The Nkima (Monkey) Clan


Monkey


About the Nkima Clan

Secondary Totem:(Akabbiro)

Byenda (Intestines)

Head Of Clan:(Ow'Akasolya)

Mugema

Clan Seat:(Obutaka)

Bbira, Busiro

Clan Motto:(Omubala)

Talya Nkima

INTRODUCTORY NOTE

The restoration of the Kingdom of Buganda, in our contemporary time, was accentuated by the encyclical letter addressed by His Majesty Ssaabataka Ronald Muwenda Mutebi to the people of Buganda on March 6, 1991. [Sekeba 1993:32-33]. In the letter, His Majesty the Ssaabataka made it categorically clear that the restoration of Buganda Kingdom would not be complete without the revitalization of the clans of Buganda. For that purpose, in the encyclical letter, he encouraged the people of Buganda to get up and intensify their education about the clans of Buganda, in general, and about their individual clans in particular. In the same spirit this presentation intends to address the notion of the clans of the Baganda and the historical context of the Monkey Clan. It is intended to consider the structural elements of the Monkey Clan, as well as give some pertinent information about the preeminent members of the Monkey Clan whose roles and contributions to the kingdom, enlivens unity and the progressive spirit of Buganda.

ON THE NOTION OF BAGANDA CLANS

Like human beings are by nature rational, religious and political, so are they, also by nature, social. As social beings they organize themselves in units which enable them to live efficiently and effectively. In that respect, for centuries, the societal existence of the people of the Kingdom of Buganda has been reflected in organized ancestral units known as clans.

In Luganda, a clan is called Ekika The clan is the top level of the hierachically totemic stratification of the people of Buganda. While Eka means home of origination in as far as individual Baganda are concerned, Ekika is what brings together members of homes acknowledging the belongingness to the same totem in a way which reflects a communal feeling at home, as it were, in the great mansion of the nation and/or Kingdom of Buganda.

In that sense, a clan, that is Kika in Luganda, is a group of persons, by consanguinity, regarding themselves as related by descent through males from a common ancestor. Clans are particularized by means of totems. Totems as exemplified in the heritage of the Baganda are symbols of social units. These symbols , usually in form of animals, plants and other objects, are identified in relation to the symbolization of a common origin, differentiation, influence, prohibition and endearment. In anutshell this is a notional background of the clans of the Baganda of which the Monkey Clan is by no means an insignificant part.

THE MONKEY CLAN IN HISTORICAL CONTEXT

Chronologically the clans of the Baganda are in three clusters. The first cluster includes the clans of the aboriginal people who inhabited the region known as Muwawa which is today called Buganda Prior to Buganda, the inhabitants of the area were called Abalasangeye. Thsese were organized in five clans which included, the civet cat, the pangolin, the reedbuck, colobus monkey, and bird clans. The second cluster includes clans of the people who are said to have arrived to Buganda in company of Ssekabaka Kintu. It is among this cluster that people of the Monkey Clan are counted as to have arrived in Buganda for the first time. The third cluster includes those people who arrived in Buganda in company of Ssekabaka[the late king] Kimera. Among these leaders of the Monkey Clan played such a role that has brought the Monkey Clan to its preeminence in Buganda.

The historically factual origin of the Monkey Clan depends on the determination of where Kintu, as the first King of Buganda, came from . The varied version of the origin of Kintu, namely from Heaven, from Gallaland, from Bunyoro, from Masaaba and from Ssese Islands renders the origin of the Monkey Clan to have been Buggala in Ssese Island most plausible. As by way of summarizing his position, to this Michael Nsimbi adds, that " Since the times of Ssekabaka Kintu, till those of Ssekabaka Chwa II the kings of Buganda did not appoint chiefs from the main land to administer Ssese Islands even if since time immemorial Ssese was a domain of the king of Buganda. Ssese is not a part of Buganda as a result of a conquest. Ebyo bifaanana okulaga nti e Ssese eringa y'eri Obujjajja bwa Bakabaka n'Abaganda wawu. [ All these things appear to show that the ancestral origin of the Kings of Buganda and that of real Baganda is in Ssese [1990:152]. However substatiation of any of the above suggestions still demands more research on the issue.

