The Sacred Ground: Exploring Traditional Faiths in Uganda

Before the arrival of foreign influences, the spiritual landscape of Uganda was a rich mosaic of interconnected beliefs, where the concept of a singular, supreme God resonated across diverse cultures, albeit expressed through unique lenses and practices. There were no rigid denominational divides, only a shared understanding of a higher power worthy of reverence, worshipped in varied yet unified ways. The introduction of religious divisions was a byproduct of European colonial ambitions, a tool employed to further their political aims. Let us delve into the fascinating tapestry of traditional religious expressions in a few of Uganda’s distinct cultures:

The Reverence for Ruhanga: Spirituality Among the Banyankole

For the Banyankole, the Supreme Being was known as Ruhanga, meaning “the creator.” Ruhanga’s dwelling place was envisioned as heaven, situated just beyond the clouds. He was revered as the ultimate maker and giver of all things. However, a belief also persisted in the potential for malevolent individuals to manipulate dark forces, interfering with Ruhanga’s benevolent intentions and causing ailments, droughts, death, or infertility in the land and among the people.

At a more accessible level of spiritual engagement was the cult of Emandwa. These were considered divine messengers or spirits particularly associated with different families and clans, offering a more direct point of communication in times of need. Each family maintained a sacred shrine, believed to be the abode of these family spirits. The Banyankole would offer sacrifices to the emandwa in the form of offerings and expressions of gratitude. In times of sickness or misfortune, families would perform rituals known as okubandwa, a form of supplication to these spirits to avert negative circumstances.

The Banyankole held a distinct view on mortality, rarely attributing death, especially of the young, to natural causes. Instead, it was often ascribed to sorcery, misfortune, or the malevolence of neighbors, with the exception of the very elderly. They even had a poignant saying: “Tihariho mufu atarogyirwe,” meaning, “there is no body that dies without being bewitched.” The sudden death of a young person was almost invariably interpreted as the result of witchcraft or malicious intent. Consequently, following a death, the bereaved would consult a diviner, known as omurangi, to discern the spiritual forces responsible. The Banyankole also observed a system of taboos, varying from clan to clan, with the prohibition of consuming one’s totem being a significant aspect.

Connecting with Imana: Faith Among the Banyarwanda

The Bahutu and Batutsi shared a belief in a supreme being called Imana or Rurema, the creator and giver of all things. Imana was believed to have intermediaries in the form of Nyabingi or Lyangombe Biheko. Each family maintained a sacred shrine known as indaro, a place where individuals could connect with the Divine through consultations with Nyabingi. The indaro was considered highly sacred, and the family head would offer sorghum, bread, and beer to the spirits as circumstances warranted. Upon the death of the family head, the eldest child, typically the firstborn son, would inherit the responsibility of tending to the sacrifices at the family indaro.

Seeking Ruhanga’s Benevolence: Spirituality of the Batooro

The Batooro also held a concept of a supreme being named Ruhanga, believed to be the creator of all existence. Ruhanga was perceived as a benevolent and good entity who would not inflict harm unless wronged. However, they also believed in a world teeming with evil doers, malevolent spirits, and sorcerers capable of using their magic to undermine Ruhanga’s will and cause disease, misfortune, barrenness, death, droughts, and adverse weather conditions.

The Batooro recognized the existence of spiritual mediums, some believed to be agents of malevolent forces, while others were seen as messengers of Ruhanga. They also practiced the Mandwa cult, with shrines constructed in every home for the worship of these spirits. The Mandwa were typically honored and praised through the playing of entimbo (drums) and trumpets. During worship, individuals would adorn themselves with skins (emikako) intricately decorated with beads and cowrie shells. An important Mandwa medium would wear a six-centimeter bark-cloth material adorned with horns on the head (ekisingo). These worship ceremonies often involved communal eating and drinking.

In the event of illness, death, or misfortune, an omurangi (diviner) would be consulted to interpret the underlying cause. Subsequently, appropriate measures would be taken to appease the relevant spiritual forces. Supplications to the Mandwa were usually conducted at night. An individual would light a fire in front of their house and articulate their problems to the Mandwa. Interestingly, the language used in addressing the Mandwa differed slightly from everyday speech, with the pronunciation of certain words being altered. Notably, the Batooro would often employ Runyankole terminologies when communicating with the Mandwa, such as Omukama being pronounced as omugabe, okurora as okureeba, and omwaana as omwerere, among others.

