CHAPTER 12
NEMWE KISIKI’S LINEAGE (BUSIKI)
There is a belief by which it is assumed that Kisiki’s grandfather was Nemwe, who came to Busoga with Mukama and Ochwa on their way from Mount Elgon. His father is not known at all nor is it known whether he belonged to the ruling clan, nor whether he was merely Mukama’s follower.
Nemwe and his masters entered Busoga across the R. Mpologoma. Their first stopping place in Busoga was at Namagero. From here they penetrated into the heart of the country and arrived at Nyenda Hill where they stayed for some time. Here also Nemwe changed his mind and decided to retrace his journey to their first stopping place, Namagero, where he lived alone. Later on Nemwe wished to establish himself in his own area so he migrated to Namunyagwe and began tilling the land. While at Namunyagwe he had his first son whom he named Kairu. At this time Namunyagwe was all jungle and inhabited by many kinds of wild animals. As a matter of course, Nemwe hunted these animals, particularly elephant, buffalo and lion. When he died he was succeeded by his son Kairu.
It is said that after his succession, Kairu returned to Mount Elgon, where he married a gir1 known as Saba. After the marriage Kairu returned with his bride to Namunyagwe. During his day many emigrants from Budama and Bugwere settled in his country; the population thus increased. Kairu built an altar upon which three people were annually sacrificed, according to the custom of Busiki. By this altar stood a large saucepan which was meant to contain the blood of the victims. Saba, his wife, gave birth to a son named Kawanguzi, who succeeded his father on his death.
At the time of Kawanguzi’s succession, the country was sufficiently populated and extensively cultivated. Millet and milk were the chief foods of the people. They used to dress in softened goat-skins and skins of wild animals, The women’s dresses were made out of barkcloth. Kawanguzi was a man who loved pleasure. He was married to Kose a girl from Bugweri, and she gave birth to twin sons, Mumisula and Muinda. Mumisula I succeeded his father but died early, having done nothing to remember him by.
He was succeeeded by his brother, Isiko Mugwere, who was an old man by then and died soon after; but in his very short rule Isiko Mugwere sought revenge against those who had attempted to fight against his brother, Kidandaire. Isiko died after he had had a son named Muinda, who succeeded him. Isiko’s other name was Nagwere, which was his mother’s name as well. He was a very fat man. He was buried at Nawasagwa but his death was not made known until two months after. One leg of his wooden bed grew-into a big tree (a musita tree) which is still in existence.He was succeeded by Kawanguzi I who was the father of Kidandaire and Isiko.After Kawanguzi’s death, Kidandaire succeeded. His rule is remembered for the many battles which took place during it. During these bloody battles, the birth took place of Muinda I, and he succeeded his father Isiko. After he had succeeded his father, Muinda moved his mbuga to Nawansagwa. While in his new mbuga he had three Sons : - Nabongo, Kalange and Mulyampiti.
Muinda was a brave fighter and he greatly extended the size of his country in the course of a series of battles. Comparatively speaking, he fought the most bloody battles ever fought by the rulers of Busiki. He fought battles against the rulers of Bukoli, Bukono, Bugweri, Kigulu and Zibondo and was victorious in most of these battles. As a result he firmly established the boundaries of his own country. On the Bukono side, Busiki extended as far as the R. Nawaibete, which demarcates Bulyampiti from Bukono. The eastern demarcation line was marked by the River Mpologoma, which is now the boundary between Busoga and Bukedi districts. On the western side, his country was bounded by Ngobi’s and Zibondo’s countries, and the River Nabikoma completed the demarcation. He also extended his jurisdiction as far as the River Naigombwa. Being a brave man himself, he naturally favoured brave fighters. He lived for many years, before his death, he shared his country between his sons. In particular, he gave his second eldest son, Kalange, the area bounded by Bukoli. Kalange then built his own mbuga at Bwayuya. It is believed that Kalange was given this particular area merely because he was brave and could resist any invasion from that direction.
Mulyampiti, another brave son, was given the area bounded Bulamogi and Vukula, Bukona. It was due also to strategic consideration. Mulyampiti first built his mbuga at Nakyere but he later moved to Kibale where he lived permanently. Most of the places there became known as Bulyampiti, after the ruler.
