Uganda, a country rich in cultural diversity, has over 50 ethnic groups, each with its own cultural institution. These institutions have long served as custodians of Uganda’s cultural heritage, fostering identity, social unity, and traditional leadership.
However, in recent years, several cultural institutions have been plagued by confusion, as evidenced by leadership disagreements, political interference, and dwindling cultural authority.
Kingdoms, chiefdoms, and clans are cultural institutions in Uganda that predate colonialism and have played an important role in community organization.
Prior to colonial rule, these institutions, particularly kingdoms such as Buganda, Bunyoro, and Toro, wielded significant political, economic, and social power.
During the colonial period, these structures were preserved but modified to meet the administrative needs of the British, who used them to control local populations.
After Uganda gained independence in 1962, the role of cultural institutions became contentious, particularly during the regime of Milton Obote, who abolished kingdoms in 1967 in an attempt to centralize power.
It was not until 1993, under President Yoweri Museveni’s administration, that cultural institutions were restored, albeit in a more symbolic capacity, after losing formal political power.
However, after restoration, we encountered numerous challenges in nearly 99% of the restored institutions. Leadership disputes, political interference, legal ambiguities, modernization and erosion of cultural values, and economic challenges were among the issues addressed.
The immediate consequences of confusion in cultural institutions included the erosion of social cohesion, weakened cultural authority, loss of influence in governance, and deterioration of cultural heritage.
I am tempted to believe that the creation and restoration of cultural institutions was motivated not by good enabling laws or clarity, but by political interests, rewarding loyal individuals, or building a political base.
When it comes to the individuals who hold those positions, the majority are cadres who either support the current regime or their accomplices. This is why cultural wrangles and disputes are far from over.
In recent events, the Minister of Gender degazetted Mzee Yocam Odur Ebii, the Paramount Chief of Lango, as part of the Lango Cultural Foundation, which was known to the government.
The same Minister quickly gazetted another one under a different umbrella, the Lango Cultural Institution. In my opinion, this mistake will by default create two institutions in Lango land, just as it does in Busoga.
The government should consider and return to the reasons why such an institution is necessary, rather than peddling during critical times when everything has gone wrong.
The government should enact enabling laws to ensure that Clear Succession Laws and Leadership Guidelines are always in place, thereby strengthening the independence of these institutions from politics and politicians. Legal reforms that provide for clearer distinctions between the roles of cultural leaders and political leaders can help to reduce conflict of interest.
The government should revitalize cultural education to help young people appreciate cultural pride and its relevance to modern life, while also promoting economic sustainability by encouraging them to pursue income-generating projects that can support their activities and reduce reliance on government grants or donations.
Furthermore, confusion within Uganda’s cultural institutions stems from leadership disagreements, political interference, legal ambiguities, modernization, and economic challenges.
These issues jeopardize the role of cultural institutions as guardians of heritage and social cohesion. However, through clear leadership guidelines, legal reforms, economic sustainability efforts, and cultural revitalization, these institutions can regain their stability and continue to play a significant role in Uganda’s cultural landscape.
Restoring order in these institutions is critical to preserving Uganda’s rich and diverse cultural heritage for future generations.
The author, Moses Wawah Onapa, is a senior educationist and social commentator.
Moses4christ2012@gmail.com
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