“Bugisu or Inzu ya Bamasaaba Cultural Institution”: How can Bagisu be called Bamasaaba and yet Bamasaaba cannot be called Bagisu?

By NATHAN NGOBI

For so many years I worked as a Bureau Chief for a national Tabloid in Uganda (The Red Pepper), I was based in Mbale and lived on Nambozo road in Namakwekwe among the people I thought were Bagisu.

I was made to understand much later that some of these people preferred being called Bamasaaba. As time went by, I realized that they spoke a language that many generalized as Lugisu but with different dialects. Some of the dialects include Lubukusu, Ludadiri, Luwalasi, Lukonde, Luyobo, Lubuya, Lufumbo, among others.

Ludadidiri and Lubuya are the most common dialects but sound different in so many aspects including serious tongue twisters. I simply had no idea that the Lubuya speaking group don’t want to be called Bagisu but Bamasaaba and yet the Badidiri are okay being called Bagisu and Bamasaaba interchangeably.

I therefore went out to meet a few elders in Badidiri, Bubulo and Bukawekha. My mission was to find a knowledgeable person to help me crack this puzzle; How can Bagisu be Bamasaaba and yet Bamasaaba are not Bagisu but both refer to themselves as the descendants of Masaaba who is said to have produced three boys including Mwambu, Wanale and Mubuya.

My findings were shocking and that is why I believe a cultural leader may not after all be a solution to the disunity in the region. Other than circumcision and growing Arabica coffee, I failed to identify anything that bound these people together as people with a common origin. It is possible that these people are not united by blood but fate brought them together hence the bickering.

I was also able to establish that some people spoke what was termed as Lugisu while others spoke what they termed as Lumasaaba; I failed to draw a line between the two despite having a common cultural leader who in the past was selected on a rotational basis from among the larger families descending Masaaba who is often referred to as the first Mugisu rather not the first Mumasaba.

 It is apparent that the elders who created the Inzu cultural institution in 2010 did not know they were setting up a time bomb.In the past, I wrote severally on the leadership of Inzu Ya Masaba including the late HRH Ambassador Wilson Wamimbi Weasa and the late HRH Bob Mushikori as well as HRH Jude Mike Mudoma who was until a few months ago the Umukuuka of Inzu Ya Masaaba. Well, not any more, I am told the institution has since changed its name to Umukuuka Wa Bugisu literally interpreted to mean the King, titular head or the overall cultural leader of the Bagisu.

The correction  of name now means that Inzu Ya Masaaba is no longer the official title for Bugisu or Bamasaaba cultural institution and whoever will assume office when the term of office of the current Umukuuka expires if at all will have no option but to maintain the new name as it was changed on the guidance of Attorney General  Kiryowa Kiwanuka and implemented by the Minister of Gender, Labour and Social Development (Culture) Hon. Betty Amongi Akena  affecting other traditional and cultural institutions.

Other Cultural Institutions correct Names:

In the same circumstances there are other cultural institutions with similar scenarios like that of Bugisu of correcting their cultural institution names to suit their identity and legal framework, for instance Lango which for a long time had two parallel kings under Lango cultural foundation.

The Government under the ministry of Gender Labour and Social Development went ahead and de-gazetted Lango cultural foundation under the former cultural leader Mzee Yosam Odur and then gazetted Eng. Micheal Moses Odongo Okune as the new Won Nyeci Me Lango under his Lango cultural Institution. This therefore means that those blaming the current Umukuuka are doing so out of ignorance as he played no part in the name change.

The Petition

I have had the benefit of looking at a copy of the petition by a section of elders who call themselves Bamasaaba and allegedly constitute the Bamasaaba cultural institution opposing what they termed as a move to unilaterally amend the institution’s name from Inzu Ya Masaaba to Umukuuka Wa Bugisu.

Some of these people argue that they are not Bagisu and will fight back like I have mentioned, I initially thought the two-Lugisu-Bagisu or Lumasaaba-Bamasaaba were terms used interchangeably to mean one and the same thing until I listened to Senior Citizens like Ahamed Washaki, Wamimbi,  Walimbwa Peke, Mathias Nabutere, Weyusa, Darlington Sakwa and Simon Mulongo among others. These men from the land of circumcision are up in arms against the change of name saying they will not rest until they restore Inzu Ya Masaaba.

As to where they want to restore, I do not know as my interview with some technocrats seemed to suggest Bugisu can have only one cultural leader. Curious, I went about seeking more information on the subject until I landed on an article written by a one a Rogers Wadada on August, 3, 2023 in an online news paper titled “Inzu Ya Masaaba; Government needs to pronounce itself on the future of the cultural institution” In that article, he highlighted the confusion that surrounds the entire region as a result of endless bickering for leadership of the cultural institution on a rotational basis.

