THE BUGANDA CABINET

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GLOSSARY OF TERMS

Abalangira: male member of the royal clan.

Abambejja: female member of the royal clan.

Baganda: the people of Buganda.

Bakopi: commoner.

Bataka: chief of a clan.

Batongole: Men of the King.

Gombolola: Sub-County.

Kabaka: King.

Kabaka Yekka: “the Kabaka only”, the political party formed by Sir Edward Mutessa II in 1962.

Kangawo: the title of the county chief of Bulemezi.

Kattikiro: Prime Minister.

Kimbugwe: bearer of the Royal umbilical cord.

Kiweewa: title given to the King’s first son.

Kubbula: Kiganda custom consisting in giving the name of a favorite relative to a child.

Lubiri: the Royal compound, palace enclosure.

Lubuga: ‘mother substitute’, second in rank to the Naalinya.

Luganda: the language of Buganda.

Lukwago: the Kabaka’s umbilical cord.

Muganda: a person from Buganda.

Mugema: the title of the head of the monkey clan, responsible for buring of dead kings. Also styled Katikiro w’abafu or Prime Minister of the dead.

Mulangira: a descendant of the Royal clan, noble.

Muluka: the most junior administrative unit of the kingdom, composed of a group of villages.

Naalinya: Princess Royal, usually a full sister of the Kabaka, who enjoys the status of first lady of the kingdom during her brother’s reign.

Nagaddya: the midwife to Royal wives, usually a metrnal relative of the Kabaka.

Nalongo: mother of twins.

Namasole: title of the King’s mother.

Olukiko: meeting.

Olukiiko Olukulu: ‘the great meeting’, i.e. Parliament.

Olulyo Olulangira: the royal clan.

Omukungu: Member of the Order of the Shield and Spears (MSS).

Omulangira, i.e. Prince.

Omumbejja: Princess.

Omutongole: Officer of the Order of the Shield and Spears (OSS).

Omwami: chief, i.e. not King as in Burundi and Rwanda.

Omuwanika: Treasurer.

Sabaganzi: the official maternal uncle of the Kabaka.

Ssaabalangira: Chief of the Royal Princes.

Salongo: father of twins.

Sekibobo: the title of the county chief of Kyagwe.

Ssaabasajja: the style of the Kabaka, equivalent to His Majesty.

Ssekabaka: the late Kabaka.

Ssaza: County.

EMITUBA MU LULYO OLULANGIRA

1. KIJJOJJO
2. KIKUMBI
3. LUJUUKA (LWAKULA)
4. KIWANGA
5. LULUME
6. LUMWENO
7. LUTIMBA NAMUMWA
8. LWANJA
9. LWETEEGA
10. MADANGU KIKANJA
11. MAGANDA
12. MAWANDA CHWA
13. MAWUBA
14. MBALIRWA KYEKAKA
15. MBOGO
16. MPANDWA
17. MUKUMA MATUMBWE
18. MUYIGWA
19. NDAWULA GOGOMBE
20. NGOBE
21. NNONDO
22. NTALE NAKASWA
23. NZIGU
24. SSEKKOLYA
25. SSEMALUME
26. SSEMATIMBA KYOBE
27. SSEWATTI
28. SSEZAALINO
29. SSIKYABAWASA
30. WALUGEMBE
31. WAMPAMBA- SSERUMIRA BIKIZI
32. WASSWA SENNINDE
33. BANDA
34. GGOMOTOKA
35. GOBANGO
36. JUMA KATEEBE
37. KALAAKI NGOMA ZAWAMBWA
38. KALIGA LUYIDDE
39. JJUMBA SSEMBIZI
40. JJUMWA
41. KALEMA
42. KASSABBANDA
43. KAWAGGA
44. KAWUUWA
45. KIGOYE
46. KABI
47. KATO GESERWA LUTIMBA
48. KAWEESA
49. KALIRO
50. KAMYUUKA
51. KATTAKESU
52. KATTABAWAMALA
53. KAYIMA
54. GOLOOBA MUSANJE
55. KAZIBWE
56. KAKUNGULU SSALONGO MUZIGO

