CCFU Annual report 2016 Final

AhabyonaA

Does Culture Matter: Cultural affairs captured more media attention in 2016 than ever before. Does this reflect a growing acknowledgment by Ugandans that “culture matters”? A media review indicates a variety of developments in the culture sector in 2016.

Does Culture Matter?

The CCFU Annual Report

1


Illustration by Joshua Muyinza, 1st prize winner at the 2016 National Heritage Competition for Youth

Welcome

A word from our Chairperson 1

Does Culture Matter? - The culture year in review 3

Programme highlights 7

The Six 2016 National Heritage Awards Winners 11

Support us 12

CCFU News 14

In the coming year... 15

Thank you 16


A Word from the Board

Public discussions about the role of culture in development tend to generate (or degenerate into)

contradictory arguments among Ugandans. On the one hand they tend to blame the ills of modernity

on the erosion of traditional cultural values and norms. On the other hand, African culture(s) are

castigated as generators and conveyors of structural and spiritual impediments to change, innovation

and development in various fields.

As the CCFU embarks on its second decade

of organizational life it can proudly look back

with intellectual humility on a steady record of

injecting and sustaining the cultural paradigm

as both a grassroots (community) and policy

learning process of dialogue and action.

As this publication bears out, CCFU far from

being hamstrung by real or perceived ‘paradoxes’

of the cultural approach, has instead engaged and

urged development planners and practitioners to

take a balanced view of these coexistent realities

which run deep below the lived experiences and

practices of the concerned communities.

This brings to the fore the question of cultural

ways of knowing as a basis for cross-cultural

understanding and cross-valuation. But it also

underlines the need for cultural activists to seek

a more nuanced understanding of how and why

culture is deployed by the various social-cultural

forces within a community to propel particular

values and norms: could it be for purposes of

domination, survival, resistance, etc? In this

regard, the issue of cultural rights should be

grounded further in the context of the perennial

land question. From CCFU’s perspective, this calls

for more understanding and accommodation of

communities who attach deep value to land as

a cultural property and as a cultural-spiritual

relation between land, forests, animals and people.

The development vocabulary in Uganda is replete

with abundant references to cross-cutting issues.

That such issues have cultural dimensions or,

indeed, that culture is a cross-cutter in its own

right, seems not yet to carry sufficient sway

in decision making circles of government to

heed calls and pleas for a Ministry of Culture.

Development that takes a fragmented instead of

a focal approach to the cultural imperatives of

its programmes risks impoverishing them all and

ultimately courts failure. Thus, CCFU and all its

partners will and should sustain the momentum

behind the call for a Culture Ministry as a defining

issue for the new decade.

Luutu Mukasa

Chairperson

Associate Professor,

University of South Africa,

Marcus Garvey Institute

1


2

The culture year

in review


Does culture matter?

Cultural affairs captured more media attention last year than ever before. Does this reflect a

growing acknowledgment by Ugandans that “culture matters”? This media review indicates a

variety of developments in the culture sector in 2016.

Cultural leaders in prominence.

For a start, Ugandans continued in 2016 to

demonstrate their pride in their cultural identity

and their allegiance to their cultural leaders.

Throughout the year, these leaders expressed

their concern to uphold cultural values for

current and future generations. The kings of

Buganda and Tooro along with Rwot Onen Acana

II of Acholi for instance called upon communities

to take pride in showcasing their diverse cultures

and promoting cultural norms. The Bunyoro

Kingdom advocated for the national recognition

of Omukama Kabalega for his fierce resistance to

British dominance and demanded the return of

cultural items held in foreign museums.

Cultural leaders in Bunyoro, Busoga and Buganda

also encouraged the youth to embrace agriculture,

recalling the value of indigenous varieties and

the need to restore traditional granaries for

food security in the face of changing climatic

conditions. They also flagged their concerns

about health through immunisation and other

health campaigns. In Buganda and Tororo, they

warned against harmful cultural practices such

as ritual sacrifice. Their message was also one of

peace. The King of Toro and the Obundigya Bwa

Bamba castigated people who incite violence and

tribal hatred.

