CCFU Annual report 2016 Final

Does Culture Matter?
The CCFU Annual Report
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Illustration by Joshua Muyinza, 1st prize winner at the 2016 National Heritage Competition for Youth
Welcome
A word from our Chairperson 1
Does Culture Matter? - The culture year in review 3
Programme highlights 7
The Six 2016 National Heritage Awards Winners 11
Support us 12
CCFU News 14
In the coming year... 15
Thank you 16

A Word from the Board
Public discussions about the role of culture in development tend to generate (or degenerate into)
contradictory arguments among Ugandans. On the one hand they tend to blame the ills of modernity
on the erosion of traditional cultural values and norms. On the other hand, African culture(s) are
castigated as generators and conveyors of structural and spiritual impediments to change, innovation
and development in various fields.
As the CCFU embarks on its second decade
of organizational life it can proudly look back
with intellectual humility on a steady record of
injecting and sustaining the cultural paradigm
as both a grassroots (community) and policy
learning process of dialogue and action.
As this publication bears out, CCFU far from
being hamstrung by real or perceived ‘paradoxes’
of the cultural approach, has instead engaged and
urged development planners and practitioners to
take a balanced view of these coexistent realities
which run deep below the lived experiences and
practices of the concerned communities.
This brings to the fore the question of cultural
ways of knowing as a basis for cross-cultural
understanding and cross-valuation. But it also
underlines the need for cultural activists to seek
a more nuanced understanding of how and why
culture is deployed by the various social-cultural
forces within a community to propel particular
values and norms: could it be for purposes of
domination, survival, resistance, etc? In this
regard, the issue of cultural rights should be
grounded further in the context of the perennial
land question. From CCFU’s perspective, this calls
for more understanding and accommodation of
communities who attach deep value to land as
a cultural property and as a cultural-spiritual
relation between land, forests, animals and people.
The development vocabulary in Uganda is replete
with abundant references to cross-cutting issues.
That such issues have cultural dimensions or,
indeed, that culture is a cross-cutter in its own
right, seems not yet to carry sufficient sway
in decision making circles of government to
heed calls and pleas for a Ministry of Culture.
Development that takes a fragmented instead of
a focal approach to the cultural imperatives of
its programmes risks impoverishing them all and
ultimately courts failure. Thus, CCFU and all its
partners will and should sustain the momentum
behind the call for a Culture Ministry as a defining
issue for the new decade.
Luutu Mukasa
Chairperson
Associate Professor,
University of South Africa,
Marcus Garvey Institute
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The culture year
in review

Does culture matter?
Cultural affairs captured more media attention last year than ever before. Does this reflect a
growing acknowledgment by Ugandans that “culture matters”? This media review indicates a
variety of developments in the culture sector in 2016.
Cultural leaders in prominence.
For a start, Ugandans continued in 2016 to
demonstrate their pride in their cultural identity
and their allegiance to their cultural leaders.
Throughout the year, these leaders expressed
their concern to uphold cultural values for
current and future generations. The kings of
Buganda and Tooro along with Rwot Onen Acana
II of Acholi for instance called upon communities
to take pride in showcasing their diverse cultures
and promoting cultural norms. The Bunyoro
Kingdom advocated for the national recognition
of Omukama Kabalega for his fierce resistance to
British dominance and demanded the return of
cultural items held in foreign museums.
Cultural leaders in Bunyoro, Busoga and Buganda
also encouraged the youth to embrace agriculture,
recalling the value of indigenous varieties and
the need to restore traditional granaries for
food security in the face of changing climatic
conditions. They also flagged their concerns
about health through immunisation and other
health campaigns. In Buganda and Tororo, they
warned against harmful cultural practices such
as ritual sacrifice. Their message was also one of
peace. The King of Toro and the Obundigya Bwa
Bamba castigated people who incite violence and
tribal hatred.
