Bishop Frederick Drandua - TUALU

1.0 GENERAL INTRODUCTION
CHAPTER ONE
1.1 INTRODUCTION / BACKGROUND
This study focuses on the biography of the Rt. Rev. Frederick Drandua from 1943
to 2003. It covers his entire history. His contributions to the church and the nation
as a Priest and a Bishop form an important component in this study. The Rt. Rev.
Frederick Drandua was born on 12 August 1943 at Baribu village, Okollo Sub-
county, Madi County in the present Arua District.
1.2 STATEMENT OF THE PROBLEM
Related literature on the life of the Rt. Rev. John Baptist Kakubi, Bishop
Halem’Imana, Bishop Caesar Asili (RIP), Bishop Tucker (RIP) and others, had
shown that researchers have mainly concentrated on the life of retired Bishops
and deceased church leaders while leaving out those who were still active in the
ministry; thus ignoring an important aspect of research on the personality, career,
contributions, challenges and failures in active evangelical leadership. This study
therefore undertook an investigation into this significantly ignored area by
examining the life of Frederick Drandua who is still active in the ministry.
1.3 SCOPE OF THE STUDY
This study focused on the life of Frederick Drandua from 1943 to 2003. It
examined his ministry as the first African Bishop of Arua Diocese from 1986 to
the present.
The year 1943 was chosen as a starting point because it happened to be the year of
his birth. Meanwhile the study ended in the present day because the Rt. Rev.
Frederick Drandua is still the Bishop of Arua Diocese.
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1.4 OBJECTIVES OF THE STUDY
The objectives for which this study was conducted included: tracing the historical
background of the Rt. Rev. Frederick Drandua, examining the factors that helped
him to rise to prominence and, analyzing his achievements and failures to the
present day.
1.5 SIGNIFICANCE OF THE STUDY
The study is significant in that it provides reading material on church leadership
within the local church to help the Christians to know and evaluate their church
leaders.
It is meant to stimulate interest in research in church leadership and leadership in
general.
Besides, it is also hoped to act as a guide to the young generation in character
formation and personality development and to willingly take up leadership and
positively face its challenges.
1.6 LITERATURE REVIEW
In the course of the study it was found out that little has been written about
Frederick Drandua. The available information appears in a fragmented and outline
form that could not give a clear picture of his career and achievements.
Besides, the more detailed and available literature that could possibly have
provided some reliable information is in Italian. For example L’Africa di Angelo
by Lorenzo Gaiga 1 , is in Italian. Most people cannot read, speak or understand
the language.
This study has tried to cover up this loophole by providing a detailed and coherent
biography which is written in English so that many people can read and
understand.
2

In an article entitled “the new Parish of Ocodri” in the Clergy Bulletin of Arua
Diocese 2 of September 1970, it is stated:
By the Bishop’s Decree, the Church of Ocodri …… has
been detached from the Parishes of Terego and Ediofe. The
Rev. Fr. Sabino Anyanzo has been appointed first Parish
Priest of Ocodri and Rev. Fr. Frederick Drandua his Co-
adjutor.
This information helped us to trace Frederick Drandua’s first experience as a
young Priest in Parish life.
Further more in the Clergy Bulletin of Arua Diocese 3 of April 1977, the “minutes
of the 13 th meeting of the Priests’ Council” enlists Fr. Fred Drandua as “Rector of
Pokea Seminary”.
This information enabled us to overcome the loophole of scarce textbook
information about Drandua and to trace his life as the Rector of St. Peter and Paul
Seminary, Pokea.
In the Uganda Catholic Directory 4 of 1992 it is recorded that Arua Diocese was
formerly part of Gulu Diocese and it became erected as a new Diocese on June
23 rd , 1958. It further states that Frederick Drandua who is the Ordinary, was born
on 12 th August and appointed Bishop on 15 August, 1986.
This information was useful for us in examining the history of Arua Diocese and
the background of Frederick Drandua. It helped us to construct a detailed and
valid profile.
Furthermore an article entitled “Appointment of Vicars General” in the Clergy
Bulletin of Arua Diocese 5 of December, 1982 states:
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……After considering the many conveniences of having two
Vicars General……… By a Decree issued on 8 th December
1982, I have appointed Rev. Fr. Frederick Drandua as my
Vicar General in the administration of the Logbara area of
the Diocese of Arua……… they have the title Monsignor
and can wear its insignia.
This information guided us in tracing the life of Frederick Drandua as Vicar
General under his late Bishop Angelo Tarantino. It also helped us to establish the
trust and confidence that his late Bishop put in him as a capable church leader.
In the Leadership 6 of June 1998, in an article entitled “Bro. John Okello”, the
following is noted about the late Bishop Angelo Tarantino and his successor
Bishop Frederick Drandua:
… ……But by then the Bishop had had enough and he
insisted with the Pro-Nuncio that a man in better health
than him be put at the helm of the Diocese. In December
1984 his resignations were accepted and a year later a
successor was put in his place, the present Bishop
Frederick Drandua …………
This information helped us to examine the circumstances that led to the rise of
Frederick Drandua to the Episcopal office of Arua as the first African Bishop.
In the Acts of the First Synod in Arua Diocese 7 the members of the Post-Synodal
Commission thanked Bishop Drandua for appointing them to codify the Synod
documents and for delegating them in the work of evangelisation.
This information was used to analyse Frederick Drandua’s approach towards his
episcopal duties. It showed that he used the method of consultation and involved
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his priests, religious and the faithful in the work of evangelisation rather than
carrying it out single-handed.
Furthermore in the Arua Diocese Bulletin 8 of August 1996 the following is stated
about Frederick Drandua:
With the new Diocese of Nebbi now in place, Bishop
Drandua has re-organised the Parishes into a total of two
Vicariates and six Deaneries …… …
This literature enabled us to analyse Drandua’s foresightedness and competence
in the organization and administration of the diocese entrusted under his care.
In the booklet about the life of Blessed Bishop Daniel Comboni entitled Save
Africa with Africans 9 it is written:
……He realized that the work of saving Africa should be
done with the help of the Africans themselves, hence his
motto: Safe Africa with Africans. This same idea was
expressed by Pope Paul VI in Kampala………
This literature was used to analyse Drandua’s work as the first African Bishop of
Arua who succeeded the Italian Comboni Missionary Bishop, the late Angelo
Tarantino who pioneered the administration of the diocese from its erection on
June 23th 1958 till his retirement in December 1984.
Furthermore in the Arua Diocese Bulletin 10 of December 1998 it is written:
Bishop Drandua has convoked the third Diocesan
Synod……… “It is ten years since I convoked the first
Diocesan Synod to examine the pastoral problems… … …
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This information helped us to assess and evaluate his zeal and commitment to his
work of evangelisation and pastoral duties as the first African Bishop of Arua
Diocese.
P. Wasswa Mpagi 11 in his book African Christian Theology observes:
…… Despite attempts and calls for inculturation, the
Church in Africa still appears foreign to local people.
Dioceses in Africa depend heavily on financial assistance
from Rome and elsewhere for her service of formation and
evangelisation ………
This literature helped us to assess and evaluate the efforts made by Bishop
Frederick Drandua in the social and economic development programmes he
initiated in Arua based on the policy of “Ocema Ceni” (Self-reliance) and integral
evangelisation of the people.
Furthermore in his Pastoral letter entitled “Let me live”, 12 of November 1994
addressed to the Clergy, religious, the faithful of Arua Diocese, men and women
of West Nile, Bishop Frederick called upon them to transmit a constant teaching
of the church on moral norms in the light of faith despite opposition, ideologies,
new philosophies of life, controversies and opinions.
This information enabled us to examine some of the challenges that he faced in
his ministry and to evaluate how he responded towards resolving them.
1.7 HYPOTHESES
The assumptions on which this study revolved included:
Firstly, that it was the nature of the home Frederick Drandua hailed from that
helped him to rise to high horizons. It was found out that despite his humble
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ackground, the basic formation and support Drandua received from his parents
greatly contributed towards his success as a Priest and a Bishop. Thus this
assumption was proved to be valid.
Secondly, that Bishop Frederick Drandua had contributed immensely towards the
development of Arua Diocese in particular and Catholicism in general. It was also
established that throughout his life as a Priest and Bishop, Frederick Drandua had
been an eye-opener in both the pastoral, spiritual and social economic and
political development of the people. He initiated and sustained many projects and
development programs in religious, social economic and political aspects of the
life of the people in Arua and in the Catholic Church as a whole, and still
continues to do so. Thus this assumption was also proved to be valid.
1.8 RESEARCH DESIGN AND METHODOLOGY
Both primary and secondary sources were used during the course of this study.
Primary sources included discussions and interviews with Bishop Frederick
Drandua and some of the people who worked with him at various levels, both
local and national.
Besides, a cross section of the people were also interviewed.
Secondary sources included the diocesan archives in Arua, and archives in the
Uganda Catholic Secretariat at Nsambya, the National Seminary Ggaba Library,
Kyambogo University Library, Pokea Seminary, Ocodri and Uleppi Parishes in
Arua Diocese.
The main sources of information included Magazines, Religious pamphlets,
Pastoral letters, News Bulletins, Synod Acts, Diocesan minute files and a few text
books. Oral interviews and questionnaires were very much used.
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1.9 PROBLEMS ENCOUNTERED DURING THE STUDY
In the course of this study a number of problems were met. The major one was the
lack of sufficient funds. It was estimated 300,000/= (Three hundred thousand) U
shs would suffice to carry out the study. However transport and other costs made
it pretty difficult for the money to cover these costs. These costs in addition to the
tution made the situation very trying. As a private student I had to depend heavily
on the charity and generousity of friends.
Literature and written information about the topic was also scarce. Thus review of
literature for the related information proved very tough. Much time was therefore
wasted in search of related literature that would provide a basis for this study to
make it a success. However a series of Clergy Bulletins, Pastoral letters and
documents from archives helped to solve the above problem. Besides, oral
interviews and questionnaires also helped to cover up the missing links.
Another obstacle was that some informants failed to co-operate. Some members
of the Clergy feared to give information to avoid being quoted. Others thought
that a biography was written only after the person was dead. However despite the
lack of co-operation from such informants, others were able to gain confidence
and they positively responded following the introductory letter from Kyambogo
University and Bishop Frederick’s permission letter for me to carry out the study.
Finally the Bishop being a very busy man, could not easily be available. This
problem was however overcome through re-scheduling the failed appointments
with him. Besides, it was easy to find and interview the people who knew him so
well especially among the elderly elites and clergymen.
Despite the many problems and obstacles I faced, I have a strong conviction that
this study is worthwhile to have been undertaken.
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END NOTES
1. Lorenzo Gaiga, L’Africa di Angelo: Angelo Tarantino, Vescovo d’Africa e
Missionario Comboniano Rome, Emi della Co-op. Sermis, 2000, pg. 1f.
2. Clergy Bulletin of Arua Diocese, No. 39. September 1970, pg.16.
3. Clergy Bulletin of Arua Diocese, No. 62 April 1977, pg. 3.
4. Uganda Catholic Directory, 1992 ed., Kisubi, Marianum Press, pg.17.
5. Clergy Bulletin of Arua Diocese, No. 70, December 1982, pg. 9 – 10.
6. Leadership, No. 372, June 1998, pg. 11.
7. Acts of the First Synod in Arua Diocese, Kisubi, Marianum Press, (____), pg.iii.
8. Arua Diocese Bulletin, No. 16, August 1996, pg.1.
9. Save Africa with Africa, Arua, Pastoral Co-ordinators Office, 17 th March 1996, pg.7.
10. Arua Diocese Bulletin, No. 25, December 1998, pg.1.
11. P. Wasswa Mpagi, African Christian Theology: In the Contemporary Context, Kisubi.
Marianum Press Limited, February, 2002, pg. 4.
12. “Let me Live”: A Pastoral letter by Msgr. Frederick Drandua Bishop of Arua,
25 November, 1994 , pg.5.
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2.0 HISTORICAL BACKGROUND
2.1 INTRODUCTION
CHAPTER TWO
The nature of the family Frederick Drandua was born in, contributed much
towards his leadership qualities that made him rise to high horizons. This chapter
highlights on his historical background. It presents an account of his historical
background and his youth up to the time he became ordained a Priest and a
Bishop.
2.2 HIS BIRTH
Fredrick Drandua was born on 12 August 1943 among a few people, the Paijia of
Baribu clan and village, in Okollo- Sub County, Madi County in the present Arua
District 1 . He was born of Amalia Tiperu of Zabu clan from Vurra County and
Clement Nyanya of Baribu. While Amalia still lives (though in a very poor
health), Clement passed away on 26 May 1993.
Clement who became a devote Christian and a Catechist, was a medium height,
light skinned, calm, soft-spoken, keen, intelligent, honest and trustworthy man of
good judgement 2 .
These qualities made Clement to be appointed Catechist for Baribu Chapel by the
Uleppi Mission Priests. He was one of the few people of his time to have got the
privilege of getting formal education. He attended school to the level of primary
four and could therefore lead the christians 3 .
He also had some skills. He could make beads locally out of scraps of aluminium
and copper. He could also make sandals out of buffalo skins. He could sell the
beads mostly to women while the skin sandals to both women and men. This
enabled him to raise some little income for the family 4 .
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As a young boy, Frederick was very much impressed by these qualities and skills
of his father and he tried to acquire them and he narrates:
My father used to make beads out of aluminium and copper
using spokes. We would make sandals out of buffalo skins.
My father had this idea. He was the only one around there,
able to make them 5 .
Clement was also culturally trained as a hunter and warrior according to the
traditions of his people, as Bishop Frederick observes:
Among the Okollo and Madi as a whole, the major life of a
man was to train to cultivate, keep the home and as a hunter
and warrior to defend the clan 6 .
This meant that the youth were vigorously trained into men of character and firm
personality for competent defence and leadership. This tradition persisted up to
the time of Drandua despite the infiltration of western education in the area 7 .
As a Catechist of Baribu, Clement remained devout and committed to his duties,
though he developed early eye problems, as Bishop Frederick observes:
There were no spectacles. I remember helping him to read
during Sunday prayers. Then he preached. By then I was in
primary four and able to read in vernacular very well 8 .
This meant that Frederick Drandua got a chance to begin leadership exercise in
the church at an early stage.
On the other hand his mother Amalia, was outspoken, had a strong character and
was a disciplinarian. A little taller than Clement, she was a dark-skinned and
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physically fit woman. Her grand parents had migrated from an area known as
Ayiora in the present Logiri Sub - County of Vurra County in Arua District. They
settled in the clan of Zabu in Okollo to cultivate cotton. They worked hard and
then came to be known as the Zabu people 9 .
Although she never went to school, Amalia liked to train her children to be hard
working as her own clans people. She could therefore punish a lazy child to avoid
laziness.
About the marriage of his parents Bishop Frederick had this to say:
I only found myself in a Christian family because I was
baptised right at the beginning of my life 10 .
Amalia was a good woman. Although she never received any formal education,
she managed the home well and ensure that everything went on well.
Her strong character and leadership in the home immensely influenced the life of
Frederick Drandua as he affirms:
Out of six children, four of us picked up the character of my
mother 11 .
As a Catechist’s wife , she had to receive and care for many people among whom
were the catechumens. Bishop Frederick remarks, that you could not keep things
with her because she had grown in to a habit of giving everything away to help
people.
Amalia was therefore, kind and generous. Bishop Frederick strongly believes that
the qualities of his mother shaped his own character 12 .
Frederick was born in a family of eight children of whom two (boys) died at
infancy. Of the six who survived, Anna was the first born. She was followed by
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Frederick Drandua, the second born of the family. Then his two brothers that
followed died of malaria at their infant stage. These were followed by a girl,
Carolina, then three boys: Saul Awua, Anthony Olema and Eugeneo Ondria 13 .
Bishop Frederick remembers, that Anna carried him as a baby while Carolina
carried his three younger brothers as babies. He therefore, has a special
attachment to his sister Anna 14 .
Because of his position at birth, Drandua automatically took the place of the first
born as a male child of the family. He was now to be the heir to his father and was
therefore treated as such 15 . This shaped him later to become a great leader of the
Catholic Church.
His parents kept some goats and chicken, and they cultivated some food crops and
cotton. They were peasants.
2.3 HIS CHILDHOOD.
During his early childhood, Drandua was active and dynamic. He liked to be
engaged in some work all the time. For example looking after their goats, digging
with his father and fetching firewood 16 .
In his pre-school days, Drandua liked the company of his peers with whom he
engaged in simple activities like hunting birds, imitating traditional dancing, oral
story telling learnt from parents and elders at the evening fireplace. He also learnt
the oral history of the clan , the customs, and values of his people 17 .
As he grew up, Drandua always wanted to know more about the life and problems
of his people 18 . His father had wanted to train him as a traditional clan dancer.
Although Clement himself never danced, he had a taste for traditional dance and,
wanted his son to be one of the dancers of the clan 19 .
13

