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Tewali nsonga eneetulemesa kumaliriza Masiro - Katikkiro
Feb 02, 2015
Bya DICKSON KULUMBA

KATIKKIRO Charles Peter Mayiga agambye nti okusoomoo

zebwa kwayolekedde kwe kutaasa Bassekabaka abagalamidde mu Masiro e Kasubi omusana mu kiseera kino ogubookya ate n’okuteeka ekifo kino ku mutindo gw’ensi yonna.

Yazzeemu okuwera ng’Amasiro gano bwe galina okuggwa mu mbeera yonna n’agamba nti, “Nziramu okuwera nti tewali nsonga egenda kutulemesa kumaliriza mulimu guno. Enkuba ketonye, kibuyaga kaakunte, omusana ka gwake, tulina okumaliriza amasiro.”

Bino Katikkiro yabyogedde bwe yabadde alambuza Obuganda omulimu ogukolebwa ku Masiro e Kasubi eggulo ku Ssande n’asiima bonna abali ku mulimu era n’agamba nti omulimu guno gulina okutambuzibwa okusinziira mu mitendera.

Ssentebe w’olukiiko oluvunaanyizibwa ku kuzzaawo Amasiro, Al- Haji Kaddu Kiberu yategeezezza ng’okutusibwa kwa langi ebadde emaze ebbanga eddene ng’erindirirwa bwe kiguddewo essula empya mu kuzzaawo Amasiro gano.


Kaddu yagambye nti “ Essa kwe tutuuse, omulimu guno gusigadde mu mikono gy’abantu babiri ate bonna nga bataka; Kasujja ne Muteesasira era mubadde mugamba nti tubadde tutambudde mpola naye nange ngenda kubakanda ebyetaagisa ebirala okuli essubi, emmuli, amavuvume n’ebirala.

Omutaka Muteesasira Tendo Keeya yagambye nti ttiimu ye ey’Abagirinya yamaze dda okugitendeka era yeetegese okutandika omulimu gw’okulasa akasolya k’enju Muzibu Azala Mpanga ate n’oluvannyuma akwase Wabulakayole ( Omusige okuva ewa Kasujja), omulimu gw’okusereka.

“ Omulimu oguddako muzito era muzibu. Mu mbeera eno gugenda kutambula mpola kubanga eby’obuwangwa tebikubibwamu mavuunya n’olwekyo tulina okugendera mu mitendera,” Omumyuka owookubiri owa Katikkiro era Minisita w’obulambuzi, obuwangwa n’ennono Haji Muhamood Sekimpi bwe yagambye.

Langi ebadde erindiriddwa okuva e Girimani yatuusibwa wiiki ewedde nga kwajjirako omukugu era nga gulondoolwa aba kkampuni ya langi Peacock ng’olunaku lw’eggulo ( Ssande) baalaze abantu abaabadde e Kasubi engeri langi eno eyatereddwaako gy’egenda okutaasaamu Amasiro.

Allan Kibirige ku lwa Peacock yannyonnyodde nti, “ Langi eno eyamba okutaasa omuliro ne gutasanyawo Masiro okumala essaawa bbiri ng’abazinyamwoto bwe bajja. Mu ngeri

y’emu egenda kuyamba okuwangaaza enju eno.


Omuwanika w’olukiiko lw’Amasiro, Gaster Lule Ntakke yalangiridde ensimbi 5,019,700/- nga ku zino Pius Mugalaasi n’omutuba gwa Katulami e Kisunku mu ssiga lya Jjumba mu kika ky’enkima gwakulembera yaleeseeko obukadde buna. Ntakke yagambye nti ensimbi zino zigenda kusigala Kasubi okukola ku nsonga ez’enjawulo okuli amasannyalaze n’amazzi agatawaanya abagasulamu.

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WANKULA SSEJJEMBE LIMU TAKYUKA


Obuvuna
nyizibwa ku kivundu ekiri e Muyenga
Kampala, Uganda.
 
Mar 22, 2015
 
Amazzi g’omwala
(omugga) gw’e Nakivubo mu bitundu by’e Bukasa, mu kiseera kino maddugavu bwe zzigizzigi 
 

Bya KIZITO MUSOKE


MINISITA omubeezi avunaanyizibwa ku butonde bw’ensi, Flavia Munaaba Nabugere, agenze buku¬birire e Muyenga awali ekivundu ekisaanikidde ekitundu n’atuula n’abakulembeze b’ekitundu ne bayisa amateeka amakakali aga¬naayamba okunogera ekizibu kino eddagala.

Olukiiko luno olwatudde ku Muyenga Community Hall, ku Lwokuna lwetabiddwaamu n’abakungu okuva mu bitongole nga KCCA, National Water n’ekya NEMA, ekivunaanyizibwa ku kukuuma obutonde bw’ensi.

Olukiiko lwakubiriziddwa, Yasin Omar, ssentebe wa LC 1, owa Muyenga Hill. Minisita yennyamidde olw’ebitongole bya gavu¬menti eby’enjawulo okuba nga biremeddwa okukolera awamu okulwanyisa abantu abazimba mu ntobazzi.

Yanenyezza KCCA okuwa abantu pulaani z’okuzimba mu ntobazzi. Minisitule y’ebyettaka y’efulumya ebyapa ku ttaka ly’entobazzi ate ekitongole kya NEMA kiwa abazimba ebbaluwa ezibakkiriza okuzimba mu nto¬bazzi kuno gattako ekitongole ky’amazzi ekya National Water, ekitafuddeeyo ku kukuuma ettaka eririna okulekebwayo nga tonanatuuka ku mazzi.

Abakulembeze ba LC okuva mu bitundu by’e Bugoloobi ne Bukasa ebisinze okukosebwa baategee¬zezza minisita nti wadde bulijjo embeera ebadde mbi, mu kiseera kino olw’okuba ng’omusana gwase nnyo, beesanze ng’amazzi tegakyasobola kutambuza bikyafu ebitambulira mu mwala ekivundu ne kyeyongera.

Ssentebe Yasin yagambye nti, baasazeewo okutandika kaweefube w’okuggya abantu mu ntobazzi gavumenti enaatandikira awo. Kaweefube waabwe ono baamutuumye ‘Bukasa - Bu¬goloobi Wetland Relocation.’

