THE OBWAMI BWA BAKONZO

Obwami is literally translated as Kingdom in Lukonzo language. BWA is literally be translated as OF and lastly Bakonzo.

WHO ARE THE BAKONZO ETHNIC PEOPLE?

Uganda and other group of Bakonzo remaining in Zaire the current Democratic Republic of Congo. Those who remained in Democratic Republic of Congo were named Banande.

The Banande and Bakonzo bear much if not all in common, culturally, traditionally and norms. Bakonzo generally are cultivators. They are believed to have been first the settlers on Mountain Rwenzori slopes. Mountain Rwenzori is found in western Uganda.

This mountain is also referred to mountain of the moon. Obwami is the same as Kingdom, is centrally headed by a King who is known as Omwami. This topic will be elaborated in details at a later stage.

Within the Bakonzo community, we have 14 clans known. However there are some other small ones under the major one. The clans within the Bakonzo community are mentioned below;

• Abasukali (abasu - Banyangalha Babiito - is the ruling clan)

• Abaswagha (A clan that swears in a new King)
• Abakira
• Abathangai
• Abamathe
• Abahira (Traditional healers)
• Abahimbira
• Ababinga
• Abalegha
• Abaseru
• Abanyisanza
• Abamoro
• Abahambo
• Abasongora

The Bakonzo are believed to have settled on the slopes of mountain Rwenzori between 600BC and 250BC during the scientific development of ancient characteristics for works by the Bakonzo who were there by the time 

CHILDREN NAMING

The Bakonzo has their own cultural way of naming children. When a child was born, it was taken to it's grandparents for naming and blessing. This function was a serious, recognized and given the attention it deserved.

Bakonzo has five ways of naming their children culturally named below; Naming basing on parity (Erina eryama Buthwa).

PARITY.        1st born

BOY             Kambere, Kimbere, Nzanzu,                               Kamuha, Kimuha, Paluku,                                   Baluku, Kambere, Kanyere,

GIRLS           Masika, Kasoki, Musoki, Kisoki

2nd born

BOYS:           Katsongo, Tsongo, Kitsongo,                              Kambasu, Kimbasu, Mbasu,                                Kambale, Kyambale,                                            Bwambale, Soki,

GIRLS:          Kabira, Kibira, Biira,                                              Katsirabwenge, Katsira,                                      Kitsira

3rd born

BOYS:             Kisereka, Kasereka, Nzereka,                              Sereka, Kamathe, Kimathe,                                Mathe, Kabuyaya,

GIRLS:            Bibuyaya, Mbuyaya, Kiswera,                              Kaswera, Kabugho, Kibugho,                              Bugho

4th born

BOYS:             Kakule, Kikule, Kule

GIRLS:            Kahambo, Kihambu,                                            Mbambu

5th born

BOYS:            Kathembo, Thembo,                                             Kathungu,

GIRLS:           Kithungu, Thungu

6th born

BOYS:            Kabusa, Kibusa, Mbusa,

GIRLS:           Kyakimwa

7th born

BOYS:            Kakombi, Kombi, Katya, Kitya,                           Kandiki,

GIRLS:           Nzyabake, Nzyaba, Kanzyaba,                           Kandiki

8th born

BOYS:            Kathungo, Ndungu.

GIRLS:           Kalibanda Mulibanda

SECOND Category of Naming:

The child followed by an opposite sex i.e a boy followed by a girl and the vice versa.

• Kahindo.

• Muhindo.
• Kihindo.
• Mbindule.
• Kihindura.
• Kambindule.
• Kawalina.

THIRD Category of Naming:

If parents produce more than 8 children;

PARITY               8TH born 

BOYS:               

Above 8th born 9th Born.          Kabira

10th born.        Kaswera

11th born         Kahambu

12th born.        Kethungu

13th born.        Kyakimwa  

GIRLS:     

10th born         Kasereka

11th.                 Kakule

12th                  Kathembo

13th                  Kabusa

Fourth Category of naming: Twins' naming. 

The first to be produced is called Nguru / Kakulhu, irrespective of the sex of the child.

The second twin is named Ndobya, Kathobya. 

The child who follows the twins is called Kitsa. And the one who follows Kitsa is called Kamala, Kimala.

Fifth category of naming:

The one who follows a child who died.

• Katsuba,

• Mutsuba,
• Nzuba,
• Kitsuba,
• Mukirania,
• Kakirania.

The one who follows more than one child who died;

• Kyabu,
• Kabyabu,
• Masinda,
• Kisugu
• Kamuhanda and
• Kanzira,

Children who were born on the way either to the hospital or in the middle of any journey. Kabutha is a name given to a child who was born when it was raining.

Rusenge, Mbolhu, Ngunule, Sisir are names of the spirits of Bakonzo but also named to children mainly after cultural baptism. In Bakonzo culture and traditional setting, twins are children of distinct nature. If one of the twins dies, the Bakonzo call it Awurukire       ( literally meaning that "has flown into air").

Bakonzo culture believe that twins don't die but just fly into air and disappear

BLOOD OATH / FRIENDSHIP - OMUKAGHO

As earlier stated that Bakonzo ethnic people are peace loving, accommodative, transparent with great hospitality. Due to their nature of being peace loving, they always long to making blood oath/ friendship to keep peace and harmony amongst themselves.

The Bakonzo culture respects this blood oath / friendship so much to the extent that these two or persons in this oath become more like blood relatives. So close of even inheriting each other.

These blood oaths / friendship logically meant that these parties in the oath had made a life agreement never pour blood or the other, protecting and loving each other till eternity. Therefore this keeps Bakonzo in peace and harmony with other group of people.

HOW THE FUNCTION OF BLOOD OATH/ FRIENDSHIP IS MADE.

When this function is taking place, elders from either parties in the oath attend in respective personality to witness. An elder who presides over this function, reminds, and teaches the parties involved in the function the deep meaning of what they yet to do. The elder presiding over the function tells the either parties to swear using special words in Lhukonzo, that they have become one on either individual level or community level. So the marriages is forbidden between the families of either parties on individual, or community levels. Meaning they have become blood relatives.

The Bakonzo culture believes that if either part abrogates the terms of this oath sworn in, one just finds one's self without an empty stomach without the intenstines and eventually the abrogator dies.

On additional to the above if one abrogates one of the terms of the blood oath like cross marriage between the either parties in the blood oath, the community gathers and punishes the abrogators, and this punishment is extended even to the family members of the abrogators.

MARRIAGE

Marriage can be defined as the legally or formally recognized union of two people as partners in a personal relationship (historically and in some jurisdictions specifically a union between a man and a woman). Marriage was very important in the lives of Bakonzo ethnic people, because if one failed to marry or get married, that person was entitled to keep high standards levels of discipline in the community. And to the married one commiting any kind of crime the punishment could be extended to your entire family. And this was all done to keep the community peaceful. Bakonzo culture, traditions and norms dictates on marriage that before marriage takes place, the elders from the either parties of the bride and groom had to meet. Get to know each deeper till they are satisfied with the fact that there no any kind of blood relationship between these two either families. As we stated above that to abrogates the terms of blood oath/ friendship is big taboo. The meeting of the elders from the family of both the bride and groom before marriage also wanted to investigate whether the bride and groom know how to cultivate because Bakonzo's economic backbone is Agriculture. After this thorough investigation and the process remains positive, the Father of the groom and the father of bride would meet to negotiate on the dowry. And utmost times is done without the knowledge of the girl / lady and is inform on the last stages of the marriage ceremony. After the dowry was given by the family of the man, the girl / lady had to be accompanied by her;

• Sisters and brothers
• Friends
• Paternal aunt (sister to the father) - Sungaali
• Maternal uncle (brother to the mother) - Nyokolhume

After a period of at least two days, the girl goes back to her father's home and some functions are done called Eriheka, Ekibo etc.

MALE CIRCUMCISION

The human civilization seems to have started with the Bakonzo ethnic people. This health civilization is part of Bakonzo culture traditions and norms irrespective of the religion one is affiliated to. This ceremony of male circumcision is called OLHUSUMBA. It one of the highly respected ceremonies in the Bakonzo culture traditions and norms. It was obligatory for every male child to be circumcized at infant stage.

