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The Legend of Ruhinda and Foundation of Ankole and Karagwe

Omukama Wa-Imara(Wamara), the last king of Bachwezi empire had three sons: Ruhinda, Mugasha and Kanyagwe.

Ruhinda was born of a girl called *Njunaki*, a servant girl to *Omukama Wamara*. He is called Ruhinda because he had Ekihinda (a black mark) on his face. Either because of Wamara’s alleged affair with Njunaki or her status as a servant, her son Ruhinda, is regarded by all traditions, as an *illegitimate son of Wamara*. Even so, it was this so illegitimate son who was destined to revive the lost glory and fame of the Bachwezi by founding a new empire and establish a new dynasty -*Ruhinda Dynasty*, which has borne his name up to this day.

At the time of his father’s flight, Ruhinda is said to have been left behind in *Bunyoro-Kitara(former chwezi empire)* under the disguise as the keeper of the royal drum. He served the usurpers of his father’s throne, the Babito twins(Rukidi Mpuga and Kato Kimera) for a while, in the meantime making plans to escape with some of the regalia which his father had left intact when he fled.

His father and some bachwezi(Bahima) followers left and formed a new capital at Mahogora/Ntusi/Bigo, Meanwhile Ruhinda stole the most important of the Insignia of royal drum(Bagyendwnwa) and joined his father and group.

From there, Ruhinda, together with a group of followers, left his father and went to Buzinza and Karagwe, he took some of the bahima followers and left some with his father. When he returned from his expedition he found that Ntusi/Bigo had been raided by invaders (probably by the Babito to get back their royal drum). His father and most of the other bachwezi had been killed by the invaders, only his mother and elder brother Kanyangwe, had been spared. Since the place was no longer safe, he took his mother and brother to karokarungi(nkole).

In Karokarungi, he found *katuku*, an indigenous bantu as the ruler of the area(isaza) and forced him to flee, Ruhinda declared himself rule of karokarungi and build his capital at *Mweruka*. He later moved to Rurama. At Rurama, Ruhinda bore a son Nkuba to whom he later entrusted the Kingdom of Ankole.

*His Move to Karagwe*

After entrusting the throne of Ankole to his son Nkuba, he left for Karagwe with some of his followers and a large group of cattle and never returned to karokarungi.

While in Karagwe, he found Nono, a Bantu ruler, believed to be of the basita clan as the chief of the land, it is narrated that, he knocked on Nono’s door, when it was opened; he greeted his host with a curse, ‘Kachenjere!’ (may you perish), Nothing is said of Nono after his meeting with Ruhinda except that he did not continue to rule karagwe.

He installed himself as ruler of Karagwe with the royal drum called Nyabatma and established his capital at Bwehange, the site was selected after a bull called Bihogo bya Rutwenge had died on that spot, thus signifying that this place was suitable for a king’s capital, because of the strong winds in Bwehange, he abandoned the place for a new site Bweranyange, the new site remained the capital of karagwe until the Colonial German administration.

Ruhinda is also believed to have overthrown other indigenous bantu rulers, In Bumbwiga, he overthrew Mutunda of the Basita clan, in Buzinza, he overthrew Sansana, a Musumbwa ruler of the Batundu clan, his other expeditions are also recorded in Ihangiro(Bwirebutakya), Kyamutwara and Bugabo but these were unsuccessful.

Burial Disputes

It is said the Ruhinda died in Ihangiro or Buzinza. A dispute arose soon after his death. It was mainly over where his remains would be buried, since each of the major three states – Karagwe, Ihangiro and Buzinza wanted to have him buried in its territory.

Finally a compromise was reached, by which his head was to be buried in Karagwe, the trunk in Ihangiro, and the legs in Buzinza. Bwehange and Bwina are given as the locations where his remains were buried in Karagwe and Buziza respectively, but no name for the trunk in Ihangiro.