Kalange of Bwayuya had many children. The eldest of them was Ntende, followed by Mutegule, Natege and these succeeded each other continually up to the time of Wakiku. Wakiku is the grandson of Kapalaga. Mulyampiti’s sons were Dugo I, Walube, Isiko, Wayasa I and many others.
Kawanguzi I was succeeded by his son, Kawunguzi II, who had not been given any special area to rule. Kawanguzi II transferred his father’s mbuga to Nalubembe, in mutala Bunyagwe. He ruled peacefully and no battles troubled him. He had a son named Nyabongo (or Nabongo). Kawanguzi II died of a disease due to a thorn which pierced his foot while he was on his way to fight some Bagweri who were trying to encroach on his land.
Nabongo, his eldest son, succeeded him and lived in his father’s mbuga of Bunyagwe in Nalubembe. There is nothing to remember him by After his death, Nabongo was succeeded by Nimusula II who ruled his country peacefully until he died at a very old age. He was to be succeeded by his son, Jatemwa, but because Jatemwa was very proud and unreasonable, the people opposed his succession to the chieftainship. They recommended brother instead of the proud Jatemwa. As soon as the former succeeded, his brothers Mulyampiti and Kalyange rose against him. They declared themselves independent; as a result the country fell into three independent territories:- Bulange, Bulyampiti and Bunyage. There were civil battles between these three territories but at least Mulyampiti was defeated and escaped to Bulamogi where he died. His body was buried at Nalubembe.
He had his Katikiro named Masege of Itonko but he was succeeded by his brother Kirya.
At the time of Jatemwa’s succession to his father’s position, the country was quiet and peaceful. There were no wars and Jatemwa did not like to start them. Apart from the battles fought against his brothers, Jatemwa tried to live peacefully with all his neighbours. The outcome of this was to encourage people from the neighbourhood to come and visit Jatemwa’s country. People from Bugweri entered his country and settled peacefully. Most of these people were cultivators and came purposely to grow food crops. They also planted and grew plantains. The people of Busiki had not learnt how to grow plantains and were surprised to see them being grown by the people of Bugweri. Jatemwa himself was so pleased that he granted more land to the people of Bugweri. This led to a rapid increase in the population of Bugweri people in Busiki. Soon the area immediately next to Bugweri was claimed to be part of Bugweri and none of the Basiki people could oppose it. Jatemwa died peacefully, leaving many sons, two of whom were Mumisula and Nkoto.
He was succeeded by Mumisula III who was consquently succeeded by Kirya. In the course of his rule, Kirya had many sons, the best known of whom were Kawanguzi, Muyodi and Muwangalasa. He ruled quietly and had nothing of importance against his reputation. By this time, the Europeans and Arabs had arrived in Uganda, for Kirya’s father had used clothes sent to him by the Kabaka of Buganda. One of them was a piece of white cloth which, because it was the first of its kind, mystified the people with its whiteness. Some people suspect that this cloth was sent by Kabaka Ssuna. Ssuna had sent it, in addition to the calf of a buffalo and a fatted heifer because he wished Nabongo to send him beads and stuff necessary for the celebration of certain superstitious rituals. It is said that Kisiki had strong connections with the worshipped spirits.
Soon after his death Kirya was succeeded by his brother Nkulabwire, who was a very timid man; he dreaded offending his brothers. He only ruled for one month after which he was ousted by Mankati or Kawanguzi II, who fought a battle against him. Nkulambire escaped to Bukono where he died. His body was returned to Busiki for burial.
Mankati came into power at the time when the Europeans had established themselves at Bukaleba. Because Mankati disobeyed the Government’s order to go to Bukaleba and to pay some tax, he was dismissed and replaced by Mulyampiti.
Mulyampiti ruled for only five days and then the Government brought Kawanguzi Mankati back into power. Mulyampiti went back to his own area of Bulyamiti.