Traditional dance was an essential and important aspect of Madi culture. It was
regarded as a necessary part of recreation and funerals. Whenever a fierce wild
animal was killed, a ritual dance was performed in honour of the man who killed
it and, the man was hailed as a hero 20 . Besides a Madi traditional dancer was a
man of status among his people.
Clement therefore, made a passionate effort to turn his son Drandua, into the rank
of his clansmen. He bought for him drums, costumes and every thing that was
necessary for a traditional dance 21 .
This meant that Drandua’s father inspired him to aim at status and, rank and
taught him to work hard for its achievement. This impacted greatly on his future
success as a church leader.
As a little boy, Drandua also looked after his father’s goats. His father had no
cows since the Madi generally did not have cattle. Instead, they had plenty of
goats and, for this they were known (nicknamed) by their neighbours as Madi-
indri, literally: Madi - goats, meaning the Madi who kept goats. Their goats were
nicelooking, large and fat “but their species is no longer in existence”, laments
Bishop Frederick.
He recalls:
My father had fifty goats and I used to like very much
looking after them. I could take them for three to four
miles looking for grass and water in dry season and bring
them back home safely 22 .
It was these activities, that built in Drandua the kind of strong personality and
character he later exhibited as a young man, that made him rise to heights and
made his leadership a success.
14

At about the age of seven, Drandua became involved with his father in hunting
activities with the rest of the men of the village, looking for game meat. He
therefore began getting more serious and deadly experiences as he recalls:
When I grew to the age of school - going I went quite often
to hunt with my father around 1948, 1949 and 1950s and,
there were plenty of wild animals: buffaloes, antelopes,
leopards, lions, elephants and so on 23 .
He recalls, that the lions were very fierce, they could kill people and so, they were
called “the king of the bush”. To escape them, one had to hide his bow and arrows
against himself so that the lion could not see it and attack people.
Such experiences made Drandua, to develop a strong hearted and brave character
that was fit for leadership as early as a young boy. This contributed greatly
towards his rise to high horizons as a grown up.
Frederick grew up with his parents. They lived in a simple home of houses made
of mudded wall and grass roof. Their home was engulfed within a big clan
homestead of Paijia, which was fenced with poles and, had a strong gate also
made of poles. This was in view of defence against wild animals and human
enemies that used to be common by then 24 . Children had their own huts. The
bigger boys had their own huts as they prepared for marriage, while the girls slept
together in groups in their own huts.
The Madi people used beds made mostly of bamboo trees, on which smoothened
hide from wild animals was used as mattress.
In the homestead, feeding was often communal, involving the families. The diet
was simple but balanced. Drandua recalls, that it involved the common daily
15

meals of pigeon beans, game meat, fish from the swamps of rivers Aca, Ala, and
Oka, which were rather close. They also ate plenty of greens. 25
Drandua further recalls, that birds and chicken were eaten only by male children
and men. There was also the traditional dish “Asua”, made of paste from dried,
well treated white ants and oil from the fruits of a local tree known as “Kumara”,
which was common in the area. “Asua” was a dish for elders and special visitors,
although children and women could also eat it 26 . It still forms part of the peoples’
diet today.
Bishop Frederick recalls, that there was no hunger during the time he grew up as
food was plenty.
Among his people, dressing used to be simple. Men used goat skins or hides,
which was treated and smoothened into dress. Women commonly used leaves as
dress. Besides, the Madi people could also afford to buy European dresses by that
time.
Frederick remembers, that his father bought for him European dress and also
made for him a local dress out of a goat skin to wear as he recalls:
I saw the elders wearing it and I asked my father to make
one for me because I had liked it 27 .
2.4 HIS EDUCATIONAL BACKGROUND
In 1950, a primary school was opened at Baribu by the two African Priests Fr.
Gale Juvenale (RIP) and Msgr. Bala Donassiano (RIP), who were by then in
Uleppi Parish. This was due to the scarcity of schools in the vast area of the whole
Parish. It was twenty miles to the east of the Parish. Consequently, Drandua was
able to join primary one during that year at Baribu, at the age of seven, as his
father had wanted him to go to school 28 .
16

It was a hard beginning for Drandua, as he was used to his pastoral life, as he
recalls:
My father had told me to go to school but I loved looking
after our goats. They were over fifty. I felt that they could
not just be left to wait for long without grazing 29 .
It was only after Clement took a stern position about his son’s education, which
Drandua could give up his absolute commitment to the goats as he recalls:
After I was beaten by my father I took up school more
seriously. I stopped tricking my father and I went straight
to school every morning. The goats waited for the
afternoon as my father had planned 30 .
Clement had stopped at primary four, and now, wanted his son to read to higher
levels. This contributed greatly towards Drandua’s hard work and success in
education.
On the other hand, Amalia was not in favour of her daughters’ going to school.
She preferred them to remain at home and learn domestic work. She therefore,
over powered Clement’s efforts to send Anna and later Carolina to school; instead
she made them baby seaters 31 .
By 1952, at the age of nine, Frederick was in primary two. He then received
catecumenical instructions to prepare him for the First Holy Communion. He was
instructed with others at Baribu Chapel by his father Catechist Clement and
Onorio Igima, a second Catechist. The two were committed to their work but at
times due to other commitments, they made Frederick to help them with the
instructions 32 . This gave him a chance to exercise leadership so early.
17

Every holiday, Drandua went for the instructions which lasted for six months.
After the Holy Communion, he proceeded with his fellow new communicants to
Uleppi Mission to add on more instructions for two weeks 33 . These all added to
his formation.
In 1954 while in Primary four at Baribu, he registered for the instructions for the
Sacrament of Confirmation at the age of eleven. The instructions were also
conducted in vernacular and, by the same Catechists, which took six months and
ended in a test conducted by a Priest from the Parish. Those who failed would be
re-instructed for another period of time. Frederick was able to pass the tests very
well and as a result, he was confirmed in that same year by the late Bishop John
Baptist Cesana 34 , by then Bishop of Gulu from 1950 to 1969 35 .
During his first four years of primary, Drandua came to be liked very much by the
teachers at Baribu as he was active, hardworking and very committed 36 .
Particularly his class teacher Mr. Odili Jeremiah from Ofaka and, Mr. Yilaku
Oreste were very happy with him. He dressed very neatly and was a smart boy.
They supported him materially and gave him more work to train him better for the
future. He was made a class monitor and he did very well 37 .
This meant that Drandua was already very responsible and dutiful as early as his
primary days.
For his primary five and six, Drandua was selected by his teachers to join the
boarding school at Uleppi Parish centre. The priests had wanted good pupils from
Catholic primary schools within Uleppi, for drilling in the boarding schools at the
Parish for both boys and girls. The girls’ boarding school was run by African
religious nuns. These boarding schools were also meant for the selection of the
best candidates to join religious vocations training institutions, like the Seminary
and the Convent 38 .
18

Drandua at first rejected his nomination to join the boarding school at Uleppi. He
felt very much attached to his parents, his sisters Anna and Carolina as the
attention of the family was so much on him. His teachers insisted, that he was a
hard working, committed and responsible boy fit for the boarding school but
Drandua, unwilling as he was , ran away to his grand mother for asylum and spent
a week with her 39 .
By then Uleppi Parish was run by two African priests, Fr Isidoro Alule (RIP) the
Parish Priest and Fr. Caesar Asili (RIP) the Curate.
Fr. Ceasar Asili returned to Baribu the second time to look for boys to join the
boarding in order to join the Seminary. Drandua continued to resist as he had
wanted to join Nyapea College so as to go to Makerere University or join
Lodonga Teachers Training College (T.T.C) in order to become a Primary
teacher. 40
Since his father Clement was in favour , Drandua had no choice but to join the
boarding school at Uleppi Mission for his Primary five and six from 1955 to
1956, as he recalls:
I was taken to Uleppi by Fr. Asili on a bicycle. My stay in
the boarding helped me to accept joining the Seminary. 41
In 1957, Drandua joined Lacor Preparatory Seminary in Gulu for Catechism
course. This was after successfully passing his primary six Certificate
examinations at Uleppi Mission boarding school. From Lacor, they were shifted
to Warr Seminary, which opened in the West Nile region from 1958 to 1959, for
Junior level certificate. In 1960, the Seminary was transferred from Warr to Pokea
in Arua, where Frederick Drandua completed his ‘O’ level in 1964 42 .
19

While in Pokea Seminary, Drandua continued with his spirit of responsibility,
commitment to hard work and service. He was liked very much by his fellow
Seminarians because he became concerned about their welfare. He was made a
head prefect and he did quite a good job with the students 43 . With them he
engaged in clearing the bush, uprooting trees, cultivating the fields, planting food
crops and trees for the new Seminary. They laid and burnt bricks for the
constructions and so on, besides their academic and spiritual formation.
Fr. Raphael Dellagiacoma, a Comboni Missionary, by then Vice Rector of Pokea
Seminary, had this to express:
Frederick was really a practical boy. He was hardworking
and many boys gathered around him. They saw him as their
leader 44 .
Bishop Frederick recalls, that in his secondary education he was taught all the
subjects meant for ‘O’ level syllabus including Biology, Chemistry, Physics,
Geography, English, Latin and Bible Studies. He liked English and History. He
came to like Mathematics which was Algebra, Geometry and Arithmetic because
of constant practice with his close friend late Fr. Gerry Uyuru. He further recalls,
that when he was in senior three, his Rector made him teach Mathematics in
senior one due to lack of teachers 45 .
Fr. Antonio Lasalandra, a Comboni Missionary, by then Rector of Pokea
Seminary from 1961-67, had this to say about Drandua:
He was a hard worker, had the will to do things. He was
average in class and in sports but was keen at work. He
was a serious young man, taking things seriously and was
very firm. So we recommended him to go ahead 46 .
20

