THE CHARACTERISATION OF WOMEN IN SELECTED BUGANDA MYTHS

NEMALIDDE CAROLINE

15/U/11267/PS

A DISSERTATION SUBMITTED TO THE DEPARTMENT OF LITERATURE IN

PARTIAL FULFILLMENT OF THE REQUIREMENTS FOR THE AWARD OF THE
DEGREE OF BACHELOR OF ARTS

MAKERERE UNIVERSITY

JULY 2019

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DECLARATION
I, NEMALIDDE CAROLINE declare that this submitted oral literature report is my own original
work and it has not been submitted for an award of a Bachelor's degree at any University.

Signature...........................................................................

Date................................................................................

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APPROVAL
This is to certify that NEMALIDDE CAROLINE submitted this report to the Department of
Literature at Makerere University for examination with the approval from the following
supervisor,

Signature............................................. Date................................................

(Supervisor)

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ACKNOWLEDGEMENT
Special thanks to everyone who has been of help towards the completion of this research. I also
thank my mother for her great contribution towards my education. I acknowledge the great help I
received from my supervizer.

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ABSTRACT
The researcher did the research on the Buganda society of central Uganda and her main aim was
to find out how women were seen, positioned and treated in this particular society with the help
of a few selected myths. In order for the research to be a success objectives were set with the
main objectives as to find out how women were positioned in the Buganda myths. With The
main aim of this research study is to analyze how women were positioned in the myths of the
Baganda,were they seen as superior or inferior, were they seen as valuable or insignificant. The
problem statement of the research is the question on how these women were seen and placed the
help of set research questions and selected methods the researcher will fully analyze the topic
and draw a conclusion of if women were superior, equal or inferior to the male species.

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 TABLE OF CONTENTS

DECLARATION ............................................................................................................................. i

APPROVAL ................................................................................................................................... ii

ACKNOWLEDGEMENT ............................................................................................................. iii

ABSTRACT ................................................................................................................................... iv

CHAPTER ONE: INTRODUCTION AND BACKGROUND TO THE STUDY ........................ 2

1.1 Introduction ........................................................................................................................... 2

1.2 Background to the study. ....................................................................................................... 2

DATA COLLECTION ................................................................................................................ 7

STUDY Interviews .................................................................................................................. 7
Group discussions .................................................................................................................... 7
Visual Observation .................................................................................................................. 7

INSTRUMENTS USED ............................................................................................................. 7

SOURCES OF INFORMATION. ............................................................................................... 7

PRIMARY DATA....................................................................................................................... 8

SECONDARY DATA ................................................................................................................ 8

Internet research .......................................................................................................................... 8

PROBLEMS ENCOUNTERED ................................................................................................. 8

Financial problems .................................................................................................................. 8
Limited time ............................................................................................................................ 8

SOLUTIONS ............................................................................................................................... 9

CHAPTER TWO: ANALYSIS OF THE KINTU AND BASSAJJA DENZI MYTHS. ............. 10

CHAPTER THREE; ANALYSIS OF THE NJABALA MYTH. ................................................. 11

RECOMMENDATIONS .......................................................................................................... 14

DEFINITION OF KEY TERMS............................................................................................... 15

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BIBLIOGRAPHY ..................................................................................................................... 16

THE BASSAJJA DENZI MYTH (LUGANDA VERSION) .................................................... 20

THE BASSAJJA DENZI MYTH (ENGLISH VERSION) ...................................................... 22

THE NJABALA MYTH( LUGANDA VERSION) ................................................................. 24

THE NJABALA MYTH( ENGLISH VERSION) .................................................................... 25

THE NAKAYIMA MYTH( ENGLISH VERSION) ................................................................ 26

THE ENTEBBE ZAMUGULA MYTH( LUGANDA VERSION) .......................................... 27

THE ENTEBBE ZAMUGULA MYTH( ENGLISH VERSION) ............................................ 27

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CHAPTER ONE: INTRODUCTION AND BACKGROUND TO THE STUDY

1.1 Introduction
The research is primarily about displaying the way women were seen and positioned in the
Baganda myths.

1.2 Background to the study.

The Ganda commonly identified as Baganda are part of the Bantu people. They occupy the
central and southern part of Uganda. We can find them in districts like
Mukono,Masaka,Mityana,and Rakai among others. Their stable food is Matooke and bitter
berries and they are the biggest tribe in Uganda. Luganda is the native language of the Baganda
people.The Ganda people are ruled by the King locally known as the Kabaka, together with a
prime minister locally known as the Katiikiro. The Queen is locally known as the Nabagereka.
The current king of Buganda is known as Kabaka Mwenda Mutebi Ronald.The Baganda believe
that they originate from Kintu, who was the first king and its believed have had 32kings from
Kintu upto the current king.

