proposed program for NAMCA Convention, 2024

[pres...@namca.us]

Please find attached the proposed program for NAMCA Convention, 2024

 

Kriss, Namakola President
	NORTH AMERICA MASABA CULTURAL ASSOCATION – NAMCA   Telephone: +1 (206) 751-8726 Email: pres...@namca.us Web: www.namca.us Address: 9300 W. Mall Dr A5, Everett, WA. 98208

 

 

 

 

[Richard Masereje]

Dear Kriss,

As earlier discussed, I pointed out to you that HH the Umukuuka is not an expert of language. I am sure how we are going to reconcile that with his being a key note speaker on a subject that he may not be well conversant with.

Regards

Richard 

On 20 May 2024, at 09:08, <pres...@namca.us> <pres...@namca.us> wrote:

Please find attached the proposed program for NAMCA Convention, 2024

 

Kriss, Namakola President

<image001.jpg>

NORTH AMERICA MASABA CULTURAL ASSOCATION – NAMCA   Telephone: +1 (206) 751-8726 Email: pres...@namca.us Web: www.namca.us Address: 9300 W. Mall Dr A5, Everett, WA. 98208

 

 

 

 

To unsubscribe from this group and stop receiving emails from it, send an email to member+un...@namca.us.
<NAMCA Convention 2024 Program.pdf>

[Namca President]

Richard

The Umukuka is icon and epitome of our culture. Language is a key pillar of any culture. He does not have to be an expert on languages to encourage his subjects to embrace their language and be proud of their culture. 

But that said, as a key note speaker, the Umukuka can use the platform to set the agenda.

For example

"My language for the next 5 years is a language of climate change......

"My language for the next 5 years is a language of food security......

"My language for the next 5 years is a language of unity and reconciliation 

"My language for the next 5 years is a language of modern methods of farming....

Kriss Namakola 

Show quoted text

[Richard Masereje]

Well noted, he will figure it out

[Naomi Lumutenga]

Dear NAMCA Team,

I agree with the view that high-level leaders do not need expertise in a specific discipline, that's for the technical executioners. That said, high-level leaders have speech writers who do the research around the theme and discuss the speech outline with the leader. In this case, how about engaging a prolific MuMasaaba like Professor Timothy Wangusa, to develop a speech outline? Just a thought.

Wishing you all a productive convention.

Naomi Lumutenga

(Member of IMUKA, UK). 

---

From: Namca President <pres...@namca.us>
Sent: Monday, May 20, 2024 16:35
To: Richard Masereje <masere...@gmail.com>
Cc: members members <mem...@namca.us>; Namca Members <mem...@namca.us>; Johnson W Makoba <mak...@unr.edu>; Peter Simbi <simbi...@yahoo.com>; Nicholas Wakou <wak...@gmail.com>; Bettywakou@hotmail. com <Betty...@hotmail.com>; Franco Mukhwana Wantsala <want...@gmail.com>; Florence Studstill <wakoko_...@columbusstate.edu>; Moses Khisa <moses...@gmail.com>; Margaret Loy Khaitsa <mkha...@cvm.msstate.edu>; John Wanda <jwa...@gmail.com>; edward wanda <en...@yahoo.com>; Andrew Mungoma <amun...@gmail.com>; Mwambu1@yahoo. com <Mwa...@yahoo.com>; Samuel Mangaali <sman...@gmail.com>; JamesNabitawo <jnab...@gmail.com>
Subject: Re: proposed program for NAMCA Convention, 2024

 

[Clet Wandui MASIGA]

Dear NAMCA President,

 

I refer to the issue brought to your attention by Hon. Counsel Richard Masereje on the key note address by Umukuuka III HRH Jude Mike Mudoma proposed title:  “Bamasaaba Language origins and how it can foster economic Development”. I also refer to your response on the same. The examples suggested seems to have a totally different meaning than the proposed key note title. If indeed the examples given can be understood by Umukuuka or whoever might contribute to his key note speak as explained by you, that is very ok.

 

Otherwise my addition was that we include Umukuuka to present his plan of action for the next four years (since one year is already gone). If we find space I would very much appreciate.

 

Clet Wandui Masiga,

Umukuuka’s Deputy Prime Minister/Minister for Research, Innovation and Technology Development.