Land is an important cultural resource that

informs people’s sense of identity, belonging

and status. It can also be the source of conflicts,

including between cultural institutions. This year,

disputes arose between Buganda and Bunyala;

Ma’di and Acholi; Bunyoro, Buganda and the

National Forestry Authority. In Bunyoro, cultural

leaders demanded laws on land acquisition

prompted by the destruction of heritage sites

and limited compensation to land owners

and occupiers, following oil industry activities.

Several cultural leaders opposed amendments to

the Land Act proposing compulsory acquisition

of land for national development projects,

which they perceive as compromising ancestral

property. Cultural leaders in the Ma’di sub-region

rose up to protect Zoka forest against plunder

(pictured above).

It is therefore no surprise that, in the 2016

presidential elections, chiefs and kings were

perceived as influential power centres and were

regularly drawn into party affairs (contrary to the

law). Their allegiance to the State – which provides

a stipend to many of them – also emerged as a

contentious issue. In several instances, even the

leadership of cultural institutions was contested.

As the year came to a close, conflicts again

erupted in the Rwenzori region, eventually

leading to the incarceration of prominent leaders

3


of the Rwenzururu Kingdom, including Omusinga

Charles Mumbere. Some members of the public

called for a review of the Traditional and Cultural

Leaders’ Act to mitigate conflicts caused by gaps

in the current law, especially where potentially

competing cultural institutions are active in the

same geo-cultural space.

Cultural markers, symbols of our

history and identity.

Tangible and intangible culture can be identified,

represented and safeguarded in many different

ways. Buildings and sites represent human

intellect and creativity, the history of a people,

the identity of a place, the social order of a

community and its respect for nature. This year,

the Mayor of Jinja and the Busoga kingdom halted

the demolition of the Ripon Falls Hotel for its

historical significance – as one of the country’s

first hotels and the place where Queen Elizabeth

II shared a meal with Kyabazinga Nadiope on her

1954 visit to Uganda. In Masaka, Our Lady of the

Rosary Narozali Catholic Church, still standing

after 115 years, marks the first years of the White

Fathers in the country, and efforts to maintain

the 2000-seater structure are taking into account

its original architectural workmanship. Similar

efforts with the Bugomba-Mapera Catholic

Church in Kalangala are underway.

Such initiatives are not always emulated. In the

Tooro Kingdom, a controversial proposal to

turn the Council Chambers into a hotel was

eventually agreed upon. Plans by Government to

construct two 20-storied buildings in the parking

lot of the Uganda National Cultural Centre

(pictured above) sparked spirited reactions from

artists and the general public, who demanded

that the integrity of Uganda’s only National

Theatre be protected. Across the country, the

remarkable efforts of individuals and institutions

to preserve these symbols of our history and

culture demonstrate that culture matters!

Mother tongue, the foundation for

understanding and learning.

The merits and demerits of the thematic

curriculum have gripped educationalists since it

was introduced ten years ago. Claims that learning

in one’s mother tongue enhances retention of

knowledge, confidence, improves learner-parent

relations, and enhances guardians’ appreciation

of education have encouraged advocates of

the thematic curriculum and have even led to

suggestions to include it in the nursery school

curriculum. The Kabaka of Buganda has urged

teachers and school proprietors to teach Luganda

to cement the kingdom’s culture and norms.

Ekisaakate, a cultural heritage education initiative

established by the Queen of Buganda marked 10

years, while in Buruuli, the cultural institution

supported the development of Ruruuli language

school books. During the election period,

councillors across the country struggled to swear

their oaths in English and Mukono Town Council

resolved to conduct meetings in Luganda. Some

argued that the death of our languages will result

in the demise of oral traditions and expressions

- the mainstay of many of our cultures.

Some parents across the country have however

expressed the fear that their children will be

disadvantaged because they are not able to speak

and write in English at an early age. This, coupled

with limited resources, and inadequate teacher

competence and willingness, has resulted in only

half the schools in the country taking up the

thematic curriculum, according to the Ministry

of Education.

