How a Ugandan Princess was able to forgive the killers of her father, ’King Freddie’ of Buganda

Wednesday, October 12, 2011

How a Ugandan Princess was able to forgive the killers of her father, ’King Freddie’ of Buganda
Her husband has also forgiven the murderers of his own dad

By Dan Wooding
Founder of ASSIST Ministries

SEOUL, KOREA (ANS) — For many years, a Ugandan princess carried a heavy burden in her spirit. She found it impossible to forgive the killers of her late father, “King Freddie” of Buganda.

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Princess Jane with her husband, David,
pictured in Seoul
(Photo: Dan Wooding)

Princess Mpologoma Jane Nabanakulya now co-pastors a Manmin Church in Bethnal Green, London, and her father had the rather incredible name of Sir Edward Frederick William David Walugembe Mutebi Luwangula Mutesa ll, who was born on November 19, 1924 and was King (Kabaka) of the Kingdom of Buganda from November 22, 1939 until his suspicious death in exile in London on November 21, 1969.

“King Freddie,” as he was known in the Western press, was the thirty-fifth Kabaka (King) and as King he was also leader of his ethnic group and was the President of Uganda from 1963 to 1966 before being deposed in a coup and escaped to England where he remained for the rest of his life.

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‘King Freddie’

The King lived in a flat in Rotherhithe several miles east of the city center and was supposed to have died in 1969 from alcohol poisoning, yet even today skeptics believe he was assassinated by Milton Obote on the orders of his political opponent in Uganda.

His death was identified by the British police as suicide, but many believe it was an assassination and they claim that he was force-fed vodka by agents of the Obote regime.

The King was interviewed in his flat only a few hours before his death by the famous BBC journalist John Simpson, who found that he was sober and in good spirits. Simpson reported this to the police the following day on hearing of Mutesa’s death, although this line of inquiry was not pursued. Mutesa’s body was returned to Uganda in 1971 after the overthrow of Obote and given a state funeral at Kasubi Nabulagala.

Ironically, the new President who ordered the state funeral was Idi Amin, who as Army Commander had led the assault on Mutesa’s palace in 1966.

In Uganda Holocaust, a book I co-authored with Ray Barnett, we chronicled how Idi Amin soon turned into a monster and during his eight-year regime he and his thugs killed something like 500,000 Ugandans (including 300,000 Christians).

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Princess Jane speaking at her church

Among those who also fled into exile in England was Princess Jane, who now runs the Manmin — it means “all people” — Church in Bethnal Green, London, with her husband, David.

She told me about the anger that she had long harbored about her father’s death during a recent interview I conducted with her in Seoul, Korea, where she was attending the 29th anniversary of the Manmin Central Church in Seoul, which has grown to 100,000 members and has over 9,000 branch churches around the world.

She began the interview by telling me that she was born in Uganda shortly before its independence.

“My father was King for about ten years and was overthrown by his Prime Minister, Milton Obote,” she said. “He was then forced into exile to the United Kingdom, where he was murdered.”

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Worship at the anniversary in Seoul
(Photo: Dan Wooding)

When asked if she was angry about the way her family was treated, she replied, “Definitely, yes! But my life was changed by Jesus Christ.

“The death of my dad, who was poisoned, and the circumstances surrounding it, really broke my heart. But when I became born-again, it was then that I relied on the promises of God and that changed my life and I was able to forgive whoever killed him.

“I’m a happy woman now. I’ve forgiven whoever tortured my family. I no longer hold grudges from the past and I’m living a very, very happy life.”

While in exile in London, she met her husband David, whose father was also assassinated during the reign of Milton Obote, and had fled Uganda.

“We began our church in 2005 and we have a multi-cultural congregation in Bethnal Green, which is in East London,” Princess Jane continued.

I wondered if the people at the church realized that she was a Princess?

“Yes, they do,” she laughed.

So do they bow down in front of her?

“They sometimes give me a holy bow,” she smiled. “But really, we’re one in the Lord if we’re in the Church of Jesus Christ.”

How does she feel about Uganda these days?

“We’ve struggled hard since independence and hopefully maybe Uganda will get back into shape as now it’s got some peace,” she said.

 New Picture (5)

Reggier and Ronald Kray

I later talked with her charming husband, David, who revealed that his own father had been murdered during the rule of Obote.

“Like my wife, I have also been able to forgive the killers of my father through my faith in Jesus Christ,” he said. “Otherwise, it would be a heavy burden for me to carry.”

