The beginning of Babiito Rule in Bunyoro Kitara

When the Bacwezi, the invaders of Bunyoro Kitara had left, it was the Babiito-Luo who assumed Kingship over the remnants of the Cwezi empire. Traditions assert that, the Luo were invited by the Bacwezi to take over as rulers while other sources reveal that the invasion of the Luo is what forced the Bacwezi to flee the Empire. What is more certain is the fact that the group of Luo which came to Kitara must have been a very small group; for they soon gave up their Luo language for the language of the Bantu speaking people whom they ruled. They began a dynasty of Kings, Abakama that lasted some eighteen generations, perhaps four or five centuries, up to its dissolution in 1967 by the Uganda Government and the death of Omukama Tito Winyi in 1971. The dynasty as previously noted, was called ‘Babiito’ because its founders were men of the Jo-Bito clan of the Luo which came from under the Bito tree. These were Luo who had stayed in Bukidi the present day northern Uganda and their original place was called Tekidi in the Agora mountains. They were descendants of Luo groups which had moved from southern Sudan (Bahr el Ghazal) some generations before.

The name Rukidi of the first ruler referred to a point of origin in Tekidi and the name Isingoma seems to have been derived from the word Ise – Ngoma, meaning the father of the drums. It was a name commemorating the possession of the royal drums and Insignia that were from the old supporters of the Bacwezi – the Basita clan and other drums which Rukidi brought with him from Pawir-Chope. The name Mpuga meant the spotted one – meaning that Mpuga had mixed descent of the Bacwezi and the Babiito. They introduced many words, clans and customs which appear to have their origin in the cradle land.

The Empire which the Babiito inherited was still extensive but certainly smaller than that of their predecessors. Nkore for example had broken away before the arrival of the Bito and Buganda seceded before the death of the first Bito King Isingoma Rukidi-Mpuga. The Kingdom which remained got another name Bunyoro hence the name Bunyoro-Kitara. The term Bunyoro according to some historians, seems to have specifically, referred to the new Luo element in the population, the bulk of which tended to form an intermediate class between the Hima-pastoral aristocracy and the ordinary peasants.

On the coming of the Bito rulers, Bunyoro tradition confirms that they came to Bunyoro after they had been invited by the Bacwezi. It is slated that when Nyakoka left Kitara, he went to Bukidi, where he met the two brothers and their servants. These were Rukidi Mpuga and Kato. Mpuga is said to have run to embrace Nyakoka, the diviner who had foretold the Bacwezi’s fate. Nyakoka asked what fortune they had met during their hunt. Mpuga showed him a curious animal which he had shot on the lake. One part of it resembled a monkey and the other a lion. They returned together to the house and that night made a great feast to commemorate Nyakoka’s coming. When the night had advanced and the people had gone to bed, Mpuga remained talking with Nyakoka. Nyakoka explained that the southern Kingdom of Kitara was vacant without any ruler and expounded on its vastness, wealth, beauty, dignity and might He also told of its people, their herds, rich clothing and their refined habits. Mpuga who sat listening, got excited to see this land and rule its people.

While the discussion continued, there arrived a messenger of the Bacwezi called Kanyabugoma, with the message that the Babiito should descend to Kitara and take over kingship. Mpuga who had already got the message from Nyakoka got delighted by that formal invitation. But no sooner had Kanyabugoma rested-than another man by the name Mugungu arrived. He was from the Babwijura clan of Kitara.

He also brought the same message that the Babiito should not delay; for the royal regalia of the Bacwezi had been left behind with him. When Mpuga fully got the message, he is said to have withdrawn his interest because he had considered himself incapable for the kingship. Nyakoka the chief diviner however, never allowed him to get faint hearted; for he promised to guide him to Kitara and to lead him into the customs of the country. Mpuga who got pleased in turn promised that he would make Nyakoka a great man, almost as great as a king, if he fulfilled all his missions. He also promised the rest of the messengers, rewards if they assisted the Bito to go to Kitara.