The Story of Kato Kimera and the Rise of Buganda

Prince Kato Kimera was the young twin brother to Isingoma Mpuga Rukidi the first Omukama of Bunyoro-Kitara Kingdom after the fall of the Abakitara bachwezi dynasty.

As soon as Omukama Rukidi Mpuuga was ascended to the throne he divided Kitara Empire amongst his brothers and his followers. To Nyarwa, his eldest brother he sent him to govern Kaarokarungi(Ankole) , to Muhwahwa (Buganda) he gave to Kato Kimera and Busonga to Kiiza his youngest brother.

After a short while Kato asked for permission to go hunting as well as to see what his saza of Muhwahwa looked like. Rukidi allowed him but suspecting that Kato might decide to settle in there and not come back to Bugangaizi as he already shown signs of rebellion and independence, Rukidi ordered many old men faithful and trustworthy to accompany him, they included Katumba (of Muhinda clan) Kahira (of Bafumambogo clan) Balitemu, Mpinga, Mazige, Gunju, Kaswija and many others.

Rukidi companied him up to a hill called Kiburara where he bade him farewell at departure he asked him to make a mukago (brotherhood pack) that he will be returning to visit the capital/palace, they put a mark on a stone at the point of departure.

Prince Kato proceeded to Muhwahwa for good and never returned, The marks which they made on the stone at the spot where they said good bye to each other are still visible to date and also there is a shrine at Karuziika Palace Hoima called Kyakato which symbolizes the house of Prince Kato Kimera who went to Muhwahwa and rebelled while there.

Prince Kato arrived at the house of a man called Ssebwana, who had hereditary culminated himself into the saza chief of Muhwahwa at the time following the earlier royal appointments of Omukama Wamara of Bunyoro, At the time of the arrival Ssebwana was not at home but his wives were, These ladies struck by the Kato’s good looks and Majestic appearance fell in love with him at first sight. So they decided to conspire with the servants to murder Ssebwana and marry Kato.

When their plan was executed and Ssebwana safely dead, Kato declared himself the King of Muhwahwa County and made it a Kingdom and performed all the necessary ceremonies, following what had happened at Rukidi’s coronation. He sent a message to his twin brother, Omukama Rukidi, saying, “I have germinated like a sap tree does (Mezire nk’omutoma), and my name will henceforth be Kimera,”. Rukidi ignored Kato’s rebellion and did not lift a finger to reduce him once more to obedience

Now a King, Kato Kimera went on a campaign of conquest and expansion of territory, and is most remembered for the conquest of Kyaggwe County current Mukono district.

Originally Buganda was called Muhwahwa County but it came to be called Buganda after the name of the saza chief appointed to govern it by Omukama Wamara. This chief was called Kaganda Rusirri Ntege Koyo. Bakitara people used to despise the people of Muhwahwa and used to describe them jocosely as “Kaganda’s little men, Obuganda” This nickname slowly took root and the name Muhwahwa disappeared.

Bukuku and the Battle of the Classes

600 years ago in the Kingdom of Kitara, Oral Tradition tells of the time a palace gateman called Bukuku led a troop of Bairu (farmers/ commoners) in rebellion against the ruling pastoralists. They fought fiercely; the pastoralists for supremacy and, the commoners for freedom!

Omukama Isaza Rugambanabato having been subdued by Nyamiyonga(the King of the underworld) left the Kingdom to his caretaker Bukuku, Since Isaza never returned, Bukuku took over the throne.

The different chiefs of the amasaza refused to subdue to Bukuku that they will not be ruled by a commoner.

Kogere the Saza Chief of Busongora, an Aunt of Omukama Isaza, led an army to ouster Bukuku, to her astonishment and the many Saza chiefs, Bukuku  and the commoners fought a fierce battle that saw them gain victory,

*#AfricanRoyalTales #BukukuKingOfKitara*

The Story of Nyangoro and the curse of the Basingo clan

The two brothers Mulindwa and Mugenyi(the visitor), were emotionally attached to each other, had everything in common and always attempted everything together. The women of the Bachwezi watched them leave for hunting and commented on their beauty and strength. Mulindwa excelled Mugenyi and Mugenyi’s mother Nyangoro, (from engoro, a reed), was jealous and decided she had to kill Mulindwa.