David then told me that the church meets next door to a pub in Bethnal Green that is deep in British folklore – the Blind Beggar. It was there that Ronald Kray, one of the infamous Kray Twins (the other was Reggie), shot dead George Cornell in front of customers in 1966 for calling him a “fat poof.”

“I have read a book about the Krays so I did know a little bit about this area where we now meet,” he said.

What an incredible story that this couple have to tell, and what a great illustration it is that the love of Christ can overcome everything that can come our way – even the murder of their fathers.

Note: I would like to thank Robin Frost for transcribing this interview.


www.assistnews.net/Stories/2011/s11100047.htm

Abalangira Neba Naalinnya ba bulabe!

Abalangira Nebanalinnya Ba Mulabe Oba Ba Buganda?

Ku bizibu Buganda byerimu, abantu bano tuyinza okwetaaga okubeyambula. Abaganda bafa bbo bano abalangirra nebannalinnya bali mu kukayanira bya kufuna? Babadde basubira ki? Nti Buganda enekaaba nga bbo bokka bebaseka nokwesiima? Ffe twetaaga Kabaka waffe yekka, oba tebagala kubeera mu biti byaabwe nga balwanirira eddembe lya Buganda yonna naffe tujja kubayisa nga abalabe ba Buganda.Ki ekitabudde Abalangira?
Bya Musasi waffe
Sunday, 07 March 2010
Omusango Kabaka gwe yawawaabira Gavumenti okwewang’amya ku ttaka ly’e Kigo era ng’ayagala emusasule obuwumbi 18 n’obukadde 795, gulabise okukaluba Omulangira David Ssimbwa ne Nnaalinya Edith Nabweteme bwe basabye kkooti baguyingizibwemu kuba bakwatibwako ng’abaana ba Ssekabaka Daudi Chwa.Kino kizze mu kiseera Gavumenti w’ebadde etwaliddeyo okwewozaako kwayo mu kkooti ku nsonga eno ng’egamba nti ettaka eryo (Kigo) eribaddeko ebbanga ddene nga tewali bbaluwa yonna egiragira kulivaako ekiraga nti Kabaka yagikkiriza okulibeerako n’olwekyo tebalina kumuwa ssente z’asaba.Omuntu yeebuuza nti mu kiseera kino olulyo Olulangira we lwandibeeredde obumu ate kiki ekituusizza Omulangira Ssimbwa ne Nnaalinya ku lwa bannaabwe abalala nga bwe kyalagiddwa mu kusaba kwabwe eri kkooti okwekiika mu musango Kabaka gwe yawawaabira gavumenti?

Ensonga z’obutakkaanya mu lulyo Olulangira zaasinga kweyoleka mu biseera by’amatikkira ga Kabaka mu 1993 bwe waavaayo amaloboozi mu lulyo Olulangira agaali gagamba nti waaliwo abalangira abaali abatuufu okulya eng’oma.

Ensonga zino zaamulungulwa abataka abamanyi ensonga abannyonnyola nti Mutebi yali taliiko kabuuza kuba bwe yabikka akabugo ku njole ya Ssekabaka Muteesa e Bamunaanika.

Okulonda kwa bonna okwa 1996 bwe kwatuuka, abalangira beetemamu, Nnaalinya Ndagire bwe yeegatta n’abalangira Ssekamaanya ne Ssimbwa mu kiseera kino eyali omubaka wa Uganda ebweru ne bakubira Museveni kampeyini.

Mu kiseera kye kimu, abakungu abamu abaakulemberwa Duncan Kafeero ne Robert Ssebunya (mu kiseera kino omuwabuzi wa pulezidenti Museveni ku nsonga za Buganda) baali bavuddeyo ne balaga nti bawagira Dr. Paul Kawanga Semogerere owa DP nti era ne Mmengo gwe yalinga gw’eri emabega.

Kyokka Mmengo yavaayo n’eraga nti teyalina gw’ewagira (ku Semogerere ne Museveni).

Okuva olwo, buli nsonga ebaddewo wakati wa Mmengo ne gavumenti, abalangira (Ssimbwa ne banne) babeera ku ludda lwa gavumenti.

Waliwo ensonga nnyingi ezitagonjoolwanga mu lulyo Olulangira:

Okugeza, oludda lwa Banakabiri ne Ssimbwa bagamba bandibadde bateekebwako omutemwa okubalabirira okuva e Mmengo.
Ekirala nti bandibadde n’eddoboozi ku buli kisalibwawo ku Bwakabaka.

Ekyokusatu balowooza nti Kabaka yandibadde avunaanyizibwa ku ttaka lyokka erya mayiro 350 ery’Obwakabaka, eddala lyonna bandibadde baliwoozaako.