 

Sent from Mail for Windows

 

---

From: Namca President <pres...@namca.us>
Sent: Monday, May 20, 2024 4:35:42 PM

To: Richard Masereje <masere...@gmail.com>
Cc: members members <mem...@namca.us>; Namca Members <mem...@namca.us>; Johnson W Makoba <mak...@unr.edu>; Peter Simbi <simbi...@yahoo.com>; Nicholas Wakou <wak...@gmail.com>; Bettywakou@hotmail. com <Betty...@hotmail.com>; Franco Mukhwana Wantsala <want...@gmail.com>; Florence Studstill <wakoko_...@columbusstate.edu>; Moses Khisa <moses...@gmail.com>; Margaret Loy Khaitsa <mkha...@cvm.msstate.edu>; John Wanda <jwa...@gmail.com>; edward wanda <en...@yahoo.com>; Andrew Mungoma <amun...@gmail.com>; Mwambu1@yahoo. com <Mwa...@yahoo.com>; Samuel Mangaali <sman...@gmail.com>; JamesNabitawo <jnab...@gmail.com>

Subject: Re: proposed program for NAMCA Convention, 2024

 

[Moses Khisa]

Not to detract from the main issue, but what does HRH mean? Keen to learn.

Moses.

[Nicholas Wakou]

Mr. President,

Was this topic communicated to the Umukuka early enough for his team to prep?. A keynote address is expected to be technical and needs to be well researched...to serve as a curtain-raiser for the subsequent discussions.

Thanks

Nicholas

[Nicholas Wakou]

HRH = His Royal Highness

[Moses Khisa]

But His Royal Highness meaning what? That Umukuka is Royal and High? Of course, he's not, it's absurd to refer to his as such, partly why some of us shall continue to look at the Inzu project as a sham, worthy of no respect. 

Calling him Umukuka is problematic enough (when you think about it carefully, it's a misapplication of the word kuka), but better to keep it at that. Adding HRH is utterly wrong. People should know better, and I believe they do. Why then do what's not right? To try to impose a "Royal Highness" in Bugisu just won't fly; it makes no sense at all.

Best,

Moses.

[Richard Masereje]

Dear Moses,

May be this is not the time for this argument, the law gives the Umukuuka the status of a King by whatever name called, even the Lumasaba translation of the 195 constitution of Uganda is clear on that. As the main legal advisor to HH the  Umukuuka at this moment in time I do not wish to go into the issues of the IYM set up because my views based on the law are that IYM has no place under the law but may be we can set it up as a public Trust and may be that was the intention but it has never been achieved.

 

The idea of departing from the title of “His Highness the Umuyinga” as the Bugisu Constitutional head was again mooted by the very people of Bugisu who claimed Umuyinga meant a “ruler” which did not go down well with our elites. The title of status Umukuuka was intended to down play the power of the Cultural Leader and that title is now the gazetted status of the Bugisu cultural Leader or say Bamasaba Cultural Leader as some may prefer.   However, in whatever way once we choose to owe allegiance to HH the Umukuuka let us do so and give him the due respect, after all it is voluntary. My humble appeal is that we can harmonize the various view in a more respectable manner.

Regards

Counsel Richard Masereje

[Barbra N]

I totally agree with you Moses. The historical and cultural legitimacy of the so called "Umukukha" is largely lacking. 

What I know is that every circumcised man in Masaaba land is culturally considered a king in his own home. Bugisu society is and remains a historically egalitarian society. There is nothing wrong with that...

Personally, I dont understand this new  social cultural "innovation"  of a so called "Umukukha" and how it gains legitimacy in Bugisu society where its historical legitimacy is wanting...

It's a contradition to the cultural significance and true meaning of many age old cultural norms and practices in Masaaba land such as male circumsion. Appropriating practicises from neighbouring communities and imposing them on a society does not guarantee their correctness or legitimacy.

The historical and cultural legitimacy of the so called "Umukhukha" remains a puzzle to many right thinking men and women of Masaaba land.

I would like to be enlightened on the legitimacy and relevance of "Umukukha" in view of the cultural history of Bamasaaba and their varied norms and practices.

We need to critically examine some of these cultural "innovations" aka impositions on our society....looking at their pros and cons....

Regards,

Barbra Natifu.

[Richard Masereje]

Dear NAMCA team,

This is a very interesting view from Barbara. Apparently, the framers of the 1995 constitution and the Institution of the Traditional or Cultural Leaders Act were very alive to the fact that there were communities such as the Bugisu Community that did not traditionally have a traditional system of leadership. That framers of the law provided for those who had a wish and aspiration like the people of Bugisu.