Nyakoka is said to have advised Mpuga to make a drum which was to be used for summoning the people and which could also be used to let the Babiito know each other’s whereabouts. This advice prevailed and a big tree was felled out of which drums were made. Rukidi took the lowest part of the tree from which he made a big drum (empango) and named it Tibamulinde. He got another branch of the tree from which he made a small drum to be used for the journey to Kitara. He named it Nyakangubi. Kato the brother, took the trunk from which he made his drum Musambwa or (Mujaguzo) and also made a smaller drum which he called Timba. The top section was given to Mugungu of the Babwiju clan, out of which he made a drum called Kanumi.

Thereafter they began their journey to Kitara accompanied by their chief minister Mugungu, the chief priest Nyakoka and Karongo, the messenger of the Bacwezi – Kanyabugoma and Kasaru the Secretary(literally who acted as interpreter to the people). Other servants included one who carried Rukidi’s Spear called God Ati and another man by the name of Katanga of the Muchwa clan. Katanga carried Rukidi’s spear called Karazankamba, while Rukidi himself carried a sword called Kasutama and a spear Kaitantahi.

The rest of the servants carried other spears like Nyakakooto, Kaizireigo and many other things. The pattern of movement was that the warriors went before with spears, arrows and daggers followed by musicians who played on the horn. Nyakoka, Mpuga and his family and some of his immediate servants came last. Nyakoka the chief priest constantly told his journeying mates that those who fight for Kingdoms must be courageous and strong. That with a leader like Rukidi Mpuga and a priest like himself, they had nothing to fear. After a march of tens of miles they reached the shores of Lake Albert (in Luo Onekbonyo i.e. it may kill the locusts) and the shores of the Nile. They searched for a place where they crossed at Fajoo according to common tradition. Another possibility is that they turned east, roughly following’ the course of the stream, before swinging round the great curve and the sharp bend formed by the river in the Buruli region where they passed. This in later years became a common passage between Bunyoro and Acholi land. Fajoo is situated south of Murchison Falls and Muruli Port.

But before they crossed the Nile, we are told, a diviner advised the Babiito – Luo to make a sacrifice if they were to enjoy prosperity in their new land. The sacrifice was to be in form of a baby, money, beads and a cow. They were to be thrown into the lake. The advice was accepted but it was not easy for the Babiito to determine whose baby was to be sacrificed. As the beads were thrown into the lake, being part of the sacrifice! Nyarwa’s (the eldest Mubiito’s) baby who had just started walking swallowed one of them. The (Bafumu) diviners from there concluded that the Lake had chosen its victim and that bad luck would befall the Babiito if they refused to sacrifice the baby. Not wishing to take any chances, they cut open the baby, removed the bead and reluctantly threw it into the Lake. Nyarwa became furious at what he regarded as unnecessary murder. To appease him Mpuga got another child of the peasant and hurled him into the Lake. The mother of the child got heart-broken and is said to have cursed the Babiito.

Although the Babiito got deeply touched by the curse, they continued with their journey southwards and crossed the Nile with the help of men of the Bahinda clan. They immediately engaged a man called Muhanguzi as their messenger so that he could announce their arrival into Bunyoro-Kitara. They proceeded towards Buruli and reached Pawir (Chope for Bantu). Though the whole group stayed at Pawir it is said that the place became over crowded and political tension was created between Rukidi Mpuga and Nyarwa his elder brother. According to some sources, the political tension was caused by the fear which Mpuga had for Nyarwa. Mpuga feared that if he proceeded southwards together with Nyarwa there was a possibility of Banyoro electing Nyarwa as their King. So he hatched a plan of getting rid of him, that on the evening of the fifth day, Mpuga feigned sickness and called for Nyarwa saying, states that cordial relations existed and that even Rukidi married a Pawir (Chope) woman. It asserts that Nyarwa was just left in the north (Pawir) as ruler and Mpuga had even appointed the people of Chope as chiefly successors before his formal take over.

What seems more certain is that the Babiito first settled in Pawir to gather support from their Luo kinsmen. This was specifically achieved with groups such as Bakwonga, Bacwezi and Bayago. Together with the Babwooro, Banywagi, Baigara, Balebeki, Bagweri, Bajaara, and Bapiina. So the take over of Rukidi was supported by an ethnically mixed group of northerners, who got attracted to the strong leadership of Mpuga and moved with him down to the capital.