Before Mankati was put back into power after the demotion of Ivuleikaile Mulyampiti the chieftainship was first given to prince Ivuleikaile. Mankati was finally returned to power because it was believed he was the right person to occupy the office of Kisiki. The Govornment still respected the hereditary status of chiefs at this time. Nyiro who was Ngobi of Kigulu, was dismissed because of his disobedience. This took place in 1906. He was replaced by his brother, Muyodi, who was given an assistant because he was still very young.
Unfortunately, Muyodi was dismissed in May 1910. The Government replaced him by a Muganda named Sulemani Kakuma, who had been working as Ngobi’s assistant. The right person to have taken Muyodi’s place would have been Stanley Nabongo but he was still very young. The people of Busiki attribute the degeneration of their country to this change. The subsequent chiefs, it is said, lacked vigour and spirit which characterised the former chiefs such as Jatemwa, Kirya and Nkulabwire but even these had their shortcomings due to a failure to gain access to the place of ritual.
Sulemani Kakuma first came to Busoga in a group of young men who left Buganda to come and settle in Nyiro’s country. He was among the body which escorted Nyiro back from Buganda. This took place on 8 April, 1892. S.Kakuma became the favourite of Nyiro, who made him chief among the servants. Kakuma was a friend of N.Tega, the Regent of Kigulu. Kakuma worked well as regent under Muyodi until the former was promoted after the dismissal of Muyodi. When Busiki was later joined to Kigulu, Kakuma became Sabadu Gombolola Chief. By this time Nkono was deputy to Ngobi.
S. Kakuma first worked as Kisiki’s regent in 1906; he continued working in Busiki until 1918, when all post were returned to the natives of Busoga.
Muyodi died after his dismissal and was succeeded by his son, Stanley Nyabongo. Immediately after this, S. Nyabongo was taken to Abalangira school, which later became known as Busoga High School, Kamuli, a C.M.S. undertaking. At the end of his education in this school, Nyabongo returned to Busiki and was made Gombolola Chief. He was soon dismissed, after a short period of rule, in 1935, because of incompetence. The name ‘Kisiki’ is derived from Nemwe’s ever burning fire on which Nemwe used to roast his meat.
It was during Kawanguzit’s day that plantains were first introduced in Busiki. They were first grown in Bukoli. To begin with, the people of Busiki thought that they could grow plantains by planting the bananas themselves. Soon, however, they learned by experience.
These people built their houses in the same way as the people in other parts of Busoga. The houses were basically round and the walls were made of many small poles. They had no windows and were grassthatched. The people of Busiki were unique in relation to the rest of the people in one respect - they never removed their teeth in the way of decoration.
Kawanguzi was married to a girl from Bugweri known as Kose. She gave birth to twin sons, Mumisula and Muinda. She also had Mulyankwambi and Nagwere.
Mutakibwa should have succeeded his father instead of S. Kakuma but owing to some obscure reason, this was not so. S. Nabongo would even have been Kisiki but his relatives were already too discouraged by the successive dismissal of their chiefs to be able to suggest him to the Government. The Baganda people inevitably occupied the post.
Isiko Tongote, the brother of Muyodi, was the father of Enoka Muinda II. Namunyagwe was Mulyampiti’s son and had many brothers. He was the father of Yerimia Nabongo, Dugo, Erika N. Kibwika. Before the coming of Europeans, he was kidnapped into Buganda where he was thrice sold into slavery. Each time he escaped from his new master and returned to his old master who had sold him. His master lived at Nabirewe, near Katende. By the time Namunyagwe returned, Dugo was a well established man in his country. After Dugo’s death Namunyagwe succeeded him. Dugo is remembered for the land which he donated to the C.M.S. and R.C.M. at Kibale and Nabisoigi. It was his habit not to walk on bare ground when it rained.
Enoka Muinda, son of Isiko Tongote, became Kisiki on 9 September, 1937 but he assumed full responsibility on 1 January, 1938. This was 32 years after Busiki had been made an integral part of Kigulu, which was under the Regency of N. Tega in 1906. The subsequent Ngobis were so used to having authority over a wider area that they did not like the idea that Busiki had once been a separate county and was likely to become so again at some future time. Busiki by itself constituted five gombololas within Kigulu, and the sixth gombolola, Bulange, was joined to Bukoli. The five gombololas within Kigulu were : - Namutumba, Sabadu Kibale, Sabagabo, Nsinze, Mutuba IV; and Kaiti, Mutuba VI. Later on in 1926 the Busoga Lukiko considered that all the Ssazas which had been joined to other counties should be given back their independent status. This consideration first originated in Bulamogi in the same year.
