Our History

THE BRIEF HISTORY OF BANYALA INDIGENOUS PEOPLE

The Banyala were the first indigenous people to be located in the interlacustrine area of Bugerere before the advent of Arabs and Europeans in present-day Uganda.  The area was part and under the influence of Bunyoro Kitara empire at the time before it was annexed to the then Buganda kingdom by the British under the 1900 Buganda agreement.  Bugerere area is bordered by R. Nile in the East.  On the west, it borders with river Sezibwa; in the northern direction, it is bordered by lake Kyoga which is shared with Amolatar district in Lango sub-region.  In the south direction, it is separated by Maligita forest reserve.

The Banyala people were originally called Bageere from which the name Bugerere was derived for the area.  The economic activities of the indigenous Bagerere included among others, fishing, animal husbandry (cattle, goats, sheep), hunting, local poultry-keeping, pottery, iron-smith, back-cloth making, agriculture and carpentry.

The Baganda leaders terrorized the Banyala/Bagerere, plundered and looted their property including land and the right to life with Semei Kakungulu, a rebel munyoro, at the forefront.  The Omukama Kabalega of Bunyoro Kingdom, including his loyal Banyala subjects, fled after their resistance was overpowered by the British fighters.

Kabaka Mwanga had ordered Chief Luba of Eastern region to kill Bishop Hanington who had gone to preach Gods word. However, the changed Christians in Buganda Kingdom could not respect his administration. The changed congregation agreed to be burnt at Namugongo as faithful martyrs in 1885.

Therefore, the Banyoro people formed a resistance group known as Nyangire rebellion who failed after a long struggle.  It caused the Omukama Kabalega to run away until he died in Seychelles Islands located in the India ocean.  The Omukama Kabalega’s flee led to the total capture and collapse of Bunyoro kitara empire and annexation of some territories of Bunyoro Kitara including Bugerere/Bunyala to Buganda.  The Baganda embarked on the policy of forced assimilation of theBanyala.

THE STRENGTH OF THE BANYALA

The Banyala were formerly under Bunyoro Kingdom that was at the time ruled by Isingoma Mpuga Rukidi following the demise of his father, Rukidi.  The economic development was basically:

• Animal rearing
• Fishing and associated activities
• Subsistence agriculture
• Hunting
• Production of back-cloth and Iron smith
• Pottery
• Carpentry

1. The Banyala reared long horned cattle which provided them with milk, meat and hides. The hides were used to make drums for cultural communication, dance and drama.
2. The Banyala people had cultural sites and shrines where they could go to sacrifice and offer money, beer and slaughter animals while requesting for rain and producing of children by the barren women available in their communities.
3. Some cultural and historical sites were used as security guards during instability time/period.
4. The Banyala people of long ago had tactful and wonderful skills of making special canoes which they used to cross water bodies without being noticed.
5. More often, the Banyala were hunters who could kill big animals like hippopotamus by stabbing with short spear, “assegai”.
6. The Banyala used herbs from their environment to treat their lives and most of them were herbalists right from the original ancestral lineage.
7. The Banyala people were very much technologically innovative people who made bark cloth from tree barks which helped them to cover their bodies.
8. They also made pots, plates, cups, sauce pans from clay soils for domestic use.

SOCIAL ORGANISATION

The Banyala people were characteristically social in the way they lived and worked especially manifested during weeding and harvesting periods.  This would be followed by sharing meals accompanied by malwa/alcohol drinks. They also used a method of reconciliation when some other persons had disagreements; elders and friends could be invited for a meeting to reconcile the aggrieved parties.  At the resolution of the conflict, they would share food and alcohol/malwa as a sign that the conflict had ended. 

Further, families got permanently connected in a friendly relationship in a special way through swallowing sharing blood-coated coffee beans by each side.  Such practices of social organization promoted good relationship, peace, harmony and unity among the Banyala people of the time.

MARRIAGE SYSTEMS

The method of marriage by the Banyala was customary where the elders of the two families from the groom’s side and bride’s side would come together and discuss over the bride price to be paid in form of animals i.e cattle, sheep, goats and money.