THE CLANS OF BUGANDA

Clan/Totem	Secondary Totem	Clan Head	Seat
(Ekika)	(Akabbiro)	(Owakasolya)	(Obutaka)
1	Abalangira	–	Ssabalangira	Kaliiti, Busiro
2	Babiito-Kooki	Mazzi ga Kisasi	Ssaababiito	Rakai, Kkooki
3	Babiito-Kiziba	?	Lutayinzibwa	Ssanje, Buddu
4	Babiito-Kibulala	?	Kitahimbwa	Kibulala, Ssingo
5	Butiko	Namulondo	Ggunju	Bukalango, Busiro
6	Ffumbe	Kikere	Walusimbi	Bakka, Busiro
7	Kasimba	Ngo	Kabazzi	Kyango, Mawokota
8	Kayozi	Nsombabyuma	Kafumu	Kyango, Mawokota
9	Kibe	Kassukussuku	Muyige	Buluutwe, Kyaggwe
10	Kinyomo	Mutima	Nakigoye	Kyasa, Buddu
11	Kiwere	Sekafu	Luwonko	Kitanda, Bugangazzi
12	Kkobe	Kaama	Namwama	Buwama, Mawokota
13	Lugave	Maleere	Ndugwa	Katende, Mawokota
14	Mazzi ga Kisasi	Ggongolo	Wooyo	Kasaka, Buddu
15	Mbogo	Ndeerwe	Kayiira Gaajuule	Mugulu, Ssingo
16	Mbwa	Kyuma kya Mbwa	Mutasingwa	Kiggwa, Busujju
17	Mmamba	Muguya	Gabunga	Ssagala, Busiro
18	Mpeewo	Kayozi	Kiggye	Kkungu, Kyaddondo
19	Mpindi	Kiyindiru	Mazige	Muyenje, Busiro
20	Mpologoma	Ngo	Namuguzi	Kasagga, Bulemeezi
21	Musu	Kayozi	Muyingo	Ssama, Mawokota
22	Mutima	Mawuggwe	Kakeeto	Bbaale, Buddu
23	Nakinsige	Kkunguvvu	Kyeyune	Mirembe, Kyaggwe
24	Ndiga	Mpologoma	Lwomwa	Mbaale, Mawokota
25	Ndiisa	Namunye	Mulindwa	Mukungwe, Buddu
26	Ngabi	Jjerengesa	Nsamba Lukonge	Buwanda, Mawokota
27	Ng’aali	Kasanke akeeru	Mawesano	Buzooba, Buddu
28	Ngeye	Kunguvvu	Kasujja	Busujja, Busiro
29	Ngo	Kasimba	Muteesasira	Bukesa, Butambala
30	Ngonge	Kaneene	Kisolo	Lweza, Busujju
31	Njaza	Ngujulu	Kitanda	Kirungu, Kyaggwe
32	Njobe	Bugaala	Kiyise	Mpummudde, Ssingo
33	Njovu	Nvubu	Mukalo	Kambugu, Busiro
34	Nkejje	Nkejje Kiyemba	Kikwata	Namukuma, Kyaggwe
35	Nkerebwe	Kikirikisi	Kidimbo	Budimbo, Ssingo
36	Nkima	Byenda	Mugema	Bbira, Busiro
37	Nkula	?	Muwangi	Mayobe, Bugerere
38	Nnamung’oona	Mutima	Kajjabuwongwa	Kyabuwangwa, Ggomba
39	Nnyonyi Nnyange	Kkunguvvu	Kakoto-Mbaziira	Bulimu, Kyaggwe
40	Nseenene	Nabangogoma	Mugalula	Kisozi, Ggomba
41	Nsuma	Kasulubbana	Kibondwe	Bukibondwe, Buvuma
42	Nswaswa	Goonya	Mayengo	Bugabo, Buvuma
43	Ntalaganya	Maleere	Bbambaga	Bbambaga, Bulemeezi
44	Nte	Ng’aali	Katongole	Mulema, Buddu
45	Nvubu	Njovu	Kayita	Mbazzi, Kyaggwe
46	Nvuma	Katinvuma	Kyaddondo	Kawempe, Kyaddondo
47	Kasanke	?	Kyanku	?
48	Kibuba	?	Nnyanja	?
49	Lukato	Kabbokasa	Magunda/Lyongera	Kisuza/Kiziba, Buweekula
50	Mbuzi	?	Kisunsu	Muwunune
51	Nkebuka	?	Kayizzi	?
52	Nsunu	?	Kabugira	?

BUGANDA’S Indigenous Religion

The Baganda believed in a spirit world beyond the one they could see, and this belief featured strongly in their lives, both at the personal level as well as in matters of state.

The occupants of the spirit world can be considered to be on three levels.At the top is a supreme creator, Katonda.

The name, meaning creator of all things and Lord of Creation indicates that he was recognized to be superior to all, and was referred to as “the father of the gods’.

There were three main shrines dedicated to Katonda at Namakwa, Buzu and Bukule, all in Kyaggwe.

His priests came from the Njovu (Elephant) clan. However, little was known of this supreme god and he was not expected to intervene routinely in human affairs.

At the second level is Lubaale of whom there are more than two dozen. Lubaales were of major significance to the nation and the day to day life of the people.

LUBAALE

The word Lubaale was translated as “god” by early writers in English on Buganda but the histories of the Lubaales, which were well known to the Baganda, all tell of them having been humans who, having shown exceptional powers when alive, were venerated after death and whose spirits were expected to intercede favorably in national affairs when asked.