Having decided on it, the Busoga Lukiko passed their decision on to the D.C., who was to hand it on to the Protectorate Government. The latter accepted the decision in part, to the effect that Busiki still remained part of Kigulu, while Butembe became a separate county. This made the people of Busiki continue their pleas to the Government for the return of their county to its original status but the Government could not easily grant this because of two reasons: - Mr. Y.M. Zirabamuzaale, the then Ssaza Chief of Kigulu, was being paid a substantial salary on consideration of his county, Busiki, being inclusive. Now a reduction in area would mean a reduction in his salary. There were altogether 8,000 tax payers in the integrated areas. Secondly, both the Native and Protectorate Governments had not yet found any competent members of either the Ngobi clan or Kisiki clan to rule the counties separately. It was clearly understood, however, by the said Governments that Busiki would one day return to its original status. In spite of constant promises, the people of Busiki continued their pleas. At last the Governments were persuaded to yield; this came after the matter had been handled by Mr. A.E. Baerlein, barrister at Jinja. Moreover, by that time there were two gombolola chiefs in Busiki, each of whom was capable to rule Busiki as a separate county; but before this could be granted, the two Governments had to carefully consider how to satisfy three major points: a) the Saza Chief of Kigulu, who might sustain a loss; b) the Ssaza chief of Bukoli who was going to lose Bulange; c) the people of Busiki who reclaimed all parts from Busiki without any conditions. On 9 September 9 1937 the ceremony of putting a new Kisiki into office was performed. The principal officials in this ceremony were the D.C., Mr. O.C. Noel Mr. E. Wako, the P.B.L.; Mr. Y.M. Zirabamuzaale, Ssaza Chief, Kigulu; Mr. Y.K. Lubogo, Saza Chief, Zibondo.
When all these people, and some common people, were seated, the D.C. addressed them and said that he was bringing to them news of great joy. He went on to tell them how H.E. the Governor had at last consented to their pleas and had granted Busiki a separate status. This caused much rejoicing among all the people present who clapped and shouted for joy. When they had calmed down a bit, the D.C. announced the name of the new Kisiki, Mr. Enoka Muinda, previously Deputy Mumyuka of Bukoli.
After being presented to the people, the new Kisiki, Mr. Enoka Muyinda was officially seated on Kisiki’s chair. Then the D.C. duly thanked Mr. YM. Zirabamuzaale for the service he had rendered to Busiki when it was still part of Kigulu. The D.C. shook Mr Y.M. Zirabamuzaale by the hand. He also introduced Mr Y.K. Lubogo, Zibondo, who had been asked to attend the ceremony so that he could include it in the History of Busoga.
Later on Mr. E. Wako gave a short speech in which he expressed his sincere thanks to the Government which had fulfilled its promise made to the people of Busiki. He congratulated the people on their success in this respect and he also paid tribute to Mr. Y.M. Zirabamuzaale’s fine service to Busiki. He asked the D.C. to submit to the Governor the gratitude of the people. When he had finished the D.C. called upon Mr. B. Muinda, the new Kisiki, to address his people for the first time. He expressed his great joy at having been made Kisiki and thanked the Government on behalf of Busiki. He entreated his people to be cooperative and to assist him in everything. With their assistance, he promised he would try to serve them satisfactorily. Lastly, he expressed many thanks to the Ssaza Chief of Kigulu who had been in charge of Busiki for so many years. When the meeting adjourned, Kisiki went around his people and was congratulated by them.
THE TITLE OF KISIKI
The title of Kisiki is derived, from the logs which were used make a fire in Nemwe’s courtyard. Nemwe used to sleep by this fire, as did his wife, Saba, who used to roast meat there. Because it had become his habit, the people nicknamed him Kisiki.