Land is an important cultural resource that
informs people’s sense of identity, belonging
and status. It can also be the source of conflicts,
including between cultural institutions. This year,
disputes arose between Buganda and Bunyala;
Ma’di and Acholi; Bunyoro, Buganda and the
National Forestry Authority. In Bunyoro, cultural
leaders demanded laws on land acquisition
prompted by the destruction of heritage sites
and limited compensation to land owners
and occupiers, following oil industry activities.
Several cultural leaders opposed amendments to
the Land Act proposing compulsory acquisition
of land for national development projects,
which they perceive as compromising ancestral
property. Cultural leaders in the Ma’di sub-region
rose up to protect Zoka forest against plunder
(pictured above).
It is therefore no surprise that, in the 2016
presidential elections, chiefs and kings were
perceived as influential power centres and were
regularly drawn into party affairs (contrary to the
law). Their allegiance to the State – which provides
a stipend to many of them – also emerged as a
contentious issue. In several instances, even the
leadership of cultural institutions was contested.
As the year came to a close, conflicts again
erupted in the Rwenzori region, eventually
leading to the incarceration of prominent leaders
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of the Rwenzururu Kingdom, including Omusinga
Charles Mumbere. Some members of the public
called for a review of the Traditional and Cultural
Leaders’ Act to mitigate conflicts caused by gaps
in the current law, especially where potentially
competing cultural institutions are active in the
same geo-cultural space.
Cultural markers, symbols of our
history and identity.
Tangible and intangible culture can be identified,
represented and safeguarded in many different
ways. Buildings and sites represent human
intellect and creativity, the history of a people,
the identity of a place, the social order of a
community and its respect for nature. This year,
the Mayor of Jinja and the Busoga kingdom halted
the demolition of the Ripon Falls Hotel for its
historical significance – as one of the country’s
first hotels and the place where Queen Elizabeth
II shared a meal with Kyabazinga Nadiope on her
1954 visit to Uganda. In Masaka, Our Lady of the
Rosary Narozali Catholic Church, still standing
after 115 years, marks the first years of the White
Fathers in the country, and efforts to maintain
the 2000-seater structure are taking into account
its original architectural workmanship. Similar
efforts with the Bugomba-Mapera Catholic
Church in Kalangala are underway.
Such initiatives are not always emulated. In the
Tooro Kingdom, a controversial proposal to
turn the Council Chambers into a hotel was
eventually agreed upon. Plans by Government to
construct two 20-storied buildings in the parking
lot of the Uganda National Cultural Centre
(pictured above) sparked spirited reactions from
artists and the general public, who demanded
that the integrity of Uganda’s only National
Theatre be protected. Across the country, the
remarkable efforts of individuals and institutions
to preserve these symbols of our history and
culture demonstrate that culture matters!
Mother tongue, the foundation for
understanding and learning.
The merits and demerits of the thematic
curriculum have gripped educationalists since it
was introduced ten years ago. Claims that learning
in one’s mother tongue enhances retention of
knowledge, confidence, improves learner-parent
relations, and enhances guardians’ appreciation
of education have encouraged advocates of
the thematic curriculum and have even led to
suggestions to include it in the nursery school
curriculum. The Kabaka of Buganda has urged
teachers and school proprietors to teach Luganda
to cement the kingdom’s culture and norms.
Ekisaakate, a cultural heritage education initiative
established by the Queen of Buganda marked 10
years, while in Buruuli, the cultural institution
supported the development of Ruruuli language
school books. During the election period,
councillors across the country struggled to swear
their oaths in English and Mukono Town Council
resolved to conduct meetings in Luganda. Some
argued that the death of our languages will result
in the demise of oral traditions and expressions
- the mainstay of many of our cultures.
Some parents across the country have however
expressed the fear that their children will be
disadvantaged because they are not able to speak
and write in English at an early age. This, coupled
with limited resources, and inadequate teacher
competence and willingness, has resulted in only
half the schools in the country taking up the
thematic curriculum, according to the Ministry
of Education.
Showcasing our oral traditions.
