THE BATOORO PEOPLE & CULTURE
The Batooro inhabit the districts of Kabarole, Kamwenge, Kyenjojo, Kyegegwa, Kitagwenda, Ntoroko, and Kasese. Their area has been a host of many migrants from other parts of western Uganda, particularly the Bakiga, bafumbira and Banyarwanda. The areas of Tooro area close to Mountain Rwenzori are mainly inhabited by Bakonjo tribe. To their east live Banyoro; to their north are the Bamba and Bakonjo; to their southeast and west live Banyankore and to their east live the Baganda. The Batooro are Bantu speaking. Their language is Rutooro.
Origins
There existed conflicting legends about the Batooro. One legend asserts that the Batooro are indigenous to Toro and that they originated from the Batembuzi and the Bagabu who are said to have been pioneer inhabitants and rulers of the earth. Some other traditions assert that the Batooro are related to the Bachwezi and the Babito line. What can best be said is that the Batooro being Bantu originated from the Congo region where the other Bantu groups are said to have originated.
The Kingdom of Toro
The kingdom of Toro, of the Babiito dynasty, aptly claims its rightful origins in the ancient empire of Kitara. The first son of Omukama Kyebambe III of Bunyoro rebelled and annexed the southern part of his father’s kingdom, forming his own kingdom. He placed the northern border of his new kingdom at River Muziizi. The kingdom of Toro was born, under the reign of Rukirabasaija Omukama Kaboyo Kasunsunkwanzi Olimi I.
Following the death of Omukama Kaboyo Olimi I, there followed several other kings and princes on the Toro throne. Some of them reigned for very short periods of time, during which they were still referred to as “Omubiito” (prince), not by the right title of “Rukirabasaija Omukama“. When we include such princes, the number of batooro kings comes to 8. The present Omukama is Rukirabasaija Omukama Oyo Nyimba Kabamba Iguru Rukidi IV.
The people of Tooro are known as the Batooro (singular, mutooro; adjective, kitooro; language, rutooro). They are a proud tribe of about one million strong. They enjoy a rich culture of oral tradition, tribal customs, indigenous handicrafts, patriotism, and very high self-esteem. Like all African children, batooro children are taught to respect and value their elders. They are also taught to love and be proud of their tribe and country. Pride in being a mutooro is a value of paramount importance that is inculcated into every mutooro child from birth. There are certain behaviors, manners of speech and personal conduct, therefore, that are considered to be beneath a self-respecting mutooro.
Traditionally, for instance, a mutooro is not supposed to speak words or make any utterances that distort the mouth and make the person look undignified. Unfortunately, the observance of this norm made it difficult for many batooro to pronounce certain foreign language words effectively! A mutooro has to make a conscious effort to break with tradition in order to utter some foreign expressions that end in an open mouth or a distorted facial expression.
Traditional eating habits of the batooro left them prone to malnutrition as their choice of acceptable cuisine was very limited. Many of the good, nutritious foods that abounded in their kingdom were taboo. A mutooro did not eat “birds” or their eggs. So, for the longest time, the batooro did not eat chicken or eggs. A mutooro did not eat “frogs” (a derogatory name generalized over everything from the water, including fish). It was ironic; therefore, that while Tooro boasted of having two fresh water lakes teeming with delicious tilapia nilotica, they considered it beneath them to eat the fish! A mutooro did not eat the meat of any animal that had upper teeth, because such an animal was like a dog. This ruled out pork. For some reason, batooro women were, and still are, expected to be even more dignified than their male counterparts. Whatever the taboo was, it went double for the women. As modern times slowly caught up with us, we slowly started breaking some of our long held traditions. To this day, however, there are some old batooro women who will not allow chicken, fish or pork to be cooked in their kitchens!
Social Makeup
The batooro society has traditionally been demarcated along “economic activity” lines, rather than caste. Two classes could be identified, the bahuma and the bairu. The bahuma were the cattle keepers, the bairu the land tillers. The two classes lived symbiotically as one provided the needed milk, meat and butter; and the other provided the needed food products. Today, the line of demarcation is growing very faint. Since the old days, the batooro have always considered themselves as one people, under the unifying leadership of the Omukama (king) who was, until 1967, their ruler. Under the Uganda constitution, the kings are recognized as cultural heads of their tribe.