According to Apolo Kaggwa [1905:2] Ssekabaka Kintu established his key capital city at Magonga in Busujju county. Balasi of the Monkey Clan was one of those people who had arrived in the country with Kintu. Balasi built a home in Malangala village in the county of Busujju. It is there that he got his son Bwoya. Balasi brought his son Bwoya, now an adolescent, and committed him to the domestic service of Kintu. Later Bwoya was appointed a Ssaabawaali chief, which is the chief in charge of the bachelor servants of the king. During his service as Ssaabawaali Bwoya got a son by the name of Mulegeya. However, Nsimbi [1990:273] without mentioning the name of Balasi is of the opinion that Ssebukyu came to Buganda with Kintu, that when they arrived at Nnono, Kintu gave land to Ssebukyu to build a home for himself at Malanagala as well as appointing him to the chieftainship of Ssaabawaali. There Ssebukyu had a son whom he dedicated to the service of the king. At the moment of the dedication Ssebukyu introduced his son to the king with with the metaphorical phrase of Akange bwoya, meaning "mine and my real son.". From these words of introduction his son came to be known by the name of Bwoya. Ssebukyu had another son whose name was Miyingo. When Miyingo left his father's home, he moved to the place of the king of Bunyoro at Kibulala. It was at Kibulala that Miyingo bore Mulegeya who in turn produced Katumba the kingpin of the first restoration of the Kingship of Buganda.

Prior to the above described developments, Ssekabaka Kintu disappeared. His son Chwa was made to succeed him. Chwa got a son by the name of Kalemeera. Fearing that his father Chwa could also disappear like his grandfather Kintu did., Kalemeera followed his father keeping watch over him wherever he went. Chwa was not happy with his son's solicitude. By some trumped -up charge Kalemeera was sent off to Bunyoro, to work for the acquisition of a fine which was imposed on him. The fine was supposed to be in form of hoes and salt, commodities which were mostly available in Bunyoro.. In Bunyoro his uncle the king Winyi lodged Kalemeera with his Principal wife Wannyana of the Grasshoper clan. Kalemeera found himself in a situation of becoming too intimate with Wannyana he committed adultery with her. A conception took place. The incidence was discovered. Kalemeera escaped. The child delivered by Wannyana was the Kimera, was preserved by the ruse of Mugema. On the run Kalemeera died before reaching home. Meanwhile, Chwa had disappeared. And there came an interregnum in Buganda which lasted for about twenty five years.

"After Wannyana's conception a state of consternation arose. Wannyana sought advice from Katumba who was Wannyana's potter. Katumba was more than willing to give advice. While Wannyana was still pregnant Katumba got an audience with king Winyi to communicate to him the message he had presumably received from a deviner. Katumba said to the king that " The diviner has ordered me to inform you that if ever you hear of a pregnant woman in your court, do not see her but build a house for her among the commoners and let her live there in isolation. And if she delivers a child do not see that child and do not let that child to be killed, the child should be thrown alive in a clay pit. If you would do that you would be saved of the danger which appears to be facing your house." [Nsimbi 1990:39 -translatione is mine]

It is this message that saved the lives of both Wannyana and Kimera. After Kimera was born, thrown in the clay pit like Moses of old was thrown in the marsh, he was picked up nursed and raised up by Katumba of the Monkey Clan. It is this process of immunizing Kimera from danger that earned Katumba and his posterity the respectability of a Mugema.