After the bride price agreement and settlement, the pots of beer would then be prepared for the day of taking away the bride being led by the aunties and brothers to the husband’s house to ensure that marriage would be consumed that night.  When the girl/bride was found a virgin, her aunties and brothers would happily return home in jubilation with a goat provided by the man’s/bridegroom’s parents to take to the girl’s/bride’s parents indicating that the girl was a virgin.  In addition, beddings with blood stains caused by breakage of the girl’s virginity would also be taken by the auntie who accompanied the girl/bride to the groom’s bedroom.

From that time, that married couple could no longer be allowed to enter their parents’ houses especially bed rooms, because they were termed in laws.

ADMINISTRATION AND RULE SYSTEM

The Banyala people used to rule themselves by a selected clan leader who would handle all clan issues as would be referred to him for settlement.  He would decide on the agreed punishments through clan resolutions.

SPIRITUAL BELIEFS

The Banyala believed most in their own Gods (Ghosts), for whom they would build shrines around their court yards.  Mostly, the family heads would enter the shrines to pray for family members and their needs especially wealth, child bearing and security.  More often, offerings and sacrifices of cocks and goats would be made by individual families.

THE DRESSING STYLE

The most meaningful clothing of the Banyala was the bark cloth which would be got from the barks of “Mutoma” tree, that were always planted for the purpose.  The people who had the responsibility to prepare the bark cloth were special for that activity; not everyone could do it.

ANIMAL REARING AND POULTRY

The Banyala people used to rear a lot of animals and keep poultry which made them rich and wealthy because they bought animals and poultry.  They would use money from selling fish solve their financial needs.  Enough land for grazing their animals was available; the animals and poultry had vast free-range areas to graze from compared to the current times.

NOTE: The Banyala used to slaughter animals and chicken for their visitors since the animals were readily available in plenty; today it is not the case.

WEAKNESSES/ CHALLENGES FACING THE BANYALA.

The Banyala are apparently regarded as weak just because of the following underlying factors:

1. Education

Members of the Banyala community have not acquired pretty much education.  Schools were too few and too far for children of school going age to reach.  were constructed in distant urban areas like Mukono, Jinja, Kampala by the European missionaries such as Church Missionary Society who came in 1877 and the White Fathers as well as the Roman Catholic Missionary White Fathers of 1879.  They built schools like Namilyango, Gayaza High School and Wampewo in Kyadondo, Mengo Senior School and Bishop’s Senior School in Mukono.  So, the Banyala of Kayunga especially Galiraya and Bbaale Subcounties could not afford good education service.

1. Prison remand/ detention institutions

One of the challenges Banyala people face is the frustration caused by the prison institutions built in their areas especially Bulawula prison, Kayunga prison, Busaana prison, Galiraya prison and Kayonza prisons. These facilities have been given vast areas of arable land most suitable for farming; and this keeps the Banyala isolated to poor semi-arid areas and others in swamps.  Because of lack of proper farmland for economic agricultural enterprises, most Banyala have resorted to charcoal production, an activity that has destroyed the environment hence leading to climate changes. 

1. poaching/ hunting

The Banyala people became weak in educating their young ones because they got involved in poaching wild life animals available in forest reserves present in Kayunga, Bugerere especially Bbaale County in Bajjo forest, Kiwwa and Wamala forest reserves by then.

1. Lack of tourism

The Banyala people could not appreciate touring of other developed places where they could also admire and study new ideas for their future life.  This made them to lack good exposure for their benefit.

THE CULTURAL SITES FOR TOURISM DEVELOPMENT IN BUNYALA KINGDOM OF KAYUNGA DISTRICT

1. WAMBAALE KYAMUKONGOLA WITH BEES AND A DEEP HOLE LOCATED AT KIRASA KIYAGO LC1

PURPOSE: The lambs, brown cocks and money were sacrificed and offerings made for requesting:

• Wealth
• Producing of children by barren women
• Provided security during instability periods
• Rainfall during long droughts

NB: The name Kirasa came out of the act of hitting the target and instantly killing people during the wars between Banyala and the British together with their allies, the Baganda raiders/terrorists.

There are also two wells for water known as Nawakondo, which were cleared by Kwata’s family or Babwifa Clan.

2. KYAMUGANYWA FOR KAKUNGULU BATTLE TRENCH AT GALIRAYA T/C ALONG KIDIYA ROAD

PURPOSE: It was dug by the captured Banyala people during the fight of Kakungulu and Banyoro indigenous natives which caused the running away of Omukama Kabalega and Kabaka Mwanga because they resisted the British rule.

