Kingdom in Uganda
POPULARITY
3 episodes with Buganda
3 episodes with Buganda
3 episodes with Buganda
3 episodes with Buganda
2 episodes with Buganda
2 episodes with Buganda
2 episodes with Buganda
2 episodes with Buganda
2 episodes with Buganda
Hii leo jaridani tunakuletea mada kwa kina inayotupeleka nchini kumsikia mgeni wetu Prof. Wallah Bin Wallah, mwandishi mashuhuri wa vitabu vya Kiswahili kutoka Kenya ambaye anamulika umuhimu wa vitabu katika kukuza lugha ya Kiswahili. Pia tunakuletea muhtasari wa habari na uchambuzi wa neno.Kwa mara ya kwanza tangu mwezi Februari, msaada wa kuokoa maisha umefika Gaza. Baada ya wiki 11 za kizuizi kutoka kwa mamlaka za Israeli, malori 198 yaliyobeba chakula, dawa na unga wa ngano yameingia leo kupitia mpaka wa Kerem Shalom kwa mujibu wa mashirika ya kibinadamu ya Umoja wa Mataifa.Mratibu mkuu wa misaada wa Umoja wa Mataifa, Tom Fletcher, ameiitaja hatua hiyo kuwa ya muhimu sana, huku malori 90 yakipakuliwa usiku kwa ajili ya kusambazwa haraka.Mwaka 2024, vita havikuishia kwenye uwanja wa mapambano pekee vilivunja nyumba, masoko na shule. Kuanzia Gaza hadi Ukraine, Sudan hadi Myanmar na zaidi ya raia 36,000 walipoteza maisha yao katika mizozo 14 ya kivita kulimgana na ripoti ya Katibu Mkuu wa Umoja wa Mataifa Antonio Guterres kwa Baraza la Usalama hii leo linalojadili ulinzi wa raia katika mizozo ya silaha.Na katika kujifunza lugha ya Kiswahili hii leo Dkt Mwanahija Ali Juma, Katibu Mtendaji wa Baraza la Kiswahili, Zanzibar nchini Tanzania, BAKIZA anafafanua maana ya neno "DAHARI”Mwenyeji wako ni Anold Kayanda, karibu!
I meet Bobi Wine as he visits London. He's seeking support for his campaign to rid Uganda of what he calls the ‘ brutal rulership' of President Yoweri Museveni who will have led the country for 40 years in 2026. That's when Uganda is scheduled to hold its next presidential election. Will Bobi run again? ‘Here I am,' he says, ‘Not that I'm the Alpha and Omega, not that I'm the ultimate. But I've said I'm available if I'm required to lead …' We look back at what happened at the last general election in 2021 which Bobi and his supporters say they won. ‘We defeated them, but the entire world watched as many of our campaign team was massacred….' I ask him how does he keep going after all the beatings, the torture, the house arrest? He replies: ‘I'm in a better state than so many of my comrades in the struggle. They get locked up, they get beaten and nobody knows. When I get arrested the whole world knows….So I keep going by looking behind me. I get the least of the oppression and the most of the attention. But my friends that suffer in the dark are not complaining. They keep going” What about your wife and 4 kids? Bobi says the whole family has agreed that although their activism is dangerous, it would be even more dangerous to give up. What did the recent by-election in Kawempe North, which Bobi's NUP won, tell him about how the general election is likely to be fought? There was well-publicised violence and claims of rigging.2026 will be a protest vote, Bobi says: ‘We know that we will win the vote. But I'm not sure if we will win the count.' Bobi reveals that he's in talks with Dr Kizza Besigye's Forum for Democratic Change about the possibility of collaborating as well as with other political parties. Dr Besigye's continued imprisonment, Bobi says, ‘is meant to intimidate all of us'. I suggest to Bobi that his popular support could be limited to his own tribe, the Baganda. The majority, if not all, of the Buganda constituencies vote for Bobi. He disagrees ‘ we won in the far west and in parts of the north…my wife comes from Museveni's tribe…my colleagues come from tribes scattered all over Uganda.' Looking ahead to next year's election, I ask Bobi what's in his manifesto? What are the issues he's running on? ‘Corruption is the cancer that's eating us' he replies. We touch on one of the most controversial issues in Uganda today: human rights particularly as experienced by the LGBQT+ community. A much younger Bobi Wine as a musician had been associated with homophobic lyrics. Today, he has a more nuanced approach to the matter: ‘The west should stop looking at the LGBT rights as the only human rights, otherwise they will provoke Africans and people of the world to start imagining that there's a hidden agenda. People get killed every day in Uganda and they should all have rights.” We end our chat on a rather optimistic note. “The future doesn't have to hold anything for me as an individual. I look at this as all of us. The future is robust. The future is hopeful.' #uganda#HEBobiWine#democracy#corruption#humanrights#africa Hosted on Acast. See acast.com/privacy for more information.
Da britisk-ugandiske Jennifer Nansubuga Makumbi ville forsøke å få debutboka si Kintu (til norsk ved Johanne Fronth-Nygren) utgitt i Europa, fikk hun nei fra forlag etter forlag – romanen var «for afrikansk»: Den handlet ikke om kolonitiden, eller om Idi Amin, de to tingene ved Uganda vestlige lesere har kjennskap til. Dessuten hadde karakterene så vanskelige navn. For det er vel ingen europeiske lesere som har lyst til å lære noe de ikke vet fra før om ugandisk historie?Makumbi har skrevet en episk familiesaga som tar oss med gjennom Ugandas historie – fra kongeriket Buganda før europeerne kom, og til dagens samfunn, der hun kombinerer myter og bibelsk historie med muntlig fortellertradisjon og eventyr. I et lyrisk og fortettet språk møter vi stamfar Kintu på 1700-tallet, som utsettes for en mørk forbannelse, og følger vi hans mange etterkommerne inn vår tid, der de alle på ulike vis strever med sine egne forbannelser. Ikke minst ser vi hvordan slektens menn strever med trange kjønnsroller og hvordan de skal leve opp til samfunnets mannsideal. Kanskje er dette den virkelige forbannelsen, som rammer livene deres en etter en og forgifter hele samfunnet?Jennifer Nansubuga Makumbi debuterte med romanen Kintu i 2014, etter å ha vunnet en manuskonkurranse hos kenyanske Kwani Trust. Hun har siden gitt ut novellesamlingen Manchester Happened og romanen The First Woman, og vunnet en rekke priser for sine bøker.På Litteraturhuset møter hun forfatter og kunstnerisk leder for organisasjonen Radical Books Collective, Bhakti Shringarpure, til samtale om en familie og en nasjon, om forbannelser og forsoning.Samtalen er på engelsk.Arrangementet er støttet av NORAD. Hosted on Acast. See acast.com/privacy for more information.
When British-Ugandan Jennifer Nansubuga Makumbi wanted her debut novel Kintu published in Europe, publisher after publisher told her no – the novel was “too African”: It was neither about the colonial period nor about Idi Amin, the two things about Uganda that Western readers have heard of. And also, the characters had such complicated names. They couldn't imagine any European readers would like to learn something new about Uganda and its history.Makumbi's novel is an epic family saga, taking us through the history of Uganda – from the kingdom of Buganda before the arrival of the Europeans, and up to today's society, in which she combines myths and Biblical history with fairytales and oral storytelling tradition. In a distilled, lyrical language, we meet the patriarch Kintu in the mid-eighteenth century, when he is subject to a dark curse, before we follow his many descendants into our own time, where they all, in different ways, struggle with curses of their own. We particularly see how the men of the family struggle to live up to society's masculine ideals. Maybe this is the real curse, affecting each of their lives and slowly poisoning the entire society?Kintu is Jennifer Nansubuga Makumbi's first novel, published in 2014 after she won a manuscript competition by Kenyan Kwani Trust. Makumbi has since published the short story collection Manchester Happened and the novel The First Woman, and she has won a number of awards for her writing.At the House of Literature, she is joined by author and creative director for the organization Radical Books Collective, Bhakti Shringarpure, for a conversation about a family and a nation, about curses and consolation.The event was supported by NORAD. Hosted on Acast. See acast.com/privacy for more information.
C'est un retour à forte portée symbolique et historique : celui des restes de deux « martyrs ougandais », des jeunes convertis exécutés, il y a plus d'un siècle, pour avoir refusé de renoncer au catholicisme. Canonisés en 1960 et conservés depuis au Vatican, ils ont été rapatriés à Kampala cet automne pour y être exposés. De notre envoyée spéciale à Kampala,« Ici, vous avez la mâchoire de Mathias Mulumba. Et là, le fémur de Charles Lwanga » : Muhido Brian Kihemu est le guide de l'exposition.« Ils travaillaient comme serviteurs à la cour du roi du Buganda. Et sont parmi les premiers Ougandais convertis au christianisme à l'arrivée des pères blancs en 1879. Ils ont contribué à diffuser le catholicisme. »Samson, un séminariste, entre dans la pièce et s'agenouille devant les reliques. Il a traversé l'Ouganda pour se recueillir devant les restes de ces deux martyrs exécutés en 1885, sur ordre du roi du Buganda et sans lesquels il ne serait peut-être pas catholique.« Ils ont dû souffrir, ils ont été tués pour avoir refusé de se plier aux injonctions du roi. Quel courage, alors qu'ils étaient jeunes et catholiques depuis peu. C'est vraiment inspirant. Et émouvant ! »Les premiers pères blancs sont plutôt bien reçus. Le roi d'alors, Mutesa les autorise même à établir une mission, non loin de son palais. Mais les conversions s'accélèrent et le roi meurt. Son fils qui lui succède au trône subit des pressions. David Tshimba, chercheur et l'un des commissaires de l'exposition. « Le nouveau roi n'a que 18 ans et il est entouré d'hommes politiques très ambitieux qui ont perçu sa sympathie pour ces jeunes convertis. Ils ont peur d'être remplacés et sont déterminés à les écarter. »Le roi se laisse convaincre par son entourage que les jeunes convertis préparent un complot pour le renverser. Il ordonne l'exécution de ses serviteurs qui refusent d'abjurer. « Cette histoire est éminemment politique. Rien à voir avec les évangiles ou la lecture de Matthieu, Marc, Jean et Luc. Il s'agissait de décider que faire pour préserver un pouvoir qui était et qui est extrêmement menacé. »Les deux martyrs sont alors tués, leurs corps brûlés et démembrés. Les missionnaires enterrent leurs restes dans une boîte en métal, perdue dans l'incendie de leur église. Elle est miraculeusement retrouvée en 1964 à Rome. Ils sont les premiers martyrs d'Afrique Noire à être canonisés.
Introducing the latest entry in our podcast collaboration series: a terrific and thoughtful African history podcast called AfriWetu. In this episode, host and producer Mona Nyambura Muchemi explores the history of the East African Kingdom of Buganda with special emphasis on the women of Buganda's society.
World news in 7 minutes. Friday 19th July 2024.Today: UK European meeting. Baltics ban Belarus. Balkans burn. Korea defection. Australia snake antidote. Peru tribe. US Biden chats. Namibia rejects King of Buganda. And the end of malaria is in sight.With Stephen DevincenziSEND7 is supported by our amazing listeners like you.Our supporters get access to the transcripts written by us every day.Our supporters get access to an English worksheet made by us once per week.Our supporters get access to our weekly news quiz made by us once per week.We give 10% of our profit to Effective Altruism charities.You can become a supporter at send7.org/supportContact us at podcast@send7.org or send an audio message at speakpipe.com/send7Please leave a rating on Apple podcasts or Spotify.We don't use AI! Every word is written and recorded by us!Since 2020, SEND7 (Simple English News Daily in 7 minutes) has been telling the most important world news stories in intermediate English. Every day, listen to the most important stories from every part of the world in slow, clear English. Whether you are an intermediate learner trying to improve your advanced, technical and business English, or if you are a native speaker who just wants to hear a summary of world news as fast as possible, join Stephen Devincenzi, Ben Mallett and Juliet Martin every morning. Transcripts, worksheets and our weekly world news quiz are available for our amazing supporters at send7.org. Simple English News Daily is the perfect way to start your day, by practising your listening skills and understanding complicated stories in a simple way. It is also highly valuable for IELTS and TOEFL students. Students, teachers, TEFL teachers, and people with English as a second language, tell us that they use SEND7 because they can learn English through hard topics, but simple grammar. We believe that the best way to improve your spoken English is to immerse yourself in real-life content, such as what our podcast provides. SEND7 covers all news including politics, business, natural events and human rights. Whether it is happening in Europe, Africa, Asia, the Americas or Oceania, you will hear it on SEND7, and you will understand it.For more information visit send7.org/contact or send an email to podcast@send7.org
Hello, pristali smo v Ugandi, ki jo imenujejo "Biser Afrike" zaradi njene izjemne lepote in raznolikosti pokrajin, ki vključujejo gore, jezera, reke, savane in deževne gozdove..
AfriWetu! We are back to the Buganda Kingdom, rounding off with Part 3 as we close down this civilisation today. These ancestors were something else and it was such a joy to study and share with you their story. As usual my thanks to Big City Studios for the awesome production! Until next time Mubarikiwe! --- Send in a voice message: https://podcasters.spotify.com/pod/show/afriwetu/message
AfriWATU! Welcome back to Part 2 of the Buganda Kingdom! This episode is a special one as we zoom in on the Women of this kingdom and the society, it was such fun and I do hope you will enjoy it as much as I did! It's a longer episode as it holds over till the concluding part, Part 3, as we shall have an interluding episode specially curated for the season to celebrate IWD :) For now, sit back and enjoy the show, thank you to Big City Studios who as usual delivered on excellent production standards. Until next time Mubarikiwe --- Send in a voice message: https://podcasters.spotify.com/pod/show/afriwetu/message
Afri-WATU!! WE ARE BAAAACK! It's year FIVE of Afriwetu and so of course we have to kick start with a truly ace Kingdom just for you - the BUGANDA kingdom! It is Part 1 because this kingdom needs the space! So excited to share these ancestors with you, this is such an exciting kingdom as not only was it a powerhouse it is also still in existence and there are LOADS of sources from the Baganda themselves which is always the best as its the most authentic. Thank you to Big City Studios for the ace production, for the fifth year running! Sit back and enjoy! Until next time Mubarikiwe! --- Send in a voice message: https://podcasters.spotify.com/pod/show/afriwetu/message
La mayor monarquía de África Oriental es Buganda, en Uganda, un Estado autónomo con poderes políticos. El rey Mutebi II, quien gobierna a 14 millones de personas en la región central del país, comparte la escena con el presidente Museveni, impulsor del resurgimiento de las monarquías en Uganda. En el corazón de las tierras de Mutebi II y en Kampala, las tumbas reales, inscritas en la lista del patrimonio Mundial de la Unesco, están próximas a reabrir al público tras 13 años de renovación.
Rencontre avec Kabaka Pyramid, l'étoile jamaïcaine du reggae couronnée par le Grammy du meilleur album en 2023 Lors du festival Sakifo à La Réunion, j'ai eu l'opportunité exceptionnelle de m'entretenir avec Kabaka Pyramid. Considéré comme l'un des artistes les plus talentueux de sa génération en Jamaïque, il m'a dévoilé son parcours remarquable. Sous son véritable nom, Keron Salmon, il s'est fait un nom en posant ses textes engagés sur une palette éclectique de rythmes, collaborant souvent avec des artistes de renom. C'est cette approche unique qui a mené son dernier opus, "The Calling", produit par Damian Marley, à remporter le Grammy du meilleur album de reggae en 2023. Artiste complet, à la fois chanteur/deejay et producteur, Kabaka a grandi à Kingston. Il s'est rapidement imprégné de l'ambiance musicale effervescente de l'île, fusionnant hip-hop, reggae et dancehall tout en y intégrant des paroles conscientes. Ces thèmes ont contribué à sa montée en puissance, propulsant le reggae conscient au premier plan dans les années 2000 et 2010. Choix panafricain significatif, il adopte le nom de Kabaka en hommage à un roi de la tribu Buganda en Ouganda, tandis que Pyramid, son ancien pseudonyme de rappeur, fait écho au kémétisme égyptien. À 37 ans, avec "The Calling", Kabaka Pyramid est acclamé comme un souverain du genre, respecté par les vétérans et célébré par la nouvelle génération d'artistes jamaïcains. Présent au Sakifo à La Réunion, il a partagé avec moi son histoire inspirante, depuis ses débuts avec son crew Bebble jusqu'à son ascension en tant que Kabaka. Interview & réalisation : Mathieu Girod Voix française Kabaka Pyramid : Dyf Minimonk
The largest monarchy in East Africa can be found in Uganda. The traditional kingdom of Buganda is a true state within a state, retaining its political powers and spanning a vast part of the territory. At its helm, King Mutebi II governs 14 million people in the central part of the country, but rarely appears in public. The sovereign coexists with the Ugandan President Yoweri Museveni, who is responsible for the resurgence of monarchies in this large African nation. At the heart of Mutebi II's lands and the capital Kampala, UNESCO-listed royal tombs are about to reopen to the public after 13 years of renovation. FRANCE 24's Clément Di Roma reports.
