Posts: Governance & Policy Advocacy
Mending fences of Rwenzururu kingdom with government
The return of His Majesty Charles Mumbere Iremangoma, The King of the Obusinga Bwa Rwenzururu (OBR) Cultural Institution, marks the beginning of a new chapter in the history of the Bakonzo people, and more specifically, the Rwenzururu Kingdom’s relationship with the government in power, as well as with other cultural Institutions both within and outside the country. This ear of improved relations also extends to other ethnic groups, academic institutions, security agencies, and Civil society groups, all of which can play a role in facilitating reconciliation between the OBR and the government. The process of mending these facets necessitates a comprehensive overhaul in the perception and pursuit of various structural components within the OBR cultural institution. This includes a reevaluation of the top administration, the central and community-based structures, and the entire body of subjects within the institution. This new era of improved relations calls for a more constructive and people-centric transformation. In other words, there is a need to shift from radicalism to reformism in terms of ideology. It is crucial to recognize that there has been a history of violence, stretching from the early days of the Rwenzururu Movement to the tragic events of the November 2016 raid on the Rwenzururu palace. This raid resulted in the loss of over 100 lives, the destruction of the palace, and the extended imprisonment of the Omusinga for more than six years until his return on October 4th. To mend these fractured relationships, it is essential to dedicate significant efforts to fostering interethnic unity, conducting well-guided intercultural dialogues, and engaging in discussions with cultural and interethnic groups, security agencies, and local and central governments. It is crucial to acknowledge the pressing need to transition from the errors of the past, particularly during the initial stages of the Rwenzururu Kingdom establishment, towards a fresh approach that prioritizes dialogue, reconciliation, interethnic harmony, and the implementation of Victim-Responsive Transitional Justice (TJ). In 2009, Uganda achieved a significant milestone by passing the National Transitional Justice Policy (NTJP). This policy offers a glimmer of hope to the victims of both past and recent conflicts in their noble quest for justice. The NTJP comprehensively addresses the legal and institutional framework for investigations, prosecutions, and trials within the formal system, as well as the critical aspects of reparations and alternative justice approaches. These elements are categorized into five key areas: formal justice, traditional justice, nation-building, reconciliation, amnesty, and reparations. The ultimate objective of the NTJP is to pave the way for peace, stability, and enhanced social cohesion in Uganda. In order to achieve this, it is essential that the OBR institution and the government collaboratively embrace and implement this approach while mending broken relationships The land question remains of paramount significance in the evolving era of new relationships and within the historical context of the OBR institution. It is crucial to acknowledge that in Kasese, the available land for settlement and cultivation is relatively small in comparison to the continuously growing population. A significant portion of the land is already occupied by water bodies, the imposing presence of the Rwenzori Mountains, national parks, game reserves, mining areas, and various other areas designated for government use, such as Uganda Railways, Uganda Prisons, the Salt Factory, Nyakatonzi cooperatives, and more. These factors have led to considerable tensions between cattle keepers and cultivators who are competing for arable land in the lower regions of Sub Counties like Kitswamba, Nyakatonze, Nyakiyumbu, and Hima Town Council, particularly along the boundaries of Queen Elizabeth National Park. It is imperative for the central government to take a proactive role in addressing this critical area of concern and provide a lasting solution that accommodates the interests of both groups, thereby promoting peaceful coexistence. The negative perceptions and attitudes surrounding the land issue have, unfortunately, been the primary reasons for Kasese missing out on opportunities, such as the subdivision of the district into smaller administrative units or districts, which could have brought substantial benefits to the local population. he negative perceptions and attitudes surrounding the land issue have, unfortunately, been the primary reasons for Kasese missing out on opportunities, such as the subdivision of the district into smaller administrative units or districts, which could have brought substantial benefits to the local population. To effectively manage the geo-cultural and political space and foster reconciliation between Rwenzururu and the current government, it is essential to implement a practical intervention strategy that addresses issues related to competition for geo-cultural and geo-political influence among the various ethnicities in Kasese and the broader Rwenzori region. While the Bakonzo hold a dominant and comparatively enlightened position in Kasese, this should not serve as a justification for suppressing other ethnic groups politically and culturally. Instead, it should be viewed as an opportunity to break free from the historical