Greeting; Empaako tradition of the people of Tooro
Unique to the people of Toro, Bunyoro (and one or two tribes in Tanzania and Congo) is a special name of endearment, respect, praise, etc., known as empaako. Empaako is a naming system practised by the Batooro, Banyoro, Batuku, Batagwenda and Banyabindi, whereby children are given one of twelve names shared across the communities in addition to their given and family names. Addressing a person by her or his Empaako name is a positive affirmation of social ties. In addition to the name the world will know the child by, each mutooro child is given one of the ten “empaako” names. The empaako names are: Abbala, Abbooki, Abwooli, Acaali, Adyeeri, Akiiki, Amooti, Apuuli, Araali, Ateenyi, Atwooki.
There is a twelfth one, Okaali, reserved only for the Omukama (king). Okaali is very special in that it is not for everyday use to greet the Omukama. It is used on occasions when our tradition elevates the Omukama to the rank of our gods. When we “worship” our king, we address him as Okaali. The Omukama is the only mutooro with two empaako names. Upon becoming the Omukama, no matter what his empaako was before, he takes the empaako Amooti. This is the one we use to greet him on an everyday basis. On special, traditional ceremonies and rituals, we greet him as Okaali.
Contrary to the norm that kitooro names have a kitooro meaning and say something, the empaako names do not mean anything in rutooro; because they really are not kitooro names in origin. They were brought to Bunyoro by the Luo who invaded Bunyoro from the North. They have been assimilated into the language and tagged with special meanings; for instance, Akiiki bears the tag “Rukiikura mahaanga” (savior of nations); Abwooli is the cat; Ateenyi is the legendary serpent of River Muziizi, etc. The empaako is used for respect, praise and love. Children never call their parents by their real name; they use the empaako. Calling one’s parents by their “real” names is considered a sign of disrespect, even poor upbringing.
When batooro greet each other, they use the empaako, e.g. “Oraire ota, Amooti?” (Good morning, Amooti?). Amooti is the empaako in this example. Very often one will hear an exchange like this: “Empaako yaawe?” “What’s your empaako?” “Adyeeri, kandi eyaawe?” “Adyeeri, and what’s yours?”
Having established each other’s empaako, they proceed to exchange greetings. Our relatives, close friends, and (sometimes) important members of the community, expect us to know their empaako. It is impolite not to know it! Sometimes one tries to ask other people while the relative, friend, important person, etc. is not hearing, so one can greet them without having to ask them their empaako. Grown-ups can generically apply the empaako Apuuli to young male children whose empaako they do not know. The empaako Abwooli may be equally applied to young female children.
Empaako was a sign of social identity. When people who were related greeted each other, the younger would sit on the lap of the elder. Among the Babiito, the younger would touch the forehead and chin of the elder before announcing the empaako.
Empaako can be used as a greeting or a declaration of affection, respect, honour or love. Use of Empaako can defuse tension or anger and sends a strong message about social identity and unity, peace and reconciliation. Empaako is given at a naming ceremony performed in the home and presided over by the clan head. The paternal aunts receive the baby and examine its features. Any resemblance to existing relatives forms the basis of the choice of name.
The clan head then declares the name to the child. A shared meal of millet and smoked beef follows, gifts are presented to the baby and a tree is planted in its honour. The transmission of Empaako through naming rituals has dropped dramatically due to a general decline in appreciation of traditional culture and the diminishing use of the language associated with the element.
Family System
The Batooro were traditionally polygamous folks when they could pay for it. Some weddings did not last for long, and it was quite a common thing to be divorced. All families were governed by the oldest man of the household called “Nyineka,” and the overall village was run by an elected elder who was chosen by all the elders in the village. He was known as a “mukuru w’omugongo.”
Birth
A few months after a baby was born, he would be given a name by a close relative, but the father always had the final saying. Two names were given to the baby; a personal name, and a traditional “Mpako” name.
Death
Death was always supposed to be the work of evil magic, ghosts, or alike. When a person expired, the eldest woman of the family would clean the dead body, cut the hair and beard, and close the eyes of the deceased. The body was left for viewing, and the women and children could cry/weep, but the men were not.
Marriage
Marriage occupied an important position in the cultural life of the Batooro; a man would not be regarded as complete before he got married. Formerly, marriage would be arranged by the parents of the boy and the girl without their knowledge with or without their consent. Durng the preparations however, the consent of the girl would have to be sought.