Ethnically mixed because, these other groups were just Luo hordes which had non-Luo-Madi culture. For example the Babworo clan which is today limited to northern Bunyoro, is said to be a remnant of an old royal clan of Acholi referred to as the BooraKaka par Rwot (of Madi Origin). This group had founded the Rwotship of Lamogi, in pre-Luo times which extended as far down as the Nile. According to Babworo tradition, they joined Rukidi Mpuga and travelled with him as far down as Bugahya where they apparently settled. The accompaniment which many of the clans offered to the Babiito testifies to the fact that, their coming must have been peaceful, although some non-Luo groups retreated southwards into Buganda and other areas.

Rukidi moved through Busesa, Rwanjali and Bucubya before reaching Bwera the last capital of Wamara. Rukidi established his own capital at Eburu a few miles north of Mubende Hill. When he was still at Wamara’s palace, he ordered huts to be erected in the outer court yard for himself and his people. He refused to take possession of the royal houses until he was assured of his position and had learnt the use of the different buildings. He inquired whether there were people who had been left by the Bacwezi and discovered that there were two of the King’s wives (Abago), Iremera of the Balisa clan and Bunono of the Baitira clan. He also discovered that there were royal drums which Wamara had left with a man called Mubimba of the Basita clan. The Bacwezi had followed the custom of the past Kings because even when the Batembuzi were leaving they left behind their drums at a hill called Mujungu in Bugangaizi.

Meanwhile the Luo who had spent some time without exchanging words with the local people, at least did so, when Mpuga sent for someone to talk to. From there Nyakoka summoned Kasoira the leader of the Bafumu who had served the Bacwezi. Rukidi asked him where the Bacwezi had gone and Kasoira told him that the Bacwezi had left the Kingdom due to the loss of prestige and respect.

Kasoira who held a long discussion with Rukidi Mpuga told him that the Bacwezi had left Kitara and would not come back. Mpuga sent for the two wives of Wamara, to ascertain whether the Bacwezi would not come back. Bunono and Iremera were brought in to the presence of Mpuga. They trembled and were sorely frighted when they saw him and all his servants armed. Mpuga spoke kindly to them and told them to be seated. Then turned and said:

“My dear ladies, I wish very much to know the reason why your dear husband, the King and his people decided to leave their Kingdom”.

The two ladies looked at each other not knowing who should tell the story, but finally one jerked out and repeated what Mpuga had heard from Kasoira. When the women had left, Mugungu and Nyakoka warned Rukidi that if he never wanted to become King, his brother would be made King.

This aroused Rukidi, who despatched a man called Kabahita of the Abazima clan to collect the royal drum from Mubimba of the Abasita clan. He was chief of the royal drums and lived on the hill called Mujungu. When Kabahita arrived at Mubimba’s place, he found him in a depressed mood. He asked the royal emisary to leave him alone and complained of lack of food (millet) in his household because of severe famine. His wife he said had given birth and there was nothing for the mother and child to eat. He remarked that if Rukidi was a true King why could he not send him (Mubimba) food so that he could save the life of his wife and child. Kabahita is said to have hurried back to Bwera and reported to Rukidi Mpuga. Rukidi immediately despatched Kabahita with food to Mubimba. Mubimba got very happy to see that the King had accepted his request and thanked him gratefully. He handed over the small drum (Nyalebe) to Kabahita while himself carried the bigger one (Kajumba) to Bwera. Their arrival was announced by Nyakoka. Mubimba (Omusita) who had been left in charge of the royal drum, expressed happiness upon seeing a new King for Kitara Kingdom. Mpuga himself was glad to see Mubimba and thanked him for keeping the royal drum.