Showcasing our oral traditions.

Oral traditions define Uganda’s diverse cultures

but this valuable knowledge needs to be captured

and passed on to the next generations in a medium

that will stand the test of time. In 2016, we were

reminded of this wealth. Kabann Kabananukye

captured the knowledge of elders in his book

on “Clans and Totems of the Banyakigezi.” Sr

Dominic Dipio captured a Ma’di custom in a film

“Rainmaking: a Disappearing Practice”. This is still

4


alive amongst the Iteso in Amuria district, who

performed it – and received a downpour!

Uganda’s submission for the urgent safeguarding

of its sixth element, the Ma’di Bowl Lyre music

and dance (O’di) was approved under the 2003

UNESCO Convention for the Safeguarding of

the Intangible Cultural Heritage. The Bayimba

Cultural Foundation held the ninth edition of

its International Festival of Arts which brought

together renowned artistes and showed African

absenteeism and early marriages that sometimes

result from this practice.

Elsewhere, reports on female genital mutilation

by communities from Kween and Bukwo

illustrated the resilience of cultural beliefs and

customs. Despite being illegal in Uganda and

despite spirited denouncement by civil society

actors, the practice continues, often across the

border. As the Sabiny demonstrate that their

culture matters, there is a need to understand

their cultural logic and to employ appreciative

inquiry, which may yield better results than the

forceful application of the law.

The right to access, express and enjoy one’s

culture is often taken for granted until one is

deprived of it, as illustrated by Ankole loyalists

who continued to demand the restoration of

their kingdom, abolished in 1967.The Benet who

were evicted from the forests of Mt Elgon; and

Batwa communities who were expelled from

Bwindi and Semuliki forests (pictured), demanded

films. The National Museum co-organised a

colourful national cultural exhibition which

attracted a diversity of actors from across the

country, and Uganda displayed this diversity

at international exhibitions in Italy and in the

United States.

Exercising cultural rights.

2016 was the year of the Imbalu, the customary

circumcision rites performed by the Bamasaba.

The traditional drums were heard in all corners

of the country and demonstrated the importance

of this cultural right. Rights must however be

accompanied by responsibility and the public

raised concern about the promiscuity, school

land and access to their cultural resources. They

are also deprived of adequate education and

other services - marginalised because of their

cultural identity and small numbers.

Various actors attempted to bring this

situation to the attention of policy makers and

implementers. It is anticipated that the first

Member of Parliament from the ethnic minority

Ik community will add his voice to alert the public

about the concerns of indigenous minorities.

Traditional ancestral beliefs are rarely a proudly

exhibited public affair. Yet, people of all walks of life

will exercise their cultural right and visit shrines

for worship and thanksgiving. Today, shrines are

however dubbed hubs of witchcraft, and riddled

5


with stories of con artists and human rights

abuses, resulting in endless controversy. A recent

report notes that Ugandans have a tendency to

switch religions more than any other people in

Africa – could this possibly mean that, in spite

of ‘modernity’ and religious conversion, culture

indeed still matters?

In conclusion…

2016 amply demonstrates that yes,

culture matters. It matters because

it provides a sense of belonging and

collective memory which many will

fight to protect. It informs our ability

to learn and to express meaning –

ultimately manifested in our actions. It

matters because it motivates people

to mobilise around issues that they

believe are important for their lives

and that of future generations. And it matters

because it triggers a sense of responsibility for

the less privileged in society. Culture is thus

about power and sharing resources, and hence

assumes an important political and development

dimension.

Yet, if culture mattered so much in 2016, why is

Uganda the only East African country without a

Ministry of Culture? Why is the national budget

allocation to culture well below 1%? Why is

valuable tangible and intangible cultural heritage

safeguarded

from without

rather than

from within?

Why do

Ugandans

have to study

anthropology,

heritage or

m u s e u m

studies in universities outside the country? These

are questions CCFU will address itself in the

course of the coming year.

