- 1 Enyanjula
- 2 Okwebaza
- 3 Obubaka bw'omukulu w'esiga
- 4 Akalowoozo komukunganya
- 5 Ensibuko y'ebika mu Buganda
- 6 Katongole ajja e Buganda
- 7 Ennono mu siga
- 8 obulombolombo n'emizizo
- 9 kintu
- 10 Emituba mu siga
- 11 OMUTUBA GWA BUGALA
- 12 OMUTUBA GWA BISAAYO
- 13 Omutuba gwa Kadoma
- 14 Enyiriri n'empya mu siga
- 15 Summary
Enyanjula[kyusa | edit source]
Mbaniriza nnyo abasomi bange. Mwebale okwagala Obuganda. Mu Buganda tumanyidde ddala ng’ekika kintu kikulu. Era ekika kintu kigazi nnyo. Ng’omusiingi okuzimbirwa Obuganda, mu kika namwo mubaamu obuganda obutono. Bugatira ku ntiko nga ke kasolya. Olwono ow’akasolya y’abeera omutakka omukulu mu kikka ekyo. Yafuuka omukiise ow’ensoonga mu Iukiiko ewa Ssaabasajja. Era ebika byonna bisisinkanira waggulu ku Ssaabasajja Kabaka. Ebikka bikola omulimu gwa tendo nnyo mu kukuŋŋaanya wamu n’okumannyagana. Nga guno gwe musiingi ogw’obumu bw’abantu mu Buganda. Buli kika n’obulombolombo bwakyo, okugeza abantu ab’ekika ekimu tebakirizibwakufumbiriganwa.
Mu kitabo kino, tujja kutunuulira engeri nnya ebika gye byajjamu mu Buganda . Tuja kwesigama nnyo ekika ky’ente. Era tujja kulaba ku byafaayo byaba jjajjaffe Kintu ne Kimera olwo naffe kijja kutuyamba okumannya ensibuko yaffe mu Buganda .
Abawandiisi bangi bawandiika nebagamba nti ffena tuli bazukulu ba Kintu. Balowooza nti era yeyatandika Obuganda. Abantu bano siyiinza kubawakanya. Mu ngeri endala. abawandiisi abanoonyereza ku mawanga g’Africa, buli omu avvuddeyo n’okunoonyereza kwa njawulo. Ekintu kino kibaddewo Iwa nsoonga nti mu biseera ebyayita, Africa teyalina nkuuma nungi ya byafaayo. Twala eky’okulabirako ekya Isreal n’amawanga agaliranyewo nga Misiri. ‘mu biseera byaba Nabbi ne Yezu Kuristu, bawandiisanga bufumu. Baasobola okukuuma ebyafaayo by’ensi zaabwe kkati gy’emyaka ng’enkumi taano egiyise. .wano mu Africa entereka y’ebyafaayo teyali nuŋŋamu n’akatono. Kaakano tweddabulula bweddabuluzi. Olw’obugunjufu obutono, tewaali byakuwandiisa. Abakulu bebaanyumizanga abato. Eyanyumizibwanga, yabikomyangaawo. Oluusi yesuulirangayo gwa Nagamba. Eyasobola okubyongeraya, olw’ekinyumo, yakyusanga ebyo ebyamunyumizibwa n’ayongeramu ebibye. OIw’ebinyumizibwa nga tebiteekeddwa mu buwandiike. kyaleetera okuziŋŋamizibwa kwe'nkuuma y'ebyafaayo. Engeri ebinyumizibwa gyebiri byangu byakunyomoola, bangi bazitwala nti ezo nfumo. N’olwekyo, nebabyesonyiyira ddala nti tebibakwatako.
Kyanaku nti ebyafaayo ebitonotono bye twaali tulina mu buwandiike, byayononebwa olw’okudobonkanyizibwa kw’eby’obufuzi n’eby’enfuna okutakoma buli kiseera nabuli mwaka mu mawanga g'Africa, Omwami Micheal B Nsimbi mu kitabo kye “amannya amaganda n'enono zaago” atunyumiza n’agamba nti “ebyafaayo singa abantu tebabiwandiika naye nebabisirikira, bafanana ng'omuntu atiimba bendera y'ensiiye emanju w'enyumba gyetayiinza kulabikira". Okunoonyereza ebyafaayo mu mawanga g'Africa, tegunabeera mulimu mwangu kubanga abantu ababimanyi basigadde balubatu. Wabula ng’obwetaavu bukyaali bwa maanyi okulaba nga tubizuula. Singa twagala bazukulu baffe okwagala Obuganda, tuteekwa okuwandiika ebyafaayo byonna byetuba tufunye oba byetugwaako. Kirungi okuwandiika kubanga abantu bangi bakiririza mu biwandikiddwa okusiinga ebintu ebibanyumizibwa. Ebiwandiiko biwangaala nnyo ate nga tebikyukakyuka. Naye ebinyumizibwa biggwawo kubanga abantu berabira ate era nebaffa.
Okwebaza[kyusa | edit source]
Okuva ensi lweyatandika. ebyafaayo bizze biterekebwa butiribiri, nga byogera ku ntandikwa y’ensi eno. Bw'osoma ekitabo “encyclopedia bosanic l997” ekulaga nti ensi yatandikibwawo wakati w’obuwumbi busatu n’obutaano eng’emyaka egiyise. Eky’okulabirako ekyangu, ye Baibuli ne Kolani. Buli muntu ateekwa okuba nekyakiririzaamu ku bibiri ebyo. Ebitabo ebyo byawandiikibwa dda kakati emyaka nkumi bbiri egiyise. Ekyewunyisa teri yali avvuddeyo kubiwakannya. Ebitabo cbyo byantanula nange kwe kusalawo okuwandiika.
Omulimu gwokuwandiika ekitabo kino, mukadde nnyo emabega nga nange sinazaalibwa. Bajjajjaffe abakulu mu siga lyaffe erya Kagolo. Byekwaso Kakulu ne Genatio Kakulu. Baakola omulimu ogw'etendo nga banoonyereza ebyafaayo ebikwatagana n’esiga lyaffe erya Kagolo. Omulimu guno gwatekebwa mu mpapula nga 16th 05 1982, omwami Nasani Bulojje Bakubanja owe Kajjwa-Kyanamukaaka, Buddu. Yasobola kukuuna ebiwandiiko bino. era nekinyamba nti bwe namutuukako, yasobola okubimpa. Mubiwandiiko byeyampa, mwalimu n’ebyawandiikibwa abakulu ababiri benjogeddeko waggulu. Nebaza omwami Alozious Kwabufu olw’okunyamba mu ŋŋeendo zange zenatambula bwe nali nga noonya bwiino eyakola mu kitabo kino.
Nyongera okwebaza kattikiro w'ekika ky’ente omwami Zadok Muwulya olw’olukusa olwampeebwa okunoonya bwiino nga mujja mu kitabo kye ekiyitibwa "eyafaayo by'ekika ky'ente". Kno kwosa omukulu w’esiga eyansengekera emituba, enyiriri, empya n’enju mu siga lyaffe. Nebaza gavumenti ya saabasajja kabaka wa Buganda eyatuteerawo omukutu gw’eby’empulizigannya oguyitibwa www.buganda.com nga nagweyambisa mu kumanya n'okufuna ensibuko y’ebika mu Buganda .
Okusingira daala, katwebaze kamala byonna mukama katonda eyankuuma, n’anuŋamya n’ampisa mu makubo omwali mujjudde enkuba eyalimu obuseerezi. Akasana perekettya wamu n’enzikiza. OIwo n’alyoka akusobozesa gwe omusomi wange okufuna bwiino ono newewaayo omusome ate use nekoyo amwetaaga.
Obubaka bw'omukulu w'esiga[kyusa | edit source]
Baganda bange, banyinaze, abaana n'abazukulu bange mwennamu siga, mbaniriza nnyo. Nga tutandika omulimu gw'okuwandiika ekitabo kino, twalowooza nti gujja kuba muyabayaba. . naye kaakano nkikakasiza nti omulimu gwageenda bukwaku.Ng'emisaanvu oba emiziziko, twafuna obuzibu muby'entambula. Simubya nsiimbi, wabula ol'embeera y'obudde eyakyukakyukanga. Naye wakati mubuvumu, twabivvunuka. Nga bwe twatwala obudde nga tunoonyereza, kyatuyaamba okumanya n'okufuna ebyafaayo ebiyakontana. Mu ngeri eno, netukakasa nti byetwafuna esiga lye byali byetaaga. Oluvanyuma lw'okukuŋŋaanya omulimu guno awamu mu buwandiike nga tweyambisa ebuuma bikalimagezi, kyaali kyamugaso nnyo okugusasaanya. Nga bw'ossoma ekitabo kino, jukiranga okukituusa ku muzukulu omulala. Okuyita mu kuwandiika ekitabo kino, twakirabamu omulamwa era nga kyamugaso okusiinga okutegekaanga enkuŋŋaana zokka. Mu nkuŋŋaana, tuba nabiingi eby'okwogerako wamu n'okutesaako. Kale ngagwe afunye ekitabo kino, nkusaba okukikuuma kigende mu maaso pakka ku bazukulubo. Mu nkola eno, lwetujja okusobola okukuuma ebyafaayo... George Kakulu
Akalowoozo komukunganya[kyusa | edit source]
Ng’ensi bwejja ekyuka, nakiraba nga kitugwanidde okuwandiika ebitukwatako ng’ab’esiga lya Kagolo. Wakati nga ntalaaga olw’omulimu guno, nafuna endowooza bbiri okuva mu Bantu. Ng’emu egaamba nti bikumalira budde n’endala ng’eŋŋumya, wabula saaterebuka.
Nkizudde ng’abantu bangi ebintu by’okuwandiika babyebalamye. Ekintu kino nakirabamu obuzibu. Okugeza mu biseera bino, tokyayiinza kutuuza baana n’obabuulira ebyafaayo. Abasiinga bali mu masomero ga bisulo. Abalala bali ku gwakupakasa nsiimbi. Obudde obutono bwe baba bafunyewo, babukozesa mukunyumya birala. Ng’okumanya ani yaffa naani yazaala. Kyokka siinga ebintu by’oba obanyumiza obibawa mu buwandiike, kibabeerera kyangu okubisoma.
Ng’obugunjufu bwe bweyongedde, ebintu ebitawandiikiddwa abantu tebakyabikiririzaamu, yadde nga nebwebiba bituufu. Kale omusomi wange, faangayo okuwandiika era n’okwagala ekikaakyo. Mu nkola eyo, mwetunatambuliza Obuganda, netubutwala ku ddaala eriggya.
Ssaabasajja Kabaka awangaale.