Andrew Benon Kibuuka is a Ugandan playwright, director, producer, composer, and tutor. He is the current president of the Uganda's Federation of Performing Artistes (FPAU). He is also a traditional Buganda figure who serves as the deputy sub-county chief for Kasanje as well as a sub-clan head in Mamba-Gabunga. Benon Kibuuka is well-known for directing episodes for the Bakayimbira Drama Actors, a group he co-founded. --- Support this podcast: https://podcasters.spotify.com/pod/show/capitalfmuganda/support
UNESCO meet in September to review the nominations to the World Heritage list from 2022 and 2023. They have added added a bunch of new sites, so this week we take a look at some of our favorite new ones. Also, we talk about sites that have been removed from the “in danger” list, as well as a couple that have unfortunately been added to it.Links The 27 new Unesco World Heritage Sites for 2023 revealedhttps://apple.news/Awx6AamRKRPy46fY6D0tlCQ New Inscribed Properties 2023+2022https://whc.unesco.org/en/newproperties/?meeting=45COM&mode=list&inscribed=1 The Criteria for Selectionhttps://whc.unesco.org/en/criteria/ Hopewell Ceremonial Earthworkshttps://whc.unesco.org/en/list/1689 Deer Stone Monuments and Related Bronze Age Sitehttps://whc.unesco.org/en/list/1621 Old town of Kuldīgahttps://whc.unesco.org/en/list/1658 Uganda's Tombs of the Kings of Buganda at Kasubi to be removed from the List of World Heritage in Dangerhttps://whc.unesco.org/en/news/2607 Ukraine: UNESCO sites of Kyiv and L'viv are inscribed on the List of World Heritage in Dangerhttps://whc.unesco.org/en/news/2608 The reverse side of the medalhttps://www.mpg.de/11401948/unesco-world-heritageContact Chris Websterchris@archaeologypodcastnetwork.com Rachel Rodenrachel@unraveleddesigns.comRachelUnraveled (Instagram)ArchPodNet APN Website: https://www.archpodnet.com APN on Facebook: https://www.facebook.com/archpodnet APN on Twitter: https://www.twitter.com/archpodnet APN on Instagram: https://www.instagram.com/archpodnet Tee Public Store: https://www.teepublic.com/stores/archaeology-podcast-network?ref_id=5724Affiliates Motion: https://www.archpodnet.com/motion Motley FoolSave $110 off the full list price of Stock Advisor for your first year, go to https://zen.ai/apnfool and start your investing journey today!*$110 discount off of $199 per year list price. Membership will renew annually at the then current list price. Laird SuperfoodAre you ready to feel more energized, focused, and supported? Go to https://zen.ai/thearchaeologypodnetworkfeed1 and add nourishing, plant-based foods to fuel you from sunrise to sunset. Liquid I.V.Ready to shop better hydration, use my special link https://zen.ai/thearchaeologypodnetworkfeed to save 20% off anything you order.
UNESCO meet in September to review the nominations to the World Heritage list from 2022 and 2023. They have added added a bunch of new sites, so this week we take a look at some of our favorite new ones. Also, we talk about sites that have been removed from the “in danger” list, as well as a couple that have unfortunately been added to it.Links The 27 new Unesco World Heritage Sites for 2023 revealedhttps://apple.news/Awx6AamRKRPy46fY6D0tlCQ New Inscribed Properties 2023+2022https://whc.unesco.org/en/newproperties/?meeting=45COM&mode=list&inscribed=1 The Criteria for Selectionhttps://whc.unesco.org/en/criteria/ Hopewell Ceremonial Earthworkshttps://whc.unesco.org/en/list/1689 Deer Stone Monuments and Related Bronze Age Sitehttps://whc.unesco.org/en/list/1621 Old town of Kuldīgahttps://whc.unesco.org/en/list/1658 Uganda's Tombs of the Kings of Buganda at Kasubi to be removed from the List of World Heritage in Dangerhttps://whc.unesco.org/en/news/2607 Ukraine: UNESCO sites of Kyiv and L'viv are inscribed on the List of World Heritage in Dangerhttps://whc.unesco.org/en/news/2608 The reverse side of the medalhttps://www.mpg.de/11401948/unesco-world-heritageContact Chris Websterchris@archaeologypodcastnetwork.com Rachel Rodenrachel@unraveleddesigns.comRachelUnraveled (Instagram)ArchPodNet APN Website: https://www.archpodnet.com APN on Facebook: https://www.facebook.com/archpodnet APN on Twitter: https://www.twitter.com/archpodnet APN on Instagram: https://www.instagram.com/archpodnet Tee Public Store: https://www.teepublic.com/stores/archaeology-podcast-network?ref_id=5724Affiliates Motion: https://www.archpodnet.com/motion Motley FoolSave $110 off the full list price of Stock Advisor for your first year, go to https://zen.ai/archaeologyshowfool and start your investing journey today!*$110 discount off of $199 per year list price. Membership will renew annually at the then current list price. Laird SuperfoodAre you ready to feel more energized, focused, and supported? Go to https://zen.ai/thearchaeologyshow2 and add nourishing, plant-based foods to fuel you from sunrise to sunset. Liquid I.V.Ready to shop better hydration, use my special link https://zen.ai/thearchaeologyshow1 to save 20% off anything you order.
Brother Andre Marie Follow Brother Andre on GAB and Twitter - @Brother_Andre Host of ReConquest aired only on the Crusade Channel. The British set up the House of Samud because of Saudi oil. We filled in that void after WWII. We have been the bad guys across the middle East. What is happening right now in Britain? They are basically being colonized by the Muslims. You wouldn't recognize the place any longer. CIA and the United States - David Wemhoff If they have developed a relationship now, the PGA and LIV, they have been folded under the corporation of America at this point. Unnatural lust is spiritually deadly and to love such a person is to will him to confess his sins and to get out of that life and to be brought into or restored into sanctifying grace. Sacrilege and Blasphemy - Artist Eric Gill - he kept going to confession but kept going back to his sinful ways. The difference b/w Fr James Martin and Eric Gill is Gill never said this was a good, he called it a sin and evil. He died in union w/ the Catholic faith. The people that organized this lied. Pride Mass - Feast of Corpus Christi (Presider Fr Doug Boud, w/ Deacons Herb Riley & Keith Kondrich One of the symptoms of a male sodomite is vindictiveness, pettiness, and mendacity. What they do is a lie, what they do is essentially a lie and contrary to nature and what God created us for. It is appropriate they are branded as liars. Hatred is a very powerful word, you probably don't hate them you just dislike them. What does hate really mean? You have to give distinctions in order to properly understand. Calling it all hate when you oppose an agenda that wants to mutilate children - Psalm 138 - Have I not hated your enemies Oh Lord. Two things his nature and his guilt. Nature from God has a capacity for happiness. Luke 12:36 - Christian Love and Charity - hating what is evil and loving what is good. Love of concupiscence - I love you b/c you make me feel good but drop you when you stop making me feel good. Fr James Martin sees everything through the LGBTQ lens. The White Fathers - wore white habits and worked in Africa - the king of Buganda had cultivated a taste for a vice that wasn't popular in Africa and he learned it from Europeans. Some of the boys he held court w/ were very young boys. When the young men refused, he killed them in a horrible manner. HEADLINE: Saint Charles Lwanga and Companions (1886-1887) by The Slaves of the Immaculate Heart of Mary These were twenty-two young men and boys, from thirteen to thirty years in age, who were martyred for the Catholic Faith in Uganda in Africa after undergoing cruel torments. Four had not yet received the sacrament of Baptism but these were baptized by Charles Lwanga after they were arrested. They were the first martyrs among the African negroes. They were canonized in 1964. These martyrs were victims of a sodomite pagan king, concerning which readers are invited to consider Father George Rutler's brief piece, “Ours has become a neo-pagan culture, and that can be even worse than a simple pagan culture.” How do we know about Heaven?
Brother Andre Marie Follow Brother Andre on GAB and Twitter - @Brother_Andre Host of ReConquest aired only on the Crusade Channel. The British set up the House of Samud because of Saudi oil. We filled in that void after WWII. We have been the bad guys across the middle East. What is happening right now in Britain? They are basically being colonized by the Muslims. You wouldn't recognize the place any longer. CIA and the United States - David Wemhoff If they have developed a relationship now, the PGA and LIV, they have been folded under the corporation of America at this point. Unnatural lust is spiritually deadly and to love such a person is to will him to confess his sins and to get out of that life and to be brought into or restored into sanctifying grace. Sacrilege and Blasphemy - Artist Eric Gill - he kept going to confession but kept going back to his sinful ways. The difference b/w Fr James Martin and Eric Gill is Gill never said this was a good, he called it a sin and evil. He died in union w/ the Catholic faith. The people that organized this lied. Pride Mass - Feast of Corpus Christi (Presider Fr Doug Boud, w/ Deacons Herb Riley & Keith Kondrich One of the symptoms of a male sodomite is vindictiveness, pettiness, and mendacity. What they do is a lie, what they do is essentially a lie and contrary to nature and what God created us for. It is appropriate they are branded as liars. Hatred is a very powerful word, you probably don't hate them you just dislike them. What does hate really mean? You have to give distinctions in order to properly understand. Calling it all hate when you oppose an agenda that wants to mutilate children - Psalm 138 - Have I not hated your enemies Oh Lord. Two things his nature and his guilt. Nature from God has a capacity for happiness. Luke 12:36 - Christian Love and Charity - hating what is evil and loving what is good. Love of concupiscence - I love you b/c you make me feel good but drop you when you stop making me feel good. Fr James Martin sees everything through the LGBTQ lens. The White Fathers - wore white habits and worked in Africa - the king of Buganda had cultivated a taste for a vice that wasn't popular in Africa and he learned it from Europeans. Some of the boys he held court w/ were very young boys. When the young men refused, he killed them in a horrible manner. HEADLINE: Saint Charles Lwanga and Companions (1886-1887) by The Slaves of the Immaculate Heart of Mary These were twenty-two young men and boys, from thirteen to thirty years in age, who were martyred for the Catholic Faith in Uganda in Africa after undergoing cruel torments. Four had not yet received the sacrament of Baptism but these were baptized by Charles Lwanga after they were arrested. They were the first martyrs among the African negroes. They were canonized in 1964. These martyrs were victims of a sodomite pagan king, concerning which readers are invited to consider Father George Rutler's brief piece, “Ours has become a neo-pagan culture, and that can be even worse than a simple pagan culture.” How do we know about Heaven?