AMATEEKA GE BAAYISIZZA

1 Bannannyini mayumba agali mu ntobazzi bagenda kutandika okuwa omutemwa buli mwezi era ssente ze banaasonda, gavumenti kw’egenda okwongereza okugulira abatuuze bano ekifo ekirala gye banaasengukira.

2 Abakulembeze bagenda kukola ebikwekweto nju ku nju , nga bafuuza buli mutuuze alage kaabuyonjo ye. Abanaasangibwa nga tebalina, bagenda kuweebwa ebibonerezo omuli n’okugobwa ku kyalo.

3 Abalimira mu lutobazzi, balagiddwa okukuulayo ebirime byabwe mu bwangu.

4 Abazimba amayumba nga tegasussa ffuuti 200 okuva ku nnyanja, bayimirizibwe. Ate abazimba nga tebasussa mmita 100 okuva ku mwala gwa Nakivubo bayimirizibwe.

5 Aba LC tebagenda kuddamu kuteeka mukono ku ndagaano yonna egula mu ntobazzi. Ebyapa by’abo abaagula mu ntobazzi, minisita alabe nga bisazibwamu.

6 Minisita yalagidde ekitongole kya KCCA okuteekawo olusalosalo olwawula ekitundu ekitakkirizibwa kukoleramu kintu kyonna n’abantu kye bakkirizibwa okusengamu.

Minisita yagambye nti amateeka gano singa tegassibwa mu nkola, eggwanga lyolekedde okufuuka eddungu kubanga mu kiseera kino ennyanja evunze, nga yeetaaga okutaasa mu bwangu okusinziira ku mbeera y’omugga gw’e Nakivubo nga bwe guli. Kibi nyo okutabula amazzi amabi namalungi awamu.

Groups of teenage boys in greasy clothes are lost in conversation. A number of them keep smoking and, sniffing into dirty, old mineral water bottles containing petrol.

Despite the heat from the glaring midday sun, younger children lay spread-eagled on abandoned iron sheets. A little girl cooking greens in a dirty container as her friends look on is one of the sad sights that welcome us to Kisenyi, one of the slums in Kampala. It may look sad and deplorable to an outsider, but for these children, this is home.

As our host, Mathias Mulumba points to an old, abandoned car which he says was one of his first homes when he came to the streets, a bunch of street children run to greet him referring to him as ‘uncle’.

Dressed in tracksuit bottoms, a colourful striped t-shirt and old sneakers, Mulumba easily blends in here. His friendly high-fives and fist-bumps from all angles clearly show that these people are family.

Mathias Mulumba (center) serving a meal to the street kids in Kisenyi

Many would be surprised to discover that Mulumba holds a bachelor of laws degree from Stanford University, Cape Town, South Africa. The 29-year-old former street child has, however, abandoned this vocation to focus on something closer to his heart: helping to rehabilitate street children in Kisenyi, a place whose corners and culverts he knows too well.

Since he returned from South Africa last year, he has taken in 10 children he picked from the streets and is paying for their education at no less than Budo Junior School.

Mulumba is one of the founders of Ubuntu Africa Foundation (UAF), a humanitarian organization based in South Africa. Ubuntu is Zulu for ‘humanity towards others’.

After spending four years working with Ubuntu in South Africa, Mulumba got so influenced by Ubuntu’s principles that he decided to shelve his degree to focus on a project targeting street children in Uganda.

“I know why many of these children are on the streets, because I was like them. These children will do anything just to get some food. I am not practicing law, because I feel I can do more for these children when I am closer to them,” he says while helping another young woman distribute plates of food to a group of hungry-looking children who gather the moment they hear the sound of clattering plates.

Khayelitsha, a slum in Cape Town where Mulumba first settled

Mulumba, who brings food for these children five times a week, is clearly a darling to the little ones and other idlers in Kisenyi. He sits to eat with them and in this way gets to talk to them about the dangers of drug abuse. Although many of them simply laugh off his efforts, he goes ahead to encourage them to join him in Lubaga and Kyengera, where he has built quarters for former street children.

His dialogue and diction consist of street slang such as chali, boyi and mwana, to make that valuable connection and to show his less-fortunate friends that he still is a son of the streets. This is probably because he spent more than seven years on the streets.

Mulumba testifies to having slept in the chaotic merchant market of Kisenyi and on the cold pavements of Kampala road, sniffed petrol and learned to steal for survival when he was just seven years old.

 

HISTORY

It has been an incredible journey for the soft-spoken, determined young Mulumba. At age seven, Mulumba lost both his parents and was taken in by an uncle in Nakawa where he lived until he ran away due to continuous beatings from his uncle that left him with a broken wrist.

He left his uncle’s home without notice, slept in the compounds just opposite Uganda Railway on Jinja road and became one of the street children trying to survive, cheating death for desperate years.

“It is the memories – drinking out of the same dirty channel people washed their clothes and bathed in, scavenging for food in garbage cans, sleeping under abandoned cars around garages – that have influenced my choice of study and my determination to go back and help,” Mulumba says.

In 2004, Mulumba and other street kids were picked off the streets by Pastor Robert Kayanja of Miracle Centre Cathedral in Lubaga and put in the Never Again Miracle Home. The same year, Mulumba resumed school at Kabusu primary school and then joined Old Kampala SS fully funded by Pastor Kayanja.

Mulumba (L) with collegues at Stanford University in Cape Town

While studying at Old Kampala, he was also working in the library at Miracle Centre Cathedral. Then in 2010, Mulumba met Somali trailer drivers in Ndeeba who sold him an idea of leaving Uganda for Europe for greener pastures, a thought he embraced.

Within three months, he was on a journey to Mombasa at the coast of Kenya where he spent another month before he was put on a vessel by the travel-planners on a journey that, however, ended up in Khayelitsha a slum in Western Cape Town in South Africa, and not Europe as he had been told.

“I moved with the Somalis as one of them up to Mombasa, and then as a sailor up to Cape Town,” he remembers.

Khayelitsha, South Africa’s second-largest black townships after Soweto, is renowned for its informal settlements, crime, homophobia, and violence, with a lack of sanitation and limited infrastructure; sceneries that brought back memories of life in Kampala for Mulumba.