Mulindwa loved her but could not marry her because she was his father’s wife. When they returned from hunting Mulindwa brought Nyangoro some flowers but had to wait for an opportunity to make love to her. The brothers had decided to go and watch their cattle at the salt lick but Mulindwa pretended to be sick and remained behind.

Mugenyi went alone. Nyangoro learnt this, dug a pit in her hut, filled it with boiling water and covered it. When Mulindwa called upon her, he fell into the hot water and Nyangoro covered the pit with mats to suffocate him. His cries were reported to Mugenyi who hurried to help him, lifted his body out of the water and poured milk upon him. Mugenyi wanted to kill Nyangoro but Mulindwa said that a son should not kill his mother.

Mugenyi forgave his mother but he seized and killed many of her daughters and other members of her clan, the Basingo. Mulindwa cursed the Basingo, and from that day princes have never married into the clan.

Isingoma Mpuga Rukidi was the great grandchild of Isaza Nyakikooto, the last Batembuzi King.

When Omukama Isaza was subdued by Nyamiyonga(chwezi) to the underworld with her beautiful daughter nyamata(milky), the encounter lead to the birth of Isimbwa

Isimbwa grew up in the underworld and Nyamigonga had given him one of his women called Nyabiryo, the encounter lead to the birth of Kyomya.

Isimbwa also used to visit earth from the underworld, and he had an encounter with Nyinamwiru, the daughter of Bakuku(Caretaker of King Isaza throne), and their encounter lead to the birth of Ndahura Kyarubumbi who become the first bachwezi king after killing Bakuku.

When the bachwezi took power, Kyomya was freed from the underworld and married Nyatworo, daughter of Labongo, a man from Bukidi(Lango) of the Jo-bito clan and the couple gave birth to nine children and among the nine were twins, Isingoma Rukidi Mpuga and Kato Kimera.

Omukama Wamara, son to Ndahura and was the reigning King of the Bachwezi during the times Rukidi was born, he was facing many challenges from the different disgruntled princes, and people had soon discovered that their powers were no longer invincible and the death of a loved cow called Bihogo had revealed an end to their rule.

So Omukama wamara decided to abdicate the throne, whilst he consulted his counselors and decided to send messengers, one of whom was Nyakoko, to fetch one of his uncle Kyomya’s twins who would succeed him

According to legend the elder twin Isingoma Mpuga Rukidi was chosen. He longed to possess and to rule the land described to him but he feared to do so because he was ignorant and savage. Nyakoko saw a chance to advance his own interests by guiding Isingoma Mpuga Rukidi to Kitara and by initiating him into the customs of the country himself. So the Babito prepared for their journey.

Nyakoko warned Isingoma Mpuga Rukidi that the country was full of falsehood and treachery that the women were faithless and unchaste, and he asked Isingoma Mpuga Rukidi whom the Babito would marry. Isingoma Mpuga Rukidi replied that if this was so, they would marry their own women folk.

Isingoma Mpuga Rukidi took the totem of his mother, engabi-bushbuck, and as a result the Babito have this totem today. Isingoma means the elder of twins, literally ‘the father of the drum’. Mpuga means patchy,because he had patches on his skin and this is thought to indicate his descent from the Bachwezi. Rukidi means the naked one, because he came from Bukidi, the land of nakedness.

Long ago, it is said, during the reign of Omukama Isaza Nyakikooto – The last King of the Batembuzi dynasty, there appeared a race of people known as the Bacwezi, a remarkable group of kinsmen,They had a light skin, believed to have super- natural dignity and power, and often described as nyamutukura-‘white’, The bachwezi subdued king Isaza with their beautiful girl nyamata and bore a son, Isimbwa who then bore Ndahura. Ndahura went on to have a son Wamara

In his time as ruler, Wamara had signs of disquiet multiplied. There were feuds between the Cwezi princes. Strangers raided their herds and ‘foul things’ drove them from the watering- places. Worst of all, the marvelously productive red cow called Bihogo, precious possession of prince Mugenyi, choked on her salt drink and died, and Prince Mugenyi, with difficulty restrained from killing himself, as he had vowed to do. Disturbed by these events, the king ordered the cow to be slaughtered for divination, only to find that it had no entrails-intestines.