CULTURE OF THE BAGANDA

Buganda’s clan system is central to its culture. Buganda is believed to have over 46 clans, with
each clan having its own clan head locally known as Owakasolya. Some clans include the
ngambi clan, njovu clan, nkima, nvuma, mamba, ndiga, nte among others.The clans represent a
group of people who can trace their lineage to a common ancestor in the past. According to the
Buganda customs, the lineage is passed down along patrilineal lines. A formal introduction of a
Muganda consists of his names, the name of his father and paternal grandfather, as well the
description of the family’s lineage within which his clan falls. Each clan has its own totem
(Omuziro) and a secondary totem (Akabiro). The people from the royal clan don’t have a clan.
The Baganda women wear gomesis with the men dressed in Kanzus

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1.3 Statement of the problem

A researcher sets out to find out how women are positioned in the various Buganda myths.
Various researchers say a myth is a traditional legendary story containing some being or event or
hero of a particular group of people. This particular study will take into consideration a particular
tribe in Uganda (Buganda). Study has been done in various Ganda clans. This research will show
how women were and are seen in the various myths upheld by the Baganda.

1.4 Objectives of the study

The major objective of this study is to find out how women were seen in the various
Buganda myths.

1. To identify the position of women in societies of the Baganda people.

2. To explain why women were seen the way they were.

3. To study the selected myths and link them to the topic of study.

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1.5 Research questions

1. How do the Baganda define myths?

2. How are women seen and positioned in the Buganda society?
3. Did women have a say in the way they were positioned and seen in these myths?
4. Give reasons why they accepted these positioned?
5. Where these myths a big contribution to the way these women were seen?

1.6 Literature Review

Many scholars have written and presented various aspects on oral literature. The writings have
involved the relevance of oral literature to different societies but little attention has been put on
how myths influenced the way women were seen and positioned the various Buganda myths.

Finnegan (1970; 328) defines myths as follows;

‘’Narratives believed in some sense or another to be true and concerned with the origin of
things……………………………………..or the activities of deities’’

Finnegan clearly shows that these myths always had some truth and honesty attached to them
and often times the beliefs attached to them came true, similarly in the selected Bassajja Denzi
myth in which the Baganda belief in the existence of the god who gives women children as up
today many go to the place where this god is believed to be asking for children and often some
claim to receive.

Okpewho (1992;181) states that,

‘’ The word myth has been frequently used to describe a tale in which gods or divinities
recognized by a community of people ………………..are the protagonist and which is therefore
thought to be sacred ,serious and containing an authoritative character.’’

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He clearly tells us that myths were taken to be holy and sacred in other words people highly
followed and respected them for they always had gods and supreme beings involved just like in
the Kintu and Nambi myth who were ruled and governed by Gulu the top most god of the
Baganda whose decisions and rules were highly respected and upheld.

Oluwole 1997 states that,

‘’ The Africans and traditions portray women in general as foolish, weak, evil, unfaithful,
dependent and seductive.’’

He clearly shows us that African traditions position women as insignificant and the weaker sex
clearly shown in the things they believe in just like in the Buganda myth of Njabala in which the
woman is clearly presented as very weak and foolish to a point that she loses her marriage.

Anita Nair states that,

‘’ Good women are those that accepted society norms and were often rewarded with happiness’’

Anita clearly shows and states that for a woman to be accepted and respected she had to abide by
the society norms without questioning them in other wards the silently watched as society treated
them the way it did just like in the Kintu myth were Nambi blindly followed Kintu’s rules
without questioning them showing that the women were subordinate to the men.

Person and Rydon 1996 state that,

‘’Women were described as to what they were instead of what they did’’

They show that irrespective of what the women did society followed what was thought about
them and so their actions did not change how they were seen similarly among the Baganda even
if a woman did a heroic act her husband was instead praised for example in the Kintu and Nambi
myth were Nambi also greatly contributed towards the existence of Buganda though most of the
credit goes to her husband Kintu.

Coates, 2004 states that

‘’ Men’s duty was to support the whole family by earning money while women were left at home
to deal with household and baby caring’’
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 He shows us how the different sexes were positioned, a man since seen as the
stronger sex was to toil and look for money while the woman seen as the weaker sex
had to stay at home all day looking after the home and struggling to give more
children similarly in the Buganda society were a girl is brought up while being told
that she should listen to her husband.