In 1965, Drandua joined Lacor Major Seminary in Gulu for Philosophy. He
recalls that this was pure Philosophy not mixed with Theology as it is today. He
liked Logic and Metaphysics as they made him reason and argue very well 47 .
He further recalls that the course was taught in Latin all through and this helped
him later to do his Theology in Rome, also in Latin.
During his years of philosophy, Frederick got part of his financial support from
his parents and from his sisters, as he observes:
Even my sister Anna supported my education very much
especially in Philosophy through brewing local beer 48 .
At the end of his second year of Philosophy in 1966, Drandua successfully
graduated with an Internal Diploma in Philosophy.
In 1967, Drandua was selected by his Bishop Angelo Tarantino, to go to Rome for
his Theology. He was seleceted to replace his close friend and coursemate, the
late Timale Onoranto of Katrini in Aripea Parish of Arua Diocese, as Fr. Antonio
Lasalandra notes:
Timale was to go for Theology in Rome. He was a genius.
Unfortunately he got an accident on the ferry at Laropi as
he was crossing from Lacor to Arua. He drowned and died
in the River Nile. Frederick was then sent instead 49 .
This meant that Frederick Drandua went to Rome by God’s providence. Besides,
his good records of hard work and commitment to service made his Bishop to
make his second choice by selecting him for the course in Rome.
21

While at the Urban University in Rome, he became the vice-prefect of the
students’ leadership and, his work was appreciated by both students and the
staff. 50
By June 1970, he had completed his studies in Rome whereby he graduated with a
Licenciate (Masters) in Moral Theology. He returned to Arua and was ordained a
Priest at Uleppi Parish on 9 th July 1970, by the Rt. Rev. Ceaser Asili, the then
Bishop of Lira, who had convinced him to join the Seminary. 51
He was ordained at the age of twenty seven and, recalls that he was the only one
who became a Priest out of seventy five of his classmates with whom he joined
Pokea Seminary 52 .
This meant that his conviction and commitment to what he wanted to achieve
through his education, contributed a great deal towards his ordination and rise to
high horizons.
2.5 HIS YOUTH AND LIFE AS A PRIEST.
As a youth Frederick was organised, morally upright and committed to his studies
and christian values as he recalls:
I could go for Mass on foot alone about twenty miles from
my village to Uleppi Parish 54 .
After a successful completion of his studies and his ordination, he immediately
took charge of the education of his younger brothers. He recalls:
While Eugeneo our last born stopped in senior two and
remained at home, I educated Anthony and Saul up to
University level. Anthony became a chemist and works with
Lugazi Sugar Industry while Saul became a teacher 54 .
22

As a priest he even went ahead to encourage and support the education of some
children of poor families, not only in his village but wherever, he went to work; a
duty he still shoulders as a Bishop.
2.6 HIS LIFE IN OCODRI.
As a young Priest, Frederick had his first appointment in October 1970 as a Co-
adjutor. He was to go as a Curate to the newly erected Parish of Ocodri to join Fr.
Sabino Anyanzo who had been made Parish Priest of the new Parish. Fr. Anyanzo
found him to be a very co-operative, dynamic, hardworking, serious and
committed young man. He was a man of vision and initiatives. Besides he was
cheerful and loved pastoral and physical work. He showed a lot of co-operation
with the Parish Priest as they worked together to build the new Parish 55 .
Quirino Olego by then, a primary teacher and Parish Secretary at Ocodri Parish
from 1970 to 1973, observes:
Frederick Drandua became active in the building of the
Church. He even participated with the Christians in laying,
piling and burning the bricks. 56
Jino Dradria by then Parish Chairman at Ocodri from 1970 onwards had this to
say:
Kristiani aa andra ayikosi azi ala Federiko ni ngale risi. 57
This meant that the Christians were happy with the work that Frederick did.
Bishop Frederick himself comments that they found the fathers’ house at Ocodri
was already built so they built the Parish hall and laid the foundation of the
Church. He left the Church at the foundation when he soon got a transfer. He had
liked his stay at Ocodri with Fr. Sabino as he expresses:
23

I liked my Parish Priest very much. He left me free to
exploit my initiatives and would appreciate and support
me, as I liked to do so many new things. This helped me to
appreciate my early life in the priesthood 58 .
2.7 HIS LIFE IN ULEPPI
In 1973 Frederick Drandua was transferred to his home parish at Uleppi to assist
Fr. Gerry Uyuru (RIP) who was newly appointed at Uleppi parish to replace Fr.
Nazereno Inya (RIP) and Fr. Pierino Madrwa. Fr.Inya, who had been the parish
priest was appointed to Alokolum as a spiritual director and Fr. Pierino Madrwa
curate, was sickly and was taken to Kalongo hospital. Fr. Gerry did not know the
language and so Frederick was sent to help him. 59
Bishop Frederick recalls that with his old friend from Pokea, they matched very
well at Uleppi. Due to their poor economic status they started to cultivate food
stuffs. They grew cassava, potatoes and tomatoes and sold them at Bondo
barracks. This raised for them enough money. They also cultivated tobacco and
sugarcane to earn more cash. They taught the Christians to work hard so as to
create a self- supporting church as he recalls:
We had an aim and a project of uplifting the lifestyle and
standards of our people in Uleppi, Catholics, Protestants
and everybody 60 .
They established that every Catholic chapel in Uleppi was to have at least a cow
and some goats. Chapels were to give one goat each as a contribution to the parish
centre. He recalls that as a result at one time they had twenty cows and three
hundred goats at the parish centre and that they produced plenty of food to eat and
for sell. However these projects could not continue when he was transferred to
Pokea as Fr. Gerry remained alone at the Parish with heavy pastoral work at
hand. 61
24

Before he went to Pokea Seminary to teach, Frederick joined the then only
National Teacher’s College at Kyambogo in 1974 where he studied history,
religious education and professional courses. Unfortunately, he had to terminate
the course in mid 1975 to become the Rector of Pokea Seminary as there was an
acute demand that called for an immediate response from him 62 .
2.8 HIS LIFE IN POKEA.
Frederick started his work in Pokea Seminary as the Rector in July 1975. He was
joined in the following year by Fr. John Baptist Odama (Now Archbishop of
Gulu) as the Vice-Rector. Besides, there were Fr. Kassiano Egima, Fr. Romano
Maphua, Fr. Piergiogio Rossi, Mr. Madrangu Lawrence, Mr. Levua Anthony, Mr
Etria Titus, Mr Drapari Celcius and other members of teaching and support
staff 63 .
With these staff, Frederick tried his best to organise and lead well the work of the
Seminary, as Adroza Pio, along serving support staff in Pokea seminary from
1960 to date, observes:
Federiko nga azi akporu tiecitasi eri vini ama azibaru dii
ra, atii vini ndra ama saaru 64 .
This meant that Frederick worked very hard, he understood the problems of his
staff and he could readily give support to those in problems.
Etria Titus, a long serving teaching staff of Pokea Seminary from the 1970s to
date, observes:
Frederick was a co-operative, sympathetic and had a good
judgement. He never took disagreements as grudges. He
raised the standards of the Seminary and promoted many
students to join the major Seminary 65 .
25

In the late 1960s and early 1970s, Pokea seminary had been reduced from ‘O’
level to senior two level as Senior three and four were shifted to Lacor seminary
in Gulu. It was Frederick Drandua who raised the level of Pokea Seminary from
senior two in 1976, back to senior four by 1978 and in 1982 he started ‘A’ level in
Pokea Seminary 66 .
While at Pokea, he initiated a number of projects although some of them did not
take off. He initiated bricklaying, and food collection from the parishes to support
the seminary. He improved poultry and food production from the Seminary
fields 67 .
He rehabilitated the seminary, which was destroyed by a bomb during the 1980/1
war. He built three new big science laboratories, four new classrooms for ‘O’
level, a new office for the vice Rector, a new office for the Dean of studies and a
new spacious library for Pokea Seminary 68 .
Besides, the numbers of students recruitment rose steadily to heights and the
quality of performance both in formation and academics also greatly improved
over the years during Drandua’s term of office as the Rector of Pokea Seminary
from 1975 to 1984 69 .
By the end of 1982, he was appointed Vicar General for the administration of the
Lugbari area of Arua Diocese 70 . This meant that he now had two major
responsibilities to carry out at the Diocese level. This reduced his commitment to
the work of the Seminary although he tried his best to be dutiful and balanced in
all.
In December 1984, he was elected the Administrator of Arua Diocese by the
counsellors (clergy) at the retirement of the late Bishop Angelo Tarantino 71 .
26

Msgr. Frederick Drandua hence forth ceased to be the Rector of Pokea seminary
and took up a full time office as the Guardian and Spiritual leader of Arua
Diocese by January 1985.
Due to his good moral life and leadership records, Msgr. Frederick Drandua was
nominated the Bishop of Arua on 28 th May 1986 by Pope John Paul II and
consecrated on 15 th August 1986 by His Emminence Emmanuel Cardinal
Kiwanuka Nsubuga at Ediofe Cathedral in Arua 72 .
He therefore, became the first African Bishop to succeed the late Bishop Angelo
Tarantino as Bishop of Arua.
2.9 CONCLUSION
This chapter has analysed the historical background of Frederick Drandua from
his birth, childhood, education, services he rendered as a youth and a young Priest
up to the time he was consecrated a Bishop.
We have analysed that from a humble christian family of peasant parents
Frederick Drandua rose to the rank of a Bishop. The nature of his family and the
environment in which he was brought up, contributed greatly towards his
character, spirit of hard work and success in education which moulded his future
career.
His leadership skills and ability, zeal and vision as a young priest in Parish life
and in Pokea seminary set a precedence for his recognition and elevation to the
Episcopal office in the Catholic Church.
In the next chapter we proceed to analyse his social and religious contributions
towards the development of Arua Diocese in particular and Catholicism in
general.
27

END NOTES
1. Interview with Rt. Rev Frederick Drandua (60), 4 th March 2003, Ediofe.
2. Ibid.
3. Ibid.
4. Ibid.
5. Ibid.
6. Ibid.
7. Ibid.
8. Ibid.
9. Ibid .
10. Ibid.
11. Ibid.
12. Ibid.
13. Ibid.
14. Ibid.
15. Ibid.
16. Ibid.
17. Ibid.
18. Ibid.
19. Ibid
20. Interview with Fr. Kassiano Egima of Uleppi, 23 Feb. 2003 , Pokea Seminary.
21. Interview with Rt. Rev. F. Drandua, 4 th March 2003, Ediofe.
22. Ibid.
23. Ibid.
24. Ibid.
25. Ibid.
26. Ibid.
27. Ibid.
28. Ibid.
29. Interview with Rt. Rev. Frederick Drandua, 4 th Marhc 2003, Ediofe.
30. Ibid.
28

31. Ibid.
32. Ibid.
33. Ibid.
34. Ibid.
35. Uganda Catholic Directory, Kisubi, Marianum Press, 192, p.31.
36. Interview with Rt. Rev. F. Drandua, 4 th March 2003, Ediofe.
37. Ibid.
38. Ibid.
39. Ibid.
40. Ibid.
41. Ibid.
42. Ibid.
43. Interview with Fr. Raphael Dellagiacoma, 3 rd May 2003, Mbuya.
44. Ibid.
45. Interview with Rt. Rev F. Drandua, 4 th March, 2003.
46. Interview with Fr. Antonio Lasalandra (80), 28 th Feb 2003, Ombaci.
47. Interview with Rt. Rev. Frederick Drandua, 16 th July 2003, Ediofe.
48. Ibid.
49. Interview with Fr. Antonio Lasalandra (80), 28 th Feb 2003, Ombaci.
50. Interview with Rt. Rev. F. Drandua, 7 th March 2003, Ediofe.
51. Ibid.
52. Interview with Rt. Rev. F. Drandua, 23 rd July 2003, Muyenga.
53. Interview with Rt. Frederick Drandua 4 th March 2003, Ediofe.
54. Ibid.
55. Interview with Fr. Sabino Anyanzo (61), 10 th March 2003, Muyenga.
56. Interview with Quirino Olego (70), 13 th July 2003, Ocodri.
57. Interview with Jino Dradria (65), 13 th July, 2003, Ocodri.
58. Interview with Rt. Rev. Frederick Drandua 16 th July 2003, Ediofe.
59. Ibid.
60. Ibid.
61. Ibid.
29