BUSIKI CULTURE
Natives of Busiki never removed a tooth as a decoration as was being practiced elsewhere in Busoga.
HOW THE KISIKIS WERE BURRIED
Whenever a Kisiki died, his body remained for eight days before burial. During these eight days, all the necessary ceremonies were performed, including the selection of a man from a special clan who would be sacrificed on the day of the burial. The person to be sacrificed was given freedom to do anything and to take anything he liked within those eight days. He was never speared to death in any way. Once everything was ready for the burial, the man would be made to fetch a cow and as he came with it, the people would fall on him and break all his bones until he died. The cow would then be killed on the same spot and the murderer would take half of it. The relatives of the sacrificed man would come to collect the body of the man and part of the meat left by the murderers.
The body would be thrown in a pit dug just next to Kisiki’s grave. In addition to this man, Kisiki’s favourite wife would also be killed on that day.
THE WAY IN WHICH KISIKIS SUCCEEDED EACH OTHER
Imnediately after the burial, a new Kisiki would be chosen from the children left by the dead Kisiki. The new Kisiki would then go without food for the first two days. At the end of these two days, members of the clan from which the sacrificed man came, would bring a cow and plenty of roasted matooke (bananas) and prepare a feast for the new chief. This was a very big ceremony in itself and many people, ‘including all the lesser chiefs in Busiki would come to rejoice with the new Kisiki. On this occasion the new chief would be clothed in the royal robe made of barkcloth and named ‘Wa Kanyenye’. He would also be handed a royal spear and shield. A ring would be put round his wrist and he would be shod in home-made shoes. Once all these rituals were completed, a nephew would then perform the ceremony of putting him on the throne. When this performance was ended, all the women would make a noise with their ivory wristings. The ceremony was usually performed during the day time.The fact that a man would be killed at the burial of Kisiki, shows that these Kisiki chiefs possessed unmitigated power.
At a later date Menya Muzira-mulungi requested the Government to return to Bugweri the area which had been cut away. The request was granted but a similar request submitted for the return of Bulange was rejected. Bulange remained part of Bukoli.
KISIKI, THE RULER OF BUSIKI
Traditionally he used to sacrifice three people annually to his greatgrandfather’s ghost. These three people were traditionally removed from the following three clans: - the Bakose clan, whose totem was millet, the Babangwe clan whose totem was mushrooms and the Bakyehwe clan whose totem was Mpewo.
All the three clans would give up a man to be sacrificed annually. The victims were never stabbed to death but only broken to pieces and even burned alive sometimes. They would also have to be perfectly fit, having no physical blemishes. The idea behind this was that anybody considered unclean would never be sacrificed.
Kisiki used to go to his father’s tomb for worship once a year. On this occasion the person to be sacrificed at Kisiki’s burial goes with him and he is given a woman to marry. He was given every liberty to enjoy himself while there was still time to do so. Most people attributed the degradation of Busiki, when it was joined to Kigulu, and this led to the desertion of Busiki by their god who was angry because the people of Busiki had stopped their custom of sacrificing people every year. Of course this is not true; this cannot be the reason for the loss of a separate status.
The fol1owing were the battles fought by Baganda and which affected Busiki: -
1. The first of these was nicknamed ‘Wenzige by the people of Busiki. This was due to Wakoli, who wished to take Bulange for himself and had, therefore, enlisted the assistance of some Buganda fighters. This battle was fought during Muinda II’s days; the Baganda did a lot of havoc in Busiki.
2. The second was nicknamed ‘Mabeye’ and it was fought during Nabongo III’s time. Like the first, it was also due to Wakoli. Much havoc was again done; many people lost their lives and property was either just taken away or destroyed.
3. The third was known as Kaira’s battle. Again much cruelty was shown as is seen by the great number of people killed.
4. The fourth battle was nicknamed ‘Seruti’. In addition to the havoc done, the fighters crossed the River Mpologoma and entered Bunyuli and tried to fight the people there. However, they were forced to withdraw when their leader was killed. This battle took place in Jatemwa’s days.
5. The fifth battle was nicknamed ‘Owemali’. It was fought during Jatemwa’s time and many old people lost their lives.