By Lubwama Absolom
It is with sadness that I write this opinion, especially in a foreign language while addressing a cultural issue. Not because I do not understand Luganda, but because the vast majority of readers prefer English. Most of Bazukulu can hardly speak or read Luganda.
While we are proud of our culture and language, the western world is eroding it at a rate faster than the Sahara desert’s expansion. The 1900 Buganda agreement, which defined Buganda’s borders as a kingdom, not only put an end to territorial expansion wars between tribes, but also elevated the Kabaka to rule over territory even beyond its physical boundaries.
Changing Roles and Responsibilities Abataka
The clan leaders acquired “clan heritage land.” Until then, everything revolved around the Kabaka, as evidenced by recitations of a typical Muganda mentioning his heritage and then discussing the role of his clan in the Kabaka’s palace. Each Clan was given a role as a measure of fostering unity in the Kingdom. As the population grew, successive clan leaders (Abataka b’obusolya) passed on the clan land to their descendants, which they fragmented once more and handed over to their respective offspring.
The colonial master established a class of people who were independent of the kingdom, including politicians, religious leaders, and professionals. The central government assumed the Kabaka’s authority, reducing his position to that of a cultural leader. Similarly, clan leaders could no longer assert their authority over the ”bazukulu.”
The Illusion of Royalty among the Abataka , Balangira and Bambejja
The royal clans of Balangira and Bambejja quickly realized that the title of prince or princess without economic power was as ineffective as the prefix of a professional without academic credentials. Those still drunk on the illusion of royalty descended into “village drunkards” because they were never used to working for themselves. With the abolition of kingdoms in the 1960s, clan leaders were responsible for uniting bazukulu until the restoration of kingdoms in the early 1990s.
Most aging clan leaders hoped to see a Buganda kingdom of the “pre-independence time.” But the dynamics had changed: the population had highly increased, and the clan land was almost finished off. Land was no longer sufficient as a factor of production in an area whose survival depends solely on agriculture.
The Need for Hard Work
The Bataka required some income that the remaining land could not provide. The Bataka, like the Balangira and Bambejja, who had been reduced to ordinary citizens, had to recognize the importance of hard work in addition to the titles they held. They were reduced to attending ceremonies and dinners. The restored Kingdom had, on the other hand, quickly adapted to changing times in order to survive, abandoning traditional clan roles in favor of more effective professional roles based on education and ability.
Most Bataka, like the character “Hem” in the book “Who Moved My Cheese,” failed to recognize and move with the signs of a changing world. They were forced to rely on politicians to address their grievances, believing that Mengo had marginalized them.
Seeking Relevance in Modern Times
It’s against that background that a section of Bataka b’Obusolya ran to the president, who promised to build them an office block. The president, as a political historian, must have laughed quietly. The recent trip to Namibia to see the Kabaka who is under treatment without the Katikiro’s permission was another indication that the Bataka were simply seeking unwarranted relevance.
While the president bought them tickets and paid for their accommodation in Namibia, he washed his hands clean of the social media accusations by less-informed social media commentators and foot soldiers who pretend to have more love for the Kabaka than his immediate family members. Abataka understand that the Katikiro is appointed by Kabaka to serve as his representative outside the palace and holds the title ”kamala byonna,” and that undermining his position is tantamount to disrespecting the king.
Moving Forward
“Omukulu takulira mpya birri” …You cannot rule over someone else’s castle. The clan leaders could not meet with the King unless they had the authority of kingdom officials. The president was well aware of this, but chose not to advise them. Until the Bataka adopt “Haw’s” character from “Who Moved My Cheese,” they will continue to be used as pawns in political chess games.
All is not lost; they could start by setting up clan museums, recreation centers, collecting clan regalias, and registering abazukulu. Coming up with a date for their founding clan leader to celebrate every year, like Christians go to Namugongo, could also help. Embracing new technology and writing clan history might not require big chunks of land but will bring in more money and give them relevance.