mindset of colonial subjugation. Cultural institutions do not have predefined boundaries; they revolve around how multiple cultural entities can coexist harmoniously in the same geographic area. Therefore, I urge His Majesty, the King of the OBR, Cabinet Ministers, politicians, and academics, both within and outside the institution, to reconsider their approach and promote interethnic harmony and peaceful coexistence. Similar to other cultural institutions and ethnic groups in Uganda operating within a legal framework, the OBR should initiate a comprehensive review of its legal framework. This review aims to align the institution’s policies with the country’s laws and ensure that they are generally acceptable to the governing bodies within the institution and the wider population. This process also involves engaging with individuals and groups who may have once opposed the institution’s recognition. The goal is to conduct this review in a spirit of transparency and openness, dispelling any misconceptions about secrecy that may have arisen in the past. This will help to build trust and foster a more inclusive and harmonious environment for all stakeholders involved. A well guided reconciliation process deeply rooted within the OBR, is of paramount importance at this juncture. This process can be facilitated by a group of highly respected individuals, an interfaith committee, or individuals both from within and outside the confines of the OBR who are universally trusted. In this regard, it is crucial to emphasize the importance of implementing the recommendations outlined in the 2005 Kajura Commission report. This report called upon the government to establish a truth and reconciliation commission, among other measures. If both parties, the OBR and the government, can embrace and collaborate on this process, it is my belief that both entities can find common ground and move forward together. Throughout this reconciliation process, Civil Society Organizations and Development Partners will adopt a non-confrontational approach to secure the necessary support from both State and non-State actors. Furthermore, these partners will invest in mobilizing and empowering communities with the goal of fostering a transparent, pro-people, legitimate, and sustainable effort to mend the relationship between the two institutions. Lastly, these partners will establish and strengthen both vertical and horizontal collaborations with various stakeholders, including local and central governments, other cultural institutions, different groups, Faith-Based Organizations, and religious figures at both local and national levels. This collective effort aims to advocate not only for the interests of the two institutions but also for the welfare of the general population. BY Francis Happy Muhindo Peace Building Officer-KRC UGANDA
RISING FROM HUMBLE BEGINNINGS TO A THRIVING BEEKEEPER
old packaging by the group before training by KRC-Uganda Upon completing my final exams, I fell ill unexpectedly. Despite the initial support from friends, some, including my closest companions, lost hope in my recovery and took possession of my belongings, anticipating the worst. Unable to afford medical treatment in Kampala, I was eventually taken to my home village. The illness was attributed to spiritual causes, and the ordeal persisted for six months. Eventually, I was healed, and a church member intervened on my behalf, securing a job for me in a nearby school. Starting my career as a teacher in 2015, I encountered the challenge of not possessing suitable clothing for the role. Despite earning a meagre monthly salary of 100,000 Ugandan Shillings, I had no choice but to accept the position. Through hard work and dedication, I garnered recognition from a sister school, which not only offered me a job but also tripled my salary. I diligently served there for three years until the school encountered financial hardships, leading to optional salary payments. Upon requesting my rightful pay, I was promptly replaced. Local beehives that the group owns for their Apiary project Taking the matter to the labour office, I eventually received my dues in instalments. Three months later, another school offered me a job, albeit far from my home village. The director appreciated my work and appointed me as the deputy head teacher. However, salary payments were irregular, with the director justifying the delay by emphasizing that we should prioritize service due to our position in the system. The year 2020 brought the unexpected challenge of the COVID-19 pandemic, forcing the immediate closure of the school. Financially strained and with no means of transportation for teachers, I returned home with nothing. Exploring various income-generating opportunities, I learned about beekeeping from a resident who made local hives. Starting a group and focusing on apiary, we registered and had our first successful harvest in 2021. The new and modern packaging that the group adopted after the training from the KRC-Uganda Staff. The turning point came when Ms. Alice from KRC-Uganda visited our village. After registering us, youth champions were called for training, emphasizing value addition and marketing. Our production capacity improved, and we began making beehives for sale, harvesting, processing, and packaging honey in a more efficient manner. Even the district showed interest in supporting our activities. Some of the Beehives sold by the group to earn extra income Currently, we sell beehives for 20,000 Ugandan Shillings each and honey in various sizes ranging from 2,000 to 400,000 Ugandan Shillings. In just two years, I have transitioned from being a teacher to becoming a successful beekeeper. I have acquired a motorcycle, land, a laptop, a printer, and expanded my network. KRC-Uganda challenged us to earn at least 3.5 million shillings annually, a goal that I believe I am achieving. I am no longer a job seeker; my journey has been from grass to grace. By Alice Kabajogya Project Assistant Krc-Uganda
