Empaako is a naming system practiced by the Batooro, Banyoro, Banyamwenge, Banyakyaka, Batuku, Batagwenda, and Banyabindi from the western part of Uganda whereby children are given one of eleven pet names shared across the communities in addition to their given and family names.

Addressing a person by her or his Empaako name is a positive affirmation of social ties. It can be used as a greeting or a declaration of affection, respect, honour, or love. The use of Empaako can defuse tension or anger and sends a strong message about social identity and unity, peace, and reconciliation.

Several districts in greater Ruwenzori ie Kyegwegwa, Kyenjojo, Kabarole, Ntoroko, Kamwenge, and Kasese among others proudly use these pet names.

When Empaako is conducted?

This ceremony is done when there is a newly born baby in a family. It is normally conducted after 3 days for a baby girl and 4 days baby boy after birth.

It is also conducted when someone crosses from another tribe to Tooro culture and this is done as hospitality or when a Mutooro son or daughter marries from another tribe.

Who performs the ceremony?

According to tradition pet names are decided upon by the parents of the child. Originally when a baby was born in Tooro, it was given a Kitooro name.
And this naming of Empaako in the Rutooro language is called “Kuhaka Omuntu” Empaako is given at a naming ceremony performed in the home and presided over by the clan head.

Here the paternal aunts receive the baby and examine its features. Any resemblance to existing relatives forms the basis of the choice of name. The clan head then declares the name to the child.

After naming the child, family members with invited guests share a meal of millet and smoked beef (Omukaro), and then traditional songs follow.

After food is shared family members and friends present their gifts to the baby and a tree is planted in its honor.

The transmission of Empaako through naming rituals has dropped due to inter-marriages and it’s diminishing because of the lack of elders to
teach their children their mother language and cultural norms.

Some of the elders say that there are no longer extended families and family/clan meetings where they used to seat and tell their children
such information regarding the ceremony due to technology, rural-urban migration, time, poverty, and work.

The Empaako Tradition

Most attractive to the Batooro tribe is the tradition of pet names, which are accorded to every Munyoro or Mutooro in addition to their traditional and religious names.

Mr. Tinka Steven Amooti the deputy prime minister of Tooro Kingdom in Kyenjojo district when being interviewed by our reporter said that the pet name, Empaako is one thing that will readily identify a Munyoro or a Mutooro. He explains that Empaako is a special name of endearment used to show love and respect, for salutation, and by children to refer to their parents and elders.

“It is okay among the Banyoro and Batooro not to know one’s surname or religious names but everyone is expected to know another person’s pet name because it is what is used more often.

When a Munyoro or Mutooro meets another Munyoro or Mutooro, the first thing is to ask the other person’s Empaako, (Empaako yaawe? and then greet the person using the pet name,” he says.

There are eleven pet names shared between the Banyoro and Batooro: Abwooli, Adyeeri, Araali, Akiiki, Atwooki, Apuuli, Abaala, Acaali,
Ateenyi, Abooki, and Amooti. The 12th pet name is Okaali for the king and is greeted “ZoonaOkaali”.

He says greeting without Empaako was like having food without a source, or any tasteless attempt you can think of. Explaining just how important these pet names have come to be for the people who use them.

He says It is difficult for me to deny someone something if they refer to me by my pet name when they are asking. If you want a favor from a
Munyoro or a Mutooro, just try calling them their Empaako before you ask the favor,” he elaborates.

Amooti added that when his mother wanted him to do a tiresome job without complaining, she would call him his Empaako before assigning and he would do beyond the mother’s request. The Empaako is thus a social tool for harmony, encouragement, and respect, which can be used to refer to people and relations comfortably.

On the other hand, there are pet-names that are given automatically after birth as one was born a twin. “As the older twin (Isingoma), is automatically called Amooti and the younger twin (name Kato) Abooki. Male twins are named Isingoma and Kato- respectively, and the female twins Nyangoma and Nyakato with the pet names Amooti and Abooki respectively.

Tinkasiimire told us that these names are related to certain things. “Ateenyi is Ekijoka Kya Muzizi-the snake that resides in River Muzizi
that separates present-day Tooro and Bunyoro, bordering Kibale and Kyenjojo districts.” Why he was named after a snake, he neither knows nor shows any negative concern, he is just evidently proud of his pet name!

According to different sources, Empaako is a praise name or a name of respect used among the Banyoro, Batooro, Batagwenda, Batuku, and Banyabindi of western Uganda. Empaako is a word borrowed from the Luo word “Pako” which means “praise”.

They are 13 known Empaako and Out of these, 12 begin with the letter A and only one starts with the letter O. Some are believed to have Luo origins with and others claimed to be native to Bunyoro and Tooro.