Oral traditions define Uganda’s diverse cultures
but this valuable knowledge needs to be captured
and passed on to the next generations in a medium
that will stand the test of time. In 2016, we were
reminded of this wealth. Kabann Kabananukye
captured the knowledge of elders in his book
on “Clans and Totems of the Banyakigezi.” Sr
Dominic Dipio captured a Ma’di custom in a film
“Rainmaking: a Disappearing Practice”. This is still
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alive amongst the Iteso in Amuria district, who
performed it – and received a downpour!
Uganda’s submission for the urgent safeguarding
of its sixth element, the Ma’di Bowl Lyre music
and dance (O’di) was approved under the 2003
UNESCO Convention for the Safeguarding of
the Intangible Cultural Heritage. The Bayimba
Cultural Foundation held the ninth edition of
its International Festival of Arts which brought
together renowned artistes and showed African
absenteeism and early marriages that sometimes
result from this practice.
Elsewhere, reports on female genital mutilation
by communities from Kween and Bukwo
illustrated the resilience of cultural beliefs and
customs. Despite being illegal in Uganda and
despite spirited denouncement by civil society
actors, the practice continues, often across the
border. As the Sabiny demonstrate that their
culture matters, there is a need to understand
their cultural logic and to employ appreciative
inquiry, which may yield better results than the
forceful application of the law.
The right to access, express and enjoy one’s
culture is often taken for granted until one is
deprived of it, as illustrated by Ankole loyalists
who continued to demand the restoration of
their kingdom, abolished in 1967.The Benet who
were evicted from the forests of Mt Elgon; and
Batwa communities who were expelled from
Bwindi and Semuliki forests (pictured), demanded
films. The National Museum co-organised a
colourful national cultural exhibition which
attracted a diversity of actors from across the
country, and Uganda displayed this diversity
at international exhibitions in Italy and in the
United States.
Exercising cultural rights.
2016 was the year of the Imbalu, the customary
circumcision rites performed by the Bamasaba.
The traditional drums were heard in all corners
of the country and demonstrated the importance
of this cultural right. Rights must however be
accompanied by responsibility and the public
raised concern about the promiscuity, school
land and access to their cultural resources. They
are also deprived of adequate education and
other services - marginalised because of their
cultural identity and small numbers.
Various actors attempted to bring this
situation to the attention of policy makers and
implementers. It is anticipated that the first
Member of Parliament from the ethnic minority
Ik community will add his voice to alert the public
about the concerns of indigenous minorities.
Traditional ancestral beliefs are rarely a proudly
exhibited public affair. Yet, people of all walks of life
will exercise their cultural right and visit shrines
for worship and thanksgiving. Today, shrines are
however dubbed hubs of witchcraft, and riddled
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with stories of con artists and human rights
abuses, resulting in endless controversy. A recent
report notes that Ugandans have a tendency to
switch religions more than any other people in
Africa – could this possibly mean that, in spite
of ‘modernity’ and religious conversion, culture
indeed still matters?
In conclusion…
2016 amply demonstrates that yes,
culture matters. It matters because
it provides a sense of belonging and
collective memory which many will
fight to protect. It informs our ability
to learn and to express meaning –
ultimately manifested in our actions. It
matters because it motivates people
to mobilise around issues that they
believe are important for their lives
and that of future generations. And it matters
because it triggers a sense of responsibility for
the less privileged in society. Culture is thus
about power and sharing resources, and hence
assumes an important political and development
dimension.
Yet, if culture mattered so much in 2016, why is
Uganda the only East African country without a
Ministry of Culture? Why is the national budget
allocation to culture well below 1%? Why is
valuable tangible and intangible cultural heritage
safeguarded
from without
rather than
from within?
Why do
Ugandans
have to study
anthropology,
heritage or
m u s e u m
studies in universities outside the country? These
are questions CCFU will address itself in the
course of the coming year.