BAKONZO AND THEIR RELATIONSHIP WITH GOD

Around 1843, a caravan of Arab traders led by Ahmed Bin Ibrahim, widely believed to have been the first Arab or non-African visitor to Buganda Kingdom, the Arabs arrived in the court of Kabaka Ssuuna II. The coming of Arabs to Buganda commenced the teaching of Islam as a religion. According to Islam teaching circumcision is highly recommended to every male Muslim. Bakonzo existed far back even before the coming of Arabs, but still circumcision among the Bakonzo male infants was practiced. For Bakonzo ethnic people, circumcision is part of their culture traditions and norms. Bakonzo had a good belief in the supreme God whom they referred to as RUHANGA. The word RUHANGA literally means the creator. This word Ruhanga was highly respected by the Bakonzo ethnic people and this word Ruhanga could not be mentioned in the house of any Mukonzo. Whoever mistakenly mentioned this name Ruhanga within the house, the members of house would abandon it forever and shift to another place. Instead of mentioning the word RUHANGA to refer to God, they mentioned the word HANJI referring to the CREATOR. The Arabs came with a new religion Islam which taught circumcision and other aspects of that religiob like burrying the dead. But still Bakonzo ethnic people used to circumcize and burry their dead people just like the Arabs before the coming of these Arab traders. Whenever it was time for a boy to go circumcision, he was taken a distant place, and he could never come before he is fully cured. Circumcision was done in designated places, and boys ready for circumcision would be collected in one place and an exercise tooks off officially. After successful circumcision the boys were given a title of ABATENDE. The traditional doctors who took care of these ABATENDE were given a title of ABASAAMBA. In these designated places of circumcision, these boys were given lectures in different aspects of life like;

• How to keep secrets.
• Home affairs and domestic works.
• The ceremonies done when an old man died.
• Teaching the language, culture, traditions and norms.

Because of the above lectures taught in these designated places, whoever refused to be circumcized, was regarded a woman and no girl could accept you for marriage. They could regard that uncircumcised man DIRTY MAN. And a public nuisance.

THE ANGLO BELGIAN GEOGRAPHICAL BOUNDARIES WHICH DIVIDED BAKONZO INTO TWO SEPARATE GROUPS.

The phrase "Scramble and Partition of Africa" is not new, especially to those who learnt or read the socio - political History of the African continent.

The Bakonzo community occupied the entire Mountain Rwenzori region - including the portion which now lies across the territorial borderline to the D R Congo.

The the European imperialists, and colonial masters arrived, by use of an imperial borderline, they divided the Rwenzori area in particular, the Bakonzo ethnic community, into two separate parts. One part fell on the Congo side, and the other remain in Uganda.

This is what came to be known as the Final Anglo - Belgian Geo - political boundaries drawn in the year 1910. The Bakonzo ethnic people who fell on the side of Congo remained renamed "Banande", while those on Uganda's side called Bakonzo.

Today Banande dominantly occupy North Kivu Province of Belgian Congo - DR Congo until today, Bakonzo in Uganda have remained related in culture and language to the Banandeof North Kivu province in DR Congo.

LEARNING ABOUT THE ADMINISTRATIVE HIERACHY AND THE ESTABL ISHMENT OF THE BAKONZO ETHNIC PEOPLE'S KING SHIP INSTITUTION.

The Royal office of the Crown Prince for Obwami Bwa Bakonzo, wishes to register the Bakonzo gratitude to all special groups, and individuals, who in their own efforts, design learning topics, aimed at being incorporated into the educative programmes, Conducted through the Royal and monarchical Website OPEN UNIVERSITY-Which will Continue being Utilized, to enable many acquire or gain the excellent knowledge after formative Studies.

In great measures, the Said gratitude is appreciatively extended to the Bakonzo's Monarchical Royal Back-up association of TEAM CROWN PRINCE SWALEH TIBAMWENDA BASIKANIA FOR OBWAMI BWA BAKONZO, Which on advisory basis, proposed the Incorporation of the Educative, and learning topic Structured and phrased as as indicated above: "Learning About The Administrative Hierachy And The Establishment Of The Bakonzo Ethnic People's Kingship Institution in the Country of Uganda.

Like it was knowledgeably Stated by most of the intellectuals and academicians of Sociological, Philosophical, and Political Science Studies, attached to the Royal office of the crown Prince, one of Social characteristics of prominent human beings is the natural tendency of grouping themselves into units of the Stratified Society of Community.

This grouping undergoes Progressive process, which States from a basic unit of the society called the "Nuclear Family, and gradually attains the Societal Status of a state".- The State is the end Process q the human family- on Earth.

And it should be understood that, the tendency to RULE IS A Common Social element from the Nuclear Family to the State Nation.

Inclined to the above given background explanation, the Bakonzo ethnic/tribal Community evolved over time. From one Social level of stage or another in the chronological period of time the Bakonzo ethnic Community went on Progressing in its Community leadership framework.

Perfectly plotted on this graph of Progressive Community tribal leadership, prior to the introduction of the Imperial European Colonial Organisation into the African Countries of Uganda and Congo-Which can as Well be rightly referred to as external or foreign Social disorganization-the Bakonzo ethnic Community had already developed a Universal of Centralized Socio-Political System, at the bevel of a tribal Kingship institution, with a reasonable number of the Known Royal, and Monarchical Components of the traditional of cultural leadership qualifications within the African Context of that time of the distant past.

This Socio-political development of the African Communities tribal leadership setting, with ethnic orientation of the Bakonzo Indigenous Bantu Speaking people, Started way back in the year 1630 AD, of the forward Counting Calender.

But before getting into the details of the establishment of the Bakonzo ethnic people's tribal Kingship Institution, It remains deemed necessary to first look at the earliest th dynasties of the Tembuzi and the "Bachwezi in succession; Which stemmed up, and gave rise to Biito" Dynasty of the Banyoro and batooro tribal Communities, and the "Basu-Banyangalha Dynasty of the Bakonzo ethnic Community respectively, who had previously fallen linder what had to be named, known, and Called the "Bunyoro Kitara Empire, 1250 -1500AD, of the forward Counting Calender.

THE BATEMBUZI DYNASTY OF THE BUNYORO KITARA EMPIRE IN THE CURRENTLY KNOWN INTERLACUSTRINE REGION

When tracing the emergence of Universal tribal leadership of different ethnic groups, which are known as Centralized or monarchical Societies-Including the Bakonzo ethnic Community in the present day country of the Republic of Uganda, focus shall always remain directed "backward to the origin of the former "Bunyoro Kitara Empire, in the currently Known interlacustrine Region.

Historically, the Batembuzi Dynasty was the first traditional entity, which Introduced the universal of Centralized Community Leadership System; that later had to be adopted by the traditional tribal leaders of different ethnic groups or societies-including that of the Bakonzo Bantu speaking people, of the Rwenzori Mountain Ranges of the present-day Mid-Western Uganda.

Much more about the Batembuzi or "Tembuzi" Dynasty can be Conceptually understood by looking at the following as outlined below:

According to most traditions of the interlacustrine region, Bunyoro Kitara Empire was founded by Tembuzi (Abatembuzi), who were believed to be gods. Their Dynasty lasted between Four (4) to Five (5) reigns.

History has it that, the Original founder of Bunyoro kitara was called Ruhanga, Who was believed as The Creator God" and his brother NKya.

Nkya was succeeded by his Son called Kakama Twale, Who Was succeededed by his son Called Ngozaki, and finally Ngozaki was succeeded by his Son called Isaza.

It is believed that the Tembuzi? never died As gods, they Went back to Heaven or disappeared mysteriously from the Earth at the end of their Earthly life.

Their dynasty existed between the yead 1250-1350 Α.D.

However, after the fall of the Tembuzi, they were succeeded by the Chwezi Dynasty around the year 1550 AD.

EXPLAINING THE ROLE PLAYED BY THE TEMBUZI IN THE HISTORY OF THE INTERLACUSTRINE REGION.

The Tembuzi are believed to have been the first people to live in the INTERLACUSTRINE region.

The Tembuzi were believed to be gods, and able to perform Miracles. Other traditions suggest that, the Tembuzi fell down from Heaven.

The Tembuzi Could not have died but just disappeared at the end of their Earthly life. The Tembuzi are sometimes referred to as Abakama. The Tembuzi Synasty Lasted for Four (4) to Five (5) generations between 1250 to 1350AD. The first ruler of the Tembuzi Was Ruhanga (creator God). Ruhanga had no son while Nkya (his brother) had Four (4) Sons. These were Kantu, Kairu, Kakama Twale, and Kahuma. Kahuma became the ancestor of the herdsmen. Kairu became the ancestor of the crop Farmers(peasants). Kakama Twale became the ancestor of Rulers. Kantu and Ruhanga went back to Heaven, leaving Kakama Twale as the ruler.

Kakama Twale was succeeded by Baba. Baba was succeed by Ngozaki.

THE CHWEZI DYNASTY OF THE BUNYORO KITARA EMPIRE IN THE CURRENTLY KNOWN INTERLACUSTRINE REGION

In explaining who the Bachwezi were, the following issues of historical Significant are the Shall always be brought Into learning minds of both, formal students, and readers of documented History of Africa:

The tradition of the interlacustrine region states that the Chwezi are were the descendants of the Tembuzi. However, the founder of the Chwezi Dynasty was Ndahura Katubumbe, the grand Son of Isaza, who was the last ruler of the Abatembuzi. What is certian is that, the Bachwezi were a group of Pastoral people, who succeeded the Tembuzi as rulers of Bunyoro Kifara Empire. The Bachwezi are known by different names as the Huma, Bahinda, Bairu, and Tusi.

The Bachwezi Controlled Bunyoro, Tooro, Ankole, Rwanda, Burundi, Buganda, and Bukoba-which is found in the present-day Republic of Tanzania.

