About Uganda

Flights

Sleep & Eat

Safaris &Tours

Leisure

Governance

Uganda Tourism

Cities & Towns

Useful Info

Find out More

[?] Subscribe To This Site

Batooro People of Uganda

Batooro people and their culture inhabit the districts of Kabarole ,Kasese Kyenjojo and Kamwenge in western Uganda.

Their area has been infiltrated by many migrants from other parts of western Uganda, particularly the BakigaTo their east live; Banyoro to their north are the Bakonjo and Bamba; to their southeast and west live Banyankole and to their east live the Baganda

They are Bantu speaking. Their language is Rutooro.

Tooro Kingdom Highlights

TORO region is the area that is the jurisdiction of Toro kingdom. Toro kingdom came out of the kingdom of Bunyoro around 1830. This means that it is younger than the Buganda and Bunyoro.

It is located in the west of Uganda. It borders the Rwenzori mountains to the west and Bukonjo and Bwamba in particular, Bunyoro kingdom to the northwest and Ankole to the southeast. For many years, it was composed of largely one district: Kabarole.

However, in early 2000, Kamwenge and Kyenjojo distructs were curved out of Kabarole. Recently, Kyegegwa which lies between Mubende and Kyenjojo was also made a district.

Toro is in fact 180 years old. The kingdom is occupied by a tribe called the Batoro. They speak a Bantu language similar to Runyoro.

Between 1830 and today, the kingdom has had 11 kings, this in a space of 180 years. This shows a king every 17 years. This is two more than Buganda during the same period.

The first king was Omukama Kaboyo Kasunsunkwanzi, who reigned for 30 years. The second king was Nyaika Kasunga, who was overthrown by his brother just a few months after his enthronement. He, however, recaptured his seat using mercenaries from the Congo. The third was Omukama Kato Rukidi, then came Mukabire Olimi. In 1872 however, the Omukama together with a number of royal princes were captured by the powerful King Kabalega of Bunyoro.

The kingdom did not settle until the entry of Daudi Kasagama in the late 1890s. He reigned until 1928. His son Sir George Daudi Matthew Kamurasi took over. He reigned until 1965 when he died. Among his children was Princess Elizabeth Bagaya, who was later to play a significant part in the social political affairs of the country. In the 1970s for example, she was named a cabinet minister. She was a lawyer, model and actress. However, Matthew Kamurasi was replaced with Patrick Kaboyo, one of his sons.

Patrick Kaboyo, Toro’s first modern king

He became the Omukama in 1965. However, his reign was cut short when Milton Obote abrogated the Constitution, banned kingdoms and declared Uganda a republic. Like the rest of the traditional leaders at the time, Kaboyo went into exile and even supported the various anti-dictatorship efforts, including the 1981-86 war that finally brought the NRM to power. In 1980 when the UPM executive committee was drawn, Kaboyo was named a member of the 20-team executive committee. Because of his support, he was even appointed as Uganda’s ambassador to Cuba from 1990-93. When kingdoms were restored in 1993, Kaboyo was enthroned again. He, however, died two years after his coronation. In fact, he was only a real king for a total of four years.

In August 1995, the Omukama, Patrick Olimi Kaboyo, died. By the time died, the current king, Oyo Nyimba was a toddler. Uncertainty set in. This was obviously a trying moment for the kingdom, given the fact that the new king was only three years old and could not carry out his duties independently.

Besides, his mother, the Queen Best Kemigisha, several people were named guardians to help rule the kingdom. These included, President Yoweri Museveni, Prince James Mugenyi, the child king’s paternal uncle, Prince Elizabeth Bagaya and others. The Omuhikirwa (prime minister), John Katuramu, and the entire kingdom council were seen as strong advisors.

Katuramu was one of the leading businessmen from Toro. His businesses included Give and Take Forex Bureau. He had properties both in Kampala and Fort Portal. Later, he started one of the very first FM radio stations, Voice of Toro

“He controlled everything in the kingdom. He was very influential in most of the decisions carried out, but because of this influence he fell out with sections of the royal family who at one time claimed Katuramu was personalising the Kingdom,” says a member of the Ekikaali (Parliament) at the time.

___________________________________________________________

History of Tooro Kingdom Up to Present Day

___________________________________________________________

BATOORO AND THE BATEMBUZI DYNASTY

The first kings were of the Batembuzi dynasty. Batembuzi means harbingers or pioneers. The batembuzi and their reign are not well documented, and are surrounded by a lot of myth and oral legend.