The Mission of Apolo Kivebulaya: Religious Encounter and Social Change in the Great Lakes c.1865-1935 (James Currey, 2020) is a vivid portrayal of Kivebulaya's life that interrogates the role of indigenous agents as harbingers of change under colonization, and the influence of emerging polities in the practice of Christian faiths. Apolo Kivebulaya was a practitioner of indigenous religion and a Muslim before he became in 1895 a Christian missionary from Buganda to Toro and Ituri. He is still admired as a churchman and missionary in the Anglican churches of Uganda, Congo, Tanzania and Kenya, and is a significant civic figure in school curricula in Uganda. This book provides insight into religious encounter in the Great Lakes region of Africa, in which individuals like Kivebulaya remade themselves through conversion to Christianity and re-ordered social relations through preaching a transnational religion which brought technological advantage. In re-examining Apolo's life the author reveals the historic social processes and the cultural motivations which provoked religious and socio-political change in colonial east Africa. She explores the processes of his religious adherence, his travels and church planting, his commitment to Bible translation and its role in developing national sensibilities, and his engagement with missionaries, the Ganda political elite, and the peoples of the Ituri forest, as well as British and Belgian colonial polities. Kivebulayautilized Christian repertoires of memory-making - the Bible, hymns, prayers and fellowship - in creating communities of disciples, and was instrumental in creating new forms of Christian identity in the region, fashioned by levelsof acceptance and resistance. By focusing on the role of indigenous agents as harbingers of change, the author offers a new perspective on the history of the northern Great Lakes region of Africa. Byung Ho Choi is a Ph.D. candidate in the History and Ecumenics program at Princeton Theological Seminary, concentrating in World Christianity and history of religions. His research focuses on the indigenous expressions of Christianities found in Southeast Asia, particularly Christianity that is practiced in the Muslim-dominant archipelagic nation of Indonesia. More broadly, he is interested in history and the anthropology of Christianity, complexities of religious conversion and social identity, inter-religious dialogue, ecumenism, and World Christianity. Sun Yong Lee is a Ph.D. candidate in the Department of History and Ecumenics, studying World Christianity and history of religions at Princeton Theological Seminary. Her research interests center on the history of Christianity in East Asia, Korea in particular. She is especially interested in women's experiences in their mission encounters and their participation in the formation of Christianity and social changes. Her research expands to social theory of religion and indigenous religions. Learn more about your ad choices. Visit megaphone.fm/adchoices Support our show by becoming a premium member! https://newbooksnetwork.supportingcast.fm/new-books-network
The Mission of Apolo Kivebulaya: Religious Encounter and Social Change in the Great Lakes c.1865-1935 (James Currey, 2020) is a vivid portrayal of Kivebulaya's life that interrogates the role of indigenous agents as harbingers of change under colonization, and the influence of emerging polities in the practice of Christian faiths. Apolo Kivebulaya was a practitioner of indigenous religion and a Muslim before he became in 1895 a Christian missionary from Buganda to Toro and Ituri. He is still admired as a churchman and missionary in the Anglican churches of Uganda, Congo, Tanzania and Kenya, and is a significant civic figure in school curricula in Uganda. This book provides insight into religious encounter in the Great Lakes region of Africa, in which individuals like Kivebulaya remade themselves through conversion to Christianity and re-ordered social relations through preaching a transnational religion which brought technological advantage. In re-examining Apolo's life the author reveals the historic social processes and the cultural motivations which provoked religious and socio-political change in colonial east Africa. She explores the processes of his religious adherence, his travels and church planting, his commitment to Bible translation and its role in developing national sensibilities, and his engagement with missionaries, the Ganda political elite, and the peoples of the Ituri forest, as well as British and Belgian colonial polities. Kivebulayautilized Christian repertoires of memory-making - the Bible, hymns, prayers and fellowship - in creating communities of disciples, and was instrumental in creating new forms of Christian identity in the region, fashioned by levelsof acceptance and resistance. By focusing on the role of indigenous agents as harbingers of change, the author offers a new perspective on the history of the northern Great Lakes region of Africa. Byung Ho Choi is a Ph.D. candidate in the History and Ecumenics program at Princeton Theological Seminary, concentrating in World Christianity and history of religions. His research focuses on the indigenous expressions of Christianities found in Southeast Asia, particularly Christianity that is practiced in the Muslim-dominant archipelagic nation of Indonesia. More broadly, he is interested in history and the anthropology of Christianity, complexities of religious conversion and social identity, inter-religious dialogue, ecumenism, and World Christianity. Sun Yong Lee is a Ph.D. candidate in the Department of History and Ecumenics, studying World Christianity and history of religions at Princeton Theological Seminary. Her research interests center on the history of Christianity in East Asia, Korea in particular. She is especially interested in women's experiences in their mission encounters and their participation in the formation of Christianity and social changes. Her research expands to social theory of religion and indigenous religions. Learn more about your ad choices. Visit megaphone.fm/adchoices Support our show by becoming a premium member! https://newbooksnetwork.supportingcast.fm/history
The Mission of Apolo Kivebulaya: Religious Encounter and Social Change in the Great Lakes c.1865-1935 (James Currey, 2020) is a vivid portrayal of Kivebulaya's life that interrogates the role of indigenous agents as harbingers of change under colonization, and the influence of emerging polities in the practice of Christian faiths. Apolo Kivebulaya was a practitioner of indigenous religion and a Muslim before he became in 1895 a Christian missionary from Buganda to Toro and Ituri. He is still admired as a churchman and missionary in the Anglican churches of Uganda, Congo, Tanzania and Kenya, and is a significant civic figure in school curricula in Uganda. This book provides insight into religious encounter in the Great Lakes region of Africa, in which individuals like Kivebulaya remade themselves through conversion to Christianity and re-ordered social relations through preaching a transnational religion which brought technological advantage. In re-examining Apolo's life the author reveals the historic social processes and the cultural motivations which provoked religious and socio-political change in colonial east Africa. She explores the processes of his religious adherence, his travels and church planting, his commitment to Bible translation and its role in developing national sensibilities, and his engagement with missionaries, the Ganda political elite, and the peoples of the Ituri forest, as well as British and Belgian colonial polities. Kivebulayautilized Christian repertoires of memory-making - the Bible, hymns, prayers and fellowship - in creating communities of disciples, and was instrumental in creating new forms of Christian identity in the region, fashioned by levelsof acceptance and resistance. By focusing on the role of indigenous agents as harbingers of change, the author offers a new perspective on the history of the northern Great Lakes region of Africa. Byung Ho Choi is a Ph.D. candidate in the History and Ecumenics program at Princeton Theological Seminary, concentrating in World Christianity and history of religions. His research focuses on the indigenous expressions of Christianities found in Southeast Asia, particularly Christianity that is practiced in the Muslim-dominant archipelagic nation of Indonesia. More broadly, he is interested in history and the anthropology of Christianity, complexities of religious conversion and social identity, inter-religious dialogue, ecumenism, and World Christianity. Sun Yong Lee is a Ph.D. candidate in the Department of History and Ecumenics, studying World Christianity and history of religions at Princeton Theological Seminary. Her research interests center on the history of Christianity in East Asia, Korea in particular. She is especially interested in women's experiences in their mission encounters and their participation in the formation of Christianity and social changes. Her research expands to social theory of religion and indigenous religions. Learn more about your ad choices. Visit megaphone.fm/adchoices Support our show by becoming a premium member! https://newbooksnetwork.supportingcast.fm/african-studies
The Mission of Apolo Kivebulaya: Religious Encounter and Social Change in the Great Lakes c.1865-1935 (James Currey, 2020) is a vivid portrayal of Kivebulaya's life that interrogates the role of indigenous agents as harbingers of change under colonization, and the influence of emerging polities in the practice of Christian faiths. Apolo Kivebulaya was a practitioner of indigenous religion and a Muslim before he became in 1895 a Christian missionary from Buganda to Toro and Ituri. He is still admired as a churchman and missionary in the Anglican churches of Uganda, Congo, Tanzania and Kenya, and is a significant civic figure in school curricula in Uganda. This book provides insight into religious encounter in the Great Lakes region of Africa, in which individuals like Kivebulaya remade themselves through conversion to Christianity and re-ordered social relations through preaching a transnational religion which brought technological advantage. In re-examining Apolo's life the author reveals the historic social processes and the cultural motivations which provoked religious and socio-political change in colonial east Africa. She explores the processes of his religious adherence, his travels and church planting, his commitment to Bible translation and its role in developing national sensibilities, and his engagement with missionaries, the Ganda political elite, and the peoples of the Ituri forest, as well as British and Belgian colonial polities. Kivebulayautilized Christian repertoires of memory-making - the Bible, hymns, prayers and fellowship - in creating communities of disciples, and was instrumental in creating new forms of Christian identity in the region, fashioned by levelsof acceptance and resistance. By focusing on the role of indigenous agents as harbingers of change, the author offers a new perspective on the history of the northern Great Lakes region of Africa. Byung Ho Choi is a Ph.D. candidate in the History and Ecumenics program at Princeton Theological Seminary, concentrating in World Christianity and history of religions. His research focuses on the indigenous expressions of Christianities found in Southeast Asia, particularly Christianity that is practiced in the Muslim-dominant archipelagic nation of Indonesia. More broadly, he is interested in history and the anthropology of Christianity, complexities of religious conversion and social identity, inter-religious dialogue, ecumenism, and World Christianity. Sun Yong Lee is a Ph.D. candidate in the Department of History and Ecumenics, studying World Christianity and history of religions at Princeton Theological Seminary. Her research interests center on the history of Christianity in East Asia, Korea in particular. She is especially interested in women's experiences in their mission encounters and their participation in the formation of Christianity and social changes. Her research expands to social theory of religion and indigenous religions. Learn more about your ad choices. Visit megaphone.fm/adchoices Support our show by becoming a premium member! https://newbooksnetwork.supportingcast.fm/biography
The Mission of Apolo Kivebulaya: Religious Encounter and Social Change in the Great Lakes c.1865-1935 (James Currey, 2020) is a vivid portrayal of Kivebulaya's life that interrogates the role of indigenous agents as harbingers of change under colonization, and the influence of emerging polities in the practice of Christian faiths. Apolo Kivebulaya was a practitioner of indigenous religion and a Muslim before he became in 1895 a Christian missionary from Buganda to Toro and Ituri. He is still admired as a churchman and missionary in the Anglican churches of Uganda, Congo, Tanzania and Kenya, and is a significant civic figure in school curricula in Uganda. This book provides insight into religious encounter in the Great Lakes region of Africa, in which individuals like Kivebulaya remade themselves through conversion to Christianity and re-ordered social relations through preaching a transnational religion which brought technological advantage. In re-examining Apolo's life the author reveals the historic social processes and the cultural motivations which provoked religious and socio-political change in colonial east Africa. She explores the processes of his religious adherence, his travels and church planting, his commitment to Bible translation and its role in developing national sensibilities, and his engagement with missionaries, the Ganda political elite, and the peoples of the Ituri forest, as well as British and Belgian colonial polities. Kivebulayautilized Christian repertoires of memory-making - the Bible, hymns, prayers and fellowship - in creating communities of disciples, and was instrumental in creating new forms of Christian identity in the region, fashioned by levelsof acceptance and resistance. By focusing on the role of indigenous agents as harbingers of change, the author offers a new perspective on the history of the northern Great Lakes region of Africa. Byung Ho Choi is a Ph.D. candidate in the History and Ecumenics program at Princeton Theological Seminary, concentrating in World Christianity and history of religions. His research focuses on the indigenous expressions of Christianities found in Southeast Asia, particularly Christianity that is practiced in the Muslim-dominant archipelagic nation of Indonesia. More broadly, he is interested in history and the anthropology of Christianity, complexities of religious conversion and social identity, inter-religious dialogue, ecumenism, and World Christianity. Sun Yong Lee is a Ph.D. candidate in the Department of History and Ecumenics, studying World Christianity and history of religions at Princeton Theological Seminary. Her research interests center on the history of Christianity in East Asia, Korea in particular. She is especially interested in women's experiences in their mission encounters and their participation in the formation of Christianity and social changes. Her research expands to social theory of religion and indigenous religions. Learn more about your ad choices. Visit megaphone.fm/adchoices
The Mission of Apolo Kivebulaya: Religious Encounter and Social Change in the Great Lakes c.1865-1935 (James Currey, 2020) is a vivid portrayal of Kivebulaya's life that interrogates the role of indigenous agents as harbingers of change under colonization, and the influence of emerging polities in the practice of Christian faiths. Apolo Kivebulaya was a practitioner of indigenous religion and a Muslim before he became in 1895 a Christian missionary from Buganda to Toro and Ituri. He is still admired as a churchman and missionary in the Anglican churches of Uganda, Congo, Tanzania and Kenya, and is a significant civic figure in school curricula in Uganda. This book provides insight into religious encounter in the Great Lakes region of Africa, in which individuals like Kivebulaya remade themselves through conversion to Christianity and re-ordered social relations through preaching a transnational religion which brought technological advantage. In re-examining Apolo's life the author reveals the historic social processes and the cultural motivations which provoked religious and socio-political change in colonial east Africa. She explores the processes of his religious adherence, his travels and church planting, his commitment to Bible translation and its role in developing national sensibilities, and his engagement with missionaries, the Ganda political elite, and the peoples of the Ituri forest, as well as British and Belgian colonial polities. Kivebulayautilized Christian repertoires of memory-making - the Bible, hymns, prayers and fellowship - in creating communities of disciples, and was instrumental in creating new forms of Christian identity in the region, fashioned by levelsof acceptance and resistance. By focusing on the role of indigenous agents as harbingers of change, the author offers a new perspective on the history of the northern Great Lakes region of Africa. Byung Ho Choi is a Ph.D. candidate in the History and Ecumenics program at Princeton Theological Seminary, concentrating in World Christianity and history of religions. His research focuses on the indigenous expressions of Christianities found in Southeast Asia, particularly Christianity that is practiced in the Muslim-dominant archipelagic nation of Indonesia. More broadly, he is interested in history and the anthropology of Christianity, complexities of religious conversion and social identity, inter-religious dialogue, ecumenism, and World Christianity. Sun Yong Lee is a Ph.D. candidate in the Department of History and Ecumenics, studying World Christianity and history of religions at Princeton Theological Seminary. Her research interests center on the history of Christianity in East Asia, Korea in particular. She is especially interested in women's experiences in their mission encounters and their participation in the formation of Christianity and social changes. Her research expands to social theory of religion and indigenous religions. Learn more about your ad choices. Visit megaphone.fm/adchoices Support our show by becoming a premium member! https://newbooksnetwork.supportingcast.fm/christian-studies
Charles Peter Mayiga is a Ugandan lawyer, cultural leader and author. He is the current katikkiro in the government of Buganda, a constitutional monarchy in present-day Uganda. He speaks to Flavia Tumusiime about his life story. --- Support this podcast: https://anchor.fm/capitalfmuganda/support
Charles Peter Mayiga is a Ugandan lawyer, cultural leader and author. He is the current katikkiro in the government of Buganda, a constitutional monarchy in present-day Uganda. He speaks to Flavia Tumusiime about his life story. --- Support this podcast: https://anchor.fm/capitalfmuganda/support
Marquis leads the gurls in this week's show highlighting the death of Queen Elizabeth, exploring Uganda's Gay King Mwanga II of Buganda. Make sure to follow QSOM on Instagram and visit our website to get info on events, promotions, special episodes and more! QSOM is produced by QueerMinded and broadcast by Radio Free Brooklyn.
In May of 2022, Professor David Pigott embarked on a journey from Rexburg, Idaho to Uganda to find holy sites and shrines of the religion of Buganda. A pair of students from BYU-Idaho joined him as did researchers from Muteesa 1 Royal University. They hoped to find 30-40 shrines and ended up finding many more. This podcast tells the story of searching for the shrines. Photo: Burial place of King Ssuna 1. Picture taken by David Pigott