Honoring Ruhanga and Nyabingi: Faith Among the Bakiga

The Bakiga believed in a supreme being, Ruhanga, the creator of all things both earthly and heavenly. At a lower level of spiritual engagement, they adhered to the cult of Nyabingi, believed to have originated from Karagwe, with its central base at Kagarama, near Lake Bunyonyi. Special shrines known as endaro were dedicated to Nyabingi. Through Nyabingi’s representatives, known as Abagirwa, people would offer worship and sacrifices of beer and roasted meat to Nyabingi.

The Realm of Katonda and the Balubaale: Spirituality of the Baganda

The Baganda revered Katonda as the Supreme Being and creator. Katonda was believed to be without parents or offspring, having created the heavens and the earth with all their contents. However, Katonda was not perceived as entirely distinct from other deities known as Balubaale. In fact, he was considered one of the seventy-three Balubaale in Buganda. Three temples were dedicated to Katonda in Buganda, all situated in Kyaggwe under the care of priests from the Njovu clan. The Balubaale were believed to have been exceptional individuals whose remarkable attributes in life persisted after death.

The Balubaale each had specific functions. Among the most important were: Katonda Ggulu, the god of the sky and father of Kiwanuka, the god of lightning; Kawumpuli, the god of plague; Ndaula, the god of smallpox; Musisi, the god of earthquakes; Wamala, the god of Lake Wamala; Mukasa, the god of Lake Victoria; Musoke, the god of the rainbow; and Kitaka, the god of the earth.

Temples dedicated to these various Balubaale were scattered throughout Buganda. Each temple was served by a medium and a priest who held authority over the temple and acted as a liaison between the Balubaale and the people. In certain clans, priesthood was hereditary, although a priest of the same deity could be found in different clans. These priests held a position of religious importance within society and were readily available for consultation.

Lubaale and the Bachwezi: Spirituality Among the Basoga

The Basoga believed in the existence of both major and minor deities. Below Lubaale, their term for the Supreme Being, were Mukama, the creator of all things; Jingo, a public god who attended to the general needs of the people; and Nawandyo and Bilungo, the gods of plagues. Semanda, Gasani, and Kitaka were other deities recognized by the Basoga.

The Basoga also held a strong belief in a spirit world. They referred to the Supreme Being as lubaale. Human agents, known as Bachwezi, served as messengers of Lubaale, the ancestors, or other minor gods. To the Basoga, the spirit world, places of worship, animated objects, and fetishes possessed the power to bring either good or evil to the living. The term Bachwezi encompassed magicians, fetish men, and spirit mediums.

Were and the Ancestral Spirits: Faith Among the Banyole

The Basamia-Bagwe held the concept of a supreme being called Were or Nsaye, believed to reside in heaven and responsible for the creation of the earth and celestial bodies. They also held a strong belief in ancestral spirits, who were thought to intervene in human affairs, causing harm, death, and misfortune if not properly venerated. Consequently, each homestead maintained a family shrine dedicated to appeasing these ancestral spirits. These spirits could be invoked in times of sickness or misfortune and were typically appealed to for good health, female fertility, and bountiful harvests.

The Basamia-Bagwe believed in the existence of omwoyo, the life force or heart of a living being. Upon death, the omwoyo was believed to take flight in the form of a shadow or wind, transforming into omusambwa, a departed spirit.

Emisambwa were believed to possess the power to interact with the living, acting as a link between Nsaye and the human realm. Their abode was thought to be in Emagombe, the underworld. The Basamia-Bagwe also observed clan-specific taboos, with the prohibition of consuming one’s totem being a significant aspect. Their society was patrilineal, with women adopting the clans and taboos of their husbands. They also believed in witchcraft and curses, with theft and immoral behavior believed to potentially result in being bewitched or cursed. Rainmakers, known as abakimba, were also highly valued within their society.