Ekisaakaate 2009/ Graham 1999

Men were authoritative, taught leadership skills ,were expected to be responsible

for their families and also took the final decisions in a home, Women on the other
hand were the bearers of indigenous cultures and were givers , advisors and were
responsible for the day to day management of the home.

This clearly shows that the women were seen as best fit in a home setting and were
also seen as those whose advice would guide the society just like in the Kintu myth
were Nambi leaves her father Gulu and comes to earth to stay with Kintu and gives
him a family and home.

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1.7 Methodology

Information was obtained from Makerere university library , Makerere university Arts Library ,
Kawempe research centre found in Kawempe and Kisubi brother’s university library.

DATA COLLECTION
There were various methods used to obtain data and these include the following;

STUDY Interviews
These were conducted using the local language, i.e. Luganda. Important information was noted
down. The people interviewed were mainly the elderly women of the different areas.

Group discussions
Various discussions were conducted with different Baganda friend and student. They were
randomly asked their views about their culture and norms.

Visual Observation
Various information was obtained from the different television shows that taked about the
Buganda culture. Also the way the various women carriedout their various activities was
observed.

INSTRUMENTS USED
 Research questions
 Pen and paper
 Mobile phone to record
 Group discussion guide

METHODS OF DATA COLLECTION AND ANALYSIS

SOURCES OF INFORMATION.
Residents of Mityana, Kampala, Entebbe, and Luwero districts were the main source of
information . The elderly, parents and adults were the main givers of the required information to
the researcher. Also a few of my age mates were a source of information.
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PRIMARY DATA.
Information from lectures of Makerere university who are Baganda , from family members,
friends and elders from the researcher’s home districts and sited districts above.

SECONDARY DATA
 Published texts on the research topic

Internet research
The information was given in Luganda which is a local language of the Baganda and was later
on translated to English. Irrelevant records were removed.

Audios from local Baganda people were studied and those considered insignificant were
removed.The researcher studied the content obtained and went on to explain it as well as add a
few important aspects and also compared it to information concerning other societies.

PROBLEMS ENCOUNTERED
The researcher faced numerous challenges during the research activity and these included;

Financial problems
It was a very expensive exercise for the researcher had to move from home to home in the
selected districts of research looking for the required information. She also had to type the work,
print it and bind it into a booklet.

More so, in some areas like in ‘’Kitala village ‘’ found in Mukono there was no network and so
the researcher had to transport her relatives to town so as to help her attain the required
information.

Limited time
The researcher lacked adequate time to move to all the selected areas of research looking for
information as the research was done within a few months.

Some people with held important information and others completely refused to participate in the
research activity limiting the content of the researcher.

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SOLUTIONS
Researchers should select accessible areas of research to ensure safety as well as faster
obtainance of the required information.

Some money should be provided to the researcher so as to reduce on her expense as well enable
her attain all information without skipping out any.

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CHAPTER TWO: ANALYSIS OF THE KINTU AND BASSAJJA DENZI MYTHS.

This chapter consists of myths showing how the women were seen and positioned. Under this
chapter the researcher gathered two myths. These myths contain stories about both men and
women and clearly presenting their role and purpose in society. These myths show how women
were treated, seen and positioned in the Buganda society. The women were seen as the weaker
sex. Who had no say in the way they were seen and treated. These myth especially the first myth
of Kintu greatly influenced the way the woman was seen as Kintu is believed to be the first
muganda man. In this particular myth the woman Nambi who is seen as a representative of the
Baganda women was so careless leading to the fall of misfortune upon the Baganda which up to
today still influences the way women are seen. The detailed myths are in the Appendices. Both
the Luganda version and the English translation.

The first myth talks about the coming of the Baganda into existence. This myth greatly
influences the way the Baganda position themselves in relation to their gender as the man is seen
as the head as the woman as the submissive one. In this particular myth the woman is represented
as careless and irresponsible as Nambi’s careless and forgetful nature made Walumbe(death )
come to earth. The man is presented as strong and brave as Kintu bravely accomplishes all his
tasks.

The second myth is about the god Bassajja Denzi and his wife .This particular myth presents a
woman and subordinate. It also presents women as the giver of life as nalongo the wife to
Bassajja Denzi is the giver of children and wealth. This myth however also continues to show
that the men are superior to the women as nalongo submissively followed her husband to earth
without question.

These two myths present women as the ones below the man and the ones that follow the wants of
the male species and both myths have an impact up today on the way women are treated in the
society as gods are involved.

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CHAPTER THREE; ANALYSIS OF THE NJABALA MYTH.