THE RISE OF OBWAMI AS THE BAKONZO'S CENTRALIZED ADMINISTRATIVE SYSTEM UNDER THE MONARCHICAL RULE OF THE BASU-BANYANGALHA DYNASTY.

Bakonzo are Bantu speaking ethnic people within the East African Region.

They are the earliest occupants, and inhabitants of their current tribal habitant, geographically described as the Rwenzori Mountain Ranges.

On the Ugandan side of the Country, the Bakonzo dominantly occupy, as Settlers, the slopes of Mountain Rwenzori part, which is Currently counted in the National political District of Kasese.

Under the dictations of their Mountainous terrian, the Bakonzo ethnic people's Mode of settlement remains quite unique. They have always lived in clustered homesteads within Villages of Mountain-Setting.

Each Village was originally located on a mountain spur. These spurs-which are geographically Inter locking (interlocking Spurs)-are also called Mountain ridges. In the lhukonzo dialect of language a geographical Ridge is Called "Obulhambo, and in plural are called Amalhambo.

In the early period of time of the distant past, each Bulhambo happened to be governed by a council of Elders, who represented Extended Families. This Council would always be headed by clan Elder, who would become so on Merit. With the Movement of time in forward Progress, these Senior ranking Elders, who were essentially Heads of Clan, assumed the Community leadership title of "Bakulhu Bamalhambo".

In a way of aggregative Administration, a number of Villages (Amalhambo) would Be brought under a unitary control of asupreme Elder. This Elder was highly respected and Maximumly trusted. Being in control of several Villages (Amalhambo) or Ridges, such an Elder assumed a Community administrative and leadership title of Ise-Malhambo (in plural Baise- Malhambo).

This Community leadership and administration system was practiced throughout the entire Rwenzori Mountain Ranges, which is currently Shared between the Republic of Uganda, and the Democratic Republic of Congo DRC. This is Partly why the Baise-Malhambo are still popularly known in the Bakonzo Socio-Political History of Ethnic Community of Tribal Society Administration.

THE FOUNDATION OF THE BASU-BANYANGALHA DYNASTY AS THE UNIVERSAL ADMINISTRATIVE SYSTEM OF THE BAKONZO ETHNIC COMMUNITY.

The rising or founding of "Obwami Bwa Bakonzo", starting from the year 1630AD in forward counting, did not Cause the TERMINATION of the earlier "Malhambo" Administrative System. It only rose, as founded, to enhance the Bakonzo Ethnic Community Leadership and Administrative system under a centralized arrangement of the universal Method of approach-but in a monarchial Framework of a Kingship Institution universality, the Obwami entity encompassed the entire Rwenzori Mountain Ranges, by bringing together all the Malhambo and their respective Leaders under Supreme Ruler.

It is at this point, that, it is being reported that, the first well-organized person to serve as the Bakonzo Supreme or universal Ruler, and of course the Founder of the BASU-BANYANGALHA Dynasty, was called Kinyabondo Tswogho. He belonged to one of the 14 Prominent clans within the Bakonzo Clan System. This clan is called "Abasu Banyangalha" Right from the begining, after having founded the " BASU-BANYANGALHA" Dynasty, Kinyabondo Centrally ruled the entire Rwenzori Mountain Ranges-right from What is now Called the Country of the Republic of Uganda -stretching up to What is currently called the Democratic Republic of Congo in the area of North Kivu Province

LEARNING ABOUT HOW THE BAKONZO ETHNIC PEOPLE WERE MARGINALIZED AND OPPRESSED BY THE COLONIAL TOORO DISTRICT ADMINISTRATION

The Bakonzo ethnic people of the Bukonzo Kingdom were imperialistically marginalized, and administratively oppressed by the British created Colonial Tooro District Administration, in the Western Province of the Uganda Protectorate Government, during the Colonial era. 

Recently, it was mentined that, as we continue rolling-out our educative and learning Programmes, we shall endeavour to widen our knowledge, by looking at different affairs that are of relevance to our Subject Matters of focused Concerns.

Yes, we have been dealing, with issues of Imperialism, and colonialism, extended by European authorities through assigned, and tasked agents at work in the field. In here, now we are directing our attention to the Christian Missionaries in the East African region, who prepared, and Cleared the way for the Comming of European Imperialism and colonialism' into the same region.

LOOKING AT THE CHRISTIAN MISSIONARY INTERESTS IN THE EAST AFRICAN REGION OF THE DISTANT PAST.

When teaching, and learning "History" as an academic subject, Secondary School Students, in ugandan schools, are always asked a question formated, and framed or phrased as: "Why did European Christian Missionaries get Interested in coming to East Africa by 19th Century?"

Well, in here, we are not required to provide detailed reason-based answers, like those expected on the Answer Sheets of the examinable secondary School students.

We are concerned with some Particular concepts, and some all at analyzed intentions of political, Imperialism, and Colonialism inclinations, which are outlined as provided below:

1. In a general declaration, it remains clearly stated that, during the 19th Century, the Christian Revival book place in Europe, which inspired the christian Missionaries to come to East Africa to spread the Gospel (Word of God), and Convert Pagan Africans to Christainity.

 2. Based on the above indicated declaration, it can be taken in Mind that, Christian Missionaries were the Europeans, who came to East Africa to preach Christianity, and convert the people of East Africa to christian religion. 

3. The Pioneer christian Missionaries in East Africa were John Ludwig Krapt and John Rebman under the Church Missionary Society (CMS) from German. They arrived in East Africa in the years 1844 and 1846 respectively.

 4. They were warmly welcomed in Zanziber by Sultan Seyyid Said, and they founded Rabai Mission Station near Mombasa in the Year 1846. Later, Jacob Erhadt Joined them in the year 1849.

 5. The London Missionary Society (LMS) followed, and they worked around Tanganyika. They opened five Mission Stations in the year 1887, but later moved to Malawi.

6. Another group was University Mission to Central Africa (UM-C.A) formed in the Year 1856. They concentrated their Work among the Yao, and established their mission at Magila and Southern Tanzania. 

7. It was the University Mission to Central Africa (U.M.C.A.) under Bishop Tozer that established, a Missionary at Zanzibar the Year 1854. Dr. Steer learnt Swahili language, and translated the English New Testament (of the Holy Bible) to Swahili Language.

8. The Holy Ghost Fathers of the Catholic origin, also arrived in Zanzibar in early 1960s.

9. In the year 1868, they began a Freed Slave Settlement at Bagamoyo, and together with Father Homer, they established another Slave Settlement at Zanzibar.

10. They converted the former Slaves to Christianity and offered them formal Education and practical Skills, especially how to use an Ox-Plough to grow Coffee, Carpentry, brick laying, and craft making.

11. The last group was that of the White Fathers.

12. In the year 1877, the Church Missionary Society (C.M.S) arrived in Buganda, led by Alexander MacKay, Sir Gold Smith and Rev. C.T.Wilson. These were Protestant Missionaries.

13. In the year 1879, another group followed, led by Father Simon Lourdel and Brother Amans. These were Catholic Missionaries.

14. The protestant Messionaries Settled at Nateete (in Kampala) While Catholics Settled at Rubaga, but later they extended their influence to Tabora and Leibanga in Tanganyika.

15. As their Interest, Christian Missionaries Wanted to stop the barberic African Cultures, such as Sacrifice, twin Murder, and worship of Small gods.

16. That christian Missionaries also wanted to spread Western Education and Civilization to the people of East Africa. 

17. On Commercial interests, it is historically on record that, Dr. David Livingstone's records, and public speeches at Cambridge University of Commerce, aroused the interest of other Missionaries. For example, he spent many years in Africa, discovered Many Trade Routes, Business Centres, and wrote a lot about African Countries and their Economic Potentials

18. So, through preaching, some Christian Missionaries hoped to create peaceful atmosphere for encouraging Legitimate Trade, and creating Market for their Industrial products. 

19. Some christian Missionaries got involved in Local African Politics, which resulted into Wars and death of many people. For example, the C.M.S. and White Fathers Participated in the religious War's in Buganda Kingdom against Kabaka Mwanga, that led to the Killing of Many Christian Converts - the Uganda Martyrs. 

20. Christian Missionaries preached the Gospel of Submission and humility. Through their Preaching, African people's minds were softened, which Consequently led to the Colonization of East Africa.

21. It should be logically NOTED THAT, Some christian Missionaries Came with a POLITICAL MOTIVE OF Obtaining COLONIES for their respective Governments at home. For example, they served as Fore Runner's of Colonialism, by Softening the minds of rebellious Africans through Christianity. Hence the Slogan-widely known as - The Flag followed the Cross!"

22. It is still being remembered. that, some christian Missionaries acted as intermediaries between the African Chiefs, and the British Governments. For example, in Buganda Kingdom, they assisted much in the Signing of the 1900 Buganda Agreement" which was Imperialism oriented, as it was Colonialism and Political inclined!