They are thus more like the Saints of Christian belief than “gods”. In this document, they will be referred to as Guardians.The Guardians were the focus of the organized religious activity of the nation, being recognized and venerated by all.

Even more important, they were the one institution which the King, otherwise almost an absolute ruler, could not ignore or disrespect. Before all major national events, such as coronations and wars, the oracles at the major temples were consulted and offerings were made.

For a King to ignore the pronouncements of the oracle or to desecrate a temple was a sure invitation to disaster. Each shrine (ekiggwa) was headed by a priest or priestess, the Mandwa, who, when the Guardian Spirit was upon him or her, also functioned as the oracle. Generally the office of Mandwa for a perticular temple was assigned to one clan, which would supply the priests and priestesses.

Each Guardian had at least one temple, in which was kept a set of sacred drums and other ceremonial objects. The building and upkeep of the temples were governed by very elaborate and exacting rituals.

The most popular Guardian was Mukasa, Guardian of the Lake. He had temples in his honor all over the country but the chief temple was on Bubembe island in Lake Victoria. To this temple the King would send an annual offering of cows and a request for prosperity and good harvests. Next to his temple was one to his wife, Nalwanga, to whom women would pray for fertility.

The other nationally renowned Guardian was Kibuuka of omu’mbaale. His legend tells that he was a general of such great prowess that it was said of him that he could fly like a bird over the battlefield. Killed in action in the time of Kabaka Nakibinge, his remains were enshrined at Mbaale ( now known as Mpigi) and he became the Guardian of War. His temple was desecrated by the British and the contents, including his jawbone, were put on display in a museum in Cambridge. The Primary School at Mpigi is named Kibuuka Memorial in his honor, and was built at the site of his shrine.

EMIZIMU

These were mostly the departed ancestors (mizimu), but also included spirits that peopled mountains, rivers and forests, mostly benevolent but some known to be viciously harmful if not kept happy (misambwa). Rituals aimed at ensuring the goodwill of these spirits were part of everyday life. Every household contained a shrine to the family’s ancestors, usually a small basket to which small offerings of money and coffee beans were made regularly. Major enterprises, such as the building of a house or the clearing of a piece of land, required a greater offering, maybe of a chicken or a goat. Again, this was usually a family effort with no outside help from any form of clergy.

Prayers or offerings involving the shrine of a Lubaale generally indicated some extraordinary need, such as the start of a military campaign. The Muganda praying for help always clearly understood that the assistance of the spirits was but an aid to personal effort, or as the Baganda put it, “Lubaale mbeera, nga n’embiro kw’otadde” (pray for deliverance from danger, but start running too).

Every village recognised the presence of numerous local spirits, usually associated with a particular part of the local scenery, perhaps a forest, a stream or a python. These, as a rule, were unfriendly spirits, and the only duty one owed them was to avoid displeasing them. This might require a small offering of food to be left at a particulr spot from time to time but generally simply meant keeping out f their way by obeying certain taboos.

EMISAMBWA

Wood and stream spirits, known as Misambwa, were known to bathe at certain times, no one would venture to the well at those hours. Similarly some tracks were off limits to gather firewood. Lurid tales of the fate that befell transgressors are still told to this day.

The ancient Baganda were thus like the followers of major modern religions in honoring their gods and praying for their help. They differed, however in the relationship they saw between the gods and the rules governing ordinary behavior and morals.

To the philosophical question “Is murder wrong because God forbade it or did God forbid murder because it is wrong?” the Muganda would emphatically answer “the latter”. The nation had an elaborate and carefully observed code of conduct governing personal and family relationships, cleanliness, the crafts, warfare and government, a code which was observed not because the gods ordained it but because it was the right thing to do. To this day the Muganda considers the statement “eyo ssi mpisa yaffe (that is not our custom)” a major censure.

A communal rather than divine basis for good behavior was useful in preserving the moral foundation of Buganda society, especially in the 19th century when the prestige and influence of the Guardians waned as that of the Kabaka grew. Thus by the end the reign of Mutesa I in 1884 the formal influence of the Guardians in national matters was gone, within another generation Christianity and Islam would have totally supplanted them.

Traditional mores were more resilient, and only began to change significantly after 1945, especially in areas of family relationship. In the last generation the new order represented by imported religions and political systems has been found to be wanting, not only in the poor cohesiveness and function of the state but even in the personal conduct of religious and political leaders. Thus the traditional ways are once again treated with respect, even to the extent that the traditional terms for such things as a shrine (ekiggwa) or a prayer (okusamira) are now being used to describe Christian churches and services.

Previously they were terms of abuse used to describe “pagans”. What the final equilibrium will be between tradition and the now dominant Christianity and Islam only time will.