6


Programme

Highlights

7


1. Where is culture? – the ‘Culture in Development’

approach

It is increasingly recognised that development

outcomes will only be truly sustainable on the

African continent if they are in tune with the

cultural identity and ambitions of its peoples.

CCFU has worked since its inception to promote a

positive understanding of culture in development,

recognising culture as a vital ingredient of

effective and equitable change. Yet, what does

culture look like? Where does one look for this

valuable resource? How can it be integrated in

one’s development practice? At CCFU, suggesting

answers to these questions have continued to

inform our research and training work in 2016.

The new “Culture in Development”

guide

CCFU completed a new and expanded edition of

its “Introducing Culture in Development” guide,

based on experiences in Uganda, Kenya and

Zimbabwe, and prepared for trainers and handson

development practitioners.

The guide includes a series of methods and

tools, among others, to map cultural heritage,

understand culture in the organisation, work with

women as transmitters of cultural knowledge,

make use of cultural practices for positive change,

and to deal with cultural controversies.

To publicise this guide and to promote the

approach, CCFU organised an event in early

2016 to hear development practitioners who

have used it to share their experiences. The event

brought together participants from development

organisations, government institutions, cultural

institutions, the media and academia.

Interested in joining

our next “Culture in

Development” course?

This will take place in April 2017

in the vicinity of Kampala. At the

end of the training, you will be

able to:

• Deepen your appreciation of

culture

• Identify points for cultural

interventions

• Use a range of practical filed

tools to analyse culture

• Have an opportunity to

appreciate and respond to the

cultural context

• Integrate culture in your

development programmes.

Contact us!

8


2. Cultural rights are also human rights!

Few Ugandans are conversant with cultural

rights, although these are as important as any

others and they are provided for under national

and international law. Cultural rights concern

language, cultural and artistic production,

participation in cultural life, cultural heritage,

intellectual property rights, and minorities’

expression of their culture.

Given this limited awareness, CCFU developed

a booklet on “Understanding Cultural Rights”

(to be published in 2017) and ran a training

event to introduce cultural rights to human

rights organisations and relevant government

agencies, and to discuss how these organisations

can incorporate cultural rights in their agenda.

CCFU also contributed to the section on

cultural rights in the national periodic report that

was submitted to the UN Council on Human

Rights. Among the recommendations made

to government was the need to mainstream

cultural rights in all programmes implemented

by government institutions, highlighting culture

as a foundation for social cohesion, employment

and nation building. This report was used to peer

review the status of rights compliance in Uganda,

in Geneva in November 2016.

CCFU continued working with different

stakeholders to promote the cultural rights

of Uganda’s indigenous minority groups. A

national coalition of like-minded organisations

was formed. Efforts to document

the life and history of a small

Batwa community in Semuliki

started. The Ik, Thur and Babwisi,

Bavonoma and Bamba continued

their partnership with CCFU to

protect their heritage. An advocacy

platform was also established with

5 minority groups in Northern

Karamoja: the Ngikutio, Ik, Napore,

Mening and Nyangia.

for possible sources of redress. In 2016, CCFU

started research to explore the possibility of

using the “culturally defined rights” of women

in Acholi to promote their empowerment.

CCFU also embarked on supporting youth and

women groups (Go Culture Africa, Rwebisengo

Widows’ Cultural Association) to better utilise

their cultural heritage as business opportunities.

This is expected to continue through 2017 and

to grow with time.

Cultural leaders influence community governance

and act as gatekeepers of our heritage. CCFU has

continued to work with them and in 2016 support

was extended to the 3 cultural institutions in

Bunyoro, Acholi and Alur to develop guidelines

to inform the engagement of oil extracting

companies with them. These guidelines will be

completed and published in 2017.

Support was also extended to the people of

Ma’di, Rakai and Kibaale to preserve and promote

their heritage. In Rakai, an Ordinance to protect

the Namagoma urban forest was developed

and is awaiting District assent. Heritage sites

in Rakai were publicised on television to

encourage cultural tourism. The Kibaale Heritage

Development Project received support to

document sites of cultural importance in the

district. The Ma’di community museum was also

supported and awaits your visit!