And that’s where another battle for survival started, sleeping under bridges with native street kids and feeding off garbage skips for over a month, before he met a lady called Rosina Sandeswe, in a supermarket in Khayelitsha. Mulumba narrated his story to Sandeswe in a bid to find work. Luckily, the supermarket where Sandeswe was working wanted someone to vend newspapers on the streets.

Mulumba (L) with Mr and Mrs Sandeswa

Just like Kayanja back in 2004, the Sandeswe family took Mulumba in, clothed, fed and accommodated him, and later he requested to resume education. It was during his education time that he and other colleagues at Stanford University formed Ubuntu to help out with sanitation issues in Khayelitsha town. For now, he is willingly rooted in his past despite the degree in law.

“Since I returned last year, I have been mediating but I hope I can mentor more kids to leave the streets.”

He acknowledges that not every child will get off the streets, but he is determined to help them as best as he can.

“The NGOs, government and other Good Samaritans can only say ‘mission accomplished’ if there are no more children left to fend for themselves on the streets,” he says.

Mulumba says his crusade now is not only for street children, but also for those people who are unable to access basic needs such as sanitation, while calling upon those willing to share and help out one child at a time.

 

jsekandi@gmail.com

Nb

It is a pity that current fellow Africans now ruling the rich Tropical Continent have failed to correct this abnormality of the human race!

 

Ensi Buganda ebonabona ne ndagaano za Bazunga

 

BAJJAJJA BA BUGANDA

 

MULUTALO NNAABAGEREKA YENYIGIRAMU:

 

Muteesa yatuuka mu Bungereza mu budde bwa butiti(Winter) 31 November 1953, era mukuva  mu nyonyi omuduumizi w'Amagye ag'Ennyonyi ye yamuwa ekikooti okwebikkirira ku mpewo eyali emutitimya. Yali tannamanya mawulire ga kufa kwa mwannyina era Omuduumizi w'Amaggye ye yagatyenkula. Olwamala okumukulisa olugendo n'amubuuza oba mwannyina yamuleka mulwadde. Muteesa yabuuza mumbejja ki gwe yali ayogerako. Yamutegeeza nga Omumbejja Alice Zalwango bwe yali amaze okufa!

Nga wayisewo ennaku ntono Muteesa yagenda okulabaganamu n'Omukulu w'Amatwale, Mr Lyttelton. Mubingi bye baayogera, yagezaako nnyo okumusendasenda akkirize okulekulira Obwakabaka bwa Buganda kubanga tewaali ssuubi lyonna lya kuddayo mu nsi ye eya Buganda. Muteesa bino byonna yabigaana.

 

Yali nsobi Obwakabaka bwa Buganda okutta omukago ne Obote. Ensi Buganda yafuulibwa Republic of Uganda nokutuusa kakano emyaka 50:

Bya Musasi wa Bukedde nga anyumyamu ne yali

Kattikiro wa Buganda Mr Dan Muliika.

 

Posted 22nd May 2016

 

 

                                                 Mr Dan Muliika(2016)

 

AMAGYE ga Obote we gaalumbira Olubiri lwa Kabaka e Mmengo mu May wa 1966, eyaliko Katikkiro wa Buganda, Dan Muliika yali abeera wa jjaajjaawe Bakaluba eyalina amaka emabega w’enju Basiima.

Ssekabaka Muteesa (owookubiri ku ddyo) ku mukolo gw’abasikawutu 1962/63.

 

AMAGYE ga Obote we gaalumbira Olubiri lwa Kabaka e Mmengo mu May wa 1966, eyaliko Katikkiro wa Buganda, Dan Muliika yali abeera wa jjaajjaawe Bakaluba eyalina amaka emabega w’enju Basiima.

Anyumya bwe yawulira amasasi nga geesooza mu masanso g’emiti.

NG’OBWETWAZE bulwanirirwa, enkiiko nnyingi zaateekebwawo okulaba buli kitundu bwe kigenda okuyingira mu Uganda Empya.

Omuzungu yateekawo okulonda kwa 1961 kyokka olw’okuba abantu ba Buganda baali tebamanyi ngeri gye bagenda kutambulamu mu nsi mpya, akalulu tebaakajjumbira, abantu 3 ku buli 100 bokka be baakeetabamu.

Awo we waava ekirowoozo ky’okukkirizisa Obote akolagane n’Obwakabaka era Abaganda bennyini be bamutwala ewa Kabaka Muteesa e Baamunaanika.

Yeefuula omugonvu era n’ategeeza nga byonna Buganda by’erafuubanira okuli ne Federo- abiwagira.

Bakkiriziganya okukola omukago kyokka Abaganda ne beekengera kwe kukola ekibiina kya Kabaka Yekka era kino kye kyegatta ne UPC mu mukago.

Kye bataamanya nti kyali kya kabi okukola omukago n’omuntu atalina buwangwa na nnono by’akkiririzaamu. Okulonda okulala kwategekebwa mu 1962, omukago gwa UPC/KY ne guwangula DP. Baagenda e Bungereza mu London Conference okutegeka endagaano ya 1962 (Ssemateeka).

Mwalimu akawaayiro ku masaza agaabula okuli Buyaga ne Bugangaizi nga Buganda ne Bunyoro bagakaaya- Yali nsobi Buganda okutta omukago ne Obote atakkiririza mu buwangwa - Dan Muliika nira, ne kikkiriziganyizibwako nti ensonga zaago ziritunulwamu oluvannyuma lw’emyaka ebiri nga tufunye obwetwaze.

Mwassibwamu akawaayiro akalala akagamba nti Pulezidenti bw’abeera tatadde mukono ku bivudde mu kalulu k’ekikungo ku nsonga eno, Katikkiro wa Uganda, asobola okuguteekako. Ekirungi ekyali mu ndagaano ya 1962 kyali nti twalina okuddamu okugitunuulira oluvannyuma lw’emyaka ena.

Mu kutambuza endagaano ya 1962, ebibiina byobufuzi byali bye bifuga abakulembeze okusinga abakulembeze okubyetikka.