Omulangira ssimbwa ne bannaalinnya bagamba nti ettaka okuli ekkomera ly’ekigo lyali lya kitaabwe Daudi Chwa nti mmengo ekyapa ky’ettaka yakifuna mu bukyamu era ng’abaana ba Chwa tebasobola kukkiriza kulekebwa bbali ku nsonga zikwata ku ttaka lino.

Mu kiseera kino nga Buganda eri mu mbeera eteri nnyangu omuntu yandisuubidde ab’olulyo olulangira okuba obumu kyokka kino si bwekiri. Okwebuuza kuli nti kiki ddala ekitabudde Abalangira ne bannalinnya.

Bannaalinnya ba Buganda gye buvuddeko baalinya mu kyoto nga bawakanya ekitongole kya Buganda Land Board okutunda ettaka lyabwe ery’obwannannyini kitaabwe Ssekabaka Daudi Chwa lye yabalekera ate n’obwakabaka ne bubasuulawo kati beerya enkuta.

Baategeeza Bukedde nti, ettaka lyabwe Buganda land Board yalezza ku Block 273 Poloti (1-Masajja-Sserinnyabbi) ery’oku Piida e Namasuba ku lw’e Ntebe nti lyakusibwa ekyapa ne litundibwa nga bo (Bannalinnya) tebategeezeddwako.

Bannalinnya bategeeza nti ettaka lyabwe lyali ddene nga ligatta ebyalo: Najjanankumbi, Masajja, Lufuka, Namasuba, Zzana, Ndejje, Busaabala, Kibira Zooni, Kyamula, Salaama, Munyonyo, Buziga ku no nga kwogatta n’erye Kigo n’ebyalo ebirala lyonna balyezza ne balitunda, so ng’akatundu akabadde kasigaddewo ku piida nako baakatunze.

Bannalinnya era baategeeza Bukedde nti baasisinkana Kabaka mu lukiiko olwetabibwamu Bannalinnya , Abambejja n’Abalangira bokka mu Twekobe nga June, 27, 2009 ne bamubuulira ebibaluma omuli ettaka lyabwe ery’obwannannyini kitaabwe Chwa lye yabalekera. Ku lunaku olwo Ssaabasajja yabazzaamu amaanyi n’abagamba nti, yateekawo olukiiko lwa Buganda Land Board okukuuma n’okulabirira ettaka lyonna erya Buganda sso si kulitunda.

Era yasaba abaana ba Chwa bateekewo akakiiko kaddemu kasengejje ebintu gavumenti bye yazza.
Baagasseeko nti Mengo terina kyebalabiriramu, obulwadde bubalumira mu mayumba nga tebalina bujjanjabi bwonna.
Wabula ku nsonga eyo, Katikkiro J.B Walusimbi yasaba bannalinnya okuleeta bwino akwata ku ttaka eryo mu ofiisi ye amutunuulire ageraageranye alabe ani nnannyini ttaka omutuufu.

Ye Minisita avunaanyizibwa ku ttaka n’ebizimbe e Mmengo Kiyimba Kaggwa gye buvuddeko yagamba nti waliwo abantu ababuuzaabuza Bannaalinya ba Ssekabaka Daudi Chwa ku nsonga z’ettaka.

Agattako nti waliwo abantu abalina ebigendererwa ebyabwe abapikiriza Bannaalinya okutwala ensonga z’ettaka mu kkooti.
Okunoonyereza kwe yakola ku ttaka lyonna kwazuula nti ettaka lino teryali lya Ssakabaka Daudi Chwa ng’omuntu wabula lya Bwakabaka.

Minisita Kaggwa era agamba nti ebiwandiiko ebikwata ku ttaka lyonna gyebiri mu kitongole ky’eby’ettaka mu ggwanga ng’oyo alimu akakunkuna wa ddembe okugendayo abyetegereze era nti ofiisi ye ekyali nzigule eri Bannaliinya ayongere okubatangaaza ku nsonga z’ettaka.

Wabula ye Omulangira ssimbwa era yeemulugunyiza ku Mmengo obutavaayo kutegeeza Buganda mbeera gy’alimu ey’obulwadde obumumazizza ku kitanda e Buyindi emyezi munaana. Era yeemulugunya olwa leediyo ya CBS okumuvuma, nga Mmengo esirise.

Abaana b’engoma era beemulugunya ku bakungu ba Kabaka abakola mu kitongole kya Buganda land Board abazze mu kwekkusa bokka era bangi bagaggawadde olw’okutunda ettaka lya kitaabwe kyokka bbo nga beerya nkuta.