Culture has often been blamed

for the violation of women’s and

young people’s human rights. Little

effort is made to examine culture

9


3. Promoting cultural heritage

With the threats facing our heritage, it is

imperative to change public perceptions on its

usefulness and to help young people become

proud of their cultural heritage and aware of

their role in its preservation.

Cultural heritage education clubs are now in

existence in over 100 secondary schools. Six

years of the heritage education programme

have created a ripple effect with more schools

requesting to join. The support from community

museums and patrons has continued to

contribute to vibrant clubs. As has become the

custom, the annual heritage awarding ceremony

for youth was held, unveiling the heritage

calendar with illustrations on traditional games

and sports by the competition winners (out of

the 260 entries received). The cover page of this

annual report depicts one these winning entries.

Reflecting the importance of our built heritage

as landmarks of Uganda’s history, the Foundation

has continued its activities to protect and

promote the heritage of Kampala. Following last

year’s production of a map of Kampala’s historic

buildings and sites, CCFU trained owners and

managers of selected buildings and tour guides to

manage and promote their properties as tourism

centres and started developing information

materials on three such sites, the Ham Mukasa

residence in Rubaga, the St. Catherine ward

at Mengo Hospital and Makerere University.

Ultimately, the protection of our built heritage

will depend on an effective legal framework

and CCFU initiated discussion in 2016 with the

Kampala Capital City Authority to enact a byelaw

to that effect.

CCFU continued to network internationally in

2016: we took part, in our capacity as vice-chair

of the International National Trusts Organisation,

in meetings of the organisation. The Foundation

also continued to work with UNESCO in the

framework of the 2003 Convention for the

Safeguarding of the Intangible Cultural Heritage:

we attended the 11th Inter-Governmental

Meeting held in Ethiopia as an accredited NGO

and made presentations to delegates on our

work at the ICH NGO Forum.

Villa Necchi Campiglio: INTO Executive Committee members visit FAI property, Milan, Italy

10


The Six 2016 National Heritage Awards Winners

A few exemplary individuals, families and

organisations have taken the initiative to preserve

elements of our built and of our intangible

heritage. The significance of their efforts is rarely

recognised and CCFU was therefore especially

pleased to organise the Second National

Heritage Award ceremony in 2016. With the

help of a jury, three awardees were recognised

for their contribution to the development of our

intangible cultural heritage and three for their

work to protect our built or natural heritage

Intangible Heritage:

Dr. Albert Ssempeke (RIP) and family for its

contribution to preserving the musical

heritage of Buganda

Tangible Heritage:

Richard Atya Cwinyaai for leading the Nebbi

Cultural Troupe into an effective advocate of

positive cultural values

The Ndote family for turning the manufacture

of traditional musical instruments into a viable

business enterprise

St Peter’s School in Nsambya for carefully conserving their ‘Fort Jesus’ building (1895-1907)

The Madhvani family and group of companies for restoring and effectively

making use of their first building (1922) in Jinja

Dr. Yahaya Sekagya and PROMETRA for preserving Buyijja forest and

using it to promote our traditional knowledge of medicinal plants

11


Support our campaigns to promote heritage!

All youth must have access to their

culture

With the breakdown of family values, and with

limited formal spaces to learn about heritage,

the youth - who are the future custodians of our

heritage - are rarely supported to appreciate the

positive aspects of culture.

To address this important but neglected aspect

of our social development, heritage education

should be fully integrated in the upcoming

national curriculum for secondary schools in

Uganda. Government should retain the use of

local languages as a medium of instruction in

lower primary schools. It should invest in building

the capacity of school teachers to educate the

youth about cultural heritage and it should ensure

that the National Council for Higher Education

supports tertiary institutions to develop courses

on heritage studies, intangible cultural heritage

and related disciplines

All Ugandans are entitled to their

cultural rights

Cultural rights concern many of the aspects of

life that we treasure and that merit protection.