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Programme
Highlights
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1. Where is culture? – the ‘Culture in Development’
approach
It is increasingly recognised that development
outcomes will only be truly sustainable on the
African continent if they are in tune with the
cultural identity and ambitions of its peoples.
CCFU has worked since its inception to promote a
positive understanding of culture in development,
recognising culture as a vital ingredient of
effective and equitable change. Yet, what does
culture look like? Where does one look for this
valuable resource? How can it be integrated in
one’s development practice? At CCFU, suggesting
answers to these questions have continued to
inform our research and training work in 2016.
The new “Culture in Development”
guide
CCFU completed a new and expanded edition of
its “Introducing Culture in Development” guide,
based on experiences in Uganda, Kenya and
Zimbabwe, and prepared for trainers and handson
development practitioners.
The guide includes a series of methods and
tools, among others, to map cultural heritage,
understand culture in the organisation, work with
women as transmitters of cultural knowledge,
make use of cultural practices for positive change,
and to deal with cultural controversies.
To publicise this guide and to promote the
approach, CCFU organised an event in early
2016 to hear development practitioners who
have used it to share their experiences. The event
brought together participants from development
organisations, government institutions, cultural
institutions, the media and academia.
Interested in joining
our next “Culture in
Development” course?
This will take place in April 2017
in the vicinity of Kampala. At the
end of the training, you will be
able to:
• Deepen your appreciation of
culture
• Identify points for cultural
interventions
• Use a range of practical filed
tools to analyse culture
• Have an opportunity to
appreciate and respond to the
cultural context
• Integrate culture in your
development programmes.
Contact us!
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2. Cultural rights are also human rights!
Few Ugandans are conversant with cultural
rights, although these are as important as any
others and they are provided for under national
and international law. Cultural rights concern
language, cultural and artistic production,
participation in cultural life, cultural heritage,
intellectual property rights, and minorities’
expression of their culture.
Given this limited awareness, CCFU developed
a booklet on “Understanding Cultural Rights”
(to be published in 2017) and ran a training
event to introduce cultural rights to human
rights organisations and relevant government
agencies, and to discuss how these organisations
can incorporate cultural rights in their agenda.
CCFU also contributed to the section on
cultural rights in the national periodic report that
was submitted to the UN Council on Human
Rights. Among the recommendations made
to government was the need to mainstream
cultural rights in all programmes implemented
by government institutions, highlighting culture
as a foundation for social cohesion, employment
and nation building. This report was used to peer
review the status of rights compliance in Uganda,
in Geneva in November 2016.
CCFU continued working with different
stakeholders to promote the cultural rights
of Uganda’s indigenous minority groups. A
national coalition of like-minded organisations
was formed. Efforts to document
the life and history of a small
Batwa community in Semuliki
started. The Ik, Thur and Babwisi,
Bavonoma and Bamba continued
their partnership with CCFU to
protect their heritage. An advocacy
platform was also established with
5 minority groups in Northern
Karamoja: the Ngikutio, Ik, Napore,
Mening and Nyangia.
for possible sources of redress. In 2016, CCFU
started research to explore the possibility of
using the “culturally defined rights” of women
in Acholi to promote their empowerment.
CCFU also embarked on supporting youth and
women groups (Go Culture Africa, Rwebisengo
Widows’ Cultural Association) to better utilise
their cultural heritage as business opportunities.
This is expected to continue through 2017 and
to grow with time.
Cultural leaders influence community governance
and act as gatekeepers of our heritage. CCFU has
continued to work with them and in 2016 support
was extended to the 3 cultural institutions in
Bunyoro, Acholi and Alur to develop guidelines
to inform the engagement of oil extracting
companies with them. These guidelines will be
completed and published in 2017.
Support was also extended to the people of
Ma’di, Rakai and Kibaale to preserve and promote
their heritage. In Rakai, an Ordinance to protect
the Namagoma urban forest was developed
and is awaiting District assent. Heritage sites
in Rakai were publicised on television to
encourage cultural tourism. The Kibaale Heritage
Development Project received support to
document sites of cultural importance in the
district. The Ma’di community museum was also
supported and awaits your visit!