LOOKING AT SIR APOLLO KAGWA OF CHRISTIANITY WHO PLAYED ROLE IN THE DECLARATION OF THE BRITISH PROTECTORATE OVER THE COUNTRY OF UGANDA IN 1894

In the year 1891, Captain Lugard of the Imperial British East African Company (IBEACO), Extended a Treaty of a Protection that established Tooro as a protectorate Kingdom, in what came to be Known as Western Province of the country of Uganda.

In the Year 1894, Col. Owen Colville Signed a Treaty with Omukama(King) Kyebambe Kasagama of Tooro Kingdom that led to the land of the Bakonzo ethnic Community being annexed to the then recently revived Tooro Kingdom. And of course, this annexed land, expanded Tooro Kingdom, and its political Status of a Colonial District, thereby turning it to be a wider territory of the British Empire.

Now let us turn to looking at Sir Apollo Kagwa, a man of the Christianity background who played a big role in the declaration of the British Protectorate over the Country of Uganda. 

In a brief personal profile the career and contributions of the man addressed to as, and called Sir Apollo Kagwa can be described as follows:"

(i)Sir Apollo Kagwa was born in the year 1869, and grew up in the Kabaka's (King's) Palace as a page(Servant).

(ii)-He was converted to Christianity as a protestant, and got Baptized Apollo. 

(iii)-He started Preaching Christianity, and Coverted many people to Christianity. He also contributed to the construction Namirembe Cathedral of the church Uganda in Kampala.

(iv)-Apollo Kagwa narrowly escaped death, when Kabaka Mwanga ordered for the Killing of Christians in Namugongo during the year 1885.

(v)-He worked closely with the British, and convinced Captain Fredrick Lugard to arm the protestants against the Catholics during the Religious Wars in Buganda Kingdom.

(vi)-He helped in the extension of British influence in Uganda by supporting col. Henry Colville's Campaigns against Bunyoro kingdom in western uganda. 

(vii)-He played a big role in the Signing of the Mwanga-Portal Agreement of the year 1893, which led to the declaration of the British Protectorate over the country of Uganda during the year 1894.

This is the Same Sir Apollo kagwa, who, when he was serving as the Prime Minister (Katikiro) of Buganda, advised Captain Lugard of the IBEACO to go with prince Kyebambe Kasagama-who had been exiled to Buganda Kingdom, and revive Tooro Kingdom.

He further advised Lugard to pass through Masaka, Mbarara, Bushenyi, and then Set-up a Military Base or Garrison within the Bukonzo Kingdom (Present-day Kasese District), to persue omukama Kabaleega of Bunyoro Kingdom And indeed, basing on Sir Apollo Kagwa's advice, Captain Lugard setup a Military Base within the Bukonzo Kingdom territory, which came to be known and Called Fort George, at the place Called Katwe. In our next write-up, more about this Military Base within the Bukonzo Kingdom will be provided including the dialogue or conversation between Captain Lugard of IBEACO, and Omwami (King) Mukeeri of Bukonzo Kingdom for the Bakonzo ethnic Community. 

This is the Same Bukonzo Kingdom, which became Down-Graded to the Status of a Mere County (Saza), after having been annexed, and placed under the Colonial oriented Tooro District Administration! 

THE BRITISH COLONIAL AUTHORITIES OF TOORO DISTRICT ADMINISTRATION RECOGNIZED BATOORO FOR CHIEFLY POSTS

Although the Tooro District, unlike Districts in Uganda of that time, had to remain in the Social Multi-societal characteristic status, the British colonial authorities, of Tooro District had to exclusively recognize Batooro ethnic people for chiefly posts, and other related designations of Civil Servant's-even amidst the Bakonzo ethnic Community of the Down Graded Bukonzo Kingdom.

 After Tooro had been restored as kingdom, and there after made district by area expansion, a Traditional System of governance was dully woven accordingly. This system was to operate through two (2) hierarchically organized groups which are Indicated bellow as follows:

1. First was the group consisting of the 150 clans of the Batooro ethnic people. Out of these Several Clans, was the kingly Royal Biito-Clan of the Biito Dynasty-Which provides Kings to the Tooro's Monarchical Throne.

2. The second group was that consisting of officials, who were arranged in three (3) tiers (roughly corresponding to the three main levels of Chiefs in the contemporary Tooro). These were responsible for Collecting Tributes and providing Labour for public projects.

Under the above explained arrangement, the Bakonzo ethnic people of Bukonzo Kingdom were to remain Subjugated by the Tooro Hegemony and as things turned to be, they were greatly discriminated against. Indeed, this was part of the infamous Colonial policy of Indirect Rule" operating on the line of "Divid-And-Rule!"

The Bakonzo tribal Community was Placed under a peculiar British Colonial administration, which was practiced by proxy through the Tooro Hegemony.

When placed Under the Yoke of Colonialisim with its attendant projection of the British Imperialism, Obwami Bwa Bakonzo's hereditary universal Leadership system was eclipsed, and overshadowed by the Tooro district Administration.

A brief description of how the Bakonzo Ethnic people were Marginalized, and oppressed by the Colonial Tooro district Administration is now hereby being Made as shown bellow:

1. The Tooro Monarchical rule, Which was autocratic in Practice, was imperialistically fused with the British District colonial governance to form a unified District Administrational Apparatus.

2. This administration was, by racial discriminatory tendencies, tribalistically Manned exclussively by the Batooro Chiefs, and other designated officials/personnel!

3. This in itself meant that, all the Bakonzo ethnic people of the Shadowed Bukonzo Kingdom, were Virtually made Subjects of the British Tooro hegemony with the Chiefs from Top to Bottom being Monopolistically Batooro by tribe.

4. While at work and in Service within the areas of the Bakonzo ethnic Community, the Batooro Chiefs discriminated against the Bakonzo people.

 5. While under Tooro District, the Bakonzo people suffered the burden of heavy taxation on their meager incomes. They also suffered forced labour.

6. In the attempts of tribal assimilation, the kitooro Culture, and Rutooro Language were imposed upon the Bakonzo ethnic people of Bukonzo Kingdom-which had been reduced to a county Status-of Busongora County.

All these, and other forms of practices Social, economic, and political Mistreatment, Constituted Marginalization, and oppression against the bakonzo ethnic people, Imperialistically Placed under the British Colonial TOORO District Administration.

Following next, we shall be enabled to understand the reason why omwami (King) Mukeeri refrained from Staging up a resistence against Colonial Penetration into his territory of the Bukonzo Kingdom

COMMENTS:

Joram Nyamwisi

The marginalization of African societies by European colonizers and whites was a complex and multifaceted process rooted in historical, economic, political, and social factors. Slave Trade which took place between 15th-19th centuries. Africans were forcibly enslaved, exploited, and treated as commodities. Colonialism which took at a later stage after slave trade between 19th-20th centuries, was another form of enslavement but in a new fashion. European powers partitioned and occupied Africa, imposing their rule and exploiting resources. There was also an Economic and cultural domination reinforced African subjugation

Abdul Nasser

African societies were marginalized in many forms and for many different reasons, but all the the reasons don't justify the marginalization.

Exploitation of Resources. Colonizers extracted natural resources, disrupting African economies. So they did all this in the name of marginalization of African societies. With forced Labor. Africans were coerced into working on European-owned plantations and mines. There was also Unequal Trade. Africans were forced to trade on unfavorable terms, perpetuating economic dependence.

These whites coerced African societies on many things like even dividing their land, naming them into different categories like freehold, customary land and mailo land all in the name of loosing ownership

Prudence Muhindo

These whites marginalized African societies politically so that their centralized system of governance can be distracted. They therefore Disrupted the Traditional Systems set up. Colonizers dismantled African kingdoms, chiefdoms, and governance structures. Coerced a mind set system onto the African societies, where they compelled African to believe that their culture traditions and norms were satanic, introduced a new system of education where African learnt hands off system of education so theoretical than practical. Because they wanted to make an Imposition of Foreign Rule. European powers imposed their laws, institutions, and values. Africans were also denied autonomy and self-governance. That's the reason why Bakonzo hate Batooro for their action to side with the oppressors against the oppressed Bakonzo.

Kapolyo Zuxun

Europeans perpetuated negative attitudes and stereotypes about Africans. And when it came to that Bakonzo community, things got worse, were almost denied everything, they made sure that the future generations live in total confusion, misinformation and disinformation about the real history about their past. This was intentionally set by the whites with the help of the Batooro chiefs. To cultures, languages, and traditions were suppressed or erased. They made a taboo for a muslim king to reign in Uganda. They couldn't and cannot allow a muslim king to ascend a throne, this has been done every where in Uganda.

Education and Knowledge Systems. European education systems devalued African knowledge and histories. The biggest reason why Prince Hajj Swaleh Tibamwenda Basikania was denied his birth right, it's because he is a Muslim.