A middle-man was usually sought by the boy’s side and his role was socially recognized and rewarded. He was known as Kibonabuko. He had the duty of making investigations about the character of the girl, her family background and her ability to work. After such ground work was completed, the kibonabuko would proceed to secure the girl from her parents on behalf of the boy’s family.
The Kibonabuko would wake up one morning and go to the girl’s family and declare his intentions to marry their daughter. He would make the following statement to the father of the girl: ‘‘Sir, I come to you that you should build a house for me. I would like you to be part of my clan; I have come to ask for a wife, the builder of the house’’.
The normal response from the girl’s father was: ‘‘I don’t have any child”. The Kibonabuko would insist that the child was there, and on being asked who exactly he wanted, he would name the girl. If the father consented, the Kibonabuko would thankfully kneel down as a sign of appreciation. The next step would be for the boy’s family to take beer to the girl’s parents for the bride wealth to be fixed.
The bride wealth was normally in the form of cows. It varied between the Bahuma and the Bairu. For the Bahuma, it ranged from six to twenty cows. For the Bairu, the ceiling was about eight cows. They would often make payments in goats and hoes. All or part of the bride wealth when due, would be received during a ceremony known as Okujuka. It was a very important ceremony involving a lot of eating, drinking and merry making. There after, the young man’s family could send barkcloth and some skins for the bride’s dress. Meanwhile other formalities would be finalized for the wedding.
On the wedding day, another big feast was organized. The bride would be collected around six or seven o’clock in the evening. Before leaving, she would first perform a ritual of sitting on her parents laps. This ritual was known as okubukara. She would then be lifted onto a litter and carried to the bridegroom’s home. On arrival, she would perform a ritual of being carried on her parent’s in –laws laps. There she would be sprinkled with some herbal water (endemezi) to welcome and bless her. Before the feasting started, the bridegroom would go to bed with the bride, to perform another ritual, okucwa amagita. Thereafter, the guests were given coffee berries, smoking pipes, beer and later food. If the girl was found to be a virgin during okucwa amagita, a gift of a cow or a goat would be sent to her mother to congratulate her on raising her daughter well. On the third day, the bride’s friends and relatives would give her gifts from home. They would come to see where she had been taken. The bride would spend some days in confinement and, at the end of it all, an elaborate ceremony would be held to bring the girl out and to initiate her into the art of cooking and housekeeping.
In the event of a divorce, bride wealth would be refunded. However, part of the bride wealth would be retained if the woman had already had some children with her husband.
Religion:
The Batooro had a concept of a supreme being Ruhanga. Ruhanga was believed to have created all things. He was believed to be a good and benevolent being who unless wronged could not do harm to the people. However, it was believed that the world was full of evil doers; evil spirits and sorceress who could employ their magic to undermine Ruhanga and cause disease, misfortune, barrenness, death and droughts or even bad weather.
The Batooro believed that there existed mediums some of whom were agents of the devil while the good ones were agents of Ruhanga. The Batooro also believed in the Mamdwa cult. Shrines were constructed for the praise of emandwa in every home. The Mandwa were usually praised by playing of entimbo (drums) and trumpets). In the actual process of praising, people would wear skins (emikako) knitted with beads and cowries shells. An important medium of the Mandwa would wear a six centimeter bark-cloth material with horns on the head (ekisingo). The whole process of praising involved a lot of eating and drinking.
In the event of disease, death or misfortune, a mufumu (diviner would be consulted to interpret the demands of emandwa. Thereafter, appropriate measures would be taken to appease the mandwa. Supplications to the Mandwa were normally effected at night. A man would put fire in front of the house and pronounce his problems to the Mandwa. The language used to in addressing the emandwa was slightly different from the common one used in ordinary parlance. The pronunciation of certain words was slightly alterd. Suprisingly; in talking to emandwa the Batooro would use Runyankole terminologies. For instance Omukama was pronounced as omugabe, okurora, as okureeba, omwaana as omwerere, and several others.
