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The Connotation of the Independence Monument

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For over five decades ever since Uganda got its Independence, the independence monument has imposingly stood height of 6 meters at the heart of the capital between the Sheraton Kampala Hotel, Grand Imperial Hotel and Stan-Chart bank whilst staring down at the Grand Imperial Hotel to the right and Standard Chartered Bank to the left.

It is one of the most distinctive landmark of Uganda, a work of art that shows a woman with wrapping all over her body standing firmly on the ground with her legs slightly parted while hoisting a child in the air. The child looks like a little boy with his hands raised in victory. This signifies a new born country let free from colonialism and bondages.

This was the work of Gregory Maloba, a Luhya sculptor from Kenya who studied and taught art at Makerere University from 1939- 1965. He executed this work using from cement, sand, iron bars and wire mesh in the months towards the day of Uganda’s Independence, October 9, 1962. Gregory Maloba was one of the better-known artists then with a well-documented track record in art at that time. Gregory was assisted by John Kisaka, one of his graduate students, now a retired teacher.

It is said that this monument was deemed incomplete as the initial sketch had two human figures at each side, each playing a trumpet, perhaps as a sign of jubilation. Despite this, the Independence monument turned out to be of much artistic and symbolic significance to Uganda.

In time for the 2007 Commonwealth Heads of Government Meeting (CHOGM), the Independence Monument was revamped and the wall behind it painted with a few stripes of the Uganda Flag colors.

The Independence monument is a must see if you are travelling to Kampala. With the beautification around the monument, you need to carry your camera for the memorable capture of the sight. This is among Kampala’s top Attractions and best sight when doing city walks

BUGANDA TRADITIONAL WEAR

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Clothing is part of culture because it defines who people are. A Muganda woman typically wears a gomesi. This is a floor-length, brightly colored cloth dress with a square neckline and short, puffed sleeves.

The first Gomesi was made of bark cloth however today they come in materials such as silk, cotton and other fabrics. A gomesi is not a single clothing but rather one that is accompanied with several garments to make it whole like the Kikoy which is an undergarment that is worn to add weight.

The garment is fastened with a sash traditionally known as a kitambala placed around waist over the hips, and two buttons on the left side of the neckline.

The indigenous dress of the Baganda man is a kanzu, a masculine outfit looks similar to a tunic and is mostly composed of a white or cream fabric. It’s made from silk, cotton, poplin, or linen. Linen kanzus are the most expensive.

The Kanzu unlike other specific attires cuts across several tribes and almost all ugandan men wear it during cultural functions. The Kanzu has a make of a dress and the men usually wear trousers beneath it plus a coat over their shoulders to match with it.

Traditionally, the busuuti was strapless and made from bark-cloth. The busuuti is worn on all festive and ceremonial occasions like introduction parties, giveaways, coronation ceremonies .

The Significance of the Gomesi and Kanzu is to promote decency and respect in public. Different tribes around Uganda and world wide have a adopted this traditional wear. The Gomesi and Kanzus are easily customized into different designs and colors as preferred by different individuals.

Put in mind that when wearing these traditional cloth that you have to be gracious. Men ought not to hold the kanzu when walking to avoid it from touching the ground. Never let the under garment be seen. And never alter the traditional design of the gomesi or kanzu because it ceases to be the known traditional wear.

These traditional outfits can be bought from shops in the city centre of Kampala at places like; Mukwano Arcade, Kiyembe shopping centre, Craft village and several shops around Kampala town.

In order to own one, you’ve got to buy a material of your preference, then take it for measurements to a tailor who then sews it into a Gomesi but for a Kanzu, the gentleman has to fit in to find the perfect size and height of it. The Busuutis are quite affordable but the material you want will determine how much you will have to spend.

Matooke A Creative Produce

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Matooke is usually harvested green, carefully peeled and then cooked and often mashed or pounded into a meal. In Uganda and Rwanda (where matooke is a national dish for both countries), matooke is steam-cooked, and the mashed meal. The Baganda a tribe in Uganda pride themselves in making the best matoke dishes.

Matooke can also be taken as a breakfast dish called Katogo that is cooked together with different sauces like beef, beans, offals, goat and whatever choice is preferred. In this method, the matooke are not smashed and also eliminates the need of preparing a separate sauce.