LONG LIVE OMWAMI WETHU LONG LIVE OBWAMI BWA BAKONZO

Kule Matthias

Historically, imperialist powers have feared or been cautious about the Muslim community for various reasons. There is a wide gap of religious and cultural differences between Islam and Christianity. Islam's strong identity and values, creates fear to the white imperialists of the ancient and present day. There is also a perceived threat to Western cultural dominance, on every society and this can't be achieved with an Islamic which propagates equality. There is also another big challenge of Fear of Islamic law (Sharia) and its potential impact. Sharia law don't allow things like gambling, and it's through gambling where the ancient and present imperialists mass wealth.

The Muslim-majority countries have a strategic locations e.g., Middle East, North Africa, which creates great fear and can never be allowed to unite. If countries can not be allowed to unite because of being Islamic states, how could the present imperialists with the help of their African chiefs / afican presidents allow the installation of Obwami Bwa Bakonzo, with a Muslim king! The Muslim community could use him as their unifying factor, which cannot be allowed.

THE STRUGGLE CONTINUES

Shamim Ahimbusabe

Interfaith dialogue and understanding promote mutual respect, cooperation, and peaceful coexistence among people from diverse religious backgrounds.

This interfaith dialogue has alot of benefits like; it breaks stereotypes and misconceptions, fosters empathy and understanding, encourages cooperation and collaboration, promotes peace and conflict resolution, enhances social cohesion and community building

This interfaith dialogue be promoted with principles like; respect for diverse beliefs and practices, open communication and active listening, mutual understanding and empathy, focus on shared values and common goals and avoidance of proselytization or conversion.

This Interfaith Dialogue Models small group discussions, panel presentations and Question & Answer, community service projects, cultural exchange programs, and lastly Interfaith retreats and conferences.

The international world has formed many different organizations for foster this interfaith dialogue campaigns the likes of; Interfaith Alliance (USA), World Council of Religions for Peace (WCRP), Interfaith Dialogue Association (IDA), Religions for Peace (RFP), The Abraham Fund Initiatives (AFI) and many others.

The above organizations face challenges like; theological differences and disagreements, historical conflicts and tensions, cultural and linguistic barriers, power imbalances and inequality and lastly if not least extremism and radicalization

The above challenges have been addressed with the following solutions; education and training on interfaith dialogue, building trust and relationships, focusing on shared values and goals, addressing power imbalances and inequality, encouraging inclusive and respectful language.

I therefore conclude by stating that the Royal office of Crown Prince together with TEAM CROWN PRINCE SWALEH TIBAMWENDA BASIKANIA FOR OBWAMI BWA BAKONZO cannot go as low as this of bringing in religious issues of this and that, no matter how true they may be but that below our understanding we cannot comment like common persons.

I beg to rest my case

Mundubuyira Charles

Most of the current African leaders I can authoritatively put it onto them that they exhibit great similarities with imperialists in various aspects.

Most of the African leaders have a tendency Exploiting their mother countries economically through embezzlement and corruption. Mismanaging national resources, accumulating wealth, and prioritizing personal interests over public needs.

They coerce their respective societies to follow neo-colonial economic policies, l

LEARNING ABOUT WHAT DISCOURAGED OMWAMI(KING) MUKEERI OF BUKONZO KINGDOM FROM RESISTING AGAINST EUROPEAN COLONIALISTS

By the time the European Colonialists arrived in both Congo and Uganda, Mukeeri was the reigning Omwami(king) on the Monarchical Throne of Bukonzo kingdom.

Like his predecessors and ancestors, Omwami Mukeeri had a chain of Subsidiary Royal Palaces Stretching a cross to Congo. His main palace remained Situated at a Place Called Katswabwemi, in Maliba of Bugoye-Which is currently Categorized as Maliiba Sub County.

When Uganda became declared as a British protectorate, the entire Country got divided into Four (4) Provinces. 

• Buganda, (Central ), 
• Eastern, 
• western, and 
• Northern Provinces.

This is to say that, Bukonzo Kingdom remained Mapped out of the Western Province, of the Uganda Protectorate Government. 

All the provinces were further Sub-divided into the Colonial administrative Units Called Districts.

As it has already been mentioned, within the western Province alone, Four (04) districts were created. These were 

1. Bunyoro, 
2. Tooro, 
3. Ankole, and 
4. Kigezi Districts of Western Province. 

In this arrangement Bukonzo Kingdom remained captured in the newly created Tooro District; in which the entire Bakonzo land became named Busongora County. 

While under the Colonial Tooro District Administrations the Batooro Chiefs discriminated against the Bakonzo ethnic people of the Bukonzo Kingdom.

In the entire Country of Uganda, even the Collaborative Kings and other native chiefs left to work hand-in-hand with the British Colonialists, did not do anything completely out of their own free will. They worked under the control, and applicable Supervision by the Superior British Staff of the Colonial administration.

PENALIZING THOSE WHO VIOLETED THE BRITISH WORKING RULES AND GUIDELINES

The Kings, like that of Tooro Kingdom, though on the face value were seen as cultural or Tribal heads or leaders, in service and administrative practices, they served the interests of the protectorate Government.

Indeed, they worked under the instructions of the General Governor, who had his main Seat at the Government House (now called State House) at Entebbe.

Any King or superior tribal who dared to Violet the Governor's instructions or guidelines would be penalized accordingly. 

This was practically evident and very common with the stubborn Buganda Kings, who would even get deposed now and again; on the account of that, they violeted the British working rules. 

With the above kind of Situation on the ground, People with proper reasoning can deduce, and conclude that during the Colonial era-Cultural leadership was in "form, but in "Content" or "essence" what was on the ground, and in real practice, was meant to serve the Colonial interests in the country.

This in short implies that, Obwami Bwa Bukonzo kingdom, an institution which had been submerged by the Tooro District Administration Set-up, had to loose prominence, and remain behind the British imperial political Shadow; as the reigning Omwami Mukeeri had to remain in a low profile.

OMWAMI MUKEERI LEARNT LESSONS OF REBELLION FROM OMUKAMA KABALEEGA AND KABAKA MWANGA

It is known in History that some African Chiefs, and Tribal leaders resisted against the European Colonialists in their tribal Territories. One of those tribal leaders, who resisted against European Colonialists, is Kabaka (King) Mwanga of Buganda Kingdom.

Kabaka Mwanga's history of rebellion is quite long. But to put it in Short Statement, unfortunately his rebellion was crushed by the Colonial authorities. Mwanga was forced to flee Buganda Kingdom, and surrendered himsef to the Germans in Tanganyika -The Present-day Republic of Tanzania.

Kabaka Mwanga was briefly imprisoned, but later escaped from them. In the same year, the British officially deposed Kabaka Mwanga, and made his one year old son, Daudi chwa, the Kabaka of Buganda Kingdom. He was assisted by Three (3) Regents.

On the other hand, Omukama (King), Kabaleega of Bunyoro Kingdom was determined to be a Master of his own destiny, than being a puppet of the British Colonial Agents in the Country.

In the year 1897, the deposed Kabaka Mwanga of Baganda, joined Omukama kabaleega of Bunyoro in Lango to challenge the British Supremacy in Uganda.

After a stiff resistence, Kabaleega and Mwanga were captured by the combined Anglo-Baganda Forces, Commanded by Semei Kakungulu and Col. Evatts in Kangai-Lango in the year 1899. 

The captured Kabaka Mwanga of the Buganda Kingdom, and Omukama Kabaleega Of Bunyoro Kingdom, were both deported to the Seychelles Islands, and later Mwanga died in exile during the year 1901.

After having been freed, Omukama Kabaleega died on the way while returning to Bunyoro Kingdom. He died while in jinja as he was Seated resting. He said in the Runyoro Language, that "Mpumude, meaning "Iam resting". At that Place, where he died from in Jinja came to be renamed "Mpumudde" His body was taken to Hoima for royal burial at Mporo. So, Omwame Mukeeri of the Bukonzo Kingdom, learnt Lessons of rebellion from Omukama Kabaleega of Bunyoro Kingdom, and Kabaka Mwanga of Buganda. These lessons discouraged him from Staging any resistence against the colonial Administration.

What discouraged him more was the serious discussion he held with Semei Kakungulu, and Col. Eatts, who met him (Mukeeri) at his Subsidiary Royal Palace, situated at the present day Nyakasanga in area of the present day Kasese District of Midwestern Uganda.

In the discussion they held, the issue of extending the railway line to Kasese was hinted on.

Let us prepare our minds to learn more about what transpired in the Meeting, as Omwami Mukeeri remained and felt very discouraged from mobilizing the Bakonzo ethnic people, into a rebellion against the Colonial establishment in the then recently revived, and expanded Tooro Kingdom, which served as a gravitational ground in Western Uganda, which the British Military Expeditions based, as a western axis to fight Kabaleega of Bunyoro Kingdom.

OMWAMI MUKEERI MEETS SEMEI KAKUNGULU AGAIN AFTER HAVING DISCOURAGED BAISE MALHAMBO FROM STARTING A REBELLION IN BUSONGORA

Omwami Mukeeri, was a very brilliant topmost Tribal leader of his time. He was very clever, skillful and successful in whatever he planned for his people of the Bakonzo ethnic community. His brilliance saved the Bakonzo from getting drawn into fateful and bloody conflicts, as he would foresee what was going to happen. With his insight, the problems associated with European colonialism were foreseeable accordingly.