As earlier noted, the first and the second cultural leaders in this region were both Lubuya speaking while the current one speaks Ludadiri. A line up of those seeking to replace the current Umukuuka are all Lubuya speaking. Where does this leave the people from Bukonde and Bufumbo, could this explain why Nandala Mafabi supported Wagabyalire from Buwalasi and not HRM Mudoma?

The Uganda Constitution

 I again flipped through the constitution for information. I agree with the school of thought that Bamasaaba are not included in the 3rd schedule of the 1995 Constitution which mentions Bagisu and Babukusu as indigenous tribes’ atheists as of 1 January, 1926.

 By default, these two tribes live in the same region and are often referred to as Bugisu. They have been living in harmony for ages despite their differences until a confusing factor called Inzu Ya Masaaba was created. It is alleged that during a consultative meeting of clan leaders attended by 24 clan leaders at Bunampongo village in Bungokho sub-county on September 8th, 2024, the leaders criticized HRH Mudoma and his Cabinet for attempting to disrespect the very cultural structures through which he ascended to the chair.

 They argue that Mudoma and a small group of individuals around him have no authority to amend, change, correct  or alter the name of the institution.

I spoke to David Mike Wanambwa, a 4th year law student from Namisindwa to seek his opinion on the contentious subject. He said that he was raised with strict instructions never to address himself as a Mugisu but a Mumasaaba. On several occasions while filing forms with a provision for a tribe, he could not fill in a Mumasaaba as it is not a recognized tribe. Left with no option, all his past and present national records document him as a Mugisu.

Wanambwa dismissed the arguments of the elders saying the law that creates traditional and cultural leaders requires the Umukuuka to be institutionalized as a corporation sole and therefore the institution’s name must be coined in such a way that it includes the title of the cultural leader accompanied with a particular geographical area in Uganda which he heads. Thus, Umukuuka is the title and Bugisu is the jurisdiction hence Umukuuka Wa Bugisu.

To him, those advocating for the use of the name Inzu Ya Masaaba are selfish self-seekers with no understanding of the law. To him, a law made for Uganda cannot be implemented to affect non-Ugandans living in other countries such as Kenya. He urges that once a cultural leader is elected culturally, the structures that choose him lose grip upon being validated by the government.

Cultural Term Limit

Before taking leave of the discussion, Wanambwa asked very pertinent questions. Which cultural leader in Uganda serves for only five years, what did the past cultural leader like Wamimbi and Mushikori achieve in five years, why did the promoters of Inzu Ya Masaaba create a constitution that discriminates women and the young people from heading the institutions, how can a company limited by guarantee create a cultural institution and have a constitution?

Wanambwa believes that it does not matter that HRH Jude Mudoma ascended to the throne through an illegal outfit called Inzu Ya Masaaba. To him, what matters is that his leadership was validated by the government. Thus, his term of office commenced when the name Umukuuka Wa Bugisu was corrected and gazetted by the government. He went on to state that so long as the correction of name did not only affect the Bagisu or the Bamasaaba but other tribes who are not even complaining except us, then it is our people with a problem or just enjoy complaining for the sake of it.

If I were HRH Jude Mudoma, I would not bother myself throwing stones at every dog that barks at me, I would instead continue pushing the government to fund projects that will help our people irrespective of who the office holder is, said Wanambwa. That gazette that the noise makers are complaining about did not provide that our cultural leader would occupy office for five years, that wishful thinking was inadvertently a preserve of the constitution of Inzu Ya Masaaba.

Just like the other cultural leaders that are recognized by law in Uganda, they occupy office for life or until they resign, become mentally incapacitated, until death or until they are de- gazettement by the government for having breached the law that creates them or in circumstances of abrogation. If I had a say, I would advise my elders to back off the institution of Umukuuka Wa Bugisu and leave it for the Bagisu.

Otherwise, no one should expect the institution to continue using a name that has been corrected by the central government. This means that the new team should with immediate effect compose a new Anthem, come up with a new royal regalia, correct management structure and above all embark on promoting and preserving culture as well as development. That is the core mandate of a cultural leader and that is what will define his legacy as Umukuuka of Bugisu.