The official soothsayers, the Twairwe-interpreters of the King, were unable to interpret this appalling omen (or offered an unconvincingly hopeful reading), but a stranger from the north, a man of the Abasuuli clan called Nyakoka (or Karongo), undertook to divulge the mystery if the Mukama made blood-brotherhood with him so that no prophecy of his should jeopardize his life. Prince Mugenyi was ordered to make blood-brotherhood with Nyakoko as the Omukama was not allowed to do so.

Nyakoko split open the head and the hooves of the carcass and revealed the intestines. A smut blew out of the carcass and settled on them. It could not be removed.

He located the missing entrails in the head and hooves of the cattle, and intercepted to them the meaning of each, The empty body of the cow signified that the rule of the Bachwezi over the land had ended, The entrails in the head meant that the Bachwezi would still hold power over mankind, The entrails in the hooves meant that the Bachwezi would wander continuously. Their servants, their women, even their dogs would withdraw obedience, and the smut meant that their royal drum would pass to ‘a black man of another nation’. The Bachwezi heard these prophecies and decided to kill Nyakoko. Mugenyi managed to warn Nyakoko who escaped to Bukidi.

Sure enough, they found themselves treated with general contempt, and the final humiliation came when Prince Mugenyi was mocked by a woman, his mother’s sister, for not carrying out his suicidal vow. So king Wamara the last chwezi king went out from his capital with all his people and vanished from the land.

Amabere Ga Nyina Mwiru

Bunyoro folklore has it that the Amabere Ga Nyina Mwiru caves acquired its name from Omukama Ndahura Karumbubi, the first chwezi King.

The Story goes, Bakuku a Servant to Omukama(King) Isaza Nyakikooto Rugambanabato (the last Omukama of the Batembuuzi dynasty – reign of the god), proclaimed himself a new King of kitara when Omukama Isaza disappeared after being subdued by the bachwezi in the Nyamiyonga underworld with their beautiful daughter Nyamata(milk y).

Bakuku belonged to the Baranzi clan and was a considered a “Mwiru”-Servant. This proclamation to Kingship involved him in a power struggle with the members of the Bagabu clan as Omukama Isaza the former Mukama – King, belonged to the Bagabu Clan – Basongora.

All the saza chiefs who had been left by Isaza Rugambanabato rebelled against Bukuku on account that they could not be ruled by a Mwiru and that Bukuku wasn’t a legitimate heir to the throne.

Bakuku had fathered only one daughter called Nyinamwiru who was the most beautiful girl in the kingdom and a princess, so called because her father was a peasant, but had been warned by fortunetellers that one of his descendants would overthrow him and take over power.

Due to this paranoia, he imprisoned Nyinamwiru and mutilated her, depriving her of one eye, one ear and one breast so she would not be desirable to any man.

While in the underworld, Omukama Isaza and Nyamata had bore a son and named him Isimbwa, Prince Isimbwa used to visit earth and on one of his adventures, he stumbled upon the dungeon(prison) Nyinamwiru was being hidden, mesmerized by her beauty and touched by her sorrow. He immediately fell in love with her and their encounter lead to the birth of a son whom they called Ndahura.

When Bukuku found out what had happened, he was very furious and immediately ordered a wide search for the little boy- his grandson. Remembering the warnings from the past he sought to execute the little boy before he grew into the man who would eventually overthrow him.

Baby Ndahura was captured and Bukuku decided to end his life by throwing him in a river. Nyinamwiru begged and pleaded with her father to spare her only child. She vowed to migrate to the outskirts of the kingdom to the lands unknown and raise the boy away from her father’s kingdom.

