Bunyoro

Bunyoro, also called Bunyoro-Kitara, is a traditional Bantu kingdom in Western Uganda. It was one of the most powerful kingdoms in Central and East Africa from the 13th century to the 19th century. It is ruled by the King (Omukama) of Bunyoro-Kitara. The current ruler is Solomon Iguru I, the 27th Omukama.

The people of Bunyoro are also known as Nyoro or Banyoro (singular: Munyoro). The language spoken is Nyoro, also known as Runyoro. In the past, the traditional economy revolved around big game hunting of elephants, lions, leopards, and crocodiles. Today, the Banyoro are now agriculturalists who cultivate bananas, millet, cassava, yams, cotton, tobacco, coffee, and rice. The people are primarily Christians.

Establishment
The kingdom of Bunyoro was established in the early 14th century by Rukidi-Mpuga after the dissolution of the Empire of Kitara. The founders of Bunyoro-Kitara were known as the Babiito, a people who succeeded the Bachwezi.

Bunyoro-Kitara Kingdom (Uganda)
The kingdom was formed after the collapse of the Empire of Kitara. Later, new kingdoms arose in the Great Lakes area, such as Nkore, Mpororo, Buganda, Tooro, Busoga, Bagisu (in present-day Kenya and Uganda), Rwanda, Gisera, Gisaka, Burundi and Bunyoro itself. The kingdom rose to power and controlled a number of the holiest shrines in the region, as well as the lucrative Kibiro saltworks of Lake Mwitanzige. Having the highest quality of metallurgy in the region made it one of the strongest economic and military powers in the Great Lakes region.

The kingship of Bunyoro is the most important institution in the kingdom. The king is patrilineal meaning that it is passed down through the male line. This tradition comes from a myth the Nyoro people tell. Once there were three sons of the Mukama, all having the same name. In order to name them, the Mukama asked the God to help him. The boys must go through a series of tasks before being named. The three of them had to sit all night holding a pot of milk. Milk is a sacred drink used for important events. Whoever had all their milk still in the pot by morning would be king. The youngest son dropped the milk and begged his older brothers to give him some of theirs, they did. When morning came the eldest son dropped a little more. When God and the Mukama came to observe the pots, the eldest son was named after the peasants who are not fit for cattle herding since he had no milk left. The middle son was named after cattle herders and the youngest son was named Oukama and later Mukama or king for having the most. This myth shows the ways in which the Nyoro infuses religion and kingship together.

Decline
Bunyoro began to decline in the late eighteenth century due to internal divisions. Buganda seized the Kooki and Buddu regions from Bunyoro at the end of the century. In the 1830s, the large province of Tooro separated, claiming much of the lucrative salt works. To the south Rwanda and Ankole were both growing rapidly, taking over some of the smaller kingdoms that had been Bunyoro's vassals.

Thus by the mid-nineteenth century Bunyoro (also known as Unyoro at the time) was a far smaller state, though it was still wealthy due to the income generated from controlling the lucrative trade routes over Lake Victoria and linking to the coast of the Indian Ocean. In particular, Bunyoro benefited from the trade in ivory. Due to the volatile nature of the ivory trade, an armed struggle developed between the Baganda and the Banyoro. As a result, the capital was moved from Masindi to the less vulnerable Mparo. Following the death of Omakuma Kyebambe III, the region experienced a period of political instability where two kings ruled in a volatile political environment.

In July 1890 an agreement was settled whereby the entire Buganda region north of Lake Victoria was given to Great Britain. In 1894 Great Britain declared the region its protectorate. In alliance with Buganda, King Omukama Kabalega of Bunyoro resisted the efforts of Great Britain, aiming to take control of the kingdom. However, in 1899 Omukama Kabalega was captured and exiled to the Seychelles, and Bunyoro was subsequently annexed to the British Empire. Because of Bunyoro's resistance to the British, a portion of the Bunyoro kingdom's territory was given to Buganda and Tooro.

The country was put under the governance of Buganda administrators. The Banyoro revolted in 1907; the revolt was put down, and relations improved somewhat. After the region remained loyal to Great Britain in World War I a new agreement was made in 1933 giving the region more autonomy. Bunyoro remains as one of the five constituent kingdoms of Uganda, along with Buganda, Busoga, Rwenzururu, and Tooro.

Contemporary society
During the first regime of Milton Obote, the Kingdom of Bunyoro initially benefited from regaining the two "lost counties" of Buyaga and Bugangaizi following a 1964 referendum. It was, however, forcefully disbanded in 1967. The kingdom, together with three others, Buganda, Busoga, Tooro, remained banned during the regime of dictator Idi Amin (1971–1979) and the second regime of Milton Obote (1980–1985) and remained banned until 1993.

In 1993 the Kingdom was re-established and in 1995 the new constitution of Uganda was made, allowing and recognizing the Kingdoms. The current Kingdom covers the districts of Buliisa District, Hoima district, Kibaale District, Kakumiro District, Kagadi District, Kiryandongo District and Masindi District.

According to 1997 projections, the total population of the Kingdom is between 800,000 but there may be 1,400,000 (depending on sources) living in 250,000-350,000 households. 96% of the population lives in rural areas, and only 1% of the population uses electricity for lighting and cooking. More than 92% of the population is poor, and earned less than half that of the Ugandan national average, and about 50% of the population is illiterate.

Ebikoikyo – Riddles
Here are some of the common riddles in Bunyoro-Kitara. The narrator says Koikoi and the listener responds Rukwebe. Then the narrator says the *first part* of the riddle in the Koikoi column below and the listener gives the answer in the Rukwebe column.

