CCFU Annual report 2014

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Emily Drani, Executive Director 2014 saw cultural affairs capture more public attention than in previous years, for both positive and less welcome reasons. Two areas have been especially prominent: the role of cultural institutions in the life of our nation and the importance of cultural expression, both in terms of rights, practices and as opportunities for meeting our development challenges. Cultural institutions Cultural leaders are increasingly recognised as partners in development, often because of the influence they wield. In 2014, they were for instance involved in the fight against HIV/AIDS and against corruption; they called for public accountability and security, for the promotion of cultural values and of cultural tourism. They raised concern about such “harmful” cultural practices as widow inheritance, early marriage, gender oppression and their effect on development. Some took the initiative to restore productive traditions. The King of the Alur for instance supported the revival of tea growing in the higher altitude zones of his kingdom. The Kwar Adhola of the Jopadhola and the Omukama of Bunyoro engaged in environmental conservation. In Buganda, the Prime Minister embarked on a fundraising drive to build old and new: a commercial plaza at Bulange and the reconstruction of the Kasubi tombs. His ettoffaali (brick-by-brick) campaign engaged a wide range of stakeholders and his self-help approach, promoting hard work, integrity, voluntarism and transparency - focusing on development rather than partisan politics - was perceived as one that other cultural institutions could emulate. On the education front, cultural leaders also proved to be important actors: the King of Tooro was chosen as a youth ambassador in a global campaign to end HIV/AIDS in Africa by 2030 while the Kabaka’s Education Fund offered over 1000 scholarships to youth across the country. The Queen continued to support her popular cultural values and education initiative, the Ekisaakaate for young people on vacation. The new Empaako monument in Fort Portal, erected after this practice was inscribed by UNESCO on the list of Intangible Heritage in urgent need of Safeguarding Meanwhile, in a modest effort to support development projects by cultural institutions, CCFU supported a project on the Empaako, the traditional naming ceremony linked to tree-planting in Bunyoro and a shea nut tree preservation project spearheaded by the Aryek chiefdom in Nebbi. In line with the Traditional Leaders Act 2011, cultural leaders demanded (and in some instances retrieved) some of their assets held by the Central Government, sometimes opening up significant economic potential to generate employment, boost economic activity
and increase tax revenue. In Bunyoro, the King offered 45 hectares of land for the establishment of the proposed Bunyoro University. Controversies however continued to plague these institutions in 2014. Prince William Nadiope was elected Kyabazinga of Busoga, a position that had remained vacant since 2008 but this attracted vociferous opposition from some quarters. In Lango, the election of a paramount chief was cause for controversy among the 150 registered clans. The Bugwere cultural institution which was gazetted as the 13 th recognised traditional kingdom in Uganda was also contested. An inter-cultural dialogue in the Rwenzori region, May 2014 In the Rwenzori region, Major Martin Kamya was installed as the cultural leader of the Obudingiya Bwa Bamba, shortly followed by the crowning of Rwigi IV Rutakirwa Agutamba Kabumba Ivan Bwebale as the cultural leader of the Basongora. These developments partly led to violent clashes as the Rwenzururu Kingdom and some of its supporters felt that these events threatened the integrity of their institution. This resulted in the death of over 60 people, and the imprisonment of some cultural leaders. In northern Uganda, clashes between the Madi and Acholi also resulted in the displacement of communities and financial and material loss. Such events were indicative of the potential damage that can be caused by ambiguous limits of authority and brought to light the contested nature of traditional systems, structures, procedures and interpretations of legal provisions. A proactive and critical rethink of traditional governance systems in relation to changing trends and the dynamic environment within which they operate appeared increasingly necessary. To enhance such an appreciation, CCFU produced a publication on managing intercultural conflicts in the Rwenzori region and facilitated training on ‘Culture and the Law” for cultural leaders in the same region. Some positive developments were also noted in 2014. Through exchange visits between cultural institutions from Bunyoro and Lango; Buganda, Ankole and Kigezi; Busoga and Bunyoro, their respective leaders ‘walked the talk’ and demonstrated their appreciation of cultural diversity and unity. Reconciliation within and between cultural institutions illustrated by the Kabaka’s visit to Bugerere county (from where he had earlier been barred) and peace talks between leaders in the Rwenzori region, reflected a marked change of attitude and a progression towards social responsibility and political maturity. Amidst these mixed experiences, CCFU facilitated a national reflection on “Culture in Governance: drawing lessons and insights from Ghana and South Africa”, countries which have progressed in recognising and harnessing the strengths of traditional institutions. Cultural practices and cultural rights Many cultural practices remain an important part of our cultural identity: the imbalu cultural festival which occurs every leap year, for instance, was initiated in Mutoto, the Bugisu cultural site in the Mt Elgon region and spread to other parts of the country. From the same region, the Tereit Ndorobo who were displaced from Elgon mountain forests in 1999, and on the brink of losing their cultural identity, sought to revive the traditional child naming ritual. Ethnic minority groups, such as the Ndorobo, are often dominated by their more numerous neighbours and little is known or documented about their culture. The Ministry of Gender, Labour and Social Development embarked on inventorying the intangible cultural heritage of two minority groups, the Ik in Kaabong District
Page 1: The CCFU 2014 ANNUAL REPORT
Page 4 and 5: Our outgoing Chairperson’s words
Page 6: Culture: the year in review
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Page 15 and 16: Access to one’s heritage is espec
Page 17 and 18: Tangible Heritage Our partnership w
Page 19 and 20: Appreciation In the past year, CCFU

CCFU Annual report 2014

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