No sooner than Kimera became of age to reign than delegations were prepared both in Buganda and in Bunyoro to care for the safe journey from Bunyoro to Buganda. In company of Katumba and other elders the young adult prince came to Buganda where he took over Buganda at Gganda with the local assistance of Lady Nakku.. After the new prince had been stabilized as the Kabaka of Buganda those in Bunyoro who were aware of the circumstances of his journey to the Kabakaship, openly called him Kimera. And those who were aware of the circumstances of Katumba's role in all this they called him Mugema meaning the great Immunizer. Thus he earned the qualification of being symbolically the King's father, that is the Nnakazadde and by consanguineous connection earning for the mebers of the Monkey Clan the name of Bannakazadde that is parents of parents in as far as their role in the Baganda clan system is concerned.

After he had that much participated in the restoration of the kabakaship in agreement with the Kabaka who had now established his capital at Masanafu, Katumba settled in a place called Wambaale at Bbira from where he would continue to care for the wellness of the Kabaka. In addition to being the Archparent of Buganda since the accession of Kimera to the Buganda throne Mugema is the overall head of the Monkey Clan whose hierarchically structural make up is being considered next.

THE HIERACHICAL STRUCTURE OF THE MONKEY CLAN

Introductory Note

The structure of the clan hierachy from the highest numerical level to the lowest numerical density may be looked at by groupings and headships. Thus the Monkey Clan is part of the solidality of clans which forms a nation and/or kingdom of Buganda at the head of which is the Ssaabataka/Kabaka of Buganda that is the Archhead of Clans/ King of Buganda. Next is Ekika ky'Abenkima., that is the Monkey Clan, which is headed by Omutaka Owaakasolya, the supreme Head of the Clan. Segments of the clan include Masiga that is Sub-clans at the head of which are Bajjajja b'Amasiga, literally meaning Grandparents of the Sub-clans. Next are Mituba the consanguinity groupings in the hierachical progression after the Sub-clans. The headship of Mutuba which is the singular of Mituba is shouldered by Jjajja w'Omutuba as the grandparent of such a segment. Following is the Nnyiriri the singular of which is Lunyiriri a sub-consanguinity subdivision of the clan at the head of which is Jjajja w'Olunyiriri as the Grandparent of the the sub-consanguinity segment. At the base of it all is the Luggya literally meaning courtyard with the applied sense of household and/or nuclear family. Given the special position Katumba the Mugema has come to hold in Buganda as the supreme head of the Monkey Clan, by the sanctioning of Ssekabaka Kimera a section of monkey clan heads was raised to the rank of Balangira/Princes.

The Clan Structure

The Clan Pinnacle: Mugema of Wambaale at Bbira in the county of Busiro

Balangira/Princes

Katumba's children who were born in Bunyoro and grew up together with Kimera in the same household, after he had become the King of Buganda, with a variety of privileges, Kimera raised them to the status of princes. These included:

1. Jjumba of Bunjakko in the county of Mawokota 2. Kisambu of Busambu in the county of Bulemeezi 3. Mmande of Kabembe in the county of Kyaggwe 4. Mwanga of Kyamuwooya in the county of Bulemeezi

Bajjajja b'Amasiga/Heads of Sub-clans

1. Jjumba of Bunjakko in the county of Mawokota 2. Kinyolo of Kisugu in the county of Kyaddondo 3. Kisambu of Busambu in the county of Bulemeezi 4. Lujumba of Bulenga in the county of Busiro 5. Mmande of Kabembe in the county of Kyaggwe 6. Mwanga of Kyamuwooya in the county of Bulemeezi 7. Ssebukyu of Malangala in the county of Busujju 8. Ssemuggala of Buggala in Ssese Islands

Bajjajja b'Emituba/Grandparents of Consanguinity and Bajjajja b'Ennyiriri/Grandparents of consanguinity