There is very little concurrence among scholars regarding the Batembuzi time period in history, even the names and successive order of individual kings. It is believed that their reign dates back to the height of Africa's bronze age. The number of individual batembuzi reigns, as given by different scholars, ranges from nine to twenty one.

BATOORO AND THE BACHWEZI DYNASTY

The Bachwezi are credited with the founding of the ancient empire of Kitara; which included areas of present day central, western, and southern Uganda; northern Tanzania, western kenya, and eastern Congo.

Very little is documented about them. Their entire reign was shrouded in mystery, so much so that they were accorded the status of demi gods and worshipped by various clans. Many traditional gods in Toro, Bunyoro and Buganda have typical kichwezi (adjective) names like Ndahura, Mulindwa, Wamara, Kagoro, etc.

The bachwezi dynasty must have been very short, as supported by only three names of kings documented by historian. The bachwezi kings were Ndahura, Mulindwa and Wamara; in this order. In addition to founding the empire of Kitara, the bachwezi are further credited with the introduction of the unique, long-horned ankole cattle, coffee growing, iron smelting, and the first semblance of organized and centralized government, under the king.

No one knows what happened to the Bachwezi. About their disappearence, there is no shortage of colorful legend. One legend claims that they migrated westward and disappeared into Lake Mwitanzige (Albert).

Another legend has them disappering into lake Wamala, which bears the name of the last king of the dynasty. There is a popular belief among scholars that they simply got assimilated into the indegenous populace, and are, today, the tribal groups like the bahima of Ankole and the batutsi of Rwanda. The bahima and batutsi have the elegant, tall build and light complexion of the bachwezi, and are traditionally herders of the long-horned Ankole cattle.

BATOORO AND THE BABIITO DYNASTY

The bachwezi dynasty was followed by the babiito dynasty. Toro kingdom was and still is under the babiito dynasty. Any attempt to pinpoint the dates of this or any other dynasty before it is pure conjecture, as there were no written records at the time. Modern day historians place the beginning of the babiito dynasty at around the time of the invasion of Bunyoro by the Luo from the North.

The first mubiito (singular) king was Isingoma Mpuga Rukidi I, whose reign is placed around the 14th century. Todate, there have been a total of 33 babiito kings, including 7 princes who, for one reason or another, were not referred to as omukama (king).

BATOORO AND THE KINGDOM OF TORO

The kingdom of Toro, of the babiito dynasty, aptly claims its rightful origins in the ancient empire of Kitara. The first son of Omukama Kyebambe III of Bunyoro rebelled and annexed the southern part of his father's kingdom, forming his own kingdom. He placed the northern border of his new kingdom at River Muziizi.

The kingdom of Toro was born, under the reign of Rukirabasaija Omukama Kaboyo Kasunsunkwanzi Olimi I. Following the death of Omukama Kaboyo Olimi I, there followed several other kings and princes on the Toro throne. Some of them reigned for very short periods of time, during which they were still referred to as "Omubiito" (prince) , not by the right title of "Rukirabasaija Omukama".

When we include such princes, the number of batooro kings comes to 8. The present Omukama is Rukirabasaija Omukama Oyo Nyimba Kabamba Iguru Rukidi IV. A brief write up on each Omukama follows. It should be noted here that the numerical denotation of kings of Toro takes off from the list of Bunyoro kings, before Toro broke away.

This is why, for instance, while there have been a total of two kings with the name Olimi on the Toro throne, Omukama Patrick Matthew Kaboyo Olimi was Olimi VII.

BATOORO AND OMUKAMA KABOYO OLIMI I

Prince Kaboyo was the first son of Omukama Kyebambe III of Kitara. He rebelled and annexed the southern part of his father's kingdom which he declared an independent kingdom of Toro. He had visited Toro several times, to collecttaxes for his father and check on the royal herds.

He was taken by Toro's beauty and the friendly way he was received by the batooro. He befriended a number of influential men in Toro, who later played a key role in the success of his annexation scheme.

Kaboyo's sisters, princesses Mpanja and Batebe, who then lived in Toro, caught wind of their brother's plan to rebel. They reported this to their father, Omukama Kyebambe, who went into denial and refused to believe that his beloved son would do such a thing.