But Bukuku was adamant because the boy had royal blood flowing through his veins and was a legitimate claim to the kingdom he had grabbed. He went ahead and hurled him into the river and believed his troubles were over. He had killed his adversary. As luck may have it, the gods were watching over their grandson. The baby’s umbilical cord got stuck on a tree branch and was saved from drowning.

One of the king’s porters saw what had happened and hurriedly rescued him, hiding him in a cave. However he could not feed the newly born baby. He was just a lowly porter. If he couldn’t find a solution, the boy would surely die.

The gods saw their grandson was in jeopardy. They magically made the walls of the cave grow tens of breasts, dripping with milk enough to feed Baby Ndahura and all the babies in the kingdom. They came to be known as “Amabeere ga Nyinamwiru” translated as Nyinamwiru’s breasts.

The Moonlight Festival is the core of Bunyoro-Kitara. To many, basing on its name, they might think it’s a festival held under a bright African moon. No. The Moonlight Festival is a traditional ritual. And, this time round, Bunyoro Kingdom is having its celebrations. It’s as prestigious as it is traditional and deeply rooted in the Bunyoro Kingdom rich culture. Bunyoro Kingdom is the oldest kingdom in Uganda. The kingdom covers 12 districts (Masindi, Buliisa, Hoima, Kibaale, Kagadi, kikube, Buliisa, Kyankwanzi, Kibogo, Mubende, Nyakasongora, Kayunga and Kiryandongo).

The Moonlight Festival is performed for 9 days, every month.” This is held during what is deemed the moon time.

Throughout the festival, the Omukama of Bunyoro Kingdom sits on his royal throne for the celebratory 9 days. During this period, he treats his guests to sumptuous dinner. People drink tonto (banana brew). They have specific kinds of food they are supposed to eat. These include; millet, cow meat, matooke and goat’s meat. They also take a lot of milk and eshabwe. It’s a period of celebrations and performing different rituals. Bunyoro Kingdom boosts of 57 clans and each clan has a specific duty it does in the kingdom during the Moonlight Festival.

The royal trumpeters, who are called Amakondere, blow their trumpets beautifully throughout the 9 days, from the palace. Every hour that ticks by, the royal drummers thump and play the royal drums. These, and more rituals, are performed to keep the kingdom in high esteem. Bunyoro Kingdom has traditional special spirits who perform different rituals during the Moonlight Festival.

There is a special spirit called Musaija Mukulu. The kingdom, too, has a royal kraal where, throughout the 9-day festival, they milk for the king. The king performs different special functions throughout the festival. For example: he takes a royal walk and performs royal duties. People chant joyously with astronomical fervor. This time, they are at their best behavior. Bunyoro Kingdom has people, who are called Abaramansi or Diviners. These people have unique and special powers in the kingdom. They are so powerful and, throughout the Moonlight Festival, they play a big role. These Diviners have to appease ancestral spirits throughout the festival. So, they perform different rituals in order to appease the spirits.

Things that are prohibited during the Moonlight Festival.

The Moonlight Festival is the core of Bunyoro Kingdom. It’s taken in high esteem and given the respect it deserves. And throughout the festival, jubilations and whatnot, people in the kingdom have to be at their best behavior.

During the festival, men are not supposed to sleep with their wives. Conjugal duties are forgotten for 9 days till the festival ends. People have to exude the best discipline. For people who drink alcohol, during this Moonlight Festival, they are not supposed to touch a bottle of any brew. They are not supposed to drink alcohol. But if they are tempted to drink, they shouldn’t drink a lot of it. And as the festival winds up with the Empango celebrations, at 3:00pm, all women are not supposed to move. They should remain static and motionless. It’s a kingdom rule.