 

Now again for clarity this process was never complied with and indeed we have a Cultural Leadership that is hanging in the air without a grassroot structure. In light of the foregoing, HH the Umukuuka set up a 10-man commission to develop principles for an Institutional framework which can guide the development of a sustainable institutional framework. I have shared the principles and the background with the NAMCA President and Prof Florence. My expectation is that the NAMCA team can internalize the issues at hand and provide a mean full input on the best way forward.

 

I do appreciate the fact that all of you are very busy people, but these issues need to be address by non other than us.

 

The team the chaired by Retired Justice Wangutusi, the Members are Retired Registrar Musa Musse, Dr Norah Madaya, Dr Charles Masaba, Dr Issac Shinyekwa, Hon Dr Faith Magolo, Hon Eng Iren Muloni, Dr Kosea Wambaka, the for Deputy Chief Justice of Kenya Dr Nancy Barasa and Counsel Richard Masereje as the Secretary.

 

On a second thought, I would really appreciate if we can have a side meeting of some key interested people to discuss some of the issues at the convention.

Regards

Richard

[Alexander Makayi]

Greetings to you all.  I have watched mostly in silence for it is better to listen before you embarrass yourself but I want to thank all of you for your leadership, contribution and passion for Bamasaba as a family. I know this might take us to a slightly different path but I frequently see Bagisu and Bamasaba used Interchangeably. I totally don't get it especially when it comes from Cultural Leaders. As a Mugisu and ipso facto a Mumasaba, I find the use of Bagisu when talking about Bamasaba issues somewhat alienating to some of our Bamasaba Brothers and Sisters who are not Bagisu. I am sure some of us would take exception if, when discussing issues affecting Uganda, a Muganda president kept saying Buganda in reference to Uganda.

My observation

Thank you and look forward to meeting you all in a few days.

With Praise and Thanksgiving

Alexander Makayi

BA.SPS, M.Div., MBA, MSc-Finance, MSc-Accounting

<Tax Accountant> 

[Richard Masereje]

Dear Alex,

Your observation is very valid. What you may have go  appreciate is the fact that although the issue of ethnic groups is well settled under the laws of Uganda in the 1995 constitution which was made under the leadership of one of us with the ethnic groups as the Bagisu and the Babukusu, there is a section of our people that do not wish to identify as either Bagisu or Babukusu. By Babukusu I mean the Babukusu of Uganda not Kenya.

 Further please note that an attempt was made in the 6th Parliament by Hon Simon Mulongo who moved a Bill to merge the Bagisu and Bamasaba to create a new ethnic group known as Bamasaba under the laws of Uganda and this was rejected. Safe to note that it is the same Hon Simon Mulongo who moved the motion in the constituent Assembly to have the Babukusu recognised as a separate ethnic group in Uganda. 

The said section of our people has gone ahead to even coin what they call Masabaland in a bid to get rid of Bugisu. The interchangeable use creates a lot of confusion just to accommodate sentiments of some of our people. Unfortunately, that confusion is likely to destroy us in the long run. 

There is something eating some of our people deep inside and they claim Bagisu only refers to people of North Bugisu the purported Mwambu(Mugisu) descendants a narrative that is that I don’t personally believe in at all.

Best regards 

Richard 

[Richard Masereje]

Kindly also note that the law provides for the Traditional of Cultural Leaders for ANY AREA IIN UGANDA and area in reference is BUGISU I do not know how any one can be alienated another from BUGISU our Mather land.

On 21 May 2024, at 16:54, Alexander Makayi <1ale...@gmail.com> wrote:

[Alexander Makayi]

Thank you  for the clarification, I brought it up in part because as a member of  North America Masaba Cultural Association (NAMCA) I would like to think that this is all inclusive. What then is the proper name we ought to use to include our brothers in Kenya.

As far as the constitution (Laws) I believe first comes, Culture, Norms within the culture and people's experience and then these inform what becomes law. Not the other way around. There is Imbalu and Kadodi and then the law that says well, to make sure people are not infected with HIV..., one candidate, one knife etc. In all, I think the law can be changed to meet the choice of the people in matters such as what name people want to be called in order to be all inclusive.

As for the infighting, we know it is a "power" thing, I just wish the energy we expend on dividing, we could expend in uniting.