Jok and the Bandwa: Spirituality Among the Luo-Alur

The religious rituals of worship among the Alur were cultivated and protected by the Bandwa, the Jupa Jogi, and Jupa Jok – effectively the Alur equivalent of the clergy. Their concept of the Supreme Being was known as Jok. The manifestations of Jok were often understood in personal terms, capable of being male or female, young or old. However, Jok could also be conceived of in impersonal forms, such as a particular situation. The ultimate nature of Jok remained largely unknown.

Among the Alur, worship was not a routine practice but was typically prompted by misfortunes requiring appeasement of Jok. They believed that misfortunes and diseases were not natural occurrences but were caused by various spiritual forces or malevolent individuals.

In the event of misfortune like sickness, the family head, often accompanied by relatives, would consult a diviner known as Julam bira, jolam wara, or Anjogato to diagnose the cause. The diviner would employ various instruments to trace the source of the trouble and then advise on the appropriate measures to avert the misfortune, often attributing it to evil spirits or the harmful magic of others.

The Ambiguous Lubanga: Faith Among the Acholi

The Acholi believed in a supreme being also called jok. The shrine dedicated to jok was known as abila. All sacrifices, both private and public, were offered within the abila. The spirits of the deceased were believed to appear near the abila, although they had no permanent dwellings and were thought to wander about, appearing through signs. They were worshipped to seek their assistance for the bereaved, to ensure successful hunting, or to ward off evil spirits from the village. These spirits were believed to aid surviving family members if treated with respect.

Interestingly, the Acholi also had the term Jok for the Christian idea of God. However, upon the arrival of missionaries, the Acholi were pressured to adopt the term Lubanga to represent God. Formerly, among the Acholi, Lubanga or Lubaya signified death or evil, believed to cause harm and kill people. Every negative occurrence was attributed to Lubanga, just as every positive event was attributed to Jok. No huts or shrines were erected for Lubanga in the villages. Sacrifices or cooking for Lubanga were done outside the village, often with the addition of fowl dung as a further act of degradation. Yet, this same Lubanga became the term for God that the Christian missionaries insisted the Acholi adopt.

Ancestral Focus: Spirituality Among the Iteso

The Iteso believed in a supreme being called Edeke. However, their religious practices were much more centered on ancestral spirits, who were believed to bring misfortune if neglected. Every family maintained an ancestral shrine where libations were frequently poured or placed to placate these spirits. Particular clans observed specific taboos, primarily involving animals they were forbidden to eat, with the bush-buck (ederet) being taboo to a number of clans.

Were and the Cult of Bura: Faith Among the Jopadhola

Like the Acholi, Lugbara, and Langi, the Jopadhola conceived of jok as a supreme being. However, their understanding did not develop as extensively as among the Acholi and Langi. Among the Jopadhola, the concept of jok later merged with the Banyole belief in Were, a supreme being primarily associated with fertility.

Jopadhola traditions assert a long-standing belief in one Supreme Being called Were. Physically, Were was envisioned as a white, merciful, and good being capable of manifesting in various forms. As the god of the courtyard, known as Were madiodiopo, he was believed to care for the home and family. As the god of the wilderness, Were Othin, he was thought to guard and guide men during hunting, warfare, or journeys.

In every home, a shrine was built for Were. On each side of the shrine, two white feathers were planted in the ground. Every morning, the homeowner would open the gate and approach the shrine to ask Were to make the day “as bright as these feathers.” Before embarking on a journey, individuals would approach their shrine to ask Were to make the journey “as peaceful as this shrine.”

Besides Were, the Jopadhola also recognized the cult of Bura, a concept believed to be foreign to their original traditions, introduced by someone named Akure from Bugwere. However, tradition suggests that it was Akure’s nephew, Majanga, who transformed the cult into a widespread institution among the Jopadhola.

Conclusion: Echoes of Prophecy

In conclusion, much like the early church documented in the Bible, where God called and spoke through prophets as crucial voices of warning and guidance, African traditional religions also possessed a prophetic dimension. Prophets, known as abarangi in Runyankole, and spiritual intermediaries, akin to angels in various forms across different cultures, played vital roles. The calling of a prophet was to speak on behalf of the Divine, offering teaching, guidance, counsel, and even necessary rebukes, highlighting a deep-rooted tradition of direct communication and divine guidance within Uganda’s diverse spiritual landscape.