States must refrain from interfering with the

enjoyment of these rights by everyone, without

discrimination; while taking measures that lead to

their fulfilment by all.

Help us make Heritage Education a

reality for all youth in Uganda!

The rights of indigenous people need better

protection. Ethnic minorities include the more

than 1 million fellow Ugandans, who are often

stereotyped by their neighbours and known by

derogative names. Their political representation

is still limited and, in several cases, their language

is disappearing and their access to cultural sites

(such as within national parks) is restricted.

Further, they are often at risk of seeing

their culture assimilated by more numerous

neighbouring groups. We call on Government

to ensure that the cultural rights of indigenous

minorities are respected.

Support the national coalition for

Indigenous Minorities’ Rights!

12


Our built heritage must be saved

The historical and cultural fabric of a country

is essential to its well-being and identity. A city’s

history is appreciated, by the quality of life

and cannot be provided by uniform glass and

concrete towers that attract traffic jams and

pollution. Cultural distinctiveness also generates

income through tourism. Municipal authorities,

including Kampala, therefore have a duty to

preserve the historical value of their cities for

the benefit of present and future generations. Yet

Uganda needs a Ministry of Culture

The Government established a Ministry of

Culture and Community Development soon

after independence, and this spearheaded many

actions that strengthened the cultural sector, such

as with the world-famous Heartbeat of Africa

troupe (see photo). In the 1990s however, the

culture function was split within two ministries

and relegated to the status of departments (now

“Culture and Family Affairs” in the Ministry of

Gender, Labour and Social Development, and

“Museums and Monuments” in the Ministry of

Tourism, Wildlife and Antiquities).The lack of a

substantial Ministry in charge of culture conveys

The Apollo Kaggwa family residence in Manyangwa, near Kampala

our built heritage is fast vanishing. The Uganda

Government has developed a Museums and

Monuments Policy that facilitates this task and has

ratified international legal instruments, including

UNESCO Conventions, that oblige it to safeguard

important elements of the country’s tangible and

intangible heritage.

Get involved! Support our efforts to save

the remnants of our historical heritage!

a powerful message of lack of interest in Uganda’s

culture and its role in nation-building. Financial

resources remain critically low (0.01% of the

National Budget in 2015/16).

We call upon Government to re-establish a

fully-fledged Ministry of Culture to recognise

the central role of culture in defining Ugandan

identity; to affirm our sovereignty; to meet our

constitutional provisions; to provide support

to key national projects; and to enhance

development through culture. Uganda is the only

State in the wider East African region without

a Ministry of Culture. Cultural leaders in their

recent Strategic Statement have unanimously

called for its re-instatement.

The Time is Now for a Ministry of

Culture in Uganda! Sign our on-line

petition!

13


CCFU News

Board of Trustees

2016 was a year of mixed fortunes for our Board

of Trustees. A towering source of inspiration and

energy, Moses Wafula Mapesa, the Chairperson

of CCFU’s Board of Trustees, passed away at the

beginning of the year. He will be remembered

for being passionate about conservation and

cultural heritage preservation. He held a strong

conviction of the relevance of CCFU’s mission in

the current development context. During his term

of service with the Uganda Wildlife Authority,

he opened its doors to reflect on and develop

culturally sensitive approaches to community

engagement, recognising the link between culture

and conservation. Moses’ time with CCFU was

short but effective.

We were privileged this year to welcome two

new members on our Board.Thomas Okoth

Nyalulu is Senior Advisor at the Tieng Adhola

Cultural Institution. Thomas is well versed with

cultural affairs and the operations of cultural

institutions in Uganda. He brings to CCFU a valued

understanding of the cultural context and history

of Uganda, good public relations with cultural

institutions and passion for the promotion of

progressive culture. Regina

Bafaki is the Executive Director

of Action for Development

(ACFODE). Regina has a

wealth of experience and

passion for gender equity. She

brings to CCFU expertise in

organisational development

and management and good

public relations.