In his final remarks, Wanambwa advised those saying they are not Bagisu to leave Umukuuka Wa Bugisu to the Bagisu or those who don’t mind being called Bagisu and form their own cultural institution affiliated to the Bukusu as the other tribe recognized by law and share the same space as the Bagisu. He warned that the government cannot and will never gazette any cultural institution in Uganda called Inzu Ya Masaaba. The old adage still stands tall, if you can’t

Uganda Cultural Leaders Forum

Isabarongo Mwatyansozi Mwogezi Butamanya, Isabaruuli of Buruuli, and VC Uganda Kings and Cultural Leaders Forum have been key in solving the wrangles of the cultural institution of Bugisu following the rivalry between HRH Mike Jude Mudoma the current cultural leader of Bugisu and his nemesis John Amran Wagabyalire .

According to the Isabaruli there is no need to have a term limit in the cultural institution saying that issues of term limit were brought by the foreign culture fighting the indigenous culture in Africa.

“We are opposed to the foreign culture, we are Africans we rule till death, now if you rule for five years and it rotates to another person, so you become what? A commoner, an ordinary person or you remain a king” Isabaruli asked, wondering if the cultural leader can perform his duties as well in five or ten years as if he is a politician. He said that politics infiltrated cultural matters and that is why a foreign culture could come with ideas of term limit on matters of African culture yet we think and believe parallel.

He said that apart from Bugisu  no other cultural institution in Uganda has issues of term limit for the cultural head,  look at  Lango Eng. Dr. Micheal Moses Odongo Okune will rule till death, Busoga the Kyabazinga HRH William Wilberforce Nadyope has no term limit, the Kabaka of Buganda HRM Ronald Muwenda Mutebi, Bunyoro, Toro and elsewhere because a king can give poor services if he knew that his time to leave is short lived, these are matters of culture and must be left to cultural leaders to solve not Religious leaders, politicians or civil servants, added Mwatyansozi the Isabaruli.

 The 26 Clans of Bugisu

I happened to sample speaking to  some of the 26 clan heads of Bugisu who constitutionally vote for the cultural leader of Bugisu. I can not mention all here but Mulakha  Perez of Gobero , wamukota Lawrence of Shiende Wamayi Davis of Mutiru among others commended that the term of Umukuuka wa Bugisu still has a long time to end. “HRH Mudoma has started working after some people disturb Bukuuka in court battles and other sorts of disturbances so he needs time to settle and serve the Bagisu” They Intimated.

When does the Term for Umukuuka Wa Bugisu start?

 There is a  paradox that some Bagisu interpret the beginning of the term of Umukuuka, the time when one takes an oath or the period when he is gazetted? There is also the aspect of the time when he is enthroned.

Accordingly, HRH Jude Mike Mudoma took oath on 13th October 2020 for his first term of office of the 5 years but could be fulfilled by government gazetting him and an official function of enthronement before he could be recognized as the official and legitimate cultural leader of Busigu.

As HRH Mudoma took the oath, his rival cultural leader Mzee Amran Wagabyalire was rushed and secretly enthroned by a section of his cultural supporters as the new umukuuka 111.

Now one was enthroned and another took the oath but both were battling court cases of accusations and counter accusation over who could be the rightful Umukuuka 111 to be gazetted by the government. HRH Jude Mike Mudoma was later gazetted by Government after three years upon taking the oath and later in 2025 after ne transformed the cultural institution to suit the modern times and matching with the indigenous tribe the Bagisu, he was again gazetted and what does this mean to the Bagisu’s new era, the 5Ws cultural sect and Government.

Hon. Betty Amongi Akena the minister for Gender, Labour and Social development explains that in situations where cultural leaders are in dissension, the Government starts recognizing a cultural leader from the time of gazettement after no more squabbles.

She added that for Bugisu, the first cultural leader HRH Wilson Wamimbi Weasa  Umukuuka 1 and the second umukuuka 11 HRH sir Bob Mushikoli their gazettement came late after they were in office but this was due to Government delays and there were no contentions against their rule.

HRH Jude Mike Mudoma started getting the facilitation from Government after he was officially gazetted, that is the time the government started recognizing his reign added Hon. Betty Amongi.

Washaki Ahamed Formed Umukuuka Wa Bugisu.

The ongoing controversy over what should be referred to as the cultural institution of Bugisu sub region, the Inzu Ya Bamasaba or Umukuuka wa Bagisu , we can authoritatively reveal that the brain behind the new formation of the name Umukuuka Wa Bagisu was brought up by Masaka RCC Ahamed Washaki and adopted by the current leadership of Bugisu cultural institution.

In an attempt to resolve the impasse between Mzee Wagabyalire Amran and HRH Jude Mike Mudoma over who should be the rightful Umukuuka, the minister for gender, labour and social development Betty Amongi wrote and delegated Mbale city then RCC Ahamed Washaki in December 2021 to carry out independent mediations and come up with his report of the findings over who should be the rightful umukuuka 111.