62. Interview with Fr. Romano Maphua (66), Feb 2003, Maracha.
63. Ibid.
64. Interview with Androza Pio (77), 5 th March 2003, Pokea Seminary.
65. Interview with Etria Titus (54), 24 th Feb. 2003, Pokea Seminary.
66. Ibid.
67. Ibid.
68. Ibid.
69. Ibid.
70. Clergy Bulletin of Arua Diocese, No 70, December 1982, p.9-10.
71. Interview with Fr. John Sabo, (64), 26 th Feb. 2003, Ediofe.
72. Ibid.
30

3.0 HIS SOCIETAL ROLE
3.1 INTRODUCTION
CHAPTER THREE
Right from his youth, Frederick started his involvement in church activities. The
religious and catholic environment of his background and the hardworking spirit
in which his parents brought him up, moulded his character that determined his
future career as God’s devoted servant in the church.
In this chapter we examine his societal role by looking at the structural reforms
and administration that he put in place in the church. This is meant to enable us
evaluate his religious and social career, that made him a great figure in the church.
3.2 HIS RELIGIOUS CAREER
3.2.1 Focus on Unity
At his inception as Bishop of Arua, Frederick straight away focused on the unity
of those who were entrusted by God under his care. He saw his Diocese as
comprised of a multi-ethnicity of the Lugbari, the Madi, the Kakwa, and the Alur
peoples, all of more or less distinct cultural and linguistic backgrounds and
differences; who therefore needed to be united in Christ 1 . He therefore took as his
motto the Latin words “Ut unum sint” meaning “may they be one” (Jn. 17:21).
This became his basic theme of the evangelisation of God’s people in the region.
In support of this presentation he had this to say:
I took the Motto “Ut unum sint” because of the different
ethnic groups in the Diocese. I had to place the
Diocese for unity 2 .
Frederick therefore, saw his call to the episcopate principally as, a vocation to
bring unity among the people of West Nile.
31

In view of his percieved theme of evengelisation, he started by establishing
structures of Advisory Bodies to help him as a Bishop, to serve the people of God
better. He knew that single – handed, he would not succeed 3 .
Among the structures he set up, the major ones included: the Diocesan Synod,
Diocesan Pastoral Council, Zonal Pastoral Councils, Small Christian Community
Councils, the Christian Family and the Presbyteral (Priests) Council 4 . This was in
line with the message of the Vatican II documents:
The Church has a visible structure, which is a sign of its
unity in Christ. (G.S.44) 5 .
Although his predecessor, the late Bishop Angelo Tarantino, carried out his
religious duties almost single-handed, except for a few priests and catechists 6 ,
Bishop Frederick saw that his vocation and theme of evangelisation to unite
God’s people, needed a joint effort with all sections of the people which became
possible through the structures that he set up 7 .
He established the Office of the Diocesan Pastoral Co-ordinator. This became
very instrumental in the Co-ordination of many religious programmes and, in the
implementation of Diocesan policies, through the creation of awareness among
the Christians; about their role in the work of evangelisation 8 . Many courses have
been organised for all sections of the faithful to that effect.
He appointed a Lay Apostolate Co-ordinator and, encouraged lay apostolate
through the establishment of the Catechists’ desk, women’s desk and a youth
office 9 . The women’s desk ensured their emancipation and participation in
evangelisation through Christian women associations, clubs and leadership
development. He built a youth center for youth evangelisation and their
32

involvement in church work and developmental activities 10 . Thus the people
became united at God’s work.
His weakness in his regard was that so many new Christian associations and
activities were being introduced all at a go, rather than one at a time. Moreover
every Christian association or activity needed funds from the same Christians.
Thus many started viewing these activities as a financial burden which was costly
to their poverty stricken conditions of living and so, some people got discouraged.
Despite that, his efforts to involve all sections of God’s people in the work of
evangelisatin was worth while and, many christians benefited as a result 11 . Being
the first of its kind in the history of Arua Diocese, his efforts in this regard proved
the commendable pastoral spiritual leadership, that Bishop Frederick accorded to
the people of Arua Diocese in particular, and the Catholic Church as a whole.
3.2.2 Pastoral visits
Bishop Frederick went all over the diocese for spiritual pastoral visits and for the
administration of the Sacraments. He admired the life of the two great apostles
of the church, St.Peter and St. Paul, and he sought to live like St.Paul who was
fully satisfied of what God had turned him to be: an apostle of Jesus Christ 12 .
He went to Parishes and Chapels for the administration of the Sacraments of
Confirmation, Ordination and Matrimony. He went yearly to officiate in the
professions of the religious brothers and nuns. His gospel message of unity, love
and peace reconciled many christian families and communities 13 .
Besides, he made school apostolate a priority among his pastoral programmes
and, went yearly for confirmations in the secondary schools and tertiary
institutions within the Diocese 14 . Mvara, Ombaci, Koboko, St. Mary’s Ediofe
Girls, St. Peter and Paul Seminary, St. Mary Assumpta Pakele and National
Teachers College Muni, are among the learning institutions he often went to for
33

confirmations 15 . He often told the students, that a person needs both education and
religion in order to stand on two feet; and that education without faith in God
(religion) is not enough. It is like a man standing on one leg. Such a person can
never be balanced 16 .
Bishop Frederick Drandua also extended his spiritual pastoral care among the
many Southern Sudanese refugees, who had settled in large numbers in Moyo,
Adjumani, and Rhino camp areas of his diocese 17 .
Due to the civil war between the rebel Sudan Peoples Liberation Army (SPLA)
and the Sudan governmnet which started in the 1980s, many refugees from the
Southern Sudan sought asylum from Northern Uganda 18 . They became like
scattered sheep without a sheperd. Bishop Drandua took pitty on those who
settled in his diocese and, became a spiritual father for many. He tirelessly
followed them with the word of God and the Sacraments in the bushes of Alere,
Agojo, Ogujebe, O’doobu and where ever they had settled. He consoled them.
Ofezu Kassiano, who worked with the Jesuit Refugee Service (JRC) in Rhino
camp in the 1990s, confirms:
Bishop Frederick never forgot or abandoned us. He made
sure he fulfilled all his spiritual pastoral programmes in
the refugee camps 20 .
Between 1989 and 1993, Bishop Drandua urged his christians and the people of
Arua as a whole, to give material support to the refugees to help them settle. He
made them collect foodstuffs to feed the refugees 21 .
All these meant that Bishop Frederick remained faithful and committed to the
gospel message that calls him to be a good sheperd:
34

……. so the wolf snatches the sheep and scatters them….I
3.2.3 Vocations promotion
am the good sheperd … I know my sheep 22 .
Among his religious roles, Bishop Drandua very much promoted vocations to
religious life and the priesthood in Arua Diocese. His open heartedness towards
vocations, made many young people to take on the career with courage and
determination 23 .
By 1997, Bishop Drandua had ordained sixty African Priests including Fr.
Vincent Bekia from Cote d’ Ivoire and Fr. Regis Kabanda from Rwanda for Arua
Diocese; just within a period of eleven years of his bishopric 24 .
Compared with the period between 1938, when Msgr. Bala Donasiano the first
African Priest of Arua was ordained, to the year 1985 when the late Angelo
Tarantino retired from the episcopical see of Arua, a missionary period of forty
seven years during which only about fifty African Priests of Arua were ordained;
Bishop Drandua did a commendable job 25 .
It meant that he worked very hard as the first African Bishop of Arua, to promote
native African vocations to the Priesthood. It also throws more light on the widely
believed saying, that the foreign missionary agenda in the Northern Uganda was
not in favour of African vocations to the priesthood 26 . They made sure, that if any,
only one African was ordained a Priest in every five years so that the Missionary
could have a longer period of breathing space in Africa 27 .
As he needed pastoral agents to share the workload with, Bishop Frederick made
conscious and passionate efforts to reverse the situation. He encouraged and
promoted many native vocations to the religious life and the priesthood, thus
35

making a remarkable contribution to the church in Arua and Catholicism as a
whole.
Msgr. Pierino Madrwa, the second Chancellor of Frederick Drandua after J.B
Odama, in 1990s, had this to say about Drandua’s leadership:
In his pastoral vision Bishop Frederick had a participatory
leadership.He made it possible for many pastoral projects
to be accomplished through different people such as
“SPACE” at Lodonga, “Christus Centre” at Ediofe and
Catechist training Centres at Lodonga, Maracha and
Angal 28 .
It meant that from the very beginning of his episcopical Office, Frederick
Drandua believed in a shared leadership. He believed that he had entered the
office together with his Priests. This made his work successful.
3.2.4 Synods
To fulfil his religious pastoral duties more efficiently, Bishop Frederick convoked
Diocesan synods (Assemblies). He called the first Diocesan Synod in 1987 29 .
In his convocation letter of 14 th November 1987, Bishop Drandua had this to
decree:
It is twenty eight years since the Diocese of Arua was
founded. Within this period, conditions concerning the
clergy, the religious and the Laity (the faithful) of this
Diocese have changed enormously. New questions or
pastoral problems challenge our faith in daily life… …I
have decided to convoke the First Diocesan Synod in which
you the Clergy, the religious and the laity will be
consulted…… … to give your opinion, … … … 30 .
36

Bishop Frederick knew the value and necessity of church assemblies and he used
them for the consultation of God’s people to achieve the purpose of his religious
mission.
For the First Synod he proposed the theme: “A Local Church Living Committed
to Christ” as a point of reflection to discern their roles as Christians within their
local church. It involved a cross section of the faithful who discussed for the first
time, the various pastoral issues affecting them within their church, right from the
grassroots to the top. They came up with resolutions that were promulgated and
later published in the Acts of the First Synod in Arua Diocese 31 .
This Synod was celebrated in Pokea Seminary from the 2 nd to 16 th July 1989.
Frederick Drandua, therefore, became the first Bishop of Arua to convene a
Church Assembly (Synod). He was probably even the first Bishop to have done so
in the Northern Uganda, not mentioning some dioceses in Uganda as a whole 32 .
Later in 1993 and 1998, he also called two other Church Assemblies (Synods), all
with different themes of reflection for the faithful as a local church. He called the
second Synod on the 8 th December 1993, “for the specific purpose of developing
a five – year pastoral plan” for Arua Diocese. It was based on the five sub-themes
of evangelisation set by the Synod of African Bishops, 1994. It proved a success
and was celebrated from 23 rd November to 8 th December 1994 at Christus Center
and Lodonga Minor Basilica by delegates from all over Arua Diocese 34 .
He convened the third Synod towards the end of 1998, and was celebrated from
23 rd November to 8 th December 1999 at Christus Centre and Lodonga Minor
Basilica. Its theme was: “Jubilee 2000: Our call to forgiveness and
reconciliation 35 .”
37

Archbishop Christophe’ Pierre, Apostolic Nuncio to Uganda had this to express
about the Synod:
…Because this is your third Synod. So it is a gradual
building up of a church. This is a true church experience.
And this is … what I like about it…. I feel that a church is
being built through this process 36 .
He continued to say:
And I feel in the centre … this is the true Catholic Church
in Arua,the true Catholic Church with all its dimensions of
being Catholic: one, holy, and apostolic 37 .
Besides, the Synods became moments of prayer in which members of the
Christian community in Arua invoked the Holy Spirit, celebrated prayer and the
Sacraments in Communion, as Sherry Meyer, an American Volunteer Missionary
(VM), then working in Arua Diocese as Secretary General of the second and
third Synods expresses:
… our Synod days include communal prayer. Pray always.
Pray that the Holy Spirit’s prescence will touch us all. Pray
for guidance. Pray for courage 38 .
The Synods made it possible for the faithful of the Catholic Church in Arua to
assemble, discuss and, resolve a number of problems that hindered them from
living a fully committed Christian life. As a result, in the third Synod they
outlawed the traditional practice of bride wealth and funerals 39 .
However many christians have resisted against these new resolutions and still
continue with their traditional practices of bride wealth and funeral rites 40 . They
38

think that Bishop Frederick Drandua’s approach to introduce new changes in the
church is not gradual and that it has been influenced by Western culture.
Despite such criticisms, the outcome of the Synods have been largely positive. It
meant that for the first time in the history of Arua Diocese, the christians have
been able to meet and, formerly discuss and resolve their spiritual and pastoral
problems through the Synods; rather than always having things dictated upon
them.
3.3 HIS SOCIAL CAREER
In his social role, Bishop Frederick deserves a credit in the following areas among
others:
3.3.1 Accessibility
He has been acessible to all. As a Bishop, he started by making his office open to
all people in the Diocese without any discrimination. This encouraged all sections
of the people in the Diocese and in West Nile as a whole to come to him and
discuss their problems and aspirations of life with him 41 .
Amandua Lukas, a senior Diocesan Priest of Arua observes:
He had opened his doors to all denominations.His
approach had much influence 42 .
Maphua G. Romano, a senior Priest of Arua Diocese had his to say:
Bishop Frederick has been generous in giving sound
suggestions to all sections of people. 43
39