Creepy Uganda So Logan and I saw that we were rising through the ranks of Uganda's listeners for the show and thought: “Hey! We should show our love and support to these wonderful people”. So, in order to do it right, we are going on a trip! To Creepy Uganda. Aside from rituals, ancient vengeful deities, and some rather haunted locations found throughout the wonderful country, there's actually quite a few beautiful areas that, as a tourist, would be something to see! Beautiful Lakes, Mountains and rich cultures are just some of the many things that are strewn about Uganda. So without further adieu, Let's Get Creepy. The East African nation of Uganda, formally the Republic of Uganda, is a landlocked nation. Kenya borders the nation on the east, South Sudan on the north, the Democratic Republic of the Congo on the west, Rwanda on the south-west, and Tanzania on the south. A sizable piece of Lake Victoria, which Tanzania, Kenya, and the rest of the country share, is located in the southern region of the nation. The African Great Lakes area includes Uganda. The climate in Uganda, which is also part of the Nile basin, is variable but usually modified equatorial(Characteristics of Modified Equatorial Climate have a range of 4 to 27 degrees celsius). There are about 42 million people living there, 8.5 million of them reside in Kampala, the country's capital and largest metropolis. Uganda was given its name after the kingdom of Buganda, which ruled over a sizable area of the country's southern region, including the capital city of Kampala, and whose language, Luganda, is extensively spoken today. The United Kingdom began to govern the region as a protectorate in 1894, establishing administrative law throughout the realm. (A Protectorate is state that is governed and guarded by another independent state is known as a protectorate. It is a dependent region with local autonomy over the majority of internal matters that yet recognizes the authority (much like our relationship between the US and Puerto Rico) of a more powerful sovereign state without being that state's actual possession.) On October 9, 1962, Uganda declared its independence from the UK. Since then, there have been other bloody wars, including an eight-year military dictatorship under Idi Amin. Their Constitution stipulates that "any other language may be used as a medium of instruction in schools or other educational institutions or for legislative, administrative, or judicial functions as may be authorized by law," despite the fact that English and Swahili are the official languages. Many more languages, including Ateso, Lango, Acholi, Runyoro, Runyankole, Rukiga, Luo, Rutooro, Samia, Jopadhola, and Lusoga, are also spoken in the Central and South Eastern portions of the nation. Yoweri Kaguta Museveni, the president of Uganda at the moment, came to power in January 1986 following a lengthy six-year guerrilla conflict. He was able to run and win the presidency of Uganda in the general elections of 2011, 2016, and 2021 as a result of constitutional revisions that eliminated the president's term restrictions. Uganda's varied terrain includes volcanic hills, mountains, and lakes. The average elevation of the nation is 900 meters above sea level. Mountains line Uganda's eastern and western borders. The Ruwenzori mountain range is home to Alexandra, the highest peak in Uganda, which rises to a height of 5,094 meters. One of the largest lakes in the world, Lake Victoria, which has several islands, has a significant effect on most of the country's southern region. The most significant cities, including Kampala, the capital, and Entebbe, a neighboring city, are found in the south, close to this lake. The country's largest lake, Lake Kyoga, located in the middle of a vast marshy landscape. Uganda is a landlocked country, although it has a lot of big lakes. Lake Albert, Lake Edward, and the smaller Lake George are additional lakes to Lakes Victoria and Kyoga. The Nile basin encompasses practically the whole country of Uganda. On the border with Congo, the Victoria Nile flows from Lake Victoria via Lake Kyoga and into Lake Albert. South Sudan is reached by continuing northward. The Suam River, which is a component of Lake Turkana's internal drainage basin, drains a region in eastern Uganda. The Lotikipi Basin, which is mostly in Kenya, receives water from the far north-eastern region of Uganda. There are 60 protected areas in Uganda, including ten national parks. Bwindi Impenetrable National Park and Rwenzori Mountains National Park are both UNESCO World Heritage Sites. What in the hell is UNESCO? It stands for Unidentified Neural Electron Sexual Conspiracy Organization and of course that's incorrect and stupid. It ACTUALLY stands for The United Nations Educational, Scientific and Cultural Organization. A specialised agency of the United Nations aimed at promoting world peace and security through international cooperation in education, arts, sciences and culture.The Bwindi Impenetrable National Park is home to a group of mountain gorillas, the Mgahinga Gorilla National Park is home to gorillas and golden monkeys, and the Murchison Falls National Park is home to those evil fucking hippos. The military in Uganda is known as the Uganda People's Defense Force. There are about 45,000 soldiers on active service in Uganda's military. Only the United States Armed Forces are deployed to more nations, according to analysts, than the Ugandan army, which is actively engaged in a number of combat and peacekeeping missions in the area. Uganda has troops stationed in the Central African Republic, Somalia, South Sudan, and the northern and eastern regions of the Democratic Republic of the Congo. The landscape and wildlife of Uganda are the main attractions for tourists. In 2012–13, it contributed 4.9 trillion Ugandan shillings (US$1.88 billion or €1.4 billion as of August 2013) to Uganda's GDP, making it a significant source of employment, investment, and foreign money. Photo safaris across the National parks and wildlife reserves are the primary draws. Other highlights are the mountain gorillas, which may be found in Uganda's aforementioned Bwindi Impenetrable National Park (BINP) and Mgahinga Gorilla National Park (MGNP), which are two of the continent of Africa's oldest cultural kingdoms. With more than 1073 species of birds reported, Uganda is an ornithologist's paradise, ranking fourth among bird species in Africa and sixteenth worldwide. The Great Rift Valley and the white-capped Rwenzori mountains are only two of Uganda's many landscapes. Unfortunately like everywhere else, Uganda has a plethora of things that have happened there that aren't exactly what some may consider “pleasant”. For lack of a better term and because we're adults, let's just say some Pretty fucked up shit had happened, actually. Genocide being a fairly big thing. But we want to dive into the lesser known side of Uganda. Like maybe some cryptozoology? Hmmmmmm? A large cryptid bird named Bagge's Black Bird was once sighted in Uganda's Lake Bujuku, which is located south of Mount Speke in the Ruwenozori Mountains. They were purportedly observed in large numbers in 1898 at a height of 9,000 feet, according to Stephen Salisbury Bagge, a guide for the government. Bagge described them as black birds the size of sheep with an alarm call resembling that of a bull. Not much else to go on here since this was the only sighting allegedly of the creature. But who knows! Maybe it was a pterodactyl, or better yet, a rather large black bird that was living rather well and just so happened to be bigger than the rest. Denman's bird was another cryptid bird that Canadian mountaineer Earl Denman purportedly claimed to have seen diving "swiftly and nearly vertically in the high mountain air" in Uganda's Ruwenzori Mountains. Ben S. Roesch speculated that they could have been Verreaux's eagles, which are common in the region and frequently observed diving to grab hyraces (rock rabbits) and hares (the thing that doesn't grow on my head) when hunting in pairs. The irizima, also known as "the thing that may not be spoken of," was a cryptid that was seen in Uganda and the Democratic Republic of the Congo near Lake Edward. One of the least well-supported of the African neodinosaurs, it has been compared to both the mokele-mbembe and the emela-ntouka. Neodinosaurian cryptids like the mokele-mbembe or li'kela-bembe have been seen mostly in the Republic of the Congo and Cameroon, where it is thought to live in marshy or swampy wetlands, lakes, and rivers. Several other bodies of water have also reported seeing it, but the Likouala region and Lake Tele are particularly linked to it. Many cryptozoologists have long assumed that the mokele-mbembe is a big amphibious animal with a bulky body, a long neck and tail, and a small head. However, a wide range of different reptilian and mammalian identities have also been proposed. A neodinosaurian cryptid known from the rainforest swamps and rivers of the Republic of the Congo and the southwest Central African Republic, the emela-ntouka (Bomitaba or Lingala: "killer of elephants" or "eater of the tops of trees") is described as a horned animal and has been likened to rhinoceroses and ceratopsian dinosaurs. It is often used as a synonym for the older but now less well-known chipekwe water rhinoceros from Zambia, as well as the ngoubous from Cameroon, the ntambue ya mai from the southern Democratic Republic of the Congo, and certain accounts of forest rhinoceroses. The morphology of the emela-ntouka has been described as well-defined but puzzling. It is described as an amphibian with an elephantine, rhinoceros-like appearance, a big horn on its nose, and a bulky tail resembling a crocodile. The emela-identity ntouka's has historically been the subject of two extremely divergent conflicting theories: either it was a big semi-aquatic rhinoceros or, primarily due to its bulky tail, a living ceratopsian dinosaur. Many cryptozoologists no longer subscribe to the latter notion, as the emela-ntouka is now thought of as a mammal. One ethnic group, the Aka, refers to the emela-ntouka as mokele-mbembe, a practice that has generated considerable misunderstanding. Now that we understand those two similar cryptids we go back to the irizima. It was initially brought up by Captain William Hichens, who said that there were two conflicting accounts of the creature, including a "gigantic hippopotamus with the horns of a rhinoceros" and an animal with hippo-like legs, an elephant-like trunk, a lizard's head, and an aardvark's tail. Hichens said that such a creature had been spotted by an unknown big game hunter, who then told Herbert Francis Fenn about it, inspiring him to look for neodinosaurs in the Congo. A Brontosaurus, described by Hichens as "a massive marsh animal, ten times as big as the biggest elephant," was discovered in a Congo swamp by a "madcap man" who had been searching for the monster, according to Hichens. Hichens, according to Bernard Heuvelmans, mistook information about the Great Brontosaurus Hoax and Captain Leicester Stevens' excursion for information about Lake Edward. Also, it sounds like they found the funny mushrooms. The brontosaurus hoax was pretty interesting as well. Allegedly, the news paper in the area of the Democratic Republic of the Congo wanted Captain Stevens to find this cryptid found in the marshes of Lake Edward. The twist is that the original reports were of a ceratopsian dinosaur not a brontosaurus that was written in the news. Hunter Roger Courtney later made reference to the Lake Edward monster, describing it as a huge, black beast that spews tremendous waves and spouts. When the hunter persuaded his companions to aid him onto the water, the monster had already dove, according to Courtney, who claimed that a Dutch hunter had spotted the animal from the shore of Lake Edward. In addition, Courtney had heard rumors about "dinosaurs" from the adjacent Ituri Forest, which he took to be true. According to E. A. Temple-Perkins, who studied the irizima in Lake Edward, the monster—especially as it was described by Courtney—may have originated as a local legend intended to explain why waterspouts naturally occur. Given the lack of reliable material from Lake Edward, Bernard Heuvelmans believed that Captain Hichens had accidentally introduced the Lepage-Gapelle fake monster there, leaving Roger Courtney's brief report as the only description of the Lake Edward monster. Karl Shuker, however, asserts that these two contradictory descriptions demonstrate that the term "irizima" is likely used to describe both of the two primary African neodinosaur types found in Lake Edward, the long-necked mokele-mbembe type and the horned emela-ntouka type. Shuker hypothesizes that the irizima, which Hichens described as having numerous horns, may be the same animal as the emela-ntouka and the ngoubou, which resemble Arsinoitherium (a large two horned mammal that went extinct and resemble rhino but the horns being on its brow instead of its snout). A group of semiaquatic cryptids known as water lions, water leopards, or jungle walruses have been found in rivers and occasionally wetlands throughout tropical Africa, particularly in the Central African Republic. The majority of the time referred to as huge cats , they can be identified by their protruding fangs or tusks and their penchant for hippopotamus slaughter, so they're not all bad. A number of competing theories exist, and some water lions have also been identified or confused with neodinosaurs, water rhinoceroses, and pseudodeinotheria. Ingo Krumbiegel and Bernard Heuvelmans theorized that water lions represent a surviving species of sabre-toothed cat adapted to an amphibious lifestyle and that sounds terrifying. The majority of water lion sighting reports were gathered in the 20th century, however reports of the n'gooli or “water panther”, continue to come from Cameroon. The Nandi bear, also known as the chemosit (Kalenjin: "devil"), is a cryptid that has been seen in western Kenyan highlands as well as Uganda. It is described as a deadly creature with a matted mane that resembles a bear. Cryptozoologists have determined that the Nandi bear is a fusion of several different cryptids, including maybe two real unknown animals: a huge hyena and a giant baboon, however identities of a living chalicothere (the weird horse/gorilla looking thing) and an unknown bear have also been proposed. Since the 20th century, there have been few or no sightings, and it has been hypothesized that the Nandi bear, if it ever existed, is now extinct. Maybe another version of the sasquatch? Hope the Cryptids were a little more easy going because now we dive into some… shit. Sir Edward Frederick William David Walugembe Mutebi Luwangula Mutesa, often known as Kabaka Mutesa II, led a fascinating life. He ruled as Buganda's 36th kabaka (king) from 1939 until his passing on November 21, 1969. In addition, he served as Uganda's first president from 1963 until 1966, when he was ousted and taken into exile by Prime Minister Milton Obote. Following the passing of his father, King Daudi Cwa II, he succeeded to the throne of Buganda in 1939. He was overthrown twice: once by the colonial governor-general Sir Andrew Cohen in 1953 so that he could be replaced by his half-brother, whom Cohen believed he could better control; and once more in 1966 when Prime Minister Obote forced him to leave for Britain, where he died in exile. Following his first exile of two years, Mutesa II was permitted to reclaim the throne as part of a negotiated agreement that established him as a constitutional monarch and granted the Baganda the opportunity to choose delegates for the kingdom's parliament, the Lukiiko. He had thirteen wives and eleven children by marriage and six through other means. Initially joining forces to demand self-rule, Sir Edward Mutesa II, KBE and Prime Minister Milton Obote went on to win the 1962 election. Mutesa II was named non-executive president, primarily serving in a ceremonial capacity, but after independence, their relationship started to sour. Obote allegedly instructed Idi Amin-led soldiers to raid his stronghold in 1966. Mutesa II had to escape to the UK once more. Obote declared himself president and assumed total control while he was overseas. The largest of Uganda's several ethnic groups, the Baganda, were led by Mutesa II as monarch. Despite taking advantage of it, Obote used his position of power to get rid of both the traditional kingships and the independence of the province administrations because Buganda had only agreed to join the state if it had a high degree of autonomy. In 1993, Mutesa's son was elected as the 37th kabaka under a revised constitution. Within Uganda, Buganda is currently a constitutional monarchy. In Uganda, Mutesa II attended King's College, Budo. As a student at Magdalene College in Cambridge, England, he enlisted in an officer training corps and received a captain's commission in the Grenadier Guards. Buganda was then a part of Uganda's British rule. Many of the traditional leaders or kings served as the British's representatives in Uganda. The late fourteenth century is when the Buganda kingly line began. Oddly enough, Obote was deposed in a coup in 1971 by none other than Amin, the head of his own army and closest supporter. At the age of 45, Mutesa II passed away from alcohol poisoning at his London apartment in 1969. The British authorities determined that he committed suicide, despite his followers' claims that Obote regime assassins were responsible. In 2009, four decades after Mutesa II's passing, a family friend and fellow Ugandan exile living in London told the BBC, "We got warning, people used to write and say somebody has been sent, be aware, take care." According to JM Kavuma-Kaggwa, an elder from Kyaggwe, Mukono District: “There were rumours that Obote was spending Shs 250,000 per week (a lot of money then) to track down the Kabaka. Their mission had completely failed until luck struck when the late Oscar Kambona of Tanzania who fell out with President Nyerere and fled into exile in London, organised a birthday party in November 1969 in Sir Edward Mutesa's honour.” “Also in attendance was a beautiful Muganda girl who had reportedly been recruited by the GSU to go to London, befriend Sir Edward, be close to him and poison him. She came close to the Kabaka during the party. It was reported that the Kabaka invited the girl to this birthday party and that was the time she managed to poison him because she was the one in charge of the Kabaka's drinks that evening.” After Obote was overthrown in 1971, Mutesa II's remains were brought back to Uganda and given a formal funeral by the new president, Idi Amin, who had led the attack on Mutesa's palace in 1966 as the army commander. Definitely an interesting story to say the least. This next event is a little more… unsettling. On the last night of her life, Rose Nakimuli shut down her little hair salon in rural Uganda at around nine o'clock. The 27-year-old made her way back down to the neighborhood bar for a late-night beverage after walking home to change and turning on her porch light for the evening. Later, while she was strolling along a country road next to a two-lane highway on her way home, a friend leaned out of his small bar to greet her. The following morning, a neighbor discovered her dead; slouched behind banana trees in front of her house. Nakimuli was stripped and forced to kneel on her knees. Her vagina had been penetrated with a cassava stick. Her spouse recognized her by the maroon sweater that was hanging from a tree close by. Considering the porch light was still on suggests that she never actually made it home. Nakimuli is one of 23 women who have died mysteriously and horribly on the outskirts of Kampala, the expanding metropolis of quickly urbanizing Uganda, from May to November of 2017. The murders have caused fear in the neighborhood, sparked doubts about the nation's dedication to protecting women, and increased scrutiny of the police force, a potent institution criticized for acting with impunity and serving as an extension of the government's ruling political party, the National Resistance Movement. All of the victims were female, ranging in age from 19 to 38. Four of the individuals have been recognized as sex workers, along with a number of traders and a high school student. Many of the victims had no nearby family and lived alone. Three of the women, at least, are yet unidentified. Many of the murders, according to the police, were committed by witchcraft practitioners who sought financial gain through human sacrifice. Others, according to them, are the result of spousal abuse, drug use among unemployed youth, land disputes, and lone women who fail to take the necessary safeguards. Twelve or more suspects have been taken into custody. Some have apparently been tortured into confessing. However, not much evidence connecting the suspects to the crimes has been made public. Locals and activist organizations charge the police with being overburdened and conflicted over the murders of over twenty women. “What makes me to