Tag Archives: rights

Applauding security forces that protect demonstrators rights and freedoms

Uganda’s men and women in uniform have been reminded that, like their counterparts in other countries, their responsibility is to defend the nation against external invasion and to prevent abuse of citizens’ rights and freedoms by their governments. Demonstrations take place to draw to the attention of authorities that something is wrong and needs fixing. Demonstrations are not about overthrowing governments. Governments get overthrown when they refuse to pay attention to the needs of all the people. For example, in Ethiopia the early 1970s were marked by economic hard times and famine which the government ignored and covered up. People were unemployed and hungry. In 1974 they demonstrated not because they wanted to overthrow the regime. They wanted relief. The government did not respond appropriately. Instead demonstrators were attacked by police. Ultimately, security forces including the military which had remained neutral realized that the government had no intention of helping its citizens. The military joined in and presented its demands which too were not addressed, leading to a bloodless coup in 1974. From time immemorial, security forces have protected citizens when attacked by external and internal forces as the case studies below demonstrate with regard to internal forces.

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Uganda needs a human rights approach to address poverty

In her article on “Using Human Rights to Reduce Poverty”, Louise Arbour stated that “Poverty is the greatest human rights scourge of our time. Human rights violations are both a cause and consequence of poverty. Human rights are increasingly accepted as part of the definition of what is to be poor, as well as offering pathways out of poverty” (Development Outreach October 2006).

Although Uganda is well endowed in human and natural resources and has received generous international financial and technical support especially since 1987, the poverty level has remained unacceptably high – over 50 percent. One of the arguments for failure to adequately address poverty is that Uganda’s development model has not paid enough attention to human rights issues provided for in various national and international instruments.

In Uganda as in many other countries, focus has since the 1980s largely been on economic growth and price stability hoping that human rights issues such as poverty, food, education, shelter, clothing and health care as well as decent employment would be realized through trickle down mechanism. Sadly, the mechanism has not worked.

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The people of Uganda are demanding their rights

Enlightenment and dialectics have entered into Uganda’s political economy discourse. They have developed a questioning mind about who is governing them, why our institutions and systems (education, health, nutrition, agriculture, ecology, urban housing etc) are collapsing, why Uganda’s population growth is excluding migrants and focusing on natural growth alone (births minus deaths) which is half the story.

The people of Uganda are beginning to understand their inalienable rights – God-given rights – that no leader can take away. These are not privileges. When a leader denies the people their inalienable rights, they have a right to demand them back. And that is what the people of Uganda are demanding their rights right now. Through disenfranchisement, many Ugandans were denied their right to elect their representatives at the presidential, parliamentary and local levels.

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Politics and human rights in Uganda

Third appearance on Radio Munansi

Greetings fellow Ugandans and friends

1. Yesterday the world witnessed a momentous and historic occasion unfold before our eyes – a revolution occurred by unarmed, fearless and gallant people of Egypt. Egyptian men and women in uniform have set very high standards for others to emulate by extending a helping hand to demonstrators. And that is how it should be because the military’s job is to defend the people against internal and/or external aggression.

2. The demonstrations in Egypt and Tunisia were about winning back God-given human rights – including dignity, liberty and equality that have been trampled by political inequities and injustices. Human rights are inalienable. They are God-given and not privileges given and taken back by leaders. Therefore human rights cannot be taken away by anybody. Leaders in Tunisia and Egypt who trampled peoples’ human rights were resisted and defeated.

3. We warmly congratulate the demonstrators in both countries.

4. The wind of change that marked the start of Africa’s de-colonization process in the late 1950s and early 1960s is upon us once again. Southern Sudan is now liberated. Tunisia and Egypt have just gotten rid of dictators and many countries are agitating for change.

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Silencing victims is double violation of human rights

People tell or write stories to record experiences and draw lessons for others to emulate or to avoid. History is being repeated in parts of Uganda and extended to the rest of the country in subtle ways difficult to understand. Some leaders in the NRM government took advantage of the victory euphoria and introduced laws like anti-sectarian to silence those who had grievances of a sectarian nature, violating their human rights twice (exploiting them and then denying them the right to speak). As Bahororo in the country with their epicenter in Ankole and Rukungiri consolidate their political, economic and military dominance in Uganda, it is important for Ugandans to understand what is in store for them. Those who disagree with the story, feel free to rebut but in a civil manner.