Culture has often been blamed
for the violation of women’s and
young people’s human rights. Little
effort is made to examine culture
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3. Promoting cultural heritage
With the threats facing our heritage, it is
imperative to change public perceptions on its
usefulness and to help young people become
proud of their cultural heritage and aware of
their role in its preservation.
Cultural heritage education clubs are now in
existence in over 100 secondary schools. Six
years of the heritage education programme
have created a ripple effect with more schools
requesting to join. The support from community
museums and patrons has continued to
contribute to vibrant clubs. As has become the
custom, the annual heritage awarding ceremony
for youth was held, unveiling the heritage
calendar with illustrations on traditional games
and sports by the competition winners (out of
the 260 entries received). The cover page of this
annual report depicts one these winning entries.
Reflecting the importance of our built heritage
as landmarks of Uganda’s history, the Foundation
has continued its activities to protect and
promote the heritage of Kampala. Following last
year’s production of a map of Kampala’s historic
buildings and sites, CCFU trained owners and
managers of selected buildings and tour guides to
manage and promote their properties as tourism
centres and started developing information
materials on three such sites, the Ham Mukasa
residence in Rubaga, the St. Catherine ward
at Mengo Hospital and Makerere University.
Ultimately, the protection of our built heritage
will depend on an effective legal framework
and CCFU initiated discussion in 2016 with the
Kampala Capital City Authority to enact a byelaw
to that effect.
CCFU continued to network internationally in
2016: we took part, in our capacity as vice-chair
of the International National Trusts Organisation,
in meetings of the organisation. The Foundation
also continued to work with UNESCO in the
framework of the 2003 Convention for the
Safeguarding of the Intangible Cultural Heritage:
we attended the 11th Inter-Governmental
Meeting held in Ethiopia as an accredited NGO
and made presentations to delegates on our
work at the ICH NGO Forum.
Villa Necchi Campiglio: INTO Executive Committee members visit FAI property, Milan, Italy
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The Six 2016 National Heritage Awards Winners
A few exemplary individuals, families and
organisations have taken the initiative to preserve
elements of our built and of our intangible
heritage. The significance of their efforts is rarely
recognised and CCFU was therefore especially
pleased to organise the Second National
Heritage Award ceremony in 2016. With the
help of a jury, three awardees were recognised
for their contribution to the development of our
intangible cultural heritage and three for their
work to protect our built or natural heritage
Intangible Heritage:
Dr. Albert Ssempeke (RIP) and family for its
contribution to preserving the musical
heritage of Buganda
Tangible Heritage:
Richard Atya Cwinyaai for leading the Nebbi
Cultural Troupe into an effective advocate of
positive cultural values
The Ndote family for turning the manufacture
of traditional musical instruments into a viable
business enterprise
St Peter’s School in Nsambya for carefully conserving their ‘Fort Jesus’ building (1895-1907)
The Madhvani family and group of companies for restoring and effectively
making use of their first building (1922) in Jinja
Dr. Yahaya Sekagya and PROMETRA for preserving Buyijja forest and
using it to promote our traditional knowledge of medicinal plants
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Support our campaigns to promote heritage!
All youth must have access to their
culture
With the breakdown of family values, and with
limited formal spaces to learn about heritage,
the youth - who are the future custodians of our
heritage - are rarely supported to appreciate the
positive aspects of culture.
To address this important but neglected aspect
of our social development, heritage education
should be fully integrated in the upcoming
national curriculum for secondary schools in
Uganda. Government should retain the use of
local languages as a medium of instruction in
lower primary schools. It should invest in building
the capacity of school teachers to educate the
youth about cultural heritage and it should ensure
that the National Council for Higher Education
supports tertiary institutions to develop courses
on heritage studies, intangible cultural heritage
and related disciplines
All Ugandans are entitled to their
cultural rights
Cultural rights concern many of the aspects of
life that we treasure and that merit protection.