This myth talks of the tale of a lazy young Njabala and how her marriage life comes to an end
because of her laziness. The woman is presented as lazy and careless in society in this particular
mythical story and this particular myth affects the way women are looked at and treated up to
today. This particular myth also shows thaty it is the duty of a mother to teach her daughter how
to work so as to prepare her marriage for a womans role in marriage was to work and please her
husband and if failed to occur this girl would be and still is sent back to her parents. The man
was seen as superior in marriage and the decision maker. Up to today this particular society sees
the man as the overole head and decision maker in a home.

The myth also shows the need for a girl to know how to work and up to today it is being told in
the Buganda society to serve as a lesson to the young girls and a lazy girl in society is usually
referred to as njabala.

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CHAPTER FOUR; ANALYSIS OF THE NAKAYIMA MYTH.

This myth tells of the beautiful Buganda princess Nakayima who disappeared in to a tree now
referred to as the Nakayima tree and continuously blesses people who go to this tree and pay
homage to her. According to this particular myth a woman was and is seen as the giver of
blessings to the youth in society.

This particular myth also presents women in this society as the ones that solve conflicts and
problems within the society. Women in the Buganda society were and are still seen as the ones to
solve problems within a home and incase the children fight the woman must sit them down and
reconcile them . it is also the woman to give life as she gives birth.

If a woman did not and does not give birth in this society she is considered cursed and often
times a husband is advised to take up a new wife and no wonder women go to the nakayima tree
to seek blessings of child bearing so as to secure their marriages.

The women are taught the value of giving thanks to the the givers of blessing who are the gods.
From this particular myth the women are seen as vital and important to society. Their status is
often upheld in the society with the help of this particular mythical story.

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CHAPTER FIVE: ANALYSIS OF THE ENTEBBE ZAMUGULA MYTH

The myth tells of Mugula a man who moved with his wife and belongings and settled at a place
giving it the name Entebbe. In this particular myth his wife surboninately followed him without
any question showing that a woman had to be submissive to her husband and do his every wish
and want. The man was seen as the decision maker in a home. In this particular myth a lot of
respect is given to the male species and no wonder the chief Mugula is still remembered up to
now yet almost nothing is said about his wife.

The men of the Buganda society up to today are seen as the heads in a home and the decision
makers and young girls are told to always be obedient and submissive to their husbands if they
want a successful marriage life. However with the influence of western knowledge and
education, today these beliefs are slowly fading away and we see women taking up decisions in
homes and also taking back to their husbands incase they feel that their decisions are wrong.

Value is also being given to the women in society and their deeds are also being upheld and
Buganda being part of central Uganda that is undergoing a fast civilization rate the changes are
also being felt.

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CHAPTER SIX: CONCLUSION AND SUMMARY

CONCLUSION

This chapter consists of the concluding remarks of the research as well as recommendations. It
also contains a definition of key terms used within the research, bibliography, outlay of myths
used in the research in both English and Luganda,a questionnaire used in the research activity
and the narrations of some myths used during the research. Conclusively, the research study was
aimed at finding out how women were positioned in the various Buganda myths. The researcher
set objectives, research questions and also derived methods she used to fully study and assess her
aim.

Based on the outcomes of this research study it becomes evident that myths did and still do play
a vital role in the way people think, behave and treat each other. These myths have made women
be seen as subordinate and an inferior sex in the Buganda society and these women have no say
in what was thought and dictated for them. These myths also played some positive roles in the
way women were and are seen and positioned for she is seen as a life giver and role model of the
society.

RECOMMENDATIONS

Society most especially the Buganda society should continue to pass on some of these
mythological stories to the younger generations as they impart good moral values within them.

By this research finding also, society should adjust and ignore some myths that endanger
people’s ways of thinking, behavior as well as reasoning for much as we are struggling to
preserve our cultures society is evolving and changing.

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DEFINITION OF KEY TERMS

MYTHS

A traditional legendary story usually containing some being or hero or event with or without a
deternable basis of fact or natural explanation especially one concerned with deities and demi
gods and explains some practices done by peole.

WOMAN

Is a female human being.

POSITION

The way someone or something is placed and seen could be according to rank or status.

BUGANDA

This word means bundles this is a group of people found in the central parts of Uganda with a
common language which is Luganda.

SELECTED MYTHS USED

LUGANDA VERSION OF MYTH ENGLISH VERSION

Olufumo lwa Kintu ne Nambi The Kintu and Nambi myth

Olufumo lwa Nakayima The Nakayima myth

Olufumo lwa Bassajja Denzi The Bassajja Denzi mythg

Olufumo lwa Entebbe Zamugula The Entebbe Zamugula myth

Olufumo lwa Njabala The Njabala myth

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THE POSITION OF WOMEN IN BUGANDA MYTHS

Dear respondent,

I am Nemalidde Caroline a student of Makerere university doing a Bachelor’s degree in

education majoring in literature and English subjects. You have been selected as a right source of
my research study. The results of this research will clerly show how women are and were seen
and positioned in the Buganda myths. Be assured that your views will only be for this study and
confidential.

