Wednesday, October 31, 2007
IDI AMIN DADA FOUNDATION ARUA OFFICE BRANCH IN WEST NILE UGANDA
Date: Wed, 31 Oct 2007 06:49:12 -0700 (PDT)
From: Remo Alemi Dada
To: Alemi Baba
Subject: P.O.Box 619 Arua
2 unnamed text/html 0.51 KB
Mr. Jaffar Remo Amin
Al-Haji Idi Amin Dada Alemi Foundation
West Nile Office
P.O.Box 619 Arua
Arua District
Uganda
East Africa re: Idi Amin Dada Foundation branch office in arua west nile uganda. Address mentions above. once I recieve all registration doccuments in which on procces with federal authority in ottawa, international charity org. revenue canada tax agencies, commissioners office dealing with registrations for national and International charity Agencies under International charity act. Mr. Jaffar Remo will run the IADF Uganda branch as a director, he will register the volunteers across uganda working with the Foundations. also, I will ask him to open Accounts down there, with Idi Amin Dada Foundation once I recieve the aprove registration doccuments from ottawa. I in canada will also open account for Idi Amin Dada Foundation I am the Founder, and the overrall director also Remo to list the org. with the authority in uganda as well the united Nations office in Uganda. more Info will follow. we are ready to face any obstacles that may occur by the people that hates our father, Al-Haji Idi Amin Dada. I pen off here for now From Mr. Majid Alemi Amonye Junior,& Family, Vancouver, Western Canada. oct.31,2007. peace,love,unity.
From: Remo Alemi Dada
To: Alemi Baba
Subject: P.O.Box 619 Arua
2 unnamed text/html 0.51 KB
Mr. Jaffar Remo Amin
Al-Haji Idi Amin Dada Alemi Foundation
West Nile Office
P.O.Box 619 Arua
Arua District
Uganda
East Africa re: Idi Amin Dada Foundation branch office in arua west nile uganda. Address mentions above. once I recieve all registration doccuments in which on procces with federal authority in ottawa, international charity org. revenue canada tax agencies, commissioners office dealing with registrations for national and International charity Agencies under International charity act. Mr. Jaffar Remo will run the IADF Uganda branch as a director, he will register the volunteers across uganda working with the Foundations. also, I will ask him to open Accounts down there, with Idi Amin Dada Foundation once I recieve the aprove registration doccuments from ottawa. I in canada will also open account for Idi Amin Dada Foundation I am the Founder, and the overrall director also Remo to list the org. with the authority in uganda as well the united Nations office in Uganda. more Info will follow. we are ready to face any obstacles that may occur by the people that hates our father, Al-Haji Idi Amin Dada. I pen off here for now From Mr. Majid Alemi Amonye Junior,& Family, Vancouver, Western Canada. oct.31,2007. peace,love,unity.
UNITED NATIONS CALLS ON AFRICAN STATES TO SIGN GENEVA TREATY
U.N. calls on African states to sign Geneva treaty
Tue 30 Oct 2007, 16:04 GMT
[-] Text [+] NAIROBI, Oct 30 (Reuters) - More African governments should sign the Geneva Declaration on armed violence or risk stunting their fledgling economic growth, a senior United Nations official said on Tuesday.
Since it was established in June 2006, only 42 countries, 10 of them from Africa, have signed the declaration which commits nations to tackling armed conflict, blamed for poor economic growth.
"If African countries are slow to respond to the convention, armed violence will impact their development negatively and undermine their ability to achieve the millennium development goals," said Peter Batchelor, head of the U.N. Conflict Prevention and Recovery Team.
He told a meeting on conflict prevention that African countries would fail to achieve the millennium development goals if they did not sign up to the declaration and work out practical steps for stamping out armed violence.
"We are calling upon the African countries which have not endorsed the Geneva Declaration on Armed Violence and Development to do so," Kenya's Foreign Affairs Minister Raphael Tuju told the meeting in Nairobi.
A recent Oxfam and Saferworld publication estimated that armed conflict in Africa costs the continent some $18 billion per year.
The report also said that armed conflict on average shrinks a country's economy by 15 percent.
The African Union has advocated finding home grown solutions for conflicts in Sudan's Darfur region, Uganda's north, and Somalia among others.
Also Today on Reuters Africa
Business Nigeria forex reserves hit high of $49 bln in Oct
30 minutes ago
Tue 30 Oct 2007, 16:04 GMT
[-] Text [+] NAIROBI, Oct 30 (Reuters) - More African governments should sign the Geneva Declaration on armed violence or risk stunting their fledgling economic growth, a senior United Nations official said on Tuesday.
Since it was established in June 2006, only 42 countries, 10 of them from Africa, have signed the declaration which commits nations to tackling armed conflict, blamed for poor economic growth.
"If African countries are slow to respond to the convention, armed violence will impact their development negatively and undermine their ability to achieve the millennium development goals," said Peter Batchelor, head of the U.N. Conflict Prevention and Recovery Team.
He told a meeting on conflict prevention that African countries would fail to achieve the millennium development goals if they did not sign up to the declaration and work out practical steps for stamping out armed violence.
"We are calling upon the African countries which have not endorsed the Geneva Declaration on Armed Violence and Development to do so," Kenya's Foreign Affairs Minister Raphael Tuju told the meeting in Nairobi.
A recent Oxfam and Saferworld publication estimated that armed conflict in Africa costs the continent some $18 billion per year.
The report also said that armed conflict on average shrinks a country's economy by 15 percent.
The African Union has advocated finding home grown solutions for conflicts in Sudan's Darfur region, Uganda's north, and Somalia among others.
Also Today on Reuters Africa
Business Nigeria forex reserves hit high of $49 bln in Oct
30 minutes ago
Tuesday, October 30, 2007
LRA DELEGATES TO MEET MUSEVENI
LRA DELEGATES TO MEET MUSEVENILRA delegates to meet Museveni
GRACE MATSIKO
Kampala
THE peace negotiators of the rebel Lord’s Resistance Army are scheduled to hold consultations in Kampala, the first of the kind in 20 years with President Yoweri Museveni.
The LRA peace delegation Chairman, Martin Ojul told journalists in Nairobi, Kenya yesterday, that Mr Museveni has accepted to meet his team at State House, Nakasero.
Last October, Mr Museveni held an unprecedented face-to-face meeting with the LRA in the South Sudan capital Juba, aimed largely at reviving the then stalled peace process.
At the meeting, some LRA delegates were hostile. LRA deputy head of delegation, Josephine Apire and Ayoo, refused to shake hands with Museveni.
“Our delegation led by Martin Ojul will arrive in Kampala on Thursday and will meet the President of Uganda,” LRA peace delegation spokesman, Godfrey Ayoo quoted Ojul as saying. There was no official confirmation from the government about the meeting.
GRACE MATSIKO
Kampala
THE peace negotiators of the rebel Lord’s Resistance Army are scheduled to hold consultations in Kampala, the first of the kind in 20 years with President Yoweri Museveni.
The LRA peace delegation Chairman, Martin Ojul told journalists in Nairobi, Kenya yesterday, that Mr Museveni has accepted to meet his team at State House, Nakasero.
Last October, Mr Museveni held an unprecedented face-to-face meeting with the LRA in the South Sudan capital Juba, aimed largely at reviving the then stalled peace process.
At the meeting, some LRA delegates were hostile. LRA deputy head of delegation, Josephine Apire and Ayoo, refused to shake hands with Museveni.
“Our delegation led by Martin Ojul will arrive in Kampala on Thursday and will meet the President of Uganda,” LRA peace delegation spokesman, Godfrey Ayoo quoted Ojul as saying. There was no official confirmation from the government about the meeting.
Monday, October 29, 2007
A REQUEST TO UGANDA GOVT TO LOOK AFTER IDI AMINS FAMILY
RE: A request to Uganda Government to assist and look after the family of former president of Uganda, Al-Haji Idi Amin dada. this a must acording to the supreme law of Uganda, thats the constitution. the law past in the parliament regarding any head of state, overthrowon, or died, the time of expire, it is the responsibility of any govt in the office, to assist the first family, maintains their houses, or if is pushed down by the poeply oppossed to that leader, as the case with the late, Idi Amin dada, before dady died, he told me on phone that all our homes, 5 in total, was pushed down by the present govt. all my brothers and my sisters, my aunts, uncles, extended families do not have homes to leave in. no assistence to them by the govt. the I get here, I do send them, but not enough for the entire family. the elder sister of my father, by aunty Deiya amin are in arua leaving at dadys old building, have no proper roof licking. while dady was still alive, he send some to start the building but he died before the house was complete. this direct to m7 to get intouch with my aunt in arua. another aunty by name, aunty Rafah Amin in arua, plus my younger brother, by name, Jaffar Remo, since the younger brother of dady died, his name baba Amule, I requested the Jaffar Remo to stay with those of aunties. they now old. another aunty are in kampala, by name aunty dee amin, another aunty are in masindi port, by name, aunty senya amin, my sister maimuna moding,zaituni kaday, asha d/o amin dada some brothers and sisters are in saudi arabia, some are in london, some france, some zurich, some in greece, and me & family in vancouver, western canada. and many other places, my steps moms, the widows for the late, baba ramadhan amin, and the late, baba abdu nebbi amin, and their childrens, taban amin that works with your govt. they disagree with him, he does not present their cases to the authority. I do get intouch with all family members, via group email, and phone. thirdly. I Apeal directly to united nations secretary general to protect amins childrens and all entire families. some of them do tells me that, they are threatened into where they leave with some gunmen this to reffered to unhcr protection unit in kampala. to talk to authority in uganda about this serious threat, or if possible to find them political asylum in canada as family reunification. I am here in canada. From Majid Alemi Junior & Family, in Vancouver, Western Canada. oct.28,2007.
Sunday, October 28, 2007
Saturday, October 27, 2007
RE: ZAWIYAH FOUNDATION MASAJID OPERATES 24 HOURS 7 DAYS A WEEK
Re. Zawiyah Foundation is ope 24 hours a day, 7 days a week. 5 daily prayers, fajr, zuhur, asr, maghrib, and Isha. at zawiyah foundation islamic centre. Adress: 1330 east. 66th Ave. off crompton street. all muslims are welcome. our respected cleric, Imam fuad drame are overrall incharge in both religious as well the president of the associations. it has executives, vice president, the secretary general mr. shafiq mohamed, committee members. myself in executive committee also muazin. fridays congerations etc. zawiyah committee member. peace,love,unity. oct.26,02007.
Friday, October 26, 2007
IDI AMIN DADA FOUNDATION
IDI ADIN DADA FOUNDATION
The former president of Uganda, Al-Haji-Idi Amin Dada Foundation are created in memory of our late, Father Idi Amin Dada Alemi. He is remembered as a good father. A Wonderful husband, A Great Leader who kept the country together, a founder of economic indpendance in Uganada. He united Ugandans of all religious denominations. We his children as well many Ugandans miss him. He will always remains in our hearts forever, our prayers to almighty allah to rest his soul in eternal peace. AAAmin.
The organization works on a number of projects that range from education skill development to emergency relief and providing basic food requirements. Muslim mean and women in Dawa provides humanitarian services regardless of race, creed, religion or nationality, ethnicity, to assists help assistance to widows, orphans, disabled, homeless both in Vancouver, Canada and Uganda, East Africa as well around the globe.
Volunteering in our Communities: Supporting the Public and Non-Profit Sectors
Volunteerism touches almost every aspect of Canadian life –from art and culture, sport and recreation, education and research, health and social services, to the environment and religion. Volunteers read, coach, walk, drive, visit, cook, telephone, canvas, run, protest and feed. They write, plant, organize, coordinate, sew, speak, clean, prepare, direct, chair and give. They are parents, friends, seniors, children, teenagers and people who work for a living and people who don’t. They are from everywhere across this nation. Last year, Canadians contributed over 1 billion hours of their time to volunteer in their communities. ( HYPERLINK "http://www.volunteer.ca" www.volunteer.ca )
Who should volunteer?
· Participation in multiple organizations
· Organization’s mission and volunteer culture
· Total Annual Hours Volunteered
· Number of types of informal helping
· Total Amount Donated to charities ($) (formal and informal)
How to become a volunteer? Things to consider.
· Volunteer opportunities within organizations
· Fundraising
· Board of committee work
· Education and advocacy
· Organizing special events
· Executive or office work (data entry etc.)
· Teaching, coaching, facilitating
· This both in Canada, and Uganda East Africa as well around the Globe.
Why volunteer?
· Counselling or visiting
· Providing care at a hospital or at age home
· Assisting self-help group
· Collecting or delivering food, clothing, etc.
· Building maintenance
· Driving
· Protecting the environment
How to become a volunteer?
· One may have to become a member of the organization
· The organization may ask people to volunteer
· A friend or employer may ask you to join
· Personal initiative
· Personal connection through family involvement
Why volunteer?
· To make a difference in other people’s lives – including your own!
· To contribute to the success of the community – locally and globally!
· To spend time with people who share your values of community giving and social contribution
The reward of volunteering
· Happiness in giving back to the community
· Being a part of making a difference
· Self satisfaction
· Lessons learned through volunteering
· Above all, is the reward from Allah
Purpose
· To advance education by providing scholarships to Muslim students from low-income families and non Muslim Children as well.
