History
Establishment
The kingdom of Bunyoro was established in the early 14th century by Rukidi-Mpuga after the dissolution of the Chwezi Empire.Mwambutsya, Ndebesa,Bunyoro-Kitara Kingdom (Uganda)
The kingdom was formed after the collapse of the Chwezi Empire. Later, new kingdoms arose in the Great Lakes area, such as Ankole, Mpororo, Buganda, Toro, Busoga,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 Toro 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 theContemporary society
During the first regime ofCulture
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. #Rukidi or kidi - means a stone #Ocaki - Let's Start #Oyo - Rat #Winyi - Listen #Olimi - Visit you #Kyebambe - usurper #Chwa - cutterKingship in Bunyoro
Kintu, his wife Kati, settled with their cattle and a white cow named (kitara). Kintu and Kati had three sons. The first son was called Kairu, the second son was called Kahuma and the third and youngest was called Kakama. When Kintu had reached old age, he began to worry about the successor to the throne. He decided to set his sons a test to discover the ablest of them. He tried them in many ways. But one day he called them together and spoke thus: Children, death is near; but I would like you to do something for me and the one who does it best will be my successor. He will sit on my royal throne and will rule over his brothers." In the first test, the boys had to select some items that were placed along a path where they would find them. For the first test, Potatoes, millet, leather thong/strap and a ox’s head were placed along the path, As the children walked, they found the things in the path, the eldest son picked up the potatoes and millet, the second pick up the leather thong and the youngest, picked the ox’s head. In the second test, the boys had to keep bowls of milk on their lap during a night until morning. In the evening Kintu milked the cows and filled three bowls with milk. He summoned his sons and handed them the bowls with milk, saying: "If by morning all your bowls of milk are still fuII, I will divide my kingdom between the three of you. But If only one of you passes this test, he will be my successor and he will rule over you." Having said this, he retired to sleep. The sons remained in the sitting room, each with his bowl of milk on his lap. After a short time, Kakama, the youngest son, was overcome by sleep and spilled some of his milk. He wept. He begged his brothers to give him some of their milk with which to refill his bowl. His brothers took pity on him and granted his request. They did so because he was their youngest brother and they loved him dearly. Now all the three brothers had the same amount of milk in their bowls. At cockcrow, Kairu, the eldest son, was also overcome by sleep and spilled nearly all his milk. Kairu nevertheless retained his courage and, instead of grieving over his misfortune, shared the little milk he was left with between his brothers. After some time, Kahuma, the second son, fell asleep and spilled a lot of his milk. In the morning their father came into the seating room and greeted them. Kairu was the first to report his failure. His father was not angry with him but teased him about his physical strength. Kahuma tried to explain to him his unsuccessful effort to save his own milk. Again his father was not angry with him but teased him about his bodily weakness. Then Kakama said to his father triumphantly: "Here is my milk, father." His father was surprised and said: "The ruler is always born last." But his elder brothers protested, saying that Kakama had been the first to spill his own milk and that they had been kind enough to give him some of theirs to fill his bowl. But their father only replied: "Since you have consented to give him some of your milk, you should also consent to be ruled by him." On hearing this, the two brothers decided to recognize their young brother as their future king, partly because they were jealous of each other. The oldest son was named Kairu, which means “little peasant” for he had shown that he knew nothing about the value of cattle or milk. He had spilled all his milk, and he had chosen potatoes and millet from the items along the path. He and all his descendants forever would be farmers and servants. The second he named Kahuma which means (little herdsman), This is because he had chosen the leather thong/stap, used for tying up cattle, and only half of his milk was missing The youngest son had all his milk. And he had chosen the head of an ox in the first test. Ruhanga named him Kakama, which means “little mukama.” A mukama is a ruler. Then Kintu admonished his sons thus: "You, my child Kairu, never desert your young brother. Serve him well." To Kahuma: "And you, my child, never desert your young brother also. Help him to look after the cattle and obey him." And to Kakama he successor "You have now become the eldest of your brothers. Love them and treat them well. Give them whatever they ask of you. Now that you are king, rule the kingdom well." Sometime after this incident Kintu vanished. People searched for him everywhere but in vain. It was therefore presumed that he must have disappeared into the underworld. Omukama Nyamuhanga also ruled over many people, because during his reign there was further increase in population. He was greatly loved by his people. A long time elapsed before he could have a child. This happened after he had consulted a witch doctor, who advised him to marry a certain girl called Nyabagabe, the daughter of one of his servants called Igoro. Nyabagabe bore him a son, whom he named Nkya eaning "Lucky" People were delighted at Nyabagabe's good luck. They were glad that the daughter of a mere servant had married a king. Even today when something lucky happened to someone, people would comment: "That one must have been born at about the time Nyabagabe was in labor." King Nyamuhanga is still remembered today by many people. Nkya I ruled over many people and was also loved by them. Like his father, he was barren for a long time. Like his father, too, he had to consult a witch doctor, as a result of which he begot a son, whom he declined to name. When questioned about his decision he replied that he saw no reason to give his son a different name from his, because both of them were born under similar circumstances. When Nkya, Junior, therefore succeeded his father he assumed the title of Nkya II. Nkya II was succeeded by Baba, and Nseka by Kudidi. Kudidi reigned for a very long time and died a very old man. He was succeeded by Ntonzi, who came to be known as "Ntonzi who ruled by the sword" because he put down rebellions in the country. Ntonzi was succeeded by Nyakahongerwa and Nyakahongerwa by Mukonko, his son. Mukonko's reign lasted for a very long time and those who Iived under him were also to experience Bachwezi rule. Rutahinduka the one who never turns to look behind" son of Mukonko, came to the throne already an old man n account of his father's long span of life He was nicknamed "Ngonzaki Rutahinduka" because he used to say to people who teased him about his father's long life: "Ngonzaki hat do I need!" He was a very rich man and did not feel that becoming king was particularly important to him. This was how he came to be called "Ngonzaki Rutahinduka." He had a son called Isaza Waraga Rugambanabato, who ascended the throne while still very young. Consequently, the young monarch continued to play around with his fellow young friends and hated old men. He did his best to harass them and even went as far as putting some of them to death. The frightened old men feared him and avoided him. The young monarch was therefore nicknamed "Rugambanabato e who talks only with young people" This nickname was to become his official title.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.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 byA 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 to 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 itSee also
* Isingoma Labongo RukidiReferences
External links