feel that there is an element of injustice is that it took Rose to die in order for somebody to move,” said Nakimuli's husband, Anatoli Ndyabagyera. Community watch groups have been established, a curfew has been implemented to prevent women from travelling alone at night, and the local informal economy has collapsed in the interim. Some of the safety measures have not been applied since Idi Amin's regime and the civil conflict that ensued after his overthrow in 1979. Interior Minister Jeje Odongo blamed a couple of businesspeople at the head of a vast criminal network connected to "the Illuminati" in September 2017 for most of the killings. According to Odongo, the guys, Ivan Katongole and Phillip Tumuhimbise, performed rituals using the victims' blood and body parts in order to increase their wealth. In Uganda, magic and mysticism still have great power. The rituals that these beliefs usually take the form of can occasionally become more evil. In the past, killings for ceremonial purposes have often involved children in particular. Jordan Anderson, a researcher who has studied magic in East and Central Africa, claims that the latest killings of women, however, have little in common with conventional ritual homicides. One reason is that it's unusual to preserve a sacrificial body. “You are killing the person because, in the first sense, you want to use that body part in the ‘medicine' or the potion that you are going to put together,” he said. “It's the particular part of the person you want, not the death per se." Black magic can also be useful cover for a murderer trying to hide their tracks or an easy scapegoat for incompetent security forces. “If you have this motif in the media, people can pick it up and copycat it,” Anderson said. “If there's insecurity in this area, if there are murders taking place, this is a great excuse for the politicians, the police and, above all, the people doing the murders.” In an interview at one of the clubs where she was last seen alive, her husband noted that Nakimuli was regarded as being "extremely sweet." She was unable to stand by as a child sobbed. He couldn't bring himself to clean up her house for two months following her passing. In small communities like the one where Nakimuli passed away, rumors are easily disseminated, and Ndyabagyera is still dubious of the police's version of what happened to his wife. He thinks Nakimuli's cousin may have set her up as part of a long-standing vendetta. The small village of Katabi, where Nakimuli and 11 other women were murdered, is located along the main road from Kampala to Entebbe, which is home to the president of Uganda's palace and the country's primary airport on Lake Victoria. Museveni frequently travels this route on his way from his residence to the capital. He didn't go to the town, however, to pay his respects to the deceased until late September. Museveni interviewed the victims' friends and neighbors during the unexpected visit while keeping a clipboard in his hand and taking careful notes. The majority of the twelve slain women in the Katabi area were brutalized in ways akin to Nakimuli. Many had been assaulted with cassava sticks, stripped naked, and strangled. On the opposite side of Kampala, 20 miles north, the bodies of an additional 11 women were found during the same time frame. There, victims were allegedly sexually assaulted and strangled, yet there were no sticks in their genitalia. An individual named Ibrahim Kaweesa, a chicken dealer who had previously served ten years in prison for robbery, has been connected to those killings. Which seems like a huge escalation. The interior minister claimed that Tumuhimbise, a teenage shopkeeper, employed Kaweesa to murder a dozen women "for ritual performance to protect or improve his wealth." As part of a loose network supporting law enforcement, 40-year-old Charles Waswa assisted in the arrest of Kaweesa and claimed, "They removed the blood." Kaweesa resided two-thirds of the way down a short row of apartments, surrounded by women cooking outside and shrieking children. He was labeled by his neighbors as an arrogant and dangerous womanizer. Kaweesa's neighbor Annette Namkose, 29, stepped in to prevent them from dating. She alleged through a translator that in response, he threatened to kill her, saying, "I'll kill you like I did the ones in Entebbe." She declared, "He's not a neighbor you want to be with. Police said that after being detained, Kaweesa swiftly confessed to the crimes. He allegedly led detectives around a number of the crime scenes without being asked. “I don't believe we have arrested each and every person who knew about this matter,” said Kasingye, the police spokesman. “I cannot say 100% there isn't going to be any (more) crime because it has never happened anywhere in the world. But at least it (the arrests) shows us we can stop criminals. We can arrest them, we can prosecute them and we can do this throughout the whole country.” Unfortunately cases like these happen too much in many places around the world. Uganda seems to be trying to get ahead of the curve with the installment of the Anti-Human Sacrifice and Trafficking Task Force following the Anti-Trafficking Act in 2009. Although reports have shown that the task force has been severely underfunded for a while, we do hope that things start to turn around. Speaking of human sacrifices, this is a report from only a few weeks ago: Human sacrifices continue unabated in the remote and rural areas of the landlocked East African country of Uganda despite authorities enacting tough laws and threatening death sentences. According to officials, 132 incidents of human sacrifices have been recorded in the last three years. The numbers have spiked from 22 sacrifices in 2019, 45 in 2020 and 65 in 2021. Most victims of such “ritual sacrifices” are children, apparently because they are easier to abduct and seen as “pure” and so of "higher ritual value". Anadolu Agency quoted authorities as saying on Sunday that the sacrifices are being carried out by witch doctors or local traditional healers, dotting rural areas. Admitting that human sacrifice is a big problem, Lucas Oweyesigire, the police spokesman for the Kampala region, said most such practices take place in rural areas. The so-called leader of traditional healing and witch doctors, Mama Fina, has also condemned human sacrifice and described those recommending the sacrifice of human beings as “fake”. Taking advice from witch doctors Police spokesman Fred Enanga said only last month they "arrested a man identified as Musilimu Mbwire on suspicion of killing his two sons in human sacrifice.” According to preliminary investigations, a rich man had paid Mbwire money and convinced him to sacrifice his two sons at the instructions of a witch doctor. Superstitions lead people in rural areas to seek help from witch doctors, who in turn offer weird prescriptions, including human sacrifices to turn around their luck. A more worrisome part of the superstition is to undertake human sacrifice to put the body at the foundation of a building to bring good luck. Timothy Mukasa, a local leader in Kampala's suburb of Kireka, said many multi-storey buildings in the town have been built on a human body. “The witch doctors tell owners to put a human body at the foundation of the construction of the buildings,” he said. In 2014, authorities apprehended and later sentenced a tycoon Kato Kajubi for sacrificing a child and then putting his body in the foundation of a building that he was about to construct. David Musenze, a journalist who studied psychology, said there are not many qualified counsellors to attend to psychological and mental issues of people, which makes them take advice from witch doctors. "People go to witch doctors to help them get jobs, be promoted at jobs, or kill their enemies, along with many other problems," he said. So, what about hauntings, you might be thinking to yourself. Well, we found a story from someone living in Uganda from the “your ghost stories” website. I had always thought this sort of nightmare was happening to me alone until I have come across this site. I always took my suffering silently especially the unexplained sickness which always followed devil attacks. It all started on 28th November 2004 one hour to midnight. Whilst walking home after branching off from the main road. I heard footsteps of someone walking behind me and whoever it was seemed to have been in a hurry, I glanced back and stepped aside to see who it was and let him/her pass as I was in a narrow path. I saw a hazy form I can't clearly explain here, my hair stood on my head like when you encounter something fearful. A cold shiver enveloped me and a gust of chilly wind wrapped my entire body, like I was putting on a cloak. I let out a silent incoherent scream and ran towards home which was just nearby. That occurrence signalled the beginning of my suffering to date. Since then, whenever I sleep I am woken up by something touching my foot or a feeling of a being lying beside me, in the morning I find scratches on my body and at first I thought it was me scratching myself during asleep so I used to trim my nails, but the scratches continued. During the attacks, I fall in a sort of hypotonizing stance. I neither can move nor make any sound except my feet which I use to struggle and try to shrug of the being. In the past two years the demon has turned sexual, it would turn in a woman form, hugging me in bed trying to initiate sexual intimacy, when I wake up my reproductive organ feels so cold and shrunk. There's pain also in the pelvic area for most of the day. I have tried all sorts of remedies e.g. Blessed water, salt, prayers etc. But none seems to work, Any suggestions on how to get rid of this demon is welcome. And lastly, the Haunted Palace of Kabaka Kabak's Palace, also known as Idi Amin's Torture Chambers or Haunted Mansion or Lubiri Palace is located in Lubiri area of Kampala on Mengo Hill Road. It was the home of the Bugandan kings but these days it largely remains unoccupied due to the horrific events that took place under the rule of Idi Amin and President Milton Obote. President Idi Amin built his torture chamber here where hundreds of people were reportedly tortured to death. Their spirits are believed to have haunted the palace which is closed to the public these days for repair and clearing it from the so-called spirits. MOVIES-Top movies set in africa 30 Must Watch Movies Set in Africa - IMDb
This week: Star Feminine Band; Awa Maïga; Tomas Fujiwara's Triple Double;' Général Defao; Jana Linhares; Susana Baca; Novos Baianosl Danyèl Waro; Ataulfo Alves; Jorge Ben; Lou Donaldson; Ernest Dawkins & New Horizons Ensemble; Buganda music from Uganda; Teso music from Uganda; Billy Harper; Michael White; much more... Always FREE of charge to listen to the radio program on WRFI, or stream, download, and subscribe to the podcast: via PODBEAN: https://conferenceofthebirds.podbean.com/ via iTUNES: https://podcasts.apple.com/us/podcast/conference-of-the-birds-podcast/id478688580 Also available at podomatic, Internet Archive, podtail, iheart Radio, and elsewhere. PLAYLISTS at SPINITRON: https://spinitron.com/WRFI/pl/15600267/Conference-of-the-Birds and via the Conference of the Birds page at WRFI.ORG https://www.wrfi.org/wrfiprograms/conferenceofthebirds/ We will continue to update playlists at confbirds.blogspot.com 24-48 hours of the program's posting online. Join us on Facebook: https://www.facebook.com/groups/conferenceofthebirds/?ref=bookmarks FIND WRFI on Radio Garden: http://radio.garden/visit/ithaca-ny/aqh8OGBR Contact: confbirds@gmail.com
In this second part, special guest Enid Nansubuga continues to share with us her favorite food including fruits and banana varieties. She also shares common traditions and practices surrounding serving and eating food in Buganda. Let us know which part of this story you enjoyed the most by leaving a review, a comment, or connect with us on the socials using #ourfoodstoriesUg If you would like to contribute or know someone interested in contributing to this podcast, Kindly email akitcheninuganda@gmail.com or send us a DM on Instagram @akitcheninuganda. Music: Ketsa - Bless-Ups, Ketsa - Spinny-Wheel --- Send in a voice message: https://anchor.fm/our-food-stories/message
In this episode, special guest Enid Nansubuga takes us through a crash course of some of the foods enjoyed in the central region of Buganda. This episode is part 1 of 2 so watch out for part 2 in the follow-up episode. Note: In Uganda, soup, sauce, and stew are interchangeable and they mostly mean a rich hearty stew. Some names of the foods Enid mentions are in Luganda and if you know the English equivalent, let us know by reaching out to us on the socials using #ourfoodstoriesUg If you would like to contribute or know someone interested in contributing to this podcast, Kindly email akitcheninuganda@gmail.com or send us a DM on Instagram @akitcheninuganda. Music: Ketsa - Bless-Ups, Ketsa - Spinny-Wheel --- Send in a voice message: https://anchor.fm/our-food-stories/message
This week we meet a misunderstood king who resisted colonial rule. History is full of kings and queens with bad reputations. And yet, on closer inspection, we often find these reputations weren't always entirely justified. That's the argument that my guest today, Lulu Jemimah, makes for King Mwanga II – the last pre-colonial king of Buganda before British colonial rule. King Mwanga is known mostly for his part in killing 45 young pages who were Christian converts between 1885 and 1887, later known as the Uganda martyrs. Some scholars have argued that Mwanga was bisexual and that he had the pages killed after they refused his sexual advances in court. But what if Mwanga's reign and reputation were more complicated than the picture this story paints? Mwanga came to the throne aged sixteen and inherited a kingdom which was under threat from European powers engaged in a “Scramble for Africa”. Our guest is the writer, producer, and media consultant Lulu Jemimah. With over ten years' experience she has worked across different platforms from print to radio, stage, and screen. She has also been involved in communicating research to broader audiences across topics like health, economics, history and politics. Show Notes Scene One: September, 1855. A meeting is held between Mwanga and his chiefs to discuss European influence on the continent. Scene Two: October, 1885. The execution of Bishop Hannington Scene Three: 15th November 1885. The execution of king's close friend and confidante Joseph Mukasa Balikudembe by the Prime minister. Momento: The snake that tried to kill King Mutesa. People/Social Presenter: Artemis Irvine Guest: Lulu Jemimah Production: Maria Nolan Podcast partner: Unseen Histories Follow us on Twitter: @tttpodcast_ Or on Facebook See where 1885 fits on our Timeline
We are joined by the State Minister for ICT, who also doubles as Buganda royalty; Owek. Hon. Joyce Juliet Nabbosa Ssebugwawo. In this episode, we talk about ICT for the girl child, peaceful knowledge sharing, effective collaborations, and Honorable's journey so far since her appointment. PS: This episode is in the Luganda language from Central Uganda; for the celebration, love & passion of our diverse cultures May you enjoy, learn & be inspired. The Ugandan podcast is an audio-visual production on informing, understanding and sharing on government programs so as to enhance citizen engagement in achieving the National Development Goals. We share facts, ideas and progress through dialogue and poetry so as to create positive impact. This podcast looks enhance a productive knowledgeable society and initiate conversation leading to mindset change and digital transformation. Connect with Ministry of ICT & National Guidance TW: www.twitter.com/MoICT_Ug FB: www.facebook.com/mictuganda IG: www.instagram.com/moict_ug YT: www.youtube.com/channel/UCnp5ryL6CT5QvB_IvItE8SA Website: https://ict.go.ug/
From the Imperial British East Africa Company to the British East Africa Protectorate, we trace the missionary mischief that led to the British taking Uganda and the many wars (called “expeditions”) that led to the British taking Kenya. In the process you'll meet Mwanga of Buganda, Kabarega of Bunyoro, and the treacherously assassinated Arap Samoei … Continue reading "Scramble for Africa 10: Saving souls and stealing cattle – the British take Uganda and Kenya"
Aaaaaaand we're back! It is so great to record again y'all, and this is a great episode for us to get back in the swing of things. For our 50th episode Kat and Kaleigh picked topics in their favorite parts of history. Kat tells us the very upsetting story of Mwanga of Buganda and Kaleigh gives us an overview of sex work in Victorian societies. We really want to hear from y'all!Twitter: @TINAHLpodcastEmail: thisisnotahistorylecture@gmail.comPlease rate us on Apple Podcasts!Love y'all
Long live the King!. If you know someone who would enjoy this episode, share it with them! Email me at AUgandanBabe@gmail.com and follow me on Twitter at @essKentaro to continue the conversation. Thanks for listening, give us a like, rate us on apple podcasts and follow the channel if you enjoyed this episode. I hope you will be back for the next one. Tags: A Ugandan Babe, Kentaro, Uganda, Buganda, Bunyoro-Kitara, Bachwezi, Chwezi, Cwezi, Babiito, Kintu, Nambi, Kabaka, Nnabageraka. Sources: - https://www.buganda.or.ug/nnabagereka - https://www.cambridge.org/core/journals/history-in-africa/article/abs/traditions-of-the-early-kings-of-buganda-myth-history-and-structural-analysis/448947600571FCA7B72C2F4C67EEF947 - The Orisha podcast: How Kintu and Nambi brought death to earth - Stories Mother Told podcast: The Nakku of Buganda Kingdom - https://en.wikipedia.org/wiki/Kintu --- Send in a voice message: https://anchor.fm/skentaro/message
Amin wages war on Buganda's king, as the Obote administration firms up its grip on power. But all is not well. After Obote survives an assassination attempt by mere inches, rumours swirl as to the identity of the perpetrator. Brigadier Amin goes on an army recruitment drive, enlisting fellow men of the north. Sooner or later, Obote must leave Uganda to do business abroad. And when he does, who knows what might happen in his absence. A Noiser production, written & produced by Jeff Dawson. Learn more about your ad choices. Visit megaphone.fm/adchoices
Katika Makala haya, Hillary Ingati anakuletea Historia ya mfalme wa Buganda nchini Uganda
If you don't feel like kneeling for the Kabaka, don't! Social media users are causing an uproar after a picture of a man kneeling for the Kabaka went viral.
David F.K. Mpanga is the Deputy Chairman at Bowmans, a top tier Africa-wide law firm, and co-founder of top tier law firm, A.F. Mpanga Advocates (now Bowmans Uganda). He is a barrister of the Honourable Society of the Middle Temple and an advocate of the courts of Uganda with almost three decades of experience. David is also the Minister for Special Duties in the Buganda Government, an institution headed by the Kabaka of the Kingdom of Buganda. David is also the author of The Politics of Common Sense.In this episode, David speaks about his book The Politics of Common Sense, including how he decided on the title, beliefs and perspectives which he had that were challenged as he wrote his book, the origins of negative tribalism on the continent, the importance of strong institutions in governance and why young Africans cannot afford to be apathetic when it comes to politics.David also speaks about his love for music, how he started deejaying as a hobby and his Mixcloud channel. The Politics of Common Sense is available at Aristoc and Bookpoint (in Kampala, Uganda), and is available for purchase online at Apple and Barnes & Noble.
Kintu is a mythological figure who appears in a creation myth of the Baganda people of Buganda, Uganda. According to this legend, Kintu was the first person on earth and the first man to wander the plains of Uganda alone. He is also known as God or the father of all people who created the first kingdoms.African folktales are passed down from generation to generation and the stories are very important to the traditions and customs of all African people.As the second-largest continent in the world, Africa is home to a wealth of stories capable of moulding character and emphasising values like honesty, integrity, courage and solidarity.
La musica di Hell Raton, il suo rapporto con l'Africa, il suo sogno di beneficienza.