Amandua thinks that Bishop Drandua’s approach of being available to all people,
contributed much towards the unity of the people of West Nile and they saw him
as their Bishop.
3.3.2 Harmony with other religions
Bishop Frederick has been open and ecumenical in his approach to people of
different beliefs and religious affiliations. He respected everyone’s belief and
encouraged cordial and healthy relationship among people of different beliefs in
the West Nile region 44 .
Madira Peter Adua, an elder in Maracha Christian Community and a school
teacher, had this to say:
Bishop Frederick Drandua encourages ecumenism:
Catholic Christians mix- up freely with people of other
religions 45 .
Aseru Judith Jane, a Protestant and a secondary school teacher, observes that
Bishop Frederick also joins the Protestants in building their Church in Mvara 46 .
While Anguyo Ari Al-Yasa, a Muslim in Arua town and a secondary school
teacher, asserts that Bishop Frederick employs Muslims like Ismail with Ediofe
Procure and other church institutions and, therefore that he is a good Bishop 47 .
This meant that Bishop Drandua worked for cordial relationship among all people
of different beliefs in the West Nile region. He established a Diocesan
Commission for Ecumenism and Diologue among christians and Muslims in Arua
for peaceful co-existence 48 . Thus qualifying him as a man of unity and peace in
the region.
40

3.3.3 Social services and development.
He established offices for Social Services and Development as part of his social
role. He appointed a co-ordinator to be responsible for the overall planning and
monitoring of development and social welfare activities and, for organising relief
programmes in case of emergency. All this was aimed at intergral human
development 49 .
By then serving as Chairman of the Social Services Commission and, Vice
Chairman of Finance at the National level of the Uganda Episcopal Conference,
Bishop Frederick made sure that foreign aid given to his diocese, was channelled
properly through the diocesan social services office to all parishes and, chapels
down to the christians at the grassroots 50 .
He made it a policy for the parishes to organise a collection in cash or in kind to
aid the poor. This was to be done around the time of harvest 51 .
Anyanzo Sabino, Diocesan Social Services and Development Co-ordinator from
1988 to 2001, observes:
The office also helped alot, in the resettlement of our people
who returned from exile 51 .
Frederick therefore became the first Bishop of Arua to formerly open the
Department for Social Services and Development to cater for the welfare of the
people in West Nile 53 .
Besides, as Fr. Maphua Romano observes, Drandua has personally assisted all
those in problems when ever he could 54 .
He re-organised the territorial administration of Arua Diocese in order to bring
services close to the people. He introduced “small christian communities” as
41

asic socio-christian units besides the family inorder to bring christian families
close together 55 .
Madira Peter counts the establishment of “small christian communities” (Enyati)
in Arua Diocese, among the first achievements of Bishop Drandua because it
helped many families to co-operate and work together 56 .
Bishop Drandua went ahead to establish new parishes as Pegorari Roberto, a
Comboni Missionary working in Arua notes:
“Many new Parishes 57 ”.
By the time Drandua became a Bishop in August 1986, Arua Diocese had thirty
one established Parishes. He then proceeded to establish new ones in order to
bring pastoral services closer to the people. He erected Panyimur and Oluko
Catholic Parishes both in the year 1987 58 . He then continued to open five others
according to the needs. These included Oleba Parish (1990), Vurra Parish (1998),
Micu (1999), Obi (2000), and Djaipi (2001) 59 .
Msgr. Pierino Madrwa, had this to say:
The policy was that the Parishes were to be as near to the
people as possible 60 .
He continued to observe:
This is very reasonable because, the nearer the Parishes,
the better they are run. This is very indicative of his
pastoral concern 61 .
42

It meant that these Parishes became not only Pastoral spiritual centres but also
centres for educational, medical or health, social and community activities among
the people; thus promoting the social welfare in the West Nile region in particular
and in Uganda as a whole.
Bishop Frederick further saw the need to have his big Diocese divided into two.
Having made consultations with his Christians and the Church hierachy, both in
Uganda and in Rome, his plans were accepted and in 1996, the Diocese of Nebbi
was created out of Arua with one of his Priest, John Baptist Odama appointed as
Bishop of Nebbi 62 .
As a result Arua Diocese which had an area of 15.659 sq Kms and, a population
of 1.317.163 out of which were 585.000 Catholics by the 1992 statistics, was by
1996 divided into two, with Nebbi becoming autonomous. This facilitated
diocesan administration in the whole region 63 .
Besides, it was a great achievement in the history of the Church in Arua in
particular and Uganda as a whole. It greatly contributed towards the rise of Fr.
John Baptist Odama to the office of Bishop in Nebbi and, to the office of Arch-
Bishop of Gulu, established in 1999 by Pope John Paul II 64 . In addition, the new
Nebbi added to the number of the dioceses that gave rise to the new eclessiatical
province of the Northern Uganda.
After the creation of Nebbi Diocese, Bishop Drandua now went ahead to re-
organise the Parishes in the new Arua Diocese into two Vicariates and six
Deanaries. The Vicariates included the eclessiatical areas of Moyo and Ediofe
under two Episcopical Vicars 65 .
This meant that it became quite easier for Bishop Frederick and his clergy men,
and pastoral agents to organise their religious pastoral activities, and social
economic and humanitarian services among the people of God entrusted under his
43

care. Thus Drandua proved to be a remarkable organiser and talented
administrator of the Church.
However, he has been criticised for not caring enough for his Priest’s welfare.
Many Priests felt abandoned to struggle on their own without adequate
remuneration, as the christians and the Bishop seem financially incapacitated to
support them with transport facilities and, other requirements to carry out their
pastoral duties effectively.
Towards the end of the 1980s, he made efforts to provide clean water for the
people in the region under his care. He wanted to prevent the many water borne
diseases in the area including ringworms and Bilharzia 66 .
He therefore, established a Water Department and introduced a project for the
protection of wells and spring waters under the Social Services and Development
Programme 67 . Protected wells were constructed in many parts of the Diocese to
provide clean water for the people.
Bishop Frederick went ahead to provide boreholes in most of the Parishes in the
Diocese with the help of an Italian NGO known as “ACAV” which became
established in Arua through his efforts in the early 1990s, as Agupiyo Peter Jogo,
an Administrator and Accountant of the “ACAV” in Arua , had this to say:
It was Bishop Frederick’s efforts that “ACAV” was formed
as an NGO in Arua. He wrote to the Italian Government to
invite them 68 .
By 1995, over 400 boreholes and 30 protected wells had been constructed in
Moyo, Arua and Nebbi around the Catholic Parishes 69 .
44

This meant that the rate of waterborne diseases became drastically reduced in the
West Nile region by the end of the 1990s. Thus qualifying Bishop Drandua as a
promoter of the people’s health, life and welfare and therefore, as a great man of
the region.
He also made attempts to provide good nutrition for the people, through
establishing a farm institute at Ediofe under the co-ordination and management of
Mr. Andreas, a German national who worked with a German based NGO known
as “Misereor”, as an agricultural personnel 70 .
At the request of Bishop Frederick, Andreas was sent to Arua whereby he took
charge of the agricultural programmes and trained the youth in vegetable growing,
sunflower and soyabeans growing, construction of modern fish ponds and re-
aforestation through tree planting. As a result, the youths and the people from
many Parishes of Arua Diocese benefited quite immensely during the years 1990
to 2000 71 .
As a result of the sunflower growing that was encouraged throughout the diocese,
Bishop Drandua set up an oil- mill at Ediofe to provide edible oil from sun flower
as part of the diet for the people, but it failed to take off as he expresses:
due to mismanagement.
This meant that Bishop Drandua has been concerned about the life and welfare of
the people entrusted in his care. He was keen to find solutions to each and every
problem that affected them.
In the area of health services, he made significant achievements. He re-organised
the Diocesan Health Medical Committee, to ensure the implementation of
government health policies in the church founded hospitals and health units and,
educate the people especially as regards primary health care and natural family
planning 72 .
45

He got funds from “Misereor” to reconstruct a number of church founded health
centres all over the diocese. Health centres in Pakwach, Urusi, Warr, Aripea,
Adumi, Otumbari and Lodonga benefited from this project between 1987 and
early 1990s 73 .
He improved the church founded hospital at Maracha and built new staff houses
with the support from “Misereor”. Besides, he transformed Nyapea health centre
into a new Church founded hospital with the help of his Italian friend Dr. Carlo
Spanyogli and Sr. Edea Victoria the then Diocesan health co-ordinator 74 .
Bishop Drandua made sure, that Angal hospital in Nebbi was not reduced to a
mere health centre as the Comboni Missionary Sisters working there had wanted
to do in 1996, just before John Baptist Odama was consecrated Bishop of Nebbi 75 .
Bishop Drandua ensured that there was sufficient stocking and staffing of the
church founded hospitals in the West Nile region with drugs and qualified
medical personnel in order to provide better health services to the people 76 .
Thus he contributed quite immensely towards the health care of the people in
West Nile and Uganda at large. His efforts in this area went far beyond those of
his predecessor.
In the field of education, he encouraged the girl-child education so much. He
succeeded to solicit funds from the women of Trento in Italy to provide school
fees for female education. This has led to the rise in the levels of literacy among
women in the region. This project is still in progress 77 .
Through his sermons he has urged parents to send both their male and female
children to school. He exhorted pastoral agents “to take the initiative to foster co-
operation between parents, teachers and government leaders, in order to promote
the education of girls 78 .”
46

He has urged parents to give equal opportunity of formal education to girls and to
free them from too many domestic activities so that they may have adequate time
for study 79 .
As a result of his efforts new girls secondary schools like Trinity College Logiri
(1993), Omugo Girls (1998) and others have emerged in the region 80 .
Besides, Bishop Frederick had a broad – based view on education. He established
vocational schools like Flaminio Tailoring School for girls and St. Joseph’s
Carpentry at Ediofe soon after he became the Bishop of Arua. He has also
promoted nursery education. By 2000, he established a big orphanage at Ediofe
with the help of Rev.Deacon Jonas Samuana Mabenga, a Congolese and a
permanent Deacon of Arua Diocese based in Rome.This now caters for the
education of orphans across the diocese; from the level of primary one to senior
four 81 .
Being the Chairman of the Board of Governors of many schools, he has used his
position a great deal to influence the promotion of literacy among the people of
the West Nile to high levels.
Besides, he has opened up space for further education of his clergy who are able
to get the money to go for the courses of their choice. This is meant to improve on
their skills and talents to serve God’s people better 82 .
His religious and social contributions as analysed indicate that he has been a great
man who has loved his people.
3.4 CONCLUSION
We have analysed Drandua’s religious and social role from the time of his
consecration as Bishop up to date.
47

We examined how he has been able to carry out and fulfil the apostolic duties
entrusted in him to build up the church as as a community of God’s people in
Christ and how this made him a great shepherd of God’s people.
In the next chapter we examine his economic and political contributions towards
the development of the people in Arua Diocese, and West Nile region as a whole.
48

END NOTES
1. Interview with Bishop Frederick Drandua, 15 th Feb. 2003, Ediofe.
2. Ibid.
3. Ibid.
4. Acts of the First Synod in Arua Diocese, Kisubi, Marianum Press, (____), Pg. 31f.
5. Vatican II: Guardian et Spes, 7 Dec. 1965, No. 44.
6. Interview with Msgr. Pierino Madrwa (59), 21 Feb. 2003, Christus Centre.
7. Ibid.
8. Interview with Catechist Ajiga Ulpiano (49), 3 March 2003, Christus Centre.
9. Ibid .
10. Ibid.
11. Ibid.
12. Questionnaire, Fr. Anguani Linus (67), 28 Feb. 2003, Otumbari.
13. Interview with Ayuu Archangelo (42), 26 Feb. 2003, Maracha.
14. Interview with Bishop Frederick Drandua (60), 4 March. 2003, Ediofe
15. Ibid.
16. Interview with Seminarian Olema Jackson (27), 4 March 2003, Pokea Seminary.
17. Arua Diocese Bulletin , No. 16, August 1996, pg. 1.
18. Ibid.
19. Interview with Ofezu Kassiano (38), 23 Feb. 2003, Arua.
20. Ibid.
21. Interview with Fr. Anyanzo Sabino (61), 10 March 2003, Muyenga.
22. The Gospel according to John, 10: 11-15.
23. Questionnaire, Fr. John Sabo (64), 26 Feb. 2003, Ediofe.
24. Statistics of Diocesan Priests of Arua, Pastoral Co-ordinator’s Office, January 1998,
pg.if.
25. Ibid.
26. Interview with Msgr. Pierino Madrwa (59), 21 Feb. 2003, Christus Centre.
27. Ibid.
28. Ibid.
29. Acts of the First Synod in Arua Diocese, Kisubi, Marianum Press, (____), Pg. xi.
49