Rocks Peter Basaaya II
Ensibuko y'ebika mu Buganda[kyusa | edit source]
Okujja kw'ebika wano mu Buganda buli muwandiisi akumanyi mu ngeri ndala. Naye bangi ku bawandiisi bagamba nti ebika byajja mu ngeri zanjawulo wano mu Buganda . Okusookera ddala ensi Buganda yayitibwanga Muwawa. Abantu abaagiberangamu nga bayitibwa 'Balasangeye’..Yatandikibwawo.Ssekabaka.Tonda..Kwaddako.bassekab-aka amakumi asatu mu musaanvu nga mwe mwali Ssebuko , Buganda , Bemba Sseguku, Buwumpya Bukokooma. Ggulu, Maganda n'abalala. Obufuzi bwabwe bwali bwesigamiziddwa ku bika. Ebiseera ebyo waaliwo ebika bitaano nga byebino, emamba, enjaza. engeye, enyange kuno kwosa n’olugave. Obufuzi buno bwakomekerezebwa nokutibwa kwa Bemba e Buddo. Olwo Kintu n’atandika enfuga empya.
Nate waliwo endowooza egamba nti ebika bibiri byajja byokka nga biva mu bitundu eby'enjawulo. Nga y’ente n’omutima. Okugeza Katongole Yajja n’ente okuva e Bunyoro. Bulondwa yava e Mangira n’ayitira ku mugga Mayanja wuuyo mu Bunyoro n’ente ya lubombwe, olwo n’aggukira e Magiri-Kyanamukaaka Buddu. Mugenyi yajja ng'alwana ntalo okuva mu Abysinia wuuyo mawogola azimbyeyo "bigo bya Mugenyi". N’atolontokera ddala ppakka mu Rwanda . Nayo n'aziimbayo ebigo. Oluvanyuma yakomawo e Buganda n'aguundira mu Buddu. Nenyonyi bwetyo yajjanga mubusoolesoole ppakka lweyaguundira mu Buganda .
Kintu ateberezebwa ukuba nga yalya Obuganda wakati wa 1314-1344. Yali musaale mukugaziya Buganda muby'enfuna, eby’obufuzi n'eby'buwangwa. Agambibwa okuba nga yali muganda wa Lukidi Mpuuga nga nyabwe ye Nyatoolo. Ebifa ku kitaawe tebimanyiddwa. Kyokka ateberezebwa okuba nga yali mutembeeyi eyo mu ludda Iwa Madi munsi eyayitibwanga Abbysinia nga kati ye Ethiopia . Mu kutuuka mu Buganba, yayitira mu nsizi ze Masaaba mu Bugisu. Mu Buganda , yatuukira Mangira mu Kyaggwe. Yajja n’ebika kumi nabisatu omuli engo, envuma, empindi. embogo. enjovu. ekkobe, envubu, empeewo, entalaganya wamu n’embwa..Kigambibwa ngali e Mangira, Kakooto Mbaziira yamusiigira mutabaniwe Kabengwa. Kintu nawa Kabengwa obuvunanyizibwa obw’okulunda enteze. Ente zaali nnyiingi. Kabengwa nazikwasa musajjawe Kisindewante. Wabula n’asigaza ente ya Kintu enjeru Kanyomu n’omwana gwayo ogwa Lubombwe. Lumu bwe yakama amata ga Kintu, abantu ab’omutima omubi nebagayiwamu omunyo. Naatya era n’alagira mutabaniwe Bulondwomu badduke. Enta enjeru n’omwana gwayo tebabireka. Olw’ente enjeru, baatya nti yaalibakwasa. Kwe kugisiba ku kikoligo. Webaagisiba nebayitawo ‘Ntenjeru’ n’okutuusa kati. Awo nebasomoka omugga Mayanja, nebesogga Bunyoro. Kaswiga ngali e Bunyoro, yatta ne Katongole omukago. Ne bwe baali bajja mu Buganda , bajja bonna. Oluvanyuma Kintu yatta Bemba m magezi ag’ekitalo e Buddo era nalya obuganda. Yatekawo enfuga empya nga yamirembe pakka na kakano, obuganda buli ku musingigwe. Waliwo endowooza eyogera ku bika ebyajja ne Ssekabaka Kimera okuva e Bunyolo. Kimera kabaka wa Buganda wakusatu. Agambibwa okuba nga yafuga Buganda wakati wa I374-1404. ebyafaayo by’obuwanguzibwe biviira ddala ku Ssekabaka Cwa Nabakka. Bwe lwali olwo, nga Cwa aweereza mutabaniwe ewa Winyi okufuna olufubanja. Bweyatuukayo, ng’asowagana ne Wanyana muka Winyi. Teyalwa, ng’addukayo wabula n’affiira mu kubo ng’akomawo era n’azikibwa e Sirinnya mu Busiro. Ekiseeta kyatuuka nga Buganda terina kabaka. Cwa Nabakka yaleka tazadde mwana mulala mulenzi. Awo Walusimbi ne Ssebwana nebakuuma Namulondo. Kyokka abantu nebatabaagala. Kwe kuwulira nti Kalemeera yaleka azadde omwana e Bunyoro. Tebaalwa nga bamutumya. Mu kutuuka e Buganda , Kimera yatuuka n'ebika asatu mu munaana. Era nga byebino ebimu kubyo, efumbe omutima akayozi, ekinyomo, entalaganya, enkerebwe, empologoma, ensenene, ekkobe, ab'obutiko, n'ebirala. Okumanya ebisinga ku bino oma ekitabo "bassekabaka ba Buganda ". Okuva Kimera lweyagataganya Obuganda ppakka nakati tebukutukanga. Okujjako Iwe bwali bujiddwawo Milton Obote mu 1966. Bwazibwawo Y.K. Museveni mu 1993. Omulangira Ronald Mutebi n’atuula ku ntebbe era n'afuuka Kabaka mu 1993.
Wabula kigambibwa nti ebika ebyo byonna, buli kimu kyajja kyeyungayunga. Ky’ov’olaba nti ente ezeddilwa nyingi naye nga zirina omufuzi omu. Kino kyatuukikako wakati mu kutta emikago. okukola endagaann wamu n’okuggataganyizibwa ba Kabaka.
Katongole ajja e Buganda[kyusa | edit source]
Ebyafaayo by’ekika ky’ente bingi nnyo era nga buli omu abimanyi bubwe. Okusookera ddala ente ezedirwa nnyingi nga zirimu emitendera gya njawulo. Gino gye mitendera okusinziira ku kitabo “ebyafaayo by’ekika ky’ente”. Waliwo ente ey’obusito ng’eno ewakka nga tewanayita naku mwenda ng’emaze okuzaala. Tetukirizibwa kunywa mata gaayo ffe ab’ente. Ente endala y’empuula oba eyakatosi nga ebeera n’eddiba nga liringa ebbumba. Waliwo ente enkuggu nga eno eba terina mukira. Waliwo ente ebeera n’olugongogongo nga lwa kawemba. Eno eyitibwa ente eya kayinda. Waliwo ente eya lubombwe nga yefananyiriza entulege. Kuno saaako ente eyekiganja, ngebeera n’ekinuulo ng’ekyaala ekimu kyeru ate ng’ekirala kiddugavvu. Kuno saako ente eya kaasa ngayo ebeera n’ebbala eryeru mu mutwe gwaayo. Abantu abamu bagamba nti ekika ky’ente kyajja ne kintu, ate abalala nebagamba nti kyaava Bunyoro. Ko n’abandi nebagamba nti kinansaangwa. Waliwo endowooza egamba nti Kintu ng’ajja mu Buganda , mu lugendo lwe ng’ali ne mugandawe Lukidi. Bwe batuuka e Mangira mu Kyaggwe, baayawukana era nebagabana abantu. Lukidi yalondamu ababe nga mwabo mwe mwali ne Kaswiga. Kiswiga yasenga ku kasozi Kyankere. Yazaalirawo abaana bangi nga mwe mwaali ne Lwekana eyamusikira. Nate Lwekana bwe yaffa, Wangi n’asika. Wangi n’azaala Katongole, Kagolo, Lwera ne Kalibbala. Abaana bano bonna baawesezanga ku mugga Lusamule nga ekiseera kino guli mu Ssingo. Katongole yeyasikira kitaawe Wangi.
Katongole ng’afuuka muganzi nnyo eri omukama Kyebamba. Ebbanga bwe lyayitawo, Katongole n’asiigira omukama Kyebamba muwalawe ayitibwa Nakayijja. Enakku waayita meka?, omuwala nga yetisse ettu lya Mugema. Kino kyasanyusa Kyebamba olwa Nakayijja okufuna olubuto. Ekiseera eky’okuzaala bwe kyatuuka, Nakayijja n’azaala bulungi. Ebyembi omwana gweyazaala yali namagoye. Okuva edda n’edda nga Namagoye tayagalibwa mu nsi. Abamu baamuyitanga musambwa. Era ebiseera ebisinga yattibwanga oba n’akwekebwa okuva mu b’eŋŋandaze. Oluusi bweyaffanga, ng’ab’eŋŋandaze bokka nga bebamuziikako ate mu kyaama. Eky’okuzaala Namagoye, kyatiisa Kyebamba. Era kwe kuyita abalaguzibe bamuwe ku magezi. Bamugamba nti okuba omulamu, ateekwa okutuga omwana. Katongole, Nakayijja wamu n’ab’eŋŋanda ze bonna battibwe. Awo Katongole n’akoona ku baanabe, bakazibe wamu n’ab’eŋŋandaze badduke baviire ekibabu olwo lwe banaawonnya obulamu bwabwe. Katongole n’ab’eŋŋandaze nga badduka, batambulanga kiro eyo mu matta nsejjere baleme okulabibwa. Kale ŋŋaali bwezakaabanga, nga batandika okutambula. Kyokka emambya bwe yabanga tenasala, nga bekweka. Bino bye bifo ebikulu byebaasulamu. Bwe baava e Bunyoro, baasula Kagabo era abamu webamwawukanirako nebasigala awo. Bwe baava e Kagabo nebagenda baggwa e Lusiba nga wano Nakaddu weyasigala. Ebiro ebyaddako babimala Kawula, okuva awo baasula kisozi mu Gomba. Wano abaana ba Katongole abamu webaamuviirako nebagenda basenga e Buganga ekyomu Mawokota. Katongole n’abaasigala ku mugendo nebajja baggwa e Kankobe. Okuva awo baagwa mu Buddu. Wano baamannya nti tekyaali muntu n’omu abawondera. Awo kwe kunoonya webanaakuba ensisira zabwe. Buddu baamuyitamu, okugenda okwejukagannya nga bali mu kibira Teero. Mu Teero mwaalimu omugga nga munene ate nga gulimu ensonzi. Omugga guno gwakayanirwa enjuuyi bbiri; olwa Katongole n’olw’omutaka we Ssaango.