Blood Brotherhood
The Batooro, like their Banyankole neighbours, practiced blood brotherhood, but a man could also make blood brotherhood with a woman. The main ingredients of the ceremony included coffee berries, a new bark-cloth, a knife, two branches of a fig tree and sprouts of a grass called ejubwe. The climax of the ceremony was the taking, with coffee berries of one’s blood from a cut made just below the navel. Then the two blood brothers would take an oath to behave as real brothers in all respects. Two men and one old woman would usually act as witnesses to the occasion. The two celebrants would pronounce the following words to each other during the ceremony: ‘‘Brothers fight and shave each other; they cut each other’s nails; they beat each other and help each other. If you become dishonest to me your stomach will swell. When come to you with horrible disease, you will not send me away. When I come naked you will not send me away. When I come to your home, I will not go away hungry. We shall not do evil to each other, nor shall our children and clans’’.
Economy
The economy of Tooro was partly agricultural and partly pastoral. The Bahuma were pastoralists while the Bairu were agriculturalists. Cows were much valued by both groups and besides providing milk and beef, cattle were a symbol of wealth.
The Batooro cultivated millet, sorghum, bananas, peas and a variety of green vegetables. They also had local industries to produce iron complements such as spears, hoes, knives and arrowheads, bark-cloth and salt. Besides, they also had a number of potters who produced a variety of household utensils such as water pots, beer pots and sauce pots.
The women were good at basket weaving and they produced a wide assortment of basketry such as winnowing trays, plate baskets, bags, harvesting baskets and several baskets for routine household work. The men constructed houses, cleared bushes and hunted wild animals. Certain activities like hunting, and house construction were done on a communal basis. House construction involved eating, drinking and dancing. Batooro built circular huts with grass thatched roofs.
Political set-up
The Batooro had a centralized system of Government. Toro had until1830 been a part of Bunyoro. In 1830, Prince Kaboyo declared Toro independent of Bunyoro and recognized it into another Kingdom.
At the head of the Kingdom was a king known as Omukama, the first being Kaboyo Kansunsunkwanzi, the actual founder of the Kingdom. He was succeeded by his son Nyaika who was in turn succeeded by Kasagama. Kasagama ruled until he was dethroned by Kabalega but was later reinstated in1891 by sir Lugard an agent of the imperial British East African Company (IBEA Co) which was trying to extend British Imperialism to Uganda.
The King was hereditary and he had to be from the Babiito dynasty which was ruling Bunyoro. He was assisted by a hierarchy of chiefs and a standing army. But in times of war, all able bodied men would be called upon to serve in the defense of the Kingdom. The chiefly regalia included drums, iron forks, spears, wooden spoons, chairs, crowns, beads, axes and knives.
The county of Mwenge was of particular importance to the Kingdom. It contained a school of political education when Toro was still part of Bunyoro. When Toro broke away from Bunyoro, Mwenge maintained its function. The sons of the Kings were sent to Mwenge to learn the art and the language of government. It is said that there were also special tutors for the king’s daughters. When the King’s wives were about to give birth, they would be sent to Mwenge. Rebellious princes were also sent to a school in Mwenge and it is perhaps because of the political and social importance of Mwenge that no war was fought in Mwenge.
The Toro Kingdom suffered the same fate as Bunyoro, Buganda and Ankole with the event of republican in 1967. However, the institution of Omukama was reinstated in 1993 albeit without its former political and administrative powers. Omukama Olimi Kaboyo was installed as the fifth Omukama of Tooro until 1994 when he passed away and his 3 year old Oyo Nyimba Kabambeiguru became the youngest King in the history of Tooro. He reigns as the cultural head of the Batooro.
Batoro Culture
The Batoro are one of the Bantu tribes found in western Uganda and the Kingdom of Toro is one of the traditional Kingdoms found within the country inhabiting districts of Greater Kabarole and Kasese, and used to be part of the large empire of Kitara under the rule of the Bito dynasty which dates back to the 16th century.
There are several conflicting legends about these people with one of them asserting that they are the natives to Toro and originated from the Batembuzi and the Bagabu who are believed to have been the pioneer occupants and rulers of the earth. Other traditions point that they are actually related to the Bachwezi and Babiito line and said to being Bantu originating from the Congo region where other Bantu groups are believed to have originated. It is said that Prince Olimi Kaboyo Kasunsunkwanzi, son of the former King of Bunyoro Kingdom extended the southern Province of his father’s Kingdom thereby declaring himself the King of the land thus the formation of Toro Kingdom.