Kale obukulembeze bwa UPC/KY ne butambuza emirimu, eggwanga ne likulaakulana okusinga n’ensi mu Buwalabu ezimu.

Akalulu k’ekikungu kaakubwa mu 1964, amasaza ago ne gasalawo okudda e Bunyoro, Kabaka Muteesa II teyassa mukono ku tteeka erigaggya e Buganda okudda e Bunyoro kyokka tewali yayomba kubanga Ssemateeka bwe yali agamba.

Wabula Obote yatandika okufi irwa obuwagizi mu UPC kye ng’abamu mu kibiina kye batandise okuwakanya obukulembeze bwe.

Ekyokubiri, Obote yatandika okuyingiramu obubbi e DR Congo era kino ne kireetera omubaka Daudi Ochieng ensonga zino okuzireeta mu Palamenti, Obote annyonnyole n’engeri Idi Amin eyali omuduumizi okusindikibwa e Congo.

Bali baagala okumanya Amin yeewaggula yekka okuyingira mu nsonga z’e Congo oba Obote yazirimu,naye avunaanibwe.

Obote ne Amin kwe kusala amagezi okuzikwata mu ngeri yaabwe mu February wa 1966 ng’aggyawo Ssemateeka okwewala ensonga zino.

Omusajja omu mu Lukiiko lwa Buganda, Kaggwa n’asinziira mu Lukiiko nti engeri Obote gy’aggyeewo Ssemateeka atugatta, aggye gavumenti ye ku ttaka lya Buganda kubanga avudde ku musingi eggwanga kwe lyatandikira.

Buganda yakola endagaano okuyingira mu Uganda era endagaano Buganda gye yakola n’Omungereza era ye yasaba Omungereza okugiddiza obwetwaze.

Mu byakkiriziganyizibwako waaliwo kkooti ey’okugendangamu okutawulula enkaayana eza bannamukago abakola Uganda ng’eno ye y’Obuvanjuba bwa Afrika.

Mu musango ogwali guvunaanwa Obote ne basajja be gwali gusobola okugenda mu kkooti eyo. Baggyawo Ssemateeka n’okuwera okugenda mu kkooti eyo kubanga tolina tteeka mw’oyinza kuwaabira.

Embeera yagenda eyonooneka, Obote ne basajja be abaakulemberwamu omuduumizi w’eggye Idi Amin gwe yali akuzizza amangu ago baasalawo okulumba Olubiri nga beekwasa nti mu Lubiri waliyo ebyokulwanyisa, nti Mmengo yali emugobye ku ttaka lya Buganda ate nti Muteesa II yagaana okussa omukono ku tteeka ly’akalulu k’ekikungu eryazzaayo amasaza agaabula- Buyaga ne Bugangaizi!

 

OKULUMBA OLUBIRI

 

Twatandika okuwulira amasasi ag’amaanyi okuva ku ssaawa 11:00 ez’oku nkya ga May 24,1966 ne twebuuza wa gye gavugira. Okugenda okwetegereza nga gali ku Lubiri lwa Kabaka.

Ekiseera ekyo nali awo wansi w’enju gye bayita Basiima kubanga waliwo enju za jjajjange Bakaluba Musoke era twagawuliranga mu miti.

Baamenya omulyango Kaalaala ne bayingira okutandika okukola layini zaabwe, baayokya obusiisira obwalimu, ndowooza tebaali batendeke bulungi kubanga kye kyayamba ne Muteesa okubalaba okulwana ne kunyiinyittira.

Oluvannyuma lw’enjega eno, Obote yaggyawo Ssemateeka wa 1962 n’ateekawo eyiye ey’omu kamooli ng’eno yagiteeka mu busanduuko bwa babaka ba Palamenti.

Muno teyaggyawo Bwakabaka kyokka yatandika okutambula mu bitundu ebirala ng’agamba nti mbawonya Buganda ebatuddeko, baagala Federo ate mmwe temulina Federo, Federo ebeera na bagagga.

Abamu baasooka ne bamuwagira kyokka ate okwekyusa, abaamuwagira nabo yabeekyusizza era bonna ebisumuluzo nbe babimutwalira ng’amaze okubawera.

Naye tulowooza nti Omungereza yali atutegekedde embeera eno kubanga yali atadde omukono ku ndagaano ne Ssemateeka wa 1962, lwaki yakkiriza Obote okukola bwatyo? Naye oluvannyuma Abangereza baaneneηηana ne Obote n’abalemerera olwo ne batinzika ne Amin nga bamulaba ng’omunafunafu.

Okussa ekitiibwa mu Ssemateeka kyavaawo. Obuyinza bwava mu bantu ne budda mu bakulembeze nga bwasigala mu biwandiiko.

Buli mukulembeze azze addawo ng’aleeta Ssemateeka wuwe. Ebibiina byaggwaamu amaanyi, abakulembeze ne babeera nga be bali waggulu waabyo.

Obote bwe yalaba ng’obuwagizi bw’ekibiina kye bukendedde, yasalawo okuggyawo Ssemateeka w’ekibiina kino wakati mu kuvuganya okw’amaanyi okuva mu basajja be Grace Ibingira ne Kakonge.

Ebibiina okufuuka eby’abantu ssekinoomu kibiziηηamya. Y’ensonga lwaki olaba mutabani wa Obote ali mu ntalo ne banne nti ekibiina kyali kya kitaawe!

Ebyenfuna byakyuka, okugeza ebitundu byonna eby’eggwanga byalina ebibiina by’obwegassi. Bino byayamba okutumbula obulimi n’obulunzi ate nga biriko akatale naye eby’obufuzi ebibi byatta omulamwa gw’ebibiina bino okutuusa lwe byasaanyizibwawo.

Obote yafuula eggwanga eritalina nnono. Kati abantu balowooleza mu bubbi. Bwe bakulonda mu kifo ogenda kubbayo ky’obbye.

Ekisaanidde okukolebwa, eggwanga liddemu okutunuulira bannannyini ggwanga Kigezi, Ankole, Buganda,Acholi, Teso, Busoga, Sebei, Bunyoro, Toro, Lango, Karamoja n’ebirala.