Enjawukana mu Lulyo

agakagwawo

Buganda

Ssimbwa alaajanidde Mmengo ku by’Abalangira

OMULANGIRA omukulu mu Buganda, David Alexander Ssimbwa avuddeyo n’agamba nti wasaanidde wabeerewo ekikolebwa mu bwangu olw’obutakkaanya obw’amaanyi obuliwo mu lulyo olulangira, ekiyinza okuvaako Obwakabaka okufuna ekizibu.

‘Bannange ebintu mubiraba ng’ebiri obulungi naye olulyo olulangira ensimbuko y’Obwakabaka lutaaguse ebitagambika era kyeraliikiriza’, Ssimbwa bwe yategeezezza aba Bukedde be yasisinkanye mu makaage e Kabowa okumpi ne Kampala.

Ssimbwa yagambye nti ekisinze okuleeta obutakkaanya mu baana b’engoma, y’embeera embi gye balimu nga balinga emmombooze mu Bwakabaka tewali abafaako, Kabaka yabeggyako dda ne bwe bakola batya okumulaba tebakkirizibwa.

Agamba nti kyandibadde kituufu Mmengo ebeeko ensawo entonotono gy’essaawo okuyamba abaana b’engoma ng’ ensimbi eziteekebwa mu nsawo eno ziva kwezo ezisoloozebwa okuva mu ttaka lya mayiro 350 ery’olusuku lwa Kabaka.

Ssimbwa agamba nti mu kiseera kino Abalangira n’Abambejja naddala abaana ba Muteesa bali mu mbeera mbi nnyo nga Kabaka talina kyakoze kubayamba era bino bye byavaamu okumutwala mu kkooti (Kabaka) ne bamuwawaabira ku bwannannyini bw’ettaka lya mayiro 350 lye balowooza nti lisaanidde liyambe olulyo Olulangira naddala abaana b’engoma bonna.

Yagambye nti okumanya nti Abalangira n’abambejja kati baafuuka ekitagasa, abamu ku bakulembeze e Mmengo batuuka n’okubavuma n’okubakola ebikolwa ebirala byonna ebibayisaamu amaaso ne batuuka n’okulowooza nti waliwo abatuma.

Omulangira Ssimbwa yagambye nti Kabaka nti y’avunaanyizibwa ku kutereeza olulyo Olulangira ng’ayita mu kubasisinkana buli ludda lutereeze bye lusobezza .

Wabula omuwabuzi wa gavumenti ya Kabaka ku by’amateeka,  Apollo Makubuya, yayanukudde Omulangira Ssimbwa n’agamba nti ye n’ab’ekiwayi kye bwe baba baagala wabeerewo enteeseganya, bateekeddwa kumala kwetondera Kabaka olw’ebikolwa eby’obujoozi bye bazze bakola.

Makubuya yawadde ekyokulabirako nti abantu bano baagenda ne bawamba Amasiro ne bagezaako okulumba Olubiri lwe Mmengo, nga kati baatwala ne Kabaka mu kkooti nga bamuvunaana olw’ettaka lya mayiro 350!

Yalumirizza Abalangira n’abambejja bano nti balina ebigendererwa byabwe n’agattako nti Mmengo terina buvunaanyizibwa ku bya nsonga za lulyo Lulangira kyokka nakiggumiza nti tewayinza kubeerawo nteeseganya nga batwala Kabaka mu kkooti ne bamuwawaabira basooke baggyeyo emisango ensonga zaabwe zirabike nti ziyinza okutunulwamu.