· To relieve poverty by collecting food, clothing, and funds for qualified donees, as well as providing basic amenities directly to the needy
· To provide support services for the needy or poor immigrants and refugees, including information and programs on Canadian culture, life and government services.
· To organize and conduct educational workshops and conferences
Educational Workshops & Conferences In Both Countries Canada and Uganda as well around the world.
· Steps to Success – 2007
· Career and employment counselling 2006
· Communication skills 2006
· Positive Muslim Role Models 2006
· Adapting to the job environments, Self employment challengers, Time Management 2005
· Global issues: Women’s and Men’s poverty/illiteracy 2005
· How to communication with young children 2005
· Ramadan: The nutrition that helps Muslims to grow 2005
· Heroism in Women 2004
· First Muslim leadership training, 2 days workshop for Muslim leaders 2004
· Reaching out to the community 2003
Scholarships – 2007/2008 Academic Year
This is an ongoing project. $20, 000.00 needed for post secondary education scholarships towards the purchase of books for twenty Muslim students from low-income families.
Idi Amin Dada Foundation – 2008/2009 that will provide a storage facility for items for needy families, a computer facility for new immigrant sisters and brother to access educational opportunities, and employment opportunities through the internet. The approximate costs of this project is $265,000 (Two hundred and sixty-five thousands dollars).
Funding
Idi Amin Dada Foundation charity. The organization’s work is funded almost entirely through donations. Donations ensure that Idi Admin Dad Foundation in Dawah can continue its important work in providing vital services that improve lives. Donations are welcome and tax deduction.
O mankind! We created you
From a single (pair) of a male
And a female and made you into
Nations and tribes that ye may
Know each other.
Verily the most honoured of you in
The sight of God is (he who is) the
Most righteous of you. the founder. Majid Alemi Junior, and family. in Vancouver, Western Canada.
The former president of Uganda, Al-Haji-Idi Amin Dada Foundation are created in memory of our late, Father Idi Amin Dada Alemi. He is remembered as a good father. A Wonderful husband, A Great Leader who kept the country together, a founder of economic indpendance in Uganada. He united Ugandans of all religious denominations. We his children as well many Ugandans miss him. He will always remains in our hearts forever, our prayers to almighty allah to rest his soul in eternal peace. AAAmin.
The organization works on a number of projects that range from education skill development to emergency relief and providing basic food requirements. Muslim mean and women in Dawa provides humanitarian services regardless of race, creed, religion or nationality, ethnicity, to assists help assistance to widows, orphans, disabled, homeless both in Vancouver, Canada and Uganda, East Africa as well around the globe.
Volunteering in our Communities: Supporting the Public and Non-Profit Sectors
Volunteerism touches almost every aspect of Canadian life –from art and culture, sport and recreation, education and research, health and social services, to the environment and religion. Volunteers read, coach, walk, drive, visit, cook, telephone, canvas, run, protest and feed. They write, plant, organize, coordinate, sew, speak, clean, prepare, direct, chair and give. They are parents, friends, seniors, children, teenagers and people who work for a living and people who don’t. They are from everywhere across this nation. Last year, Canadians contributed over 1 billion hours of their time to volunteer in their communities. ( HYPERLINK "http://www.volunteer.ca" www.volunteer.ca )
Who should volunteer?
· Participation in multiple organizations
· Organization’s mission and volunteer culture
· Total Annual Hours Volunteered
· Number of types of informal helping
· Total Amount Donated to charities ($) (formal and informal)
How to become a volunteer? Things to consider.
· Volunteer opportunities within organizations
· Fundraising
· Board of committee work
· Education and advocacy
· Organizing special events
· Executive or office work (data entry etc.)
· Teaching, coaching, facilitating
· This both in Canada, and Uganda East Africa as well around the Globe.
Why volunteer?
· Counselling or visiting
· Providing care at a hospital or at age home
· Assisting self-help group
· Collecting or delivering food, clothing, etc.
· Building maintenance
· Driving
· Protecting the environment
How to become a volunteer?
· One may have to become a member of the organization
· The organization may ask people to volunteer
· A friend or employer may ask you to join
· Personal initiative
· Personal connection through family involvement
Why volunteer?
· To make a difference in other people’s lives – including your own!
· To contribute to the success of the community – locally and globally!
· To spend time with people who share your values of community giving and social contribution
The reward of volunteering
· Happiness in giving back to the community
· Being a part of making a difference
· Self satisfaction
· Lessons learned through volunteering
· Above all, is the reward from Allah
Purpose
· To advance education by providing scholarships to Muslim students from low-income families and non Muslim Children as well.
· To relieve poverty by collecting food, clothing, and funds for qualified donees, as well as providing basic amenities directly to the needy
· To provide support services for the needy or poor immigrants and refugees, including information and programs on Canadian culture, life and government services.
· To organize and conduct educational workshops and conferences
Educational Workshops & Conferences In Both Countries Canada and Uganda as well around the world.
· Steps to Success – 2007
· Career and employment counselling 2006
· Communication skills 2006
· Positive Muslim Role Models 2006
· Adapting to the job environments, Self employment challengers, Time Management 2005
· Global issues: Women’s and Men’s poverty/illiteracy 2005
· How to communication with young children 2005
· Ramadan: The nutrition that helps Muslims to grow 2005
· Heroism in Women 2004
· First Muslim leadership training, 2 days workshop for Muslim leaders 2004
· Reaching out to the community 2003
Scholarships – 2007/2008 Academic Year
This is an ongoing project. $20, 000.00 needed for post secondary education scholarships towards the purchase of books for twenty Muslim students from low-income families.
Idi Amin Dada Foundation – 2008/2009 that will provide a storage facility for items for needy families, a computer facility for new immigrant sisters and brother to access educational opportunities, and employment opportunities through the internet. The approximate costs of this project is $265,000 (Two hundred and sixty-five thousands dollars).
Funding
Idi Amin Dada Foundation charity. The organization’s work is funded almost entirely through donations. Donations ensure that Idi Admin Dad Foundation in Dawah can continue its important work in providing vital services that improve lives. Donations are welcome and tax deduction.
O mankind! We created you
From a single (pair) of a male
And a female and made you into
Nations and tribes that ye may
Know each other.
Verily the most honoured of you in
The sight of God is (he who is) the
Most righteous of you. the founder. Majid Alemi Junior, and family. in Vancouver, Western Canada.
JAFFAR REMOS MOTHER
Ms. Marguerita {Mangarita} Nakoli was born on 12th February at 00:00 midnight {in 1952}, of the Balamoji tribe, a sub-section of the Basoga and of the Bantu ethnic group. Her grandfather, Daudi Balwa Kiwomu, is of the Ba-Ise-Muwaya Clan while my maternal grandmother, Marie-Celest (Eryakesi Bulima’s wife), comes from the Ba-Ise Ngobi clan ie. Marie-Celest’s mother is from the Ba- Mbeda Royal Bibito Clan from Bunyoro Kitara" (Tshombe Jaffar Remo Amin
THE FORMER UGANDAN LEADER IDI AMIN AT EDINBURGE CASTLE IN 1971
re the former Ugandan Leader, Idi Amin Dada Alemi at edinburge dastle in 1971, where he attended the beating of the retreat. Picture Denis Straughan. Bravo Mr. Alemi Junior, Family. in Vancouver, Western Canada. oct.27,2007.
UGANDAN ANGER AT PHONE TAP MOVE BY UG GOVT
Ugandan anger at phone tap move PDF | Print | E-mail
User Rating: / 0
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Security agencies have been accused of illegal phone tapping
The opposition in Uganda has condemned a government move to legalise phone tapping by the security agencies.
The bill, which is to be tabled before parliament, seeks to allow the lawful interception and monitoring of communication in Uganda.
The Uganda People's Congress (UPC) party claims the move is intended to suffocate the opposition.
Relations between the government and the opposition have been acrimonious following disputed polls in 2006.
?It is a bad thing to entrench telephone tapping into our laws. It will jeopardise people's freedom,? UPC youth leader Benson Obua-Ogwal said during a press briefing.
Security Minister Amama Mbabazi presented the draft bill to a ruling party meeting where the government was canvassing MPs to ensure the bill sails through parliament.
President Yoweri Museveni, who was at the meeting, said that the bill was intended to monitor communication between suspected terrorists.
It would also protect the country from criminals such as Lord's Resistance Army rebel leader Joseph Kony, he said.
The bill, which has cabinet approval, also seeks to legalise the interception and monitoring of postal letters and money transfers.
Correspondents say security agencies in the country have been accused of illegally tapping the phones of prominent opposition leaders in the past.
Mr Mbabazi said the bill would reinforce the provisions of the anti-terrorism act.
Story from BBC NEWS:
User Rating: / 0
PoorBest
Security agencies have been accused of illegal phone tapping
The opposition in Uganda has condemned a government move to legalise phone tapping by the security agencies.
The bill, which is to be tabled before parliament, seeks to allow the lawful interception and monitoring of communication in Uganda.
The Uganda People's Congress (UPC) party claims the move is intended to suffocate the opposition.
Relations between the government and the opposition have been acrimonious following disputed polls in 2006.
?It is a bad thing to entrench telephone tapping into our laws. It will jeopardise people's freedom,? UPC youth leader Benson Obua-Ogwal said during a press briefing.
Security Minister Amama Mbabazi presented the draft bill to a ruling party meeting where the government was canvassing MPs to ensure the bill sails through parliament.
President Yoweri Museveni, who was at the meeting, said that the bill was intended to monitor communication between suspected terrorists.
It would also protect the country from criminals such as Lord's Resistance Army rebel leader Joseph Kony, he said.
The bill, which has cabinet approval, also seeks to legalise the interception and monitoring of postal letters and money transfers.
Correspondents say security agencies in the country have been accused of illegally tapping the phones of prominent opposition leaders in the past.
Mr Mbabazi said the bill would reinforce the provisions of the anti-terrorism act.
Story from BBC NEWS:
Thursday, October 25, 2007
CHAIRPERSONS OF THE OAU AU
Chairpersons of the Organization of African Unity and the African Union (AU)
Selassie · Nasser · Nkrumah · Ankrah · Selassie · Mobutu · Boumédienne · Ahidjo · Kaunda · Daddah · Hassan II · Gowon · Barre · Amin · Ramgoolam · Bongo · Nimeiry · Tolbert · Senghor · Stevens · Moi · Mengistu · Nyerere · Diouf · Nguesso · Kaunda · Traoré · Mubarak · Museveni · Babangida · Diouf · Mubarak · Ben Ali · Meles · Biya · Mugabe · Compaoré · Bouteflika · Eyadéma · Chiluba · Mwanawasa · Mbeki · Chissano · Obasanjo · Nguesso · Kufuor
Selassie · Nasser · Nkrumah · Ankrah · Selassie · Mobutu · Boumédienne · Ahidjo · Kaunda · Daddah · Hassan II · Gowon · Barre · Amin · Ramgoolam · Bongo · Nimeiry · Tolbert · Senghor · Stevens · Moi · Mengistu · Nyerere · Diouf · Nguesso · Kaunda · Traoré · Mubarak · Museveni · Babangida · Diouf · Mubarak · Ben Ali · Meles · Biya · Mugabe · Compaoré · Bouteflika · Eyadéma · Chiluba · Mwanawasa · Mbeki · Chissano · Obasanjo · Nguesso · Kufuor
Wednesday, October 24, 2007
Tuesday, October 23, 2007
Monday, October 22, 2007
Thursday, October 18, 2007
IDI AMIN DADA FOUNDATION
IDI ADIN DADA FOUNDATION
The former president of Uganda, Al-Haji-Idi Amin Dada Foundation are created in memory of our late, Father Idi Amin Dada Alemi. He is remembered as a good father. A Wonderful husband, A Great Leader who kept the country together, a founder of economic indpendance in Uganada. He united Ugandans of all religious denominations. We his children as well many Ugandans miss him. He will always remains in our hearts forever, our prayers to almighty allah to rest his soul in eternal peace. AAAmin.
The organization works on a number of projects that range from education skill development to emergency relief and providing basic food requirements. Muslim mean and women in Dawa provides humanitarian services regardless of race, creed, religion or nationality, ethnicity, to assists help assistance to widows, orphans, disabled, homeless both in Vancouver, Canada and Uganda, East Africa as well around the globe.
Volunteering in our Communities: Supporting the Public and Non-Profit Sectors
Volunteerism touches almost every aspect of Canadian life –from art and culture, sport and recreation, education and research, health and social services, to the environment and religion. Volunteers read, coach, walk, drive, visit, cook, telephone, canvas, run, protest and feed. They write, plant, organize, coordinate, sew, speak, clean, prepare, direct, chair and give. They are parents, friends, seniors, children, teenagers and people who work for a living and people who don’t. They are from everywhere across this nation. Last year, Canadians contributed over 1 billion hours of their time to volunteer in their communities. ( HYPERLINK "http://www.volunteer.ca" www.volunteer.ca )
Who should volunteer?