30. Ibid.
31. Ibid.
32. Interview with Msgr. Pierino Madrwa (59), 21 Feb. 2003, Christus Centre.
33. Arua Diocese Bulletin , No. 25, December 1998, pg. 1.
34. Second Diocesan Synod 1994, Arua, Pastoral Co-ordinator’s Office, 12 January 1995,
pg.4.
35. Arua Diocese Bulletin , No. 25, December 1998, pg. 1.
36. Third Synod of Arua Diocese, Arua Diocese Publications, 2 nd ed. Jun 200, pg. 13.
37. Ibid.
38. Ibid. pg. 8.
39. Ibid. pg. 55, 58.
40. Questionnaire, Drawale Valery (60), 25 Feb. 2003, Aripea Secondary School.
41. Interview with Rev. Bro. Maniku Kassiano (51), 7 March 2003, Ediofe.
42. Interview with Fr. Amandua Lukas (59), 3 March 2003, Maracha P.T.C.
43. Questionnaire, Fr. Maphua Romano (66), 28 Feb. 2003, Aripea Parish.
44. Questionnaire, Madira Peter Adua (54), 26 Feb. 2003, Maracha.
45. Ibid.
46. Interview with Aseru Judith (31), of Uleppi, 28 Feb. 2003.
47. Interview with Anguyo Ari Aliyasa (50), 4 March 2003, Arua.
48. Arua Diocese Policy Book, Arua Diocese Publications, April 1998, pg. 75.
49. Ibid.
50. Acts of the First Synod in Arua Diocese, Kisubi, Marianum Press, (____), Pg. 51.
51. Ibid.
52. Interview with Fr. Anyanzo Sabino (61), 10 March 2003, Muyenga
53. Ibid.
54. Interview with Fr. Maphua Romano (66), 28 Feb. 2003, Aripea Parish.
55. Interview with Edro Max (49), Teacher, 14 Feb. 2003, Pokea- Kasua.
56. Questionnaire, Madira Peter (54), 26 Feb. 2003.
57. Questionnaire, Fr. Pegorari Roberto (50), 25 Feb. 2003, Ombaci.
58. Uganda Catholic Directory, Kisubi, Marianum Press, 1992, pg. 19-21.
59. Records in the Diocesan Archives, Bishop’s Office, Ediofe.
50

60. Interview with Msgr. Pierino Madrwa (59), 21 Feb. 2003, Christus Centre.
61. Ibid.
62. Interview with Bishop Frederick Drandua (60), 26 May 2003, Muyenga.
63. Uganda Catholic Directory, Kisubi, Marianum Press, 1992, pg. 18.
64. Catholic News Report, No. 5, May/ June 203, pg.7.
65. Arua Diocese Bulletin , No. 16, August 1996, pg. 1.
66. Interview with Fr. Anyanzo Sabino (61), 10 March 2003, Muyenga.
67. Ibid.
68. Interview with Agupiyo Peter Jogo (46), 2 July 2003, Arua- Anyafiyo.
69. Interview with Bishop Frederick Drandua (60), 4 March 2003, Ediofe.
70. Interview with Msgr. Pierino Madrwa (59), 21 Feb. 2003, Christus Centre.
71. Interview with Fr. Anyanzo Sabino (61), 10 March 2003, Muyenga.
72. Acts of the First Synod in Arua Diocese, Kisubi, Marianum Press, (____), Pg. 50.
73. Interview with Fr. Anyanzo Sabino (61), 10 March 2003, Muyenga.
74. Ibid.
75. Interview with Msgr. Pierino Madrwa (59), 21 Feb. 2003, Christus Centre.
76. Ibid.
77. Interview with Bishop Frederick Drandua (60), 4 March 2003, Ediofe.
78. Acts of the First Synod in Arua Diocese, Kisubi, Marianum Press, (____), Pg. 41.
79. Ibid.
80. Interview with Fr. Yaya Zachary (42), 23 July 2003, Muyenga.
81. Interview with Fr. Butele John M. (45), 23 July 2003, Muyenga.
82. Ibid.
51

CHAPTER FOUR
4.0 DRANDUA’S ECONOMIC AND POLITICAL CONTRIBUTIONS
4.1 INTRODUCTION
During his lifetime as a Cleric, Frederick Drandua longed for a self-supporting
church in Arua.
In his early Parish life experience in the early 1970s in Ocodri and Uleppi
Parishes as a young Priest, he saw the rampant poverty among the people. Funds
and resources for church construction and development were mainly generated
from Italy and provided by the Verona fathers whose mission was to evangelise
the Sudan and Northern Uganda 1 .
There was very little or hardly any financial contributions generated from among
the christians within the local church. As a result, many of them did not know
their role in supporting the church economically 2 . Besides, almost all the parishes
in Arua were missions under the care of the Verona missionaries who provided
everything including financial support with the exception of unskilled labour
force. Not much was done by the missionaries to improve the economic life of the
people besides the occassional handouts to attract converts 3 .
Drandua recognised the economic potential among his people 4 . His first two parish
life experiences had been all in parishes that were opened for the native African
Priests 5 . He therefore piloted the establishment of an African church based on an
African economic power, which involved the local christians participation in the
building and development of these churches 6 . This inspired in him the desire to
work hard for the course of a self-reliant church in Arua 7 .
He became the Bishop of Arua during a period of political turmoil in the 1980s,
when not only Arua but Uganda as a whole, experienced a lot of violence 8 . Many
of his people of West Nile were in exile in Zaire and the Sudan. Yet he needed a
52

politically stable environment to carry out his pastoral duties, to establish a self-
supporting church as the external financial sources threatened to cease with the
retirement of the late missionary Bishop Angelo Tarantino 9 .
It was such forces that shaped Drandua’s vision towards his economic and
political contributions towards the development of Arua Diocese in particular and
Uganda as a whole.
This chapter therefore, analyses his economic and political contributions towards
the development of Arua Diocese in particular and the nation at large.
4.2 HIS ECONOMIC CONTRIBUTIONS
A burning desire in Drandua was to establish an economically self-supporting
church based on the efforts of the local community 10 . In his early parish life, he
sought to instil this idea in the minds of the people. He worked hard to involve
them in building their own church through self- supporting activities 11 .
As the Rector of Pokea Seminary from July 1975, he got the chance to spread his
vision of a self- reliant church throughout the diocese. He went from parish to
parish to instruct the local christian communities about their role to give material
support to the Seminary and to the church from their own sources 12 . By so doing
he made the people to develop the urge to support their church institutions
financially and materially.
As a Vicar General from 1982 and, as the Diocesan Administrator from 1985, he
made it a point to educate the christians in the diocese on their role in establishing
a self-supporting church in Arua. He visited the parishes and instructed the
christians to establish agricultural projects for their parishes among other
economic activities 13 .
53

The need for a self–supporting church became a reality when he became the
Bishop of Arua in August 1986. This gave him the chance to establish a truly
local church that was to be self-supporting in almost all aspects, as Fr. Alitya
Marcellinus, a consultant notes:
He now took up a major step towards self- reliance 14 .
He established the Socio-economic Development Commission to draw up guide
lines for Catholic Co-operative Societies in order to work together in mutual trust
for individual and common good 15 .
He also urged the christians of Arua Diocese to care for the environment and to
participate in schemes for its protection 16 .
Through the support of “Misereor” in the early 1990s, Bishop Drandua introduced
a Block and Tile project in order to protect the environment 17 . The idea was to
replace the use of burnt bricks with sundried blocks made of sand and cement and
tiles made out of sisal fibre, sand and cement, that would be used for building
purposes. This would prevent or reduce the cutting of trees for burning (baking)
bricks and thus preserve the environment.
Unfortunately this project did not take off as the quality of the products produced
by Mr. Wudo, the engineer from “Misereor”, failed to improve and Drandua
could not find a better expert 18 .
Bishop Frederick also introduced Community based agriculture which was co-
ordinated by Andreas sent “ Misereor” as observed earlier.
He went further to establish a loan scheme under the Social Services and
Develoment Programme. It was meant for the Christians in the region as a
rehabilitation scheme and was funded by “Misereor” between the years 1989 and
54

1997 19 . It encouraged the people to organise themselves into small groups and
engage in some economic activities so as to benefit from the loan scheme.
As a result many groups of people benefited through small scale businesses,
vegetable growing, poultry, piggery and brewing local beer especially by women
groups. This led to an increase in income levels among the people, although some
groups mismanaged their loans 20 .
Bishop Drandua also spearheaded the opening of the Centenary Rural
Development Bank Branch in Arua 21 . This was a project of the Catholic Lay
Apostolate, born around 1983 within the Department of the Laity at the Uganda
Catholic Secretariat. It was a project to establish a Catholic financial institution in
Uganda. The idea was to empower the lay people economically. All the Catholic
dioceses were called upon to become shareholders and if possible, open up
branches in their own areas after fulfilling some pre-conditions 22 .
Towards the late 1980s, when the United Nations Development Programme
(UNDP) branch of the Capital Fund for the project, came for a feasibility study,
they recommended Arua among the places for better investment for the project 23 .
Bishop Drandua did not hesitate at all. He immediately worked hard to fulfil the
pre-conditions of mobilising individual shareholders from within the diocese and
providing land for constructing the premises for the project 24 .
Fr. Anyanzo Sabino, had this to express:
If he had hesitated, it would have taken much longer to
open up a branch in Arua 25 .
By then, the project was known as Centenary Rural Development Trust
(CERUDET), as it was still an ordinary financial institution. Around 1995/ 96
when it became the Centenary Rural Develoment Bank (CERUDEB), a fully
fledged Bank, the Arua branch had already been opened 26 .
55

Bishop Drandua was by then Chairman of the Uganda Episcopical Commission of
the Social Services and Development under which the Centenary Rural
Development Scheme operated 27 . As a result of his efforts, Arua Diocese became
among the first dioceses in Uganda to open a branch of the scheme, as Kampala,
Jinja, Masaka, Mbarara and Kabale. Arua became the first diocese in the Northern
Uganda to open up a branch 28 .
Consequently, since then the people have benefited through the bank services.
Loans have been advanced to boost their businesses, Bank draft facilities have
reduced risks of money loss and robbery between Arua – Karuma - Kampala road.
Besides, many people in Arua have been encouraged to bank and save their
money with the Centenary Bank, Arua branch 29 .
This meant that Bishop Drandua contributed quiet immensely towards the
economic development of the people of West Nile region in particular and
Uganda as a whole.
He went ahead to hatch and initiate the idea of the Nyagak hydro-electricity
power project in Nebbi District, for the electrification of the West Nile region for
fast rate economic development of the people, as Msgr. Pierino Madrwa notes:
Apart from encouraging the people of West Nile to grow
tobacco, there has never been any serious economic
empowerment. Nyagak was meant for electrification as
basis for the industrialisation of the region 30 .
In the early 1990s, Bishop Frederick started a number of other projects for the
econmomic development of the people. He had started a tile project as mentioned
earlier, a carpentry and, a garage meant to train the youths in motor vehicle
mechanics. These were funded by “Misereor”. His big problem became electric
56

power shortage, which could not allow for effective establishment of the
projects 31 .
He therefore, thought of a hydro-electric power project and identified some good
water falls on River Nyagak, situated around Nyapea in Nebbi District. With his
Italian friend Flaminio (RIP), he was able to contact some small scale hydro-
electricity power company in Italy, that accepted to carry out a feasibility study
and construct the plant within a period of two years 32 .
He then wrote a project proposal for the funding which was accepted by the
Italian government 33 . The engineers had estimated that the plant would supply
electricity for the whole of the West Nile region, except Adjumani area which
could not be reached as it was cut off by the River Nile 34 . Unfortunately this
project was turned down by the President of Uganda, Mr. Yoweri Museveni,
when Bishop Frederick and the then Italian Ambassador to Uganda saw him about
it 35 .
Although the Uganda government had wanted to be the initiator of such a project,
it has never materialised since then. Therefore the Italian Ambassador was right to
exclaim that “he was slapped in the face” by the Ugandan Government 36 .
The effort he made to ensure the provision of power in the West Nile region,
served as a justification that the improvement of peoples lives was central on the
Bishop’s agenda.
Bishop Drandua also became an ardent advocate for the construction of the Arua -
Pakwach and Karuma road 37 . His idea was that both electricity and a good road
connection of the West Nile people with Karuma, were a matter of necessity and
urgency, if the people were to take major steps towards economic development 38 .
A good road network would link them up with major development centres like
Kampala.
57