Bahororo are Nilotic people and Batutsi from Rwanda. Their defining characteristic is that they adopt local names and local languages but men do not marry from other tribes so they have remained Nilotic. They avoid marrying women from other tribes principally to keep secrets to themselves. They also fill sensitive and strategic public positions with Bahororo people. Because of their extensive network, they know where these Bahororo are outside of Ankole and Rukungiri and outside of Uganda. Because of careful camouflage, it is difficult to know who Bahororo people are. You have to construct the family tree.

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Why Bahororo are contemptuous of Bairu

We are writing these stories on the deteriorating relations between Bahororo and Bairu people because old contemptuous habits are resurfacing. Statements about Bairu inferiority are being made at public rallies, Bairu women’s rights are being violated in many ways, arbitrary decisions are being taken with impunity, canning of Bairu has returned etc. If these developments are not checked, they may lead to unforeseen catastrophes. Those of us who believe in prevention rather than cure are speaking up before the situation gets out of control. The rushed decision by Rukungiri District Council and Uganda Parliament to designate Rukungiri a municipality stripping Bairu of their land without consulting them is the start of troubles that lie ahead.

Bahororo who erroneously still consider themselves white people with a dark pigmentation borrowed their contemptuous behavior from European colonialists based on racism that flourished in Europe in late 19th century. European Social Darwinists who applied Darwin’s evolutionary theory to human societies felt there was a major biological difference between them and other societies. Applying the doctrine of the ‘survival of the fittest’ Social Darwinists saw ‘fitness’ in white skin only. They also used pseudo-scientific studies (phrenology) of bumps on the head to demonstrate that Europeans were more intelligent than other races and therefore destined to rule over them. This sense of racial superiority was expressed in many ways in colonies including dress and social exclusion. However, social exclusion coexisted with relations of a more intimate kind including sexual encounters between Europeans and subject peoples. “Almost all relationships between colonizers and others were saturated with inequalities in power: sexual relations were no different” (M. Pugh 1997).

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When someone treats you like a slave you have got to defend yourself

According to Webster’s New Universal Unabridged Dictionary a slave is, inter alia, (1) a bond servant divested of all freedom and personal rights; a human being who is owned by and wholly subject to the will of another, as by capture, purchase, or birth. (2) one who has lost the power of resistance, or one who surrenders himself to any power whatever… (3) …one who labors like a slave.

A number of developments with reference to the Great Lakes Region (especially Rwanda and south west Uganda) have forced me to revisit the issue of being a slave. First, my visit to Burundi, DRC and Rwanda in January/February 2010 and the detailed stories I heard in formal and informal settings in addition to information from other sources has made me realize that groups of human beings in the region have been deprived of their human rights. Reports about massacres or should we say genocide of Hutu people in Rwanda and Eastern DRC committed by Tutsi, the hidden mass graves of brutally murdered Hutu people some of them under buildings in Rwanda and DRC, the comments from people who should know better but think Hutu people – all Hutu people – are barbaric, wild beasts, genocidaires and assassins that deserve to be punished made me wonder where the world is headed.

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Structural adjustment and violation of human rights

Because of the tremendous suffering during the two World Wars and the interwar economic and social hardship, world leaders decided – when they adopted the Charter of the United Nations in 1945, the Universal Declaration of Human Rights in 1948 and subsequent instruments including the binding Covenants on economic, social and cultural rights, and political and civil rights in 1966 – to introduce safeguards against violation of human rights like the right to work, earn a remunerative wage in a decent environment, access adequate and balanced food, healthcare, quality education for all and equitable sharing of the benefits of economic growth etc.

From 1945 to 1975, the world enjoyed a period of relative peace and security and the golden economic environment resulted in the overall improvement in peoples’ welfare. In Africa and other developing countries, the benefits of peace and economic growth manifested themselves in falling death rates and rapid population growth.

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