Mpuga then ordered for the preparation of the coronation ceremony. Mugungu was asked to produce the royal Insignia office that was left. in his charge, which included spears, shields, royal chairs and some royal drums. Omunyunya, another man, was asked to produce the spears and royal chair which were left in his care. So were the other things which had been left behind by the Bacwezi. Iremera, Wamara’s wife (Omugo) produced a cup made of beads, a milk pot, while Bunono the other woman brought other things. To these Rukidi added what he had brought with him from Bukidi. They became very important things in Bunyoro from there onwards. They were always covered with beads and preserved until the coming of the white man.

Rukidi Mpuga was crowned afterwards. But before he was crowned, he had his head shaven, finger nails trimmed and his toe nails well treated. He was also decorated with beads. Regalia men were selected (abebikwato). Nyakoka, Mugungu, Bumuroga, worshipped and praised Rukidi by calling upon the gods to prevent the drums from sounding if he was a pretender or not entitled to the throne of his predecessors A man called Ruhaguzi brought forward the Nyalebe, Kajumba, and Kaijwire drums which Rukidi hit and they produced a good sound. He led the procession inside the palace, because the first ceremony was carried out infront of the palace on a fire place of the Bacwezi which was filled with earth to become an ant-hill. From then, coronation ceremonies were to take place there and it became a custom for every King to have this Anthill infront of the palace. Among the Baganda, its called Wankaki (Mugabante). Rukidi Mpuga was named “Winyi” by Mugungu, who also gave him an“Empaako” of “Okali” (pak in Luo where they originated).

The empako is a secondary name for greeting and for use in other culturally important daily oral attachments. Okali is used only for Kings. Other Empaako include:

The Empaako have their origin from the Luo and every Munyoro is given one soon after birth. In Acholi the same names are still found and are called “Pak” meaning “praise”. So they are praise names – used in everyday life to imply respect and friendly intimacy.

Rukidi Mpuga thus ascended to the throne, becoming the first Mukama of the Babiito in Bunyoro-Kitara. It is recorded that after his coronation, Rukidi transferred his capital from Bwera (Buddu) to Bugangaizi. He left Bwera in charge of a man called Baralemwa Kihesanantoni of the Bamwooli clan. Rukidi wanted to avoid King Ruhinda of Nkore who declared independence. He therefore built the first Bito capital at Haburu, a place situated four miles north of Mubende town and Bamuroga of the Babwijura clan built the palace on the model of Wamara’s palace at Bwera. This included a fence, houses called Kasende, Kamurweya. Kyamunuma, Kyakato and Kyakatumura, Mucwa (for royal ladies meetings) and Kagondo (a three passage house). A man called Ruzika built Karuzika house named after him. It was the royal main house having on top of it a spear called Galengera.

Another house was Mukanaiguru. where people bowed and knelt before him, before he proceeded to the royal house Karuzika. Rukidi’s royal dancer was called the Nzini, whose name was Nyakwehuta of the Bayaga clan. Rukidi delivered a speech which was interpreted to the people by Kasaru who introduced Rukidi to them. Kasaru said:

“This is your King who has succeeded to the throne of his fathers. He is not a bastard as you can see the resemblance yourself. All of you and all the various ethnic groups from different countries gathered here must obey him and must always feel free to come to him whenever you are in trouble or in sorrow, he will help you.”

It was after delivering speeches and after all the ceremonies were over that, Rukidi Mpuga embarked on the administrative arrangements of the Kingdom. He divided Bunyoro-Kitara among his brothers and his followers. It is recorded and most traditions confirm that Rukidi Mpuga gave the county of Buganda to his brother Kato, who rebelled after a short period of time. Suspecting that Kato may decide to settle in Buganda, he gave him a faithful and trustworthy old men who accompanied him to Buganda. These included Katumba of the Bahinda clan, Kahira (of the Buffalo clan), Balitema, Mpinga, Maziga, Gunyu, Kaswija, and many others. He took a lot of salt with him, which he was to use to preserve the meat for feeding his people. While Kato had at the back of his mind a plan of rebelling against his brother, Rukidi accompanied him up to Kiburara hill where he bade him farewell. Bunyoro traditions confirm that, the marks which they made on a stone at the spot where they said good-bye to each other are still visible.