Ettaka lya Balangira

Mmengo erina okutuddiza ettaka lyaffe- abaana ba Ch
wa
Bya Angel Lubowa ne Anthony Ssempereza
Monday, 21 June 2010 15:15
Nalinnya Nakabiri n’omulangira Ssimbwa mu lukiiko.
ABALANGIRA n’abambejja abava mu Ssekabaka Daudi Chw
a abaludde nga
beemulugunya ku Mmengo n’ekitongole kya Buganda Lan
d Board [BLB] okulemera
ettaka lya kitaabwe baatuuzizza olukiiko olw’enjaw
ulo ne bayisa ebiteeso ettaka
libaddizibwe mu bwangu.
Mu lukiiko luno olwatudde mu maka g’Omulangira Davi
d Ssimbwa 75, e Kabowa ku
Lwomukaaga, Abalangira
n’Abambejja
baategeezezza bazzukulu
baabwe nti ensonga eno
baamaze dda
n’okujanjulira pulezidenti
Museveni bwe
baamusisinkanye mu
makaage e Ntebe wiiki
ewedde nga bagamba nti
bakooye
okubuzaabuzibwa.
“Twamutegeezezza
(Museveni) nti bwe yali
azzaawo Obwakabaka mu 1993, ebintu bya Buganda byon
na ebyali mu
gavumenti yabizza Mmengo nga tayawuddemu ebimu ebya
li eby’obwannannyini
ng’ebya Chwa,” omu ku beetabye mu lukiiko bwe yate
geezezza.
Lwetabiddwaamu Aba-mbejja Elizabeth Nakabiri 84, Ed
ith Nabweteme 91,
Beatrice Muggale 78, abamu ku baana ne bazzukulu ba
abwe ssaako Abambejja
aba Ssekabaka Muteesa II okwabadde Sarah Kagere ne
Diana Teyeggala.
Lwatudde mu kyama oluvannyuma lwa Katikkiro J.B Wal
usimbi okuweereza
ebbaluwa ng’abategeeza baleme kulutuuza kuba ensong
a zaabwe zaabadde
zikolwako era ng’ebimu ku byabadde bisuubirwa okuva
amu byabadde biyinza okutegeerebwa obulala. Wabula baagenze mu maaso nal wo nga bagamba bye
baabadde bateesaako byabadde bya nda ya Chwa ebiri ebweru wa Walusimbi. Bino biddiridde Ssimbwa ne banne okuwandiikira Mme
ngo ne BLB ku nsonga z’ettaka lya Ssekabaka Chwa ery’obwannannyini, Katikkiro Ying .J.B Walusimbi n’abaanukula mu buwandiike ng’alagira BLB okubawa yiika 100 eziri mu bitundu
bya Buganda ebitali bimu. Abaana ba Chwa bagamba nt
i ettaka lino
bakyalemeddwa okulifuna olwa ofiisi ekola ku nsonga
z’abafu okubeekikamu
ng’ebassaako obukwakkulizo ekyabawalirizza ensonga
okuzitwala ewa
Museveni.
“Tewali nsonga lwaki ab’ofiisi y’ensonga z’abafu ba
tutuma okuleeta abazzukulu
ba kitaffe Chwa ng’ate ffe abaana weetuli. Oyo tumu
twala nga kiremya
omugenderere nga waliwo abaagala okusigala nga baga
nyulwa mu ttaka lino,”
Omumbejja omu bwe yacwacwanye. Kabaka Mutebi y’omu
ku bazzukulu ba
Chwa.
Kyasaliddwawo nti Ssimbwa, Nabweteme ne Nakabiri ba
kwasibwe obuyinza
okulabirira eby’obugagga n’ettaka lya kitaabwe Chwa
. Pulezidenti yabasuubizza
okwetegereza ensonga zaabwe.
iew=article&id=25138:mmengo-
erina-okutuddiza-ettaka-lyaffe-abaana-ba-chwa&catid
=39:mengo&Itemid=578

Names of Royal Members

Baleke, Bbengo, Bamweyana, Ccwa, Galuleeba, Ggolooba, Ggomotoka, Googombe, Geeserwa, JJemba, Jjuma, Jjuuko, Jjunju, Kalema, Kalemeera, Kanaakulya, Kaasabbanda, Kagulu, Kateregga, Kawuuwa, Kawagga, Kateebe, Kattakkesu, Kaviiri, Kakungulu, Kajumba, Kamaanya, Kaliro, Kanaakulya, Kayemba, Kayima, Kayiso, Kayiza, Kayondo, Kazibwe, Kikulwe, Kikanja, Kijjojjo, Kiggala, Kigoye, Kibooli, Kikumbi, Kikunta, Kimbugwe, Kimera, Kiweewa, Kiwala, Kyabayinze, Lubambula, Lumaama, Lumansi, Luyenje, Lumweno, Lukanga, Lukongwa, Luswata, Lutimba, Mawanda, Mayinja, Mayumba, Maganda, Madangu, Mujiggwa, Mwenge, Kiribata, Kyekaka, Kiyimba, Kyabaggu, Mbogo, Mpiima, Mulondo, Mutebi, Muteesa, Nakibinge, Seninde, Ssegamwenge, Ssekamaanya, Ssefuuwa, Ssekoolya, Ssemakookiro, Sseemalume, Ssimbwa, Ssuuna, Tebandeke, Ttembo, Walugembe, Wampamba, Ssezaalunnyo, Wakayima, Wassajja, Wango, Zigulu, Zzimbe.
Popular names for women:
Batenga, Batanda, Kagere, Kittengo, Kyomubi, Lugyayo, Lulaba, Luwedde, Lwantale, Mazzi, Mpologoma, Muggale, Nabadda, Nabisaalu, Nabiwemba, Nabweteme, Naccwa, Nnaluwembe, Nakabiri, Nakalema, Nakamaanya, Nakampi, Nakayenga, Nakimbugwe, Nakuyita, Nakiggala, Namaalwa, Namikka, Nanjobe, Nassiwa, Nassolo, Ndagire (ab’enjaza balituuma), Ndege, Nkinzi, Tajuuba, Semalabe, Tuttekubano, Nnabaloga, Nattu, Ntaleyeebweera, Nazibanja, Nnamukaabya, Zalwango, Zansanze, Zzawedde.