With regard to Emituba and Ennyiriri it is important that pertinent members of different clans take heed of the message of His Majesty Ronald Muwenda Mutebi II which was mentioned above. He wished to inculcate it on the minds of his people that the study of clans at all levels should seriously be embarked upon. Many of us know very little about the Emituba and Ennyiriri of our clans. There is little written beyond Amasiga. There is also the possibility of a mix up in as far as the proper designation of segments in some clans is concerned. Research should be heightened. Here I would like to give an example of a Monkey Clan Mutuba of the Babango which has had very little exposure for the rest of the country to know. What the writer has for many years known about his Mutuba has depended on oral transmission of information on casual basis until a manuscript was brought to his attention some 47 years ago. This concerns:

Lugira Jjajja w'Omutuba gw'Ababango/Grandparent of the Babango consanguinity whose Butaka is on the hill of Buzindwa in the Kannabulemu region of the county of Buddu, who is also close to Nnamutula one of the nine Bakojja of the Kabaka of Buganda [ Nsimbi 1990: 51] whose Butaka is at Mugambazzi in Buddu County. The name Lugira originates in the circumstances which are reflected in a maritime provibe which says that Ennyanja y'omukopi olugira nti Awungukidde awo

The designation of Babango originates in what one may describe as an incident caused by superhuman forces. When Bbuga of the Monkey clan arrved in the Kannabulemu region coming from Buggala of the Ssese Islands, he found that Lugira and his entourage had established himself on Buzindwa Hill. Bbuga established his home on another hill by the name of Kinyiga. As his family extended Musaakiriza of Bbuga's extended family was charged with the practice of mediumship in relation with the spirit of the neighboring hill called Bbanga. Trespassing on Bbanga was a well known taboo in the area. However one member of the Monkey clan in the area disregarded the interdiction and dared to parade around the hill. He was punished by growing a hunchback, known as Bango in Luganda. As if this was a collective punishment inflicted on members of the mokey clan in the region, that is how they came to be known as Babango from then to the present day.

The primary written source on this Mutuba is found in the handwritten book whose title is: Ekitabo ekyekika ekyawandikibwa Kiwagu nga 13 Ap. 1913. Abakulu benatula nabo bebano= Kasa, ne Malinzi ne Ssenkima ne Musa Ddungu Nze Kiwagu Omukulu w'Ekika

The opening page of the book translated from Luganda says the following:

"These are our grandparents who came from Ssese. They are the children of Kikungwe at Nkoma of the Monkey clan. Lugira and his young brother Kabango they came directly from Ssese. They came in their boat Nnakajugo. They arrived at the harbor of Lukunyu. There they stayed for a night. The following day they set off and arrived at the harbor of Nkoma. There they left their boat and ascended the hill of Buzindwa. The hill was an open uninhabited and uncultivated land. They built on the hill which has become their ancestral home from then to the present day.

Monkey Clan Names

Each clan has a group of names by which members of the clan are called. Names are the most distinguishing mark of a member of a clan. We canhere take a look at names of the Monkey clan according to applicable subdivisions.

1.Names pertaining to the Jjumba sub-clan include:

For Boys

Ssali Kafeero Lukwago Mugerwa Miyingo Kiggundu Nalumu Mikka Luyimbaazi Ttyaba Kawuki Ssewankambo Luzze Ssango Wakigo

For Girls

Nnassali Nnakafeero Nnalukwaago Nnamuddu Nnamuli Nnakanjakko Kalibakate Nnaluzze

2. Names pertaining to Kinyolo sub-clan include

For Boys

Mugogo Wanzu

For Girls

Nnammembwa

3. Names pertaining together to Mmande, Kisambu and Mwanga sub-clans:

For Boys

Mbogo Kizimula Kakumba Kyeranyi Mpalanyi Nnabbamba Nkoyooyo Katulume Luguza Chuchume Tabajjwa Bitalo Nswali Ssekibembe

For Girls

Nnammande Tenda Nnampeera Nnabitalo Byawunge Monero Ndyabuno Baakanoga Nnakisaka Ttiisa Nnakabiti Wannyana