· Participation in multiple organizations
· Organization’s mission and volunteer culture
· Total Annual Hours Volunteered
· Number of types of informal helping
· Total Amount Donated to charities ($) (formal and informal)
How to become a volunteer? Things to consider.
· Volunteer opportunities within organizations
· Fundraising
· Board of committee work
· Education and advocacy
· Organizing special events
· Executive or office work (data entry etc.)
· Teaching, coaching, facilitating
· This both in Canada, and Uganda East Africa as well around the Globe.
Why volunteer?
· Counselling or visiting
· Providing care at a hospital or at age home
· Assisting self-help group
· Collecting or delivering food, clothing, etc.
· Building maintenance
· Driving
· Protecting the environment
How to become a volunteer?
· One may have to become a member of the organization
· The organization may ask people to volunteer
· A friend or employer may ask you to join
· Personal initiative
· Personal connection through family involvement
Why volunteer?
· To make a difference in other people’s lives – including your own!
· To contribute to the success of the community – locally and globally!
· To spend time with people who share your values of community giving and social contribution
The reward of volunteering
· Happiness in giving back to the community
· Being a part of making a difference
· Self satisfaction
· Lessons learned through volunteering
· Above all, is the reward from Allah
Purpose
· To advance education by providing scholarships to Muslim students from low-income families and non Muslim Children as well.
· To relieve poverty by collecting food, clothing, and funds for qualified donees, as well as providing basic amenities directly to the needy
· To provide support services for the needy or poor immigrants and refugees, including information and programs on Canadian culture, life and government services.
· To organize and conduct educational workshops and conferences
Educational Workshops & Conferences In Both Countries Canada and Uganda as well around the world.
· Steps to Success – 2007
· Career and employment counselling 2006
· Communication skills 2006
· Positive Muslim Role Models 2006
· Adapting to the job environments, Self employment challengers, Time Management 2005
· Global issues: Women’s and Men’s poverty/illiteracy 2005
· How to communication with young children 2005
· Ramadan: The nutrition that helps Muslims to grow 2005
· Heroism in Women 2004
· First Muslim leadership training, 2 days workshop for Muslim leaders 2004
· Reaching out to the community 2003
Scholarships – 2007/2008 Academic Year
This is an ongoing project. $20, 000.00 needed for post secondary education scholarships towards the purchase of books for twenty Muslim students from low-income families.
Idi Amin Dada Foundation – 2008/2009 that will provide a storage facility for items for needy families, a computer facility for new immigrant sisters and brother to access educational opportunities, and employment opportunities through the internet. The approximate costs of this project is $265,000 (Two hundred and sixty-five thousands dollars).
Funding
Idi Amin Dada Foundation charity. The organization’s work is funded almost entirely through donations. Donations ensure that Idi Admin Dad Foundation in Dawah can continue its important work in providing vital services that improve lives. Donations are welcome and tax deduction.
O mankind! We created you
From a single (pair) of a male
And a female and made you into
Nations and tribes that ye may
Know each other.
Verily the most honoured of you in
The sight of God is (he who is) the
Most righteous of you.
The former president of Uganda, Al-Haji-Idi Amin Dada Foundation are created in memory of our late, Father Idi Amin Dada Alemi. He is remembered as a good father. A Wonderful husband, A Great Leader who kept the country together, a founder of economic indpendance in Uganada. He united Ugandans of all religious denominations. We his children as well many Ugandans miss him. He will always remains in our hearts forever, our prayers to almighty allah to rest his soul in eternal peace. AAAmin.
The organization works on a number of projects that range from education skill development to emergency relief and providing basic food requirements. Muslim mean and women in Dawa provides humanitarian services regardless of race, creed, religion or nationality, ethnicity, to assists help assistance to widows, orphans, disabled, homeless both in Vancouver, Canada and Uganda, East Africa as well around the globe.
Volunteering in our Communities: Supporting the Public and Non-Profit Sectors
Volunteerism touches almost every aspect of Canadian life –from art and culture, sport and recreation, education and research, health and social services, to the environment and religion. Volunteers read, coach, walk, drive, visit, cook, telephone, canvas, run, protest and feed. They write, plant, organize, coordinate, sew, speak, clean, prepare, direct, chair and give. They are parents, friends, seniors, children, teenagers and people who work for a living and people who don’t. They are from everywhere across this nation. Last year, Canadians contributed over 1 billion hours of their time to volunteer in their communities. ( HYPERLINK "http://www.volunteer.ca" www.volunteer.ca )
Who should volunteer?
· Participation in multiple organizations
· Organization’s mission and volunteer culture
· Total Annual Hours Volunteered
· Number of types of informal helping
· Total Amount Donated to charities ($) (formal and informal)
How to become a volunteer? Things to consider.
· Volunteer opportunities within organizations
· Fundraising
· Board of committee work
· Education and advocacy
· Organizing special events
· Executive or office work (data entry etc.)
· Teaching, coaching, facilitating
· This both in Canada, and Uganda East Africa as well around the Globe.
Why volunteer?
· Counselling or visiting
· Providing care at a hospital or at age home
· Assisting self-help group
· Collecting or delivering food, clothing, etc.
· Building maintenance
· Driving
· Protecting the environment
How to become a volunteer?
· One may have to become a member of the organization
· The organization may ask people to volunteer
· A friend or employer may ask you to join
· Personal initiative
· Personal connection through family involvement
Why volunteer?
· To make a difference in other people’s lives – including your own!
· To contribute to the success of the community – locally and globally!
· To spend time with people who share your values of community giving and social contribution
The reward of volunteering
· Happiness in giving back to the community
· Being a part of making a difference
· Self satisfaction
· Lessons learned through volunteering
· Above all, is the reward from Allah
Purpose
· To advance education by providing scholarships to Muslim students from low-income families and non Muslim Children as well.
· To relieve poverty by collecting food, clothing, and funds for qualified donees, as well as providing basic amenities directly to the needy
· To provide support services for the needy or poor immigrants and refugees, including information and programs on Canadian culture, life and government services.
· To organize and conduct educational workshops and conferences
Educational Workshops & Conferences In Both Countries Canada and Uganda as well around the world.
· Steps to Success – 2007
· Career and employment counselling 2006
· Communication skills 2006
· Positive Muslim Role Models 2006
· Adapting to the job environments, Self employment challengers, Time Management 2005
· Global issues: Women’s and Men’s poverty/illiteracy 2005
· How to communication with young children 2005
· Ramadan: The nutrition that helps Muslims to grow 2005
· Heroism in Women 2004
· First Muslim leadership training, 2 days workshop for Muslim leaders 2004
· Reaching out to the community 2003
Scholarships – 2007/2008 Academic Year
This is an ongoing project. $20, 000.00 needed for post secondary education scholarships towards the purchase of books for twenty Muslim students from low-income families.
Idi Amin Dada Foundation – 2008/2009 that will provide a storage facility for items for needy families, a computer facility for new immigrant sisters and brother to access educational opportunities, and employment opportunities through the internet. The approximate costs of this project is $265,000 (Two hundred and sixty-five thousands dollars).
Funding
Idi Amin Dada Foundation charity. The organization’s work is funded almost entirely through donations. Donations ensure that Idi Admin Dad Foundation in Dawah can continue its important work in providing vital services that improve lives. Donations are welcome and tax deduction.
O mankind! We created you
From a single (pair) of a male
And a female and made you into
Nations and tribes that ye may
Know each other.
Verily the most honoured of you in
The sight of God is (he who is) the
Most righteous of you.
MY GRAND MOTHER AISHA AATE DADY IDI AMINs MOTHER
REFLECTIONS BY TSHOMBE JAFFAR REMO AMIN ON THE NUBIANS OF UGANDA (EXCERPTS TAKEN FROM"REMBI’S MYSTICAL LEGACY: AN ETHNOGRAPHIC CHRONICLE", "MY FATHER IDI AMIN WAS DADDY TO US: TSHOMBE JAFFAR REMO AMIN SPEAKS IN MEMOIRS, REFLECTIONS AND SPOKEN WORDS" AND "IDI AMIN: THE REAL BIOGRAPHY"
To read outlines and/or obtain FULLER TRANSCRIPTS, please click on the link "OBTAIN TRANSCRIPTS".
Our Triad Cultural Heritage:
To Quote Karen Armstrong’s book titled ISLAM a Short History, “Islam thrives without Government support, indeed the only constant in a world of Political flux.” (End of Quote)
The Al – Qadriyah Tariqah at Bombo’s Masgid Noor should be discussed at length to give a full benefit and clarification to our long and misunderstood Triad Cultural Heritage.
I will personally champion the inclusion of arguably the 1st Brick and Mortar Mosque in Uganda to become a National Heritage Site.
A Brief History:
By the time Lord Lugard {Kapere} and Colonel Colville inherited Amin (EMIN) Pasha’s so called Nubian Troops, they (Nubians) having been approached by one Major A.B. Thruston, who met remnants of the Rebel Commander Salim Bey’s Battalion of approximately 1,500 Rifles strong had been abandoned on the shores of Vuta Nzige {Present day Lake Albert} by the Belgian Congo Administration, following the Lapse of the territorial Rights to the Lado Enclave in 1909-10.
A Truly Triad Cultural Society combining the Territorial Imperative of the ongoing scrabble for the so-called “Dark Continent” imposed by the Colonialists, Our Sufi Futuwah of the Al Qadriyah Order and our Individual Ethnic Origins eg. Aringas, Avukaya, Alur, Bari, Fojulu, Junam, Kakwa, Kuku, Lendu, Logo, Lugbara, Moru, Mundari, Nyagwara, Zande, etc came together in this unique melting pot under the Armed Forces of the emerging British Protectorate following the Demise of the Belgian Monarch Leopold II.
Major A.B. Thruston took the remnants of approximately 1,500 rifles strong plus 3,000 family members of Salim Bey a Giant Makaraka’s Battalion to Masindi.
Fardhl Al Mullah {Fodimulla} a 6’ 4” Terego Man had also camped at Bora following an intense attack on his 1,000 strong troops by his very own tribes mate of Terego who considered Amin (EMIN) Pasha’s troops as Muslims & foreigners at that!
He too like Salim Bey had refused to accompany Stanley & Amin (EMIN) Pasha’s evacuated contingent who had left for Mombasa following an intense and tragic attack by the Mahdist Army of Karmullah.
The above remnants were the Genesis of what would be amalgamated into the Kings African Rifles (KAR), then the Uganda Rifles (UR) and finally into the Uganda Army (UA) & Uganda Police (UP) by 9th October 1962 (the day Uganda attained “Independence” from the British).
The combined force of approximately 2,500 Rifles with their family of upwards of 3,000 strong where brought down near the lake side Port Bell Encampment which was later named Port Bell but resided in the Garrison which was eventually converted into the present day (Marchinson Bay) Maximum Prison Luzira. The place was initially heavily under forest cover and the Nubian troops remarked in Colloquial Arabic “Umon Jibu ina fil Ghaba” (“they have brought us into a forest!?”). The Name GABA ensued from this remark…..
They were then transferred near the seat of Political Power at a swampy locale called Kitigulu in Entebbe, the initial Colonial Capital.
The Nubian Troops were finally transferred to the Newly Installed Army Headquarters Barracks in Bombo, Luwero District.
The majority of The Triad “Creole” Nubians call them what you may, adhered to the Sunni Teachings championed by Imam Al- Ghazzali (Abu Hamid Muhammed).
Based on his influential writings “Ihyah Ulum Al-Din” whose endearing insight fostered and galvanized the tradition that only Ritual and Prayer could give Humanity a direct knowledge of Allah Subhana Wata Allah.
His teachings had urged the Muslim Ummah to practice the contemplative Rituals that were mainly associated with the Mystical Esoteric Movements which enhanced a Believer’s inner spirituality while encouraging a Believer’s outward rules of Shariah based on our five Pillars of Islam.
This Revolutionary concept propelled the Muslim Ummah to the extent that instead of Dhikir (Remembrance of God) being a solitary practice for Esoteric Sufi Muslims confined to the so called Religious Elite, the traditional chanting of the 99 Attributes of Allah Subhana Wata Allah became a group activity that indeed propelled Believers into an alternative state of awareness.
Two Unique Tariqah Schools excelled in spreading this Sufi Ritual in the African Great lakes Region.
From the Eastern Board came the Tariqah Al – Alawiyah which came with the Sea Faring Arabs searching for Slaves and Ivory as far a field as Oman,Yemen’s Hadral maut and down as far as Zan-Zibar. This Tariqah (route) had its greatest adherents at the Futuwah in Mambrui, near Malindi and Lamu in Kenya.
The Second Tariqah School is the main subject of this discourse - the Tariqah Al Qadriyah which had its strongest adherents the length and breadth of the Great Sahel Belt stretching from Mauritania on the Atlantic Coast right across through to Sudan on the Red Sea - the Most famous retreat being based in the State of Niger with annual Mawled Ziyarahs (visits) that attracted the Rich and Powerful Rulers from as far a field as the Magrib Kingdoms on the Shores of the Mediterranean.
This Tariqah came into Uganda with the Nubian Troops and they built arguably the 1st Brick and Mortar Mosque “Mosgid Al Noor" in Bombo in the early 1900s.