1. Abbala: This is akin to the Luo word “Abalo” meaning “I have spoilt it”. Accordant to our culture, it means someone who loves other people unconditionally. It was formerly reserved for those close to the king.

2. Abbooki: Comes from the Luo word “Aboko” which means “I have narrated to you”. The holder of this praise name is meant to be someone who cherishes the roles of parents, teachers, elders, mentors, counsellors, and leaders.

3. Abwooli: Comes from the Luo word “Abwolo”, meaning “I deceive you”. However, in our culture, it has to do with diplomatic relationships. The theory behind this is that “Not all truth needs to be told always because it might cause unnecessary and often avoidable hurt and pain”.

4. Acaali: From a Luo word “Acalo”, meaning “I resemble you”. In Bunyoro it refers to someone who resembles another in nature and character and who easily relates to other people.

5. Acaanga: It is an uncommon praise name. Not much is known about its Luo root. More research is being done.

6. Adyeeri: Related to the Luo word “Adyero” which means “I have sacrificed you”. In Bunyoro, however, Adyeeri is someone who is friendly, and affectionate with a larger-than-life heart.

7. Akiiki: Is one who upholds national, community, and family interests with great love, care, kindness, honesty, etc [Perhaps this explains why this is a very popular Empaako among parents] It has no Luo root; it is the only praise name whose root is in Bunyoro-Kitara.

8. Amooti: From the Luo word “Amoto” meaning “I greet you”. In Bunyoro-Kitara, however, Amooti refers to someone who genuinely respects other people, thinking and speaking well of them.

9. Apuuli: Means one who has powers, abilities and skills to attract other people, exhibiting qualities often observed and admired among small children.
10. Araali: One who saves other people and is perceived to have the power of thunder, giving the expression “Araali Nkuba”.

11. Ateenyi: Is derived from the Luo word “Atenyo”, meaning “I have left it”. In our culture, Ateenyi is someone who loves and understands a wrongdoer without condoning wrongdoing.

12. Atwooki: One who embraces or punishes –as the case may be-other people either physically or spiritually.

13. Okaali: Comes from a Luo word “Okalo”, meaning “S/he has jumped over you”. In Bunyoro/Tooro kingdoms, however, it implies someone with the highest responsibility as a leader in the kingdom ie Rukir’abasaija Agutamba Omukama. It used for Omukama only and even then by men only when greeting him.

NB. Akiiki, Apuuli, Araali and Atwooki seem to have no definite Luo roots. It is important to note that there is no mpaako exclusively reserved for women, while four-Araali, Apuuli, Acaali and Abbala are exclusively for men. The rest are unisex, save for Okali which is only for kings.
Gratitude to Mr Isaac Kalembe Biromumaiso Akiiki, editor Bunyoro Tourism Journal for the research

Credit: Robinah Birungi

You may wonder what this is all about or where on earth is Ankole (Nkole) Kingdom! well as you are still debating with your brain, allow me to bring you aboard the mighty “Kaaro Karungi” as Nkole was often referred to. Kaaro Karungi means a beautiful hamlet, for the benefit of those who can’t trace the dialect.

Ankole kingdom is believed to have been founded way back in 1447. Legends give different background information about who and how was this kingdom formed. Today I bring you some of these stories, some of which sound a bit hilarious.

Ankole kingdom is said to have succeeded the Chwezi empire. The title given to the Ankole kingdom is “Omugabe” The first Omugabe was called Ruhinda Rwa Njunaki who was the son of Wamala.

For those who did their Social Studies Subject well, you can remember Wamala was the last ruler in the Chwezi dynasty. This explains how Nkole succeeded the Chwezi empire.

Like any other kingdom, the Ankole kingdom has many clans and the ruling clan is Bahiinda. this originated from Ruhinda the first king. “Ekihinda” means a black mark on the face. So that’s how the name Ruhinda came up. Njunaki was a maid at the king’s palace who gave birth to Ruhinda thus the name “Ruhinda Rwa Njunaki”.

Ankole kingdom is located in the southern region, often referred to as the “cattle corridor” and it extends to Tanzania that’s why the Bahaya of Tanzania have similar dialects to Runyankole. It covers the current districts of Ntungamo, Bushenyi, Mbarara, Isingiro, Cheema, Rubirizi, and Ibanda. the then Ankole countries (Amashaza) were Kashari, Isingiro, Rwampara, Nyabushozi, Ibanda, Cheema, Kajara, Bunyaruguru, Igara, Buhweju, Rushenyi, and Ruhaama.

The Ankole kingdom palace is at Kamukuzi in Mbarara and despite its collapse in 1967, the palace buildings are still standing. The Royal regalia of the Ankole kingdom include spears, shields, and the royal drum “Bagyendanwa” Bagyendanwa played an ancestral role in determining and confirming who the next king would be.