States must refrain from interfering with the
enjoyment of these rights by everyone, without
discrimination; while taking measures that lead to
their fulfilment by all.
Help us make Heritage Education a
reality for all youth in Uganda!
The rights of indigenous people need better
protection. Ethnic minorities include the more
than 1 million fellow Ugandans, who are often
stereotyped by their neighbours and known by
derogative names. Their political representation
is still limited and, in several cases, their language
is disappearing and their access to cultural sites
(such as within national parks) is restricted.
Further, they are often at risk of seeing
their culture assimilated by more numerous
neighbouring groups. We call on Government
to ensure that the cultural rights of indigenous
minorities are respected.
Support the national coalition for
Indigenous Minorities’ Rights!
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Our built heritage must be saved
The historical and cultural fabric of a country
is essential to its well-being and identity. A city’s
history is appreciated, by the quality of life
and cannot be provided by uniform glass and
concrete towers that attract traffic jams and
pollution. Cultural distinctiveness also generates
income through tourism. Municipal authorities,
including Kampala, therefore have a duty to
preserve the historical value of their cities for
the benefit of present and future generations. Yet
Uganda needs a Ministry of Culture
The Government established a Ministry of
Culture and Community Development soon
after independence, and this spearheaded many
actions that strengthened the cultural sector, such
as with the world-famous Heartbeat of Africa
troupe (see photo). In the 1990s however, the
culture function was split within two ministries
and relegated to the status of departments (now
“Culture and Family Affairs” in the Ministry of
Gender, Labour and Social Development, and
“Museums and Monuments” in the Ministry of
Tourism, Wildlife and Antiquities).The lack of a
substantial Ministry in charge of culture conveys
The Apollo Kaggwa family residence in Manyangwa, near Kampala
our built heritage is fast vanishing. The Uganda
Government has developed a Museums and
Monuments Policy that facilitates this task and has
ratified international legal instruments, including
UNESCO Conventions, that oblige it to safeguard
important elements of the country’s tangible and
intangible heritage.
Get involved! Support our efforts to save
the remnants of our historical heritage!
a powerful message of lack of interest in Uganda’s
culture and its role in nation-building. Financial
resources remain critically low (0.01% of the
National Budget in 2015/16).
We call upon Government to re-establish a
fully-fledged Ministry of Culture to recognise
the central role of culture in defining Ugandan
identity; to affirm our sovereignty; to meet our
constitutional provisions; to provide support
to key national projects; and to enhance
development through culture. Uganda is the only
State in the wider East African region without
a Ministry of Culture. Cultural leaders in their
recent Strategic Statement have unanimously
called for its re-instatement.
The Time is Now for a Ministry of
Culture in Uganda! Sign our on-line
petition!
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CCFU News
Board of Trustees
2016 was a year of mixed fortunes for our Board
of Trustees. A towering source of inspiration and
energy, Moses Wafula Mapesa, the Chairperson
of CCFU’s Board of Trustees, passed away at the
beginning of the year. He will be remembered
for being passionate about conservation and
cultural heritage preservation. He held a strong
conviction of the relevance of CCFU’s mission in
the current development context. During his term
of service with the Uganda Wildlife Authority,
he opened its doors to reflect on and develop
culturally sensitive approaches to community
engagement, recognising the link between culture
and conservation. Moses’ time with CCFU was
short but effective.
We were privileged this year to welcome two
new members on our Board.Thomas Okoth
Nyalulu is Senior Advisor at the Tieng Adhola
Cultural Institution. Thomas is well versed with
cultural affairs and the operations of cultural
institutions in Uganda. He brings to CCFU a valued
understanding of the cultural context and history
of Uganda, good public relations with cultural
institutions and passion for the promotion of
progressive culture. Regina
Bafaki is the Executive Director
of Action for Development
(ACFODE). Regina has a
wealth of experience and
passion for gender equity. She
brings to CCFU expertise in
organisational development
and management and good
public relations.