As mentioned above, Tariqah Al – Qadriyah had its strongest adherents amongst the Kings African Rifle Troops whose key base was the newly installed Bombo Military Headquarters in present day Luwero District in the Great Kingdom of Buganda.
Their contribution to Nation building or shackling the indigenous peoples of present day Uganda to Colonial dominion is much maligned by Parochial Historians who tend to focus most of the glory of the expansion policy on the figure of Ugandan Jew Semei Kakungulu (http://www.jewishvirtuallibrary.org/jsource/Judaism/uganda1.html); (http://en.wikipedia.org/wiki/Abayudaya). Yet facts on the ground state that in fact the Baganda were only part of the war efforts as 15,000 spear wielding support staff who were used to consolidate British Colonial Territory.
The real action under the command of Colonel Colville were the much maligned Maxim wielding Nubians who made up the bulk and indeed the fulcrum of the real colonialist expansionist policy in the New Protectorate .
It is one thing to claim the Ugandan Jew Semei Kakungulu was expanding the ancient BugandaKingdom, while it is another for us to know deep down that we were riding Piggy Back on a colonialist agenda that shackled indigenous Africans to Queen Victoria’s Apron.
Semei Kakungulu’s 15,000 strong spear wielding Militia were the forerunner to today’s LDU militias.
Although he did a commendable job with the Masaza and Muluka chiefs posted into the captured areas when the Van Guard Nubian Soldiers were removed, alas they met up with protracted resistance from the locals as was witnessed in Dokolo county in the former Lango Province; to date The Ganda derisively call any tall dark & handsome fellows Omudokolo!
The Van Guard Troops of the New Protectorate Army under the Command of Colonel Colville, did indeed settle in Bombo under a donation from His Majesty Kabaka Daudi Chwa and they built the Magnificent Masgid Noor, arguably the oldest standing Brick & mortar Mosque in the country.
In fact the Late King Faisal was mesmerized and his confidence strengthened when he beheld this ancient structure in the most unexpected of places. When my father the Late Field Marshal Idi Amin Dada gave him a personal tour of the ancient structure in 1972, he also went on to introduce his former Madrasah classmates, amongst whom the most famous ones were the adepts Sheikh Abdul Qadr Aliga and himself Idi Amin Dada who were trained in the esoteric practices at this KhanQah where they won honors in their youth in Alim Al Qur-an (the Quranic Scholar), in the 1930s and 1940s under the guardianship of the Late Sheikh Al-Rajab.
This Futuwah Establishment was the bonding at Ummah (Muslim nation) level amongst the warriors in our distinct Dar-El Islam (house of Islam) where we are encouraged to ignore ethnic backgrounds. This TariQah Al Qadriyah thus became another source of unity apart from our elevated status as per what Lord Lugard had glowingly termed in 1891 “The best material for Soldiery in Africa” (End of Quote) in MOYSE-BATLET 1956:59.
Colloquial Arabic spoken by all and sundry in Junub Al Sudan ( Southern Sudan to date) became the de facto Linga Franca amongst a multitude of over 20 different Ethnic Groups in the then Lado Enclave brought together under Amin (EMIN) Pasha’s armed corps in the 1880s.
The Ganda could not pronounce Junub Al Sudan and with their renowned propensity to shorten names called the newly arrived soldiers “Ba-Nubi”.
Thus the Tariqah strengthened the faith of even the most uneducated Muslims who acquired an inner resonance and sense of Brotherhood that had once been the preserve of the Esoteric Elite.
However this strong unity also fostered the prevalent unpleasant and negative superiority complex that the colonialists encouraged as part of their divide and rule strategy amongst the Nubians who considered all around them as “La-abi” {Rural/slave} as opposed to they whom they considered as Civilized Urbanites.
This sense of the rural Jahiliyah (period of ignorance) against the Urbanite Mumins (Believers) persists to this very day with derisive comments or even songs like one aimed at my paternal uncle Juma Kuri of the Piza/Go-diya Kakwa Clan, a former KAR Soldier when a Doluka Dance Troupe Started chanting “Juma Kuri La-abi mata chunga ana, chunga Apayi Yo” when he tried to stop evening forages by the Urbanite Nubian women in Arua town in the 1950s. They implied he should not look after them or restrict them urbanite ladies but should instead look after his very own rural sister Apayi.
The Tariqahs were not bound to a particular region passé. We have always had Ziyahrahs (Tours) of the Holy Men traversing the globe, more so as the British Empire spread and was consolidated in Africa under Fridriek Lugard’s recommendation as per to whom to utilize to spearhead the Van Guard, which fell on our shoulders, beating a trail blazing path into uncharted territory. We Nubians found ourselves as far a field as Kenya, Tanzania, Zambia & Malawi, in fact or rumors abound that possibly Bakili Muluzi just might, just might? be of Nubian Stock although not substantiated.
Tariqah Al Qadriyah’s Holy Men traversed the Great Sahil Region from as far a field as Mauritania, Senegal, Mali, Niger, Tchad, Libya, Sudan and into Northern Uganda right through to Arua and onwards to Bombo’s Masgid Noor.
We also got welcome visits from the Tariqah Al Alawiyah order who traversed as far a field as Oman, Hadral mawt Yemen, passing through Somailia, Lamu, Mambrui, Mombasa, Zanzibar, Dar-es-salam, Arusha, Mbale, Jinja, Kibuli, Bombo, right through to far off places like, Soroti, Kumi, Lira, Gulu, Arua and right down the length and breadth of eastern Congo Via Warr.
The Riddle:
Alas when most western writers and journalists report or investigate my father’s much maligned figure, they search in vain for the evil cannibalistic savage in his Psyche, yet much to our amusement and reflection including facts on the ground, he was very much an Urbanite Muslim Born and Bred. His idea of an outing in the jungle was to set an impromptu picnic for his VIP guest the late King Faisal at a picnic site on the right hand side shoulder as you head for Jinja in the middle of the now endangered Mabira Rain Forest in 1972.
The King was so taken in by the wonderful surroundings that he remarked, “this surely must be how Heaven must look like, Allah!” My father was ecstatic with the praise showered on the beauty of his homeland by his illustrious guest.
Years later while reminiscing about his past at our Al safa residence, father once lamented the loss of what he claimed to have had - a beautiful voice! - which he claimed he lost following a brutal illegal Hook by an unscrupulous Zania ( South African) Boar frontlines man in a Rugby Match in the 1950s.
He was then the only indigenous Rugby player allowed to use the facility at the Jinja Rugby Club at the height of Colonial Segregation.
He claimed he never again regained that beautiful voice Hmmmm!
I have images of youthful Idi chanting the fantastic voyage of the Holy Prophet’s Mihraj (tour to heaven) to a transfixed audience filled to capacity with dignitaries from around the world on an annual Mawlid Ziyarah to Masgid Noor Futuwah in Bombo in the 1930s and 1940s.
Amonye (Father) was reputed to have attained by then the level of an adept and was aware and cultivated a sense of Alam Al Mithal the mystical world of pure images. Some even claim his intuition was legendary; a renowned seer to some for his Erie ability - a certain ability to foretell future events with amazing accuracy.….. a Mystical trait he both cultivated from his strong association with the Al Qadriyah Order and also having inherited the same ability from his Okapi/ Bura mother, who was by far the most revered and powerful member of the Yakanye Allah Water movement at the Fourth battalion Jinja Under KAR. This was later converted to the 1st Battalion Jinja under the UR and finally my Father as Head of State renamed the barracks Al Qadhafi Garrison following their (Bilateral Joint declaration on 14th February 1972) between the Great Peoples Jamahiriya of Libya and the 2nd Republic of Uganda.
Allah Water Movement:
As a footnote, the origins of the so-called Allah Water Movement ought to be given some form of clarification from an insider’s point of view so to speak, in light of the blinkered and arrogant way most Caucasian Researchers eg. Leopold’s Trash Thesis, tend to treat the subject matter.
These Quack Researchers have failed to appreciate the all pervasive nature of our unique Triad cultural ability to amalgamate different belief patterns into our so called Nubian melting pot.
A case in point: Traditionally/originally, Jahiliyah Arabs in the Arabian Peninsula had always given the Zam Zam spring water created at the agitated foot of a crying Baby Ismail, son of Abraham and his Betrothed Maid Servant Hagar, mystical powers against illness, infertility and physical prowess whether in war or virility.
The tradition and the water was brought over the Red Sea to Africa by returning Pilgrims into the Sudan.
It gained mystical prominence as a revolutionary tool amongst the Dervishes of the Mahdi, in Africa’s 1st successful revolution against Colonialism in the Sudan.
The distribution of Zam Zam as a portent medicinal drug was pivotal as a unifying factor in most of the administrative activity of the Mahdist revolt.
The name gradually changed to Allah Water amongst Amin (EMIN) Pasha’s so called Nubian Troops who also extensively picked up the tradition.
By the time it reached the Plains of Nilotic Kakwa under the Famous Indigenous Animist Kakwa Prophet Rembi (Rembe) they had given it the name Yakanye or Dede amongst the Lugbari, which corresponds to grandmother in Kakwa and Lugbari respectively.
The name reverted back to the basic Arabic name Mayi Mayi or the coastal Swahili pronunciation Maji Maji.
Whether it was still obtained from the Legendary Zam Zam spring in Makkah Al Mukaramah is open to conjecture, although amongst the Kakwa the location has turned to our Mystical Mount Liru in the Tara Area pronounced Taranga in the Bari Language. Moreover it is interesting even to date, to witness that whomsoever returning Muslim Pilgrim comes with either the ten litre or the five litre jerry can of Zam Zam water, is received with the very same reverence of old.
My grandmother Aisha Aate:
My Grandma cultivated an endearing relationship with the Nabageraka, Queen Drucilla the wife to His Majesty Kabaka Chwa of the Great Kingdom of Buganda, who was told of the exceptional skills of a certain Lugbara Holistic Medicine Woman in her kingdom. Alas she had spent the better part of five years without conceiving. Thankfully, both Prince Mawanda & Mutesa II were born as a result of having sought the services of Aisha Aate in the early 1900s.
Alas this special relationship with the Ganda Royal Family was to bring some misunderstandings when some unscrupulous Ganda & Nubians spread the rumor that the Kabaka Daudi Chwa fathered Idi Amin in the late 1920s.
This rumor was in part the reason for my grandparents’ separation when the then Policeman Amin Dada was transferred to the Kololo Police barracks in the 1930s from the Nakasero Police Barracks at Shimoni.
However the Kabaka built for Aisha a house in Kitigulu at a marshy site just as you approach Entebbe, following a short stint at Mengo with the infant Idi Amin in 1928.
To read outlines and/or obtain FULLER TRANSCRIPTS, please click on the link "OBTAIN TRANSCRIPTS".
Our Triad Cultural Heritage:
To Quote Karen Armstrong’s book titled ISLAM a Short History, “Islam thrives without Government support, indeed the only constant in a world of Political flux.” (End of Quote)
The Al – Qadriyah Tariqah at Bombo’s Masgid Noor should be discussed at length to give a full benefit and clarification to our long and misunderstood Triad Cultural Heritage.
I will personally champion the inclusion of arguably the 1st Brick and Mortar Mosque in Uganda to become a National Heritage Site.
A Brief History:
By the time Lord Lugard {Kapere} and Colonel Colville inherited Amin (EMIN) Pasha’s so called Nubian Troops, they (Nubians) having been approached by one Major A.B. Thruston, who met remnants of the Rebel Commander Salim Bey’s Battalion of approximately 1,500 Rifles strong had been abandoned on the shores of Vuta Nzige {Present day Lake Albert} by the Belgian Congo Administration, following the Lapse of the territorial Rights to the Lado Enclave in 1909-10.
A Truly Triad Cultural Society combining the Territorial Imperative of the ongoing scrabble for the so-called “Dark Continent” imposed by the Colonialists, Our Sufi Futuwah of the Al Qadriyah Order and our Individual Ethnic Origins eg. Aringas, Avukaya, Alur, Bari, Fojulu, Junam, Kakwa, Kuku, Lendu, Logo, Lugbara, Moru, Mundari, Nyagwara, Zande, etc came together in this unique melting pot under the Armed Forces of the emerging British Protectorate following the Demise of the Belgian Monarch Leopold II.
Major A.B. Thruston took the remnants of approximately 1,500 rifles strong plus 3,000 family members of Salim Bey a Giant Makaraka’s Battalion to Masindi.
Fardhl Al Mullah {Fodimulla} a 6’ 4” Terego Man had also camped at Bora following an intense attack on his 1,000 strong troops by his very own tribes mate of Terego who considered Amin (EMIN) Pasha’s troops as Muslims & foreigners at that!
He too like Salim Bey had refused to accompany Stanley & Amin (EMIN) Pasha’s evacuated contingent who had left for Mombasa following an intense and tragic attack by the Mahdist Army of Karmullah.
The above remnants were the Genesis of what would be amalgamated into the Kings African Rifles (KAR), then the Uganda Rifles (UR) and finally into the Uganda Army (UA) & Uganda Police (UP) by 9th October 1962 (the day Uganda attained “Independence” from the British).