Today's episode is is from Central Uganda. This story introduces us to the Nakku, powerful women who were the right hand advisors of the King. The themes of bravery and loyalty as well as its rewards are explored in this story.I hope you enjoy this piece of our history. Sit back and Relax, let me take you back to Africa.Some places to read this story:The Mighty Angwech and More: Female Legends from Ugandan folklore: BOOK 1https://amzn.to/3b7styk (affiliate code)Kindle Unimited Free Trial (affiliate link): https://amzn.to/3vbcokmInstagram: @storiesmothertoldIf there are any stories you would like to hear, please send an email to storiesmothertold@gmail.com
African Myths of Origin, The Kingdom of Buganda. --- This episode is sponsored by · Anchor: The easiest way to make a podcast. https://anchor.fm/app Support this podcast: https://anchor.fm/phines-jackson-jr7/support
Episode Notes Hi its Ada. I hope you are taking good care of yourself and doing well. In this episode, I will be reviewing Kintu by Jennifer Nansubuga Makumbi. Ok, guys 2 quick things you have brought to my attention which I'll address real quick. First I know I usually say the author’s full name throughout all the episodes but it’s intentional to you know put respeck on their name as is spelled out on the book cover. My thinking is that that’s how the author wants to be addressed. And that’s that. I”m not gonna call them Jennifer or Angie or Abubakar or Zinzi. We’re not bffs. It’s really that simple. Something else that I don’t know if you’ve noticed or not is I usually avoid mentioning if the book is award winning or whatever. And it’s not to diminish the award or a failure to acknowledge. After all that information is publicly available anyway. The reason I try to avoid mentioning awards or literary prizes where possible is to refrain from making any false distinctions between award winning books and otherwise. Because while awards are incredible especially for minority writers. Awards bring more publicity to the book. Just like you know an oscar winning movie, gets more attention and viewership. Or in the case of books, more readership. People make buying decisions around prizes and awards and all that great stuff. So awards are extremely helpful for writers, especially less visible, minority writers. They can use all the visibility they can get. Also the awards come with considerable monetary compensation which is phenomenal for writers because writing is not like your typical 9-5 guaranteed income stream. Umm look at me. I’m podcasting. So, overall back to my point is that while awards are extremely useful and in many cases, actually necessary, and trust me, I’d love to win a couple of them, but honestly to me, awards are not the final or comprehensive determiner of what makes good literature. Literature like all other forms of art is subjective. There are so many magnificent books out there that could go toe to toe and even surpass award winning books by a clear mile. So that’s the reason I don’t bring awards up. Unless of course it’s mine. To me, great literature is great literature, whether or not it’s award winning. So, let’s start as we typically do with a teaser of what Kintu by Jennifer Nansubuga Makumbi is about. Kintu is an intergenerational epic saga set in Uganda. So guys yeah, we off to Uganda in this episode. East Africa, baby! Quick sidebar. My claim to fame with Uganda is I was on a flight once that stopped in Entebbe airport to refuel and pick up passengers. So I’ve been on Ugandan soil or maybe more accurately, a Ugandan tarmac. Anyway this book kicks off in 1750 in the kingdom of Buganda (so the pre-colonial Uganda) Here we meet Kintu, after whom this book is obviously named. Kintu is a powerful and wealthy man, He is the Ppookino or governor of the Buddu province within the Buganda kingdom and is married to identical twins. Kintu has a lot of children, many of whom are twins. And he also adopts a boy, Kalema, who is the child of a Tutsi immigrant, Ntwire, who lives in their community. Kintu loves Kalema just like he does his biological children but something happens between Kintu and Kalema. And in response Ntwire, the Tutsi immigrant aka Kalema’s biological father, I hope you’re following this?, lays a curse on Kintu and his future generations. And so the book follows the manifestation of the curse on Kintu’s descendants. As I was reading this novel, very early on I saw the obvious influence of Chinua Achebe's seminal Things Fall Apart. And not because of the pre-colonialism aspects of Kintu but also because of that pivotal relationship between Okonkwo and Ihemefule in Things Fall Apart echoed in the relationship between Kintu and Kalema. Are you guys still following me? My suspicions were confirmed on page 312 where the author references Things Fall Apart as a work that is being explored as a sociological study by one of the characters. So it felt good to be right haha So let’s talk about what I loved about Kintu. The scale of this novel is grand. If this novel were a building it would be a stately manor. This book runs over 400 pages with about 20something major characters. I’m not gonna lie, when I bought the book and saw it ran 400 pages in small print, I was nervous because I didnt wanna spend that much time reading a book I wouldn’t enjoy. I’ll post a picture of my copy on social media so you’ll see what I mean. At over 400 pages it felt daunting to even start but I’m glad I did. It was compulsively readable, a page turner. Like I mentioned, this novel is intergenerational, spans several descendants of Kintu, the breadth of the novel is formidable. But in the hands of this writer, it was never an unwieldy beast. From Pages 1 to 410, Jennifer Nansubuga Makumbi was always in charge. She never lost control of her story or characters. It was terrific. This is the type of novel of such an impressive scale that challenges me in my own writing to squeeze myself for more juice, for more story to be told. This is the book that I wish that Homegoing by Yaa Gyasi was. Have you guys read Homegoing? Homegoing by Yaa Gyasi was also intergenerational but to me the descendant stories didn't feel connected. And I get that you could totally argue that Homegoing was about the disconnect, to say the least, that happened because of the transatlantic slave trade. However, the biggest frustration that I had with Homegoing was that it felt to me like a book of short stories, like a collection of vignettes, and not a cohesive novel. Homegoing got a lot of really great accolades and it did have its shining moments and I loved a few of the stories, it had a great theme, but overall I personally found it to be underwhelming.I think it got a lot of buzz because it was an issue book. Listen to Episode 1 for my fuller take on issue books. But although Kintu is not about the transatlantic passage, I just think Jennifer Nansubuga Makumbi’s ability to tell that really good story of generations of Africans interrupted by European influence (in Kintu’s case, colonialism) is just so masterfully done here. This novel is divided into 6 books. Also, I loved, loved, loved, did I say loved, Book I. Book I covers the first 15 chapters. These chapters are where we meet Kintu, his complicated family, and also watch him execute his duties as governor of Buddu province in service to the kabaka, that is the king of Buganda. These 15 chapters of Book I were chef’s kiss, superb. I rarely reread books but I’ll reread these chapters again at some point. And I think what was particularly impressive is that the author balances the plottings of Kintu’s household on one hand, and the political machinations that happen at the kabaka’s palace with such jaw-dropping finesse. For me these were the best parts of Kintu by far. Beautiful, beautiful work. Thirdly, all of the different descendants of Kintu that appear in this novel are all very well done, fleshed out, very solidly three-dimensional, they arrive on the page with a history, you get to pay witness to their current lives and peek into where they're headed. It is so very well done, it’s an outstanding achievement of a novel that Jennifer Nansubuga Makumbi has written. So, lemme talk about the writing for a moment. Jennifer Nansubuga Makumbi writes with such exhilaration and pride. In Kintu, she tells the story of a country through its people. The writing doesn't try hard, it’s not self conscious. It is both masterful and unpretentious at the same time. I’ll read you a few examples of her sentences to illustrate why I mean by masterful yet unpretentious. On page 123, “when there is no one to remind you of who you are, then you belong” you see how profound that sentence is but also like humble at the same time? Here’s another example from the next page 124 “who strangled the toothpaste?” one word, strangle, that successfully captures what the ordinary person would describe as squeezing from the middle of the tube. And one more example from page 228, “From then on the disease accelerated - night sweats, fevers, fatigue, a funny rash on the left arm, sometimes her mind went and her feet hurt. She suffered from this, that, and everything. Then her weight dropped. Before we knew it she had lost her hair. Then her feet hurt so much, I put her in a wheelchair. From the wheelchair, Nnayiga hopped into the coffin.” So I thought this was so well done because it was about the tragedy of a prolonged illness. But there is an effortless humorous affect to the passage. Also, I hope you didn’t miss the irony of someone who lost their ability to walk but still hopping into death. The author has a wry sense of humor which I appreciate. Jennifer Nansubuga Makumbi’s insights on colonialism are so incredibly keen. On page 314, she writes. But before I read it, just for context the passage I’m gonna read is about a character named Miisi. Miisi is an intellectual who was raised by colonial-era missionaries, Irish priests who raise Miisi in such a manner that degrades and dehumanizes everything that’s African.The Irish missionaries imbue themselves with a pseudo Messianic nature. You know we’re here to save the savages and bring Christ to the heathens. So Miisi comes to associate whiteness with goodness, godliness,intelligence and he imagines that Europe must be heaven. And so that's the kind of effective brainwashing that the white, European missionaries did on Miisi who ingests these messages and even grows up being grateful to the colonialists for saving him from his savagery and heathenism. At some point later on in his life Miisi goes to Britain to study for a PhD and in the process of studying and living in Britain he finds that British people do not exactly fit the illusion the colonialists brainwashed into him. And in response to the dismantling of this false reality he’s carried all of his life, Miisi builds for himself instead an idealized Wakandaesque narrative of Africa. So with this background and context, I’ll read you the quote on page 314."The image Miisi had constructed in Britain of the noble African rooted in his cultural values and shunning Westernization was a myth. What he returned to were people struggling to survive, who in the process had lost the ability to discern vivid colors of right and wrong. Anything that gave them a chance to survive was moral. To make matters worse people around him including his family called him muzungu. Miisi had become European among his people.” Moving along, so Jennifer Nansubuga Makumbi also writes against the backdrop of key historical events in Uganda’s post colonial life. One of them being the rise and fall of Idi Amin. While Idi Amin has never featured too much in my political consciousness, the author resurrects him and makes the reader rethink what they think they know of Idi Amin. He has been widely painted as a wild cannibalistic tyrannical despot. And I’ve never before questioned this caricature of him. But Jennifer Nansubuga Makumbi for the first time made me step back and reconsider who has been responsible for painting Idi Amin in such colors? Western media. It’s sad how I never questioned the caricature of Idi Amin. I’m sure he was tyrannical and perhaps unhinged as most depots tend to be. But who created the conditions for an Idi Amin to rise? Who revels in the narrative of the savage cannibalistic African? Those are the questions we should be asking. And we know the answers. Overall, this book is a mic drop, a feat, an achievement. It's the kinda book if a random stranger by way of conversation as Americans tend to do, were to ask Jennifer Nansubuga Makumbi, what she does, you know like hey girl hey Jennifer nice to meet you what do you do and then Jennifer can be like THAT while pointing to Kintu. She can die happy knowing she wrote this novel and accomplished something astounding. And I don't use astounding flippantly. So there it is, you guys. That is what I loved about Kintu by Jennifer Nansubuga Makumbi. But before I launch into what I didn’t like quite as much, here is a message from my sponsor. Stay with me. Welcome back to the Misty Bloom Book Club. Thank you for hanging with me. So let’s jump into what I didn’t care for about Kintu. I hated the prologue. I felt like the novel should have started with Chapter 1, Kintu’s story. So the prologue was a narrative of the grisly, violent murder of one of Kintu’s descendants. It was impactful in the sense that for the novel’s opening it grabbed your attention but it left me with a very bad taste in my mouth that took me a good while to shake off. For me, there was no literary merit to the outright violence. It was disconcerting and felt like it was done for shock value and I always find shock value to a cheap ploy. Also the prologue had your classic,almost paint by numbers style MFA writing. I even googled to see if Jennifer Nansubuga Makumbi had an MFA and she does. While MFA writing is good writing don’t get me wrong, but it feels the same to me, I can spot it anywhere, churned out from the same creative writing workshops and factories and for that reason it feels soulless to me. So I was immediately disappointed starting this novel. But I was so glad I stuck with it and I didn’t have to wait long at all because the tides quickly turned on Chapter 1. But basically I didn’t care for the prologue. Okay so moving along, So let’s talk about the character, Miisi. On one hand Miisi is vehemently intellectual, you know an atheistic, cerebral and rational person who is out of place and sticks out like a sore thumb in the village because of his you know intellectualism. But Miisi also has visions and has some metaphysical experiences. And while I do think people can be both, I don’t think the author did a great job of reconciling the two aspects of Miisi. Miisi himself, the staunch atheist rationalist does not interrogate these opposites within himself. It was not believable at all. Also, Miisi arrived late in the book and we spend the final 16, yes you hear that right, 16 chapters on this guy. I was sick of him. He was cool for like 2 or 3 chapters tops but I did not find him to be particularly interesting or fascinating for 16 chapters so I got tired pretty quickly reading about the character, Miisi. And here’s a tip for new or aspiring writers. Please do not introduce important characters late in your novel. Bring them on board early on or in the middle somewhere. Otherwise the reader, like me in this case is constantly questioning the character’s significance instead of focusing on the story. It’s very distracting. Also when you delay introducing us to a character who has a very important role to play in your story, they end up not feeling like real people but like plot devices. It’s very deus ex machina. Imagine meeting Jon Snow for the first time ever in Season 6. I found two typos in this book. I think finding a rare typo is super cute. I forgot to log what the first typo I found was. But I smiled when I encountered the second one. The second one I found was on page 335 and it reads "Miisi changed subject.” Did you catch that? Miisi changed subject not Missi changed the subject I find typos like that to be cute in the sense of someone forgetting to fix their collar or a strand of hair is out of place. Of course like everyone else I don't want to see typos galore, typos everywhere. It’s horrible, that’s not cute, it’s poor quality control but seeing the odd, rare one or two throughout the book is super cute. I don't know it. It just makes me smile. Those imperfections are sweet and it feels relatable you what I mean. I don’t know. Maybe I’m just weird. Ok, finally the ending was a jumbled mess of a resolution. It was similar to how I felt reading the ending of The Hate U Give. The writing itself, in terms of artistry was still fantastic. But it was the cramming of too much into the final chapters, the author’s manic dedication to giving all of the characters a resolve. It was an exhausting note to end on. Another tip for writers, watch your pacing, please. It’s like being a conductor of an orchestra. All of the musicians and instruments can’t all be playing at the same tempo during the crescendo. So that’s what I didn’t care for about Kintu. Let’s turn now to guessing who Jennifer Nansubuga Makumbi is like. But before I do that, here is a super quick message from my sponsor. Stay with me. Welcome back to the Misty Bloom Book Club. Thank you for hanging out with me. So, what do I think Jennifer Nansubuga Makumbi is like? I think she is a person of integrity, the kind of person whose word you can rely on. But also expects the same in return and will hold people accountable to what they’ve said they’re gonna do. I also think she is a hardworking, grounded, sensible type individual. So that’s my guess of who Jennifer Nansubuga Makumbi is. If you know her, let me know if I pegged her correctly or got it wrong. Final thought, I profusely, enormously loved Kintu. It’s freaking epic in the truest, most authentic sense of the word, epic. If you’re in the mood for a novel that straddles the traditional and the modern in the vein of Things Fall Apart by Chinua Achebe, definitely check out Kintu. Support Misty Bloom Book Club by donating to their Tip Jar: https://tips.pinecast.com/jar/mistybloombookclub Find out more at https://mistybloombookclub.pinecast.co
Hash Time with Nabuguzi Kiwanuka is a forum where we unravel and talk about societal constructs, discuss self development (mentally, emotionally, et al) and so much more. On here, we explore thought triggering conversations, society is silent about. In this episode, Kezia and I delved into what independence really means to her; highlighting Buganda's independence, Uganda's, Personal Independence and everything in between. --- Send in a voice message: https://anchor.fm/nabuguzi-kiwanuka/message
Hash Time with Nabuguzi Kiwanuka is a forum where we unravel and talk about societal constructs, discuss self development (mentally, emotionally, et al) and so much more. On here, we explore thought triggering conversations, society is silent about. In this episode, Kezia and I delved into what independence really means to her; highlighting Buganda's independence, Uganda's, Personal Independence and everything in between. --- Send in a voice message: https://anchor.fm/nabuguzi-kiwanuka/message
Tanzanians have been voting in the country’s sixth general election to choose their president, members of parliament and local councillors for the next five years. We hear from a Kenyan doctor working on the frontline in the fight against Covid-19. And the Buganda royal family get their Rolls Royce back, some fifty years after it was taken.
The year is 1884. The Kingdom of Buganda has a new King, Kabaka Mwanga II. He is a teenager and everybody’s talking about him, his sexuality, and the young men in his court. Religions are being introduced to the Kingdom, and the British are keeping a watchful eye. This is a story of murder, colonialism and Christianity, and the last pre-colonial King of Buganda. AfroQueer Podcast is produced by None on Record at AQ Studios and Edited on Hindenburg Systems. AfroQueer is produced by Selly Thiam, Aida Holly-Nambi and Maeve Frances. Amelie Bertholet Yengo is our associate producer. Rachel Wamoto is our social media manager and Tevin Sudi is our audio editor. Engage with us on- Instagram: www.instagram.com/afroqueerpodcast/ Twitter: twitter.com/Afroqueerpod Youtube: www.youtube.com/channel/UCnaXCpXBwxmp44Ch-zqUGFw Website:afroqueerpodcast.com Patreon: www.patreon.com/afroqueerpodcast Listen to AfroQueer Podcast here: Soundcloud:soundcloud.com/afroqueerpodcast/tracks iTunes: podcasts.apple.com/us/podcast/afro…er/id1411257149 Chartable: chartable.com/podcasts/afroqueer Spotify: open.spotify.com/show/6ZHmsTo9TgL…84RQyHZsRM6B4U9Q
After the collapse of the Bachwezi empire, the Babiito took over as Bunyoro’s 3rd dynasty in the 16th Century. The precise year this happened is hard to pin down. However, the Babiito began their kingship differently from their predecessors. While the Bachwezi and Batembuzi were both healers and politicians, the Babiito stayed away from the ritual side of things. Their rule extended into the 19th century when the kingdom was experiencing long term decline due to various circumstances. Bunyoro was no longer the number 1 regional power. That spot went to their neighbour and age old rivals… Buganda. SourcesYolamu Ndoleriire Nsamba, Mystique In Sovereigns’ Headgear (Wandsbeck: Reach Publishers, 2016), p174, 186, 192, 193, David Schoenbrun, A Mask of Calm: Emotion and Founding the Kingdom of Bunyoro in the 16th Century, Comparative Studies in Society and History (Northwestern University, 2013) p 634, G.N. Uzoigwe, Revolution and Revolt in Bunyoro- Kitara (Kampala, Longman Uganda, 1970) p 9Shane Doyle, Crisis & Decline in Bunyoro; Population & Environment in Western Uganda 1860 - 1955, (Kampala: Fountain Publishers, 2006) p14, 43Ruth Fischer, Twilight Tales of the Black Baganda( London: Marshall Brothers, 1938), p120, 159J.W. Nyakatura, Anatomy of an African Kingdom (New York: Nok Publishers, 1973) p 41, 57, 84 -95G.N. Uzoigwe, Succession and Civil War in Bunyoro - Kitara, The International Journal of African Historical Studies ( Boston University African Studies Center, 1973) p66John Beattie, Bunyoro; An African Kingdom (New York: Holt Rinehart and Winston Inc, 1960) p 18-20 Music TransitionEnergizing Kevin MacLeod (incompetech.com)Licensed under Creative Commons: By Attribution 3.0 Licensehttp://creativecommons.org/licenses/by/3.0/
This palace has been home to 4 past Kings of Buganda kingdom a thing that is not common for all Kings used to have there won palaces. Thus she holds massive history
This road has been in the kingdoms for over 150 years and she holds so much cultural history of the Baganda kingdom.
