User talk:Masebba

About Naanghirisa Naanghirisa is a Nyole word, also, drawn from the Lunyole proverb “Naanghirisa ahira naliweene’’ (i.e. one by one makes a bundle). This is the philosophy behind Naanghirisa. The implication behind this philosophy is that, through the concerted efforts of this association and by encouraging each of them to contribute towards this call, in the end, the Talejans can/will be able to contribute to the development of Butaleja. The end result will be a ‘bundle’-development of Bunyole. The formation of the association was moved by the sorry state in which most issues of public importance like Education standards, Health, the Environment etc were.

Naanghirisa was founded by mainly Kampala-based people of Butaleja who started out as a Facebook group. After long and wide-ranging discussions, the group was moved by the need to develop their home district and went on to Register an Association as a vehicle for organized development initiatives.

The journey started in 2016 when a group of individuals from Butaleja District in Eastern Uganda came together to try and work towards uplifting the standards of the district residents. Many of them are professionals who carry on their business outside the district and the country of Uganda.

The association was officially registered as a company limited by guarantee on November 2, 2017, after the initial efforts from April 2016 did not succeed. This was later followed by registration as a Community Based Organization at the district…..(date). This association is governed and guided by its constitution which spells out the direction/objectives and management.

A strictly non-political social enterprise, Naanghirisa is a charity fully registered by the government with a goal to contribute to the social development of Butaleja through mobilizing Bataleja and Friends of Butaleja (FoB) to rally resources to implement development projects in our beloved district. The Association partners with the district to support development initiatives.

The focus is on being non-political change agents working together to empower people from Butaleja district economically as well as acting as a platform for stronger cultural

Visit the home page for more information about Naanghirisa

OLUHWE
Oluhwe/Ekwe is a Lunyole word, commonly used in conversations. In most cases, it is used loosely or in rather not serious implications and applications. Ekwe is the habit of making secret plans to do something forbidden by rules, law or custom, which is intended to cause harm to someone's interests, reputation or life. Like a coin, there are two sides to ekwe; the positive and the negative.

To start with, is the negative - the malicious and unjustified harming aimed at reversing the progress of an individual or process. This is very common in situations of competing interests. It may involve a deliberate attempt to destroy someone's reputation, especially by criticising them in an unfair and dishonest way when they are not present, hoping to gain favour from the person listening.

An example may be like in the hypothetical case of Hamba going to Mugaba, boss of Mugoya and starts badmouthing Mugoya with the hope of taking over his position as assistant to Mugaba. Or it may involve four people: Nanju, in position of authority, who happens to have a very close confidant in Mutungha. Mutungha, a friend to Hamya, introduces him to Nanju. Then, mutual friends to Mutungha and Hamya, for some reason, start going to Hamya to secretly ask for favours from Nanju behind Mutungha's back, weakening his relation with Nanju. It is not uncommon to hear complaints of ekwe in such relationships - people trying to outdo each other in competing for favours from some authority.

Some other common cases are in commerce where a trader undercuts his/her prices in order to sell a product more cheaply than a neighbour. This trader may be accused of ekwe by the neighbour for this, action.

Oluhwe/Ekwe of a kind involving character assassination are common in politics. They are an illogical and destructive tool utilised by almost every actor in the field of politics in order to have an edge over a competitor. It is the deliberate, malicious, unjustified and sustained effort to damage the reputation or credibility of the opponent, slandering the person usually with the intention of destroying public confidence in him or her.

Not all players apply ekwe, but there are individuals sometimes consumed by malicious envy and destructive tendencies, who relish in the practice, oiling their own egos by pulling other people down. They fabricate lies, allegations and indulge in senseless gossip as their most effective tools of use in character assassination; thus, smearing others with filth. What people usually talk about here in jokes, is reality in our everyday activities; the reason we are not making progress in many of our endeavours. There are common sayings in Lunyole you may wish to reflect on: 1. Omunyole sigeenda yowashye esaale esodi, 2. Pandanghi ya Munyole, 3. Ganyole galya gabinda, 4. Anahunyiyira ogwomutwe wesi omunyiyira ogwe hibonje; mwafanana esyololo.

This now brings me to the second form of ekwe practiced in self-defence: - secret measures put in place by an individual to avoid being brought down by a malicious opponent in a competition, which can be loosely described as immunisation - ohwehinga. It can be equated to counterterrorism measures undertaken by a person to forestall ekwe of his adversaries: obstruct anticipated action by taking advance measures. It may be justified. In light of the aforesaid, it is wise to avoid making hurried conclusions due to what others say about someone. A mistake one should never make in life, is to allow oneself to be enlisted by another, to have intense feelings of dislike for somebody else who hasn't wronged him.

One of the things that prevent us from progress eBunyole eyo, is always bringing up past prejudices and sentiments, and perpetuating them into present relationships - inheriting from past generations things that we really do not understand. Reconciliation is not a sign of weakness.

Written by Weyre S. Hibinga Masebba (talk) 20:08, 7 May 2022 (UTC)

SENKULU LYADDA NDOBOLI 1st FROM 1820_1905
He was the son of Great Wakida Mulalaka of Namukaleke, Kadama sub county in Kibuku district Uganda. His birthdate is still uncertain, however history asserts that He became the Senkulu of Bukedi after the death of his father in early 1820 when he was about 20-24 years of age. During his reign, Senkulu Lyadda Ndoboli 1st fought untiredlessly to expand his territory from Gogonyo upto Majanji, He had his good defensive royal guards by the likes of; Kawu "Byaaki" and Kajebe " Kinnabala" and etc who helped him to expand the geographical territory of Bukedi. And after winning all those wrangles in his territory, his subjects later adopted the slogan of greeting "of Emyeyayo gya Lyadda" literally meaning it's the peace and liberty of Lyadda. By 1903, Semei Kakungulu Lwakirenzi, the British colonial collaborator visited Ndoboli Lyadda at his palace in Namukaleke, Kadama where they had named it "Muchizungu" and this was because the Whites used to visit the palace of Lyadda. And Kakungulu donated a riffle to Lyadda Ndoboli 1st as a gift and in turn the Senkulu Lyadda awarded Kakungulu the piece of land, and Semei Kakungulu started planting mvule trees along different roads in Bukedi. Masebba (talk) 20:40, 7 May 2022 (UTC)

Balomi Clan of Bunyole, Butaleja
According to legend, Abalomi are part of a group of Abanyole who claim to have come from Bumbo in the direction of Masaba in Bugisu ten generations ago, about 1640, by rough interpolation. They claim to have briefly camped in present-day Busitema area; moved to Bulugui, then Sango; crossed to Buwesa and to Budumba; meandered to Nahibira in Bugalo and Namadumwe of Bingo in Nawanjofu. From here, others, crossed river Manafa to Bugwere. In Buwesa, they established a settlement of Abalomi Bahaha and in Budumba there is another of Abalomi Balega. There are also settlements of Abalomi in Doho and Budiba in Mazimasa; and Kang'alaba in Himutu sub-county. Another group will be found in Kachonga Bufuja town council.

Abalomi group in Kang'alaba says that their ancestor (greatest grandfather) who came from Masaba, and is responsible for their existence, was Wanyama. Therefore, Wanyama is a common name in Bulomi families here in Kang'alaba. From historical information on recent movements, the group here has its origins in Bingo where a man called Higenyi moved from to follow his sister married to a Muluho man called Maboni settled in present-day Doho area in Mazimasa. Masebba (talk) 12:11, 10 May 2024 (UTC)