The combined force of approximately 2,500 Rifles with their family of upwards of 3,000 strong where brought down near the lake side Port Bell Encampment which was later named Port Bell but resided in the Garrison which was eventually converted into the present day (Marchinson Bay) Maximum Prison Luzira. The place was initially heavily under forest cover and the Nubian troops remarked in Colloquial Arabic “Umon Jibu ina fil Ghaba” (“they have brought us into a forest!?”). The Name GABA ensued from this remark…..
They were then transferred near the seat of Political Power at a swampy locale called Kitigulu in Entebbe, the initial Colonial Capital.
The Nubian Troops were finally transferred to the Newly Installed Army Headquarters Barracks in Bombo, Luwero District.
The majority of The Triad “Creole” Nubians call them what you may, adhered to the Sunni Teachings championed by Imam Al- Ghazzali (Abu Hamid Muhammed).
Based on his influential writings “Ihyah Ulum Al-Din” whose endearing insight fostered and galvanized the tradition that only Ritual and Prayer could give Humanity a direct knowledge of Allah Subhana Wata Allah.
His teachings had urged the Muslim Ummah to practice the contemplative Rituals that were mainly associated with the Mystical Esoteric Movements which enhanced a Believer’s inner spirituality while encouraging a Believer’s outward rules of Shariah based on our five Pillars of Islam.
This Revolutionary concept propelled the Muslim Ummah to the extent that instead of Dhikir (Remembrance of God) being a solitary practice for Esoteric Sufi Muslims confined to the so called Religious Elite, the traditional chanting of the 99 Attributes of Allah Subhana Wata Allah became a group activity that indeed propelled Believers into an alternative state of awareness.
Two Unique Tariqah Schools excelled in spreading this Sufi Ritual in the African Great lakes Region.
From the Eastern Board came the Tariqah Al – Alawiyah which came with the Sea Faring Arabs searching for Slaves and Ivory as far a field as Oman,Yemen’s Hadral maut and down as far as Zan-Zibar. This Tariqah (route) had its greatest adherents at the Futuwah in Mambrui, near Malindi and Lamu in Kenya.
The Second Tariqah School is the main subject of this discourse - the Tariqah Al Qadriyah which had its strongest adherents the length and breadth of the Great Sahel Belt stretching from Mauritania on the Atlantic Coast right across through to Sudan on the Red Sea - the Most famous retreat being based in the State of Niger with annual Mawled Ziyarahs (visits) that attracted the Rich and Powerful Rulers from as far a field as the Magrib Kingdoms on the Shores of the Mediterranean.
This Tariqah came into Uganda with the Nubian Troops and they built arguably the 1st Brick and Mortar Mosque “Mosgid Al Noor" in Bombo in the early 1900s.
As mentioned above, Tariqah Al – Qadriyah had its strongest adherents amongst the Kings African Rifle Troops whose key base was the newly installed Bombo Military Headquarters in present day Luwero District in the Great Kingdom of Buganda.
Their contribution to Nation building or shackling the indigenous peoples of present day Uganda to Colonial dominion is much maligned by Parochial Historians who tend to focus most of the glory of the expansion policy on the figure of Ugandan Jew Semei Kakungulu (http://www.jewishvirtuallibrary.org/jsource/Judaism/uganda1.html); (http://en.wikipedia.org/wiki/Abayudaya). Yet facts on the ground state that in fact the Baganda were only part of the war efforts as 15,000 spear wielding support staff who were used to consolidate British Colonial Territory.
The real action under the command of Colonel Colville were the much maligned Maxim wielding Nubians who made up the bulk and indeed the fulcrum of the real colonialist expansionist policy in the New Protectorate .
It is one thing to claim the Ugandan Jew Semei Kakungulu was expanding the ancient BugandaKingdom, while it is another for us to know deep down that we were riding Piggy Back on a colonialist agenda that shackled indigenous Africans to Queen Victoria’s Apron.
Semei Kakungulu’s 15,000 strong spear wielding Militia were the forerunner to today’s LDU militias.
Although he did a commendable job with the Masaza and Muluka chiefs posted into the captured areas when the Van Guard Nubian Soldiers were removed, alas they met up with protracted resistance from the locals as was witnessed in Dokolo county in the former Lango Province; to date The Ganda derisively call any tall dark & handsome fellows Omudokolo!
The Van Guard Troops of the New Protectorate Army under the Command of Colonel Colville, did indeed settle in Bombo under a donation from His Majesty Kabaka Daudi Chwa and they built the Magnificent Masgid Noor, arguably the oldest standing Brick & mortar Mosque in the country.
In fact the Late King Faisal was mesmerized and his confidence strengthened when he beheld this ancient structure in the most unexpected of places. When my father the Late Field Marshal Idi Amin Dada gave him a personal tour of the ancient structure in 1972, he also went on to introduce his former Madrasah classmates, amongst whom the most famous ones were the adepts Sheikh Abdul Qadr Aliga and himself Idi Amin Dada who were trained in the esoteric practices at this KhanQah where they won honors in their youth in Alim Al Qur-an (the Quranic Scholar), in the 1930s and 1940s under the guardianship of the Late Sheikh Al-Rajab.
This Futuwah Establishment was the bonding at Ummah (Muslim nation) level amongst the warriors in our distinct Dar-El Islam (house of Islam) where we are encouraged to ignore ethnic backgrounds. This TariQah Al Qadriyah thus became another source of unity apart from our elevated status as per what Lord Lugard had glowingly termed in 1891 “The best material for Soldiery in Africa” (End of Quote) in MOYSE-BATLET 1956:59.
Colloquial Arabic spoken by all and sundry in Junub Al Sudan ( Southern Sudan to date) became the de facto Linga Franca amongst a multitude of over 20 different Ethnic Groups in the then Lado Enclave brought together under Amin (EMIN) Pasha’s armed corps in the 1880s.
The Ganda could not pronounce Junub Al Sudan and with their renowned propensity to shorten names called the newly arrived soldiers “Ba-Nubi”.
Thus the Tariqah strengthened the faith of even the most uneducated Muslims who acquired an inner resonance and sense of Brotherhood that had once been the preserve of the Esoteric Elite.
However this strong unity also fostered the prevalent unpleasant and negative superiority complex that the colonialists encouraged as part of their divide and rule strategy amongst the Nubians who considered all around them as “La-abi” {Rural/slave} as opposed to they whom they considered as Civilized Urbanites.
This sense of the rural Jahiliyah (period of ignorance) against the Urbanite Mumins (Believers) persists to this very day with derisive comments or even songs like one aimed at my paternal uncle Juma Kuri of the Piza/Go-diya Kakwa Clan, a former KAR Soldier when a Doluka Dance Troupe Started chanting “Juma Kuri La-abi mata chunga ana, chunga Apayi Yo” when he tried to stop evening forages by the Urbanite Nubian women in Arua town in the 1950s. They implied he should not look after them or restrict them urbanite ladies but should instead look after his very own rural sister Apayi.
The Tariqahs were not bound to a particular region passé. We have always had Ziyahrahs (Tours) of the Holy Men traversing the globe, more so as the British Empire spread and was consolidated in Africa under Fridriek Lugard’s recommendation as per to whom to utilize to spearhead the Van Guard, which fell on our shoulders, beating a trail blazing path into uncharted territory. We Nubians found ourselves as far a field as Kenya, Tanzania, Zambia & Malawi, in fact or rumors abound that possibly Bakili Muluzi just might, just might? be of Nubian Stock although not substantiated.
Tariqah Al Qadriyah’s Holy Men traversed the Great Sahil Region from as far a field as Mauritania, Senegal, Mali, Niger, Tchad, Libya, Sudan and into Northern Uganda right through to Arua and onwards to Bombo’s Masgid Noor.
We also got welcome visits from the Tariqah Al Alawiyah order who traversed as far a field as Oman, Hadral mawt Yemen, passing through Somailia, Lamu, Mambrui, Mombasa, Zanzibar, Dar-es-salam, Arusha, Mbale, Jinja, Kibuli, Bombo, right through to far off places like, Soroti, Kumi, Lira, Gulu, Arua and right down the length and breadth of eastern Congo Via Warr.
The Riddle:
Alas when most western writers and journalists report or investigate my father’s much maligned figure, they search in vain for the evil cannibalistic savage in his Psyche, yet much to our amusement and reflection including facts on the ground, he was very much an Urbanite Muslim Born and Bred. His idea of an outing in the jungle was to set an impromptu picnic for his VIP guest the late King Faisal at a picnic site on the right hand side shoulder as you head for Jinja in the middle of the now endangered Mabira Rain Forest in 1972.
The King was so taken in by the wonderful surroundings that he remarked, “this surely must be how Heaven must look like, Allah!” My father was ecstatic with the praise showered on the beauty of his homeland by his illustrious guest.
Years later while reminiscing about his past at our Al safa residence, father once lamented the loss of what he claimed to have had - a beautiful voice! - which he claimed he lost following a brutal illegal Hook by an unscrupulous Zania ( South African) Boar frontlines man in a Rugby Match in the 1950s.
He was then the only indigenous Rugby player allowed to use the facility at the Jinja Rugby Club at the height of Colonial Segregation.
He claimed he never again regained that beautiful voice Hmmmm!
I have images of youthful Idi chanting the fantastic voyage of the Holy Prophet’s Mihraj (tour to heaven) to a transfixed audience filled to capacity with dignitaries from around the world on an annual Mawlid Ziyarah to Masgid Noor Futuwah in Bombo in the 1930s and 1940s.
Amonye (Father) was reputed to have attained by then the level of an adept and was aware and cultivated a sense of Alam Al Mithal the mystical world of pure images. Some even claim his intuition was legendary; a renowned seer to some for his Erie ability - a certain ability to foretell future events with amazing accuracy.….. a Mystical trait he both cultivated from his strong association with the Al Qadriyah Order and also having inherited the same ability from his Okapi/ Bura mother, who was by far the most revered and powerful member of the Yakanye Allah Water movement at the Fourth battalion Jinja Under KAR. This was later converted to the 1st Battalion Jinja under the UR and finally my Father as Head of State renamed the barracks Al Qadhafi Garrison following their (Bilateral Joint declaration on 14th February 1972) between the Great Peoples Jamahiriya of Libya and the 2nd Republic of Uganda.
Allah Water Movement:
As a footnote, the origins of the so-called Allah Water Movement ought to be given some form of clarification from an insider’s point of view so to speak, in light of the blinkered and arrogant way most Caucasian Researchers eg. Leopold’s Trash Thesis, tend to treat the subject matter.
These Quack Researchers have failed to appreciate the all pervasive nature of our unique Triad cultural ability to amalgamate different belief patterns into our so called Nubian melting pot.
A case in point: Traditionally/originally, Jahiliyah Arabs in the Arabian Peninsula had always given the Zam Zam spring water created at the agitated foot of a crying Baby Ismail, son of Abraham and his Betrothed Maid Servant Hagar, mystical powers against illness, infertility and physical prowess whether in war or virility.
The tradition and the water was brought over the Red Sea to Africa by returning Pilgrims into the Sudan.
It gained mystical prominence as a revolutionary tool amongst the Dervishes of the Mahdi, in Africa’s 1st successful revolution against Colonialism in the Sudan.
The distribution of Zam Zam as a portent medicinal drug was pivotal as a unifying factor in most of the administrative activity of the Mahdist revolt.
The name gradually changed to Allah Water amongst Amin (EMIN) Pasha’s so called Nubian Troops who also extensively picked up the tradition.
By the time it reached the Plains of Nilotic Kakwa under the Famous Indigenous Animist Kakwa Prophet Rembi (Rembe) they had given it the name Yakanye or Dede amongst the Lugbari, which corresponds to grandmother in Kakwa and Lugbari respectively.
The name reverted back to the basic Arabic name Mayi Mayi or the coastal Swahili pronunciation Maji Maji.
Whether it was still obtained from the Legendary Zam Zam spring in Makkah Al Mukaramah is open to conjecture, although amongst the Kakwa the location has turned to our Mystical Mount Liru in the Tara Area pronounced Taranga in the Bari Language. Moreover it is interesting even to date, to witness that whomsoever returning Muslim Pilgrim comes with either the ten litre or the five litre jerry can of Zam Zam water, is received with the very same reverence of old.
My grandmother Aisha Aate:
My Grandma cultivated an endearing relationship with the Nabageraka, Queen Drucilla the wife to His Majesty Kabaka Chwa of the Great Kingdom of Buganda, who was told of the exceptional skills of a certain Lugbara Holistic Medicine Woman in her kingdom. Alas she had spent the better part of five years without conceiving. Thankfully, both Prince Mawanda & Mutesa II were born as a result of having sought the services of Aisha Aate in the early 1900s.
Alas this special relationship with the Ganda Royal Family was to bring some misunderstandings when some unscrupulous Ganda & Nubians spread the rumor that the Kabaka Daudi Chwa fathered Idi Amin in the late 1920s.
This rumor was in part the reason for my grandparents’ separation when the then Policeman Amin Dada was transferred to the Kololo Police barracks in the 1930s from the Nakasero Police Barracks at Shimoni.
However the Kabaka built for Aisha a house in Kitigulu at a marshy site just as you approach Entebbe, following a short stint at Mengo with the infant Idi Amin in 1928.