He was welcomed with open arms and accepted by the Batoro who later honored him as Rukirabasaija Omukama Kaboyo Olimi I and the new Kingdom survived the early rough years of its infancy and even grew well over a century of goodwill, prosperity and peace. Just like other Kingdom such as Busoga, Bunyoro and Buganda, Toro Kingdom was also abolished in 1967 by then Government of Dr. Apollo Milton Obote but was reinstated in 1993.
The current King (Omukama) is Rukirabasaija Oyo Nyimba Kabamba Iguru Rukidi IV and the title “Omukama” is the name given to rulers of the East African Kingdom of Toro but this Kingdom has lasted as an independent state from the 16th to 19th century. Much as he is no longer the ruler of the state, the King of Toro remains an independent individual in the country’s politics especially among the people of Toro of whom he is the head.
Historically, the first Kings were of Batembuzi dynasty, pioneers and harbingers but the reign and origin of the Batembuzi is not documented but just surrounded by oral legends and myths. Little is written about their time period in history and even their names as well as successive order of individual Kings. It is said that their reign dates back to the climax of Africa’s Bronze Age. However, the Bachwezi dynasty are known as the founders of the ancient Kitara Empire which comprised of the current southern, central and western Uganda as well as eastern Democratic Republic of Congo, northern Tanzania and western Kenya but little information is documented about them.
The first son of King (Omukama) Kyebambe III of Bunyoro went against his father and annexed the southern part of the father’s Kingdom thus forming his own Kingdom thus placing the northern border of his new Kingdom at River Muziizi. This led to the birth of Toro Kingdom under the reign of Rukirabasaija Omukama Kaboyo Kasunsunkwanzi Olimi I. After his death, there were other Kings and Princes on the throne but some of them ruled for short periods of time during which they were still known as Omubiito (Prince) not with the rightful title of “Rukirabasaija Omukama” but when you include the Princes too, the number of Kings of Toro from time of formation goes to eight.
The people of Toro are referred as Batooro-plural and Mutooro-singular and the language is “Rutooro”. They boast of rich culture of tribal customs, oral tradition, delicious dishes and indigenous handicrafts among others. One interesting thing about the Batooro is the use names of endearment (locally known as “Empaako”, which is also common with the Banyoro. These names are used as praise or for respect thus every child is given one of the following names-Amooti, Abooki, Atwooki, Akiiki, Abwooli, Araali, Adyeri, Apuuli and Ateenyi.
Marriage presented a significant part of their cultural life with a man regarded as incomplete before getting married and in the past, it was arranged by the parents of the boy and girl with or without their knowledge/consent. Usually, a middleman is selected by the boy’s side and role socially recognized and rewarded but his duty was to make investigations about the character of the girl.
Batoro are one of the fascinating people to visit due to their jaw-dropping cultures, traditional dishes, art and crafts as well as dances that will take your breath away.
Customary Marriage in Batooro
Marriage occupied an important position in the cultural life of the Batooro, a man would not be regarded as complete before he got married. Formerly, marriage would be arranged by the parents of the boy and the girl without their knowledge with or without their consent.
A middle-man was usually sought by the boy’s side and his role was socially recognized and rewarded. He was known as Kibonabuko. He had the duty of making investigations about the character of the girl, her family background and her ability to work. After such groundwork was completed, the “Kibonabuko” would proceed to secure the girl from her parents on behalf of the boy’s family.
“The responsibility of finding a suitor rested upon the parents, with or without the consent of their children,” explains Arthur Namara Alaari, the minister of information and cabinet affairs of Tooro Kingdom. Once the boy’s family found a suitable candidate, they employed a ‘Kibonabuko’ (Go Between). The Kibonabuko’s task was to spy for the family of the girl. Alaari explains that what they wanted to find out basically was the background of the family, their reputation and most importantly if the girl was hardworking.
The Kibonabuko would wake up one morning and go to the girl’s family and declare his intentions to marry their daughter. He would make the following statement to the father of the girl: Sir, I come to you that you should build a house for me. I would like you to be part of my clan; I have come to ask for a wife, the builder of the house.
The normal response from the girl’s father was: I don’t have any child”. The Kibonabuko would insist that the child was there, and on being asked who exactly he wanted, he would name the girl. If the father consented, the Kibonabuko would thankfully kneel down as a sign of appreciation.