Bwe baalemagana, nebasalawo okukuba akalulu. Kwe kutegeka embaga y’omwenge okwaali n’abagoma. Buli luuyi lwasimbawo omuwala omu. Era buli luuyi lwasiimba amafumu ana. Nebagamba nti “anaazina n’amala yetuunga ku mafumu, anaaba awangulidde oluddalwe akagga”. Awo amazina negatandikwa okutyetyebulwa. Lukwanzi muwala wa Nembe eyali yesibye eddiba ly’ennyana mu kiwato kye ng’olubuto wamu n’ekifuba nga biri bweru. N’azina nnyo, neyetoloora amafumu emirundi enna. Awo ku mulundi ogwokutaano, ne yetuunga ku mafumu. Negamuyita mu kifuba n’avaamu omusaayi mungi, awo naffa. Ab’emizira n’eŋŋoma nebakuba okwo kwosa n’amakondeere nebafuuwa. Olwa Lukwanzi okutuwangulira omugga. Bwegutyo omugga negufuuka gwaba nte n’okutuusa kakano. Kyokka ye omuwala ow’e Ssaango yalemwa okugetungako, kuba yagatya.
Omuwala bwe yayitanga mu Teero nga wante, abavubi nga bamuwa ensonzi nyingi. Nebweyabeeranga omuto ng’ali ku mabegga ga nyinna, nyinna bazimuwanga okutuusa lweyagambanga nti “mulekere awo ezo zimala zenayiinza okwetikka”. Singa baazimumanga, nga nabo tebakwasa.
Nga bamaze okuvvunuka byonna, Katongole yalonda ente enkuggu okuba omuziro ggwaffe. Ne ŋŋaali okuba akabiro kaffe. Olwo omubala neguvvuga nti “kigere kyante mwejja mwelinya. Mbadde ngaleeta omusumba aganywedde”. N’omulala negugamba nti “ekyuma nkiridde, n’omukimba ngulidde. Bwembirya, bwembiwoza, binsanga mu sasa”
Ennono mu siga[kyusa | edit source]
Okukulambulirako akatonotono, tuli bazukulu ba Namutale-kagalo muganda wa Katongole. Jjajjaffe Namutale-kagalo yava Bunyoro ne jjajjaffe Katongole. Olubereberye katongole nga yakava e Bunyoro, baali bassa kimu ne Kagolo-Namutale. Obuzibu bwajja bwebuti, nti nga tumaze okuva e Bunyoro, twaagwa ku mugga Kuziizi. Era netusiisira mu lusenyi lwagwo. Mu kisenyi kino twaazalirawo abawala babiri; omu nga ye Kuzizi nga tujukira omugga guno wetwasooka okusiisira. Ow’okubiri twamuwa erya Namaganda olwokuba nti twaali tumaze okuva e Bunyoro nga tuzze e Buganda . Mu kiseera kino twagwamu ekirwadde ekisonde. Kisonde linnya lya Lunyoro eritegeeza kabotongo. Kabotongo owabwe yali akubya omuntu omabwa nafanana ng’omugenge. Ekirwadde kino ebyembi kyakwata Bantu abaali mu lusiisira lwa Namutale. Katongole n’alondamu abantu mu lusiisira lwa Namutale abaali batanalwala kirwadde kino ekisonde. Era nga bekwatira mu lwa ngabi okwewonya ekirwadde ekisonde. Bwatyo jjajjaffe Katongole bweyayawukana ku jjajjaffe Kagolo-Namutale. Bwatyo jjajjaffe Katongole nadduka mugandawe Kagolo-Namutale olw’ekirwadde ekisonde. Mu kugenda, yagenda n’abaana wame n’abazukulu ba Namutale-kagalo era mu mikwesese gyonna Katongole gyeyayitamu, yaggukira Bijja. Bijja kati erinnya baalikyusa bayitawo Bikira nga kirirannye Kyotera mu Buddu. Era weyasiisirira ddala, n’okuziikwa n’aziikibwa awo. Mu lusenyi kumpi n’omugga Kuzizi, Katongole weyaleka Namutale-kagalo. Katongole bwe yali agenda, yaleka atuumye enju ya Namutale abasonde nga mw’otwalidde abaanabe abaasigala, wamu n’abazukulu . Olwo enda ya Namutale-kagalo n’eyitibwa ekika ‘ky’abasonde’. Kale Namutale n’azaawa obutaddamu kuwuliza Katongole mugandawe. Olwokuba nga yali ayabuliddwa Katongole, nga n’ekika ky’ente kimuvuddemu. Kwe kwefunira ekika ky’abasonde. Nga wayiseewo ebbanga eggereko, jjajjaffe Namutale n’abantube bonna, baawona ebisonde. Awo kwe kuva mu lusenyi lwomu Kuzizi nebatambula nga beyongerayo. Mu lugendo lwaffe, twagukila Lwange ekyomu Mawokota ew’omutaka ow’effumbe. Bweyatulaba, n’atwaniriza era n’atutwala mu makaage. Oluvanyama, Namutale yanyonyola omutaka w’effumbe engeri gyetwawonamu omukama Kyebamba ow’e Bunyoro. Yamunyonyola olugendo lwonna, n’engeri Katongole gyeyamujjako abaanabe n’amuleka ku mugga Kuziizi mu lusenyi oluvanyuma lw’okulwala ekirwadde ky’ebisonde. Namutale n’asaba omutaka w’effumbe batte omukago. Omutaka teyali mubi, nga batta mukago.
Mpozi omukago lwe luganda olugunjibwawo wakati w’abantu babiri beppo n’okusiingawo nga ba bika bya njawulo. Mu mukago mubaamu endagaano egamba nti “ebibyo bye byange, n’ebyange bye bibyo, abantubo baba bange, n’abange baba babo”. Kale gweegwo omukago mu bumpimpi. Omukago guno Namutale gweyatta n’omutaka w’Effumbe, gwaletera abamu ku baana n’abazukulu okusala eddiiro nebadda mu kika ky’effumbe. Wano nga tuli e Lwanga, twazaalirawo omwana omuwala ayitibwa Kalima muwala wa Bulojje, omwanawe omubereberye.
Bwe waayitawo ekiseera, bakazi ba Namutale, abaana wamu n’abazukulu b’abaanabe nebegugunga nga baagala Namutale-Kagolo agende anoonye abaana babwe abageenda ne Katongole. Namutale kwe kulagira abantube basibe ebintu byabwe bagende banoonye abantu babwe abaali bagenze ne Katongole. Awo kwe kusitula. Bwe baali mu lugendo, baagendanga babuuzabuuza oba waliwo eyali alabye ku Katongole. Abantu nga babagamba nti Katongole ali Ssese mu biziinga. Mu kiro ekyo nga bagenda, Namutale-Kagolo mweyafiira olw’obukulu mu myaka. Ebisigala bye nebiziikwa e Ssentema-Lwanga mu Mawokota. Bulojje ye yasikira kitaawe Nmutale-Kagolo era n’akulembera ekibinja ky’abantu nebalamaga olw’e Ssese. Wabula baba bagenda, mukazi wa Bulojje n’alumwa olubuto. Kwe kukutamako ku kasaka ,ebyaddirira kwali kuzaala. Omwaana gweyazaala kwe kumutuuma erinnya Nabisaka. Mu linnya lino mwe muvva n’erinnya Nasaka, abaganda be baalikyuusa bwe baali baagala okutereeza olulimi oluganda. Oluvanyuma beyongerayo n’olugendo lwabwe.
Bwe batuuka ku nyanja Lweru/Nalubaale oba giyite (Lake Victoria) , nebalinnya obwato nebagolomola mu bizinga by’e Ssese. Bagukira wa Mukasa nebamweyanjulira, naye n’abaaaniriza. Era n’abawa omutala. Nga wayiseewo akabanga, Mukasa yawasa muwala wa Bulojje Kalima. Kalima ono yayongerwako erinnya lya ‘Kabulojje’ olwo naaba nga ye Kalima-Kabulojje. Twasiisira ewa mukodomi waffe Mukasa. Ebanga nga liyiseewo, Kalima-Kabulojje yalima nnyo era ng’okulima kwe kwatikirivvu mu Ssese. Mukasa n’asanyuka nnyo olwa mukaziwe okuba nga mulimi bwatyo era kwe kwogera nti “omukazi ono alimye omusiri ogulinga enyanja”. Enjogera eno yagendera ddala mu maaso nabuli kati naddala mu bitundu by’e Kiziba nga bagamba nti “ kalima kabulojje akalimira obusiri nkenyanja” Ebanga nga liyiseewo, netusiibula mukodomi waffe Mukasa era netwabulira obuko nga Katongole tetumulabyeeyo. Wano Bulojje yali ne mugandawe Basaaya n’abaana babwe wamu n’abalala. Awo kwe kujja e Kiziba, kubanga e Ssese gye baali batulagiridde, Katongole teyaliiyo.
Kiziba ggwanga lya ‘Bantu group’ nga bayitibwa Baziba n’olulimi lweboogera luyitibwa Luziba. Basangibwa mu maserengeta g’enyanja Nalubaale/Lweru. Bwe twali tujja twagukira ku kaalo akayitibwa Buwanga. Bulojje naye ebirwadde byaali byaamukosa nnyo olwo kwosa eŋŋeendo enyiingi zeyatambula, tezamulekera bulamu. Awo n’alwala nnyo era n’affa, Basaaya mugandawe n’amusikira. Mu mirembe egiyise, omuntu bweyafaanga nga mugandawe y’amusikira. Basaaya kyeyava asikira Bulojje. Basaaya tamanyiddwako byafaayo bingi, wabula amanyiddwa ng’ow’omutuba. Basaaya teyamala banga ggwanvu naye n’affa. Ddamulira omwaanawe n’amusikira. Ekyaletera Ddamulira okusikira Basaaya, kwekuba nga baganda ba Basaaya bonna baali bamaze okuffa.
Bwe lwali olwo nga wabaawo omulangira mu bwakabaka bw’ekiziba eyali agenzeeko mu bizinga bya Nalubaale. Bw’atuuka ku kiziinga Busungwe, ng’asisiinkanawo Semawule. Semawule n’amufumbira emmere. Omulangira bweyalyako, n’awomerwa. Bweyali ng’agenda, yamusuubiza nti bwendiwangula eno gyeŋŋeenze bwendiwangula ndikunona. Oluvanyuma omulangira ono yawangula era n’amunona. Yamuwa ekyaalo Bukwale omwo mweyavanga n’agenda amufumbira emere. Semawule yazaala Kayondo ne Wangi. Wangi n’azaala Damulira. Omulangira ono yatuuka naafa. Ne Ddamulira n’asenguka okuva e Bukwale n’adda e Buwanga.