What is your name? Who is a woman in your understanding?

What is a myth in relation to the Buganda society?

Give some examples of commonly used myths and show their relation to the selected topic.

Do you believe these myths are true, give reasons for your view?

Thank you so much for your contribution

BIBLIOGRAPHY

Coates J (2004) Women and men languages , pearson education limited

Finnegan R, Oral literature in Africa , oxford university press

Oxford English dictiuonary

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Okpewho,African oral literature, Indiana university press 1992

Person and Rydon, *(1990) Daily life in the eighteenth century , greenwood press

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APPENDIX ONE

THE KINTU MYTH ( LUGANDA VERSION)

Kintu yave manbukka naselengeta mpola pakka eyuganda wamu ne nte ye ayamuwanga amata.
Wabula lumu abanna ba Kabaka Gulu baba batambula kunsi muwala we Nambi nalaba Kintu ela
namwegomba wabula banyinazze kino tekyabasanyusa bwebatyo nebaba ente ye wabula Kintu
yali mussajja mugezi ela yalyanga ebibala ne bikola. Lumu Nambi nalaba ente yo mwagalwa
nadukka kunsi namugamba agende naye mu Gulu ela olwatukka banyinazze olwa mulaba ne
badukka okuyita taata wabwe awo Nambi nayatula omukwano gwe. Gulu bwatyo natandikka
okugezesa Kintu, yamuwa emele enyinji namugamba ojimalawo eyo kyali ekizibu enyo wabula
Kintu nalabba akatuli bwatyo nasamu emele, wabula Gulu teyali mumativu ela namugamba
okwassa enku okuva mulwazi bwatyo nakyo nakikola naye ela Gulu teyali mumativu
namugamba okuzuza ensuwa namazzi ga kumakya bwatyo nakyo nakikola naye ela Gulu teyali
mu mativu na mugamba okunonya ente ye nunyinji wabula nobuyambi bwe njuchi Kintu nakyo
nakikola bwatyo nebamukwassa Nambi wabula Gulu yabagamba okugende amangu nga
Walumbe tanadda naye olyo bugayavu bwa Nambi yajukila nti yelabideyo obulo bwatyo nadda
obukima ela Walumbe namula ela namugobelela pakka nkusi ela aja natwala abanna be
okwessasuza.

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THE KINTU AND NAMBI MYTH (ENGLISH VERSION)

When Nambi Gulu’s daughter first met Kintu, she fell instantly in love with him. Kintu travelled
with his prize cow from north to Africa to the land called Uganda. There he lived for many years
on the milk of his cow. He built a grass hut and lived in peace. One day the sons and daughter of
Gulu came to earth , Nambi fell in love with Kintu and told her brothers she wished to marry him
but her brothers did not like the whole idea. The brothers secreatly returned to earth and carried
away Kintu’s cow with hope that he will die of starvation but since he was too wise he fed on
wild fruits and a few leaves. When Nambi saw Kintu’s cow idling in the field she felt bad for her
beloved but found him eating berries she then told Kintu to go with her to the sky and together
with the cow the would return to the earth. When Nambi’s brothers saw Kintu they ran off and
told their dad upon which Nambi declared her love for him. Gulu invited Kintu into his palace, ‘I
command you to eat every bit of this meal,’ Gulu said and he failed he was to be referred to as an
imposter. Kintu ate but the food was too much, then he saw a hole next to him and began to fill it
with food and soon the food was over but still Gulu was not satisfied. Then he gave him a new
task which was to cut some kindling from rocks which he successfully did but still Gulu was not
satisfied and told him to fill a pot with dew which he successfully accomplished but still Gulu
was not satisfied and set him out for his final task which was to find his cow amongst many but
with the help of a bee which directed him he accomplished the task and so Nambi was given to
him but they were to leave before the return of Walumbe who was Nambi’s evil brother but no
their way Nambi remembered that she had forgotten the millet and as she return back Walumbe
came along and constantly comes to snatch away Nambi’s children as revenge for having
married Kintu.

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THE BASSAJJA DENZI MYTH (LUGANDA VERSION)

Bassajja Denzi gwe musambwa omutonde ogusangibwa e magigye mu gombolola ye Busukuma

ku luguudo olugenda e zirobwe.
Omusambwa guno gwaliwo okuva dda nnyo nnyo.