The rebel prince asked for and obtained his father's permission to return to Toro, under the pretext that the wife he had left in Toro was expecting twins, and that he needed to return and be by her side. This is when he finalized his breaking away plan and never returned to Bunyoro.

When his father died, the people of Bunyoro sent for Kaboyo to return and accede his father's throne. He refused saying he had his own people to look after in Toro.

BATOORO AND OMUBIITO (PRINCE) KAZANA RUHAGA

Prince Kazana Ruhaga succeeded his father, Omukama Kaboyo Olimi I; but his reign was very short lived. He was overthrown by his brother, Omubiito Nyaika Kasunga, who became Omukama.

BATOORO AND OMUKAMA (KING) NYAIKA KASUNGA

He claimed the Toro throne after overthrowing his brother, Omubiito Kazana Ruhaga. His reign was ended when his brother, Omubiito Kato Rukidi, with the help of an army given to him by the Kabaka (King) of Buganda, managed to overthrow him. He fled to nearby Mboga, in Congo, while his brother Kato Rukidi took over the throne.

BATOORO AND OMUBIITO (PRINCE) KATO RUKIDI

He overthrew his brother, Omukama Nyaika Kasunga and claimed the throne for himself. When Nyaika Kasunga, then exiled in Mboga, heard that the mercenaries who had helped his brother, Kato Rukidi, overthrow him had returned to Buganda, he returned and retook his throne; becoming Omukama for the second time.

BATOORO AND OMUKAMA (KING) NYAIKA KASUNGA'S SECOND REIGN

Having retaken the throne from his rebel brother, Omubiito Kato Rukidi, Omukama Nyaika Kasunga made the mistake of offending Omukama Kabalega of Bunyoro. Nyaika Kasunga sent his men to Mwenge with orders to capture for him some of Kabalega's royal cows.

Omukama Kabalega was angered by this action, and he sent his men with orders to capture Nyaika Kasunga and bring him to his court in Bunyoro. The expedition to capture Nyaika included 40 ruthless, nubian marcenaries. Omukama Nyaika Kasunga was able to defeat the invading force. He died two years later, and was succeeded by his son, Omubiito Olimi Mukabirere.

BATOORO AND OMUBIITO (PRINCE) MUKABIRERE OLIMI II

He succeeded his father, Nyaika Kasunga. Shortly after his accession to the throne, Omukama Kabalega of Kitara sent an army to defeat Olimi II and bring an end to the secessionist kingdom of Toro altogether.

Kabalega's army arrived in Toro in the middle of internal strife. A rebel prince, Mukarusa, had annexed the beautiful area of Busongora, in the southern end of Toro kingdom, and declared himself king over it. Omukama Olimi II, already weak from trying to fight Omubiito Mukarusa, was easily captured, with several other members of the Toro royal family, and forcibly taken away to Bunyoro.

Realizing Kabalega's determination to totally put an end to Toro kingdom, the leaders of the babiito clan, in Toro, decided to Olimi's son and heir, Prince Kasagama and his younger brother to Ankole, saving them from the wrath of Kabalega.

BATOORO AND OMUBIITO (PRINCE) MUKARUSA

Omubiito Mukarusa, who had annexed part of his brother Mukabirere's kingdom did not escape the mighty Kabalega, who was determined to finish off all rebel princes. His capture shortly followed that of his brother, and he, too, was taken to Bunyoro. He was, therefore, the last of the rebel princes.

Kabalega had, finally, succeeded in regaining the breakaway kingdom of Toro and bringing the land back to Kitara where it belonged. He proceeded to subdivide Toro into the old administrative areas that existed during the days of his grandfather, Omukama Kyebambe III.

BATOORO AND OMUBIITO (PRINCE) NYAMUYONJO KAKENDE

In chronicling efforts by various parties to rid Toro of Kabalega's harrassment, we cannot forget the valiant effort of prince Nyamuyonjo Kakende, grandson of Omukama Kaboyo Olimi I. With the help of an army given to him by the Kabaka of Buganda, Omubiito Kakende was able to drive Kabalega's army out of Toro, and declare himself Omukama.

Kabalega was not prepared to tolerate another rebel prince in Toro. He sent an expedition against Prince Kakende. The prince was forced to flee to Buganda, where he later died of small pox.

