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Bunyoro, also called Bunyoro-Kitara, is a traditional Bantu peoples monarchy in Western Uganda. It was one of the most powerful kingdoms in Central Africa and East Africa from the 16th century to the 19th century. It is ruled by the King ( Omukama) of Bunyoro-Kitara. The current ruler is Solomon Iguru I, the 27th Omukama
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According to Banyoro and Batooro traditions, Rukidi sent his twin, Kato Kintu, to rule the southeast, however he declared independence and established the kingdom of Buganda (Bunyoro's historical rival). Another tradition says Buganda's third king, Kimera, came from Bunyoro to establish a Babiito dynasty. Baganda tradition fiercely disputes this, and says that Buganda was distinct and of at least equal antiquity to Kitara.
Archaeological excavations of Bigo bya Mugenyi has shown that the centre of the site was "radically reconstructed so as to include a large, hemispherical mound reminiscent of those made at Shilluk Kingdom capitals and elsewhere." Oral traditions say that in the long run, a capital in the grasslands proved unsuitable for a Biito dynasty, which soon moved its headquarters to the region around and north of Mubende, where agriculture could be practiced on a larger scale. It was there, in the northern half of the old Kitara kingdom, that the new kingdom of Bunyoro developed.
Thus by the mid-nineteenth century Bunyoro (also known as Unyoro at the time) was a far smaller state, though it was still very wealthy due to the income generated from controlling the lucrative trade routes over Lake Victoria and linking to the coast of the Indian Ocean. In particular, Bunyoro heavily benefited from the trade in ivory. Due to the volatile nature of the ivory trade, an armed struggle developed between the Baganda and the Banyoro. As a result, the capital was moved from Masindi to the less vulnerable Mparo. Following the death of Omakuma Kyebambe III, the region experienced a period of political instability where two kings ruled in a volatile political environment.Shane Doyle (2026). 9780821416341, British Institute in Eastern Africa in association with James Currey Fountain Publishers Ohio University Press. ISBN 9780821416341
In July 1890 an agreement was settled whereby the entire Buganda region north of Lake Victoria was given to Great Britain. In 1894 Great Britain declared the region its protectorate. In alliance with Buganda, King Omukama Kabalega of Bunyoro resisted the efforts of Great Britain, aiming to take control of the kingdom. However, in 1899 Omukama Kabalega was captured and exiled to the Seychelles, and Bunyoro was subsequently annexed to the British Empire. Because of Bunyoro's resistance to the British, a portion of the Bunyoro kingdom's territory was given to Buganda and Tooro Kingdom.
The Bunyoro Agreement 1933 giving the region more autonomy. Bunyoro remains as one of the five constituent kingdoms of Uganda, along with Buganda, Busoga, Rwenzururu, and Tooro Kingdom.
In 1993Traditional Rulers (Restitution of Assets and Properties) Act 1993 [2] the Kingdom was re-established and in 1995 the new constitution of Uganda was made, allowing and recognizing the Kingdoms. The current Kingdom covers the districts of Buliisa District, Hoima City, Kibaale District, Kakumiro District, Kagadi District, Kiryandongo District and Masindi District.
According to 1997 projections, the total population of the Kingdom is between 800,000[3] 1997 projections. No current number exists but there may be 1,400,000 (depending on sources) living in 250,000-350,000 households. 96% of the population lives in rural areas, and only 1% of the population uses electricity for lighting and cooking. More than 92% of the population is poor, and earned less than half that of the Ugandan national average, and about 50% of the population is illiterate.
Bunyoro's Nilotic neighbors viewed themselves and were viewed by the Banyoro, as "mother's brothers" to the Bito dynasty, rooted in the fact that Rukidi Mpuga's mother, Nyatworo, was a Nilotic Luo from Bukidi. Bunyoro's relationship with its Nilotic neighbors was not only defined by political dominance but also by kinship ties. In Nyoro culture, it is believed that sisters' sons are to "rule" their mothers' brothers.
People north of the Nile, such as the Alur people and Acholi people, recognized the Mukama (king of Bunyoro) as overlord and sent tribute to him. According to the cultural anthropologist Aidan Southall, the Alur recognized their "ritual subordination to Bunyoro by going there for confirmation of their title after accession to kingship" and some Alur kings took Bantu (Nyoro) names. Gifts were given to the king of Bunyoro by Lango people and Acholi people chiefs, who acknowledged the Nyoro king’s supremacy.
After studying their vocabulary, Ronald Atkinson discovered a profound Banyoro socio-political impact on the western Acholi starting around 1680 AD. Great changes are estimated to have occurred in western Acholi land between 1680-1780 AD, originating in northern Bunyoro. Many Acholi chiefdoms were established in a period where there was an almost constant migration of Palwo out of northern Bunyoro. The Acholi elder Fidele Lodi of the Ogole clan in Pajule explained that "the most important aspect of the Palwo who came from Bunyoro to Acholi was that wherever they went, they would establish their kingship very quickly over the other people." The Acholi Pajule clan elders say that their great ancestor, Lagoro Aboga came from Bunyoro and brought the royal drum, "bul ker", to the Pajule.