This is my tour of the Bulange Mengo the parliament of Buganda kingdom the oldest parliament in Uganda. Enjoy . . @prilaga #amwayarena #bodyseries #amwaynext #amwaylife #amwaycenter #amwaygrand #amwayturkiye #amwayglobal #nutrilite #cosmetic #vitamin #amwayfamily #amwayindonesia #amwayvenezuela #amwaymalaysia #diamondalliance #amways #amwayteam #amwaythailand #amwayproducts #prilaga #amwayrussia #amwaymy #artistry #amwayus #motivation #amwayqueen #amway #amwayturkey #amwayhome
This episode looks at the beauty of the Buganda parliament, the sitting arrangement of the ministers and history of the last 5 kings we had in Buganda kingdom.
Despotic dictators! So much more colonialism! 10 ways to murder a Christian!The Uganda Martyrs are a group of 45 Christians martyred by the King of Buganda between 1885 - 1887, as well as many as 70 Muslims martyred by his father before him. Their story of continued faith in the face of certain death inspires Christians today and has been called the spark that lit the flame of the faith in modern Africa.
Santo do dia: São Carlos Lwanga e companheiros 03/06 Naquela manhã, em que o rei Mwanga reuniu a corte, pairava no ar uma grande expectativa, enquanto o grupo dos pajens reais, esplêndidos exemplares de beleza negra, se comprimia em volta do trono. A estes Mwanga deu uma ordem esquisita: “Todos aqueles entre vocês que não têm intenção de rezar podem ficar aqui ao lado do trono; aqueles, porém, que querem rezar reúnam-se contra aquele muro”. O chefe dos pajens, Carlos Lwanga, foi o primeiro a se mover do lugar e depois dele outros quinze. “Mas vocês rezam de verdade?” perguntou o rei. “Sim, meu senhor; nós rezamos realmente”, respondeu Carlos, em nome de todos, que com seus companheiros passaram a noite em oração. “E querem continuar rezando?” “Sim, meu senhor, até a morte”. “Então, matem-os”, decidiu bruscamente o rei dirigindo-se aos algozes. Rezar, de fato, tinha-se tornado sinônimo de ser cristão, no reino de Mwanga, rei de Buganda, região que faz parte atualmente da Uganda. No reino de Mwanga rezar, ou seja, ser cristão, era absolutamente proibido. Na verdade os inícios tinham sido bons. O rei Mutesa acolhera bem os padres brancos de Lavigérie, mas tiveram de se retirar por manobras de alguns chefes. Novamente chamados por Mwanga em 1885, aí encontraram cristãos comprometidos que ocupavam cargos de responsabilidade. Mas a aliança do “katikiro” – uma espécie de chanceler, cuja conjuração contra o rei foi revelada pelos cristãos – com os cortesãos e feiticeiros teria sido fatal aos cristãos. José Mukasa Balikuddernbe, conselheiro do rei, foi decapitado a 15 de novembro de 1885; em maio de 1886 foram mortos Dionísio Sbuggwawo, Ponciano Ngondwe, André Kaggwa, Atanásio Bazzukuketta, Gonzaga Gonga, Matias Kalernba, Noé Mwaggali. Depois foi a vez dos pajens de que falávamos, três dos quais foram poupados, segundo o costume, após ter sido feito um sorteio. Ficou fazendo parte dos treze mártires Mbaga Tuzinda, filho do chefe dos carrascos, que tentou em vão repetidamente salvá-lo, mas ele não queria saber de separar-se dos seus amigos, entre os quais estava também um menino de 18 anos, Kizito. Os vinte e dois mártires ugandenses foram beatificados por Bento XV e canonizados por Paulo VI a 18 de outubro de 1964, na presença dos padres do Concílio Vaticano Il, e o próprio Paulo VI consagrou em 1969 o altar do grandioso santuário que surgiu em Namugongo, onde os três pajens guiados por Carlos Lwanga quiseram rezar até a morte. Oração: Deus nosso Pai, que o Vosso reino de amor se espalhe sobre a terra, no meio de todos os povos, no âmago de cada coração. Não permitais que a discriminação de qualquer espécie afaste os povos e as nações. Inspirai-me para que eu possa mudar a fim de também poder mudar o mundo. Fazei-me viver e proclamar a fraternidade. Amém. --- Send in a voice message: https://anchor.fm/cassiordl/message
Mutesa 1. var konungur í Búganda 1856-1884. Hann var furðulegur og grimmur harðstjóri eins og þeir lýstu, sumir evrópsku landkönnuðirnir sem komu að leita að upptökum Nílar á síðari hluta 19. aldar. Þeir voru nú ekki allir merkilegir pappírar en fyrirbrigði eins og Mutesa höfðu þeir aldrei séð. Umsjón: Illugi Jökulsson.
Mutesa 1. var konungur í Búganda 1856-1884. Hann var furðulegur og grimmur harðstjóri eins og þeir lýstu, sumir evrópsku landkönnuðirnir sem komu að leita að upptökum Nílar á síðari hluta 19. aldar. Þeir voru nú ekki allir merkilegir pappírar en fyrirbrigði eins og Mutesa höfðu þeir aldrei séð. Umsjón: Illugi Jökulsson.
Mutesa 1. var konungur í Búganda 1856-1884. Hann var furðulegur og grimmur harðstjóri eins og þeir lýstu, sumir evrópsku landkönnuðirnir sem komu að leita að upptökum Nílar á síðari hluta 19. aldar. Þeir voru nú ekki allir merkilegir pappírar en fyrirbrigði eins og Mutesa höfðu þeir aldrei séð. Umsjón: Illugi Jökulsson.
The story of Kibuka, a war god from the Buganda tribe of East Africa. Kibuka was the younger brother to the great Mukasa, and both always went to wars together and they conquered. But there is this one-time Kibuka goes in alone and his brother knew him very well and warned his brother to avoid contact with the enemy's women. But did he listen ?Enjoy this episode on Jamit.fm and share with your friends
The story of Kibuka, a war god from the Buganda tribe of East Africa. Kibuka was the younger brother to the great Mukasa, and both always went to wars together and they conquered. But there is this one-time Kibuka goes in alone and his brother knew him very well and warned his brother to avoid contact with the enemy's women. But did he listen ?Enjoy this episode on Jamit.fm and share with your friends
The story of Kibuka, a war god from the Buganda tribe of East Africa. Kibuka was the younger brother to the great Mukasa, and both always went to wars together and they conquered. But there is this one-time Kibuka goes in alone and his brother knew him very well and warned his brother to avoid contact with the enemy's women. But did he listen ?Enjoy this episode on Jamit.fm and share with your friends
In this edition of Straight Talk Africa, host Shaka Ssali, explores the influence of colonialism in present day Buganda. He is joined by Apollo Nelson Makubuya is Chief Palace Advisor of the Ugandan Kingdom of Buganda and author of the book “Protection, Patronage or Plunder? British Machinations and Buganda's Struggle for Independence.”
![Straight Talk Africa [simulcast] - Voice of America](https://ivyfm.s3.amazonaws.com/i320/344765.jpg)
In this edition of Straight Talk Africa, host Shaka Ssali, explores the influence of colonialism in present day Buganda. He is joined by Apollo Nelson Makubuya is Chief Palace Advisor of the Ugandan Kingdom of Buganda and author of the book “Protection, Patronage or Plunder? British Machinations and Buganda’s Struggle for Independence.”
In this edition of Straight Talk Africa, host Shaka Ssali, explores the influence of colonialism in present day Buganda. He is joined by Apollo Nelson Makubuya is Chief Palace Advisor of the Ugandan Kingdom of Buganda and author of the book “Protection, Patronage or Plunder? British Machinations and Buganda’s Struggle for Independence.”
The six guys from Nihiloxica deliver a powerful and transcendental show when they perform their music combining abstract synthesizer sounds with ancient Ugandan drum rhythms. Some people call it Bugandan techno because of the mix of modern techno music and traditional music coming from the Buganda region in Uganda, but as they explain, it goes deeper than. On the 30th of October 2019, Nihiloxcica performed at Alice cph in Copenhagen. In this program the two members of the band Jacob Maskell-Key and Aineomugisha Alimansi aka Spider will explain all about Nihiloxica's music, goals and how it's important for them to be an example showing the world that everyone can work together. Guests: Jacob Maskell-Key and Aineomugisha Alimansi aka Spider Produced by: Niels Malte Lundsgaard
Era conosciuto per il suo sgargiante sorriso, ma il dittatore militare Idi Amin Dada governò l'Uganda col pugno di ferro per otto lunghi anni. Coloro i quali celebrarono il suo colpo militare del 1971, non avevano idea di come sarebbe stata violenta la successiva decade: entro la fine del suo governo, Amin avrebbe ordinato l'uccisione di circa 300.000 persone (alcune stime alzano il numero fino a 500.000), su una popolazione di circa 12 milioni di individui.
In this episode of Straight Talk Africa, host Shaka Ssali interviews the Prime Minister of Buganda Charles Peter Mayiga. Buganda is a subnational kingdom with 6 million citizens, in the central region of Uganda, including the capital, Kampala. Since 1993, Buganda is considered a kingdom monarchy with a large degree of autonomy from the Ugandan government. The head of Buganda's government is the Prime Minister or "Katikkiro" who was appointed by the current head of state or king in 2013.
In his book Colonial Buganda and the End of Empire: Political Thought and Historical Imagination in Africa (Cambridge University Press, 2017), Dr. Jonathon Earle illustrates the rich and diverse intellectual history of Buganda, an East African kingdom that came to be incorporated into the modern state of Uganda. Earle constructs the intellectual biographies of four important Ganda activists who articulated and debated ideas about kingship, political pluralism, citizenship, and justice. Their views on state and society were drawn from a diverse range of sources such as religious texts, classical political thinkers and local histories. Earle's book shows that often used distinctions between “sacred” and “secular” or “African” and “European” oversimplify and obscure what was a more pluralistic intellectual milieu. In writing this book, Earle uses a wide range of primary and secondary sources among which are several private archival collections that had not been previously available to historians. The book is currently a finalist for the 2018 Bethwell A. Ogot Prize presented by the African Studies Association to the author of the best book in East African Studies. Esperanza Brizuela-Garcia is Associate Professor of History at Montclair State University. She specializes in modern intellectual history of Africa, historiography, World history and Philosophy of History. She is the co-author of African Histories: New Sources and New Techniques for Studying African Pasts (Pearson, 2011).
In his book Colonial Buganda and the End of Empire: Political Thought and Historical Imagination in Africa (Cambridge University Press, 2017), Dr. Jonathon Earle illustrates the rich and diverse intellectual history of Buganda, an East African kingdom that came to be incorporated into the modern state of Uganda. Earle constructs the intellectual biographies of four important Ganda activists who articulated and debated ideas about kingship, political pluralism, citizenship, and justice. Their views on state and society were drawn from a diverse range of sources such as religious texts, classical political thinkers and local histories. Earle’s book shows that often used distinctions between “sacred” and “secular” or “African” and “European” oversimplify and obscure what was a more pluralistic intellectual milieu. In writing this book, Earle uses a wide range of primary and secondary sources among which are several private archival collections that had not been previously available to historians. The book is currently a finalist for the 2018 Bethwell A. Ogot Prize presented by the African Studies Association to the author of the best book in East African Studies. Esperanza Brizuela-Garcia is Associate Professor of History at Montclair State University. She specializes in modern intellectual history of Africa, historiography, World history and Philosophy of History. She is the co-author of African Histories: New Sources and New Techniques for Studying African Pasts (Pearson, 2011). Learn more about your ad choices. Visit megaphone.fm/adchoices
In his book Colonial Buganda and the End of Empire: Political Thought and Historical Imagination in Africa (Cambridge University Press, 2017), Dr. Jonathon Earle illustrates the rich and diverse intellectual history of Buganda, an East African kingdom that came to be incorporated into the modern state of Uganda. Earle constructs the intellectual biographies of four important Ganda activists who articulated and debated ideas about kingship, political pluralism, citizenship, and justice. Their views on state and society were drawn from a diverse range of sources such as religious texts, classical political thinkers and local histories. Earle’s book shows that often used distinctions between “sacred” and “secular” or “African” and “European” oversimplify and obscure what was a more pluralistic intellectual milieu. In writing this book, Earle uses a wide range of primary and secondary sources among which are several private archival collections that had not been previously available to historians. The book is currently a finalist for the 2018 Bethwell A. Ogot Prize presented by the African Studies Association to the author of the best book in East African Studies. Esperanza Brizuela-Garcia is Associate Professor of History at Montclair State University. She specializes in modern intellectual history of Africa, historiography, World history and Philosophy of History. She is the co-author of African Histories: New Sources and New Techniques for Studying African Pasts (Pearson, 2011). Learn more about your ad choices. Visit megaphone.fm/adchoices
In his book Colonial Buganda and the End of Empire: Political Thought and Historical Imagination in Africa (Cambridge University Press, 2017), Dr. Jonathon Earle illustrates the rich and diverse intellectual history of Buganda, an East African kingdom that came to be incorporated into the modern state of Uganda. Earle constructs the intellectual biographies of four important Ganda activists who articulated and debated ideas about kingship, political pluralism, citizenship, and justice. Their views on state and society were drawn from a diverse range of sources such as religious texts, classical political thinkers and local histories. Earle’s book shows that often used distinctions between “sacred” and “secular” or “African” and “European” oversimplify and obscure what was a more pluralistic intellectual milieu. In writing this book, Earle uses a wide range of primary and secondary sources among which are several private archival collections that had not been previously available to historians. The book is currently a finalist for the 2018 Bethwell A. Ogot Prize presented by the African Studies Association to the author of the best book in East African Studies. Esperanza Brizuela-Garcia is Associate Professor of History at Montclair State University. She specializes in modern intellectual history of Africa, historiography, World history and Philosophy of History. She is the co-author of African Histories: New Sources and New Techniques for Studying African Pasts (Pearson, 2011). Learn more about your ad choices. Visit megaphone.fm/adchoices
In his book Colonial Buganda and the End of Empire: Political Thought and Historical Imagination in Africa (Cambridge University Press, 2017), Dr. Jonathon Earle illustrates the rich and diverse intellectual history of Buganda, an East African kingdom that came to be incorporated into the modern state of Uganda. Earle constructs the intellectual biographies of four important Ganda activists who articulated and debated ideas about kingship, political pluralism, citizenship, and justice. Their views on state and society were drawn from a diverse range of sources such as religious texts, classical political thinkers and local histories. Earle’s book shows that often used distinctions between “sacred” and “secular” or “African” and “European” oversimplify and obscure what was a more pluralistic intellectual milieu. In writing this book, Earle uses a wide range of primary and secondary sources among which are several private archival collections that had not been previously available to historians. The book is currently a finalist for the 2018 Bethwell A. Ogot Prize presented by the African Studies Association to the author of the best book in East African Studies. Esperanza Brizuela-Garcia is Associate Professor of History at Montclair State University. She specializes in modern intellectual history of Africa, historiography, World history and Philosophy of History. She is the co-author of African Histories: New Sources and New Techniques for Studying African Pasts (Pearson, 2011). Learn more about your ad choices. Visit megaphone.fm/adchoices
In his book Colonial Buganda and the End of Empire: Political Thought and Historical Imagination in Africa (Cambridge University Press, 2017), Dr. Jonathon Earle illustrates the rich and diverse intellectual history of Buganda, an East African kingdom that came to be incorporated into the modern state of Uganda. Earle constructs the intellectual biographies of four important Ganda activists who articulated and debated ideas about kingship, political pluralism, citizenship, and justice. Their views on state and society were drawn from a diverse range of sources such as religious texts, classical political thinkers and local histories. Earle’s book shows that often used distinctions between “sacred” and “secular” or “African” and “European” oversimplify and obscure what was a more pluralistic intellectual milieu. In writing this book, Earle uses a wide range of primary and secondary sources among which are several private archival collections that had not been previously available to historians. The book is currently a finalist for the 2018 Bethwell A. Ogot Prize presented by the African Studies Association to the author of the best book in East African Studies. Esperanza Brizuela-Garcia is Associate Professor of History at Montclair State University. She specializes in modern intellectual history of Africa, historiography, World history and Philosophy of History. She is the co-author of African Histories: New Sources and New Techniques for Studying African Pasts (Pearson, 2011). Learn more about your ad choices. Visit megaphone.fm/adchoices
In his book Colonial Buganda and the End of Empire: Political Thought and Historical Imagination in Africa (Cambridge University Press, 2017), Dr. Jonathon Earle illustrates the rich and diverse intellectual history of Buganda, an East African kingdom that came to be incorporated into the modern state of Uganda. Earle constructs the intellectual biographies of four important Ganda activists who articulated and debated ideas about kingship, political pluralism, citizenship, and justice. Their views on state and society were drawn from a diverse range of sources such as religious texts, classical political thinkers and local histories. Earle’s book shows that often used distinctions between “sacred” and “secular” or “African” and “European” oversimplify and obscure what was a more pluralistic intellectual milieu. In writing this book, Earle uses a wide range of primary and secondary sources among which are several private archival collections that had not been previously available to historians. The book is currently a finalist for the 2018 Bethwell A. Ogot Prize presented by the African Studies Association to the author of the best book in East African Studies. Esperanza Brizuela-Garcia is Associate Professor of History at Montclair State University. She specializes in modern intellectual history of Africa, historiography, World history and Philosophy of History. She is the co-author of African Histories: New Sources and New Techniques for Studying African Pasts (Pearson, 2011). Learn more about your ad choices. Visit megaphone.fm/adchoices
In this episode, Jacky Kemigisa hosts Dr Eva Namusoke in studio to talk about "Buganda specialness" and the place and politics of Buganda within Uganda and within the Church (particularly, the Church of Uganda)
Across the source of the Nile at Jinja and eastwards towards the Kenyan border lies the remote and rural Bigwala Village. The last surviving musicians of the Royal courts are the Akadinda players, playing a giant wooden xylophone built across a pit in the ground. This impromptu concert at the village also features a rare opportunity to hear the gourd trumpets of Busoga, who have been named by UNESCO on the list of Important Cultural Heritages in need of urgent safeguarding. Meanwhile and by contrast in the leafy campus of Kyambogo University in Kampala, we meet one of the two Ennanga (Bow harp) players of Buganda.