Guno gwegumu kumisambwa , abaganda gyebatukirila nga ssinga wabanga waliwo obuzibu
bwonna, gamba nga okutabaala obuganda ko nebirala ebyenjawulo. Omusambwa guno gwali
nga mutabaazi era nga gutabaala n’ embwa zaagwo okugenda okuyigga

Omusambwa guno gulina emisambwa mingi egyikola kunsonga ezenjawulo ejjiri mu mbuga
yagwo era nga buli gumu gulina omulimu ogwenjawulo.Omusambwa guno gwali nga mutabaazi
era nga gutabaala nnyo nebwa zagwo.

Jaaja Bassajja Denzi yaka n’ nalongo be ko ne nalongo we. Nalongo naye asangibwa okuliraana
embuga ya jaajja Bassajja Denzi . Nalongo y’ aterezza abazukulu mu maka, mu zaade , mu
mikisa n’ ensonga ez’ enjawulo nga bwaba akulabye . nalongo y’ anaaza abazukulu, nga
abanaaliza ku luzzi lwe olili mu mbuga ye.

Nalongo naye agaba emikisa, era nga singa oba nga omutekeddewo amakula asobola okuberanga
akuyamba mu nsonga ezo zonna.

Nalongo era yalina olusuku lwe nga tokilizibwa kusala mu ndagala era nga n’ amatooke
tegasalwako mpumumpu.Era wano ekyeya nebwekiba kizze nga abazukulu bajja ne bafumba
ebijjulo ebintu byonna nebiterera.Olusuku luno luyitibwa kakita.

Embuga ya Bassajja Denzi erimu ebifo ebyenjawulom awokolebwa emikolo ejenjawulo,

okugeza nga oluzzi oluletera obuganda okuterera.

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Singa omuntu aba alina obujibu obwa amanyi asobola okunabila mu luno oluzzi.Jajja Bassajja
Denzi alabikira mubulamu bwabazukulu mu ngeri nyinji.Oluusi aloosa abantu, olusi agyra mu
ngeri yomu mukaazi omwelu tukutuku, oba enkooko enjeeru tukutuku no bwana bwayo
mnganabwo bweru nnyo.

Jaaja yetondera abakozi be era abawa amateeka gebatambulilako. Emirundi egisinga bwe bava
kumateeka ago be benonereza oba olusi n’ o kufiirwa obulamu bwabwe.

 Jaaja akola emirimu era amalawo ebizibu ebwe njawulo nga binno wanno,

ataasa abazukulu mubuli ngeri

 Agfaba oluzaalo era nebwoba nga ozaala bawala oba balenzi bokka asobola okikicussa
 Jaaja agaba emikisa, era nga bwoba nga ozze oleeta amakula go n’ ekita kyomwe4nge.
 Agaba obuggaga nebila bingi nnyo.

Ebbanga siddene, okusinza kwa jaaja kwazibwa bujja nomukongozi Namayanja Jane
Nabawanuka.

Omukyaala ono ye y’ eddira mutima, na akabbiro mawowwolo, muzzukulu wa kaketa e Bbawe

nga asibuka Namwanzi mu Buddu.

Omukyaala ono muwala ow’ omugenzi Joseph Kamya , muwala wa Kaloli Bwanika
abagalamidde e Kawawo; kyaggwe. Maama we amuzaala ye Nakabo eyedila empindi.,

Ono yalondebwa okuva ngaakyali mu lubuto.Lubaale yamugana okutambula nga ye kulusa

bekulusi ddala emyaka mukaaga egyo’ bukulu. Kitawe yatambula nga yebuuza ekyali kyiganye
omwana we okutambula weyagenda gali mbugaya Muwanga era n’ embamulagula nti omwana
eyo aliko empeewo ezekyika kyoka nga aliko emisambwa ja manyi enyo.

Era nebategeeza kitawe nti omwana oyom bwaliba akuze ajja kulamula ekitundu ekyobuzaale n’
ekyobutonde.Era oluvanyuma natumebwa erinnya lya Nabawanuka oluvanyuma mu wiksi biri
nayimilila era natambula.

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Weyakula empeewo ze kika nezitabukka.ebitu bye byonna nebira mukasenge kyo nga kitawe
yaffa. Yabula nakko naye ekika kye nekimunonya mpakka bwe kyalaba lubaale ya mutwala
ewomwogezi makolo kiwalabye era ensonga nezikolebwa ko.