BATOORO AND THE FINAL DEFEAT OF KABALEGA

Kabalega's constant harrassment of Toro ended on August 14, 1891, when he was defeated by Captain Lugard, an agent of the then Imperial British East African Company. Lugard brought with him several nubian mercenaries to help him accomplish his task. The descendants of these nubians form Toro's nubian community, that is present to this day.

Captain Lugard was, therefore, instrumental in returning Toro kingdom to its rightful heir, Omubiito (Prince) Kasagama; who became Omukama Daudi Kyebambe Kasagama, M.B.E., Toro's first modern day Omukama.

BATOORO AND OMUKAMA DAUDI KYEBAMBE KASAGAMA, M.B.E.

Omukama Kasagama is credited with making the final break from the clutches of Kabalega of Kitara, and with leading Toro into the modern colonial era. He had regained his father's kingdom with the help of Europeans, whom he welcomed as friends. He cooperated with the white colonial rulers and was open minded enough to even try some of their ways, like schooling and Christianity.

Omukama Kyebambe Kasagama was respected and honored by both local and colonial governments. Queen Victoria honored him with a special medal emblazoned with his name. This was in appreciation for Kasagama's refusal to join forces with nubian soldiers who had started a rising against the colonial government.

In the year 1900, Omukama Kyebambe Kasagama signed an agreement with Sir. H. Johnston, making Toro part of the British Protectorate. It was in a true spirit of patriotism, therefore, that during the First Worl War, he sent a batallion of young batooro soldiers to fight on the allies side. For this patriotic sacrifice, Omukama Daudi Kyebambe Kasagama was awarded the order of M.B.E. by H.M. King George VI of England.

Omukama Kyebambe Kasagama is still remembered for embracing peace within his kingdom and with Toro's neighbors. He allowed all religious faiths to flourish, and he became a Christian in the year 1896.

He encouraged his chiefs to send their children to school, to discover the white man's secrets, and set an example by sending his own two sons, princes Hosea Nyabongo and George Rukidi to school. Prince Nyabongo went on to excell academically and become one of the world's best educated individuals.

BATOORO AND OMUKAMA GEORGE KAMURASI RUKIDI III

Prince George Kamurasi succeeded his father, Daudi Kyebambe Kasagama, as Omukama of Toro on January 29, 1929. His people praised him as "Ruraihya n'emundu, emanzi ya Kyebambe" (He who sleeps among guns, the brave one of Kyebambe) because of his distingushed service in the King's African Rifles (K.A.R.), during the First World War; where he earned the rank of lieutenant. He was later knited by Queen Elizabeth II, and became popularly known as Sir George by his many friends at home and abroad.

Omukama Rukidi III supported education and encouraged all batooro to send their children to school. During his reign, his government gave scholarships to all batooro attending higher secondary school. One of his own children, Princess Elizabeth Bagaaya, went on to become the third african woman to ever graduate from the prestigious Cambridge University. She earned a law degree and was admitted to the English bar.

BATOORO AND OMUKAMA PATRICK MATTHEW KABOYO OLIMI VII

Omukama Rukidi III passed away in 1965 and was succeded by his son, Prince Patrick Matthew Kaboyo Olimi VII. Omukama Olimi VII had two very sort reigns.

His first reign was terminated in 1967, when then Prime Minister Apollo Milton Obote abrogated the constitution and made Uganda a republic with himself as president. When the N.R.M. government of President Yoweeri Museveni reinstated the institution of king in 1993, Patrick Kaboyo became Omukama of Toro for the second time, but his second reign was very short. He suddenly passed away in 1987, and was suceeded by his five year old son, Omukama Oyo Nyimba Kabamba Iguru Rukidi IV.

Origins of batooro People in Uganda

There existed conflicting legends about them . One legend asserts that they are indigenous to Toro and that they originated from the Batembuzi and the Bagabu who are said to have been pioneer inhabitants and rulers of the earth.

Some other traditions assert that the Batooro are related to the Bachwezi and the Babito line.

What can best be said is that the Batooro being Bantuoriginated from the Congo region where the other Bantu groups ate said to have originated.

The Batooro Society was stratified into the Bahuma and the Bairu.The relationship between the two was more of a caste rather than class differentiation as the case of .Banyankole

The Bahuma were pastoralists while the Bairu were agriculturalists. Socially and economically, there was a symbolic relationship between the two people.