Disitulikiti zitwerabiza ebyaffe. Mmengo efube okufuuwa omukka ogw’omulamu mu bibiina by’obwegassi nga Kabaka bw’akola olwo abantu ba Buganda bajja kukulaakulana.

 

 

 

 

 

        Mr Ssemujju I. Nganda the MP and writer.

 

Last week I attended two important meetings aimed at stamping out the evil of corruption from our nation.

 

The first one, organised by the Inspectorate of Government, took place at Speke Resort Munyonyo. The other was the launch of a Water Loss Prevention Unit (Walopu) that took place at the conference hall of National Water and Sewerage Corporation (NWSC) in Bugolobi.

 

And recently, Umeme, the company distributing electricity in Uganda, separately met us, MPs representing urban areas, to discuss ways of curbing rampant power theft in our areas.

 

National Water pipes to our homes are cut and stolen by the very communities the corporation is seeking to serve. Because water pipes are buried beneath, some people operate two supply lines. One line, an illegal one, doesn’t pass through the meter, and it is the main supply. The metered line is hardly used.

 

As a result, national water loses 36 per cent of the total water it pumps from its supply units. The acceptable loss worldwide is about 25 per cent, because some loss is due to other technical reasons such as old pipes bursting. Going by this figure, therefore, the amount of water stolen beyond acceptable limits is about 11 per cent.

 

Effectiveness of managers of this water corporation is not only measured against constant supply, but also against reduction of loss through theft and other technical reasons. Most challenging to NWSC is the fact that the policemen/women they are recruiting into this unit are not coming in with clean hands.

 

In fact, there is a lot of theft, both of electricity and water, in police barracks. But also, many of you dear readers know that traffic policemen are some of the most corrupt public officers. It was also noted that many of these illegal connections cannot be done without the help of NWSC staff.

 

At Munyonyo, Prof Augustus Nuwagaba suggested that to stamp out corruption, people must recognise that the property they are vandalising is actually Ugandan property and, therefore, theirs.

 

Our lack of patriotism – a feeling that I am a Ugandan and, therefore, with a responsibility to protect Ugandan property - is what is fuelling corruption, Nuwagaba suggested.

 

People don’t regard public property as theirs. That is how they end up vandalising and looting them. Of course there are other social issues such as unemployment and income inequality but, for me, the bigger issue is the foundation upon which our nation was built.

 

I think we were in a hurry to become a country and, therefore, attain independence; we ended up laying a shaky foundation. We are a country without a national language and a set of shared values. There are no things that we are collectively ashamed of.

 

There are things that we are instead ashamed of as tribes and not Ugandans. A Muganda, for example, doesn’t eat while walking, doesn’t greet people who are dining, doesn’t do this and that. I also learnt from the late Eriya Kategaya that a Munyankore man doesn’t turn on his word– he only turns in the bed. It is, therefore, not difficult to establish that those who have turned on their word are not Banyankore or they are not men.

 

I have never heard anyone say that “a Ugandan man doesn’t do this or that.” Forgive me, but I still think this marriage called Uganda was rushed; it needs to be reconstructed. We need to rebuild this marriage around the model of the United Arab Emirates. Publicly, our leaders profess to be republicans and pan-Africanists, yet they are more monarchist than Mengo.

 

A president helps his wife to win elections, appoints her a minister, effectively turning her into a queen. Then he secretly hands over leadership of the military to his son, who, therefore, becomes an heir. But the same man continues to attack monarchies!

 

I have seen people refusing to stand up when the national anthem is being played, yet when it is Ekitiibwa kya Buganda, they all rise. You saw the anger and tears when Kasubi tombs got burnt. I doubt if there would be any tears, for example, if terrorists were to burn the parliamentary buildings.

 

Let us return to our pre-independence kingdoms, consolidate them, then agree on the set of things that we want to surrender to ‘our colonial master’ at Entebbe.

In fact, that is why I am in love with the Buganda conference in New Jersey/New York. There is absolutely no pretence there. We all wear busuuti and kanzus, speak one language and sing only the Buganda anthem.

 

The US anthem is also sung because this conference is held in America. And I guess that is what Banyakigezi or Basoga do when they meet in America.

 

semugs@yahoo.com

 

The author is Kyadondo East MP.

 

 

TUESDAY, 30 SEPTEMBER 2014

 

After years of acrimony, former Prime Minister Apolo Robin Nsibambi, in his new book, offers ideas on how Buganda’s unresolved demands can be met, without a fight.

In the book, National Integration in Uganda 1962-2013, Nsibambi suggests that democratising Buganda kingdom and yielding to its federalism demands could settle the stalemate.

“Why is the demand for federalism persistent in Buganda? It must be noted that although the kabaka’s government has a lot of influence...it lacks entrenched and significant sources of revenue which it had acquired under the quasi-independence constitution,” he says, adding that the demand for federalism is one of the unsettled issues in independent Uganda.

Although Nsibambi was initially not supportive of a special federal status for Buganda, since it could impede national integration, he has since changed his view after the demand for federalism has been ‘de-Bugandised’.

“This means that the proposed federal formula embraces other areas of Uganda,” he writes.

National integration

Nsibambi’s new book, launched last Friday at Sheraton hotel, expands the boundaries of knowledge on Uganda’s quest for national integration. He explores how national integration has been handled in the three regions of Buganda, Karamoja and the northern region.

But before delving into the integration narrative, Nsibambi defines what national integration presupposes. He defines it as a broad process which entails three major dimensions: (1) trans-ethnic integration, which refers to the problem of bringing together different ethnic and religious groups to form one territorial nationality; (2) territorial integration, which is concerned with the problem of establishing national central authority over subordinate units, and (3) social integration, which refers to the bridging of the elite-mass gap on the vertical plane.

In his view, Nsibambi, a political scientist, claims that failure of the state to provide adequate security and welfare and the unequal distribution of modernisation among the different ethnic groups, are the major causes of ethnicity in Africa. Nsibambi, who uses the case of Nigeria to explain his point, writes that when the state fails to provide adequate security and welfare to individuals, it forces them to rely on traditional and ethnic constituencies for support.

“For instance, the anti-Ibo sentiments which led thousands of Ibo to be killed in Nigeria created so much insecurity among them that they sought to secede from Nigeria,” Nsibambi writes. Surprisingly, Nsibambi does not relate this point to Uganda.