Abantu nebategeeza omulangira kibi kalanda mutabani wa bulungu I kabaka w’ekiziba. Nti e Buwanga wazuseeyo abanyoro bamanyi okufumba okusinga abaffe e Kiziba. Kibi Kalanda n’abuuza nti “ bamanyi okufumba akatogo wamu n’emmere ey’eminwe ng’eyeno e Kiziba?” Kwekumugamba ng’abanyoro bwe bateeka eby’okulya okusiinga Abawaya b’e Kiziba bonna. Awo kwe kutuma ababaka okujja e Buwanga. Era nebatugamba nti “omulangira n’abagonza” ekitegeeza nti “abaagala”. Jjajjaffe Ddamulira kyeyava agenda ew’omulangira kibi Kalanda. Kale bweyatuuka mu maaso g’omulangira. Omulangira n’amubuuza ebibuzo naye nga Ddamulira tamanyi Luziba. Ddamulira n’amuddamu nti “mpozzi yogera n’omwana wange ono Kagolo”. Awo Kagalo n’anyumya n’omulangira kubanga yali amannyi Oluziba. Ekyamuyamba, kwe kuba nga yajja mu Buwanga nga muto, kyeyava aluyiga. omulangira kwe kubuuza Kagolo nti “omannyi okufumba emmere ay’akatogo?” Kagolo naddamu nti “kitwayitu tukyumba muno okukira n’abawaya bawe” Omulangira n’aseka namubuuza nate nti “n’osinga abaziba” Kagolo n’amuddamu nti siyinzi kukulimba”. Awo Kibi Katanda namubuuza nti “mwavaawa” Koye nti “twava Bunyoro”. Omulangira n’amubuuza nti “nsonga ki eyabajjayo?”. Awo Kagolo n’amunyonyola nga bwe byatambula nga bajjajjaffe bava e Bunyoro. Awo KibiI n’abagamba baddeyo e Buwanga, amangu ddala nga wayise ebiro binna, mujja kujja munfumbire. Enaku nnya tezaalwa nezituuka. Ddamulira n’abamu ku baanabe nga bajja ew’omulangira n’obutamu bwabwe, buli bwe bafumbirangamu obulo bwabwe mu ŋŋeendo zaabwe zonna tebabuleka mabega. Awo omulangira n’abaaniriza era n’abayingiza mu kisakaate kye. Abaziba abaali bamufumbira baagaana Ddamulira okufumbira mu butamu bwe, nga baagala afumbire mu bwabwe. Kyokka Ddamulira n’abaziyiza ng’alowooza bayiinza okumukola obubi. Era n’agamba Kagolo nti “mufumbe mu zaffe”. Awo ng’Abaziba bawakana nnyo. Era nga baagala n’okuteekawo olutalo. Kagolo ye olw’okuba nga yali amanyi olulimi lwabwe, kwekugenda n’aloopa omusango ew’omulangira. Omulangira n’ayita enjuuyi zombi era nebawoza. Okukakkana, ng’omusango gusinze Baziba. Kagolo nga yeyanza mulangira olw’okusala obulungi omusango. Awo nga baddayo mu fumbiro kufumba, era nga baletera omulangira emmere. Bweyalyako, ng’akungiriza obuwoomi bw’emmere ng’alangirira nga bwajjanga okulya emmere y’abanyoro. Awo kwe kugoba abaziba bonna abaali bamufumbira.
Abaziba nga bamaze okugobwa mu kisakaate, baakwatibwa obuggya eri Ddamulira. Kwe kugenda ewa kabaka bulungu I ne baloopa, nga bamugamba nti “omwanawo Kibi Kalanda ajja kukutta alye obwa kabaka bwo. Kubanga asomokka enyanja n’ebigere nga tewali lyaato”. Kituufu omulangira yateranga okusomoka enyanja n’ebigere n’atuuka gyeyayaggalanya. Kabaka BulunguI eby’abaziba yawuliramu eky’okumujjako obwa kabaka bwe era neyeraliikirira. Kwe kutumira Kibi Kalanda ababaka okumugamba ave mu nsiiye. Era ababaka ebigambo ebyabatumwa babituusa bulungi eri omulangira. Kwe kumugamba nti “ siba ebintu byo byonna ove mu nsi ya kitaawo, ogende gy’oyagala yonna. Kubanga akugobye”.
Bwatyo Kibi Kalanda ng’agamba bantube budduke, bagende gyebaligwa, gyebaliggwa. Ng’agamba ne Kagolo nti “namwe musibemu ebyamwe twabulire kiziba kubanga kitange angobye munsiiye”. Kale Ddmulira n’abantu be ewabwe e Buwanga tubaddayo kubasiibula. Bwe batyo bwebaava e kiziba ng’omulangira abakulembedde. Bweyagoba ku mwalo e Ddimo mu Buganda n’alaba olusozi nga kuliko ekibira. Bweyayingira mu kibira, n’alaba nga mulimu etaka ejimu nga duungi n’okusinga n’ely’ewabwe e kiziba, kitaawe gyeyamugoba. Awo kwe kugamba basajjabe nti “wano wensiimye era buno bwe butaka bwange wamu n’abazukulu bange. Kale n’okutuusa kati obutaka bw’esiga lya Kibi Kalanda ow’engabi enangira ye Kiziba. Abasajja b’omulangira bwe baali basiisira, nga Ddamulira atudde butuuzi, ng’eno Kagolo n’abaanabe bali ku mulimu gwabwe, ogw’okufumbira omulangira akatogo. Obutakulwisaayo nga simenye kawonvu na kagga, awo newayitawo emyaka ng’ebiri oba esatu egy’ekizungu. Newajja omuntu n’abanyumiza enaku gy’ayiseemu. Omusajja ono yali munaku ng’emese yomu Kereziya. Omusajja oyo n’anyumiza Kibi, Ddamulira ne Kagolo mutabeniwe ebigambo ebyasanyusa Ddamulira byebiibyo ebyabazaawula ye n’eŋŋandaze bonna. Ddamulira kwe kumubuuza ekyaalo gye yali abeera. mpozzi okukwongera okukubugumya ku bwongo, Buddu yonna yali Bunyoro nga n’abantu baamwo Banyoro. Naye Ssekabaka Jjunju eyafuga obuganda wakati wa 1754-1764, n’aliwangula ng’ayita e Kiganda. yateekamu omwamiwe Luzige ow’endiga abe pokino.
Omusajja n’amuddamu nti “mbeera mu Bagabo b’e Mulema abaweesi” Ko Ddamulira nti “erinnya ly’omuweesi yaani?”. Ko ye nti “ye Lwegaba alina ne bagandabe Lukyamuzi ne Nakana”. Ddamulira kwe kuva weyali attudde kuba yali amaze okuzaawuka. Ddamulira n’ategeerera ddala nti bebaabo bagandabe ne bajjajjabe. Ddamulira n’alekka Kagolo ne banne e Ddimo n’agenda n’oli omusajja. Bwebatuuka e Mulema, ewa lwegaba, ng’amusanyukira. Awo Lwegaba kwe kuyita Nakana e Birongo. Ddamulira kwe kubabuuza nti “jjajjafe Katongole ali Luuyiwa?”. Ko bo nti “yafiira Bijja” (Bijja ekiseera kino ye Bikira) obulwadde bwa kawumpuli. Oluvanyuma Ddamulira n’asiibula n’akomawo e Ddimo ewa Kibi Kalando mukamaawe. Nga wayise emyezi ebiri, n’asiibula Kibi Kalanda. kwekujja n’atuuka mu katala nga kaliko akabira n’azimba, era n’abeera awo wamu ne Kagolo n’abaanabe abalala. Ng’amaze okuziimba, yagenda e Buwanga gye yali alese bakazi babwe wamu n’abaana babwe n’abanonayo. Kyokka abakulu abaali bawasiza,baasigalayo. Ddamulira n’aberera ddala mu kaalo ako.
Abantu abajjanga okumulaba nga bagamba nti tugenda wa Ddamulira. okuva olwo akaalo nga kafuna erinnya ‘Ddamulira’ nga mukama waako n’okutuusa ku mulembe guno. Ddamulira bweyalaba nga waali wafunze nga takyalina waalima n’abaanabe, kwekusalawo okugenda anoonye awagazi nga wajjimu kuba akaalo Ddamulira kaali kakalu emmere nga tedda bulungi. Ddamulira kwe kulengera omutala Kyamiiru. Bweyagulambula, nga mulungi akukamala. Etaka nga jjimu ate nga dungi. Omutala guno gwali guliraanye enyanja Lweru oba Nalubaale. Kyamiiru aliranye obwalo Ddamulira, Nabitaka wamu ne Kiwumulo. Bwatyo Ddamulira kwe kutandika okulima omutala Kyamiiru. Lumonde bweyasaako wamu n’ebitooke nga bikuze, kwekuddayo e Ddamulira n’alagira abantube basibe ebyabwe. Awo nebajja e kyamiiru. Bwatyo Ddamulira n’abeerera ddala mu Kyamiiru era n’afuuka mutaka waakwo. N’azaawuka era n’agenda alabagane n’oluganda lwe. Yasooka kulaba Lwegaba ne Nakana e Bironge. Awo n’addako Kayabula e misonzi, n’alaba Wangi e Mulema, Kamuli e Kyatokoolo, n’alaba Lukyamuzi e Kabanda. kwekubategeeza nti tuzaawuse era tuzze mu kika kyaffe eky’ente. Kati tuzeeyo mu kika kyaffe eky’ente eteriiko mukira. Ddamulira bwatyo bweyamala okuzaawuka, n’adda mu kika kye, n’afuuka ow’ente. Nate n’addamu okuyitibwa omugabo oba omukooza nga bwe yayitibwanga e Bunyoro. Ddamulira n’abeera e Kyamiru okutuusa lweyaffa. Omulambo gwe nebaguzaayo e Buwanga mu Kiziba ku butaka bwe obwasooka. Omwaanawe kagolo n’amusikira. Bwatyo Kagolo naddukanya omutala Kyamiru. Awo kwe kutandika okunoonya omukazi. Teyalwa ng’agenda ewa Balukake e Buliro ayogereze omuwala Matwale. Bwatyo Kagolo n’awasa Matwale omuwala omusiita muwala wa Balukake. Balukake yali mugagga era nga mutaka mulyambidde. Teyalwa ng’abeera lubuto, kwekuzaala omwaana omulenzi n’amutuuma erinnya bugala. Ddamulra yazaala n’abaana.
obulombolombo n'emizizo[kyusa | edit source]
Obulombolombo bye bintu ebigobererwa okuva ku bajjajjaffe ppaka ku bazukulu. Ebintu bino ziyiinza okuba empisa oba emirimu. Bikuumibwa butiribiri obutasobezebwa nga nabuli abisobya aba akoze eky’omuzizo. Obumu ku bulombolombo mu siga lyaffe mwe muli;
Okuva edda nga tetulya nte nkuggu wadde okunywa amata gaayo. Omwezi bwegwabanga gwakagabo, nga tetulya kyaggulo. Siinga gonja oba etooke lyassanga nga telirina mpumumpu, mu siga lyaffe tetwabiryanga. N’ettu ly’emwanyi singa lyasibbwanga newabulako akaayi akayiseeko, eryo lyaliinga muziro.