The matooke produce has been creatively advanced these days to variety of products. These include

  1. Gonja crisps. These are sliced and fried ti they become crispy and are eaten as snacks
  2. Instant Porridge. All you need is a cup or bowl and water to stir and you have your porridge ready to eat.
  3. Flour. The ingredient can be added to your recipe to bake or make your favorite bread rolls, buns, fruit rolls among otheres
  4. Gonja. This is when a type of selected ripe bananas are heated directly or fried known to be a road side delicacy and served at restaurants
  5. Pan cakes. The ripe bananas are mixed with flour shaped into a circle to create this sweet simple snack.

With the right preparation, you can not go wrong with the different recipes matooke has to offer. Enjoy!

WHITE WATER RUSH – JINJA, UGANDA

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From a truth or dare game, I was dared to go rafting on the White Nile.

“How hard could it be?” I said to myself then. That weekend my friend and I set off from the suburbs of Kampala city by bus to Jinja.

We got to Jinja by mid-morning. There were different kinds of people. You could tell the nervousness in folks that were going to go rafting the first time. For folks that had done it before, they were thrilled to be at it again. I was a little bit of both; thrilled yet nervous at the same time.

After picking up life jackets, paddles and helmets provided; a crash course on safety precautions were laid out for us. We formed teams and with our captain assigned, we set off to size up with our first rapid. The rapids were of different levels , that’s to say the higher the number the meaner the rapid.

Over time we bounced and shimmed a lot, we spent more time in the air than sitting on inflatable rubber. A level three rapid which was high for us the unprofessional rafters caught us swiftly; trying as hard as we could to adhere to our captain’s instructions, the raft eventually overturned and we were all submerged by roaring white water.

Luckily our life jackets pushed us afloat and the stationed kayaks that paddled fast to our rescue where good at their jobs. We were soon reunited with our raft.

With scenery of beautiful green forest, it felt like being alone in the wilderness. We paddled further across the White Nile to a designated location where we had lunch and talked about our white water rush experience felt few moments ago.

If you are searching for a sense of excitement and adventure, adrenaline push experiences to share, Jinja is certainly a good start.

By Bridget Namaganda

Buganda Cultural Method of Cooking Oluwombo

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Luwombo is one of the Ugandan cultural method of cooking introduced by Baganda clan in central region of Uganda. Baganda started using luwombo as their method of cooking way back in the late 1870’s after Buganda separated from Bunyoro kitara empire.

It is a combination of a piece banana leaf and a fiber. Banana leaf is the main part of Oluwombo and its fiber is used to tie it to make oluwombo. Still in the luwombo, there is also a piece of banana leaf called akawuuwo which keeps the flavour in the sauce
Oluwombo is mainly used to cook sauce in the central region, there are four main types of sauce used to be cooked in luwombo ie chicken, groundnuts, beef and mushroom. It is purposely found on traditional ceremonies like those in the palace of Buganda (Olubiri), introduction (okwanjula), visitations (okukyala), thanks giving and celebrating twins(okumala abalongo).

After preparing it, get a saucepan or a pot, wrap it separately or on food and start cooking. It takes one to two hours to get ready, local food like matooke, potatoes, cassava to mention a few, can be acompanied with it.

It is cultural and has very many uses in Buganda and their clans. Primarily it contains the nice flavour in it, you can not compare oluwombo with any other sauce. It also shows the prestige.

if you have never tasted luwombo yet, please take your time and look for it because its so delicious!.

The Beautiful Bahai Temple in Uganda Out Of Eight In The World.

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Bahai temple is the dawning place of the praise of God. From miles away, a green pasture and majestic pillars can be seen on the hill, an iconic against the western horizon of Kampala. It is the mother Temple of the Bahai faith in Africa, out of only seven in the World. And just like the faith it represents, the Bahai temple is no ordinary house of worship.

There are eight Bahia Temples in the world with Mother Temple of Africa located in Uganda. During the rule of President Idi Amin the Bahai Faith was banned and the Bahai Hand of the Cause Enoch Olinga and his family were murdered.

Bahai temple sitting on 52 acres of land, the temple is a unique architectural master piece. It was designed by Charles Mason Remey, who was a prominent and controversial American Bahai and its foundation stone was laid in January 1958. A few meters from the Temple is the dormitory of the mausoleums which are themselves marvels of design.

Thousands of tourists from all corners of the world visit the Bahai temple every year to gaze and admire the beauty of this building with a breath taking view.

Built between 1958 and 1961 on Kikaaya hill, three miles North of Kampala the building is 130ft. its dome is a 44ft in diameter. It is a nine sided structure which represents oneness and unity.

The temple has a sitting capacity of over 600 people. The green dome is decorated with tiny mosaic tiles that were imported from Italy, while the roof tiles were imported from Belgium. The walls were built with the locally sourced pre-cast stones, while reinforcing steel, window frames and fittings were imported from the UK.