Learn more at;- http://amannya.com/abalangira.aspx

Abalangira mu Buganda

SANYO DIGITAL CAMERA

Olulyo olulangira

It is a common misconception that the Kabaka (king) of Buganda takes his clan from his mother. Some go as far as saying that Buganda’s royal family was matrilineal. Both of these assertions are not true. The Kabaka has his own clan which is called the royal clan “Olulyo Olulangira”. Members of this clan are referred to as abalangira for males and abambejja for females. The misconception arose in part because the royal clan has no totem which is something that all other Baganda clans have. However, the totem should not be confused with the clan. The totem is just a symbol but the clan is a matter of genealogy. The royal clan has its own genealogy traced along the patrilineal line, extending all the way back to Kintu.

Another reason for the misconception may be that Kings used to love their mothers and maternal relatives more than their own brothers or other paternal relatives. This is in sharp contrast to the practice in other clans. The explanation for this anomaly is as follows:

A king’s brother or cousin from the paternal line is eligible for succession to the throne and thus poses a threat to the reigning monarch. Indeed succession wars were a frequent feature of the Buganda dynasty. When one of the king’s wives gave birth to a son who succeeded to the throne, her clan would get many favors from the new king to ensure the clan’s loyalty in case of a fight with other putative contenders. But the king did not join that clan. Indeed the Kiganda saying “Ebukojja teva wa lubu lwo” (translation “maternal relatives are not brothers”) applied to the king also. The unusual attachment of the royals to their mothers’ clans is thought to be due to the fact that they provided a ready source of military support in case of a succession war. They could also be used to ‘hide’ a defeated contender. Other members of the royal clan could not be counted upon as much because they all had their own ambitions. In fact in the past, all male offspring of the king were kept in prison, under the guard of the Kasujju (one of the chiefs). The exception to this was Kiweewa, the title given to the king’s first son, because traditionally he was not eligible for the kingship. (The Kiweewa who took the throne in 1888 is said to have done so only reluctantly, and he reigned for just a few months). There are also examples of newly installed kings trying to kill off their male siblings. Mutesa I is known to have done so, as did Kalema.

Another misconception following from the first is that the kingship used to rotate between the different clans. The theory is that since the king took his mother’s clan but could not take a wife from that same clan, his offspring would be by women of other clans. Each clan had a chance to present wives to the king and potentially get royal offspring. Ostensibly, those offspring would belong to their mothers’ clans and this ensured that the throne would go to another clan on the next succession. This so called chance for all clans to be able to provide wives to the king, is in fact no different from the chance that any other clan may have of marrying into other clans. The reality is that the king had a free choice as to who his wives would be (of course within the bounds of cultural constraints). The fact that the wives of the kings came from various clans was simply a result of the exogamous culture, rather than some elaborate form of power sharing scheme.

Unfortunately, the late king Mutesa II helped perpetuate this error when in his book “Desecration of my Kingdom” he claimed that he was of the Nte clan. Consideration of the following issues would lead us to conclude that the late king indeed made an error in his claim.

  • The names of the Nte clan include Kakooza, Kaweesi, Ssemanda and others that are listed in relevant sources. Not a single one of Mutesa’s children was given a name from the Nte clan but rather they were all given names from the ROYAL clan.
  • If Mutesa was of the Nte clan, then one of two things would follow. Either he would become answerable to Katongole, the head of the Nte clan or Mutesa himself would have to become the head of the Nte clan. In Buganda, nobody is supposed to be above the king so there is no way Mutesa would make himself answerable to Katongole. The only alternative that leaves is that he would be the head of the Nte clan. But we know for a fact that he was not head of the Nte clan. The relationship between Katongole and Mutesa II was the same as that between any other clan head and the king.
  • We know for a fact that the Kabaka is the head of the royal clan and he delegates his authority in this regard to the Ssabalangira who is the head of the princes and governs the day to day affairs of the clan while the king is occupied by affairs of state. So if there were no royal clan, why would there be the office of Ssabalangira and what would its function be? The “princes and princesses” would have been absorbed into the clans of their mothers after all!
  • Among the most important cultural functions of clan leaders is presiding over the various funerary rites and the installation of heirs to a deceased person. For a person’s funerary rites to be presided over by someone who is not of their clan would be among the most serious taboos in the Kiganda culture. As the saying goes: “Gabunga tasumika mwa Ndugwa”. We know for a fact that when a prince or princess dies, the funerary rites are not presided over by members of the deceased person’s mother’s clan – a clear indication if more is needed that they are not considered to be members of their mothers’ clans.