Ono omuwala nawebwayo okuwelezza jaaja Bassajja Denzi era akolela abazukuluy ebituntu
bingi jaaja byabba amulagilidde.

Atereza emirimu

Alongoosa amaka

Agaba enzaalo

Asiba emisango

Atuuza abazukulu

Ayongera okuzibukula emikisa

THE BASSAJJA DENZI MYTH (ENGLISH VERSION)

The Bassajja Denzi is one of the created Buganda myths spirits situated at Magigye in the sub
county of Busukuma on Gayaza Zirobwe road.

The myth surrounding this worshipping area is that Bassajja Denzi is one of the spirits which has
existed for a long time. It is one of the spirits that Baganda used to consult in times of social,
political and economic tumult.

This spirit is basically one of welfare and it used to fight alongside its dogs. The spirit has
several other spirits that help it fulfill its duties and each spirit has a special role it plays.

According to this myth Bassajja Denzi descended with his twins and his nalongo who stay near
his shrine.

His wife has a lot of duties to perform like stabilizing marriages, giving children and blessings to
people. She actually solves various problems.

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She also washes away curses from the grandchildren. She has a banana plantation were no one is
allowed to cut food from unless there is a problem of hunger in Buganda and she should first be
consulted.

The spirit of Bassajja Denzi manifests itself in the life of the people in a number of ways like
visions and in dreams. This spirit always selects a person to be its mediator to the people who
has no say in the decision that is made. Those who refuse when selected suffer until they accept.

The spirit manifests its presence and mighty existence through appearances in objects in forms
like that of a dog , snow white hen and its chicks also white and a snow white lady.

The spirit plays role like,

Protecting and safe guarding the people of Buganda from all dangers.

Gives children to the barren

Blessing and good luck to the people

Bestows riches upon his people.

One lady called Namayanja Jane was selected by this spirit to serve him right from when she was
still in her mother’s womb, she failed to walk up to the age of six and so her father set out to find
a solution only to be told that his daughter has several spirits upon her and so the name
Nabawanuka was added unto her and after two weeks the girl began to walk.

She grew up and tried to run from her duties and was greatly made to suffer for all her things
burnt up and the poor lady disappeared for some time until her clan members discovered her and
she was taken to serve the spirit.

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APPENDIX TWO

THE NJABALA MYTH( LUGANDA VERSION)

Abaganda bakilizza ndi eda ennyo nakakati omukyala yenna yalina okumanya okula nga ntanaba
kufumbirwa.Waliyo omuwala ayitibwa Njabala ela nga onno yalimulungi nyo daala. Mama wa
Njabala we wamuzzala yamukotogololela nnyo kubanga yamuyisa nga nga munbejja ela
teyamuyigilizza kukola mulimu wadde nogumu. Ekisela nekitukka nga omuwala ono akuzze ela
nga ayina okufumbirwa.

Yafumbirwa omusajja omulungi enyo wabula olwatuukka mubufumbo negamwesiba kuba yali
tamanyi mulimu gwonna naye nga abaganda bwebakilizza nti abantu babwe tebaffa wabula nti
babela bawumumude njabala bwatyo nafukkamila kumavivi era nayiwa amaziga amangi nga
ayita mama we eyaffa nga agamba nti,

‘’ ayima mama wange gwe ayantusa kukinno nsinga wali wanjikilizza okukola singa ndi
musanyu awonno jangu onyambe’’

Tewayitta kasela kangi omuzimu gwa mama wo muwala ne gujja ela ne gutandikka okumukolela
nga weguyimba nti,

‘’ Njabala njabala njabala tolinsanza obukko njabala abawala bakola bati’’

Kinno kyamala akasela kangi nga kigenda mumasso ela ba wanjabala yali musanyuffu nyo ne
mukyala we, wabula lumu abatuzze baba bayita nebalengela omuzimu guno ekyabakanga ennyo
bebabila ko ba wanjabala ela lwali olwo omusajja namuwa olubimbili olunnene olwo kulima ye
nadduka neyekwekka wabula kyamula envirri kumutwe okula omuzimu gwa nyazaala we ela
mubusungu omungi nagobba njabala okuva mukka ge.

Ela abaganda banyikila nnyo okuyigilizza abaana abawala okukola kuba babatissa okuba nga
Njabala ela bagamba nyo abaana ba bwe olufumo lunno nga nabaana abanaffu baba yita
banjabala.

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APPENDIX THREE

THE NJABALA MYTH( ENGLISH VERSION)

The baganda believed and still believe that every woman had to know how to work before
getting married and believe there once lived a very lazy woman called Njabala. When Njabala’s
mother bore her she pampered her with a lot of love and did not teach her any work and soon
died.