“Unlike in other tribes, once the intention to marry a girl was made, Batooro parents sought the consent of the girl before they gave her away,” Araali clarifies.
If she agreed, the next step would be for the boy’s family to take beer to the girl’s parents for the brideprice to be fixed.
The bride price was normally in the form of cows. It varied between the Bahuma and the Bairu. For the Bahuma, it ranged from six to twenty cows. For the Bairu, the ceiling was about eight cows. They would often make payments in goats and hoes.
More significantly during bride price negotiations, only men were allowed to sit in for the ceremony. “In African tradition, women are married they don’t marry. They were therefore not allowed to sit at the front during these negotiations,” explains Molly Kyakyo Akiki.
All or part of the bride price when due, would be received during a ceremony known as Okujuka. It was a very important ceremony involving a lot of eating, drinking, and merrymaking. Thereafter, the young man’s family could send barkcloth and some skins for the bride’s dress. Meanwhile, other formalities would be finalized for the wedding.
Roasted coffee beans and milk would be given to nine people from the bridegroom’s side in a house. This was a traditional gesture of welcoming the bridegroom family. Coffee was served in small baskets while milk was served in milk pots in a ritual knows as okuterura amata.
On the wedding day, another big feast was organized. The bride would be collected around six or seven o’clock in the evening. Before leaving, she would first perform a ritual of sitting on her parents’ laps. This ritual was known as “okubukara.” She would then be lifted onto a litter and carried to the bridegroom’s home. On arrival, she would perform a ritual of being carried on her parent’s in-laws laps.
There she would be sprinkled with some herbal water (endemezi) to welcome and bless her. Before the feasting started, the bridegroom would go to bed with the bride, to perform another ritual, “okucwa amagita.” Thereafter, the guests were given coffee berries, smoking pipes, beer, and later food. If the girl was found to be a virgin during okucwa amagita, a gift of a cow or a goat would be sent to her mother to congratulate her on raising her daughter well.
On the third day, the bride’s friends and relatives would give her gifts from home. They would come to see where she had been taken. The bride would spend some days in confinement and, at the end of it all, an elaborate ceremony would be held to bring the girl out and to initiate her into the art of cooking and housekeeping.
In the event of a divorce, bride price would be refunded. However, part of the bride wealth would be retained if the woman had already had some children with her husband.
The Batooro Traditional Wear
The suuka is a must-have outfit for every Mutooro woman as it is another way of preserving the culture and giving them a sense of belonging. The suuka consists of three pieces that make the entire outfit, that is, the material which is wrapped around the shoulders usually two and a half meters long, the dress which is usually up to knee length and the kitambi which is wrapped around the waist and runs up to the feet.
Each piece of the suuka comes in different materials; the material wrapped around the shoulders and the dress is made of silk. most women usually prefer sari over silk because of its simplicity and easy maintenance. The kitambi is usually made of satin and for a more classy and beautiful look, a net matching the colors of the kitambi is sewn on top of it. It is usually a wrapper but for comfort purposes, most women these days prefer it tailored as a skirt. The men wear a kanzu as their traditional wear.
More about Toro People and their Culture
The people of Toro, known as the Batooro (singular, mutooro; adjective, kitooro; language, rutooro) are a proud tribe of about one million strong. They enjoy a rich culture of oral tradition, tribal customs, indigenous handicrafts, patriotism, and very high self esteem. Like all African children, batooro children are taught to respect and value their elders.
They are also taught to love and be proud of their tribe and country. Pride in being a mutooro is a value of paramount importance that is inculcated into every mutooro child from birth.
There are certain behaviors, manners of speech and personal conduct, therefore, that are considered to be beneath a self respecting mutooro.
Traditionally, for instance, a mutooro is not supposed to speak words or make any utterances that distort the mouth and make the person look undignified. Unfortunately, the observance of this norm made it difficult for many batooro to pronounce certain foreign language words effectively!
A mutooro has to make a conscious effort to break with tradition in order to utter some foreign expressions that end in an open mouth or a distorted facial expression.
A mutooro must be dignified at all times. In fact the tribal name, batooro, is rooted in the word “omutooro” which means “ceremony”.