Nate ku ludda lw’emizizo mu siga lyaffe mwe muli;
Abazukulu bonna mu siga lyaffe, tetukirizibwa kuwasaŋŋana. N’omuwala okufunira olubuto ku lujja kyamuzizo mu siga lyaffe.
Mu siga lyaffe tusobola okubbula amannya ag’engero naye ag’esiga n’ag’ekika tetugabbula.
Mu mikolo gy’okwabya enyiimbe, tetukirizibwa kwabizaawo lumbe kwolwo omuntu lw’afudde oba nga tanaziikwa. Emikolo gy’okumala abalongo, n’ebikwatagana ne lubaala nga mw’otwalidde okusamira, mu siga lyaffe bikolebwa bampya oba nyiriri abo abakwatibwako sosi mituba oba esiga lyonna.
kintu[kyusa | edit source]
The Founding of Buganda
Introduction The early history of Buganda has been passed down the generations as oral history. Unfortunately, as with many cases of oral history, the stories have taken on several different versions depending on the source. There are different versions of history detailing how the kingdom of Buganda was established, and these are given below. Outline The Coming of Kintu Alternative Versions of Kintu's Story Kintu the Person vs Kintu the Legend What About Kimera? The Coming of Kintu Prior to the establishment of Kintu's dynasty, the people who lived in the area that came to be known as Buganda had not been united into a single political entity. The people were organized into groups that had a common ancestry and constituted the most important unit in Buganda's culture - the clan. Despite a common language and culture, the clans were loosely autonomous. The clan leaders (Abataka) ruled over their respective clans. There was no caste system and all clans were equal. This did not preclude the fact that from time to time, the leader of one clan might be militarily stronger than the others. In such a case, the leader could establish hegemony over the other clans for a time. There was no generally accepted overall leader however. The leadership would pass to whoever proved his might in battle. There were times when there was no common leader at all if none of the clan leaders could overwhelm the others. Some powerful leaders who are said to have established themselves for periods of time prior to Kintu's arrival include: Sseguku, Buwumpya, Bukokoma, Bukulu, Bandi, Beene, Ggulu, Kyebagaba, Muyizzi, Bukuku, Bukadde-Magezi, Nakirembeka, Tonda, Maganda, Mukama, and Bemba. According to the most widely accepted version of history, Bemba was the acknowledged leader at the time of Kintu's arrival. Kintu came into Buganda as a conquering hero. It is seems that at that time, Buganda was very sparsely populated. There are said to have been a total of five clans in Buganda at that time, now called the original clans (bannansangwawo). These were the Ffumbe, Lugave, Ngeye, Nnyonyi Nnyange and Njaza clans. When Kintu invaded Buganda, he is reputed to have brought 13 clans with him. So it appears that the sheer force of numbers played a key role in Kintu being able to establish himself as king. Another factor may have been that Bemba was a harsh and ruthless ruler. His subjects were already primed to rebel against him and indeed some prominent clan leaders joined Kintu's invading force. Key among these was Mukiibi, head of the Lugave clan, who was assigned command of the invading force. Follow this link for the complete list of the clans of Buganda. As an interesting aside, Buganda was the name of the house in which Bemba used to live. This house was located at Naggalabi, Buddo. When Bemba was defeated in battle, Kintu slept in Bemba's house as a sign of his victory. Thus Kintu became the 'ruler' of Bemba's house. This name eventually came to mean all the territory that Kintu ruled. To this day, when a new king of Buganda is crowned, the ceremony takes place at Naggalabi, to recall Kintu's victory over Bemba. Site of the coronation of kings at Naggalabi, Buddo. After the battle to oust Bemba, there was a general conclave of the clans and clan elders which was held at Magonga in Busujju county, on a hill called Nnono. This meeting was of great historic significance for it was at this meeting that Buganda's form of governance, and the relationship between the clans and the King was formally agreed upon. Although it was unwritten, this constituted an understanding between the clans that has been followed since then. In essence it set down Buganda's Constitution. These were the principal attendants at the meeting: 1. Bukulu, from Ssese, who chaired the meeting 2. Kato Kintu, who became King 3. Mukiibi Ndugwa, of the Lugave clan, whose son Kakulukuku was the first Katikkiro of Buganda 4. Kisolo, of the Ngonge clan, who also became a Katikkiro of Buganda 5. Kyaddondo, of the Nvuma clan who was appointed Ssaabaddu 6. Mwanje, of the Ngo clan 7. Balasi, 8. Kagobe, of the Ffumbe clan 9. Kayimbyokutega, from Kyaggwe and of the Mpeewo clan 10. Kiwutta Kyasooka, of the Mbogo clan 11. Nnyininsiko, of the Njovu clan 12. Bakazirwendo Ssemmandwa, of the Ngeye clan 13. Kakooto Mbaziira, of the Nnyonyi clan, from Bulimo in Kyaggwe county 14. Nsereko Namwama, of the Kkobe clan 15. Kyeya Mutesaasira, of the Ngo clan 16. Nsumba, of the Mbogo clan 17. Kisenge, of the Nnyonyi clan, from Mirembe in Kyaggwe county 18. Kyeyune, of the Nnyonyi clan, from Mirembe in Kyaggwe county 19. Mubiru, of the Mmamba clan, from Bumogera 20. Mutasingwa, of the Mbwa clan 21. Kayimbyobutezi, of the Njaza clan After the meeting, Bukulu returned to the Ssese Islands. On completing his victory, Kintu established his palace at Nnono. It is here that he appointed his first government and awarded chieftaincies to his prominent followers. For this reason, Nnono is one of the most important cultural and historical sites in Buganda. It is also for this reason that when the people of Buganda talk about issues of deep cultural significance, they refer to them as being of or from Nnono (ebyennono). In addition to military conquest, Kintu cleverly allied himself with the leaders of the original clans. For example, his principle wife, Nnambi Nantuttululu was the daughter of Bakazirwendo, the leader of the Ngeye clan. His Prime Minister (Katikkiro) Kakulukuku, was the son of Mukiibi, head of the Lugave clan and erstwhile military commander. Kintu was the first king in Buganda to share his authority with the other clan leaders. This may also have played a key role in getting him accepted as the king of Buganda. In organizing the kingdom, Kintu conceded to the clan leaders authority over their respective clans in matters of culture. Kintu then became arbiter between the clans in case of disputes, thus cementing his role as Ssaabataka, head of all the clans. The complete list of kings starting with Kintu is shown here. The following is the complete list of officers in Kintu's adminstration appointed at Nnono: Name Clan Office Kakulukuku Lugave Katikkiro Kisolo Ngonge Deputy Katikkiro Kyaddondo Nvuma Ssaabaddu Kiwutta Mbogo Ssaabagabo Ssebukyu Nkima Ssaabawaali Kalibbala Nseenene Musaale Mubiru Mmamba Navy Commander Kawungu Ffumbe Head Fisherman Mabingo Kkobe Head Smith Kalumamba Nseenene Tuner of Royal Drums Mutaawe Ngabi Head Herdsman Kafuuma Nnyonyi Roaster of Royal Coffee Kayimbyobutezi Njaza Chief Hunter Mwanje Ngo Palace Chief Back to outline Alternative Versions of Kintu's Story Version 1: Prior to Kintu's time, Buganda used to be called "Muwaawa". The head of the Ffumbe clan, who was called Buganda Ntege Walusimbi, had leadership over other clans. Walusimbi had several children including Makubuya, Kisitu, Wasswa Winyi, and Kato Kintu. When Walusimbi died, his son Makubuya replaced him as ruler. On his death, Makubuya in turn was replaced by his brother Kisitu as ruler. During Kisitu's reign, a renegade prince called Bemba came from the area of Kiziba (now in nothern Tanzania) and established camp at Naggalabi, Buddo. From there he sought to fight Kisitu and replace him as ruler of Muwaawa. Bemba had a reputation of being cruel and ruthless. Apparently Kisitu was easily intimidated and in his fear, he vowed to give his chair Ssemagulu to whoever would succeed in killing off Bemba. (This Ssemagulu was the symbol of authority.). On hearing his brother's vow, Kintu gathered some followers from among his brothers and some of the various clans and attacked Bemba. Bemba was defeated in the ensuing battle and he was beheaded by one Nfudu of the Lugave clan. Nfudu quickly took Bemba's head to Kintu, who in turn took it to Kisitu. On seeing Bemba's head, Kisitu abdicated his throne in favor of Kintu with the words that "Kingship is earned in battle". Despite his abdication, Kisitu wanted to retain leadership of the Ffumbe clan, so he told Kintu to start his own clan. He also told Kintu that the kingdom should be renamed Buganda in memory of their common ancestor Buganda Ntege Walusimbi. Thus was the royal clan separated from the Ffumbe clan. Kintu established a new system of governace in alliance with the other clan leaders as we saw earlier. Version 2: Other stories suggest that Kintu was not indegenous to Buganda. Some assert that he came from the east, near Mt. Elgon. Kato Kintu came with his elder brother Rukidi Isingoma Mpuga. Rukidi conquered the lands of Bunyoro where he established himself as king. According to this version, the area that formed the core of Buganda was in fact a remote outpost of the kingdom of Bunyoro. Rukidi sent his brother Kato to govern this outpost but on reaching the area, the younger brother essentially broke away from Bunyoro and established his own kingdom that came to be known as Buganda. Another version gives essentially the same story but instead suggests that Rukidi and Kato came from the nothern area around Madi. They landed at a port called Podi, which was in the country of Bunyoro. From there Kintu reached Kibiro with many of his followers. They were: Bukulu and his wife Wada; Kyaggwe and his wife Ndimuwala; Kyaddondo and his wife Nansangwawo; Bulemezi and his wife Kweba; Mazinga and his wife Mbuubi. Some suggest that Rukidi's brother Kato was called Kimera rather than Kintu. According to this school of thought, Kintu was merely a mythical figure and Kimera is the one who established the royal dynasty of Buganda. The Baganda strenuosly resist this theory, and instead assert that Kimera was a grandson of Kintu. Kimera is counted as the third king in the dynasty, rather than its founder. More will be said about Kimera later . Version 3: Another version of Kintu's story suggests that he was born in Ssese on Bukasa island. According to this version, Kintu's father was Kagona, and his mother was Namukana. Bemba was ruler on the Buganda mainland but he was very unpopular. He alienated the clan leaders in his efforts to establish his authority over them. Mukiibi, head of the Lugave clan, was one such leader who rebelled against Bemba. Bemba was not amused by Mukiibi's rebellion and he attacked him. Mukiibi fled to Ssese to save his life. There, he allied himself with Kintu and they raised an army that attacked Bemba and deposed him from the throne. It is notable that the kings of Buganda never established direct rule over the islands of Ssese like they did with other areas under their dominion, although it was well accepted that the islands formed part of the territory of Buganda. Indeed Ssese was only made a county and given a county chief under the 1900 agreement. The Ssese islands were referred to as the islands of the gods. All the original clans, as well as those that came with Kintu have important shrines in Ssese. For this reason, some have suggested that wherever Kintu came from, he must have come through Ssese to get to Buganda. Ssese was thus the springboard from which Buganda was created, and consequently was never subjected to direct rule in recognition of this pivotal role. Version 4: In his book "Ssekabaka Kintu ne Bassekabaka ba Buganda Abaamusooka" (in Luganda, published by Crane Publishers Ltd.); Chelirenso E. S. Keebungero presents a cogent case for the argument that Kintu was indigenous to Buganda rather than an invading all conquering hero. The book reports extensive research among clan elders asserting that Kintu was in fact born in Buganda. Kintu is said to have been the son of King Buganda (after whom the kingdom took its name). That King Buganda did indeed exist is fairly well established and his shrine is known to be at Lunnyo, near Entebbe in Busiro. According to this version, King Buganda was deposed by his brother Bemba. As stated elsewhere Bemba was a ruthless and unpopular ruler. So the clan elders concocted a secret plot to take the late king's young sons out of the country. They were sent to the Masaaba mountains to the east (now Mt. Elgon) and there looked after by royal attendants until they had matured enough to lead an army into battle. When the time was judged to be right, the elders sent messengers to Masaaba who returned with Kintu the prince. They then joined Kintu in the successful battle to oust Bemba. According to this version, the chronology of the kings that