In describing the Kingdom of Bunyoro, Samuel Baker states that the people of Bunyoro "have become the most advanced nation in Central Africa; they are well clothed and clean in their persons, courteous and dignified in demeanor, and susceptible of enlarged political organization."
Bunyoro consists of three classes of people: Iru, Hema people, and Biito clan. The distinction between the Iru and Huma has never had the importance in Bunyoro, as it did in other kingdoms such as Ankole or Rwanda.
The Hema people are those engaged only in pastoralism. The name "Bahuma" comes from the verb "okuhuma", which means the "cacophony of sound made by a herd of cattle on the move, lowing, thudding of hooves, and cries of herdsmen". Although the Bahuma claimed and were accorded high status, they have always, as Bahuma, lacked major political importance and they have never been rulers in Bunyoro-Kitara but were herdsmen, who "attached themselves to the great chiefs as custodians of their herds". Samuel Baker describes them:
The Bahuma loved their cattle so dearly that Gaetano Casati reports that after a Sudanese raid into Bunyoro that captured 10,000 cattle, the Bahuma preferred to serve the Sudanese as cattle keepers rather than be separated [sic] from their cows. Thus The Bahuma willingly followed the raiders with their families.
The Biito clan are the royal clan of Bunyoro and Tooro. The Babiito are originally descended from the Chwezi prince Kyomya and the Luo woman Nytworo. The Banyoro say, "the Babito are the children (Bana) of the Bacwezi, and the grandchildren (baijukuru) of the Batembuzi". When the Luo diviner Nyakoka left Kitara and entered northern Uganda, he encountered Kyomya's sons resting under a Bito tree, which is where the Bito clan gets its name from (although it is unknown what kind of tree a bito tree was).
Bunyoro blacksmiths were regarded as among the greatest in East Africa. Bunyoro's historical ties with Luo speakers to the north, many of whom considered Bunyoro as "home," and with Buganda to the south secured the stability of trade in Bunyoro. The ties also ensured that "Bunyoro's ironsmiths had a guaranteed market among the Iteso and Langi to, peoples who did not smelt". Having the highest quality of metallurgy in the region made it one of the strongest economic and military powers in the Great Lakes region.
Slaves taken in war could marry (with their masters even helping them marry), and their children would be seen as full members of their master's clan. If the slaves kin came later to claim them, their children would never be given back. They were now part of the clan.
King Kabalega forcibly relocated various ethnic groups into Bunyoro to ease the demographic crisis the kingdom was experiencing. When he reconquered Busongora and the Tooro Kingdom he relocated many Bahuma herders into the Nyoro heartland. The Masindi District area was settled by Alur people slaves and entire Konjo people families from the Rwenzururu were settled into central Bunyoro and were almost completely culturally assimilated into Bunyoro society by 1900.
The Nyoro people community was generally mindful of the treatment of their slaves, driven by a cultural belief in the potential repercussions of mistreatment (their ghosts returning to seek retribution). It is said within the community, "If you ever mistreated a slave, his ghost would always disturb the family. And that one is very, very dangerous, even more dangerous than the ghost of a relative."
If a female slave had a child with her master, then that child would be considered free and not discriminated against in Nyoro society. Female slaves who married their masters were no longer treated as slaves or overworked.
Slaves were able to rise to political power. A famous example of this is Nyakamatura, who was a slave of Iru origin. King Kamarusi recognized Nyakamatura's talents, freed him, and made him a chief. Nyakamatura was a friend of Kamamrusi's son, Kabalega, which caused the Iru chief's status to rise even further in society. After Kabalega took the throne he honored Nyakamatura by naming him the first minister.
If a man did not have children or close relatives, he could appoint a slave as his heir. The slave would inherit the household after his master's death, along with the master's wives and the associated clan affiliations. Additionally, the children of the designated heir would be granted full recognition as clan members, ensuring their place within the community.
The Paluo in Bunyoro conducted their own slave raids. Slaves were given to the wealthy and powerful men of their community. If a slave behaved in a good manner, he was permitted to participate in all community activities, much as any Paluo-born man, and he could marry a Paluo girl. The slave would still remain serving his master and dependent on him, but he could attain wealth and status in Paluo society.
The army of Bunyoro was supplemented with mercenaries from foreign ethnic groups such as the Lango people. War captives could also be integrated into the military, such as in the case of Ireeta, who was freed and eventually became one of Bunyoro's leading generals.
Kabalega defeated the rebellious Paluo in northern Bunyoro and put them back under Bunyoro's authority, and the Acholi and Alur tribes across the Nile were forced to pay tribute.
Bunyoro's army achieved a significant victory against the Baganda (who outnumbered them) at the Battle of Rwangabi (or Rwengabi) in February 1886. Following this victory, the army occupied parts of western Buganda and enslaved 20,000 Baganda.
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