Kato went to Buganda and arrived at a house of a man called Ssebwana, who pretended to be the Saza Chief of Buganda at that rime. At the time Kato arrived, Ssebwana was not at home and his wives struck by the good looks of Kato, soon hatched a plan of murdering Ssebwana so that they could have Kato as their husband. But what Kato discovered was that the women of Buganda were good cultivators of the soil. He sent Mpuga twenty maidens, to dig for him. He settled down among the people of Buganda and as his power increased the tributes he used to send to Bunyoro gradually became less, until they ceased altogether and Kato proclaimed himself independent and Buganda a separate Kingdom. He performed all the ceremonies following what had happened at Rukidi’s coronation. He assumed the name Kimera, signifying a branch, which having dropped from the parent tree, grows into another tree. He said, “I have taken root here and will not move hence, no man shall transplant me”.

The great and ancient Kitara Empire had split up into parts. There was Nkore which had broken away under Ruhinda (Muhuma) and there remained only Bunyoro-Kitara which now claimed to be the legitimate bastion of that empire. Buganda which had now become independent was originally called Muhwahwa. It assumed the name Buganda after Kaganda Rusiri son of Ntege son of Koya who was the Saza Chief of Muhwahwa during the reign of Wamara. Bakitara used to despise the people of Muhwahwa and used to describe them jokingly as Kaganda’s littlemen, “Obuganda”. The nickname slowly took roots and the name Muhwahwa disappeared. To his younger brother, Kiiza, he gave Busoga. The party of the Bito which moved to Bunyoro and perhaps one which had been sent by Rukidi Mpuga, founded the principality of Bukholi, the oldest principality in Busoga.

The two women Bunono and Iremera, remained in the royal household of Bunyoro to instruct the king in court ceremonies. Some of Mpuga’s wives were taught to cook according to the custom of the country of Bunyoro. Mpuga never used to drink milk, for he did not know what it was. This was considered a disgrace to many Banyoro, who felt that the king should learn how to drink milk. One day when the King was ill with fever, she carefully washed a milk-pot, flavoured it with smoke and filled it with milk. When night fell, she came and handed it to the king, telling him to drink this medicine through a spell. As it was dark, he could not see the contents of the pot and he drank it off and had the pot refilled four times. When he was well again, she showed him that milk was the medicine she had administered, so he straight away called all his people of Bukidi and advised them to drink milk. He liked cattle very much that every evening cows were brought to the entrance of the king’s house and he watched them being milked. The training which Rukidi Mpuga had to undergo in order to understand the Cwezi’s kingly rituals, shows that, the Bacwezi culture was superior compared to the much less sophisticated culture of the Luo new comers.

Rukidi ruled for quite long and married among others, the two royal “Bahumakati” left by Wamara. Iremera produced Ocaki and Oyo, who later, became kings. Rukidi Mpuga named Ocaki Rwangira to be successor to the throne.

The kings of Bunyoro Kitara were never considered dead in the natural sense. They buried and succeeded their fathers, they sat on the throne and acquired the title Okali and met their deaths while defending their thrones. Those who defeated them were called “Kyebambe” meaning “Userper, who seizes the throne forcifully when it belonged to his brother. Mpuga was buried at Dyangi, but his garments were buried at Masaijagaka in Chope, implying that Mpuga’s authority extended as far as Chope.

RELATIONSHIP BETWEEN BUNYORO KITARA AND OTHER INTERLACUSTRINE REGION KINGDOMS AND PRINCIPALITIES

Following the coming of the Luo into Bunyoro-Kitara, the break up of the Biito family were planted out as tributary rulers of the central provinces of the former Cwezi Kingdom. The break up, gave most parts of the interlacustrine region, communality of origin as far as their ruling houses were concerned. It was this sort of origin which determined the relationships between them and Bunyoro-Kitara, which in this case was considered the parent house of the royal families. However, at times, relationships could be determined by national considerations and other factors.