In his conclusion remarks on the report he submitted on 15th January 2022 Washaki told the minister that it should be better if Inzu Ya Bamasaba rather Umukuuka wa Inzu Yaba-Masaba changes and correct the name to Umukuuka Wa Bugisu or Bugisu cultural institution. Infact Washaki kept on referring to Inzu Yabamasa as Bugisu cultural institution in his report to the minister.

“It is with great honour that I present the Report on the Key Stakeholders relating to the Resolution of the Disputes as to who is the Legitimate Leader for the Bugisu Cultural Institution Report which focused on delivering on the mandate as given by the Ministry of Gender Labour & Social Development to me” Read parts of Washaki’s report to the minister.

Washaki went ahead and hide his message in the ink during his acknowledgment where he could mention Umuguga wa Bamasaba but again stubbed his back by referring to Bugisu cultural leader or institution other than Inzu Ya Bamasaba……… “views and recommendations with the intent of having a consensus as to who is the legitimate Umuguga III we Bamasaaba. I would like to appreciate Religious Leaders, Clan Leaders, Bugisu Sub Region RDCs, IYM Promoters, District Chairpersons and Bamasaaba from the public. Through this proactive approach, I am sure that the

institution of the cultural leader for Bugisu is destined to grow and strengthen their unity as desired by all”.  Washaki pointed out. The current head of security at Masaka city went ahead and told the minister in his report on the conclusion remarks that the Cultural Institution should not deviate from the Act that establishes cultural institutions with its own constitution and nobody should refer the matter to court under the guise of IYM Company Limited.  A clear Constitutional framework for the operation of the Institution of the Cultural Leader for Bugisu should be developed.

In fact, according to the letter written on 19th August 2025 to Dr. Edward Kamoli by Pius Perry Biribonwaha the Solicitor General on the matter of change of names from Inzu ya Masaba to Umukuuka wa Bugisu , Biribonwaha noted that  the ministry of gender , labour and Social Development clarified that the ministry has not changed the title of umukuuka as the position of the cultural leader in Bugisu , but only aligned the already published title of the umukuuka with the area of jurisdiction in order to properly construe the constitution of the traditional  or cultural leader declared in the area of Bugisu.

 He further went ahead and stated that from the clarification, the ministry did not change the of the cultural institution, except that it set out the title of the institution , name of the cultural or traditional leader and the subjects.”Inzu Ya  Masaba” being a company limited by guarantee means that only shareholders who are signatories to it’s memorandum and articles of association are bound and thus it’s instruments do not bind the entire Basigu tribe. The Solicitor General pointed out.

He also noted that the ministry did not introduce the Umukuuka Wa Bugisu on its own but the current cultural leadership suggested a name and title that limitedly defines the tribe and their cultural institution legal framework.

Washaki’s method of changing Goal posts:

Washaki an elderly man and now head of security at RCC Masaka city, is on record as changing goal posts over time to suit his interests. The man, a former UPC diehard known in Mbale later changed and joined JPAM to continue opposing president Museveni’s regime. He is also on record to have abandoned JPAM after the former IGP Gen. Kale Kayihura intervened to woo him to join the ruling party and later Washaki joined the NRM before he was appointed RDC Manafwa district.

While in Manafwa he had running battles and disagreements with the then LCV chairman John Musila and the community that forced the appointing authority to transfer him to Mbale city as RCC. While at Mbale as RCC he joined the Mudoma camp to fight the Wagabyalire’s group and went ahead to suggest the change rather correction of the name of the cultural institution from Inzu Ya Bamasaba to Bugisu cultural institution with hopes that he would become the next Umukuuka 1V after Mudoma since the throne was rotational by then or even now am not sure.

He had a lot of disagreements with locals who wrote several complaints to his masters and the appointing authority who removed him and took him to Kumi where he lived for a short time before Hudu Hussein asked the authority to have a swap with his Masaka city station and that is how Washaki landed in Masaka city as RCC.

In Masaka the man from Bunghoko is again under serious conflicts with the area mayor Florence Namayanja although those in the know about Washaki intimate that since the area is predominantly a NUP region one would not get surprised to see dressed red with a red ballet on the head.

Anyway, back home Washaki had proposed to contest for the position of the next Umukuuka 1V but later changed his mind to from Darlington Sakwa however, they find a thorn in the foot after Mzee Wakane expressed interest over the same in their old aged Inzu Yabamasaba or Umukuuka wa Bamasaba cultural institution.

Over to you

The writer is a senior Journalist in Uganda and Chief Editor at The Second opinion Publications Ltd-nathanngobi60@gmail.com, 0775357461