With Praise and Thanksgiving

Alexander Makayi

BA.SPS, M.Div., MBA, MSc-Finance, MSc-Accounting

<Tax Accountant> 

[Nicholas Wakou]

Yes Indeed Alex, NAMCA is all inclusive. When we came up with that name , it was to include all the people who embrace and identify with the Bamasaba culture wherever they may be. We were also cognizant of the fact that Bugisu refers to a geographical region located in Uganda as defined in the 1995 constitution.  

Thanks

Nicholas

[Moses Khisa]

Dear Brother Richard,

Thank you for your intervention and for such excellent clarification. I kick-started this debate wary of diverting from the main issue of the Namca Convention and speech the Umukuka is scheduled to delivery. But I am glad you and others have provided some context and perspective.

As you rightly noted, the law recognizes traditional or cultural leaders, not institutions! This is key. It means there's no "throne", really. This arrangement of leaders as individuals, not institutions, works perfectly well for Mr Museveni's politics of patronage and co-optation. Museveni does not work with institutions or build institutions, rather he "buys" individuals by dangling some spoils of the system. In the end, you get a proliferation of traditional leaders all over seeking recognition so they can get access to the state house pie.

I want to return to the issue of "His Royal Highness" briefly again. We all know that there's no royalty in our cultural leaderships at all levels. We also know that there is no such a thing as one individual being "his highness" because our cultural leaders are essentially clan elders, not supreme leaders. 

For example, I'm the Acting Chairman of the Bamulyanyuma Clan of Bubulo, but I can't claim to be a "royal highness"! I didn't inherit this from my father. In fact our long-serving Chairman, Mr Seth Mungati, is my nephew; he hasn't handed the Chair of the clan to any of his sons; he can't do that. 

There are no aristocratic and monarchical family lineages in Bugisu. Our forefathers never created any, why should we purport to manufacture them now, for what end?

So, Ndugu Richard and fellow compatriots, we can do ourselves a favor by avoiding unnecessary controversy and things that alienate people. We have enormous socioeconomic problems to tackle. We need to muster our energies and resources to lift our community rather than get lost in debates over high sounding titles. 

I recall the late Mr Wilson Wamimbi used to sign off as "Uwelukosi Umusakhulu Wilson Weasa Wamimbi." I believe that was good enough. If I'm not mistaken, it was Mzee Wamimbi's successor who aggressively took on the royalty garb. It's wrong, and we should reject it. We can argue over the appropriateness of Umukuka and Bugisu versus Masaba, but let's set aside the absurdity of calling him "His Royal Highness."

My thoughts.

Best,

Moses.

[Richard Masereje]

By the way even in Kenya, the legal ethnic group is known as the Luhya and it includes about 9 sub groups. I hope you may be aware that the Babukusu in Kenya are now seeking to have their own ethnic recognition. When it comes to the issue of area, my best reference is Karamoja which has 9 official ethnic groups that are even hostile to each other, the Karamojong being only one of them. NAMCA is a voluntary association, while the Umukuuka is a creature of the statute of Uganda and MUST comply with the statute of Uganda. While the Umukuuka can have corroborations anywhere in the world, he cannot purport to extend his jurisdiction beyond the jurisdiction of Bugisu where he is declared.

 

There is a lot of work to be done.

[Richard Masereje]

Now at the risk of becoming a lecturer, Sec 4 of the Institution of the Traditional or Cultural Leader Act 2011, “Institutionalizes the Traditional of Cultural Leader”, Sec 2 defines the Institution of the Traditional or Cultural Leader as the “status or throne” of the Cultural Leader and Institutional of the Traditional of Cultural Leader is a Corporation Sole Trust entity. The law does not create any other entity other than the Umukuuka as the corporation Sole entity. There has been a lot of legal debate on this matter and the courts have made in clear in the case of Busoga the legal entity is the Kyabazinga of Busoga while the Obwakyabazinga only remains in people’s heads. The same position was recently taken by the Constitutional Court which held that Lango Cultural Foundation had no legal status under the Institution of the Traditional or Cultural leaders Act.  

 

Now the fact is an association like IYM does not fit into this test, but it can be established as Trust with the Umukuuka as main Trustee, which trust can have a wider coverage than the Institution of the Traditional or Culture Leader. Unfortunately, many of our people do not want to appreciate this fact of the law. I do not use the words the Bugisu Cultural Leader by accident but in compliance with the law which prescribes under Sec 4 and 6 that the Cultural leader shall be institutionalized and gazetted in an area of Uganda. The fact is the use is the words cultural Institution can be very misleading under this law.