Unique case

In chapter three, Nsibambi discusses the process of integrating Buganda into Uganda. He shows attempts and emerging problems that have been encountered with respect to integration of an ethnicity he considers to be “a nation” in an independent Uganda. In his assessment, Nsibambi, after examining how different regimes since independence to date have dealt with the question of integrating Buganda in Uganda, thinks that Museveni scores highly. This is marked by the restoration of the kingdom in 1993.

Although Nsibambi acknowledges that the restoration of Buganda kingdom brought challenges like the return of the kingdom’s property among others, he says President Museveni has been magnanimous to sort out the problems which were causing major disagreements between kabaka’s government and the central government.

“As a result of those negotiations, on August 2, 2013, President Museveni agreed to make the following concessions to the kingdom of Buganda...return of administrative properties from county to sub-county, compensate the kingdom for Muteesa House in Britain,” he writes.

However, Nsibambi writes that Museveni’s efforts to integrate Buganda are frustrated by some opposition sympathisers.

“Some members of the opposition parties were not happy when the central government and the kabaka’s government restored a harmonious relationship between themselves,” he writes, mentioning the likes of Busiro East MP Medard Sseggona.

“Hon Medard Sseggona, a member of the Democratic Party, told a political rally at Masaka...that nobody in Buganda should be excited by President Museveni’s recent signing of the agreement to return Buganda’s property and to pay the money government owes to the kingdom in rent arrears for its properties,” he writes, but credits the current leadership at Mengo for not falling prey to opposition sentiments.

“The current Buganda team has set a reconciliatory tone with the central government,” he writes.

In chapters four and five, Nsibambi says the integration of Karamoja and northern Uganda into Uganda is crucial for the country’s harmony, unity and stability. He explores the different attempts that have been made to achieve that. Nsibambi also writes that a national language is important if Uganda is to achieve national integration.

“The absence of a national language in Uganda has meant that ethnic groups which cannot communicate with each other continue to harbour prejudices and entrenched stereotypes which they hold against each other,” he writes.

Reception

But the book has received mixed reviews. Some academics criticise the book for not exploring issues like nepotism and tribalism, which, if practised by politicians, can impede national integration.

“We needed to read from the Ugandan context how issues like inclusive politics and national development are being done. How many people in cabinet are from the west or north,” said Mwambutsya Ndebesa, a history lecturer at Makerere University.

Last Friday, Ndeebesa said that one could not discuss national integration without exploring how national resources and political power were shared.

“The East has never had a president, there are religions that feel discriminated, we have the Asian question; all these needed to be explored,” Ndebesa said.

 

skakaire@observer.ug

 

Comments

 
 
  kizito 2014-10-01 05:22
Nsibambi wrote a book to keep the retirement check coming. He passes the blame to others and leaves out mismanagement of the economy that has left many out. 

 

He fails to address buganda frustrations as to the allocation of resources and its demand for feredo. A man like him should be ashamed for failure to address the decay of Makerere University and Mulago hospital. 

 

He does not address corruption and engineered poverty. Old brains failed him. He is a useless old man with a masters degree in political science but cannot analyze without bias.
 
 
 
 kizito 2014-10-01 05:37
The problem is Nsibambi who does not appreciate what he received from the buganda kingdom. 

 

he attended Kings College Buddo got a first class education now he dances the yellow song!
 
 
 
 Steven Nsubuga 2014-10-01 07:12
Does anyone still listen to this old man? I saw the man one sunday at Namirembe and he looked very frail limping around with almost no one paying attention. 

 

His government sponsored vehicle was waiting. Now after reading what he authored about our country, I cant fail but wonder how our country is really ruled by people with limping minds!
 
 
 
 naboma 2014-10-01 13:27
Although Nsibambi was initially not supportive of a special federal status for Buganda, since it could impede national integration, he has since changed his view after the demand for federalism has been ‘de-Bugandised’.

 

“This means that the proposed federal formula embraces other areas of Uganda,” he writes.

 

wrong! Nsibambi has now left government and feels Buganda can have federal. he has not changed his thinking on federal but he now realises that he needs Buganda more than museveni-what a hypocrite!!!
 
 
 
 Juma Kato 2014-10-01 13:29
I agree with Ndebesa. Nepotism, tribalism and discrimination based on religion are some of the main reasons why regime after regime have failed to achieve meaningful national integration. 

 

In UPDF ,for example , there are no top Generals that are catholics. One must ask why this is so in country where catholics make 43% of the population.In UPDF, a Major from the west is more powerful than a Col.from the north.

 

It is always good to see an elder writing a book. But it is dissappointing to note that an elder still thinks he needs to play safe by avoiding the real truth.

 

Nsibambi ,of all people, knows that Museveni is a nepotistic tribalist. Prof. Nsibambi the political scientist knows that a tribalism and nationalism are two repelling opposites.
 
 
Essanyu lye nnafuna ku meefuga siririfuna - Joyce Mpanga
 
Oct 09, 2014
Joyce Mpanga ng’annyonnyola:
 

LEERO lwe tukuza ameefuga ga Uganda agaaliwo nga October 9 1962. Joyce Mpanga, omu ku bakazi abaasooka mu Palamenti ya Uganda era eyaliwo ku meefuga mu 1962 ategeezezza DICKSON KULUMBA olutalo lw’ameefuga bwe lwali.

 

EMIKOLO gy’okukwasibwa obwetwaze bwa Uganda(Oba okutondawo ensi empya Uganda) gyatandika ku lwa October 8,1962. Ffenna twagenda ku kisaawe e Kololo awaategekebwa omukolo. Eno twagendayo kawungeezi nga bwe tulindirira kubanga Duke (Omulangira wa Bungereza) eyatukwasa obwetwaze yasooka ku Bulange okukwasa Buganda obwetwaze ate akawungeezi ne balyoka bajja e Kololo.

Twagenda ku mukolo guno ne Miria Kalule oluvannyuma eyafumbirwa Obote, twagendera mu mmotoka Wogani, Miria ye yanvuga.

Ono mu kiseera ekyo yali muwandiisi w’omu ku bakungu mu kitongole ky’amasannyalaze ekya UEB.