More often, the Banyoro formed the Nyangire rebellion to resist the British rule where they used an indirect rule of administration. Hence the Baganda and other Chiefs like Semei Kakungulu were given rifle guns to fight Banyoro indigenous people who had only spears and shields, and sometimes the one-bullet gun that was used for hunting big animals like hippopotamus, to protect themselves against their enemies.

Therefore, the Banyoro/Banyara/Bagerere here in Kyamuganywa were made to collect soil to raise up the Kakungulu battle trench (fort) so that the Baganda soldiers could hide and secure themselves there.  The Banyoro/Banyala fighters of these areas were forced to cross lake Kyoga to go into exile in Lango, Kumam and Teso sub-regions.

Further, Semei Kakungulu followed them on fleeing and instructed the remained Banyoro-Banyala to construct roads to the North and Eastern directions.  The trees, especially mangoes and two “mivule” trees were planted to mark the historical presence of Semei Kakungulu administration in the area at Naluboyo in Amolatar district.

Semei Kakungulu on his route, rested at a place called Kagai where he continued to present day Kaberemaido district until he reached Mbale district around Nakaloke. He passed via Tirinyi road before he died and got buried there.

3. NAMUYONJO PALACE AT KIGEMBO FROM THE MAIN ROAD TO GALIRAYA ROAD

PURPOSE: This was a place called NTOLE where the Chief representing Omukama Kabalega of Bunyoro empire stayed.

The greatest fierce battle was staged at the palace NTOLE between the Banyoro/Banyala and the Baganda terrorists who were using gun rifles. After conquering the Namuyonjo palace at NTOLE, the Chief himself escaped and ran away through Busungire landing site up to Kyarusaka going back to Bunyoro region. And the captured people were taken to dig the Kyamuganywa Kakungulu trench along Kidibya road today.  From that time Baganda leaders nicknamed the captured Banyoro – Banyara meaning urinating for the collapse and loosing their power and areas to the Baganda today. So far the Banyoro didn’t have guns to resist the war.  

4. NAMAATO ROCKS ON THE WEST

Towards Kirubo of Kasokwe Rocks along the main road from Kasokwe T/C towards Galiraya S/C and other rocks opposite called Nsongora as Sons of Kasaato Rock.

PURPOSE: Its where sacrifices are done to calm the Gods as it is culturally believed that the rampant times vehicles have lost control and caused accidents have been a result of angry Gods.

The Namaato rock was shaped on top as a boat, meaning taking the two sons NSONGORA to visit their father Kasaato Rock. The boat formations trap water which used to be utilized by wild life and humans that stayed around.  It was also used during sacrifice for the Gods to release rainfall.

Then, the poachers would also make sacrifices in requesting Gods to enable hunters to realise many animal kills during hunting.  Further still, these places of special shapes of rocks were used as gathering and meeting points before the beginning of the hunting activity and also resting place for skinning killed animals.

When the boat was cleaned, that day would register a heavy downpour in the entire area, sometimes before some people reached their homes.

More so, another Nakabaale rock East opposite a sugarcane balance scale also collected white milky water that served the same purpose.

Note that both rocks could not dry up until the dry season ended. The elderly used these rocks as their Gods around.

5. OMUKAMA KABALEGA OF BUNYORO EMPIRE

When Omukama Kabalega was at war in the battle field, he sent away, for safety, his mother called Justine to go to Kaleeba area East of Galiraya T/C located in the farm of a one Reverend Father (Luule farm) from where she later died in 1884 and his brother called Mujaasi also died and were all buried there at Kaleeba, Kyamuganywa today called Galiraya.

6. KABYALISYA AND KAMUKUBA ROCK PONDS AT KISUGA B

 These were rock ponds which collected water to help people make sacrifices to request producing children by barren women. The ceremony/occasion would be led and blessed by the Baase clan of Njazza totem. The goat and white cock would be slaughtered as sacrifices.  Then women would be given this water to drink.

7. NTIMBA AT KAWONGO LANDING SITE

The combination of wasps and bees in one place around the farming tree (Mukooge tree.  It is believed that in this place the Gods of Kalenge, Misoozi, Kitwe and Kikoota Kawongo could come together.