The colored glass came from Germany. Inside the temple are woolen carpets imported from Turkey and the interior will leave anyone in awe.

Community activities
The Bahai community of Uganda has sponsored a number of social and economic development programmes in Uganda aimed at promoting the welfare of the local communities.

The picturesque site.
The ambience here in serene. The sprawling gardens sitting on several acres are covered with beautiful flowers and trees. They are clean and well mowed, just a perfect site for a family.
Young people from the neighborhood sometimes come here to revise their books in the quite environment. Some of the trees in the gardens include Musizi, Mvule, Mahogany, Pine and Eucalyptus.

According to George Olinga, the Director of external affairs of the Bahai faith in Uganda, most of the trees were planted by the Bahai faithful in the 1950s. Also in the gardens are the Tombs where the Bahai faithful who die in Kampala are buried. Olinga says the law of the faith states that one should be buried within an hour after death.

One dies in Kampala and transporting the corpse to their ancestral home would take more than an hour, we bury them here, Olinga says. The graves come in all shapes and designs, the most notable being of Enoch Olinga, which is shaped like the map of Africa.
Massive Tourist Attraction.
On the day we visited Bahai Temple. The massive flow of tourists, most of the foreign, left us speechless. For two hours we spent there, over 40 tourists visited the place, many coming as far as India, Slovakia, USA, Sweden and UK. John, one of the Guides at the temple, says they receive over 80 tourists a day. Unfortunately, although the administration employs several Guides and laborers to maintain the place, tourists do not pay any coin to tour the place, hence missing out on some good money.

Not even the locals have been keen to tap into the opportunities as there are no artifacts or souvenirs sold near or around the Place. Olinga said the reason they do not charge any coin is because Bahai house of worship should be free to all people at all times regardless of race, background and religion.
History of The Baha’i Faith in Uganda

The Baha’i Faith was introduced in Uganda in August in 1951 by the arrival of Baha’is from Iran and the United Kingdom, which included Mr Musa and Mrs Samiyye Banani, Mr. Phillip Hainsworth, Mr.Ali and Mrs.Violette Nakhjavani and their daughter, Bahiyyih Nakhjavani. The first Local Spiritual Assembly, which is the local administrative council in the Baha’i Faith was formed by April 1952 and consisted of Mr and Mrs Banani, Mr.Ali and Mrs. Violette Nakhjavani, Mr. Phillip Hainsworth, Mr.Crispian Kajubbi who was the first Ugandan Baha’i, Mr.Fred Bigarwa, Mr.Peter Musoke, and Mr. Enoch Olinga.By October 1952, there was well over 100 Baha’is in Uganda from 15 different tribes and from Protestant, Catholic and other backgrounds.

By May 1954 the number had risen to well over 670 for the whole of Uganda, comprising of more than 20 different tribes. In 1953, pioneers from Uganda went on to spread the Baha’i Faith to other parts of Central Africa including the British Cameroons (Mr. Enoch Olinga), Belgian Congo (Current DRC) (Mr.Sam Mungono), and Congo Brazaville (Mr.Max Kanyerezi).The Intercontinental Conference for Africa held in 1958 This conference also marked the laying of the foundation stone for the Mother Temple of Africa on 26th January 1958 by Ruhiyyih Khanum and Musa Banani.

How Bahai Faith Began

The Baha’i Faith began in Persia. On May 23, 1844 a young man known as the Bab proclaimed Himself to be a Messenger of God. He told of one greater than Himself, a great world Teacher and revealer of the word of God who would come to bring in an age of peace for mankind. After five years of persecution, the Bab was martyred on July 9, 1850, in Tabriz, Persia. He was 31 years old. In 1863, Baha’u’llah declared to be the one foretold by the Bab and all the previous Prophets.

Like every Messenger of God, Baha’u’llah was bitterly opposed and persecuted. Like Abraham, He was exiled, like Moses, He was stoned, like Jesus, He was scourged. After nearly forty years of such suffering and imprisonment, Baha’u’llah passed away in exile on May 29, 1892, at the age of seventy five in the prison city of Akka. It was Akka which Isaiah had foretold would be a place of refuge for God’s creatures. Hosea too spoke of this valley as a ‘door of hope’ for humanity. By kabagambe Gerald

Empaako Ceremony, Origin and meaning.

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Empaako is a naming system practiced by the Batooro, Banyoro, Banyamwenge, Banyakyaka ,Batuku, Batagwenda and Banyabindi from 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. 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, 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 3days 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 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 tradition songs follow.