We have already shown that Bunyoro is related to Buganda by the traditions of the founders of both kingdoms. Isingoma Rukidi Mpuga was a twin-brother of Kato Kimera the founder of the ruling house of Buganda. Buganda seceded from Bunyoro in the early days of the establishment of Bito rule in Bunyoro-Kitara. Common ancestry between Bunyoro-Kitara and Buganda has been disputed by some historians. They say that, if Bunyoro and Buganda, had been founded by the same family of the Babiito as the traditions say, then these kingdoms would not have become rivals. This argument does not hold, since national considerations were often of more importance than common ancestry of the rulers.

Bunyoro and Buganda remained in recognition of their historical bonds. Whenever the Kabaka of Buganda would die, fire that would usher in the reign of the new Kabaka had to be brought from Bunyoro. In this respect, Buganda acknowledged, the parency of the Bunyoro – Monarch to Buganda. Bunyoro’s system of administration was a yardstick for all these newly created sub-dynasties. To the South-east of Bunyoro, lay Buddu, a periphery state of Bunyoro which was under the Fumambogo sub-dynasty. Southwards, there was Bwera, another tributory state which was under the Mori (Bamwoli) sub-dynasty. It had been given to them by Isingoma Rukidi Mpuga. South-west and west lay Kitagwenda and Kyaka. They possessed Bito rulers. Buruli and Bugerere to the north also had Bito rulers and paid tribute to Bunyoro.

The classic direction in which the Bito princelings found thrones and fortunes and virtual independence was east-wards in Busoga. Here all the princely houses called Baisengobi which held sway right over the north and east of the country were founded by the Babiito, from Bunyoro-Kitara. Many of these were founded in the period between (1500-1733 AD). Bukoli, the oldest Busoga principality is said to have been the first to be founded and was founded by the earliest party of the Babiito, who moved from Kitara during the early period of Bito rule. This must have been the party which was led by Rukidi’s younger brother Kiiza, who was given the territory by Rukidi in the first administrative arrangement of the Kingdom.

Kiiza changed his name to Nyaika when he reached Busoga. Other sub-dynasties of Busoga such as Bulamogi and Bukono seem to have been in existence for about 13 generations while others like Bugabula and Bugweri, have only lasted for nine to ten generations. These sub-dynasties attached great importance to Bunyoro, although they led an independent life. Some accounts reveal that King Igabula was grandson of Omukama Olimi I, of Bunyoro.

Since Busoga sub-dynasties were several in number, Igabura must have been one of the first ruler of the sub-dynasties which were founded at a later stage. Members of the Busoga ruling houses, used to be brought up in Bunyoro’s place. This continued even at the time of Kabalega, Nyaika a young prince of Busoga was brought up in Bunyoro’s palace and he was under the care of Omukama Kabalega.

Beyond these inner circles, there were other sub-dynasties which were established as a result of the raids which Bunyoro carried out against other distant territories. An early example was Kiziba the northern Haya State of Bukoba District, which received a Bito ruler in the sixteenth or seventeenth generation back, Kibi Kiziba, the first ruler of Kiziba is said to have been born at the salt Lake Kibiro but went to Kiziba where he claimed independence. Other sources, tell us that Kibi did not declare Kiziba independent as a result of the raid to which he had gone but was just given Kiziba by Omukama Winyill. Kibi sent for a fire from Bunyoro – Kitara to confirm his legitimacy. His action to send for fire from Bunyoro implied that, he still recognised the parency of Bunyoro to his newly created Kingdom of Kiziba.

Kibi’s example was followed by Prince Bwohe, son of Omukama Isansa, who proclaimed Kooki an independent Kingdom. Bwohe had gone on a raiding expedition into Nkore, together with his father. When they were going back, they passed through Kooki. Bwohe saw the beauty of the country and its remote position. He said to his father My Lord, let me stay in this place so as to prevent enemies from coming to our Kingdom. His father accepted and made him ruler of Kooki. Because of its remoteness, Bwohe declared it an independent Kingdom and soon began to send out expeditions to Kiziba to attack the rulers of that country – his fellow Babiito the grand children of Kibi, although Kooki had broken away from the Kingdom of Bunyoro-Kitara, it retained one custom of sending a message to the King.