AL HAJI IDI AMIN DADA ALEMI AND FAMILY HISTORY
In the Middle: Amin Dada (father of Idi Amin) - 1897-1976; Top left hand corner: Idi Amin Dada - 1928-2003; Top right hand corner: Tshombe Jaffar Remo Amin - 1966 - ; Middle left hand: Iya Sauda Aate - 1999 - ; Middle right hand: Mangarita Nakoli (mother of Tshombe Jaffar Remo Amin) - 1952-; Bottom left hand corner: Tshombe Jaffar Remo Jr. - 1997-; Bottom right hand corner: Idi Amin Alemi 2004-.
TABLE 1
GENEALOGICAL ASSIMILATION BETWEEN THE ADIBU & OKAPI-BURA CLANS OF WEST NILE SUB-REGION
1st generation / Guki
2nd generation/ Yeki
3rd generation / Zaki- Jaki
4th generation / Temeresu son of Zaki at Mount Liru Bango son of Zaki –Jaki at Oleba
5th generation / Wangita- Adibu son of Utusi from Obali –Okapi at Oleba
Ora extending to the other side
6th generation / Dada son of Ide of the Nyikamero Oka - Okapi at Oleba
Clan
7th generation / Baba son Atta of the Nyori Clan Enzu- Okapi at Oleba
8th generation / Dada son of Aka of the Morobu Clan Lewoziya- Okapi at Oleba
9th generation / Nyabira son of Ute - Biyu of the Turupa Clan Avudri- Okapi at Oleba
10th generation / Al-Amin Dada son of Atata of the Godiya Clan Lenya married from the Bura Clan
11th generation/ Buda married from the Mbokolo Clan
12th generation / Aate was betrothed to Al-Amin Dada
13th generation / Idi Al-Amin Dada son of Aisha Aate of the Okapi –Bura Clan
14th generation / Jaffar Remo Al-Amin son of Nakoli of the Ba-isemuwaya-Ngobi Clan
15th generation / Idi Alemi Al-Amin son of Tiko of the Leiko-Yatwa Clan
IDI AL-AMIN'S ANCESTRY CHART (INCLUDING MATERNAL LINEAGE):
TABLE 2
13th Century
1260-1310
Temeresu son of Zaki-Jaki
from Kupera Clan Mama Iriyaka from
Odhobu Clan Mount Liru Koboko District
14th Century
1360-1410 Wangita son of
Temeresu from
Taranga Clan Mama Utusi from Ora Mount Liru Koboko District
15th Century
1460-1510 Dada son of Wangita
from Ora Clan Mama Ide from
Likamero Keri River Koboko District
16th Century
1560-1610 Baba son of Dada from
Likamero Clan Mama Atta from Nyori Keri River Koboko District
17th Century
1610-1660 Dada son of Baba from
Nyori Clan Mama Aka from
Morobu Keri River Koboko
District
18th Century
1710-1760 Nyabira son of Dada
from Morobu Clan Mama Biya from
Turupa-Ponyona Keri River Koboko
District
19th Century
1897-1976 Al-Amin Dada son of
Nyabira from Turupa
Clan Mama Atata from
Godiya-Gombe Keri River Koboko District
20th Century
1928-2003 Idi Al-Amin son of Al-Amin
Dada from Godiya Clan Mama Aate from
Okapi-Bura Oleba County Maracha-Terego
District
20th Century
1966- Tshombe Jaffar Al-Amin
son of Idi Al-Amin
from Okapi-Bura Clan Mama Nakoli Bulima
from
Ba-isemuwaya-Ngobi Namugongo County
Kaliro District
21st Century
2004- Idi Alemi Al-Amin son
of Tshombe Jaffar Al-
Amin from Ba-
Isemuwaya-Ngobi Clan Nnalongo Tiko
From Leiko-Yatwa Leiko Sub-County
Koboko District
Footnote:- Assimilation traits in most Ethnic groups in the Great lakes region:
Cultural diffusion as opposed to enculturation which refers to the passage of culture from one generation to another, goes some way to explain the consistent examples of multicultural traits in most of the Ethnic groupings in the Great Lakes region of East and Central Africa.
For example we the Kakwa of the Bari Ethnic Group have experienced our fair share of both cultural diffusion and enculturation into our neighbouring Sudanic Madi ethnic grouping that includes the following sub-tribes of Avukaya, Lendu, Madi, Lugbwara and Logo.
A similar case in point is seen in the Plains Nilotic Langi who form part of the Atekerin Ethnic group constituting of the Karimojong,Teso, Sebani, Kumam and Langi in Uganda. However through the years they have experienced in the case of the Langi their fair share of cultural diffusion into the Preponderant River Nilotic Luo Ethnic Group of the Acholi and Alur-Junam.
Further south The Mythical so called Ba-tembuzi (Actually Hamitic Oromo) call them what you may: Tshewezi-Luo-Bibito-Bahinda-Hima-Tutsi-Bahororo-Bafumbira-Huma Royal Lineage which forms the so called Bantu Kingdoms in the Great Lakes region are definitely what Bambushi "Major Stigand" termed "of a composite mixer under rulers of foreign extraction".
Their combined diffusion and enculturation in fact taking up and relinquishing their original languages and taking up the languages of their Indigenous Bantu Subjects: Banyoro, Balamoji, Basoga, Bugweri, Baganda, Bakooki, Bahaya, Baziba, Bairu, Bakiga, Bakonzo and the Bahutu Ethnic groups, who trace their origins from the Katanga region of Central Africa. Here in the Cushite-Hamites practically usurped a way of life but also brought in the so-called superior way of life from the Horn of Africa into the Great Lakes region some 600-500 years ago.
A NILO-HAMITIC EQUIVALENT OF THE JUDAEO-SEMITIC GENESIS OF THE KAKWA TRIBE
Our Nilo-Hamitic equivalent of the Judaeo-Semitic Genesis account comes from one of today’s most prominent and respected of Kakwa Adiyo Narrators, Elder Erinayo Lega from the Padombu Clan and Midiya sub-clan, in Ko'buko County. He tells us our very own version of historical events deeply rooted in Mythical Legend.
This is how he proceeded in an interview aired in the 90s on Radio Uganda, "Kakwa Program", which the Program host, Akita Mungo Park, of the Leiko Clan kindly recorded and which Yuga Juma Onziga later had the privilege of laying his hands on.
Please note at the outset that it is our Kakwa unique traditional style to reduce the narration of the events of the past or ethno-history to kaze (variant kaje) or {yesterday}. Furthermore, this information can be gleaned from Yuga Onziga’s website: http://www.kakwa.org/history.htm.
Yuga Juma Onziga of the Rugbuza Clan near Mt- Liru made great efforts in translating the Oral Recitals from Kakwa into English almost verbatim (i.e. as is).
Kakwa Social-Political Set-up:
Among all Bari-speaking tribes, types of dependant affiliation have been reported (Buxton, p.11). The Bari call them dupi or "clientsâ, pena" or "prisoners of war " and lui or "free men". Crazzolara (1951) claims to have found similar dependants among the Alur of Uganda. Exactly what their status and role in society was is not well explained.
For the Mundari, they were a society, which has always seen political assimilation of different kinds: that of dependant strangers to established patrons; that of new groups to older ones; and that of the politically weak to the politically powerful. In contrast, Kakwa society has always seen mostly the assimilation of the nephews to their mother’s clans.
A case in point is that of the Midiya clan in Ko-buko, which boasts of having the largest numbers of assimilated nephews. The ability to assimilate individuals and small groups of people into society and imbue them with strong feelings for the Kakwa culture and way of life may, in fact, have been one of the reasons why the Kakwa succeeded in retaining their independence in the face of southward and westward pressure by their powerful Sudanic neighbors.
Egalitarian Structure:
Kakwa people have a patriarchal form of society without a central supreme authority. Fragmentation was the essence of the political system, a single village sub-clan known as ketimi being the largest unit with full social and political functions.
The sub-clans always have had strong individualistic and partisan interests. Each clan was politically independent of others and it enjoyed sufficient traditional loyalty. At the head of each clan, and the highest political officer, there was the Kayo the oldest and eldest member of the clan.
Those clans destined for rain prediction like the Adibu Likamero, Bura and Morodu Clans also have a special chief known as the Mata lo Kudu literally Chief of Rain often mistakenly referred to as "rain-maker". Other clans who trace their lineage through Wokube, the brother to Yeki refer to this chief as the Bura-tiyo.
This is so since they actually are not descendants of Yeki and neither are they descendents of Zaki son of Yeki, but as mentioned are the descendants of Wokube, the sibling who insisted to their father Guki that they should slaughter Dikilinya the Cow, which was chosen as the welcoming feast for Yeki the Prodigal son who had to make a four day trip from his father’s Kraal to his newly found Wodogo Mt-Liru and another four day trip back to his father’s Kraal in Lolowi.
Immediately below the Mata are the clan elders known as Temezi-ka who are more often than not, heads of sub-clans and are related to the Kayo, being brothers. The main function of the Mata lo Kudu is To-bura "wisdom and strength" to look after the welfare of each clan and consequently of the entire Kakwa people altogether.
For instance, in cases of outbreaks of mysterious diseases, prolonged droughts, hunting expeditions, conflict resolutions etc, the Bura are consulted. In some clans, Chieftainship was confined to the rainmaking clans and the chief would simultaneously assume two titles as chief of the land and chief of the rain.
Some Kakwa clans did not have a rainmaker for various reasons but most plausibly because their founding father "any of Zaki's 12 children" did not belong to a rainmaking family. In such clans, the duties of the chief of the land and the chief of the rain were separated. That of the chief of the rain was entrusted to another person who was not the chief.
However, it was rare to find a chief who was not also a rainmaker. As a patrilineal society, the position of the chief has always been hereditary. However, among the non-rainmaking clans, the chief's office was not hereditary. Clans without rainmakers could borrow them from other clans and a borrowed rainmaker did not have political influence. He would instead be paid for his consulting services.
The Kakwa indigenous political system features small villages centered around a group of men who are related by patrilineal descent. A council of male elders wields political and judicial authority.
Most land is devoted to cultivating Corn / Maize, Sorghum, Millet, Potatoes, and Cassava.
Cattle, goats, sheep and chicken are part of the economy but not central to it.
Kakwa operate on a common principle. All clans in society are related genealogically by the Kakwa way of thinking. Any Kakwa clan knows only it's own genealogies in detail and something of those of it's immediate neighbors, who were always considered to be of the same division. Beyond one's own community, little or nothing was known of the genealogies of other groups except through marriage and maybe adoption.
The historical past of another group’s ancestry was relevant as its present territorial and social relationship to one's own. It was clear also that in this context social distance was equated more or less with spatial distance.
The accounts of the creation and of the activities of the siblings before the heroes---- from Guki to the present---may be called mythical; those of the clan-founders' descendants may be called genealogical; those of the heroes themselves presented both mythical and genealogical features, that is, they may be placed in either category on different occasions. If we put them on a time scale, the heroes are either at the end of the mythical period or at the beginning of the genealogical period.
But to do this is to distort the significance of accounts. The difficulty is that Western myths and histories are placed on a time scale and, therefore, the concepts we use in this context contain reference to non-recurrent measured time.
During the mythological period-----from Mungura to Biyu---- the personages lived in isolation in a world in which there were no clans. They committed incest, not recognizing ties of kinship; they did not transfer bride-wealth for their mates and ties of affinity and the family as such were not recognized; they could do marvelous feats that men can no longer achieve: workers of miracles, miraculous men, magic or the introduction of techniques by magical means.
Their characteristics were non-human or contra-human (i.e. against or in opposition to or contrary to humans). It is with the appearance of the heroes and their begetting sons that human beings became social beings living in society and personages were ordinary beings and clan members behaved in the way that people did normally. These heroes also possessed superhuman and magical ties.
Before that they were not members of a society - "there was no society, in fact and they and their world existed in the north outside present Kakwa territory, a territory where every part was associated in tradition with a particular clan".
The appearance of the Europeans in Kakwa land has also been accounted for in a similar use of myth. They were said to have introduced kido bo-li literally "tortoises or vehicles". These foreigners were also given similar attributes, such as cannibalism, disappearing underground, walking on their heads and covering long distances in a day by this means; as soon as they were noticed, they began to walk on their legs but if attacked they would vanish into the ground and come up some distance away.
They legend says would then move away on their heads. They were thus literally inverted. For Kakwa, time was periodic, reckoned mainly by generations of men and women, the seasons, the stars, the moon and the sun. All these phenomena occurred at regular intervals and were not placed on a scale of non-recurrent time. Events that did not recur were not put on measured time scale. Kakwa myth and genealogy were little related to historical time. Genealogy explained and validated the social relations among living people. No Kakwa knew the genealogy of other people except their own, since they were for the most part outside everyday experience. Genealogies dealt with social beings as members of a given community, and the ancestors were significant, and therefore, remembered insofar as the relationships between them validated the present composition of the community. But the ancestors were placed in society, and society itself was given meaning and validity, by myth.