NAVIGATING THE PATH TO JUSTICE: LAND-RELATED OFFENSES IN BIDIBIDI REFUGEE SETTLEMENT
Bidibidi settlement, located in Yumbe district, is the world’s second-largest refugee settlement and the largest in Africa. Covering an area of 250 square kilometers on the Eastern half of the district. According to UNCHR, it houses a total of 42,788 households with a population of 246,312, the majority of whom are refugees (246,310). This population comprises 84% women and children and 3% elderly individuals. The settlement has seen a continuous influx of refugees, driven by escalating political tensions and conflicts in neighboring countries such as the Democratic Republic of Congo (DRC) and South Sudan. KRC-Uganda and their partners during a mobile court in zone 4, Palabek refugee settlement For many refugees from Sudan, South Sudan, Burundi, Ethiopia, and the DRC, Bidibidi settlement has become their new home. Refugees are allocated small pieces of land measuring 30mX30m by the Office of the Prime Minister (OPM), where they seek refuge and attempt to rebuild their lives. However, recent developments have posed challenges to the well-being of refugees in Bidibidi settlement. The World Food Program (WFP), which previously provided food rations to refugees, announced a reduction and potential discontinuation of this assistance due to funding shortfalls. As a result, refugees have been affected by acute malnutrition and starvation especially among children. Many have resorted to land for production while others have turned to activities such as casual laboring, brick making, and charcoal burning to survive. Unfortunately, this situation has also led to an increase in early marriages among young girls. In response to reduced food rations, refugees have sought to acquire more land from the host communities. However, this has presented its own set of challenges, including difficulties in accessing and utilizing the land. Many refugees have voiced concerns about the high costs charged by landlords and instances where landlords reclaim their land before the agreed-upon rental period expires, leading to conflicts. Access to justice for land-related issues has emerged as a critical issue, with many refugees facing obstacles in seeking legal redress. Several factors contribute to these limitations. Firstly, there is a lack of awareness among refugees regarding their land rights, the land tenure system and the legal processes available to them. Additionally, Uganda’s land laws do not explicitly recognize or adequately address the specific land rights of refugees, further complicating their ability to assert their rights. For instance, For instance, land in Yumbe District is communally owned but the existing land laws in Uganda do not explicitly recognize or adequately address the specific land rights of refugees. This limits refugees’ ability to rebuild their lives with dignity and resilience. Negative cultural norms and gender roles also play a part, as certain traditional practices discriminate against women. This is mainly because in male-controlled societies like in Yumbe, women don’t own easily access and own land, therefore making it challenging for them to seek justice. Furthermore, the geographical spread of the settlement poses a significant barrier to accessing legal aid services, as refugees living in remote areas may find it difficult to access these services due long distances and financial limitations to facilitate their travels to the legal aid service centres. To address these challenges, several recommendations have been proposed. These include launching targeted awareness campaigns using community leaders and information dissemination channels to educate refugees on their land-related rights and legal avenues. It is also suggested to establish a mechanism for integrating traditional land-use practices into the legal framework, ensuring cultural sensitivity and respect for refugees’ connections to the land. Regular workshops and information sessions on land-related laws and procedures are recommended to empower refugees with the knowledge needed to protect their land rights. Additionally, establishing legal aid clinics within the settlement or partnering with non-governmental organizations (NGOs) to provide free legal assistance to refugees could improve access to justice. Strengthening Alternative Dispute Resolution (ADR) structures within the settlement is also proposed as a means of resolving conflicts. In conclusion, addressing the challenges faced by refugees in Bidibidi settlement requires a comprehensive approach that includes raising awareness of rights, addressing detrimental cultural practices, and establishing a more accessible judicial system. By empowering refugees with knowledge and providing them with the necessary support, it is possible to ensure that they can seek justice and defend their land rights within the settlement. By Francis Opio Peace Building Project Manager KRC-Uganda