Literally translated, batooro means “the ceremonious ones”; a possible reminder of the practice of putting on one’s best attire to welcome guests, as carried out and passed on to us by our ancestors.
This ideal of dignity has, at times, collided with modern lifestyles. Traditionally, it is undignified to walk very fast, and yet we must do it in order to keep up with today’s pace of life and work requirements.
A mutooro must sit down to have a meal, and must proceed to eat slowly, taking one’s time to enjoy the meal. A mutooro must not eat on the run! This is another clash with modern life where fast food is the order of the day.
Traditional eating habits of the batooro left them prone to malnutrition as their choice of acceptable cuisine was very limited.
Many of the good, nutritious foods that abounded in their kingdom were taboo. A mutooro did not eat “birds” or their eggs. So, for the longest time, the batooro did not eat chicken or eggs. A mutooro did not eat “frogs” (a derogatory name generalized over everything from the water, including fish).
It was ironic, therefore, that while Toro boasted of having two fresh water lakes teeming with delicious tilapia nilotica, they considered it beneath them to eat the fish! A mutooro did not eat the meat of any animal that had upper teeth, because such an animal was like a dog.
This ruled out pork. For some reason, batooro women were, and still are, expected to be even more dignified than their male counterparts. Whatever the taboo was, it went double for the women.
As modern times slowly caught up with us, we slowly started breaking some of our long held traditions. To this day, however, there are some old batooro women who will not allow chicken, fish or pork to be cooked in their kitchens!
The batooro society has traditionally been demarcated along “economic activity” lines, rather than caste. Two classes could be identified, the bahuma and the bairu. The bahuma were the cattle keepers, the bairu the land tillers.
The two classes lived symbiotically as one provided the needed milk, meat and butter; and the other provided the needed food products. Today, the line of demarcation is growing very faint. Since the old days, the batooro have always considered themselves as one people, under the unifying leadership of the Omukama (king) who was, until 1967, their ruler. Under the Uganda constitution, the kings are recognized as cultural heads of their tribe.
Every mutooro child born is automatically a member of the batooro tribe. Apart from the standard naming ceremonies, which take place at a very early age, there are no strict rites of passage, as found in some of the other Uganda tribes.
The system of naming batooro children is rather unique, and needs some explanation for the sake of our Western friends.
Every mutooro child has his or her own “last name”! The reason for this is very simple. Kitooro names must have a meaning; they must say something about the prevailing conditions or circumstances surrounding the birth of the child being named.
A name may reflect a significant event that was taking place at the time of the child’s birth. There are standard names for twins and the children following those twins.
The names are chosen by the family elders who sit around a good meal, sipping some local brew, and informally choose a name for the new baby.
This takes place when the baby is four days old in the case of males, and at three days old, in the case of females.
With the coming of Islam and Christianity, in the late 19th century, the tradition of giving the child a religious name on top of the traditional name started.
While the tribal name is always in the tribal language, the religious name may be an Arabic name for muslims, an English or French name for Christians.
Bible names are very popular with Christians. Since circumstances and events are ever changing and not the same for every child, it would be erroneous to give an umbrella “family” name to all the children born into a family.
Our Western friends may ask, “How does one know one’s blood relations?” The answer is simple; through one’s clan.
The clan system is what lays out our lineage and establishes our blood relationships. This is very important and taken very seriously to avoid inbreeding. It is taboo for a mutooro to marry someone from his/her clan or that of his/her mother’s clan.
This taboo applies even to distant cousins several times removed. An exception to this taboo has traditionally been granted to our royal family, who, in an effort to maintain their true blue blood lines, have been known to break with tradition and marry within their own or their mother’s clans.
Every mutooro child born takes his/her father’s clan. When “girl meets boy”, they must disclose their clans and those of their mothers at the very outset, to avoid violating a taboo;
The Clans of Tooro
Ababiito, Abasiita, Abagweri, Abasumbi, Abaitara, Abaziira, Abaliisa, Abachwamba, Ababopi, Abachaaki, Abanyonza, Abagimu, Ababooro, Abasaigi, Abaisanza, Abalebeki, Abanekera, Abagumba, Abayaga, Ababwiju, Abahinda, Abasambu, Abasingo, Abafumambogo.