Linguistic connection:
The Kakwa are related to the Bari, Kuku, Mundari, Nyangwara, Pojulu and even to the Karimojong. Although Kakwa people speak an Eastern Nilotic language, they are geographically separated from other Eastern Nilotic speakers. Kakwa society occupies the region bordering northwestern Uganda, southern Sudan, and northeastern Congo. The exact point at which the Kakwa separated from the Bari and Bari-Speaking Tribes or from the rest of the Nilo-Hamites/ Plains Nilotics groups as a whole is not known. The general conjecture is that they split east of the Nile at Kapoeta from the eastern shore of Lake Rudolf (Lake Turkana), or they split somewhere in the present northeast area of the Red Sea in Ethiopia and may be they split even in the Nile Valley of the Sudan.
The place of Yeki, Zaki and Mount Liru in Kakwa traditions and history is well documented in songs, dances, child naming ceremonies and in other aspects of the tribe's traditional culture. These are always reinforced by the Kakwa elders during funeral rites, wedding ceremonies or during any communal feasts and events. The greatest honour bestowed upon Yeki and Zaki has been undertaken by the legendary Kakwa singer and musician Agele, of the Ginyako Kakwa clan, in Ko-buko. Indeed, his songs known as mute or mourning songs are still sung to this day. Even the fundamentalist Christian cult, locally referred to as 0-barokole or 0-borokole, have adopted Agele’s songs. Also, a Kakwa infant, born anywhere in the world, is pointed to Mount Liru to connect the child to his or her ancestry.
Additionally, it is to make him or her live long and become as legendary as the famous mountain. In the Kakwa tradition of gbiyo na N'giro or Child-naming ritual, the nursing mother of an infant emerges from her house officially after the kapule (or umbilical cord) of the baby has fallen off the navel. Up to that point, the baby who has been kept indoors since birth, is brought outside for the first time. If the infant is a girl, the nursing mother emerges with her after three days and if it is a boy after four days.
At the door, an aunt holds the infant and points her or him to the direction of Mount Liru with the pronouncement: Liru, N'giro lolu ilo (which literally translates into: "Liru, here is your child"). If it is a baby boy, this pointing and pronouncement is repeated four times. If it is a baby girl, the pronouncement: Liru, N'giro nonu ina "Liru, here is your child" is repeated three times. After this, an appropriate proper name is given the child. Jungba na laputu na nyeyi (a special meal prepared from a type of pea is eaten) as a special meal for celebrating the child naming ritual.
The handful of the Kakwa people who have long settled in Arua call themselves Kakwa-ti-Arua or Kakwa-ku-Arua [i.e. the "Kakwa of Arua"] or Kakwa of Mvara or Kakwa of Ochi- ba, or Kakwa of Awindiri etc., depending on what exact outskirt of Arua they have settled in. Such Kakwa have always considered themselves as being "more advanced" socially, culturally and economically than their counterparts in either Yei, Ko-buko, A'di or Godia Bura.
Most are also either Protestants or Muslims (sometimes erroneously called Nubis), and they hail mainly from the Ko-buko clans of Godiya (Godia), Nya ngiliya (Nya ngilia), Turupa, Leyiko (Leiko) and Dimu. The Protestant segment is mainly settled at Mvara and Awindiri. Many of it's members have been mainly prominent church leaders and goers of the famous Emanuel Church in the vicinity of Arua town. Here, their main occupation was Primary or Elementary school teachers.
The Muslim population concentrated around the Tanganyika Village, Lumumba Road, and in Ochi-ba. These are mainly traders, drivers, butchers, and even peasants. Indeed, the family of Idi Awongo Alemi [Idi Amin Dada] settled in the Tanganyika Village after the armistice WW I in which his Father Amin Dada Nyabira had forcefully been conscripted into serving between 1915 and 1921 in the Kings African Rifles when he joined the Colonial Police Forces at Nsambya Police Baracks.
Because of their Islamic faith, the whole Kakwa community in Arua have been equated with the Nubis or Nubians.
Although conditions of living of the Arua Kakwa have always been obviously harsh—with constant food and accommodation shortages—for example, they still believed that they were living a "better" life than their rural Kakwa counterparts. It is this self-conceitedness, utopia, paranoia, and myopia that have consistently and foolishly tended to drive them to look down upon their distant relatives. But, as if to remind them that they were refugees in Arua after all, many of these Kakwa ti Arua were also forced to vacate West Nile's capital in 1979, after the so called liberation of Uganda, by the invading Tanzanian and UNLA forces.
In doing so, the Arua Kakwas lost most of their possessions in the district's capital. Even worse, they became worse-off refugees than the rural Kakwas who were already used to being self-reliant in food and accommodation, and having faced decades of dire social and economic problems throughout much of their daily lives before.
An even worse situation was faced by those Kakwa people who described themselves as ngutui-ti-lojo meaning the "overseas people". The word ngutu means "person" and lojo (lozo) means "across river or lake" or simply "overseas". Hence, these people sometimes also call themselves Kakwa-ti-lojo (or "the overseas Kakwa"). The term generally designates the Ugandan towns and other areas of "economic vibrancy", such as Bugerere (Kayunga), Soroti, Mbale, Gulu, Moyo, Kakira, Kawolo (Lugazi), Kigumba, Kampala, Jinja, Hoima, Kakoge, Masindi, Namasali, Namasagali and Mbale.
These places had become the chief centres of kasa nmvu (cheap labourers) drawn largely from the northern Uganda tribes that include the Kakwa people. This southward migration peaked soon after World War I when Uganda's present territorial borders were finally demarcated. This migration further ushered in wave after wave of adult Kakwa males who had to work in the sugarcane, banana and coffee plantations in order to receive financial payments to pay for the newly-introduced poll taxes. Meanwhile, the Kakwa of the Congo migrated to Kinshasa, Kisangani, Wacha and Bunia also as labourers, or rarely, to enlist as soldiers in the notorious Belgian army or Force Publique then commonly known as the Tukutuku.
A similar migration pattern developed among the Kakwa of the Sudan who are now found in Juba, Khartoum and Port Sudan—mainly voluntarily compared to either Uganda or the Congo.
.
LIFE TOUR OF THE LATE IDI AL-AMIN ALEMI DADA FROM 30TH MAY 1928 TO 16TH AUGUST 2003:
TABLE 3
Age Year In Year Out Time Place of Residence
1-3 years 1928 1931 3 years Police Barracks Shimoni-Nakasero &
Kololo Hill Poice
3-8 years 1931 1936 5 years Arua Muslim School
Arua District
9-12 years 1937 1940 4 years Semuto-Luwero
12-16 1940 1944 5 years Al-Qadriyah Darasah Bombo
& Mehta Sugar Plantation
17-18 years 1945 1946 1 year Imperial Hotel Speke Avenue
18-34 years 1946 1962 17 years KAR-UR
conscription
No. N44428
34-44 years 1962 1971 10 years Command Centre
Mbuya UA no. UO-03
44-53 years 1971 1979 9 years Head of State
2nd Republic
of Uganda
53-76 years 1979 2003 24 years Exile in Libya
& Saudi Arabia
TABLE 1
GENEALOGICAL ASSIMILATION BETWEEN THE ADIBU & OKAPI-BURA CLANS OF WEST NILE SUB-REGION
1st generation / Guki
2nd generation/ Yeki
3rd generation / Zaki- Jaki
4th generation / Temeresu son of Zaki at Mount Liru Bango son of Zaki –Jaki at Oleba
5th generation / Wangita- Adibu son of Utusi from Obali –Okapi at Oleba
Ora extending to the other side
6th generation / Dada son of Ide of the Nyikamero Oka - Okapi at Oleba
Clan
7th generation / Baba son Atta of the Nyori Clan Enzu- Okapi at Oleba
8th generation / Dada son of Aka of the Morobu Clan Lewoziya- Okapi at Oleba
9th generation / Nyabira son of Ute - Biyu of the Turupa Clan Avudri- Okapi at Oleba
10th generation / Al-Amin Dada son of Atata of the Godiya Clan Lenya married from the Bura Clan
11th generation/ Buda married from the Mbokolo Clan
12th generation / Aate was betrothed to Al-Amin Dada
13th generation / Idi Al-Amin Dada son of Aisha Aate of the Okapi –Bura Clan
14th generation / Jaffar Remo Al-Amin son of Nakoli of the Ba-isemuwaya-Ngobi Clan
15th generation / Idi Alemi Al-Amin son of Tiko of the Leiko-Yatwa Clan
IDI AL-AMIN'S ANCESTRY CHART (INCLUDING MATERNAL LINEAGE):
TABLE 2
13th Century
1260-1310
Temeresu son of Zaki-Jaki
from Kupera Clan Mama Iriyaka from
Odhobu Clan Mount Liru Koboko District
14th Century
1360-1410 Wangita son of
Temeresu from
Taranga Clan Mama Utusi from Ora Mount Liru Koboko District
15th Century
1460-1510 Dada son of Wangita
from Ora Clan Mama Ide from
Likamero Keri River Koboko District
16th Century
1560-1610 Baba son of Dada from
Likamero Clan Mama Atta from Nyori Keri River Koboko District
17th Century
1610-1660 Dada son of Baba from
Nyori Clan Mama Aka from
Morobu Keri River Koboko
District
18th Century
1710-1760 Nyabira son of Dada
from Morobu Clan Mama Biya from
Turupa-Ponyona Keri River Koboko
District
19th Century
1897-1976 Al-Amin Dada son of
Nyabira from Turupa
Clan Mama Atata from
Godiya-Gombe Keri River Koboko District
20th Century
1928-2003 Idi Al-Amin son of Al-Amin
Dada from Godiya Clan Mama Aate from
Okapi-Bura Oleba County Maracha-Terego
District
20th Century
1966- Tshombe Jaffar Al-Amin
son of Idi Al-Amin
from Okapi-Bura Clan Mama Nakoli Bulima
from
Ba-isemuwaya-Ngobi Namugongo County
Kaliro District
21st Century
2004- Idi Alemi Al-Amin son
of Tshombe Jaffar Al-
Amin from Ba-
Isemuwaya-Ngobi Clan Nnalongo Tiko
From Leiko-Yatwa Leiko Sub-County
Koboko District
Footnote:- Assimilation traits in most Ethnic groups in the Great lakes region:
Cultural diffusion as opposed to enculturation which refers to the passage of culture from one generation to another, goes some way to explain the consistent examples of multicultural traits in most of the Ethnic groupings in the Great Lakes region of East and Central Africa.
For example we the Kakwa of the Bari Ethnic Group have experienced our fair share of both cultural diffusion and enculturation into our neighbouring Sudanic Madi ethnic grouping that includes the following sub-tribes of Avukaya, Lendu, Madi, Lugbwara and Logo.
A similar case in point is seen in the Plains Nilotic Langi who form part of the Atekerin Ethnic group constituting of the Karimojong,Teso, Sebani, Kumam and Langi in Uganda. However through the years they have experienced in the case of the Langi their fair share of cultural diffusion into the Preponderant River Nilotic Luo Ethnic Group of the Acholi and Alur-Junam.
Further south The Mythical so called Ba-tembuzi (Actually Hamitic Oromo) call them what you may: Tshewezi-Luo-Bibito-Bahinda-Hima-Tutsi-Bahororo-Bafumbira-Huma Royal Lineage which forms the so called Bantu Kingdoms in the Great Lakes region are definitely what Bambushi "Major Stigand" termed "of a composite mixer under rulers of foreign extraction".
Their combined diffusion and enculturation in fact taking up and relinquishing their original languages and taking up the languages of their Indigenous Bantu Subjects: Banyoro, Balamoji, Basoga, Bugweri, Baganda, Bakooki, Bahaya, Baziba, Bairu, Bakiga, Bakonzo and the Bahutu Ethnic groups, who trace their origins from the Katanga region of Central Africa. Here in the Cushite-Hamites practically usurped a way of life but also brought in the so-called superior way of life from the Horn of Africa into the Great Lakes region some 600-500 years ago.
A NILO-HAMITIC EQUIVALENT OF THE JUDAEO-SEMITIC GENESIS OF THE KAKWA TRIBE
Our Nilo-Hamitic equivalent of the Judaeo-Semitic Genesis account comes from one of today’s most prominent and respected of Kakwa Adiyo Narrators, Elder Erinayo Lega from the Padombu Clan and Midiya sub-clan, in Ko'buko County. He tells us our very own version of historical events deeply rooted in Mythical Legend.
This is how he proceeded in an interview aired in the 90s on Radio Uganda, "Kakwa Program", which the Program host, Akita Mungo Park, of the Leiko Clan kindly recorded and which Yuga Juma Onziga later had the privilege of laying his hands on.
Please note at the outset that it is our Kakwa unique traditional style to reduce the narration of the events of the past or ethno-history to kaze (variant kaje) or {yesterday}. Furthermore, this information can be gleaned from Yuga Onziga’s website: http://www.kakwa.org/history.htm.
Yuga Juma Onziga of the Rugbuza Clan near Mt- Liru made great efforts in translating the Oral Recitals from Kakwa into English almost verbatim (i.e. as is).
Kakwa Social-Political Set-up:
Among all Bari-speaking tribes, types of dependant affiliation have been reported (Buxton, p.11). The Bari call them dupi or "clientsâ, pena" or "prisoners of war " and lui or "free men". Crazzolara (1951) claims to have found similar dependants among the Alur of Uganda. Exactly what their status and role in society was is not well explained.