Secretariat

Mutambi has been appointed CCFU’s Deputy

Director. Barbra comes with many years of

experience in development practice, ranging

from project planning and management, advocacy,

gender programming, human rights protection

and promotion, monitoring and evaluation,

mediation and child protection. Barbara is

passionate about culture and driven to investigate

its relevance to contemporary development

issues. She is responsible for overseeing CCFU’s

programme and policy implementation. We also

welcomed David Rupiny as a volunteer to work

on our heritage initiatives, especially our budding

Heritage Trust Project, and Prince Ibrah Kitaulwa

as the coordinator for the Ugandan Community

Museums’ Association.

Marking 10 years of existence

We were delighted in 2016 to mark 10 years

of existence and to see so many of our friends

and partners come and celebrate with us at

an engaging event held at the Nommo Gallery

grounds in Kampala in June. It was an occasion

to reflect on our story so far, and to position

ourselves to meet the challenges ahead.

With its growing activities,

CCFU was happy in 2016 to

welcome additions to its staff

team. Barbra Babweteera

14


In the coming year…

We anticipate several new initiatives to further

achieve our mission in 2017:

After the initial research on the relevance of

culturally defined rights for women and girls in

the Acholi region, the Foundation will engage,

women and girls, cultural leaders, development

actors and the media on ways in which cultural

values and practices can be used to better defend

the rights of women and girls.

Our work to support ethnic minorities realise

their cultural rights will continue and incorporate.

new activities. Regional platforms for indigenous

minority groups in Northern Karamoja and the

Rwenzori region will be supported. CCFU will

also play its part in an emerging national NGO

coalition working on issues related to indigenous

minority groups. Our cooperation with the

districts of Rakai, Kibaale and in the Mad’i subregion

will focus on the sustainability of their

initiatives.

Work to document the oral history of the Batwa

community in Bundibugyo will be finalised and

a similar undertaking will be initiated with the

Lendu community in West Nile. We expect our

cultural entrepreneurship project for women and

youth to support additional groups.

Cooperation with cultural institutions should

see the guidelines on oil and gas exploration

issued by Ker Kwaro Acholi and the kingdoms of

Bunyoro and Alur published, with local language

versions. These will be disseminated through a

public event and the media to improve on the

relationship between cultural institutions and oil

companies.

CCFU anticipates that initial steps will be taken in

2017 to restore and protect a historical building

in the vicinity of Kampala, through the Uganda

Heritage Trust Project.

Funds permitting, CCFU will also embark on two

new initiatives. One will examine the link between

the indigenous knowledge of local communities

and the conservation of great apes in Western

Uganda. The second will support heritage studies,

with a focus on intangible cultural heritage in

selected universities.

15


Thank you!

None of the activities described in the previous pages would have been possible

without the active and generous support from our many friends, partners and

funders in Uganda and beyond.

We thank all of them, our Board of Trustees, the programme partners spread all

over the country, the funders both national and international, service providers,

line Ministries, Departments and Agencies in the Uganda government, the

schools on the Heritage Education Programme and other local partners, and

each of you in your individual capacities.

In 2016, CCFU received financial support amounting to UGS 664 million, thus

meeting our planned income for the year. We thank our funders for believing in

us, and for supporting our cause:

• Action Aid Uganda

• Arcus Foundation

• Bread for the World – Protestant Development Service

• Diakonia

• Irish Aid

• International National Trusts Organisation (INTO)

• Plan International Uganda

• Plan International Zimbabwe

• Uganda National Commission for UNESCO

• UNESCO Intangible Cultural Heritage Section, Paris

And above all, to God Almighty who gave us yet another opportunity to live and

serve our communities.

To all who are interested, our financial statements are available on request.

16


17


18

Off Bativa Rd, Makerere,

P.O. Box 25517, Kampala, Uganda

Tel. +256 (0) 393294675/7

ccfu@crossculturalfoundation.or.ug

www.crossculturalfoundation.or.ug

CCFU NGO

CCFU_NGO

More magazines by this user
Similar magazines