Rebroadcast of the long running radio program, "The Ave Maria Hour", a presentation of the Franciscan Friars of the Atonement. www.AtonementFriars.org The Martyrs of Uganda - The story of the Uganda Martyrs, Christian converts who in the late 1800s were murdered for their faith in the historical kingdom of Buganda, now part of Uganda.
In November 1969 the first President of Uganda, Edward Mutesa, died in exile in London. He had been forced to flee his homeland by Milton Obote. He died in a small flat in Bermondsey - and his friends still dispute the reasons for his death. Photo: The Kabaka Edward Mutesa II with Pope Pius XII in 1951. AFP/GettyImages
Summary of today's show: Earlier in June, Msgr. Robert Deeley and Msgr. William Fay traveled from Boston to Ugandan in Africa for the feast of St. Charles Lwanga and Companions, martyrs for the faith who are highly revered in that country. Scot Landry and Fr. Mark O'Connell talk with Msgr. Deeley about the trip, how it came about, the story of the martyrs, and the remarkable faith of the Ugandans today, where one parish has 100,000 people and a Mass will typically last three hours. Listen to the show: Today's host(s): Scot Landry and Fr. Mark O'Connell Today's guest(s): Msgr. Robert Deeley, Vicar General of the Archdiocese of Boston Links from today's show: Today's topics: The Ugandan Martyrs and Catholicism in Uganda Today 1st segment: Scot welcomed Fr. Mark to the show and noted that the end of June marks the end of the fiscal year for the Archdiocese, which means goodbyes to people leaving and hellos to new people. Fr. Mark said they said goodbye to Sr. Peggy who was working as a judge in the Metropolitan Tribunal. Also, Mary Ryan, who worked in the finance department, is retiring after 20 years in service. Scot recalls that Mary was at the 8:15am Mass at the Pastoral Center every day. He said she worked in the Revolving Loan Fund, which functions like the Archdiocesan bank for parishes. Fr. Tom Foley's farewell Mass was yesterday. He leaves the post of Secretary for Parish Life and Leadership and is going to become an Air Force chaplain. Also, Bishop Arthur Kennedy is leaving as rector of St. John Seminary to take up a new office as vicar for the New Evangelization. Also today, Scot asked listeners to pray for Cardinal Seán on his 68th birthday. He celebrated the noon Mass at the Pastoral Center and was joined representatives of the Orthodox Church to celebrate the feast of Saints Peter and Paul. Today, Msgr. Robert Deeley is joining us to talk about a recent trip he took to Uganda to talk about the Ugandan martyrs. 2nd segment: Scot and Fr. Mark welcomed Msgr. Deeley to the show. Scot said June 29 makes him think of the feast of Sts. Peter and Paul and how it's a big holiday in Rome. Msgr. Deeley spent many years in Rome and said it marks the two great apostles upon whom the Church was founded. It's also traditional for the Pope to give the pallium, the symbol of the metropolitan archbishop's office, to new archbishops from around the world. It reminds us of the unity of the Church and its expanse around the world. There were four Americans this year, three from the Roman rite: Archbishop Charles Chaput of Piladelphia; Archbishop Samuel Aquila of Denver; and Archbishop William Lori of Baltimore. They note that the Archbishop wears it only in his own diocese and the diocese's of his province. Moving to another topic, Msgr. Robert Deeley recently traveled to Uganda along with Msgr. William Fay at the beginning of June for the feast of the Ugandan martyrs. Msgr. Deeley went to Uganda because so many priests from Uganda come to Boston, especially to study at Boston College and other local colleges. While here, they live in our rectories and help out in our parishes. One Ugandan priest lived with Msgr. Fay for two years before returning to Uganda. Fr. Paul is rector of the cathedral in Lugazi, Uganda, and he invited Msgr. Fay and Msgr. Deeley to come and be there for the great feast of the Ugandan martyrs. Msgr. Deeley said they didn't go on safari so they saw no animals. It's a beautiful country. They visited Lake Victoria and saw the source of the Nile, which travels 4,000 miles through Africa. Scot said he was surprised that as little as 200 years ago there were practically no Christians in Uganda, but it was the martyrdom of St. Charles Lwanga and his companions in the 1880s led to the great growth of Catholicism. Msgr. Deeley said he wanted to go back a few steps. The king around 1850 wrote and asked Queen Victoria to send missionaries to impart values and morals they had. The first were Anglican and then Catholics followed. The king who succeeded the first about 6 or 7 years after the Catholic missionaries arrived was a selfish and immoral man. He murdered a group of young men who wouldn't acquiesce to his immoral demands. The youngest of them was 13 or 14 years of age. Charles Lwanga was their leader. They were burned to death. There 13 Catholics and 11 Anglicans and shrines maintained by both Catholics and Anglicans are maintained at the site of the martyrdom. The missionaries were expelled from Uganda, but the Catholic laity continue to teach and preach and catechize one another. Scot said the king gave all the martyrs the chance to renounce their Christian faith, including a few who were only baptized at the last minute, but all chose to keep their faith even though they knew they would die in a horrible way. At the time of the martyrdom, there were only about 200 Christians in the country and now there are millions, which shows how the blood of the martyrs become the seed and fertilizer for faith. Msgr. Deeley said one of the eyewitnesses recalled how the martyrs pointed to the sky as they went to their death to signal that they were going to Paradise for their faith. The celebration of this feast is a spectacular representation of the culture and faith and music and more. He said there were 1 million people at the celebration. Meanwhile, one of the bishops was here in Waltham to celebrate with a Ugandan community here as well as another in Germany doing likewise. Otherwise, every bishop in the country was there at the celebration. The Mass is celebrated on an artificial island in the middle of the lake and the people surround. People were singing in Swahili, Buganda, and Gregorian chant. The full representation of the whole Church, all ages, all vocations, was a spectacular view. Fr. Mark asked for Msgr. Deeley's experience. Msgr. Deeley said the Mass was five hours long, three hours for the Mass itself and two hours for the speeches at the end. This is the longest Mass he'd ever attended, including Easter vigil at St. Peter's. The next day he went to the funeral of a local priest and that was three hours. People love to celebrate their faith and they do it with great joy and solemnity. He said they were blessed because Maureen Heil of the Propagation of the Faith in Boston had contacted the head of the episcopal conference in Uganda who got excellent seats at the Mass on the island and they were announced as honored guests. Msgr. Deeley said the country is very poor and it's still very young at only 50 years of independence. But their hospitality is tremendous. Scot asked about the Church's role in society in Uganda. Msgr. Deeley said in the cathedral parish they have 26 outstations or parishes in villages. They visited one parish where they met the pastor and his two associates. They had a parish school and a high school, built by people from Canada and the United States. He also had 30 more outstations with 12 schools and 100,000 people all in one parish. They had tea with Bishop Matthias Ssekamaanya of Lugazi one night, and he told him that they believe that every parish needs a school and that as the outstations grow they will also become parishes with schools. The government funds some of the education. He said the vicar general of the diocese is also in charge of schools. The government's funds are limited, and they also control what you can do. The government doesn't allow the Church to take any fees whatsoever, including having children pay for lunches during the day in order to make it appear the education is completely free. There are also private schools, which aren't run by the government or the Church. Scot asked what Msgr. Deeley's sense is of the freedom of the people to live their faith as Catholics, in light of the Fortnight for Freedom. He said the Church plays an important role as the voice of the poor, the needy and families. The country is 87% Christian, 13% Muslim; 40% Catholic, 30% Anglican. The Church is a very important force for the betterment of people and building of systems that are just and honest. Fr. Mark asked how modern the area is. Msgr. Deeley said many buildings are indeed modern. They are building a new center for the episcopal conference, which the Archdiocese of Boston contributed to. He noted that they don't use metal frameworks, but wood, and then add concrete and brick and the like. He said it's a tropical climate so most places don't have windows. He said bananas are an important part of their diet, several different varieties they eat in many different ways. Back to schools, he noted the dedication of teachers in the schools. They visited a school where one classroom had 75 students. They are trying their hardest to make education and opportunity available to the children of their communities. Many of the teachers are catechists. In each of the outstations, there is a catechist who is often a teacher or other professional. When they can't have Mass with a priest, they gather for prayer and study. They try to get a priest to the outstations at least once per month. Scot said there are several thousand Ugandans living just in Waltham. He asked how his experience helps Msgr. Deeley appreciate and welcome Catholics who come to our Archdiocese from all over the world. He said he saw how the faith is central to their lives. It's not just something they do on Sunday, but their whole lives. Scot said most people living in this area wouldn't be able to say they personally someone who died for their faith, except perhaps people who've come here from other places around the world. He said he's been moved by the stories from Vietnamese priests who tell of how the martyrdom of someone they knew inspired them. Msgr. Deeley said he met a priest from Kenya who'd only been ordained a few days who was walking with his parish and they'd been walking 21 days to go to the shrine of the Martyrs. He told a story of being beaten and left by the side of a road because he'd been preaching about morality and faith. He only survived because another priest found him in time. The pilgrimage to the shrine was his way to thank God a year later. He was filled with joy and faith and was excited to go on this pilgrimage with the people of his parish. Now as we do every week at this time, we will consider the Mass readings for this Sunday, specifically the Gospel reading. God did not make death, nor does he rejoice in the destruction of the living. For he fashioned all things that they might have being; and the creatures of the world are wholesome, and there is not a destructive drug among them nor any domain of the netherworld on earth, for justice is undying. For God formed man to be imperishable; the image of his own nature he made him. But by the envy of the devil, death entered the world, and they who belong to his company experience it. Gospel for the 13th Sunday in Ordinary Time, July 1, 2012 (Mark 5:21–43) When Jesus had crossed again in the boat to the other side, a large crowd gathered around him, and he stayed close to the sea. One of the synagogue officials, named Jairus, came forward. Seeing him he fell at his feet and pleaded earnestly with him, saying, “My daughter is at the point of death. Please, come lay your hands on her that she may get well and live.” He went off with him, and a large crowd followed him and pressed upon him. There was a woman afflicted with hemorrhages for twelve years. She had suffered greatly at the hands of many doctors and had spent all that she had. Yet she was not helped but only grew worse. She had heard about Jesus and came up behind him in the crowd and touched his cloak. She said, “If I but touch his clothes, I shall be cured.” Immediately her flow of blood dried up. She felt in her body that she was healed of her affliction. Jesus, aware at once that power had gone out from him, turned around in the crowd and asked, “Who has touched my clothes?” But his disciples said to Jesus, “You see how the crowd is pressing upon you, and yet you ask, ‘Who touched me?'” And he looked around to see who had done it. The woman, realizing what had happened to her, approached in fear and trembling. She fell down before Jesus and told him the whole truth. He said to her, “Daughter, your faith has saved you. Go in peace and be cured of your affliction.” While he was still speaking, people from the synagogue official's house arrived and said, “Your daughter has died; why trouble the teacher any longer?” Disregarding the message that was reported, Jesus said to the synagogue official, “Do not be afraid; just have faith.” He did not allow anyone to accompany him inside except Peter, James, and John, the brother of James. When they arrived at the house of the synagogue official, he caught sight of a commotion, people weeping and wailing loudly. So he went in and said to them, “Why this commotion and weeping? The child is not dead but asleep.” And they ridiculed him. Then he put them all out. He took along the child's father and mother and those who were with him and entered the room where the child was. He took the child by the hand and said to her, “Talitha koum,” which means, “Little girl, I say to you, arise!” The girl, a child of twelve, arose immediately and walked around. At that they were utterly astounded. He gave strict orders that no one should know this and said that she should be given something to eat. Scot said he was struck by the long interruption in the story of Jairus and his daughter with the afflicted woman. The message was that our faith can heal us. Msgr. Deeley said it's a good opportunity to remind us to avail ourselves of the opportunity to receive the Sacrament of the Anointing of the Sick before we go to the hospital. It is a healing sacrament. It can be difficult because of privacy laws to find out who is in the hospital and to visit them. He said it's not Extreme Unction anymore and it's not just the Last Rites. Fr. Mark noted Jesus' kindness, noticing the one woman in the crowd. He reached out to her with kindness and love. He also made sure the crowd knew the girl was not dead, but he told them she was just sleeping so people wouldn't treat her like a zombie. St. Mark also puts in the Aramaic words that show Jesus' gentleness in awakening the girl from death. Scot said Jesus wants us all to arise in our faith and that was the name of our program of renewal. Jesus then asked the people to give her something to eat to prove that she is alive and not a ghost. Msgr. Deeley said it's so important for us to have the freedom to work with the sick and feed the hungry because we are following the example of Christ.
Dr Florence Brisset-Foucault, Research Associate, Cambridge, gives a talk for the African Studies Centre seminar series.
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