Abakama (Kings) of Bunyoro-Kitara

 * The earlier dates as estimated using:

Babiito. Biharwe full moon eclipse that happened in 1520 AD when Omukama Olimi ImRwitamahanga was on expedition from Rwanda and Ankole.


 * Meaning of some of the Titles/Names of the Kings.


 * 1) Rukidi or kidi - means a stone
 * 2) Ocaki - Let's Start
 * 3) Oyo - Rat
 * 4) Winyi - Listen
 * 5) Olimi - Visit you
 * 6) Kyebambe - usurper
 * 7) Chwa - cutter

Relations
The Banyoro were traditionally a polygamous people when they could afford it. Many marriages did not last and it was quite common to be divorced. Due to this, payment to the girl's family was not normally given until after several years of marriage. Premarital sex was also very common.

All families were ruled by the eldest man of the family (called Nyineka), and the village was run by a specially elected elder who was chosen by all the elders in the village. He was known as a mukuru w’omugongo.

Birth
A few months after birth, the baby would be given a name. This was normally done by a close relative, but the father always had the final say. Two names are given: a personal name, and a traditional Empaako name. The names were often related to specific features on the child, special circumstances in the birth of the child or as a way to honor a former family member. Most of the names are actual words of the Nyoro language and some are etymologically Luo language words. The Empaako or Mpako names include Okaali (for Kings only); Apuuli, Acaali, Araali and Bbala (for males only) and Adyeeri, Abooki, Abwooli, Amooti, Ateenyi, Atwooki and Akiiki, which can be used for both males and females. (Stephen Rwagweri Atwoki, E. D. -Engabu za Tooro). (Mi pako or M'pako in Luo language, would mean of honour/in honour of, therefore, Empaako or Mpaako/Mpako is a title of Honour, even in Luo.

Death
Death was almost always believed to be the work of evil magic, ghosts, or similar. Gossiping was believed to magically affect or harm people. Death was viewed as being a real being. When a person died, the oldest woman of the household would clean the body, cut the hair and beard, and close the eyes of the departed. The body was left for viewing and the women and children were allowed to cry/weep, but the men were not. In case the dead was the head of the household, a mixture of grain (called ensigosigo) was put in his hand, and his children had to take a small part of the grain and eat it - thus passing on his (magical) powers.

After one or two days, the body would be wrapped in cloth and a series of rites would be carried out. The following rites are only for heads of family:
 * The nephew must take down the central pole of the hut and throw it in the middle of the compound
 * The nephew would also take the bow and eating-bowl of the departed and throw it with the pole
 * The fireplace in the hut would be extinguished
 * A banana plant from the family plantation and a pot of water was also added to the pile
 * The family rooster had to be caught and killed
 * The main bull of the family's cattle had to be prevented from mating during the mourning by castration
 * After four days of mourning, the bull would be killed and eaten, thus ending the period of mourning
 * The house of the departed would not be used again

The burial would not be done in the middle of the day, as it was considered dangerous for the sun to shine directly into the grave. As the body was carried to the grave the women were required to moderate their weeping, and it was forbidden to weep at the grave. Also pregnant women were banned from participating in the funeral as it was believed the negative magical forces related to burial would be too strong for the unborn child to survive. After the burial the family would cut some of their hair off and put it onto the grave. After the burial, all participants washed themselves thoroughly, as it was believed that the negative magical forces could harm crops.

If the departed had a grudge or other unfinished business with another family, his mouth and anus would be stuffed with clay, to prevent the ghost from haunting.

A Bunyoro Year
Periodicity/Calendar (Obusumi) in Bunyoro-Kitara

A study of the periodicity of Kitara's markets must concept of the obusumi (calendar or time). It resembles European calendar, but is tied up with the motions of the moon and other heavenly bodies. For example, from the appearance of a new moon to the appearance of the next one constituted a month. This month is roughly thirty days.

This twelve-month obusumi year is divided into Isambya and the Irumbi. The Isambya lasts from Igesa(January) to Rwenkonzi (June). These may be described as summer months.

Irumbi lasts from Isenyamaro (July) to Nyamiganuro-Kyanda (December) and is equivalent to the autumn.

The Irumbi is further divided into two equal parts: kyanda (dry season) December to January, and Itumba (rainy season between September and November, during which rainfall is sufficient to enable weeds, crops, and grass to grow).

The Isambya is also divided into two equal parts: the Kasambura, is a dry season between June and August which is the harvesting period; and the Itoigo, rainy season which is between March and May, which is also a planting period.

Each of the twelve month of the year has its own name, determined by the cycle of production. Example,


 * Igesa means the period for harvesting millet and beans,
 * Ijubyamiyonga-Bwanswa(March) signifies the month when rains begin after harvesting.
 * Machanda (April), is the month when simsim is sown/planted;
 * Isiga(September), when crops (e.g. millet) are sown/planted; the word Isiga means sowing.
 * ijuba or Kacungiramweru(October) is the weeding month,
 * Rwensenene is the month when grasshoppers are harvested.
 * Nyamiganura if a period of harvesting
 * Rwenkonzi – comes from enkonzikonzi, a type of grass used for brooms, Rwenkonzi is a place full of these grass plants
 * Nyamujuna – literally means savior, this month is when crops start to yield before harvesting begins hence meaning we have been saved
 * Kayaga – the windy month
 * Kukokooba – is to prepare the garden by removing grass, usually by burning it