4. Names pertaining to Lujumba sub-clan

For Boys

Katumba Mulegeya Nkakaalukanyi Ssewannonda Waddimba Ssegawa Ssemukoteka Ssekiziivu Ssekintu Kibwami Mugwanya Lukambuzi Kibalama Bisasso Ssentongo Malugge Walulya Nakabaale Kikabi Ssekitooleko Muguja Bbinnyo Ddiba Lule Mukaku Ssewambwa Kyewussa Bbandabalogo Ssebina Busagwa Ssennyamantono Sserubugo Ssaku Ssemukeete Namatiti Ssebbunza Ssemukoteka Kitindi Sserukonge Nkonge Magumba Bisittalo

For Girls

Nnakabugo Nnanseera Nnakigudde Nnakaye Nnagawa Nnabikyalo Ntongo Nnakibuuka Nnakibuule Bambuuza Nnamugenyi Kiridde Nseranyi

5. Names pertaining to Ssebukyu sub-clan

For Boys

Ssebukyu Bwoya Kiwagalo Kituusibwa Ssendagire Tonkubalujwalo

For Girls

Nnabukyu Nnaluzze Nnaluyinda

6. Names pertaining to Ssemuggala sub-clan

For Boys

Kazimba Ssekamuli Ssendiiyi Kirinnya

For Girls

Nnampigi Nnakazimba Nnabayiga Nnannyunja

Names specifically pertaining to theMutuba of the Babango:

For Boys

4 Basenero Bbanda Bbuga Bisansa Bisige Bulemu Bwasa Ddamba Ddemero Kaasa Kabala Kabango Kaganda Kalange Katabaazi Kayizzi Kibaya Kikungwe Kiwagu Kiwotoka Lubaya Lubowa Lugira Lukabya Lukambuuzi Lukazamagulu Lukenwa Lutonwa Luzige Lwebembera Lwerimba Malinzi Mangaasi Mukulu Mukaajanga Miwanda Mulyansaka Mukooza Musaakiriza Muteeraguliza Ndamulanyi Ssenkima Ssenkindu Ssungya

For Girls

Buwala Nnabasenya Nnabisaabo Nnakaala Nnakabazi Nnakajugo Nnalufunjo Nnalutoogo Nnamazzi Nnamichwo Nnanjula Nnankumbi Tibasuulwa

Offices occupied by Members of the Monkey Clan relative to Buganda and the Kabaka

Since before Kimera

Ssemuggala the Head of the Monkey Sub-clan based at Buggala in Ssese Island was the doorkeeper of the Divinity Mukasa in Ssese.

Ssebukyu was the Ssaabawaali/Head of the servants of Ssekabaka Kintu at Nnono. On retiring Ssebukyu presented his son Bwoya to the King to continue the work. To the present day Bwoya is one of the principal elders at Nnono in where whatever heritage makes Buganda tick originates.

Since after the accession of Kimera to the Buganda throne:

1. Mugema is the kingpin relative to the restoration of the Kabakship He earned the Monkey Clan the office of being Nnakazadde/Parent of parents of Buganda and holds a key position in the installation and inauguration of a new Kabaka.

2. Kinyolo was in charge of the rituals surrounding the Bassekabaka's Jawbones.

3. Mwotassubi is one of the key elders who are in charge of protecting the royal throne.

Jjumba was the Vice Admiral of the Royal Fleet.

5. Ssentongo is the Mugema of the Mausoleums of the Bassekabaka. He is charged with the construction of the burial places of Bassekabaka.

NOTABLES IN THE MONKEY CLAN

In the Celestial Sphere

Saint Athanasius Bazzekuketta is one of the Uganda Martyrs who were canonized saints in Saint Peter's Basilica in Rome whose very canonization makes him a spiritually notable personality not only in Uganda but also the world over. He is a member of the Monkey Clan.