For the Mundari, they were a society, which has always seen political assimilation of different kinds: that of dependant strangers to established patrons; that of new groups to older ones; and that of the politically weak to the politically powerful. In contrast, Kakwa society has always seen mostly the assimilation of the nephews to their mother’s clans.
A case in point is that of the Midiya clan in Ko-buko, which boasts of having the largest numbers of assimilated nephews. The ability to assimilate individuals and small groups of people into society and imbue them with strong feelings for the Kakwa culture and way of life may, in fact, have been one of the reasons why the Kakwa succeeded in retaining their independence in the face of southward and westward pressure by their powerful Sudanic neighbors.
Egalitarian Structure:
Kakwa people have a patriarchal form of society without a central supreme authority. Fragmentation was the essence of the political system, a single village sub-clan known as ketimi being the largest unit with full social and political functions.
The sub-clans always have had strong individualistic and partisan interests. Each clan was politically independent of others and it enjoyed sufficient traditional loyalty. At the head of each clan, and the highest political officer, there was the Kayo the oldest and eldest member of the clan.
Those clans destined for rain prediction like the Adibu Likamero, Bura and Morodu Clans also have a special chief known as the Mata lo Kudu literally Chief of Rain often mistakenly referred to as "rain-maker". Other clans who trace their lineage through Wokube, the brother to Yeki refer to this chief as the Bura-tiyo.
This is so since they actually are not descendants of Yeki and neither are they descendents of Zaki son of Yeki, but as mentioned are the descendants of Wokube, the sibling who insisted to their father Guki that they should slaughter Dikilinya the Cow, which was chosen as the welcoming feast for Yeki the Prodigal son who had to make a four day trip from his father’s Kraal to his newly found Wodogo Mt-Liru and another four day trip back to his father’s Kraal in Lolowi.
Immediately below the Mata are the clan elders known as Temezi-ka who are more often than not, heads of sub-clans and are related to the Kayo, being brothers. The main function of the Mata lo Kudu is To-bura "wisdom and strength" to look after the welfare of each clan and consequently of the entire Kakwa people altogether.
For instance, in cases of outbreaks of mysterious diseases, prolonged droughts, hunting expeditions, conflict resolutions etc, the Bura are consulted. In some clans, Chieftainship was confined to the rainmaking clans and the chief would simultaneously assume two titles as chief of the land and chief of the rain.
Some Kakwa clans did not have a rainmaker for various reasons but most plausibly because their founding father "any of Zaki's 12 children" did not belong to a rainmaking family. In such clans, the duties of the chief of the land and the chief of the rain were separated. That of the chief of the rain was entrusted to another person who was not the chief.
However, it was rare to find a chief who was not also a rainmaker. As a patrilineal society, the position of the chief has always been hereditary. However, among the non-rainmaking clans, the chief's office was not hereditary. Clans without rainmakers could borrow them from other clans and a borrowed rainmaker did not have political influence. He would instead be paid for his consulting services.
The Kakwa indigenous political system features small villages centered around a group of men who are related by patrilineal descent. A council of male elders wields political and judicial authority.
Most land is devoted to cultivating Corn / Maize, Sorghum, Millet, Potatoes, and Cassava.
Cattle, goats, sheep and chicken are part of the economy but not central to it.
Kakwa operate on a common principle. All clans in society are related genealogically by the Kakwa way of thinking. Any Kakwa clan knows only it's own genealogies in detail and something of those of it's immediate neighbors, who were always considered to be of the same division. Beyond one's own community, little or nothing was known of the genealogies of other groups except through marriage and maybe adoption.
The historical past of another group’s ancestry was relevant as its present territorial and social relationship to one's own. It was clear also that in this context social distance was equated more or less with spatial distance.
The accounts of the creation and of the activities of the siblings before the heroes---- from Guki to the present---may be called mythical; those of the clan-founders' descendants may be called genealogical; those of the heroes themselves presented both mythical and genealogical features, that is, they may be placed in either category on different occasions. If we put them on a time scale, the heroes are either at the end of the mythical period or at the beginning of the genealogical period.
But to do this is to distort the significance of accounts. The difficulty is that Western myths and histories are placed on a time scale and, therefore, the concepts we use in this context contain reference to non-recurrent measured time.
During the mythological period-----from Mungura to Biyu---- the personages lived in isolation in a world in which there were no clans. They committed incest, not recognizing ties of kinship; they did not transfer bride-wealth for their mates and ties of affinity and the family as such were not recognized; they could do marvelous feats that men can no longer achieve: workers of miracles, miraculous men, magic or the introduction of techniques by magical means.
Their characteristics were non-human or contra-human (i.e. against or in opposition to or contrary to humans). It is with the appearance of the heroes and their begetting sons that human beings became social beings living in society and personages were ordinary beings and clan members behaved in the way that people did normally. These heroes also possessed superhuman and magical ties.
Before that they were not members of a society - "there was no society, in fact and they and their world existed in the north outside present Kakwa territory, a territory where every part was associated in tradition with a particular clan".
The appearance of the Europeans in Kakwa land has also been accounted for in a similar use of myth. They were said to have introduced kido bo-li literally "tortoises or vehicles". These foreigners were also given similar attributes, such as cannibalism, disappearing underground, walking on their heads and covering long distances in a day by this means; as soon as they were noticed, they began to walk on their legs but if attacked they would vanish into the ground and come up some distance away.
They legend says would then move away on their heads. They were thus literally inverted. For Kakwa, time was periodic, reckoned mainly by generations of men and women, the seasons, the stars, the moon and the sun. All these phenomena occurred at regular intervals and were not placed on a scale of non-recurrent time. Events that did not recur were not put on measured time scale. Kakwa myth and genealogy were little related to historical time. Genealogy explained and validated the social relations among living people. No Kakwa knew the genealogy of other people except their own, since they were for the most part outside everyday experience. Genealogies dealt with social beings as members of a given community, and the ancestors were significant, and therefore, remembered insofar as the relationships between them validated the present composition of the community. But the ancestors were placed in society, and society itself was given meaning and validity, by myth.
Linguistic connection:
The Kakwa are related to the Bari, Kuku, Mundari, Nyangwara, Pojulu and even to the Karimojong. Although Kakwa people speak an Eastern Nilotic language, they are geographically separated from other Eastern Nilotic speakers. Kakwa society occupies the region bordering northwestern Uganda, southern Sudan, and northeastern Congo. The exact point at which the Kakwa separated from the Bari and Bari-Speaking Tribes or from the rest of the Nilo-Hamites/ Plains Nilotics groups as a whole is not known. The general conjecture is that they split east of the Nile at Kapoeta from the eastern shore of Lake Rudolf (Lake Turkana), or they split somewhere in the present northeast area of the Red Sea in Ethiopia and may be they split even in the Nile Valley of the Sudan.
The place of Yeki, Zaki and Mount Liru in Kakwa traditions and history is well documented in songs, dances, child naming ceremonies and in other aspects of the tribe's traditional culture. These are always reinforced by the Kakwa elders during funeral rites, wedding ceremonies or during any communal feasts and events. The greatest honour bestowed upon Yeki and Zaki has been undertaken by the legendary Kakwa singer and musician Agele, of the Ginyako Kakwa clan, in Ko-buko. Indeed, his songs known as mute or mourning songs are still sung to this day. Even the fundamentalist Christian cult, locally referred to as 0-barokole or 0-borokole, have adopted Agele’s songs. Also, a Kakwa infant, born anywhere in the world, is pointed to Mount Liru to connect the child to his or her ancestry.
Additionally, it is to make him or her live long and become as legendary as the famous mountain. In the Kakwa tradition of gbiyo na N'giro or Child-naming ritual, the nursing mother of an infant emerges from her house officially after the kapule (or umbilical cord) of the baby has fallen off the navel. Up to that point, the baby who has been kept indoors since birth, is brought outside for the first time. If the infant is a girl, the nursing mother emerges with her after three days and if it is a boy after four days.
At the door, an aunt holds the infant and points her or him to the direction of Mount Liru with the pronouncement: Liru, N'giro lolu ilo (which literally translates into: "Liru, here is your child"). If it is a baby boy, this pointing and pronouncement is repeated four times. If it is a baby girl, the pronouncement: Liru, N'giro nonu ina "Liru, here is your child" is repeated three times. After this, an appropriate proper name is given the child. Jungba na laputu na nyeyi (a special meal prepared from a type of pea is eaten) as a special meal for celebrating the child naming ritual.
The handful of the Kakwa people who have long settled in Arua call themselves Kakwa-ti-Arua or Kakwa-ku-Arua [i.e. the "Kakwa of Arua"] or Kakwa of Mvara or Kakwa of Ochi- ba, or Kakwa of Awindiri etc., depending on what exact outskirt of Arua they have settled in. Such Kakwa have always considered themselves as being "more advanced" socially, culturally and economically than their counterparts in either Yei, Ko-buko, A'di or Godia Bura.
Most are also either Protestants or Muslims (sometimes erroneously called Nubis), and they hail mainly from the Ko-buko clans of Godiya (Godia), Nya ngiliya (Nya ngilia), Turupa, Leyiko (Leiko) and Dimu. The Protestant segment is mainly settled at Mvara and Awindiri. Many of it's members have been mainly prominent church leaders and goers of the famous Emanuel Church in the vicinity of Arua town. Here, their main occupation was Primary or Elementary school teachers.
The Muslim population concentrated around the Tanganyika Village, Lumumba Road, and in Ochi-ba. These are mainly traders, drivers, butchers, and even peasants. Indeed, the family of Idi Awongo Alemi [Idi Amin Dada] settled in the Tanganyika Village after the armistice WW I in which his Father Amin Dada Nyabira had forcefully been conscripted into serving between 1915 and 1921 in the Kings African Rifles when he joined the Colonial Police Forces at Nsambya Police Baracks.
Because of their Islamic faith, the whole Kakwa community in Arua have been equated with the Nubis or Nubians.
Although conditions of living of the Arua Kakwa have always been obviously harsh—with constant food and accommodation shortages—for example, they still believed that they were living a "better" life than their rural Kakwa counterparts. It is this self-conceitedness, utopia, paranoia, and myopia that have consistently and foolishly tended to drive them to look down upon their distant relatives. But, as if to remind them that they were refugees in Arua after all, many of these Kakwa ti Arua were also forced to vacate West Nile's capital in 1979, after the so called liberation of Uganda, by the invading Tanzanian and UNLA forces.
In doing so, the Arua Kakwas lost most of their possessions in the district's capital. Even worse, they became worse-off refugees than the rural Kakwas who were already used to being self-reliant in food and accommodation, and having faced decades of dire social and economic problems throughout much of their daily lives before.
An even worse situation was faced by those Kakwa people who described themselves as ngutui-ti-lojo meaning the "overseas people". The word ngutu means "person" and lojo (lozo) means "across river or lake" or simply "overseas". Hence, these people sometimes also call themselves Kakwa-ti-lojo (or "the overseas Kakwa"). The term generally designates the Ugandan towns and other areas of "economic vibrancy", such as Bugerere (Kayunga), Soroti, Mbale, Gulu, Moyo, Kakira, Kawolo (Lugazi), Kigumba, Kampala, Jinja, Hoima, Kakoge, Masindi, Namasali, Namasagali and Mbale.
These places had become the chief centres of kasa nmvu (cheap labourers) drawn largely from the northern Uganda tribes that include the Kakwa people. This southward migration peaked soon after World War I when Uganda's present territorial borders were finally demarcated. This migration further ushered in wave after wave of adult Kakwa males who had to work in the sugarcane, banana and coffee plantations in order to receive financial payments to pay for the newly-introduced poll taxes. Meanwhile, the Kakwa of the Congo migrated to Kinshasa, Kisangani, Wacha and Bunia also as labourers, or rarely, to enlist as soldiers in the notorious Belgian army or Force Publique then commonly known as the Tukutuku.
A similar migration pattern developed among the Kakwa of the Sudan who are now found in Juba, Khartoum and Port Sudan—mainly voluntarily compared to either Uganda or the Congo.
.
LIFE TOUR OF THE LATE IDI AL-AMIN ALEMI DADA FROM 30TH MAY 1928 TO 16TH AUGUST 2003:
TABLE 3
Age Year In Year Out Time Place of Residence
1-3 years 1928 1931 3 years Police Barracks Shimoni-Nakasero &
Kololo Hill Poice
3-8 years 1931 1936 5 years Arua Muslim School
Arua District
9-12 years 1937 1940 4 years Semuto-Luwero
12-16 1940 1944 5 years Al-Qadriyah Darasah Bombo
& Mehta Sugar Plantation
17-18 years 1945 1946 1 year Imperial Hotel Speke Avenue
18-34 years 1946 1962 17 years KAR-UR
conscription
No. N44428
34-44 years 1962 1971 10 years Command Centre
Mbuya UA no. UO-03
44-53 years 1971 1979 9 years Head of State
2nd Republic
of Uganda
53-76 years 1979 2003 24 years Exile in Libya
& Saudi Arabia
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