Ekisaawe e Kololo kyategekebwa bulungi era nafuna omukisa gwa maanyi nti ameefuga we gatuukira nnali nkyasoma mu Amerika.

We nnaddira ng’ameefuga gabindabinda era ng’esigaddeyo ennaku ntono nnyo. Ekyampapya okudda kwagala kubaawo nga bendera ya Uganda ewanikibwa.

Nayanguwa okugenda okunoonya kaadi z’emikolo era eyaliko mmemba wa Legco, Minisita eyali azigaba Baraki K. Kirya yampa ez’emikolo gyonna. Nafuna kaadi zino kubanga nnali mukiise mu lukiiko lwa LEGCO. Nasalawo mmale emikolo gy’ameefuga ndyoke ng’ende e Gayaza ntandike okukola.

Nzijukira nga October 8,1962 akawungeezi twagenda ku kisaawe e Kololo awaali emikolo. Ogwo gwe mukolo gwe siryerabira. Twaliwo ng’abantu bonna abakulu batuuka, Kabaka, Obote, Gavana eyali omubaka wa Kkwiini wa Bungereza, oluvnanyuma ne Duke ne Duchess ow’e Kent abaali bazze okutukwasa ebyaffe.

Entegeka yali nnungi nnyo, bandi ya poliisi, ey’amagye n’amakomera nga bonna bali mu yunifoomu zaabwe be baakumba. Ebibinja eby’enjawulo eby’amawanga ag’enjawulo, abagoma n’abazinyi okuva mu Buganda, Busoga, Bunyoro, Acholi n’abalala, bonna baajaganya.

Abayindi n’ebivuga byabwe baaliwo nga batusanyusa nga bwe baali bategese.

BENDERA Y’EGGWANGA

Ng’obutikitiki bukoona, nga zigenda okuwera essaawa omukaaga ez’ekiro, nga bbandi z’amagye zikuba oluyimba lwa Bungereza oluyitibwa God Save the Queen, ng’eno bendera ya Bungereza eyitibwa Union Jack bw’ewanulwa ku mulabba mpolampola, bagiggyeeko ettaala.

Olwo Ettaala ne bagizza ku mulongooti ogwaliko bendera ya Uganda ne batandika okugiwanika mpolampola, bandi ne zikuba oluyimba lwa Uganda empya ttuku ku ssaawa mukaaga ez’ekkiro!

Olwo lwonna ng’emizira, okuleekaana, okufuwa eng’ombe ne firimbi nga ffenna tuyimiridde tufa essanyu! Nawulira essanyu n’amalala nti nange mbaddewo ku mukolo nga Uganda yeefuga.

Duke yakwasa Obote ebiwandiiko by’obuyinza, emizinga nga givuga, ebiriroriro nga bigenda mu bbanga.

Ffenna twali tumanyi era nga twesunga nti ebyaffe eby’omu maaso birungi, Uganda kati yeefuga.

Nga tujjudde essanyu ku nnaku ez’enjawulo ng’emikolo emirala gyonna nnagigendako; okuggulawo Palamenti, ekijjulo e Ntebe mu maka g’Obwapulezidenti ng’eno Gavana ye yakyaza abagenyi, amazina mu Lugogo Indoor Stadium n’endala mu Imperial Hotel.

Gyonna gyali gyakitiibwa, okwambala nga kuyitirivu. Uganda nga yeefuze nga buli wamu olaba ssanyu jjereere n’okujaganya. Ebimu ebyategekebwa nga fulooti( amakampuni ag’enjawulo, abantu nga bakola ebintu ebiringa amaato okulangirako ebintu bye bakola) nga tetubirabangako e Uganda.

Ebiseera ebyasooka byali birungi era nzijukira Kabaka Muteesa II ne Nadiope nga balayira ku ntebe y’Obwapulezidenti era mu Palementi naliyo. Uganda yatandika okutabuka mu bikolwa bisatu; e Nakulabye mu 1964 waaliwo abatuuze babiri abaali bayomba, poliisi n’amagye ne bakuba amasasi mu bantu, ekyava mu kino by’ebigambo okuyitingana nti baali bagenderera kutta Baganda.

Ekirala abayizi b’e Kisubi baafuna akabenje, emmotoka y’amagye bwe yabatomera ate ekizimba we kyabikira, y’ensonga y’amasaza agabula ng’akalulu k’ekikungo kasalawo amasaza gano okuva mu Buganda okudda e Bunyoro olwo enkolagana ya Muteesa II ne Obote n’etabanguka.

 

OLUKIIKO LWA BAZZUKULU BA BUGANDA LWEMULUGUNYA KU BYOKUTUNDA OLUBIRI LWA SSEKABAKA MWANGA II.

 

 Obwakabaka bwa Buganda butunda Olubiri lwa Ssekabaka Mwanga II

olusangibwa e Mengo, Kampala

 

Click down to know more:

/media/other/30931/Olubiri_lutundibwa_abataka3.pdf

 

 

Obote ne Ggwanga lye elye Lango balaga endowooza zabwe ku nsi ya Buganda: 

 

On feudalism 

“Without the foresight, drive and leadership of the UPC, the bulk of the people in Buganda would today still be opposed to the central authority covering the whole country. The achievement of our political independence had been delayed simply because of the difficulties encountered in the pursuit of unity and understanding. The preparation for independence with a central government has struck at the root problem of loyalty – and attempts to solve it have brought fear,”

Uganda Argus, April 4, 1962

“The past policy of feudalists that the masses were unable to govern themselves and had therefore to be ruled by certain categories of individuals due to no qualifications other than birth has been replaced by the principle that citizens should work together, sharing joys and tribulations on the basis of equality, believing in one government, one Parliament based on common leadership and one people.”

East Africa Journal October 1968

On possibility of Mutesa returning to Uganda

“There will be no discussions. Let no one think this government [UPC] is thinking of restoring Sir Edward Mutesa as the Kabaka… Sir Edward is no longer the Kabaka of Buganda.”

Uganda Argus, June 30, 1966

“If there is any Ugandan citizen, here or abroad who thinks Uganda will go back to the old days where the whole politics of the country were around individual patronage and personality [Sir Edward Mutesa II], that person can go on dreaming.”

