state of affairs does not augur well for the economic and
social development of the district and the re-establishment of warm and
mutually-reinforcing inter-communal relations. Stating this is not being
sectarian, but being realistic in an effort to find an answer satisfactory to
all segments of the community.
Current and future generations need to know and
understand the history of Rujumbura if they are to make meaningful and concerted
efforts to rebuild community cohesion and the offshoots of peace, security and
equitable development. The starting point is to recognize the inherent dignity,
equal and inalienable rights of all Rujumbura people as the foundation of
freedom, justice, peace and prosperity.