Omwami Mukeeri of the Bukonzo Kingdom for the Bakonzo ethnic community, had learnt lessons of Rebellion from Omukama Kabalega of Bunyoro Kingdom, Kabaka Mwanga of Buganda Kingdom and Chief Awich of the Acholi Land in Northern Uganda.

More so, Omwami Mukeeri had already seen and witnessed the British military mighty in his Kingdom, when Captain Lugard had come to fight Omukama (King) Kabalega in order to get Tooro Kingdom revived. The British troops or soldiers, with their heavy power weapons – including Artillary Guns, were first stationed at Fort George in Katwe of the Bukonzo Kingdom. Meaning that, Katwe served as a gravitational area in the Bukonzo Kingdom, which the British Military expeditions based as a Southern Axis to fight Kabalega. “FORT” means a strong place, that is used for military defence. And from Fort George at Katwe, the British Military Troops advanced to Tooro, and set-up a Fort at a place called Nyakarongo in Mwenge. This came to be known as Fort Nyakarongo.

Then, from Fort Nyakarongo, the British Troops / soldiers moved west-ward, and set-up another Fort at a place in Kabarole. This came to be known as Fort Jerry. Later on it was re-named Fort Portal, the present day city within the Kingdom of Tooro. All these Forts were set-up to fight Omukama Kabalega of Bunyoro Kingdom. And Omwami Mukeeri of the Bukonzo Kingdom was seeing all these Forts; and he was physically witnessing all the British military battles against Omukama Kabalega whose Army – comprised of “Abarusuura” – was obviously very much inferior, even weaponry wise! 

Given the above reported information, now we must pause and reflect on whether Omwami Mukeeri was a coward or what? But all the same, we have already learnt it that, at a later time, Omwami Mukeeri of the Bukonzo Kingdom, which had been overlapped by the expansion and the creation of the colonial Tooro district, became accused of having master-minded an Ethno-Tribalistic Riot, in which the Baise-Malhambo were mobilizing against Taxation within their areas of jurisdiction.

In connection with what is stated above, Omwami Mukeeri, the then universal leader of the Bakonzo ethnic community, was accused of inciting Baise-Malhambo to violence. This incitement to violence provoked the Uganda Protectorate Government to institute an investigative team, led by Semei Kakungulu that travelled to Tooro District to investigate the suspected Omwami Mukeeri of the Bukonzo Kingdom.

We have already learnt how Semei Kakungulu, assisted by the British Military officer, Col. Evatts arrived in Tooro, went to Busongora county and met Omwami Mukeeri, with whom they held peace talks which ended diplomatically. Kakungulu promised to return and hold further discussions with Omwami Mukeeri and indeed, shortly after Kakungulu honoured his promise and returned for the second time.

DESCRIBING THE CAREER AND CONTRIBUTIONS OF SEMEI KAKUNGULU TO THE BRITISH COLONIAL RULE IN UGANDA.

On the same line, it is now being made known that, some key personalities like Laibon Lenana of the Masaai, Semei Kakungulu, Sir Apollo Kaggwa, Governor Charles Eliot (of Kenya), Col. Henry Colville, the British official, MacDonald, Coonel Tarman, Captain Fredrick Lugard, Col. Owen Coville, Stanslus Mugwanya, Zakariah Kisingiri and others to be mentioned next, were all contemporaries with Omwami Mukeeri of Bukonzo Kingdom, for the Bakonzo ethnic community of the Mountain Rwenzori areas in Uganda. They all lived, and served in different capacities during the same time.

WHO IS SEMEI KAKUNGULU?

• Kakungulu was born in Kooki during the year 1870. He grew up at the Kabaka’s court as a very competent servant.
• He was a devotee Christian and an African / Ugandan British collaborator of his time in the colonial history of Uganda.
• He joined the Buganda’s Royal Army, where he demonstrated his skill as a competent soldier, and he was promoted to the Army Rank of General within a short time.
• Kakungulu worked closely with the Church Missionary Society (CMS) missionaries and got converted to Christianity and was baptized Semei.
• He assisted the Christians to overthrow Kabaka Kalema of the Buganda Kingdom and the Muslims between 1888 and 1890 when they had taken control of Mengo. Kakungulu was made the Sub-County Chief of Kyaggwe.
• He later rivaled with Apollo Kaggwa for the post of the Katikiro (Prime Minister of Buganda Kingdom), but he lost.

Although Sir Apollo Kaggwa is already described, but we can still add on as follows:

• Apollo Kaggwa helped in the extension of British influence in Uganda, by supporting Col. Henry Colville’s military campaigns against Bunyoro Kingdom.
• In the year 1898, Kaggwa led a force against Sundanese Mutineers and managed to restore peace.
• Kaggwa played a big role in the overthrow of Mwanga and his final deportation to the Seychelles Islands in the year 1899.
• Kaggwa helped the British to install Mwanga’s infant son, Daudi Chwa as the new Kabaka of Buganda Kingdom and himself (Kaggwa) became a Chief Regeant (Prime Minister – Katikiro)
• Apollo Kaggwa together with Stanslus Mugwanya and Zakariah Kisingiri played a big role of signing the 1900 Buganda Agreement with the British.
• However, “The 1900 Buganda Agreement” eroded the powers of the Kabaka and the Independence of Buganda Kingdom.
• The Buganda Agreement later caused problems to Apollo Kaggwa as the Bataka of Buganda Kingdom accused him of selling Buganda Land to the British.
• When Apollo Kaggwa visited England to attend the coronation of Sir Edward VII in the year 1902, he was awarded the title “Sir”, in appreciation for his dedicated work to the British.

King Edward VII of England and Omwami Mukeeri of the Bukonzo Kingdom, were also contemporaries.

• Turning back to Semei Kakungulu, he helped the British troops under Col. Henry Colville, between 1893 and 1894 to launch attacks against Bunyoro Kingdom, under Omukama Kabalega who was becoming a serious problem to the British 
• Kakungulu also helped the British official, MacDonald to defeat the Buganda Muslims who retreated to Tooro Kingdom.
• Semei Kakungulu worked hard to bring the areas along the River Nile like Lango and Teso under the British colonial rule.
• He was encouraged by Colonel Tarman to create an Empire in the Eastern Region, where Kakungulu would be an independent King.
• In the year 1895, Kakungulu led a delegation of the Kumam and Iteso Elders to Buganda seeking for Kabaka’s protection.
• Between 1897 and 1898, Kakungulu helped the British to capture Omukama Kabalega of Bunyoro Kingdom and Kabaka Mwanga of Buganda Kingdom in Lango who were resisting against the British colonial rule, and they were deported to the Seychelles Islands.
• In the year 1901, Kakungulu established a Fort at Bukedi (Budaka) for his operations in Teso, Bugisu and Bukedi.
• Later, he shifted to Mbale, in order to extend the Anglo-Kiganda system of Administration in Eastern Uganda. He appointed chiefs who were responsible for Tax collection; maintaining Law and Order and organized labour for public works.
• Kakungulu used both diplomacy and military power (Guns) to weaken the disorganized societies that he came across. He was successful due to the loyalty of his followers like Baganda Agents and local collaborators.
• Semei Kakungulu also helped in the introduction of cash crop growing such as coffee and cotton and encouraged the Indian Traders to start commercial activities in Eastern Uganda.
• He helped or assisted the British Colonial Government to monitor the construction of roads, administrative centres and planted mivule trees, established schools and dispensaries among others.
• In the year 1903, the British Administration occupied Mbale and administered Bugisu and Teso regions.
• The British accused him of causing disorder in Eastern Uganda and was later sent to Bukedi. Here, he did well and he was nicknamed Sir Harry Johnstone as the Kabaka of Bukedi.

 Semei Kakungulu died on the year 1929 and was buried in Mbale.

That is the man, the Imperial British and Colonial Protectorate Government of Uganda had earmarked to deal with Omwami Mukeeri, Baise-Malhambo and the rest of the Bakonzo had they dated or risked to start any kind or sort of rebellion or resistance against the British Colonial rule, being practiced during then, through the imperialistically authorized Tooro District Administration of the time in the socio-political History of Uganda.

Here, the question remains very clear and easy to understand, when structured, phrased formatted and asked as, was Omwami Mukeeri of Bukonzo Kingdom for the Bakonzo ethnic community, of the Mountain Rwenzori areas a COWARD, who was a coward to resist against the oppressive colonial rule which had annexed his Kingdom to Tooro District or what……..?

OMWAMI MUKEERI AND SEMEI KAKUNGULU HOLD DIALOGUE DISCUSSION ABOUT DEVELOPMENT PROJECTS IN BUSONGORA COUNTY OF TOORO DISTRICT TO THE BAKONZO'S BENEFIT.

To the intellectuals of the educated elites within the present day generations of the Bakonzo ethnic community, it will remain known that, during his troubled monarchical reign, Omwami Mukeeri, who, with derogatory comments by some individuals being described as having been a "Coward" King of Bukonzo Kingdom, played a big and significant historical role of the development of the present day Kasese Town, in western Uganda.