PURPOSE: The natives and other people would request for:

• Wealth
• Producing of children
• Cure of different diseases like measles
• Getting of many blessings
• Rainfall during dry season
• Getting big catches of fish species

8. THE ISABANYALA PALACE

This is a place gazetted by the Banyala Culture Community where the subjects of Bunyala meet to discuss and collectively perform their cultural norms and rights. The Banyala occasions for the Isabanyala Coronation anniversaries are organized at this palace where many people are invited and food is prepared and served during the ceremonies.  More often, sacrifices and offerings by the Banyala people are made by the elders in a particular spot of the palace.

The shrines are built up on the ground of Ibbaale rocks where people culturally pray to their Gods for provision of wealth, life, production of good yields and other blessings.  Sometimes, the Banyala pray to Gods to provide security against their perceived and felt enemies.  NB: the Isabanyala Coronation anniversary is always organized once a year on the 16^th August. Therefore, your presence will always be highly appreciated.

9. WABIRUMBA ROCKS AND TWO WELLS

These rocks are found and located at Bbaale Secondary School area. They have two wells beneath the ground with water which can be collected for usage by people.  The place is a habitant for wasps, whereby they (wasps) act as a security organ to protect some people who may come to play within that water.

The water in the wells is collected for a purpose of dissolving herbs which are given to the barren people so that they can be able to beget children.

10. THE IBBAALE ROCKS

The Ibbaale rocks are found in Bbaale Sub- County at Bbaale Township.  The rocks are found at the eastern side of Bbaale town.  They are also used as cultural sites for the Banyala Community of Kayunga district.  It is also where Banyala perform their cultural norms and rights such as sacrifices and offerings while requesting for things such as:

• Requesting for rainfall in case of abnormally prolonged dry spell
• Requesting for wealth; and
• Begetting children.

These rocks are habitants to wildlife like monkeys.  Today, other animal species have left because the bush around has been somehow encroached on.

These rocks were named Ibbaale because many people were getting grinding stones on these rocks which were also sold to other areas of Busoga and Buruuli areas and this forms part of their cultural uniting factor and unity.

11. THE SSEZIBWA FALLS BRIDGE.

LOCATION:

The Ssezibwa bridge is found along Mukono – Kayunga main tarmac road near Bukoloto slum crossing Katenga River to Kayunga town. The Sauti radio is constructed at the banks of Katenga papyrus swamp immediately after crossing to Kayunga town.

It is said historically that Ssezibwa was born as a twin river to a human mother who is known as Nakkungu Tebatuuso on her way to Kavuma Bukunja.

She gave birth to the twin rivers, one flowing towards the mother’s village to the East and Ssezibwa flowing to the West.

Ssezibwa bridge was built in the early 1960s. the bridge is now dilapidated only being used by light vehicles after it developed cracks and some sections caved in last year on 20^th June 2023.

The bridge was constructed by during the British Colonial Government and was launched in 1954.  It has been in use for the last 70 years.

THE MERITS

• The Ssezibwa river bridge was built to improve transport along Kayunga town via Mukono Kalagi to Gayaza road.
• The vehicle traffic was reduced along Jinja high way to Mukono Kampala City
• The town of Bukoloto and Kayunga developed widely because of the improved transport thus increasing the business turn up.
• The bridge led to increased securities through road patrols to check any bad elements along the road.
• The bridge led to improved sale of food by the farmers and the vendors.
• Further still, road transport was improved thus reducing on water transport charges and time spent on the way

LIMITATIONS OF THE BRIDGE

• The bridge has been used for about 70 years. It has eventually collapsed on one side thus leading to the prohibition of heavy trucks from using the Kayunga Kalagi route.
• The bridge is too narrow to allow two cargo or common vehicles to comfortably move in different directions or even overtaking each other.

DATA COLLECTED BY MR. NYONDO VINCENT, MINISTER FOR TOURISM, BUNYALA KINGDOM

TEL: +256700113005

DOCUMENTED BY MR. STEVEN SEKAJJA, CHIEF EXECUTIVE OFFICER, CALSAAR CULTURAL INITIATIVE LIMITED TEL:  +256782890754