People who are allowed to be in the palace During the Moonlight Festival, the palace is always out of bounds except for a certain section of people. Other people remain in their respective places of residences. People who are allowed to be in the palace include; . The Abebikwato : These people are the ones that clean the ritual regalia. They clean the regalia with only herbs and cow ghee. During the festival, Abebikwato are allowed to be in the palace and take care of the regalia. . Abarusara: These are the royal guards. They are allowed to stay in the palace during the Moonlight Festival to provide peace, order and protect the palace. Ababogora: These are special people chosen to carry the king’s luggage. Their role is to simply carry the luggage of the king which gives them access to the palace during the festival. . Abaranga: These are women who perform for the king. They are entertainers of the kingdom. Their role is to perform for the king during the Moonlight Festival. Traditional herbalists are also allowed to be in the palace during the Moonlight Festival.

THE CLIMAX OF THE MOONLIGHT FESTIVAL.

The Moonlight Festival is culminated with the prestigious Empango celebrations after 9 days. Empango is an annual event to mark the ascension of the king to the throne. It’s big. There are ululations and excitement envelopes the kingdom during the Empango celebrations. On the day, different rituals are performed. This time, everyone is invited for the ceremony in the palace. The palace is opened for everyone. Every year, the Empango celebrations  takes place on June 11.

Abazira Clan

Abazira clan are a “group of daring people” who are believed to have migrated from Abbysinia, the present day Ethiopia prior to the coming of Abatembuzi dynasty to Kitara in about 500 AD.

They were the reminants of the Tonda dynasty that was ousted by Abatembuzi led by King Kintu. As they passed through the present day Buganda, by then called Muhwawa County of Kitara empire, a group of them met a pride of lions totaling about 30 at some place called Bwiru in the present day Buddu County. They fought and killed these marauding lions using their walking sticks. As a result, the natives exclaimed in their local Luganda dialect that these people are “Abazira ddala”, the meaning of “a courageous people indeed” thus christening them “Abazira.”

These newly named Abazira people moved on in there relentless trek and settled in Kibooga while others proceeded to Mubende and Buyaga in the present day Kibaale District before some spreading into the present day Hoima and Masindi Districts. They learnt Runyakitara language and started intermarrying with the Runyoro-speaking natives of Bantu people.

The choice of Entiimba fish as their totem is quite dramatic. This fish which the British refers to as the Marbled lungfish in English is called “Emamba” by the Baganda and “Entiimba” by the Banyoro peoples and its scientific name is “Protopterus aethiopicus.” It is the original aquatic native of Ethiopia in the Lake Tana although it is found in most fresh water lakes of the interlucastrine region.
It is believed that Abazira chose this Entimba fish as their totem because of its daring characteristics which include among others;

1. it is considered the oldest form of evolution on planet earth which is both aquatic(live in water) and terrestrial(live on land). It has little “legs” with which it can walk on land as well as swim in water,
2. it has mammary glands on which it feeds its young one’s with milk, a thing not done by any other type of fish,
3. when a pond in which it is living dries up, it can burrow into the mud and hibernate (sleep) for over 4 months until the next rains,
5. unlike other fish which only extract oxygen from the water by use of gills, the lungfish also breath oxygen by use of lungs,
6. it can stay out of water for over 48 hours without dying,
7. it can bite your fingure after several hours while out of water as presumed dead,
The aforesaid therefore confirms that the lungfish is a daring/resistant/courageous being like Abazira, no wonder they chose it as their totem.

The Bazira and Bahati clans have in addition to the Encu Entiimba totem, a ente entiimba totem. The entimba cow, they say, resembled the Marbled Lung Fish and was thus selected by bahuma in the clan. The Marbled Lung Fish totemic group may have been an early group of the western stream to settle in Busongora (although there are no specific traditions) when they acquired Sanga cattle, they may have adopted the totem of the pastoral group with whom they had come in contact with, the Bafunjo.

So let’s be talking of “Enchu Entiimba” (marbled lungfish) and not “Ente Entiimba” (marbled cattle) as a totem of Abazira clan. It amounts to a mix of historical cultural ideology.

By: Isaac Kalembe Akiiki