Secretariat
Mutambi has been appointed CCFU’s Deputy
Director. Barbra comes with many years of
experience in development practice, ranging
from project planning and management, advocacy,
gender programming, human rights protection
and promotion, monitoring and evaluation,
mediation and child protection. Barbara is
passionate about culture and driven to investigate
its relevance to contemporary development
issues. She is responsible for overseeing CCFU’s
programme and policy implementation. We also
welcomed David Rupiny as a volunteer to work
on our heritage initiatives, especially our budding
Heritage Trust Project, and Prince Ibrah Kitaulwa
as the coordinator for the Ugandan Community
Museums’ Association.
Marking 10 years of existence
We were delighted in 2016 to mark 10 years
of existence and to see so many of our friends
and partners come and celebrate with us at
an engaging event held at the Nommo Gallery
grounds in Kampala in June. It was an occasion
to reflect on our story so far, and to position
ourselves to meet the challenges ahead.
With its growing activities,
CCFU was happy in 2016 to
welcome additions to its staff
team. Barbra Babweteera
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In the coming year…
We anticipate several new initiatives to further
achieve our mission in 2017:
After the initial research on the relevance of
culturally defined rights for women and girls in
the Acholi region, the Foundation will engage,
women and girls, cultural leaders, development
actors and the media on ways in which cultural
values and practices can be used to better defend
the rights of women and girls.
Our work to support ethnic minorities realise
their cultural rights will continue and incorporate.
new activities. Regional platforms for indigenous
minority groups in Northern Karamoja and the
Rwenzori region will be supported. CCFU will
also play its part in an emerging national NGO
coalition working on issues related to indigenous
minority groups. Our cooperation with the
districts of Rakai, Kibaale and in the Mad’i subregion
will focus on the sustainability of their
initiatives.
Work to document the oral history of the Batwa
community in Bundibugyo will be finalised and
a similar undertaking will be initiated with the
Lendu community in West Nile. We expect our
cultural entrepreneurship project for women and
youth to support additional groups.
Cooperation with cultural institutions should
see the guidelines on oil and gas exploration
issued by Ker Kwaro Acholi and the kingdoms of
Bunyoro and Alur published, with local language
versions. These will be disseminated through a
public event and the media to improve on the
relationship between cultural institutions and oil
companies.
CCFU anticipates that initial steps will be taken in
2017 to restore and protect a historical building
in the vicinity of Kampala, through the Uganda
Heritage Trust Project.
Funds permitting, CCFU will also embark on two
new initiatives. One will examine the link between
the indigenous knowledge of local communities
and the conservation of great apes in Western
Uganda. The second will support heritage studies,
with a focus on intangible cultural heritage in
selected universities.
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Thank you!
None of the activities described in the previous pages would have been possible
without the active and generous support from our many friends, partners and
funders in Uganda and beyond.
We thank all of them, our Board of Trustees, the programme partners spread all
over the country, the funders both national and international, service providers,
line Ministries, Departments and Agencies in the Uganda government, the
schools on the Heritage Education Programme and other local partners, and
each of you in your individual capacities.
In 2016, CCFU received financial support amounting to UGS 664 million, thus
meeting our planned income for the year. We thank our funders for believing in
us, and for supporting our cause:
• Action Aid Uganda
• Arcus Foundation
• Bread for the World – Protestant Development Service
• Diakonia
• Irish Aid
• International National Trusts Organisation (INTO)
• Plan International Uganda
• Plan International Zimbabwe
• Uganda National Commission for UNESCO
• UNESCO Intangible Cultural Heritage Section, Paris
And above all, to God Almighty who gave us yet another opportunity to live and
serve our communities.
To all who are interested, our financial statements are available on request.
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18
Off Bativa Rd, Makerere,
P.O. Box 25517, Kampala, Uganda
Tel. +256 (0) 393294675/7
ccfu@crossculturalfoundation.or.ug
www.crossculturalfoundation.or.ug
CCFU NGO
CCFU_NGO