In the Terrestrial Sphere

The Kabakaship

Even if members of the royal family do not pertain to totemic clanship, yet the connection with the maternal totemic clanship makes them especially notable in that respect. The case in point is the one of His Majesty Kabaka Ronald Muwenda Mutebi II whose maternal clan relationship is the one of the Monkey Clan. On this point many people tend to entertain some confusion. They come up with sweeping statements that a Kabaka does not get married to a member of the Monkey Clan. By the experience of the very history of Buganda that is not true as it will appear when later we show the wives of the Kabakas who came from even the household of Mugema. Up till the '40s the position of the cultural tenets was that a lady of the monkey clan was not eligible to produce a child who would become a king. This was upheld until the dynamics of cultural dynamism saw a change with the case of Ssekabaka Muteesa II. Totemism prescribes exogamy on the basis of prohibitions related to consaguinity. But as long as the Kabaka is not marrying someone from the royal clan there is no breach that would qualify the situation as resulting in endogamy. Members of the Monkey clan should rejoice that at last they have given a king to Buganda.

Royal Consorts:

It is a fact that different Bassekabaka had consorts from members of the Monkey Clan:

1. Nnabazika and Nnakuwanda daughters of Mugema to Tebandeke
2. Nnakabugo daughter of Mugema to Kikulwe
3. Nakabugo daughter of Mugema to Mwanga
4. Bwayita daughter of Jjumba to Ssemakookiro
5. Sikyayinza daughter of Jjumba to Ssemakookiro
6. Basiima daughter of Katesigwa to Kamaanya
7. Kisibyoomunyolo daughter of Jjumba to Kamaanya
8. Mpozaaki daughter of Katesigwa to Kamaanya
9. Mukwano daughter of Mugema to Kamaanya
10.Nabikukku daughter of Jjumba to Kamaanya
11.Nabiswaazi daughter of Jjumba to Kamaanya
12. Siribatwaalira daughter of [not known] to Kamaanya
13. Bayita daughter of Mugema to Suuna II
14. Gwendisanga daughter of Mugema to Suuna II
15. Kalaba daughter of Mugema to Suuna II
16. Kizaala I daughter of Mugema to Suuna II
17. Kizaala II daughter of Gombe to Suuna II
18. Mukulukyayogera daughter of Kaliisa to Suuna II
19. Muzaayirwa daughter of Mugema to Suuna II
20. Mwanza Muyima daughter of [not known] to Suuna II
21.Nnabiiki I daughter of Mugema to Suuna II
22. Nnabiiki II daughter of Mugema to Suuna II
23. Nnakasala daughter of Mugema to Suuna II
24. Nnakuttanya daughter of Kinyolo to Sssuna II
25. Nalisanga daughter of Kaliisa to Suuna II
26. Nnassozi daughter of Ttondo to Suuna II
27. Nnundayalusi daughter of Jjumba to Suuna II
28 Siriiko daughter of Mugema to Suuna II
29. Tebandowooza daughter of Mugema to Suuna II
30. Wabulenseko daughter of Ndagala to Suna II
31. Mukomutanda, Nnamukasa, Sayi, daughters of Mugema to Mukaabya Walugembe Mutesa
32. Mugolooba daughter of Jjumba to Mukaabya Walugembe Muteesa
33. Damali Nnakawombe, Sarah Nnalule daughters of Kisosonkole to Muteesa II.

In the Area of Political Leadership

Mayanja of the Monkey Clan was Prime Minister of Buganda during the reign of Ssekabaka Mukaabya Walugembe Muteesa I

There have been numerous members of the Monkey clan who have served as chiefs of Buganda in a variety of capacities.

In the World of Religion

The Monkey clan produced one of the first priests in the Catholic Church in Buganda, the late Rev. Victor Womeraka Mukasa.

The clan produced also the first African bishop of contemporary modern times in the person of the late Archbishop Joseph Nakabaale Kiwanuka.

The current Primate of the Anglican Church in Uganda the Most Reverend Archbishop Livingstone Mpalanyi-Nkooyooyo is a member of the Monkey Clan

The late Rev. Clement Kiggundu as editor of Munno Newspaper and writer of books on Buganda affairs made a notable impact on society.