Njabala was soon married off and when she reached in her husband’s home there was a lot of
work to be done which she could not do so she called out to her mother saying,

‘’dear mother it is all your fault that I am suffering for you did not teach me how to work so
come to my rescue’’

Within a short time, the ghost of Njabala’s mother surfaced and began to work for her singing,

‘’ njabala, njabala my daughter you will make me be caught by my in laws but this is how
women work’’

This went on for a long time and her husband was happy and pleased until one day when the
villagers passing by saw this and told her husband who gave her a very large piece of land to
cultivate and went on to hide. He was so frightened with what he saw and chased njabala from
his home and so Baganda women struggle to raise their kids well so that they don’t turn out to be
like njabala and every lazy girl in Buganda is referred to as njabala.

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APPENDIX FOUR

THE NAKAYIMA MYTH( ENGLISH VERSION)

Perched on a tree in Mubende. A beautiful princess Nakayima once roamed the hills of mubende
and is said to have disappeared in a tree which today is said to have supernatural powers for
healing, fertility and good health.

The Nakayima tree in Mubende is believed to dish out blessings and solve problems and the
ancient tree is estimated at 650 years after the name of the royal princess Nakayima and a royal
princess spirit which roamed the hills of Mubende and disappeared into the tree has over the
years attracted many people.

Due to its spiritual powers, the tree draws people from all over to seek solutions to their
problems and also ask for blessings. The buttress rooted tree which is not very far from being a
cave has eighteen openings or call them rooms in which care takers and people who come to
pray sit.

The believers sit on mats or grass and are allowed to smoke pipes openly as they seek the gods.
A lot has been said about this magical tree yet a lot still remains mysterious to many. The tree
stands at a crucial point of the powerful Chwezi Empire at the very place where it is said that
Kabaka Ndahura passed out most of his rituals. The tree erects at the centre amongst smaller
trees dwarfing them, with roots stretching several feet and is believed not to shed off its leaves
even in the dry season.

This tree that is full of mystery is said to have water sipping out of its stem and is said to cure
some diseases and every plant that grows around it is said to be medicinal. Of the eighteen rooms
four are Ndahura’s the famous King of the Chwezi and some for Jajja Mukasa and Kilunda. In
one of the trees sits the care taker who holds a basket(bigali) for offertory to Nakayima and as
one [uts the offertory a prayer is said upon them.

Worshippers crowd the tree to pray and seek solutions to their problems. Business people too as
well as politicians.

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APPENDIX FIVE

THE ENTEBBE ZAMUGULA MYTH( LUGANDA VERSION)

Abaganda bakilizza nti waliwo omussajja eyali ayitibwa Mugula eya vakko Entebbe okuffuna

Elinya elyo.Entebbe Zamugula esangibwa ku Nyanja Nalubaale ngo anatela okutukka ku airport
e Kigungu.Ekiffop kilinga ekyasulilibwa wabula osangawo abanwi ba tabaa.Bakola ebililolilo
kumpi nekiffo kinno ne basaba abantu abazze okulambula ebigali basobole okufinna emikisa.

Ngo otusse wo osangawo emisotta egigambibwa okuba emizimu. Mugula yatulangawanno

okusala emisango.

Mugula yava Ssese nabamu kubantu be nebawumula awo ala yajja ne ntebbe ye jeyatekkawo.
Mugula yava Ssese nabamu kubantu be nebawumula awo ala yajja ne ntebbe ye jeyatekka awo
kubamukisela ekyo yeyajilinna yekka.

Mugula atibwa nnyo ela ekiffo kinno kiwebwa ekitibwa ekyamanyi.

THE ENTEBBE ZAMUGULA MYTH( ENGLISH VERSION)

The baganda believe that there once lived a man called Mugula who gave Entebbe its name.
Entebbe zamugula is located at the shores of lake victoria about ten kilometres off the adjacent to
the runway of Entebbe airport in Kigungu.

It looks deserted save for the new traditional healers who smoke pipes from there. They make
fire in front of the rocky caves and ask those who visit the place to drop money in bigali or
baskets for blessings from the gods.

The entrance to the cave is covered with thick cobwebs and outside with some snakes that are
believed to be healers. Chief Mugula Bukulu bwa Wada sat at this place and used it to solve over
judicial cases and village meetings.

Mugula came from Ssese with some people and a chair craved from rock and had a special boat
he was traveling in dubbed in Namialo .

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Having occupied a place that was respected and feared and being the only person with a chair
made Mugula popular in Buganda and people started referring to the place as Entebbe za Mugula

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