 

Regards

Richard

[Alexander Makayi]

Indeed there is a lot of work to be done.

I really appreciate the clarification. I had held the view that Umukuka is, - and I am trying to say this as respectfully as I can - a thing of  Bamasaba but when I read "Umukuuka is a creature of the statute of Uganda," What I hear is Bamasbas as relates Umukuka are really secondary and the state is primary. And his responsibility would then primarily be to the state and only secondarily the Culture.

Please don't tire in shedding some light on these matters.

With Praise and Thanksgiving

Alexander Makayi

BA.SPS, M.Div., MBA, MSc-Finance, MSc-Accounting

<Tax Accountant> 

[Richard Masereje]

Moses,

While I agree with you that actually for a fact we don’t have any Supreme leader in Bugisu, the law only provides for that and leaves it to us either the choose to have it as our wish and aspiration or we don’t. There is nothing in between. If you choose to have a Cultural Leader then that leader shold have the mandate and respect under the law.

[Richard Masereje]

The mandate of the Umukuuka is prescribed under Sec 9 of the Act , as to promote and preserve the culture of the community and the promote the development of all those who owe allegiance the the cultural leader. This mandate and responsibility is by law. Under Sec 17 the Umukuuka is personally liable for all civil acts of persons acting as his agents or employment. This is a huge burden on the cultural leader. One needs to read and appreciate what that law is all about. The Umukuuka is not like some big brother clan leader as some people may wish to believe. The Umukuuka is a creature of statute controlled by the statute.

[Richard Masereje]

That is very good and indeed that distinction needs to be highly appreciated.

[Richard Masereje]

The bottom line the law says …”wishes and aspirations” if you do not wish, no one is forcing that community and even allegiance is ver y voluntary. NO ONE IS FORCING ANYONE TO OWE ALLIGIANCE TO A TRADITIONAL OR CULTURAL LEADER. But if you choose to have one, then you MUST be compliance with the law. You can not cherry pick 

[Moses Khisa]

I get all that, Richard. But does the Statute create Umukuka as a "His Royal Highness"? I don't think so. Placing the burden of overseeing cultural and economic development on an individual does not make that person a royal! This more so when that purported royalty goes against the very culture the person is supposed to promote or uphold. As I noted in my previous message, I don't think the first Umukuka went about wearing the hard of a king and was presented as one.

So, Richard, I like that you are reading to us the law and clarifying what it provides. This is much appreciated. But in my view, and I'm neither a lawyer nor do I claim any expert knowledge, the law doesn't (and cannot) impose a "king"! If it did, it would in fact offend the supreme law - the constitution.

You say "the Umukuka is not like some big brother clan leader", but that's actually the closest the word Umukuka means, strictly speaking. We can't have it both ways, call him Umukuka, meaning the chief grandfather or the chief elder, but then say he is a royal highness because of the statute! It doesn't add up, Richard. We can argue all day, but it's all convoluted and misleading.

Best,

Moses.

[david wozei]

Good evening,

Interesting debate here.

Good to see the brilliant academics debating a lawyer. The debate is not likely to end. It is healthy and deserves a forum.

Lawyers will default to the law. However, sometimes the law requires an interpretation to know who is right. This is why people end up in court etc.

For culture and tradition, I wish we could also have historians as custodians of the facts over the decades or centuries.

While I was an undergraduate student just about 20 years ago, I was appointed as the Chairman of the cultural association at Mbarara University.

While in this position, I tried to discover more about our people. I was able to find out that one main distinction was accent and northern and southern origin.

Our people did not have that much of a documented history. We are almost like the “lost tribes” of the original much larger entity of which most tribes remained on the Kenyan side.

I have also only been able to interact with about two leaders, some of who served previously in the cultural cabinet.

I do listen to their opinions and I realized that sometimes maybe there is a problem of either everyone thinking they know it all or not listening.

It would be good to get the opinions of some of the elders who are still alive (75+) and have some of the history of Bugisu and Sebei from before 1962.

However, we all wish our tribe well and the heritage remains a uniting factor wherever we are on this planet earth.

In my opinion, the structures should be organized from the grassroots upwards. This does not mean you cannot have poor quality leaders at lower levels.

