To date, Karamoja has remained marginalized in national history writing. But in the late 1960s, Karamojong activists shaped the course of national debates about state security and the importance of constitutional rule. 1/9
In 1969, the Clerical Assistant for the Judicial Department of Pian, Karamoja, K.A.L. Itwa, forwarded Benedicto Kiwanuka a four-page report, which he entitled, ‘Disturbances in Karamoja’. Itwa informed Kiwanuka that he had organised a committee of DP activists in 2/9
1966 to launch a three-year independent investigation into the corruption of UPC government workers and chiefs. Itwa’s report painted a dire picture of political life in eastern Uganda. The report concluded that the UPC supported police bribery and 3/9
corruption, the creation of ‘lost and found’ animals, which entailed the government confiscation of cattle, and sexual violence committed against women by the Army and Special Forces. The report focused especially on the ‘sons of Lorika’, who had ostensibly orchestrated 4/9
a cattle raid under police protection. After stealing no fewer than 800 heads of cattle, the report noted, Lorika’s sons ‘built their houses which are quite huge enough, on the Northern direction of Nabilatuk’. The report ended by asserting that ‘the people in South Karamoja 5/9
are not happy with the ruling of the UPC Government in power now. They are not at all satisfied. There is no stability in this part of the Country i.e. Karamoja, people say.’ Just as Itwa was finalising his report, three of the DP’s foremost activists, 6/9
Sebastian D. Orach (DP District Leader, Bukedi), V. Okoboi (DP Party Organisers, Teso), and Paul Ssemogerere (DP Publicity Secretary), issued a public statement on ‘illegal arrests and tortures’ in eastern Uganda. 7/9
The statement charged the UPC with actively profiling and illegally arresting DP activists, ‘simply because they have been seen wearing party colours or because they have been recruiting new members into the party’. The writers argued that such assertions 8/9
were ‘a denial of our fundamental rights and it is an outrageous violation of the Constitution’. 9/9
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On the many National Anthems of Uganda & why the Anthem was Changed after Independence. Throughout 1961 and 1962, there were extensive debates about UG’s new national anthem. The selection of a Ugandan language was a key part of these debates. 1/17
2 January 1962 2/17
On 2 Jan. '62, S. Mbabi Katana argued that the national anthem should be produced in a ‘Ugandan African language’. By contrast, H. Kanyike argued that Uganda should follow Tanganyika, and rework ‘the popular Zulu (or Xhosa) African Anthem, whose principal theme in Africa’. 3/17
This is very insightful @Isacmpanga — thank you! It seems similar to, "Gutufudde: gwafa Ssuuna n'Abaziba." As Mukasa recounts, Ssuuna had sent Nakamali as the kingdom's diplomat. When Nakamali arrived, he was overwhelmed by the beauty of the place,
including the beauty of the royal women. When Nakamali was granted an audience before King Kaitaba, he stated: "My Lord, I wish you to give me a very beautiful woman to accompany me back to Buganda as I have seen that the women of your
country are by far more beautiful than our women in Buganda." The king said that he would honour the request. But instead of offering him royal bed-chamber women (Enkologo), Nakamali is offered a woman, "not being beautiful like the others." Nakamali insisted on a royal woman,
On reading Abraham Lincoln in Africa. We need more works on how Lincoln's biography was deployed in African political thought throughout the 1900s. Perhaps an edited volume? Any interest? In 1959, the UG constitutional thinker EMK Mulira was exiled in Gulu for his role 1/11
in the year’s boycotts. During his time in exile, Mulira experienced numerous dreams and revelations. In one instance, God appeared to him “clearly and unmistakably in Luganda,” Kitawo ye mugagga asinga abagagga bonna” (literally, “your father [God] is the rich one 2/11
who surpasses all other rich people” i.e. “your father is the richest person”).’ Abraham Lincoln also appeared to Mulira in several visions. He talked at length about one vision before the Graduate Fellowship Conference in Limuru, Kenya, 1968: “I lived in political 3/11
On Uganda and WWII. No fewer than 77,000 Ugandans were enlisted during WWII. According to Timothy Parsons' study, approximately 465,572 eastern Africans were enlisted during the war. The Imperial War Museum houses a number of eastern African sources. 1/10
In the opening propaganda poster, we see strategists suggesting that Uganda had too many local car drivers and that they would soon be required to perform in the War to help the country. 2/10
This photograph was taken shortly after the war. It captures a conversation between A.J. Cox, then Resident of Buganda, and Goswa Kasaja of Bugwere. In the conversation, Kasaja recounted the air battles in which he participated. 3/10
The HMS Uganda was a Fiji-class light cruiser during the Second World War. According to declassified records, at 248pm on 13 September 1943, HMS Uganda was in Salerno Bay, Italy, about 1.5 miles off the shoreline. 1/8
While anchored, a bomb descended vertically and entered the ship just abaft the mainmast. It then penetrated all decks and exploded near the After Engine Room, Starboard side. A diver was deployed to assess the damage underneath the ship. 2/8
The ship was relocated but faced additional fire throughout the night, including 3 light-scale air attacks. Intelligence reports suggest that the ship had been struck by a heavy armour-piercing bomb, 3/8
I am currently finalizing an article on flags, ideologies of colours and political thought in twentieth-century Buganda. Here we see the flag of Kabaka Muteesa I, which Kabaka Mwanga hoisted to challenge the authority of numerous flags being raised by Frederick Lugard. 1/4
The flag itself was approximately twelve feet square. The colour of the background of the flag was red, four years prior to the creation of Zanzibar’s red flag (I believe). A large shield was sewn on the left side. To its right, two crossing spears formed an x-shaped pattern. 2/4
Both emblems were white in colour. By the mid-1890s, Catholics too had created a flag to represent their interests, a replication of the national flag of France. It was only after the religious wars of Mmengo 3/4