After food is being 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 lack of the 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 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 which 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 letter A and only one starts with letter O. Some are believed to have Luo origins with and others claimed to be native in Bunyoro and Tooro.

1. Abbala: 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 a 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 a 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 a Luo word “Adyero” which means that “I have sacrificed you”. In Bunyoro, however, Adyeeri is someone who is friendly, 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 mpaako among parents] It has no Luo root; it is the only praise name whose root is in Bunyoro-Kitara.

8. Amooti: From a Luo word “Amoto” meaning that “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

By Robinah Birungi.

The People of Uganda

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Made up of five major ethnic groups, the natives of Uganda speak over 30 languages and dialects. Amidst this diversity, Uganda is a nation of solidarity, equal opportunity and tolerance. Culture and tradition continue to be handed down from generation in preservation of Uganda’s only-one-of-its-kind heritage.

North, South, East, Central and West all intertwine their distinguishing customs, beliefs and traditions into a wealthy tapestry that creates the diverse national identity which defines the Ugandan culture at the moment.

The country’s ethnic evolution can be traced back to the 10th century AD. The Bantu, Uganda’s primary inhabitants, are an ethnic and linguistic group with over 130 million people in Africa. They lay down their ancestry in the central and southern parts of the country and constitute half of the population. Among the Bantu tribes are the Baganda, Banyankole, Bagisu, Bakiga, Batooro, Basamia and Baruli among others.

The north and north eastern parts of Uganda were largely populated by the Nilo-hamites and Nilotes whose genesis can be traced back to Ethiopia. As a semi nomadic people, their migratory habits led them to split and settle in different parts of the country. Ultimately, some adopted languages and customs that resulted in distinctions that can be clearly identified between them today. Nilotic tribes include the Langi, Luo, Iteso, Sebei and Karamajong.

The Sudanic speakers from West-Nile form another group. The Lugbara, Madi, Bari, and Metu are counted as part of this group. They are sometimes referred to as the Madi-Moru group.

Kasubi Tombs – Fallen Kings Lay Tranquil.

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Kasubi tombs is a cultural, tradiditional and ceremonial burial ground for the kings[kabakas] in the Buganda kingdom. The site is located at Kasubi hill, Kampala, the borders of Kasubi tombs were established in 1882 and it comprises of about sixty four acres of land, five kilometers Northwest of Kampala city center.

Like any other traditional setup, there is a legend that talks about Kintu as the first Kabaka of Buganda kingdom. Apparently, kintu had come with his wife Nambi after he had won her hand in marriage from her father Ggulu, the god of the sky. This first kabaka is said not to have died but disappeared into a forest at Muganga. This explains why in every burial grounds in Buganda have what is called Kibila, a sacred forest where the tombs are housed, concealed from public view by a back cloth curtain.

The borders are marked with bark cloth trees, protecting the site from being encroached on by the fast growing residential developments. One corner contains a royal palace built by kabaka Muteesa [35th kabaka] in 1882, replacing his father’s Ssuna 2, which he had put up in 1820.The new palace became a royal burial ground in 1884 after his death. Four other kings have also been buried at the same sight that is; kabaka Muteesa 1, kabaka Mwanga, Daudi Chwa and Sir Edward Muteesa 2.

At the site, a gate leads to a small courtyard known as Bujja-bukula, then to the ”Ndoga obukaba”, a house where royal drums are kept then to the main circular curt yard[olugya] located n the hilltop surrounded by a reed palace.The main central building called Muzibu Azaala Mpanga is 7.5 metres high. It is located at the edge opposite the entrance. Muzibu Azaala Mpanga was originally constructed from local raw materials like wooden poles, reed wattle,topped by a thick thatched dome with straw laying on 52 rings of palm fronds representing the 52 clans of Buganda. However, the 1938 major renovation by Muteesa2 introduced modern materials of construction. These modern materials thou were concealed behind the traditional structures.

The floor of the Muzibu Azaala Mpanga is covered by palm leaf mats and lemon grass.Other structures on the site are the traditional houses of the kabakas widows and homes of the royal family,guards and administrative officials like the spiritual guardian [Nalinya] and the assistant[Katikiro]. Most of the land on the site is used for agriculture.