The Mukama of Kitara used to send a Mubiito who performed the coronation rites such as silting the new King on the throne and handing him the royal spear. This connection which Kitara had with Kooki was retained up to the time when Kooki ceased to be an independent Kingdom and joined Buganda in 1896.

When Kabumbuli was being crowned as new Mukama, the Omukama of Bunyoro Duhaga I, sent his brother price Nyakana Bosa Mbangwire to perform those rites. He was the one who gave the royal name of Isansa. Kitara Kings long performed these rites for other Kings of Kooki.

Historically, the Luo group which migrated to Bunyoro has been divided into two houses – the party that actually set up the ruling house of Bunyoro-the Babiito and the other party that settled in northern the parts of Bunyoro in the area known as Chope or Pawir. These two houses have been considered different because, the Bito who founded the ruling house of Bunyoro-Kitara lost their language and their way of life while the Palwo (of Pawir) kept their culture more or less intact. Although these people had lived and formed pan of the Bunyoro-state system they had remained Luo in speech. Around 1680, these same people started their migrations to the north, into Acholi and Karamoja. The migration was caused by upheavals which took place in Bunyoro-Kitara in that period. The upheavals had been caused by the invasion of King Chwa II against Nkore and Rwanda, where he was overwhelmed, and killed. Some of these new waves of Palwo settled in Kaberamaido for some time before moving on Bukedi and western Kenya. In Bukedi the Palwo who had moved from Bunyoro, joined the pioneers of the earlier migrations and began a systematic colonization of Budama. These were people who came to be called the Padhola (or Japadhola).

The Palwo, founded principalities such as Patiko, Pay era and Atyak in Acholi. In these principalities and other areas of northern Uganda they introduced new concepts of Government from Bunyoro, which replaced the rudimentary forms of government in the area. The new concepts in particular were the idea of hereditary kingship associated with the royal drum, and other items of regalia such as spears, stools, skins etc. The movements of the Palwo and those of early Luo communities, which the Bito and Palwo had left in northern Uganda, preceded a pace with those of the Ateker people.

There was fusion which occurred at particular major points between Luo and Ateker, the result of which was the creation of new people notably the Langi and Kumam. These facts therefore tell us that, the Babiito (royal ruling house of Bunyoro-Kitara, sprung from the same stock as that which largely populated northern Uganda and furnished the region with Luo language. This is one of the major reasons which basically explains why Bunyoro had an enduring friendly relationship with the northern communities.

The relationship between Bunyoro and these communities did not in away imply subordination, though Bunyoro was far larger and a more powerful kingdom. It was a co-operation between equals-equals who were politically independent of each other. Bunyoro respected these northern neighbours partly because of their commonality of origin and partly because of the maternal relationships between the two territories. The founder of the Bito dynasty, Isingoma Rukidi Mpuga, was born by a Mukidi woman Nyatwor, a bond which prevented war. Some other accounts reveal that Bunyoro did not go to war with her northern neighbours due to the fact that, she used to get soothsayers from the north of the Nile and as a consequence, held these people in ardent respect for their strong divination.

When explaining the cause of the relationship, Uzoigwe said that, the relationship was not only a consequence of the historical bonds between these territories, but also a result of the fact that Bunyoro herself could not attempt to subjugate the northern people with their long history of democratic decentralisation and their ill-adaptation to regal personal authority. He also asserts that the northerners themselves did not take advantage of Bunyoro’s weakness and problems to expand, because they had an exaggerated sense of Bunyoro’s power even when it had declined in the whole region.

To these views, Karugire has provided an answer and he says that, Uzoingwes views are sound and are in accordance with what we know of these societies, but there was more to it than that. He says that if Acholi and Lango had wished to expand at the expense of Bunyoro, they could probably not have been deterred by belief in strength of Bunyoro against which they had never measured their own. The relationship was fundamentally due to ties of friendship that had been established between them over a long period of time. They had become so strong to withstand and supersede other drives of sectional aggrandizement or aggression.