LIST SHOWING BUNYORO-KITARA CLANS, THEIR CORRESPONDING TOTEMS, CLAN LEADERS AND THEIR CONTACTS
| CLAN | TOTEM | NAME OF CONTACT PERSON | CONTACT |
| ABAMOOLI | ENGABI/BUSH BUCK | Mr. Mukoojo Joseph | |
| ABAGABU | Enkira/Animal with no tail | Benedicto Balisangaki | 0775119524 |
| Bayanja | Engabi/Uganda Kob | Kahwa Daki Zaverio adyeri | 0711020406 |
| Abarungu | Entajumba/ Gene fall | Robert love | 0776591313 |
| Abacwa | Engabi | Byamukama Robert | 0773270903/ 0700297117 |
| Abaranzi | Entajumba,Engongo | ||
| Abasumbi | Entimba | Basemera Alice | 0775400283 |
| Abeeri | Enyange,Engeye | Kanyarusoke Henry Akiiki | 0783353614 |
| Abazira | Emamba, Entajumba | Lumumba Martin | 0782129271 |
| Abayaga | Engaju, Akancunzi, Akanyamunkoge ( bird) | Bamanyisa Patrick Abbooki | 0772394320 |
| Abasonga | Rwabwogo David Apuuli | 0772528548 | |
| Abatenzi | Engabi | Rwaheru Godfrey Amooti | 0782952369 |
| Abasingo | Entey’omurara,Engo | Deogratious Kabagambe Adyeri | 0772917053/0752663977 |
| Abasiita | Obusito, Omuka, Entaama, Orukwanzi | Msgr. Kumaraki Peter Araali | 0774764912 |
| Abasana | Omuka (Grass) | Rusoke Chris Akiiki | 0783862655 |
| Abasambu | EmpiindoEmpotole | Mulengwa Aston Amooti | 0772912385 |
| Abasaigi | Enkira (Embura mikira) eg Frog | Kasoro Atwoki Silver | 0772519818 |
| Abanyonza | Entimba | Kakorwa Mordega | 0782745871 |
| Abango | Akabambiro | Rwebembera Patrick | 0772693461 |
| Abanekera | Engabi | Fr. Tarcis Baguma | 0782154706 |
| Abalebeki | Engabi | Mugabe James | 0772467369 |
| Abakurungo | Ente y’Entimba/ A cow with black spots | Ernest Byabasaija Akiiki | 0779215200 |
| Abaisanza | Engeye/Entajumba | Mwirumubi Goerge Omulaaya adyeri | 0778005105 |
| Abahinda | Enkende/Monkey | Rev. Canon Shem Rubaale | 0772894190 |
| Abagweri | Uganda Kob/Engabi | GetrudeKasambaBitatule | 0772484477 |
| Abagumba | Joshua KafumuKasumba | 0776882566/0702882566 | |
| Abagorongwa | Amalegyo | Mugisa Joseph | 0779269954 |
| Abagombe | Endyanga/hide/skin a Bag | Kiiza Stephen Amooti | 0754354214 |
| Abagaya | Entale,Enjubu,,Engabi,Amalegyo | MuhendaRujumba | 0782460290 |
| Abagahi | Ensere | Kaihura Isaac | 0772491435 |
| Abafumambogo | Buffalo | Stephen RwagweriAtwoki | 0772469751 |
| Abacwezi | Obusito,Ekidongodongo | Kihika George | 0772553551 |
| Abaitira | Omurara | Kazooba David Guma | 0772558056 |
| Abacwamba | Enjojo | Kasoro Dan Atwoki | 0772373265 |
| Abacwa | Engabi | Kisembo Chris Mark | 0788432635 |
| Abacaaki | Engabi | Bernard B. Byaruhanga | 0782892839 |
| Ababwongo | Engabi | KyamazimaVenancio | 0772902910 |
| Ababwongo | Engabi | KyamazimaVenancio | 0772902910 |
| Ababworo | Ekisokezo/Akanyamunya (Black and white small bird) ,Engabi,Amalegyo | Mugabe Robert | 0774149286 |
| Ababiito | Ekisokezo/Akanyamunya (Black and white small bird),Engabi,Amalegyo | Mugabe Robert | 0782483234 |
| Ababboopi | Millipede/Kikongoro (Amalegyo/Engabi) | Saul N. MugasaAdyeri | 0772377789 |
Kitara Foundation for Regional Tourism 