One may wonder why most of the kabakas built their palaces on hilltops and the 3 reasons were clear, one; was to control all the roads leading to the palace and two; was to find easy ways to escape in case of invasion. The third reason was to have a sense of security since its easier to watch happenings from a distance so in case of any attacks, the guards woud quickly take action.
One of the practices done at this burial ground which may seem a bit ridiculous is, burying the kabaka at a different site and establishing a royal shrine where his jawbone was housed. The jawbone was believed to contain his spirit.

Kasubi tombs became a UNESCO (United Nations Educational Scientific and Cultural Organisation) World Heritage Site in December 2001 and one of the most remarkable buildings using purely vegetal materials in the whole of Sub-Saharan Africa.

The site caught five in 2010 and unfortunately the cause of the fire in still unknown till today. Efforts to re-construct the structures started in 2014 with assistance from the government of Uganda and funding from the government of Japan. However the Baganda still stick to their vow, to protect this treasured site.

Kasubi tombs acts as a rich tourist attraction to both local and foreign people and more fascinating still to those who are rooted in culture and nature because that’s what the site displays. Besides this, Kasubi tombs carry a historical and spiritual effect among the Buganda people and the Kabakas of Buganda Kingdom.

With all this on board, i think anyone would love to wake-up to this beautiful natural scenery and the only way to make it real is to drop by and check out the royal burial grounds for Buganda Kingdom.

By Kabagambe Gerald.

Why Rosary is important in life of a Catholic?

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In order for us to fully understand what a rosary is and why it plays a great role in life of Christian mainly a catholic believer, we must define what it is first.
Rosary is one of the most powerful weapons in our arsenal for spiritual warfare and one of the greatest aids in the pursuit of a fruitful spiritual life. The rosary comes with promises from Our Lady herself associated with its faithful recitation.

The most amazing thing about the Rosary is that Mary made 15 promises to those who recite it daily. These aren’t insignificant promises, but rather enormously helpful graces provided to those who are trying to live a good and faithful Catholic life:

To all those who shall pray my Rosary devoutly, I promise my special protection and great graces.

Those who shall persevere in the recitation of my Rosary will receive signal graces.

The Rosary will be a very powerful armor against Hell; it will destroy vice, deliver from sin, and dispel heresy.

The Rosary will make virtue and good works flourish, and will obtain for souls the most abundant divine mercies. It will draw the hearts of men from the love of the world and its vanities, and will lift them to the desire of eternal things. Oh, that souls would sanctify themselves by this means.

Those who trust themselves to me through the Rosary will not perish.

Whoever recites my Rosary devoutly, reflecting on the mysteries, shall never be overwhelmed by misfortune. He will not experience the anger of God nor will he perish by an unprovided death. The sinner will be converted; the just will persevere in grace and merit eternal life.

Those truly devoted to my Rosary shall not die without the sacraments of the Church.

Those who are faithful to recite my Rosary shall have during their life and at their death the light of God and the plenitude of His graces and will share in the merits of the blessed.

I will deliver promptly from Purgatory souls devoted to my Rosary.

True children of my Rosary will enjoy great glory in Heaven.

What you shall ask through my Rosary you shall obtain.

To those who propagate my Rosary I promise aid in all their necessities.

I have obtained from my Son that all the members of the Rosary Confraternity shall have as their intercessors, in life and in death, the entire celestial court.

Those who recite my Rosary faithfully are my beloved children, the brothers and sisters of Jesus Christ.

Devotion to my Rosary is a special sign of predestination.
Mary, who is our true spiritual Mother, always desires what is best for us. She who was conceived without sin and sits as the Queen of Heaven and Earth enjoys a will that is in perfect unity with the will of God. What she wants for us is nothing less than what He wants. And He who made us knows precisely what we need to do to do the work He has assigned us, and the surest path home to Him.
A History of the Rosary and How to Pray It
While the specifics are unclear, tradition and the Church hold that Our Lady appeared to St. Dominic and Blessed Alan de la Roche sometime in the 13th century to impart the devotion of the Rosary. The monks of the time had already developed the habit of praying the psalter – all 150 Psalms daily recited by memory. Mary gave the Rosary to these two spiritual sons to promote the habit of daily prayer among all the faithful, not just those in the religious life.

Structurally, the Rosary is divided into five decades; a decade is made up of 10 Hail Marys preceded by an Our Father and concluded with a Glory Be. Each of the five decades is associated with a mystery from the life of Christ, and there are three sets of mysteries: the Joyful Mysteries, the Sorrowful Mysteries, and the Glorious Mysteries. An entire Rosary consists of all 15 decades. Fifteen decades of 10 Hail Marys each equals a total of 150 Hail Marys, thus leading the Rosary to be known as “Mary’s Psalter.”