So the Bunyoro-Northern relationship was diplomatic not coercive. It was diplomacy which was used by Kamurasi and Kabalega to secure firm control of the ivory trade in the area. Rich presents would be sent to leaders of Bulega, Angal, Alur, Acholi, Lango etc. and sometimes Bunyoro could give military assistance to them. These controlled areas in which ivory was more abundant. Kabalega could send troops to Alur chiefs to raid the lendu. Moreover the history of Lango and Bunyoro expound that from the 19th century, the Langi helped Bunyoro rulers, by giving them troops. It is claimed that Kabalega used a Langi contingent in the succession war which caused the death of Kabigumire in 1870. The Langi used to refer to Omukama Kabalega as Nyangatunu meaning the king of kings. The Omukama of Bunyoro was always referred to whenever there was a problem in any of these principalities. For instance during the time of Kabalega, he was approached by elders of Acholi to solve misunderstandings between Awici and his brother. Kabalega decided in favour of Awici and Awici was declared the undisputed ruler of Acholi.

Many of the chiefs in northern Uganda recognised the superiority of the Omukama of Bunyoro and they received spears and other regalia from Bunyoro acknowledging their recognition by the Omukama.

Apart from the historical bonds, friendly relationships between Bunyoro and her neighbours flourished because of the trade which was profitable to all parties involved. As far as this trade was concerned, Bunyoro was the main link between the Nilotic speaking peoples of the north and the mainly Bantu speaking people of the south. Bunyoro provided this link because the single commodity upon which all Ugandan societies placed an equal importance, was found in Bunyoro. Many other things followed this fact. Where historic or genealogical bonds existed, they served as agencies of promoting trade and not so much as causes of it.

The trade involved northern communities such as Alur, Lendu, Kebu, Madi and the Lugbara. The intermediaries between them and the Banyoro were mainly the Parombo established at Padyere in west Nile. They also settled at Okoro country. The parombo themselves were part of the Luo speakers who migrated from northern Bunyoro and settled in present Parombo. Due to long distance and trade bonds, they absorbed many ethnic groups especially the Bantu and Sudan elements. Today some clans among the Parombo acknowledge their Bunyoro origin, but they have lost their language due to a long process of social and cultural interaction.

The main centres of trade between northern Uganda and Bunyoro were two: Panyimir on the east-side of Lake Albert and Magungo on the western side of Albert. The Alur and Lugbara specialised in fanning (including livestock), the Kebu were iron smiths together with the Nyangika clan of Kakwa. So from these people the Parombo obtained livestock, iron products, and food stuffs, which they carried to Panyimir and then across the narrow neck of the lake to Magungo. They would then reach Bunyoro and be exchanged for salt and dried fish.

The return journey took them to Magungo and across the lake to Panyimir and then they would disperse all over northern Uganda to re-exchange the commodities for local ones. The southward journey would be repeated. The long distance trade therefore involved many communities and reached as far as Buganda. More trade with the south emanated at the salt exploitation works of Katwe and Kasenyi. These works were situated in the kingdom of Bunyoro until the first half of the 19th century. This trade dispersed in many directions especially southwards to Nkore, Kigezi, Rwanda, Karagwe. It increased in volume until it was disrupted by the advent of the Arabs and Europeans. It kept all the interlacustrine region communities attracted to Bunyoro, since this most sought-after commodity had been naturally located in Bunyoro. This made Bunyoro play a leading role in the relationship between interlacustrine kingdoms and principalities, let alone her historical importance which was acknowledged by all other kingdoms and principalities in the region.

References:

1. Carole. A. Buchanan: “The Kitara Complex”: The Historical tradition of Western Uganda to the 18th Century.” 1973.

2. G.N. Uzoigwe: “Kabalega the Making of a new Kitara.” Tarikh III, 2,1970.

3. A.B. Fisher: “Twilight Tales of the Black Baganda,'” 1st Edition-Marshal Brothers, London 1911.

4. J.W. Nyakatura: Anatomy of an African Kingdom, A History of Bunyoro-Kitara.” NOK Publishers, New York 1973 P.50-67.

5. Oliver Roland & Gervase Matthew : History of East Africa”, The Early period, Oxford Press, 1967.

6. S.R. Karugire: “A Political History of Uganda”, Heinneman Educational Books. Nairobi – London 1980