 The sad development commenced to decline with the emergence of the destructive Rwenzururu Rebel Organization, of Isaya Mukirania of the 1960s. Further disturbance of the said development remained being accused by Charles Kisembo Mumbere, who inherited the infrastructure of Rwenzururu armed political rebellion - the known fore runner of "Obusinga Bwa Rwenzururu" - a criminal scheme that is known for the worst.

Omwami Mukeeri's contribution to the establishment of Kasese Town will be explained in details within our next educative presentation. As of now, we are being enabled to learn about the third (3rd) meeting between Semei Kakungulu and Omwami Mukeeri, of the then troubled Bukonzo Kingdom for the Bukonzo ethnic community, which had been placed under the British colonial rule, practiced by the newly created Tooro District administration, in the western province.

As it is indicated above the third meeting was all about holding a "Dialogue Discussion" about Development projects in Busongora county of Tooro District these projects were to remain beneficial to the Bakonzo ethnic community, whose Busongora county had to remain respected as their mother Tribal Land in the then colonized Uganda.

Given the above background information, now let us look at Semei Kakungulu, and his group of special or important discussions with Omwami Mukeeri,and his team of Baise Malhambo means the process of talking about something seriously or deeply.

Given the above background information now let us look at Semei Kakungulu, and his group of special or important Discussions, with Omwami Mukeeri and his Team of Baise-Malhambo at work Promoting and advo - Cating for the Bakongo's S interests in the newly created Tooro District of Western province. In doing so, let us first Shine more light on Semei Kakungulu as follows:

1. As it has already been learnt, Semei Kakungulu was a fully trusted African/ Ugandan British Colonial Collaborator of his time in Uganda.
2. Kakungulu helped the British colonial Masters in very many ways-including bring the areas of are a along the River Nile like -Lango and Teso under the British Colonial rule.
3. In the areas he was posted to represent the British Colonial administration, Kakungulu helped in the Introduction of Cash Crop growing such as Coffee and Cotton, and encouraged the Indian Traders to start Commercial activities in Eastern Uganda
4. The Colonial Masters wanted the British Colonial rule get firmly established in the area of Busongora County of Tooro District, so Kakungulu was seen and deemed to be of great help.
5. The British Colonial Authorities wanted prete- nded friendship of the Bakonzo ethnic people so as to be able to build Uganda Railway without difficulty. In this, Kakungulu was also to be of great help.
6. Uganda Railway was very much needed for effective Colonial economic exploitation within Busongora County of Tooro District; So Kakungulu had to represent the Colonial Masters within the territory of "Bukonzo Kingdom".
7. In the same years 1904 Semei Kakungulu had to travel back to Tooro District, and meet Omwami Mukeeri for the third (3rd) time, to discuss Development Projects within Busongora county of the Bakonzo ethnic community.
8. Captain J. R. Macdonald, a British official, was part of Semei Kakungulu Discussion Group that travelled Tooro in his third Meeting.
9. Upon arrival in Tooro District, Semei Kakungulu paid a Royal Visit to Omukama Kyebambe Kasagama, whose response to a humble request accepted to join them in the important meeting with Omwami Mukeeri of Bukonzo Kingdom.
10. For the third (3rd) time, Kakungulu and his Discussion Group, accompanied by Omukama Kyebambe Kasagama, the King of Tooro Kingdom, met Omwami Mukeeri at his subsidiary Royal Palace of Nyakasanga-in the present day Kasese Municipality.

SEMEI KAKUNGULU AND OMUKAMA KYERAMBE WELCOMED AT OMWAMI MUKEERI'S PALACE IN BUSONGORA COUNTY OF TOORO DISTRICT

Although the British Colonial rule had "mixed-up" Bukonzo Kingdom and Tooro Kingdom in the Imperial fusion of Tooro District, Omukama Kyebambe Kasagama of Tooro remained recognizing and respectfully treating Omwami Muke-eri as his fellow King, and did the same apply to Omwami Mukeeri, in Monarchical regard to Kyebambe.

In line with what is expressed above, upon arrival at Omwami Mukeeri's palace, the visiting Group of Discussion-led by Semei Kakungulu and accompanied by Omukama Kyebambe, recieved a respectful Royal welcome with a hospitable attitude.

The same visitation was treated with hospitality that entails looking after guests, and being friendly an welcoming towards them.

In due Royal respect, Omukama Kyebambe of Tooro was enabled to assumе the responsibility of being the Guest Speaker of that Special event in focus.

But all the same, this special event remained positioned as a "Discussion Meeting". The same meeting was Centred around socio-economic Development of Busongora County, of Tooro District in the Western Province of the Uganda Protectorate.

As a matter of Discussion, the visiting British Colonial Administration Representative, Mr. Semei Kakungulu, Presented the following issues:

• That, the British Colonial Administration was encouraging the members of the Bakonzo ethnic Community in Busongora County of Tooro District to commence the use of Scientific Methods of crop farming like Mulching, Crop rotation, use of Manure and fertilizers, which increase Crop yields.
• That the British Colonial government was promoting the Introduction of cash crop growing such as Coffee and Cotton within Busongora County of Tooro District.
• That in Connection to the above, elsewhere in the Uganda Protectorate cash crops had been introduced and encouraged to be grown on a large scale. Eg. Pyrethrum, Coffee, Cotton, tea, tobacco, which after Sale Improves Improve the Farmers Standards of living. So Semei Kakungulu was appealing to Omwami Mukeeri to mobilize the rest of the Bakonzo ethnic people to engage in Commercial Agriculture.
• Thats the British Colonial Government was intending to carry on with programmes of Construction of Roads, Administrative centres, establish Schools, and Dispensaries, among others With in Busongora County of Tooro District. So, Semei Kakungalu was appealing to Omwami Mukeeri to be more cooperative With the Tooro District Administration.
• That the Railway Line, all the way from Mombasa is being built, and its construction is in progress until it reaches it terminal Point within Busongora county. of Tooro District. So in this, Semei Rakungulu was appealing. to Omwami Mukeeri to remain Supportive and of great help to the progress of Uganda Railway Line construction.
• That, the British Colonial Government had plans of starting on the Mining of copper ore from within the areas of Busong- ora Countys an economie activity that would benefit the Bakongo ethnic Community in the area. So, to this, Kakung ulu was appealing to Omwami Mukeeri, the Tribal Chief of the Bakonzo Ethnic Community, to remain supportive, and of great help to such a very benefiting undertaking in his area of Tribal jurisdiction.
• At the closing end of his submission for Discussion, Mr. Semei Kakungulu, who had been accompanied by both Omukama Kyebambe Kasagama of Tooto Kingdom, and Captain JR. J. R. Macdonald, the British Colonial officer at Work, Summerized that, improved crop farming, most especially cash crop farming, Completion of Uganda Railway line Construction, and the Commencement of Copper ore mining in Busongora County of Tooro District were to provide employment and Business opportunities to the native Members of the Bakonzo ethnic Community of Busongora County of Tooro District in the Western Province.

Once more, Semei Kakungulu appealed to Omwami Mukeeri to be supportive, and remain of great help to all the protectorate Governments undertakings within Busongora county, a native area of his Mukeeri's Tribal Leadership Jurisdiction within Tooro District.

OMWAMI MUKEERI'S OFFICIAL RESPONSE TO SEMEI'S SUBMISSIONS FOR DISCUSION AS HE SPOKE FOR THE BAKONZO COMMUNITY.

The Learning members o of the informed general public should be informed that, Omwami Mukeeri of Bukonzo Kingdom Speaker of his time was such an eloquent as a Community leader. He was able to use language and express his opinions well, especially when he spoke in public. 

With his eloquence, in response to semei Kakungulus submissions for discussion, Omwami Mukeeri Spoke eloquently for, and on behalf of the entire Tribal society of the Bakonzo ethnic Community of Busongoro County in Tooro District. In his Royal official speech as a King, the following Messeges were eloquently Communicated to those in his attentive audience:

• He began by introducing himself as the King of the Bakonzo ethnic Community, that he acquired his monarchical leadership position by the the right of birth in the Bakonzo Royal family. And that he was ready to defend, and protect the tribal aspirations of the bakonzo Ethnic Community.
• He wondered as to why the British Colonial officials fixed them to the then recently revived Tooro King dom whose original leadership used to receive a lot of guidance, support, defence, Protection, and supplies from this oldest establishment of Bukonzo Kingdom!
• He condemned the European action taken by fusing two different tribal leadership organizations of Tooro Kingdom, and Bukonzo Kingdom.
• Then Omwami Mukeeri said, that, even if I don't have to sign a Tribal Agreement with the British Colonial Government, as much as we are forcefully compelled to remain placed under the European establishment of the colonial District named Tooro, we shall remain recognized as Bakonzo of Bukonzo Kingdom.
• The Omwami Mukeeri went on and said that, The Bakonzo ethnic Commun- ity will cooperate with the Colonial administration of Tooro District, if, and only when deemed necessary, So long as the Tooto District Administration acknowledges the natural fact that the Bakonzo as an ethnicity exist, and Shall continue in Tribal existence.
• Omwami Mukeeri elaborated on the point that, the Bakonzo people are not related to the Batooro in culture and Language. That, however, the Bakonzo have different norms, values, beliefs Culture, Customs and traditions all differing from those of the Batooro of Tooro Kingdom- which is organically related to that of Bunyoro Kingdom.
• Omwami Mukeeri pushed further, and complained that the Bakonzo people wanted a number of issues resolved, Inter alia:

(i)- The Bakonzo people be involved in the administration of Tooro District, and

(ii)-To eradicate administrative malpractices, favouritism, and nepotism in Tooto District Administration

After the discussions had been brought to conclusion, the visiting Semei Kakungulu and his Group thanked Omwami Mukeeri for having hosted them with appreciatable hospitality, and promised to keep in touch all the time. 