preceded Kintu is as follows: King Father Capital Muntu Bwera, Mawogola Bukadde Bukokoma Muntu Naggalabi, Busiro Ssenkuule Bukadde Bukokoma Naggalabi, Busiro Beene Bukadde Bukokoma Mitwebiri, Busiro Mukama Bukadde Bukokoma Katoolingo, Busiro Buganda Mukama Lunnyo (Entebbe), Busiro Bemba Mukama Naggalabi, Busiro Kintu Buganda Nnono, Busujju The ease with which Kintu was accepted by all the clan elders, and the elaborate power sharing arrangement that was established after his accession to the throne would appear to support the contention that indeed he was a returning native born prince rather than an unknown foreign born invader. Clearly, there is still a lot of work to be done in unearthing the early history of Buganda. Back to outline Kintu the Person vs Kintu the Legend The legend of Kintu is told by the Baganda as the story of the creation. According to this legend, which we will detail in a moment, Kintu was the first person on earth. Unfortunately, many writers of the history of Buganda have confused the two people called Kintu; i.e. Kintu the first king of Buganda, and Kintu the alleged first man on earth. This confusion has led some to conclude that there was never a king called Kintu, and that Kintu is merely a legend. What Baganda scholars assert however, is that Kintu was indeed a legend relating the creation of man. Creation stories abound in all cultures and that there should be a creation story among the Baganda is not surprising. Thus the Baganda regarded the Kintu in this legend as the father of all people. It appears that when Kato established himself as king, he gave himself the name Kintu, a name that he knew the Baganda associated with the father of all people. Thus Kintu was in effect trying to establish his legitimacy as ruler of the Baganda by associating himself with the legendary first person in Buganda. It is for this reason that he also named his principal wife Nambi. With that in mind, let us now detail the legend of Kintu the first person on earth. Kintu the Legend Long long ago, Kintu was the only person on the earth. He lived alone with his cow, which he tended lovingly. Ggulu the creator of all things lived up in heaven with his many children and other property. From time to time, Ggulu's children would come down to earth to play. On one such occasion, Ggulu's daughter Nambi and some of her brothers encountered Kintu who was with his cow in Buganda. Nambi was very fascinated with Kintu and she felt pity for him because he was living alone. She resolved to marry him and stay with him despite the opposition from her brothers. But because of her brothers' pleading, she decided to return to heaven with Kintu and ask for her father's permission for the union. Ggulu was not pleased that his daughter wanted to get married to a human being and live with him on the earth. But Nambi pleaded with her father until she persuaded him to bless the union. After Ggulu decided to allow the marriage to proceed, he advised Kintu and Nambi to leave heaven secretly. He advised them to pack lightly and that on no condition were they to return to heaven even if they forgot anything. This admonition was so that Walumbe, one of Nambi's brothers should not find out about the marriage until they had left, otherwise he would insist on going with them and bring them misery ( walumbe means that which causes sickness and death). Kintu was very pleased to have been given a wife and together they followed Ggulu's instructions. Among the few things that Nambi packed, was her chicken. They set out for earth early the next morning. But while they were descending, Nambi remembered that she had forgotten to bring the millet that her chicken would feed on. "I have left my chickens' millet on the porch, let me return and fetch it," she begged Kintu. But Kintu refused and said, "Don't go back. If you do, you will meet Walumbe and he will surely insist on coming with you." Nambi, however, did not listen to her husband, and leaving him on the way she returned to fetch the millet. When she reached the house, she took the millet from the porch, but on her way back, she suddenly met Walumbe who asked: "My sister, where are you going so early in the morning? Nambi did not know what to say. Filled with curiosity, Walumbe insisted on going with her. Therefore Kintu and Nambi were forced to go to earth together with Walumbe. It did not take long for Kintu and Nambi to get children. One day, Walumbe went to Kintu's home and asked his brother-in-law to give him a child to help him with the chores in his (Walumbe's) house. But remembering Ggulu's warning, Kintu would not hear of it. Walumbe became very angry with Kintu for refusing him the simple favor he had asked. That very night, he went and killed Kintu's son. Naturally, this caused a deep rift between them. Kintu went back to heaven to report Walumbe's actions to Ggulu. Ggulu rebuked Kintu, reminding him of the original warning he had disregarded. Kintu blamed Nambi for returning to get the millet. Ggulu then sent another of his sons, Kayikuuzi, to go back to earth with Kintu and try to persuade Walumbe to return to heaven or if necessary return him by force. On reaching earth, Kayikuuzi tried to persuade Walumbe to go back to heaven but Walumbe would not hear of it. "I like it here on earth and I am not coming back with you" he said. Kayikuuzi decided to capture Walumbe by force, and a great fight broke out between them. But as Walumbe was about to be overpowered, he escaped and disappeared into the ground. Kayikuuzi went after him, digging huge holes in the ground to try and find his brother. When Kayikuuzi got to where he was hiding, Walumbe run back out to the earth. Further struggle between the brothers ensued but once again Walumbe escaped into the ground. The famous caves that are found today at Ttanda in Ssingo are said to be the ones that were dug by Kayikuuzi in the fight with his brother Walumbe. ( Kayikuuzi means he who digs holes). The struggle went on for several days and by now, Kayikuuzi was close to exhaustion. So he went and talked to Kintu and Nambi as follows: "I am going back into the ground one more time to get Walumbe. You and your children must stay indoors. You must strictly enjoin your children not to make a sound if they see Walumbe. I know he is also getting tired so when he comes out of the ground, I will come upon him secretly and grab him." Kintu and Nambi went into their house, but some of the kids did not go in. Kayikuuzi once again went underground to find Walumbe. After a struggle, Walumbe came back out to the surface with Kayikuuzi in pursuit. Kintu's children who were outside at the time saw Walumbe coming and sreamed in terror. On hearing the screams, Walumbe went underground once again. Kayikuuzi was furious with Kintu and Nambi for not having followed his instructions. He told them that if they did not care to do the simple thing he had asked of them, he was also giving up the fight. Kintu in his embarrassment had nothing more to say. So he told Kayikuuzi "You return to heaven. If Walumbe wants to kill my children, let him do so, I will keep having more. The more he kills, the more I will get and he will never be able to kill off all my children". Ttanda, where the fight between Walumbe and Kayikuuzi allegedly took place is figuratively referred to as the place of death (i.e. Walumbe's place). So that is the legend of creation, and how sickness and death started. Nonetheless, Kintu's descendants will always remain as Kintu said in his last words to Kayikuuzi. Hence the Kiganda saying "Abaana ba Kintu tebalifa kuggwaawo" . Which means that Kintu's children (i.e. the Baganda), will never be wiped off the face of the earth. Kato Kintu the first king used this saying to his advantage, by taking on the name of the reputed father of all people in Buganda. However Kintu the legend and Kato Kintu the first king are distinct and should not be confused with one another. Kintu the legend was reputedly the first person on earth and therefore could not have been a king since he had no people to rule over! Back to outline What About Kimera? Most historians agree that there is a close relationship between the royal families of Buganda and Bunyoro. What is debatable however is the nature of the relationship, and when the two became separate. Various versions of this story have already been given above . Here, we will address the issue of who Kimera was according to the oral tradition of the Baganda. When Kintu died, his officials did not want to make this public knowledge in the fear that this might cause instability in the kingdom. So Kintu was buried secretely at Nnono, and the officials put out the word that the king had disappeared. After some time, the officials chose Ccwa, one of Kintu's sons to become king in his father's place. Ccwa had only one son called Kalemeera. Kalemeera was only a young boy by the time his father ascended the throne. As he became older, Kalemeera began to understand the significance of the story that his grandfather Kintu had disappeared. He became apprehensive that Ccwa his father might also disappear in the same way. Thus Kalemeera began following his father around everywhere he went, fearful of letting him out of his sight. Eventually, Ccwa became exasperated with his son's behaviour and he concocted a plan that would force Kalemeera to leave his father's side. The scheme that was concocted involved Walusimbi the Katikkiro (Prime Minister), falsely accusing Kalemeera of having had an illicit affair with his wife. When the case was brought before Ccwa, the king ruled against his son, and he fined him heavily. Kalemeera was forced to go to Bunyoro to seek the help of king Winyi in paying off the fine. (According to this version of history, Winyi was the son of Rukidi Mpuga Isingoma, founder of the Bunyoro dynasty. But since Rukidi was Kintu's brother and Kintu was the father of Ccwa, it follows that Winyi was Kalemeera's uncle and he was in a position to help him out at this hour of need). Bunyoro at that time was the only source of iron implements in the whole region and Kalemeera's plan was to import some of these into Buganda and use the profits to help pay off the fine. The story continues that while in Bunyoro, Kalemeera had an affair with Wannyana, one of Winyi's wives. When it became evident that Wannyana had become pregnant as a result, Kalemeera decided to return to Buganda quickly to escape Winyi's wrath. Unfortunately for him, Kalemeera took ill on the way home and he died. His attendants took his skull and buried it at Sserinnya in Busiro. Since then, a memorial house for Kalemeera has been maintained at Sserinnya. In the meantime, Wannyana came to term and gave birth to a baby boy who later came to be called Kimera. Kimera grew up in Bunyoro, under the care of Katumba, of the Nkima clan, who was a close friend and advisor of Wannyana. (Katumba had tricked Winyi into having the baby thrown away rather than have him killed as would otherwise have happened. He then secretly rescued the boy.) Back in Buganda, Ccwa continued to rule as king. At his death, Ccwa had no male heir to succeed him since his son Kalemeera had already died. So Walusimbi, of the Ffumbe clan was given stewardship of the throne. Walusimbi proved unpopular however, and he was soon replaced by Ssebwaana, of the Lugave clan. Since neither of these was of the royal lineage, they are considered to have been only stewards rather than kings. The throne was in need of a royal occupant so the clan leaders decided to send for Kimera in Bunyoro, whom they had been informed was a son of Kalemeera. When Kimera left Bunyoro to come to Buganda, he knew he was going to become king and he brought many people and a lot of property with him. Wannyana his mother, and her friend Katumba were among the many people who came with Kimera. A total of 28 clans are said to have come into Buganda at Kimera's time. Katumba was given the nickname Mugema (meaning he who prevented trouble) because he prevented Kimera's death as a boy. Katumba was head of the Nkima clan, and 'Mugema' became his official title. Because of his role in rearing Kimera to maturity, and guiding him to the throne of Buganda, Mugema is regarded as one of the most important clan leaders. The royal lineage from Kimera's time to the present king is unbroken despite the interruption of 1966-1993. Because he filled the great void that occurred after the reign of Ccwa I, Kimera is held in great awe by the Baganda, second only to that with which Kintu, the dynasty's founder is regarded. Indeed, a prince ascending the throne is always told that he is succeeding Kimera his ancestor. This had special resonance for Mutebi II the present king, because he also came to the throne after a period when the royal reign had been interrupted. This led the clan leaders to go beyond the ritual reminders, and actually name him Kimera at the coronation.