Another argument that has been used to buttress this theory is the similarity of the kings’ names to those of their mothers. This gives the impression that the kings took names from their mothers’ clans (and hence the supposition that they were members of those clans). Again, this argument is based on a misunderstanding. The following examples will clarify the point.

  • Nababinge of the Mmamba clan was the mother of king Nakibinge. The argument from is this that the king took a name from the mother’s clan. But this is not true. The king was careful to modify the name before assuming it. Checking the list of names from the Mmamba clan reveals that they have Nababinge for girls and Kibinge for boys. On the other hand, Nakibinge is not included in the names of the Mmamba clan. The king assumed the modified name, which then became a royal name that is not used in other clans.
  • Nassuuna also of the Mmamba clan was the mother of king Ssuuna I. However the Mmamba clan does not use the name Ssuuna, although they still use Nassuuna for girls. Ssuuna is now a name in the royal clan.
  • Najjemba of Ngonge clan was the mother of king Jjemba. In this case you will see that the name Jjemba is not used in the Ngonge clan. Instead, they have Najjemba for girls and Sejjemba for boys. Jjemba is now a royal name although derived from the name of a commoner.

The fact that kings assumed names very similar to those of their mothers, is simply a reflection of the love that they had for their maternal relatives, for reasons detailed before. This practice can be compared to the Kiganda custom of “kubbula” where the name of a favored relative is given to a child. The name given in the “kubbula” can be from either side of one’s family. But if it happens to be from the maternal side, this did not make a person change his or her clan. The clan is a matter of genealogy.

The genealogy of Buganda’s kings clearly traces the ancestry of the kings through the paternal line, not the maternal line! In other words, becoming king depends on who your father is, not who your mother is. The inescapable conclusion from the above is that the royals do indeed have their own clan and that the royal lineage is not matrilineal.

The most authoritative source on this controversy is the late Michael B. Nsimbi who explained the issues most clearly in his “Amannya Amaganda n’Ennono Zaago”. Nsimbi’s credentials regarding the clan histories and naming conventions are universally recognised.


The Role of the King’s Mother

Because of the extraordinary feat and unusual good luck of giving birth to a king, the Namasole (the formal title for the king’s mother) was afforded very high respect and honor throughout the kingdom. The Namasole was given a palace of her own to live in and various chiefs to serve her. In fact the head of her chiefs was also called a katikkiro. This should not be confused with the king’s katikkiro who headed the kingdom’s government. Despite her numerous previledges however, the Namasole had no formal role in the governance of the kingdom. In fact since Kimera’s time to that of Ssuuna II, the Namasole was not allowed to even set eyes on her son who had acceeded to the throne. One of the Namasole’s brothers, given the title Masimbi would go to visit the king on Namasole’s behalf and return with news of the king’s health etc..

An interesting point here is that whenever Masimbi went to visit the king, he would carry a shield and two spears. This was supposed to symbolize Masimbi’s readiness (and hence the readiness of all the king’s maternal relatives) to fight in defense of their “son” if need be to ensure that he retains the throne. Another of the Namasole’s brothers, given the title Ssaabaganzi had the responsibility of consulting traditional doctors and oracles in all matters concerning the king’s health to help ensure his continued well-being. The need for this is not evident since the Kabaka had his own doctors but he did it nonetheless.

The Namasole together with 9 of her sisters and 9 of her brothers formed a team that was called “Bannakazadde ba Kabaka”. They used to be scattered in various parts of the kingdom and served as listening posts to try and forestall any plots on parts of civil chiefs to rebel against the king, or worse still any attempts by a prince to dethrone the king. (The backbone of an Internal Security Organization :-)).

