Baganda people 5 Traditional Economy, Buganda Land, Baganda characteristics __________________________________________________ The original Baganda people are said to have been short and stocky with a distinct big and flat nose. These characteristics can still be traced among the Baganda today, but generally, they have lost their original structure. This is mainly because of their ability to assimilate other peoples. Many people from Rwanda Burundi, Ankole, Toro, and Basoga have been assimilated over time to become Baganda and they are proud of it. The baganda people are generally proud of their society and they are always ready to welcome those that are interested in joining them. They tend to believe that their culture is superior to those of the other peoples of Uganda and they often look down upon their neighbors. Their sense of superiority was whetted by colonialism when the British made them their allies in subjecting other people and thereafter gave them a special status within the protectorate of Uganda. They tend to be polite but particular in their behavior and actions. In greeting, their women kneel down as a sign of respect. Rarely could a Muganda pass another without greeting him or her and they tend to be particular in their dress and walking. The Baganda people were generally particular in their homes and in cooking. Strict rules would surround eating and they would all sit down on a mat, male and female alike. The male sat on one side while the female sat with legs bent backwards. None, it is said, could leave the dinning ground before all had finished and without saying “Ofumbye nyo” to the person who prepared the meal and “ogabude” to the head of the family.
The Baganda have a centralized system of government which by 1750 was most well organized in the interlacustrine region. The head of state was the King known as Kabaka. Previously the Bataka had a lot of political influence. They enjoyed a position almost similar to that of Kabaka although they were subject to him in his capacity as Ssabataka. However, after 1750, the Kabaka assumed position of political importance far superior to the ranks of the Bataka. The Kabaka’s position was hereditary but it was not confined to any one clan because the king used to marry from as many clans as possible and this encouraged loyalty to the throne in the sense that each of the fifty-two clans hoped that it would one day produce the King. The other persons who occupied positions of political and social importance were: the prime Minister known as the katikiro, the Mugema, the royal sister known as Namasole and the Naval and the Army commanders’ reffered to as Gabunga and Mujasi respectively. The Kingdom was divided into administrative units known as Amasaza (counties) which were further subdivided into Amagombolola (sub-counties), and these wee sub-divided into parishes called Emiluka which were sub-divided into sub-parishes. The smallest unit was known as Bukungu which was more or less a village unit. All the chiefs at all levels were appointed by the Kabaka and they were directly responsible to him. He could appoint or dismiss any chief at will. After 1750, chieftainship was no longer hereditary. Chieftainship was accorded on clan basis but only to men of merit and distinguished service. There was a system known as okusenga where children of the Bakopi were sent to grow up at the chiefs’ and the Kabaka’s courts as a means of apprenticeship. Those who demonstrated their ability were rewarded with political appointments. The system involved a lot of servitude and hard work coupled with harsh treatment by the chiefs. In this way, a person could rise through the chiefly hierarchy from a commoner to the appointed Katikiro if his services proved exemplary.
Formerly, there would be succession disputes after the death of the Kabaka. With time, however, structural modifications were made t avoid such disputes. The most ancient of such modifications was the King to kill all his sons and leave only one of them who would inherit the throne after his death. This system was too crude to last. As time went on, the reigning king would nominate the one who would succeed him before he died. It is said that such a nomination would be adhered to as far as it was humanly possible. But the final decision in such a case lay in the hands of the Katikiro, the Kimbugwe (traditional saza chief of Buruli) and Kasujja – Lubinga ( a chief traditionally appointed from the Lugave clan to look after the Balangira Bengoma-the heirs apparent). The other princes who were not heirs to the throne were know as Mituba and they were under the direct control of an old prince known as Sabalangira. By the 1900 agreement, this procedure was severely altered. The Kabaka was to be elected by the Lukiiko and approved by her majesty the Queen of England and Ireland, Empress of India etc. these conditions however remained on paper. The choice of the last two King, Mutesa II and his son Mutebi II were through nomination by their own fathers Whenever the Kabaka died, his drums known as Majaguzo were taken away to a place of safety until a new Kabaka was appointed. These drums were under the guardianship of the members of the Lugave clan. The sacred fire referred to as Gombololawhich had been kept incessantly burning at the entrance of the palace during the lifetime of the Kabaka would be extinguished. It would be re-lit on the installation of the new kabaka. Indeed the customary phrase to announce the death of a kabaka was; “Omuliro gwe Buganda Guzikide “Meaning that Buganda’s fire has been extinguished. The tradition of equating the King’s lifetime with the burning of the fire was believed to have started during the reign of Kintu and to have continued until the flight of Mutesa II from Lubiri palace in 1966. The traditional keepers of this fire were styled as Musoloza. It was also customary to announce the death of the Kabaka with the phrase “Agye omukono mu ngabo” meaning: “He has let loose the shield”. When the Kabaka died, his body would be carefully wrapped in appropriate attire and placed in a room called “Twekobe”, inside the Kabaka’s house. The two chiefs Kangawo (title for the country chief of Bulemezi) and Mugerere (country chief of Bugerere) would be put in immediate charge of the body. Before burial, the body would be embalmed for almost six months. The Baganda believed that the spirit of a man would always remain where his jaw bone was. For this reason, the jawbone of the Kabaka was removed from his body before burial and a special shrine was built to house it. Baganda people 5 Back to Uganda Visit and Travel Guide Home Page
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