Added on: 01 Feb 2016 Last Modified on: 01 Feb 2016 This was one of the most developed and highly centralized states in the interlacustrine region in the mid of 191h century. It covered the area between Lake Kyoga and Lake Victoria in the North and South respectively. To the west she was boarded by Bunyoro and extended as far as River Nile to the East. The origin of Buganda kingdom is controversial among historians. Traditions from Buganda suggest that the founder of Buganda was Kintu who was an immigrant from mount Elgon region. He is believed to have organized the Buganda clans in one centralised organisation with himself on top of the administrative hierarchy. He is regarded as the founder of Buganda kingdom and the 1SI kabaka of Buganda kingdom. This theory is popular among the Baganda and is believed by about 14 clans. The other theory that explains the origin of Buganda is the Kimera theory. Traditions in Bunyoro assert that Buganda kingdom was founded by a sub dynasty of the Babito. They argue that when the Chwezi Empire disintegrated, different provinces founded their own kingdoms This led to establishment of the sub dynasties of Rwanda, Ankole and Karagwe. Traditions say that the founders of Buganda kingdom was Kato Kimera a twin brother ofIsingoma Rukidi Mpuga, the founder of the Bito dynasty in Bunyoro Kingdom. Whatever theory is correct and more reliable what's important is that by the middle of the 16th century, a kingdom was emerging in the area north of lake Victoria and what is clear is that this region was one part of the extensive Chwezi state (Bunyoro-kitara empire) Kintu and Kato Kimera were both immigrants and they had already developed the idea of state formation. Kintu is believed to be the founder by the majority of Baganda that must have come from Bunyoro-kitara because this was the only area where state formation was developed. The ideas of state formation would have been copied from East because else where the societies were segmentary. It can therefore be concluded that Buganda kingdom might have' come about simultaneously with the other sub dynasties that were formed as a result of the collapse of the Chwezi Bunyoro-Kitara Empire. . The earlier Bantu inhabitants lived in the present day counties of Busiro, Kyadondo and Mawokota. Inhabitants from Bunyoro, Ssese Island and Mount Elgon and beyond later joined these. These inhabitants were later on organised on clan basis and each clan had a clan head with considerable powers. In the middle of the 161hcentury, the clans were brought together and it became a kingdom which started expanding in all directions. The original state was very small and easy to manage. However by the 181h century the state had expanded both in population and extent. During the reign of Kabaka Junju, Budu was annexed to Buganda in the early 19thcentury Buganda commanded a central position which enabled them to dominate the long distance trade in the mid 191h century. Political Organisation. Buganda kingdom was a highly centralised state under a king known as "Kabaka". He was referred to as "Ssabataka" i.e. head of Bataka, Ssabasajja (head of all men) meaning that he was above the Bataka and above all men. The system of succession in Buganda was matrilineal i.e. the Kabaka's sons took up their mother's clans thus giving opportunity to every clan to produce.a king. In case the Kabaka died before naming his successor, it was the duty of the "Katikkiro" and Mugema (an important clan head) to make a choice from amongst the Kabaka's sons. This helped Buganda to have succession of able leaders. The kabaka was the source of power, he could appoint, discipline and dismiss any official of the state at his will. This helped in inspiring a lot of loyalty not only in the subjects but also his chiefs. For efficient and effective administration, the kingdom was divided into 20 counties each under a "Saza" chief. There' were further sub divisions into sub counties each under Gombolola chief The chiefs were appointed directly by the Kabaka. The chief was the politicaJ and military leader of the area under his jurisdiction. He carried out the Kabaka's instructions regarding collection of revenues general administration and warfare. Militarily Buganda had no standing army it was the responsibility of every male adult to contribute to the defence of the state; that's why the chiefs were not merely administrative in function but military leaders in their region as well. In case of war it was the duty of the chiefs to call up all male adults to contribute militarily but there existed? royal bodyguard. This was maintained at the Kabaka's court for protecting him. The kabaka was commander in chief of the armed forces 'with a right to declare wars and cease-fire. The central government of Buganda was in the hands of the kabaka assisted by three important ministers i.e. "Katikkiro", "Omulamuzi" and "Omuwanika". They were appointed by the "kabaka" from amongst most influential clans in Buganda. For easy administration the kabaka also had a council called "Lukiiko" which advised him on important state matters. It was composed of 89 members, i.e. Prime Minister, chief justice, six Kabaka' s nominees, 60 clan heads 20 county chiefs and treasures. The lukiiko had an advisory role but at times the Kabaka ruled against its advice. But because it was made up of the most influential people in the kingdom, he sometimes found it necessary. The kabaka had a well-developed system of maintaining relationship with the countryside chiefs. Most often he employed women officials to spy on his chiefs. Women provided information to the kabaka regarding the individual chiefs relationships with the kabaka. The kabaka also had important women advisors namely "Namasole" (Queen ntother), "Lubuga" (Chief sister) and "Nabagereka" (Chief wife) Land was also important political tool. The king controlled the whole land except for the Bataka the king at his will could give• land. This practice ensured that with the subjects and chiefs were loyal to the king. Economic Organisation. Buganda was predominantly agricultural. The existence of fertile soils plus abundant rainfall enabled the Baganda to cultivate a variety of crops. Matooke was their basic food. Other crops grown included maize, sweet potatoes, cassava and beans. There was also keeping of some cattle, sheep, and goats but on small scale. The maintenance of food was an activity meant for women. This arrangement enabled men to have an opportunity to engage themselves in other activities like trade and raiding of necessary items from neighbouring societies. The kingdom was also blessed by the presence of skilled artisans In the art of barkcloth making. Far and near the Baganda were admired for this work. In the initial stages, the kingdom had no blacksmith workers but at its apex of growth, Buganda acquired counties like Buddu and Koki from Bunyoro which areas were endowed with much minerals. The kabaka also got some skilled men to train his trustees at the palace In iron smelting. Consequently, the trustees took up the art and iron smelting industry which became stronger in Buganda and later provided the items of trade. At the beginning of colonialism, Buganda economy was characterized by inter state trade. Barkcloth was traded in different territories e.g. Busoga, Bunyoro and lteso. With acquisition of Buddu and Koki counties iron products became some important trade items. Buganda also traded with lakeshore people of Buvuma and Ssese 1sland for fish. It should be noted that the exchange of these items at this time was by barter system of trade. Besides this, at inter-territorial level by the mid 19th century Buganda had got actively involved in the long distance trade. Buganda had established close ties with Arabs and through this she acquired arms and ammunitions. Other items were cloth, beads, glass ware materials etc. these were exchanged for Ivory and slaves from the interior. Buganda also had established strong trading centers where she taxed traders in Long Distance Trade crossing her territory. War booty, minerals and tributes also formed another important revenue source for the kingdom. After the acquisition of arms and ammunitions which Buganda actually monopolised she embarked on organising raids and wars against the neigbours. With the raids locally referred to as "Entabaalo", Buganda looted cattle, iron works and beautiful women from their neighbours. Besides being assets to the kingdom, the outcomes of war were used ae rewards to the subjects, chief and commanders of the kabaka. Moreover, the successful war conquests led to the acquisition of Buddu and Koki which were important sources of wealth in Buganda. In addition Buganda could obtain tributes from conquered states such as Busoga, Bukedi etc which they paid regularly as a sign of loyalty to the kabaka. Note should be taken that all wealth obtained from the kingdom was under the close supervision of the king. With a centralised economy blessed with effective central government, Buganda became a very prosperous kingdom in the interlucastrine region. Social Organisation. The clan was the basic social political unit in the organisation of the kingdom. Clans provided a bond of unity in the kingdom. The clans were led by clan heads. These were the Kabaka's representatives among his people. Clan heads were also charged with settling disputes on behalf of the Kabaka. Members of each clan respected one another as close relatives and through intermarriages it was possible to maintain unity in the kingdom. Some clans had specialised duties in the kingdom. For example, the "Mamba" clan formed the navy force which was led by a commander commonly known a Gabunga, "Ngeye" clan drummed for the kabaka, the "Mbogo" clan provided messengers for the kabaka, the "Ngonge" made barkcloth while the Butiko entertained the Kabaka. Socially, Buganda was homogenous society with the Bantu whose language was Luganda. They also had the same way of dressing and dancing. This homogeneity in language and culture promoted unity within the Buganda society. Another source of homogeneity in Buganda was the Kabaka who was the political and religious leader of the kingdom. He presided over most of the ritual functions in the kingdom. Through intermarriages unity was forged. The Kabaka married from different clans hence creating unity between the royal family and all the clans he has married from. By maintaining the matrilineal succession it was possible for every clan to provide a king .hence creating stability within the kingdom. Despite this, Buganda was a class society. Tqere were three classes namely; "Abambejja" and "abalangira" (royal class), the chiefs and the peasants plus the Bakopi. The "Abalangira" and the "Abambejja" were of the royal class who enjoyed several privileges and other classes like the "Bakopi" were to support this royal class with all the needs. The second class was made up of clan heads who were called Bataka and chiefs. These were clan functionaries of the state and enjoyed some privileges e.g. owning land. The third class was made up of peasants who were commoners and Bakopi. They were not allowed to own land. They also consisted of slaves and captives from conquered areas. It should however be noted that classes in Buganda did not create conflicts in the society. This was mainly because of the intermarriages and because of promotion on the basis of merit therefore there was social mobility even from the peasantry and captives' class one would rise the prominent position to be among the notables to the Kabaka. Buganda was also religious society. The Kabaka was the spiritual head and overall mediator between his people and their god "Lubale". This god was consulted through mediums who were usually ancestors. Under "Lubaale" were minor gods "Nalubaale" responsible for women fortunes. "Ddungu" was for bunters, "Musoke" for rain, "Kibuuka" for war etc. There were taboos of Buganda that helped in maintaining traditional cultures and maintenance of law and order. By way of conclusion by mid 19th century, Buganda had evolved due to a number of advantages to become the most prominent kingdom in the interlucastrine region the pre- colonial era. It developed a highly centralised system of administration with a sound economy and respectable social structures. The productive capacity witnessed by cultivation of food crops and its commercial prosperity enabled Buganda to associate with foreigners which made It at its highest peak in all spheres of life by the coming colonialism.