He therefore, got personally involved with the District local governments and
elders of the people, in requesting the central government to consider their plight
and demand for a good road system in the region 39 . By 1997/98 the President of
Uganda came with Arap Moi, the then President of Kenya to Arua as a witness
and pledged to tarmacadise Arua- Karuma road.
In 2001, the construction of the Arua- Pakwach road started under two companies
from China and Isreal. Currently the Arua- Nebbi connection undertaken by the
Isrealis has been well constructed and bitumised. This would greatly boost
economic activity in the region 41 .
Bishop Drandua went further and spearheaded the friendship between Arua
Municipality and Trento City in Italy, which has led to economic benefits for
Arua Municipality 42 . As he studied his Theology from Italy, he had acquired
many Italian friends during and after the 1960s, like Dr. Agustino of “CUAMM”,
Mr. Carlo Bridi of “ACAV” and others.
As a Bishop with his Italian friends he made a number of contacts in Italy,
especially with the Mayor and the citizens of Trento City. He was able to link up
his own Mayor of Arua Municipality with that of his friends: the Mayor of Trento
City 43 . As a result, between 1996 and 2000, Trento City funded the construction
of a health centre at Uli village in Arua Municipality, which now treats many
cases of sickness and illiness among the residents of Arua and people of the
region 44 .
This meant that through his vision and concern for the people and, his skillful
lobbying at the international level, Bishop Drandua has contributed quite a lot
towards the economic development of the region.
Bishop Drandua also established some enterprises aimed at strengthening the
Diocese economically. Among others, he constructed the Estate building in Arua
58

town, at the Catholic Centre in the early 1990s; and then the Estate buildings in
Moyo as multi-purpose, towards the end of the 1990s. Besides, he also bought an
Estate at Muyenga in Kampala in the 1980s when he had just become a Bishop. 45
The Estate in Muyenga now accommodates Priests and visitors from nearly the
whole of Northern Uganda and Southern Sudan 46 . He is currently finalising the
establishment of Radio Pacis, an F.M station at Ediofe to facilitate catholic
evangelisation through the media.
He has, however, been criticised for having paid much more attention towards the
socio-economic programmes at the expense of his pastoral spiritual duties and
programmes, that form the core of his role as a Bishop. He has further been
accused of having taken control over some of the projects meant for the economic
development of the diocese, like the Estate buildings at the Catholic centre in
Arua town, thus leading to lack of transparency.
In July 1996, some of his Priests came up with a memorandum, requesting him to
re-adjust his system and method of administering the diocese. This almost
discouraged him from continuing as the Ordinary of Arua Diocese 47 . However
after consultations he was able to resolve the problem with his Clergymen
amicably.
Despite these accusations, Bishop Drandua, has to a larger extent, contributed
positively towards the intergral development of the people in the region, both
spiritually and materially.
4.3 HIS POLITICAL CONTRIBUTIONS
As the Rector of Pokea Seminary, Frederick Drandua had experienced the
violence of war in the West Nile region, which forced him twice to move with his
Seminarians into exile in the then Zaire. He moved into Zaire in October 1980
and again in June 1981 during the Ombaci Massacres by the then aggressive
Uganda National Liberation Army (UNLA) 48 .
59

He saw the disruption of life and desolation caused by the war and therefore,
became one of the key advocates for peace in the region. Moreover two of his
members of staff narrowly escaped death. Besides, a big section of his Seminary
including two large Science labaratories for Physics and Biology were destroyed
by a bomb during the 1980/ 81 war 49 .
In 1981, while in exile in Aru, Zaire, he challenged Mr. Opeli, the then District
Commissioner of Arua and his colleague Mr. Embatia, who wanted to convince
the refugees to return pre-maturely while the war still raged on with alot of
massacres of innocent civilians 50 .
In 1982, after return from exile, he worked hard to ensure the return of the people
to Uganda. He became personally involved in encouraging the people to return.
At times he helped some to re-settle. Since then he threw the whole of his weight
into working for peace in the region 51 .
In 1986 when he became the Bishop of Arua, the West Nile region was still
unstable with rebel activities that dotted the whole region 52 . He worked very hard
to create a Justice and Peace Commisssion in the Diocese to work for peace. He
urged all the faithful to organise and participate in prayer vigils, marches and
other initiatives which helped to promote justice and peace 53 .
He also organised the whole Diocese for the celebration of the World Day of
Peace (1 st January) so as to drive home the message of peace 54 .
Besides, in his homilies he always preached about unity, love and peace. He urged
the rebels to lay down their arms and come home to reconcile with the people and
settle to rebuild the nation, as Fr. Maguma Acidri Paul observes:
He always educated the masses about the need to make
peace rather than rebellion against governments 55 .
60

Through such efforts Drandua contributed immensely to the politics of peace that
returned to the West Nile region since then and that still prevails to this day.
Bishop Drandua has also contributed a great deal by giving political awareness to
enable the people learn and adhere to mature politics as Inziku Amazio, a
Catechist and an elder in Arua observes:
He gives political awareness on citizens’ rights 56 .
Draku Luiji, a Christian elder had this to say:
He advices on political matters and peoples’s voting
rights 57 .
As a man of truth, Bishop Drandua has always remained frank and open to
politicians who want to confuse and mess up things. As a matter of principle he
has always told them his mind clearly on what he thought to be right without fear
or compromise, as Fr. Ayuu Archangelo observes:
He has been frank to the politicians and the Uganda
government on the issue of lack of economic development
in the North 58 .
Asenduru Veronica, a school teacher had this to express:
He gives advice to politicians urging them to be God-
fearing 59 .
61

Etrima Modestus oberves:
He encourages the involvement of Catholics in politics as
citizens of Uganda 60 .
When the government soldiers of the NRA, occupied his Church buildings at Keri
in Koboko from 1987 to 1990s, and used up the furniture for firewood, Bishop
Frederick did not hesitate to tell the President that his soldiers had done a wrong
thing 61 . Besides, he did not also hesitate to tell Mr. President at the Uganda
Episcopical Conference that Churches could not be registered as NGOs 62 .
However his life was threatened allegedly by the government in an assassination
attempt in September 1994 63 . This made him write his first Pastoral letter entitled
“Let me Live”, which was addressed to the faithful and the people of the West
Nile region.
Despite such threats, Bishop Drandua always cautioned the politicians to do what
is right and, therefore, he has greatly contributed through his prophetic role, to the
political development of Arua in particular and Uganda as a whole.
4.4 CONCLUSION
Having analysed his economic and political contributions as above, it is right to
assert that Frederick Drandua deserves to be mentioned as a great leader of his
time both in the church and for the people of West Nile and Uganda as a whole.
In the next chapter, we shall make observations and conclusions based on his life
that we have examined and evaluated. We shall make recommendations for
present and future leaders in the church and in government circles.
62

END NOTES
1. Interview with Rt. Rev. Frederick Drandua (60), 4 March 2003, Ediofe.
2. Interview with Fr. Maphua Romano (66), 28 Feb. 2003, Aripea Parish.
3. Ibid.
4. Interview with Bishop Frederick Drandua (60), 16 July 2003, Ediofe.
5. Interview with Catechist Ajiga Ulpiano (49), 3 March 2003, Christus Centre.
6. Ibid .
7. Ibid.
8. Ibid.
9. Ibid.
10. Ibid.
11. Interview with Akangi Z. Stansla (77), 13 July 2003, Ocodri Parish.
12. Interview with Bishop Frederick Drandua (60), 4 March 2003, Ediofe.
13. Ibid.
14. Questionnaire , Fr. Alitya Marcel (49), 4 March 2003, Pokea Parish.
15. Acts of the First Synod in Arua Diocese, Kisubi, Marianum Press, (____), Pg. 51.
16. Ibid.
17. Interview with Bishop Frederick Drandua (60), 4 March 2003, Ediofe.
18. Ibid.
19. Interview with Fr. Ayiko Robert, the new SSD Co-ordinator Arua , 21 July 2003,
Arua Town Parish.
20. Intervew with Fr. Anyanzo Sabino (61), 10 March 2003, Muyenga.
21. Ibid.
22. Ibid.
23. Ibid.
24. Ibid.
25. Ibid.
26. Ibid.
27. Ibid.
28. Ibid.
29. Ibid.
63

30. Interview with Msgr. Pierino Madrwa (59), 21 Feb. 2003, Christus Centre.
31. Interview with Bishop Frederick Drandua (60), 4 March 2003, Ediofe.
32. Ibid.
33. Ibid.
34. Ibid.
35. Ibid.
36. Ibid.
37. Ibid.
38. Ibid.
39. Ibid.
40. Ibid.
41. Ibid.
42. Intervew with Fr. Anyanzo Sabino (61), 10 March 2003, Muyenga.
43. Interview with Bishop Frederick Drandua (60), 4 March 2003, Ediofe.
44. Ibid.
45. Interview with Andebo Pascal (31), Teacher, 27 Feb. 2003, Ombaci.
46. Intervew with Fr. Anyanzo Sabino (61), 10 March 2003, Muyenga.
47. Ibid.
48. Interview with Rev. Bro. Maniku Kassiano (51), 7 March 2003, Ediofe.
49. Ibid.
50. Ibid.
51. Ibid.
52. Ibid.
53. Acts of the First Synod in Arua Diocese, Kisubi, Marianum Press, (____), Pg. 49.
54. Ibid.
55. Interview with Fr. Maguma Acidri Paul (36), 28 Feb. 2003, Logiri (Vura).
56. Interview with Catechist Inziku Amazio (59), 27 Feb. 2003, Micu.
57. Interview with Draku Luiji (69), Elder, 2 Feb. 2003, Ombaci.
58. Interview with Fr. Ayuu Archangelo (42), 26 Feb. 2003, Maracha Parish.
59. Interview with Asendru Veronica (51), Teacher, 1 st March 2003, Ediofe.
60. Interview with Fr. Etrima Modestus (38), 28 Feb. 2003, Micu.
64

61. Interview with Fr. Anyanzo Sabino (61), 10 March 2003, Muyenga.
62. Ibid.
63. Interview with Peter Jogo Tabu (46), Advocate of the High Court, 17 July 2003, Arua
Town Parish.
65

CHAPTER FIVE
5.0 CONCLUSIONS AND RECOMMENDATIONS
5.1 INTRODUCTION
Now that we have analysed and assessed Drandua’s career and achievements we
proceed to make observations and recommendations as a result of the study.
5.2 OBSERVATIONS / CONCLUSIONS
The nature of the family Drandua was brought up in, made him rise to
prominence. He picked up leadership qualities like hardwork, dutifulness,
commitment, honesty, good judgement, foresightedness, and trust in God, from
both parents at his tender age; that became characteristic of the rest of his life 1 .
This greatly contributed to his rise to leadership in the Church in Arua and in the
Catholic Church as a whole.
Besides, the interest that his parents cultivated in formal education made it
possible for them to send Drandua to school and to force him to develop interest
in formal learning. This helped to refine his leadership qualities that he had
acquired from home at a tender age. He was also able to widen his knowledege
and vision for leadership 2 . Had his parents, and especially his father, not put
pressure on him to acquire formal education, Drandua would probably have risen
only to the level of traditional ranks and status in his village, which would not
have made him known to the people of Arua Diocese, West Nile, Uganda and the
Catholic Church at large.
Drandua was also talented, keen and quick in learning. This made him develop
interest in both traditional and formal education which prepared him for his future
leadership. As observed, he acquired the necessary knowledge, values and skills
that made him rise to leadership.
66

Besides, his teachers at Baribu primary school and the fathers at Uleppi
encouraged him to join a boarding school in the mission in his youthful age for
better academic training and moral formation 3 . This opened up for him the way to
the Seminary which prepared him for his leadership in the Church.
Furthermore, the love and financial support he got from his parents, sisters,
friends, teachers and the priests, his Bishop and the Christian communities,
greatly contributed to Drandua’s rise to prominence and his success as a Priest
and a Bishop 4 .
In addition, the Christian and Seminary training he got, his faith and trust in God,
his spirit of honesty, self-respect, commitment and responsibility, hardwork,
service, sound judgement and love for the people, also contributed quite
immensely towards Drandua’s rise to prominence and his success in church
leadership.
Finally, it was partly through God’s providence that Drandua sailed to
prominence. It should be recalled that his closest friend, Seminarian Timale
Onoranto, perished at Laropi in a ferry accident on the River Nile 5 . It was him
that was to go for studies in Rome, not Drandua.
5.3 RECOMMENDATIONS
Drandua’s biography reveals that it is possible to rise from a humble background
to prominence. The youth, especially from humble background, are therefore
encouraged to work hard and copy from his life profile in order to succeed in their
endevours as future leaders, both in the church and in the modern world.
Besides, Bishop Drandua’s zeal and commitment to hardwork for the church and
service to God’s people, serves as an example to be emulated by all religious
leaders and their followers.
67

His leadership in the Church also reveals that God’s work is done more
successfully through shared / partcicipatory leadership. This serves as a lesson
and a challenge to all modern Church and religious leaders.
Furthermore, his social, economic and political contributions also reveal that a
religious leader cannot succeed by dwelling solely on the spiritual aspect of life.
All dimensions of human life are vital and demand equal attention. Modern
church and religious leaders should therefore emulate his example to make their
work a success.
Finally, as a result of his trust in and fear of God, Drandua has been blessed to
celebrate his 60 th birthday and his 17 th year as Bishop of Arua, all during this
year, 2003. Religious leaders are therefore recommended to trust firmly in God
while at their work as servants of God’s people.
68

END NOTES
1. Interview with the Rt. Rev. Frederick Drandua (60), 16 July 2003, Ediofe.
2. Ibid.
3. Ibid.
4. Ibid.
5. Interview with Msgr. P. Madrwa (59), 21 Feb. 2003, Christus Centre, Ediofe.
69