In order to build viable institutions, you have to see to it that the standard for that grass-root/clan leadership which will feed into the “Umukuka-ship”.

The clan leadership should be empowered to be able to server and vote for Umukuka. For now we can identify as a Chiefdom rather than a Kingdom.

Societies do evolve and Chiefdoms can evolve into Kingdoms with ruling families or clans. It is a dynamic which cannot be avoided sometimes.

For now, you could borrow a leaf from the Acholi who have a Chiefdom headed by a Paramount Chief, Rwot Achan David.

Our clan leaders could be given the title of Chief, not to be confused with the administrative/colonial Muluka or Saza Chief.

While it is sometimes safer to have a Kingdom with less contradictions than a Chiefdom where some may refuse allegiance, discipline should be instilled.

It is clear that we were only one ethnic part of many and colonial boarders may have left more of our people on the Kenyan side as mentioned by others.

You do have people like Rt. Hon. Masika Wetangula, the current Speaker of the Republic of Kenya, or Mr. Atwoli of the Kenyan Labour Unions.

The Sebei and Kalenjin face similar challenges and so do the Luo.

You have Governor Sakaja of Nairobi there and you had Ambassador Sakaja (RIP) of Uganda, a friend to my late parents the Late Mr. & Mrs. M.W Wozei.

You may find that Sakaja is a name specifically from a certain area within Uganda. And the original area knows how it spread. Same for names like Masika.

You can recall that we had an Aggrey Awori (RIP) here and a Moody Awoori (RIP) as a Vice President in Kenya. They were related.

The ultimate desire is whatever system is developed here should come after very rigorous consultation with all stakeholders including our Kenyan relatives.

David Nakisali

IT Professional

[Eric Mukhwana]

Dear All,

I'm following the Debate with interest.

I applaud NAMCA President, Kriss Namakoola, and team for the well thought out theme, "BaMasaaba Language Origins and How It Can Foster Economic Development."  

Language is the stem that holds all facets of culture - rituals, symbols, values, beliefs and norms - together.  We cannot discuss development without language in use. The theme shouldn't be rephrased to something else. 

I want to guide that by the Constitution of Inzu ya Masaaba, Umukuuka is the title given to a Cultural Leader of IYM. The honour is Uwelukoosi, not His Highness nor His Royal Highness nor any other. So, it goes Umukuuka III We BaMasaaba, Uwelukoosi  (name). Prime Minister is Khatwishilo, Ministers and Envoys are Bebiriifwa (Uweshiriifwa for singular), Speaker is Namukhonyako while Chairman is Nashitsolongo. Let's speak culture for culture. 

To say that Umukuuka is not comfortable with LuMasaaba is equivalent to saying that he is not a true UmuMasaaba. We know LuMasaaba has varied dialects and we understand them. When Hon. John Musila was Minister of Information, he used to speak with LuBukusu dialect but he was articulate and loved. 

Persons handling Umukuuka should guide him well on language. This is a NAMCA Convention, not UNAA.

I wish NAMCA success.

UWESH. MUKHWANA ERIC STEPHEN

Deputy Prime Minister, Culture, Tourism and Communication (Emeritus)

Author, "Masaabaland So Amazing"

[Richard Masereje]

Just for clarity..the said he is not an expert. I did not say that he is not comfortable. If was another person I should have ignored, my humble request is please do not try to impunity anything beyond the literal use of the wording I used. 

[Moses Khisa]

Thank you, Eric, for this intervention and clarification. 

Despite Richard's assertion that Umukuka is a "creature of the statute" (this is a standard legal phrasing lawyers love to repeat), we can say:

1. The law provides for a cultural leader, this doesn't mean creating a king/queen complete with the grandeur of His Royal Highness.

2. The Inzu constitution (per Eric's comment) refers to Umukuka as Uwelukosi. Absolutely fine. So where does the notion of His Royal Highness come from?

3. Our cultural heritage, norms and customs can't sit well with a supreme leader who has unquestionable authority of a king. It has never happened, it can't work today, it's unlikely to work in the future.

Last note, the Banyakole have no king, but they now dominate Uganda in all areas of wealth, power, education and business. The Bakiga have no king, but they're a highly prosperous community, big in educational achievements and arguably up there at the top in the area of trade and business.

As a people we can choose to focus on what will transform our community, or we can remain detained in divisive arguments over titles and artificial royalty.

Best,

Moses.