 

 

Former president Milton Obote.

Uganda Argus, October 9, 1968

 

On abolition of kingdoms 

“I tell you, we have not done wrong. The government wanted to abolish the era of servitude that the people had known for centuries and centuries. Those who wanted to remain slaves could stay backward.”

Uganda Argus, April 19, 1968

“The events of the last two years represent a frontal attack to remove feudalism from the face of Uganda and in the same process; a new vista opened the eyes of many to the advantages of the national unity.”

Uganda Argus, July 7, 1968

“The era of serfdom is gone; and young people of Uganda must be allowed to grow in an atmosphere of freedom and find themselves in adulthood in the role of participants in advancement of freedom and not in the role of serfs.”

Uganda Argus, January 11, 1971

On Mengo/UPC government conflict

“Mengo had wanted to take over the police in their own district so that there could not be a single Uganda policeman in Buganda. They also wanted various other services to be handed over to them. The government [UPC] had resisted their [Mengo] demand to decide on the subversion which Uganda would give Mengo. Then Uganda had a president [Mutesa] who did not know whether he was an elected president or a president by birth.”

Uganda Argus, June 10, 1968

On Kabaka Yekka

“If Kabaka Yekka decide to upset the government [of UPC] in the Parliament, the Kabaka alone would be held responsible. There are still people especially in Buganda who are living in 1900. That was why UPC members in Buganda were experiencing trouble. They wanted change, but other people did not.”

Uganda Argus, August 3, 1964

“Some KY leaders thought it possible to introduce Buganda imperialism into Uganda, but the UPC opposed this just as it opposed White imperialism.”

Uganda Argus, August 4, 1964

On kings 

“They had power to rule, to kill, to do practically anything they liked. One of them even assumed the name of husbands of all men.”

Uganda Argus, April 19, 1968

On ousting King Mutesa

“Government must be based on the will of the people and nationalism and not on the whims of one man who happens to occupy a position because of what position or status of his ancestors occupied in society in the past.”

Address to Parliament on May 28, 1966

“There is nothing to regret about what we have done; what we have dealt with is clear. What we must have is determination in the government. We are determined.”

Uganda Argus, May 28, 1966

“We are prepared for anything. My information is that there will not be any resistance, unless foreigners try to put their noses in [the conflict] then we shall cut down their noses. I am here on behalf of the people of Uganda. We are not going to allow any province in Uganda to rebel irrespective of local opinion in that province.”

Uganda Argus, May 28, 1966

 

Kabaka ayimirizza Nnaalinnya ne Katikkiro wa Buganda okukyalanga  e Kasubi olutatadde:

By Lilian Nalubega

Added 8th March 2016

KABAKA Mutebi alagidde Amasiro g'e Kasubi gaggalwe okusobozesa abakugu okukola emirimu gyabwe nga tebatataaganyiziddwa.

 

 

 

 

 

 

 

 

 

 

Abantu nga bayingira mu nju Muzibu Azaalampanga

okulaba ebikolebwayo.

 

EKIF; DICKSON KULUMBA

KABAKA Mutebi alagidde Amasiro g'e Kasubi gaggalwe okusobozesa abakugu okukola emirimu gyabwe nga tebatataaganyiziddwa.

Mu kiseera kye kimu agaanyi Katikkiro Mayiga okuddamu okulambuza abantu mu kifo kino nga bwe gubadde buli ku ntandikwa y'omwezi.

Kuno Kabaka agasseeko okuggya mu Masiro Abaami baamwo bonna, Nnaalinnya Namikka, Katikkiro waago, Kaggo Mugema n'abalala  n'abayimiriza mbagirawo obutaddamu kugendayo okutuusa nga gamaliriziddwa.

Kabaka ekiragiro kino yakiyisizza ku Lwokubiri nga March ,08, 2016 n'ekigendererwa okulaba nga abakugu abakwatibwako ensonga ezisigadde mu kuzimba Amasiro gano bagikola mu bwangu.

Mu kiwandiiko Beene kye yafulumizza yagambye nti;

"Twebaza Katikkiro n'olukiiko olwakwasibwa omulimu gw'okuzimba Amasiro olw'omulimu omunene ogukoleddwa.

Ensonga enkulu ez'ennono n'obuwangwa ezaalina okukolebwa nga Amasiro gano gakwatiddwa omuliro gyakolebwa era n'okukansira gyaggwa bulungi.

Emirimu gy'okuzimba Amasiro gano gitambudde kasoobo era gitataaganyiziddwa nnyo kubanga abantu ssi bangi abamanyi ekibadde kirina okukolebwa era ddi?

Emirimu egisigadde gya bakugu era giggya kukolebwa abo abaakwasibwa emirimu egyo. Wabula akayole, n'Abagirinnya baggya kugikwanaganya era bakole ekyetaagisa.

Mu kiseera kino, Amasiro gajja kuba maggale olw'okusobozesa abakugu okukola ekyetaagisa.

 

 

 

 

 

 

 

 

 

 

Nnaalinnya nga ali ne Katikkiro wa Buganda

Mumasiro ge Kasubi.

 

Olw'ensonga eyo era ne Katikkiro tajja kuddamu kulambuza bantu omulimu gw'okuzimba Amasiro we gutuuse nga bwe gubadde ebbanga lyonna emabega era nga waakuddamu okubalambuza ng'okugazimba kuwedde.

Abaami b'oku Masiro, Nnaalinnya, Katikkiro, Kaggo ne Mugema nabo bayimiriziddwa okugenda mu kifo kino okutuusa ng'omulimu guwedde.

Abakyala ba Bassekabaka bajja kusigala mu mayumba gaabwe nga balabirirwa ekitongole ky'Obwakabaka ekivunanayizbwa ku Masiro.

Minisita w'eby'obuwangwa aweereddwa obuyinza obujjuvu ku by'okwerinda kw'Amasiro era nga yajjanga okuwa Katikkiro lipooti enzijuvu ku bigenda mu maaso mu Masiro".

Bwatyo Kabaka bwe yagambye mu kiwandiiko ekyabaddeko n'omukono gwe.

 

 

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