Finally, the Namasole was not allowed to remarry. The theory was that they did not want the king to have to call another man (especially not a commoner!) his Daddy since one can ascend to the throne only when one’s Daddy is dead. Also they did not want the king to have brothers who were not of the royal lineage which would tend to confuse future successions. Hence the saying “Kabaka taddwaako mukopi” – meaning that the king cannot have a commoner for a sibling. Mutesa II was the first king to dispense with this custom when he gave permission for his mother to remarry. Even then, this led to considerable uproar in the kingdom. To quel this, the official duties of the Namasole were transferred from Lady Namaganda to her older sister, Perepetwa Nnaabaweesi.

Abalangira abe Sanje

Abalangira abe Kibulala

Muteesa II

Last Will of King Muteesa II

Mutesa IIiiii

This is the official translation of Ssekabaka Edward Mutesa’s will, approved by Mayanja Nkangi (then Katikkiro), as a true translation and authenticated by Andrew Frederick Mpanga on March 3, 1970 in London:

  • I, Edward Frederick William David Walugembe Mutebi Luwangula Mutesa II of MMENGO, P.O.Box 58, KAMPALA. This is my Will, which I am making in the event of my demise when the Lord pleases to take me away from this world.

  • My children. The following are my natural children, sons and daughters:-

    1. Ronald Frederick Muwenda Mutebi (the son of Omuzaana Kabejja).
    2. Dorothy Namukabya Nassolo.
    3. Anne Sarah Kagere.
    4. Suna (who lives in Mr. Augustine M. Bakaluba’s home).
    5. Ndawula (the son of the late Muzaana Nalwoga).
    6. Catherine Nabaloga
    7. Mukarukidi (who lives in Toro).
    8. Masamba (who lives with the Namasole at Namulesa).
    9. Goloba (who lives at Mr. Blasio K.Kavuma’s)

  • MY HEIR. My child No.1. Ronald Frederick Muwenda Mutebi is my heir whom I have chosen to succeed me (to succeed to my Mutuba).

  • Succession to the Kabakaship. On the matter of the election of the Kabaka or the successor to the Kabakaship. This is well known that he is elected by the Lukiiko, he is that Prince chosen by the majority of the members of the Lukiiko, however, in this MY WILL I feel that I must indicate my opinion to my people.

    The Princes enumerated in the following order should be considered first for election:-

    (i) My heir Ronald Frederick Muwenda Mutebi. As I have not got a son born within wedlock, my said heir should be considered first of all for succession to the Kabakaship.
    (ii) Or – one of my children the brothers of that Prince No.1 above.
    (iii) Or – my younger brother Henry H. Kimera

  • The Election of the Kabaka. As I have already pointed out in the foregoing, I leave this matter to the people (the Lukiiko representing the people) to elect from among those I have already mentioned above.

  • MY property. All my property, and its distribution among my children and some other members of my family, are listed in a schedule attached to this Will.

  • Trustees: The following are the Trustees whom I have chosen and hereby empower to deal with my children’s affairs:-

    1. The Namasole
    2. The Nalinya Mary Nakamanya
    3. Owek Mikaeri Kintu
    4. Omw. A.R.Lule

    It must be understood that if one of the Trustees mentioned above dies the remaining three shall meet and choose another person to fill the vacancy caused by that death; and the person chosen shall first of all be introduced to the Katikkiro, the Ministers and the Regents, after which introductions the person will act as one of the Trustees.

    AND if the Trustees find any difficulty in the execution of their duties they shall bring that difficulty to the notice of the Katikkiro in office for the time being for his advice and decision, for according to the Kiganda customs and traditions, The Katikkiro is charged with the welfare of this country’s Princes and Princesses of the Mugaguzo.

  • Regents: As the custom is the matter of the election of Regents before a young Kabaka comes of age, that matter is within the competence of the Lukiko; but if my No.1 heir Prince Ronald Frederick Muwenda Mutebi, is elected to be the next Kabaka whereby his mother becomes the Namasole, then the Namasole must be elected as one of the Regents.

  • I have signed this MY WILL and approved of same while in complete possession of my faculties and in good health, today 6th August 1956, before my Trusted Witnesess who were present and saw me put my signature to this Will.

I, Edward Frederick Wm. Mutebi Mutesa.

WE THE WITNESESS PRESENT:-

  1. I.T.M Sewanyana.

  2. Musa K.Parma Ntanda

  3. Robert H.Ntambi Mukasa.

I the undersigned Andrew Frederick Mpanga of 37 Elgin Crescent London W.11 hereby certify that the above is a true and accurate translation from the Luganda language into the English language of the Will of His Highness the Late Sir Edward Frederick William David Walugembe Mutebi Luwangula Mutesa II, K.B.E.; Kabaka of Buganda.

Dated March 3, 1970 (Signature appended)

Olulyo Olulangira Olwa Buganda