The Ankole kingdom was inhabited by people who valued unity but also had social stratification. The Bahima and the Bairu, Bahima are the pastoralists and Bairu are the cultivators.

The two castes carried out what I can term as batter trade in a way that Bairu exchanged their agricultural products like grains and another foodstuff for milk, ghee, and meat from the Bahima.

In fact about these castes is; even if a “Muhima” didn’t posse cattle, he could not be called a “Mwiru” and likewise even if a “Mwiru” had large herds of cattle, this would not turn him into a “Muhima”. The two persons were given names; that’s the Abahima with little or no cattle was called a “Murasi” while a “Mwiru” without extended crop farms was called a “Mwambari”.
People would take cows, local beer, and grains to the king as a sign of loyalty, and the king “Omugabe” would in return offer them security from internal disputes like cattle raiding by stronger families and external conflicts as well.

Meanwhile, other legend sources say that the Ankole kingdom was founded by “Ruhanga”, the creator who is said to have come from heaven to rule on earth. Ruhanga descended onto earth with his three sons that are; Kairu, Kakama, and Kahima. Kairu is the eldest, followed by Kahima then Kakama.

Ruhanga wanted to choose one among his three sons who were to be made king. he gave them a test inform a task to keep milk vessels (Ebyanzi) as they were called and their contents on their laps trans night. Whoever passed the test ie the one who had his vessel full by morning time would be crowned.

At the break of dawn, Kakama had passed the test and was made king while Kairu and Kahima were to be his servants. so they took up the rule of the Ankole kingdom. This could be the reason why the Bahima ie the cattle keepers have a tendency of underlooking the Bairu because they could not pass the milk fest.
The Ankole kingdom flourished with greatness from the 15th century to the 20th century and it was finally abolished in 1967 by the former president of Uganda Dr.Milton Obote. It had 23 kings throughout its existence from Ruhinda Rwa Njunaki to Gasonga II.
A committee was formed to reform the kingdom but these arrangements were again trashed by the NRM government in 1993. well, we can never say never I hope the Ankole kingdom rises to its heights once more.
By Kabagambe Gerald

Kanzu is a Swahili word, you can call it “Omutega Nswera” in Luganda but the English word is Tunic, treasured by many men in Uganda especially in the central region, and was introduced by the first Arabs to Uganda.

Kanzus is also synonymous with the Muslim community and some East African Bantu communities and It is believed that the wear was introduced by Arabs centuries back when they had just come to trade. The outfit is also common among Nigerians. But here in Uganda, Baganda copied that dress code from Arabs after they came up with their own design owned by Baganda.

Here in Uganda, it started from Mende, Busiro Wakiso district, and in the palace of Buganda (Mulubiri). Then and now the main source of income in Mende is to toil tunic (KANZU). And it has two types Akatema Mbidde as a cousor wear and the main Kanzu for the ceremonies. The specific colors used to make it are white and cream.

We use a white or cream cloth and a thread to make up but by the time way back they were using backcloth to make it. tools used to make it are a needle and Crabb. it is hand made no machine to make a Kanzu that makes them different from that of the Arabs. it is designed in the four main Baganda clans as follows: Abaganda Wawu, Abaganda Gere, Abaganda Nakabala, and Omuganda here in Buganda, and Many kingdoms were copied from Buganda like Busoga, Bunyoro, and Tooro with that very that designs. see the named structure of the Kanzu.

It is usually worn during cultural events like “Kwanjula” which means introduction, burials, and clan meetings. The Ankle length tunic is at times mostly associated with prestige, power, and culture, and keeps secrets.

Ssalongo Buyungo a frequent maker of the outfit advises that though long, it should never touch the ground or trip the wearer. “Though ankle length, it should not be overly long that the wearer steps on it. The outfit should also be baggy such that it doesn’t shorten the walking strides,” he says.

Though not important to passersby, one should not put it on without anything underneath the tunic. Ismail advises that a vest or t-shirt under the outfit is suitable for absorbing sweat when it is hot adding that at no point should it be figure-hugging.

“Some people feel a little uncomfortable wearing the outfit over boxer shorts or briefs hence prefer to wear shorts underneath so that they do not feel naked,” Ismail adds.

Lately, men have been spotted in clothes of almost all colors some of them too fruity for our ancestor’s liking, but such disrespect should not be shown to Kanzus. The most common colors are cream and white. There are numerous occasions to wear Kanzus including wearing them for the weekend as you sit at your favorite beer joint as well as giving a visit to your in-laws.

Footwear to complete the outfit is mostly the wearer’s preference; some prefer open shoes while others will go for closed shoes, they should However be polish-able and sneakers do not pass. The most common material for these outfits is silk and cotton.

In Uganda, Kanzu’s are mostly customary made from Mende, Busiro Wakiso, and Kampala tailors.