Emituba mu siga[kyusa | edit source]
Jukira ku ntandikwa nga bwetulabye nti okunoonya ebyafaayo sikinaba kintu kyanga, kale nange okuzuula emituba egiri mu siga lya Kagolo tekyamberera kyangu olw’ensoonga nti abantu abamu benatuukangako, tebaasobola kumpa bye nali netaaga nga bikwata ku siga lyaffe lino erya Kagolo. Kale bw’osanga ng’amutuba mwova siguwandiseeko, tokitwala bubi, wabula tegeeza omukulu w’esiga tulongoseemu wetuba twawaba.
OMUTUBA GWA BUGALA[kyusa | edit source]
Bugala mutabani wa Damulira nga nyina ye Matwale.
Bugala ng’akuze, yazaala omukazi ayitibwa Kasangirwa. Yagenda ku muganga n’amuwa eddagala eryaleetera Kasangirwa okukoma ku Nakate omwana gweyazaala omu. Oluvanyuma bugala yagenda ku mandwa n’afuna eddagala era n’azaala abaana bangi. Waayitawo ebbanga ddene , Bugala naafa. Omulambo gwe neguziikibwa e Kyamiiru. Era yeyasooka okuziikibwa e Kyamiiru. Bwatyo Semwanga mutabaniwe n’amusikira. Ssemwanga teyayitimuka nnyo engeri gye yali omwavu ate nga yali mulenzi muto. Yaffa tazadde mwana kuba yali muwuulu. Ne nyina yali mukazi munyage. Oluvanyuma Victor Kitungulu yamusikira nga naye nyina yali munyage. Oluvanyuma twava e Kyamiiru mu 1907 olwa mongoota. Nange e Kyamiiru wetwatuukira nalabawo mu 2008 naye nga tewakyaali muntu yenna nga kati bibira by’olaba byokka.
OMUTUBA GWA BISAAYO[kyusa | edit source]
Bisaayo bwe yava e Kyamiru n’asenga e Nkoma nga kati kiri mu ggombolola Kyanamukaka. Bisaayo teyalwa ng’azaala abalongo. Bisaayo agambibwa okuba nga yawangaala nnyo. Oluvanyuma yaffa olw’agalwadde okwo saako n’eŋŋendo empanvu zebatambula tezamulekera bulamu. Mutabaniwe Basiga n’amusikira. Basiga yazaala Kipande, Zakalia Bakulumpagi, Kagumira, Ntate I, Lutaya wamu ne Nsibuka e Kijonjo. Basiga ye yafiira Gulama. Basiga yasikirwa muzukuluwe Vicitoro Mitiabala. Mitiabala yasikirwa mutabaniwe Yozefu.
==OMUTUBA GWA KYEKUZA ==
Kyekuza yali mutabani wa Wangi. Kyekuza agambibwa okuba nga yazaala abaana bangi. Ye teyawangaala nnyo wabula naye yaffa mangu. Mutabaniwe ayitibwa Isiŋoma n’amusikira. Isiŋoma mu baana beyazaala mwe mwali ne Muyaza era ye yamusikira. Olwo ye Muyaza ng’amaze okufa, yasikirwa Lutwaala. Lutwaala ng’amaze okuffa, waayitawo ebanga egereko, ng’olumberwe terunaabizibwa. Wabula oluvanyuma lwayabizibwa era Ssengooba mutabaniwe n’amusikira. Sengooba yasikirwa Luka Kayiruki. Oluvanyuma, Luka Kayiruki yasikirwa muzukuluwe Kiyimba kuba weyaffiira nga batabanibe bonna bamaze okufa.
Omutuba gwa Kadoma[kyusa | edit source]
Bino byenasobola okuwandiika ku mutuba guno nga byampeebwa omwami galwoko julius. Eno y’ensikirano yaagwo. Kadoma ng’amaze okuffa, yasikirwa Miyingo. Miyingo n’asikirwa Namunye. Oluvanyuma Namunye yasikiurwa Ssempogo. Bano be baana n'abazukulu abava mu mutuba gwa Kadoma.
Muwuulu yazaala Nkambwe ne Siyombera.
Bano be baana ba Nkambwe:
- Galwoko Yakobo
- Yowakimu Bazitya Wanji
- Nalongo Bwayiika
1:Ssemusambwa yazaala Bagenda, ye nazaala Zuluzansi, muwuulu, Yozefiina ne Kasajja.
2:Galuwoko Yakobo yazaala Kasajja Adrian , Mayikya , Kandida , Zabeeti
Kasajja Adrian yazaala abaan banji nga bebano wamanga;
Lwanga Paul , Kakooza Peregino , Mangadarena mubiite , Nakate Maria Solomy , Nakagaaju Priska , Butabira Todosia , Nabakooza Anna Maria
Lwanga paul yazaala bano
Katongole John , Lukyamuzi Edward , Nakyanzi Rose , Kakooza Mande , Namanda Agnes
Bano be baana ba Katongole John
- Semanda George
- Kakooza Denis
- Kakooza Fred
- Nabuuma Gorret
- Nabasumba Gatrude
- Nakyanzi Fraska
- Sempijja Denis
Kakooza Mande omwana wa Kasajja Adrian yazaala bano;
Sempijja, Kakooza Tonny , Mzee Paul Lwanga, Nabakooza Frolance , Namugenyi Debra
Lukyamuzi Edward omwana wa Kasajja Adrian bano bebaan beyazaala;
Nanyondo Joan , Nakate Betty , Nakalima Jesca , Nakyanzi Calorine , Namulema Treccy
Kakooza Peregirino naye nga mwana wa Kasajja Adrian yazaala bano;
Semawule John Bosco Kyakuwa , Senyondo Vicent , Namaganda Prossy
Yowakimu Bazitya omwana w a Nkambwe bano be baanabe;
Luka Baanabakintu Lwebuga, Siyombera Santo, Valanta, Mariserina Mubiite, Pia
Luka Baanabakintu Lwebuga yeyazaala;
Galuwoko Julius Semanda, Ddamulira Leopoldi, Kakooza Charles, Nalongo Salafiina Nakiyimba kinsambwe, Nakate Rose Mary, Namaganda Mary Lubega, Namanda Teddy, Banfjisibani Kucia
Galuwoko julius bano beyazaala;
Lukyamuzi Leonald Salongo, Katongole Julius, Mulema Bosco, Wanji Geofrey, Kaweesi Martin, Senyondo Denis, Nasaazi Grace, Namanda Harriet
Mulema Bosco yazaala;
Nabuuma Gatrude, Nabasumba Farazia, Mugenyi Emmanuel, Namaganda Mauricia, Namuwuulya Victoria
Kakooza Charles yazaala;
Sekyanzi Patrick, Lwesabula Joakim, Namulema Solomy, Lwasa Lorance, Nansasi Scovia, Nalugo stera
Enyiriri n'empya mu siga[kyusa | edit source]
Eno y’entegeka eyakolebwa abagenzi Kakulu Gyagenda ne Genatio Gyagenda abaaliko abakulu b’esiga lya Kagolo. Yawandikibwa era neterekebwa muzukulu wabwe Bulojje Y ow’e Kajjwa. Ekubiddwa mu kyaapa nga tekyusidwakyusidwa Basaaya Rocks peter. Olukiiko luno omulamwa gwaalwo gwaali gwa kutereeza Nyiriri mu siga.
Nga bwetwaalaba engeri gye twajjamu mu Buganda , kankulambulire abantu abaava e Bunyokro. Bulojje ne Kiyimba nga Nkonjwe kitabwe yasigalayo e Bunyoro. Bo mu kujja bajja n’abaana babwe babiri; Kayondo ne Ssemawule. Mu kujja kwabwe batukira Lwanga mu Mawokota. Wano balwawo. Mu kiseera ekyo, kabaka n’atuma Bulojje e Ssese okunonayo (damula) effumu erikuuma Obuganda. Bweyatuukayo, n’azaayo omusango, era n’akomawo e Buganda . Kabaka kwe kumugoba nate addeyo e Ssese. Bweyatuuka, Mukasa n’amuwa ekyaalo Nkoma olwo ye n’akituuma Bulima. Ekiseera kino yali amaze okuwa Mukasa muwalawe Kalima. Mugandawe Kiyimba yasigala e Lwanga mu Mawokota webatuukira. Bulojje n’aberera ddala e Ssese. Mutabaniwe Ssemawule n’amulekawo, n’agenda ku kizinga Busungwe okuvuba. Ssemawule yazaala Kayondo wamu ne Wangi. Wangi olwo n’azaala Ddamulira. Ddamulira n’agenda asenga ku mutala Kyamiru. Ddamulira yazaala Kagolo, Kiwuka ne Bemba. Kagolo yazaala owaana omu Bugala.
Summary[kyusa | edit source]
Ekitabo kino kiwandiikiddwa Basaaya Rocks Peter, nga kikwatagana n’ensibuko y'esiga lya Kagolo mu kika ky’ente. Alaga engeri ebika gye byajjamu wano mu Buganda ; Akunyumiza engeri Katongole gyeyagobwa mu Bunyoro, n’okujja kwe mu Buganda . Bwatuuka ku siga lya Kagolo, akulambululira engeri Kagolo Namutale gyeyayawukanamu ne mugandawe Katongole. Engeri gyebagendamu e Kiziba wamu n’e Ssese. Oluvanyuma kagolo gyeyafunamu obutaka e Kyamiru. Omuwandiisi akunyonyola emituba ebyafaayo byagyo n’abagikulira. Anyonyola ensikirano y’esiga okuviira ddala ku Kagolo Namutale. Amaliriza n’amannya agatumibwa mu siga lyokka. Omuwandiisi yasomera mu Kalisizi P/S Lwengo-Masaka. Gyeyava n’asomera mu Shimoni Demonstration School . Emisomo egya waggulu yagisomera mu Kako’s High School, Bweyogerere-Wakiso. neku Our Lady Consolata sss, Kireka-Kampala. Muyivu nga yasomera mu tendekero lyeby’obusuubuzi e Nakawa nafuna diguli mu BaBA. Basaaya (talk) 20:06, 20 Gwakkuminogumu 2016 (UTC)