The Bairu could get meat, milk, hides and other cattle products from the Bahuma and equally the Bahuma would get beer and some other agricultural products from the Bairu

Traditional marriage among the Batooro People

Marriage occupied an important position in the cultural life of the Batooro man would not be regarded as complete before he got married.

Formerly, marriage would be arranged by the parents of the boy and the girl without their knowledge with or without their consent.Durng the preparations however, the consent of the girl would have to be sought.

A middle-man was usually sought by the boy’s side and his role was socially recognized and rewarded. He was known as Kibonabuko.

He had the duty of making investigations about the character of the girl, her family background and her ability to work.

After such ground work was completed, the kibinabiko would proceed to secure the girl from her parents on behalf of the boy’s family.

The Kibonabuko would wake up one morning and go to the girl’s family and declare his intentions to marry their daughter. He would make the following statement to the father of the girl:

Sir, I come to you that you should build a house for me. I would like you to be part of my clan; I have come to ask for a wife, the builder of the house.

The normal response from the girl’s father was: I don’t have any child”. The Kibonabuko would insist that the child was there, and on being asked who exactly he wanted, he would name the girl.

If the father consented, the Kibonabuko would thankfully kneel down as a sign of appreciation. The next step would be for the boy’s family to take beer to the girl’s parents for the bride wealth to be fixed.

The bride wealth was normally in the form of cows. It varied between the Bahuma and the Bairu. For the Bahuma, it ranged from six to twenty cows.

For the Bairu, the ceiling was about eight cows. They would often make payments in goats and hoes. All or part of the bride wealth when due, would be received during a ceremony known as Okujuka.

It was a very important ceremony involving a lot if eating, drinking and merry making.

There after, the young man’s family could send barkcloth and some skins for the bride’s dress. Meanwhile other formalities would be finalized for the wedding.

On the wedding day, another big feast was organized. The bride would be collected around six or seven o’clock in the evening. Before leaving, she would first perform a ritual of sitting on her parents laps.

King of tooro and his mother Best Kemigisha

This ritual was known as okubukara. She would then be lifted onto a litter and carried to the bridegroom’s home. On arrival, she would perform a ritual of being carried on her parent’s in –laws laps.

There she would be sprinkled with some herbal water (endemezi) to welcome and bless her. Before the feasting started, the bridegroom would go to bed with the bride, to perform another ritual, okucwa amagita.

Thereafter, the guests were given coffee berries, smoking pipes, beer and later food.

If the girl was found to be a virgin during okucwa amagita, a gift of a cow or a goat would be sent to her mother to congratulate her on raising her daughter well.

On the third day, the bride’s friends and relatives would give her gifts from home. They would come to see where she had been taken.

The bride would spend some days in confinement and, at the end of it all, an elaborate ceremony would be held to bring the girl out and to initiate her into the art of cooking and house keeping.

In the event of a divorce, bride wealth would be refunded. However, part of the bride wealth would be retained if the woman had already had some children with her husband.

Traditional Religion of Batooro People

The Batooro had a concept of a supreme being Ruhanga.

Ruhanga was believed to have created all things. He was believed to be a good and benevolent being who unless wronged could not do harm to the people.

However, it was believed that the world was full of evil doers; evilspirits and sorceress who could employ their magic to under mine Ruhanga and cause disease, misfortune, barrenness, death and droughts or even bad weather.

The Batooro believed that there existed mediums some of whom were agents of the devil while the good ones were agents of Ruhanga.

The Batooro also believed in the Mamdwa cult. Shrines were constructed for the worship of emandwa in every home.

The Mandwa were usually worshipped and praised by playing of entimbo (drums) and trumpets).

In the actual process of worship, people would wear skins (emikako) knitted with beads and cowrie shells.

An important medium of the Mandwa would wear a six centimeter bark-cloth material with horns on the head (ekisingo).

The whole process of worshiping involved a lot of eating and drinking.

In the event of disease, death or misfortune, a mufumu (diviner) would be consulted to interpret the demands of emandwa. Thereafter, appropriate measures would be taken to appease the mandwa.

Supplications to the Mandwa were normally effected at night. A man would put fire in front of the house and pronounce his problems to the Mandwa.

The language used to in addressing the emandwa was slightly different from the common one used in ordinary parlance.

The pronunciation of certain words was slightly alterd.Suprisingly; in talking to emandwa the Batooro would use Runyankole terminologies. For instance Omukama was pronounced as omugabe, okurora, as okureeba, omwaana omwerere, and several others.