In the World of Higher Institution s of Learning

Professor Aloysius M. Lugira was the first African to get an appointment at Makerere with a completed Doctorate degree. He eventually became Head of Department and Dean of the Faculty of Art before he was invited by Harvard University to initiate the teaching of African Religion at the Center for the Study of World Religions.

In the World of Finance

Dr. Suleiman Kiggundu was Governor of the Bank of Uganda

Members of the Monkey Clan are well represented in all sectors of Buganda and Ugandan life the list of which cannot be exhausted here.

TALYA NKIMA! SSENNYA ENKU TWOOKYE ENNYAMA.

Reference:

1927 Geography. Ekitabo Ekisooka. Ensi Awamu ( The World) Ne Uganda Protectorate. Printing Press Bukalasa.

Kabuga, Charles, E.S. [no date] Eby'Obwakabaka Bwa Buganda. Obuzaale Bwa Ssekabaka Kintu Ne Bassekabaka Abasooka [no publishers]

Kaggwa, Apolo. 1905. Ekitabo Kye Mpisa Za Baganda. Great Britain: Billing and Sons Ltd. ____________1971. The Kings of Buganda. Apolo Kaggwa's Basekabaka Be Buganda translated into English with Introduction and Notes by M S M Kiwanuka. Nairobi: East African Publishing House. ______________1949. Ekitabo Kye Bika bya Baganda. Kampala

Kasirye, J.1959. Abateregga Ku Nnamulondo ya Buganda. London: East African Literature Bureau.

Kiggundu, C. [no date] Buganda Kye Ki? Abayizi Munziremu. Kisubi

Kiwagu, Lukambuuzi. 1913. Ekitabo Ky'Ekika [manuscript]

Mair, L.P.,1965. An African People in the Twentieth Century: An Account of the Political and Social Organization of Buganda. New York: Russell and Russell.

Nsimbi, Michael B. 1990. Amannya Amaganda N'Ennono Zaago. Essex: Longman, _______________1980: 52/53. Luganda Names, Clans, and Totems. Pasadena, California 91125 U.S.A.: California Institute of Technology, Munger Africana Library Notes.

Sekeba, Drake Simwogerere. 1993. Eby'Obuwangwa N'Obulombolombo Bw'Abaganda mu Bufunze.

SELF INTRODUCTON

These notes on the Monkey Clan have been written by:

Professor Aloysius Muzzanganda Mugerwa Lugira, Th.D. (Freiburg/Switzerland, D.Soc.Anth. (Oxon), son of the late Joachim Basasa Kaganda whose courtyard and resting place is at Kigo in Buddu near Masaka, who was one of the first students with whom the Makerere Margaret Trowell School of Fine Art was initiated; who for his artistic work was awarded the status of Mutongole by His Majesty Ssekabaka Muteesa II.

I am a grand child of Ddungu of Bukwale in the subcounty of Mituba IV Nnamwendwa at Kiyebe in Kannabulemu. And gandfather Ddungu was one of the Bawanuuzi/Oral Historians and Ritual Personalities of Ssekabaka Muteesa II, at his Palace of Lukunyu.

I am a grandchild of Lukambuuzi Kiwagu the head of Mutuba of the Babango who for the first time together with his co-elders wrote the history of the Mutuba whose ancestral estate is on Buzindwa Hill in Kannabulemu. I am a great grand child of Lugira the founder of our consaguinity group as Omutuba based at the Hill of Buzindwa.

I am a great great grandchild of Ssemuggala the head of our subclan the ssiga which is situated on Buggala of the Ssese Islands.

I am a great great great grandchild of Mugema the Pinnacle Head/Ow'Akasolys of the Mokey Clan based in Wambaale of Bbira in the county of Busiro, Buganda.

My mother Agnes K. Alinyiikira is Omubiito.

Talya Nkima! Ssennya Enku Twookye Ennyama.


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