BLURB: "Decolonization of knowledge has become a major issue in African Studies, brought to the fore by social movements from #RhodesMustFall to #BlackLivesMatter. 3/7
This timely book explores the politics and disputed character of knowledge production in colonial and postcolonial Uganda, where efforts to generate forms of knowledge and solidarity that transcend colonial epistemologies draw on long histories of resistance and refusal. 4/7
Bringing together scholars from Africa, Europe and North America, the contributors in this volume analyse how knowledge has been created, mobilized, and contested across a wide range of Ugandan contexts. In so doing, they reveal how Ugandans have built, disputed, 5/7
and reimagined institutions of authority and knowledge production in ways that disrupt the colonial frames that continue to shape scholarly analyses and state structures. From the politics of language and gender in Bakiga naming practices to ways of knowing among the Acholi, 6/7
the hampering of critical scholarship by militarism and authoritarianism, & debates over the names of streets, lakes, mountains, and other public spaces, this book shows how scholars and a wide range of activists are reimagining the politics of knowledge in UG public life." 7/7
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W/ the passing of Nnamasole Margaret Nagawa Siwoza Muyanja, I express my deepest condolences to @BugandaOfficial. Kitalo nnyo! The Nnamasole was the heir of Nnamasole Sarah Nalule Kisosonkole, the mother of Kabaka Mutebi. 1/
One of the Kabaka's first appearances was at the funeral of his father, during which he was accompanied by the Nnamasole: bit.ly/3ddWAFQ 2/
Much earlier, the army of the Nnamasole had played a key role in the political developments of the 1890s, as the servants of the Nnamasole had for centuries. In his history of Kabaka Mwanga, Apolo Kaggwa recounted that on 'the 20th October Kabaka Chwa sent 3/
By 1890, Buganda's political & religious revolution was being covered in the southern African press. The Lovedale Institution Press circulated Alexander Mackay's partisan political commentary in the Christian Express. In his closing sentences, 1/4
Mackay accentuated Kabaka Mwanga's request for missionaries, which was likely designed to echo Kabaka Muteesa I's earlier letters in the Daily Telegraph. 2/4
Much earlier, though, I notice that the Sesotho press used the phrase, 'ka baka'. Would anyone who reads/speaks Sesotho mind offering a brief translation of the phrase? It is taken from Leselinyana la Lesutho, first produced in 1864. I believe it only means, 'because.' 3/4
This is a post on the history of Kawempe. It is written in honour of their daughters and sons, who have helped make modern Uganda. #Komamboga 1/
In 1950, Kawempe was declared a township by the County Council of Kyaddondo, passed by the Kabaka and the Lukiiko. The township was created in response to the development of Ugandan & Asian businesses following WWII. 2/
Earlier, in the 1920s, land ownership in Kawempe was debated extensively during the Bataka Trials. Kawempe had been owned by Kanyange, the mother of Kabaka Ssuuna. It then passed to Muganzirwazza. Mailo undermined the claims of royal women. 3/
On @Shell & African history writing. Following UG's Indp., there were extensive debates re: a memorial for Kabaka Muteesa I. Companies too capitalized upon such causes. Here, Shell suggested to readers that their work & vision for EA followed Muteesa's call for progress. 1/10
12 Oct. '62: 'Today, of course, everyone knows that [...] near the site of Mutesa's palace, is a beautiful, well-ordered city and the seat of the Government of Uganda. However, the railway does not go everywhere, 2/10
& E. Africans today rely more and more on motor transport. Shell have catered for this need, and their distributive organisation with over 800 outlets is the most comprehensive in East Africa. Shell is best for your car and wherever you go you can be sure of finding Shell.' 3/10
On Friday, I will lead a discussion on histories of land tenure & political violence in Kenya & Ethiopia. To frame the conversation, we will think alongside @NgugiWaThiongo_'s Weep Not, Child & @HaileGerima's Harvest, 3000 Years. Both of these powerful pieces raise 1/
penetrating questions—some similar, others not—re: labour, class & racial exploitation, gender, family debates, resistance, & historical imagination. As @ElleniZeleke reminds us, Gerima's later films, Imperfect Journey & Teza, question revolutionary violence surrounding 1974. 2/
Harvest, by contrast, was produced much earlier: in 1976. It critiques land tenure & labour in Ethiopia while showing how one emerging regime of exploitative power was now replacing one whose genealogy was birthed on the bed of Solomon. 3/
Following Independence, ongoing debates continued in Mbale about the charter of Nakaloke county and Mbale town, which Milton Obote was eyeing as Uganda's future capital. One of the most vocal writers of this time was Samwiri Mulabbi, who "advise[d] every Mugisu 1/9
wherever he or she may be to be quiet as you did when the boundary commission was doing its work." At length, he continued, "I ask all people of Bukedi to be calm about our land problem. [...] All of our trust is within God who created us on this jolly land of Bukedi. 2/9
I know that our independent Uganda is not going to use the British saying which says that disturb and rule." 3/9