BIBLIOGRAPHY
Drandua Frederick, “Let me live” Arua Diocese Publications, November, 1994.
Gaiga Lorenzo L’Africa di Angelo, Rome. Emi della Co-op Sermis, 2000.
Wasswa Mpagi P. African Christian Theology: In the Contemporary Context, Kisubi,
Marianum Press, Feb. 2002.
Acts of the First Synod in Arua Diocese, Kisubi, Marianum Press (____).
Arua Diocese Bulletin ,No. 16, August 1996.
Arua Diocese Bulletin, No. 25, December 1998.
Arua Diocese Policy Book, Arua Diocese Publications, April 1998.
Catholic News Report, No. 5, May / June, 2003.
Clergy Bulletin of Arua Diocese, No. 39, September 1970.
Clergy Bulletin of Arua Diocese, No. 62, April 1977.
Clergy Bulletin of Arua Diocese, No. 70, December 1982.
Leadership, No. 372, June, 1998.
Save Africa with Africans, Arua, Pastoral Co-ordinators Office, 17 th March 1996.
Second Synod of Arua Diocese 1994, Arua, Pastoral Co-ordinator’s Office, 12 Jan. 1995.
Third Synod of Arua Diocese, Arua Diocese Publications, 2 nd ed., June 2000.
Uganda Catholic Directory, Kisubi, Marianum Press, 1992.
Vatican II: Gaurdium et Spes, 7 Dec., 1965.
70

APPENDIX I
GLOSSARY
In the context of this report, the following meanings apply:
Minor Seminary : a secondary level training school for young men who want
to become Priests.
Major Seminary : an Institute for high ecclesiastical studies for the
priesthood.
Mission/Parish : a territorial area under the charge of a Parish Priest.
Diocese : a territory or ecclesiastical area under the care and
administration of a Bishop.
Vicariate : a number of parishes within a certain region of the Diocese
under the charge of an appointed priest known as Episcopal
vicar.
Deanery : a number of parishes within a certain region of a vicariate
under the charge of an appointed priest known as the dean.
Ordain / Ordination : a Christian rite of becoming a Priest or a Bishop.
Consecration : a Christian rite of ordaining a Bishop.
Curate / Co-adjutor : an assistant or deputy Priest in a parish.
Parish Priest : a Priest in full charge of a Parish or Mission.
Rector : a priest who heads a religious educational institution, a
minor or major seminary.
Vicar General : a Priest appointed by the Bishop to assist him in the
governance of the whole diocese.
Diocesan Administrator: a person in charge of a Diocese in the absence of a Bishop
when the Episcopal office falls vacant.
Ordinary : a Bishop in full charge of a Diocese.
Diocesan Synod : an assembly of selected priests and Christians of the
Diocese who meet to discuss and resolve issues that affect
the Pastoral life of the diocese.
Pastoral Co-ordinator: a priest appointed by the bishop to co-ordinate pastoral
activities in the diocese.
71

APPENDIX II
A: LETTER OF CONSENT FROM THE BISHOP
72

B: LETTER OF INTRODUCTION FROM KYAMBOGO UNIVERSITY
73

APPENDIX III
LIST OF INFORMANTS INTERVIEWED
Rt. Rev. Frederick Drandua (60), Bishop of Arua , 4 March 2003.
Rev. Fr. Kassiano Egima (70), of Uleppi Parish, 23 Feb. 203, Pokea Seminary.
Rev. Fr. Raphael Dellagiacoma MCCJ, 3 rd May 2003, Mbuya.
Fr. Antonio Lasalandra (80), MCCJ, 28 th Feb 2003, Ombaci.
Rev. Fr. Anyanzo Sabino (61), Senior Diocesan Priest of Arua, 10 March 2003, Muyenga.
Quirino Olego (70), retired teacher, 13 th July 2003, Ocodri.
Jino Dradria (65), former Parish Chairman of Ocodri during 1970s, 13 th July, 2003,
Ocodri Parish.
Rev. Fr. Maphua Romano (66), Senior Diocesan Priest of Arua and a retired teacher, 28
Feb. 2003, Maracha.
Androza Pio (77), Senior support staff, Pokea Seminary, 24 Feb. 2003.
Etria Titus (54), Senior Member of teaching staff, Pokea Seminary, 24 th Feb. 2003.
Rev. Fr. John Sabo (64), Senior Diocesan Priest of Arua, 26 th Feb. 2003, Ediofe.
Msgr. Pierino Madrwa (59), Episcopical Vicar Moyo, Vicariate and Senior Diocesan
Priest of Arua, 21 Feb. 2003, Christus Centre - Ediofe.
Ajiga Ulpiano William (49), Catechist and Manager Christus Centre, 3 March 2003.
Rev. Fr. Linus Anguani (67), Senior Diocesan Priest of Arua, 28 Feb. 2003, Otumbari.
Rev. Fr. Archangelo Ayuu (42), Diocesan Priest of Arua, 26 Feb. 2003, Maracha Parish.
Olema Jackson (27) a major Seminarian of Arua Diocese, 4 March 2003, Pokea
Seminary.
Ofezu Kassiano (38) former Jsuit Refugee Service worker, Yoro / Rhino Camp, 23 Feb.
2003, Arua.
Driwale Valery (60) Teacher, 25 Feb. 2003, Aripea Secondary School.
Rev. Bro. Maniku Kassiano (51), Teacher and Superior General of the Marian Brothers,7
March 2003, Ediofe.
Rev. Fr. Lukas Amandua (59), Senior Diocesan Priest of Arua, 3 March 2003, Maracha
P.T.C.
Madira Peter Adua (54), Teacher, 26 Feb. 2003, Maracha.
74

Aseru Judith Jane (31), Teacher , 28 Feb. 2003, Aripea S.S.S.
Anguyo Ari Aliyasa (50), a Muslim and teacher, 4 March 2003, Arua Town.
Edro Max (49), Teacher, 14 Feb. 2003, Pokea- Kasua.
Rev. Fr. Pegorari Roberto (50) MCCJ, 25 Feb. 2003, Ombaci.
Agupiyo Peter Jogo (46), Accountant / Administrator “ACAV” in Arua, 2 July 2003,
Arua- Anyafiyo.
Rev. Fr. Zachary Yaya (42), a Diocesan Priest of Arua, 23 July 2003, Nsambya.
Rev. Fr. John M. Butele (45), a Diocesan Priest of Arua, 23 July 2003, Muyenga.
Akangi Z. Stanslao (77), a retired primary teacher,13 July 2003, Ocodri Parish.
Fr. Alitya Marcellinus (49), a Diocesan Priest and Consultant of Arua, 4 March 2003,
Pokea Parish.
Rev. Fr. Robert Ayiko, a Diocesan Priest of Arua and SSD Co-ordinator, Arua , 21 July
2003, Arua Town Parish.
Andebo Pascal (31), Teacher, 27 Feb. 2003, Ombaci.
Rev. Fr. Paul Acidri Maguma (36), a Diocesan Priest of Arua, 28 Feb. 2003, Logiri
Parish.
Inziku Amazio (59), a Catechist, 27 Feb. 2003, Micu Parish.
Draku Luiji (69), a Christian elder, 2 Feb. 2003, Ombaci.
Asendru Veronica (51), Teacher, 1 March 2003, Ediofe.
Rev. Fr. Modestus Etrima (38), a Diocesan Priest of Arua and a Teacher, 28 Feb. 2003,
Micu.
Peter Jogo Tabu (46), Advocate of the High Court, 17 July 2003, Arua Town Parish.
75

To The Rt. Rev. Frederick Drandua
A: Personal Information
APPENDIX IV
QUESTIONNAIRE I
1. Date of your birth…………………….
2. Place of birth?………………………..
- Village ………………………….
- Parish …………………………..
- Sub-County ………………………
- County ………………………
- District ………………………
3. Name of Parents.
- Father ……………………..
- Mother …………………….
4. Occupation of Parents.
- …………………………………….
- …………………………………….
5. How many children were you born with ?……………………………………….
B: Educational Background
6. Give details of any formal education you attained, (instructions, dates,
qualifications obtained at each level, examining authority and country)
………………………………………………………………………………………
………………………………………………………………………………………
7. What responsibilities did you hold while at school/college/seminary/university?
………………………………………………………………………………………
………………………………………………………………………………………
8. What other responsibilities gained distinctions during your school days?
………………………………………………………………………………………
………………………………………………………………………………………
9. What hobbies did you enjoy during your school days ?
……………………………………………………………………………………
76

10. Give your working experience (specific place/institution, nature of work dates
etc).
………………………………………………………………………………………
C: Any other information:
11. Indicate your date of the First Holy Communion……………………………….
12. Indicate your date of Confirmation………… place…………..and
Minister………………
13. What factors prompted you to join the Church ministry?
………………………………………………………………………………………
………………………………………………………………………………………
14. What priorities did you have as the first African Bishop of Arua Diocese.?
………………………………………………………………………………………
………………………………………………………………………………………
15. Which ones have you achieved so far ?
………………………………………………………………………………………
………………………………………………………………………………………
16. What major events in your life and ministry did you consider as challenging and
why?
………………………………………………………………………………………
………………………………………………………………………………………
17. How has been the relationship between the Catholic Church in Arua under your
leadership and other religious denominations?
………………………………………………………………………………………
………………………………………………………………………………………
18. How has been the relationship between the Church and the Government?
………………………………………………………………………………………
………………………………………………………………………………………
19. Give any other information that you consider necessary during your period of
service to the Church as a Priest and Bishop.
………………………………………………………………………………………
………………………………………………………………………………………
77

QUESTIONNAIRE II.
To the clergy, religious, diocesan staff, and the faithful.
1. Comment on how Bishop Frederick Drundua has administered Arua Diocese
since he took office in August, 1986.
………………………………………………………………………………………
………………………………………………………………………………………
2. What priorities had Bishop Frederick Drandua as the first African Bishop of
Arua?
………………………………………………………………………………………
………………………………………………………………………………………
3. Which of his first objectives were achieved?
………………………………………………………………………………………
………………………………………………………………………………………
4. If any why have the other objectives not been achieved?
………………………………………………………………………………………
………………………………………………………………………………………
5. Comment on his life as a Priest.
………………………………………………………………………………………
………………………………………………………………………………………
6. Give your views on the qualities that led him to be appointed Bishop.
………………………………………………………………………………………
………………………………………………………………………………………
7. What contributions has the Rt. Rev. Frederick Drandua made to Arua Diocese in
the following fields?
a) Pastoral /Religious………………………………………………………….
b) Social economic and political………………………….…………………...
………………………………………………………………………………
8. Has Bishop Frederick Drandua been working in collaboration with the Diocesan
Curia and the Diocesan Pastoral Council?
………………………………………………………………………………………
78

9. How has been the relationship between Arua Diocese and other religious
denominations during the leadership of Bishop Frederick Drandua ?
………………………………………………………………………………………
………………………………………………………………………………………
10. Give any other information that you think is necessary and relevant to the life and
ministry of Frederick Drandua as a Priest and a Bishop.
………………………………………………………………………………………
………………………………………………………………………………………
79

To Pokea Seminary Staff.
QUESTIONNAIRE III.
1. Did the Rt. Rev. Frederick Drandua serve well as the Rector of Pokea Minor
Seminary during they year 1975 to 1985 ?……………………………………
2. How was his relationship with the teaching staff as well as the support staff (i.e
non-teaching staff)
………………………………………………………………………………………
……………………………………………………………………………………
3. (a) What were his main achievements as the Rector in those years ?
…………………………………………………………………………………..
…………………………………………………………………………………..
(b) What problems did he face as Rector ?
…………………………………………………………………………………
…………………………………………………………………………………
(c) How did he try to resolve those problems ?
…………………………………………………………………………………
………………………………………………………………………………….
4. What development programmes/projects did he initiate as the Rector to make
Pokea a self-supporting seminary ?
…………………………………………………………………………………
…………………………………………………………………………………
5. What other duties and responsibilities had he besides being a Rector during those
years?
…………………………………………………………………………………
…………………………………………………………………………………
6. How was his relationship with the people around Pokea Minor Seminary?
………………………………………………………………………………
……………………………………………………………………………..
7. How was his relationship with his Bishop, the late Angelo Tarantino (RIP)
………………………………………………………………………………
80

QUESTIONNAIRE IV
To Leaders and members of other religious denominations and the public.
1. How did Bishop Drandua relate with politicians, members of other religious
Denominations and the people of West Nile?
………………………………………………………………………………………
………………………………………………………………………………………
2. What did you benefit from his administration?
……………………………………..………………………………………………..
……………………………………….……………………………………………...
3. What special attributes did you admire in his personality and character?
………………………………………………………………………………………
………………………………………………………………………………………
4. Comment on the role he has played in education and other social-economic
activities in the region.
………………………………………………………………………………………
………………………………………………………………………………………
5. Give any other information necessary for the assessment of his career as a Bishop.
…………………………………………………………………….………………..
………………………………………………………………………………………
………………………………………………………………………………………………..……...
81

APPENDIX V
PHOTOGRAPH I
82

PHOTOGRAPH II
83

PHOTOGRAPH III
84

PHOTOGRAPH IV
85

APPENDX VI
A: ARUA DIOCESE BY 15 AUGUST 1986.
86

B: ARUA AND NEBBI DIOCESES: 1996 - 2003
87

C: CATHOLIC DIOCESES IN UGANDA BY 2003
88