Semei Kakungulu, and his Group left while referring to Omwami Mukeeve, as a co-operative Paramount Chief of the Bakonzo Tribal Society of Tooro District in the western Province of Uganda Protectorate.

They left assured that, the Uganda Railway line Construction will be extended to Busongora County very peacefully, with the tribal support of the Omwami Mukeeri in Community Leadership.

BEGINNING OF THE RWENZURURU FREEDOM MOVEMENT OF 1974.

 The Bakonzo ethnic people "lived" a miserable existence, during the time of the Imperial British Colonial rule; of the Ugandan Protectorate Government of the Colonial Era!

During then, the oppressive Colonial Rule, practiced by provy through the Tooro District Administration, the disadvantaged Bakonzo ethnic people were subjected to an an Imposed tribal assimilation Policy. They were intended to become part of the Batooro Tribal Society of the then revived Tooro Kingdom.

Had the Same Tooro Assimilation Policy been successful, by now, the tribe known as the Bakonzo people, would no longer be existing! They would have suffered an "Extimetion", caused by the Imperial British Colonization Scheme Similar to that, under which, the Red Indian of the present-day United States of America (USA) bacame an extinct race that is Now being talked about in History! praise be to omwami Mukeeri, the then Charismatic reigning King of the Bukonzo Kingdom; who during the British Colonial rule in Uganda, Strongly guarded against the "assimilation" of the Bakonzo ethnic people, into the Batooro Tribal Society; of the oppressive Colonial rule of that Era. 

Like in the distant Past, the act of naming a County as Busongora County overshadowed the Bukonzo Kingdom of the Bakonzo Monarchical Society, so has the political outfit of obusinga Bwa Rwenzururu" been used, in attempt of case obscuring Obwami Bwa Bakonzo; an entity, that has continued to move forward, while being propelled by the Royal office of the crown Prince.

THE LANGUAGE OF BAKONZO ETHNIC PEOPLE 

African languages-including the Lhukonzo vernacular-were mainly passed down ORALLY from generation to generation, and this was a serious disadvantage when the Christian Missionaries and the European Colonialist came to Africa, they came with their written literature, blank sheets, and writing Instruments, Foreign Languages were quickly adopted as a medium of written communication.

The impact of this can not be treated lightly. Language Can be a powerful Tool that can be used to persuade the MIND of its AUDIENCE.

African Languages intended for African Audience, Should Contain Words" of the Indigenous DIALECTS, that ensures their appropriatenes, when used in communication to African audience like an ethnic or tribal community.

The Bantu languages of the East African Region, most especially those of the known interlacaserine Dialects of the seven circles, bear striking similarities, and whose speakers can understand each other, for example Runyoro-Rutooro in Bunia- Congo, Lhukonzo in North Kivu Province of DRC, etc.

RELATIONSHIP BETWEEN OMWAMI GEORGE BASIKANIA AND OMUKAMA GEORGE RUKIDI. 

Despite the colonial attempts made to mix-up the Batooro, and Bakonzo into an imperialistically desired tribal conflicts of ethnic enemity, inclined to the infamous colonial policy of Divide-And-Rule, the same ordinary Batooro and Bakonzo people have never been enemies of the Two poles Apart!"

As we shall be learning more about the same illusionary or imagined enemity, which Isaya Mukirania, and the "Banyarwenzururu of Obusinga Bwa Rwenzururu tried to Propagate, it should remain being truthfully known that, from time immemorial, Batooro and Bakonzo ethnic people have always been the best of friends! We shall get back to this in the nearest future.

However, in here, the point is that, Omwami George Basikania, remained in close contact of the friendship bond, with Omukama (King) George Rukidi of Tooro Kingdom; as the British Colonial Masters were planning to grant Statehood Independence to Uganda, a Colonized Nation by then. Omwami George Basikania, the King of the Bakonzo Tribal Society, and Omukama George Rukidi, the King of Tooro Kingdom, to which the Bukonzo Kingdom had been annexed by the Colonial "Imagination", were very close and great friends during their time in history. 

 Omwami Basikania himself, was a Christian Spiritual and religious Son of omukama George Rukidi of Tooro Kingdom-Who was his God-Father, by the Holy Christian-Religious Sacramental ritual of Baptism.

While still a young Prince within the Bakonzo's Royal Family, during his Sacrament of Baptism, Basikania was friendly advised by Omukama Rukidi (his God-Father) to share the christian name of "George"- Which Prince Basikania willingly, and happily accepted with great pleasure. Thus, the Name Sake George Rukidi the Omukama of Tooro, and George Basikania -the omwami W'Obwami Bwa Bakonzo ethnic Community, as conteporaries of their own time in the Socio-Traditional History.

The above Baptismal linkage between Omwami George Basikania and Omukama George Rukidi, has been Intentionally, and relevantly reported in here to emphasis the absolute fact that, despite the attempts made by the forces at play, the Bakonzo and Batooro people have never ever been enemies of any category, within their Social trends and tribal Settings.

The above articulated relationship further testifies the reason as to why, George Basikania remained in Close friendly Contact with Omukama George Rukidi, as the Colonial Masters on duty were planning to grant Statehood Independence to uganda.

 THE MUNSTER COMMITTEE OF 1961 WHICH INSPIRED OMWAMI BASIKANIA TO ADVOCATE FOR A SEPARATE DISTRICT FOR THE BAKONZO TRIBAL COMMUNITY OF THAT TIME

As omwami George Basikania remained an informed, and updated Tribal King of the Bakonzo ethnic Community, in contact with Omukama Rukidi of Tooro Kingdom, he would usually share information with his people accordingly. He would move from one Ridge (the Rwenzori Mountain spur) to another, meeting and discussing with his junior Community Leaders -The Baise-Malhambo which all that, which was being planned to grant Independence to Uganda which had been Scheduled for the year 1962. 

During his Mobile interactions along the said Mountain Rwenzori Ridges (Obulhambo, and Amalhambo) Omwami Basikania would also get Ideas, Views, and opinions from his Junior Community leaders and other wisdom endowed Bakonzo Elders, who were actually treated, and greatly respected as opinion Leaders of that time in history.

As the situation on the ground would have it, it so happened that, another Committee to discuss Uganda's Independence Matters was Shortly set-up. This one came to be known as the Munster Committee of 1961.

Among other issues, the Munster Committee dealt with the following:

1. The Munster Committee of 1961 Concentrated on the issue Of the form of Government uganda was to adopt after having been given Statehood Independence. 
2. The same issue, of the form of type of the post colonial Government uganda would be set to adopt, remained Somehow, a complicated one, amid heated controversy.
3. There was however Consensus on Decentralization and Devolution, as two different forms or types of government to choose between to the replacement out going of the British Protectorate Government.
4. The Munster Committee based its recommendation on the Consensus, taking into accounts the characteristics of FEDERAL and UNITERY forms of Government, to cater for the objectives of Nation-building and Local Autonomy.
5. Since the submission of its Report to the protectorate Government of that time, the issue of FEDERAL Versus UNITARY form of post Independent government of uganda, became More discussed in the Legislative Council (LEGICO), which was the National Parliament of that time in history.
6. Different regions of Uganda -Including Tooro-were taking up clear positions. 
7. In the event that the FEDERAL form of Government would be preferred, one Major issue would be to decide, whether it had to operate on the then existing DISTRICT levels- -Including that of Tooro District, to which the Bakonzo ethnic Community had been annexed-of on New DEMARCATIONS were to be drawn up.

 It was reflecting on the point of drawing up the new Demarcations, that the logical IDEA of forming up an ADVOCACY or Forum, aimed at advocating for a separate DISTRICT for the Bakonzo ethnic Community was born in Omwami Basikania's Quick Thinking Minds, during then.

Indeed, the point of drawing up new demarcations was an Inspiration to Omwami Basikania, in that, it gave him exciting new ideas, that made him want to start up a popular Movement, that would enable him Plead with the authorities of that time, to have a separate District, and Stand-alone , Curved away from the Imperialistically Crafted colonial District of Tooro in the then western province of the Ugandan protectorate.