Origins of Democracy vs Modern African politics


Origins of Democracy vs Modern African politics

What exactly are the causes of developed Nations social ills i.e. hopelessness, urban poverty, crime, unemployment etc,.

Is it change, emergence, non-identity?

So is it fundamental change or fundamental difference?

Had Africans ever had anything near democracy? Will democracy ever work in Africa? If you have two or five parties contesting for power and glory where does the interest of society reside or lie? And indeed does the existence of parties imply change and emergency of other forms of society organisation, which in the above instance would imply transform?

The Clan System, Chiefdoms and Kingdoms

The Baganda Clan system was neatly woven with; social governance, transformation, continuity, power dissipation, change fundamentally, emergence, and identity. For example, no group or party had obsolete right to;

  1. Rule over another
  2. Over power and glory
  3. No group competed or out competed another
  4. Society could hardly be alienated
  5. Society never lost potentiality for change, as skewed in modern judicial systems and constitutionalism
  6. There was total freedom unlike freedom of the market and consumerism

The above was possible since the laws of society were as follows:

First law:

A leader born i.e. king followed in a clan lineage of his mother unlike many laws in Europe were children born in royal family lineage are partrilineal.

Second Law:

Inbreeding was outlawed – such that, when the King married and in that event had a child or would be heir, the leader in making came from a totally different clan, unlike that of his father.

In the above instance, it meant therefore, the word ‘hereditary’ as it is related to monarchism and articulated in western political science and philosophy is literally wrong and out of step with the Kiganda or Baganda political philosophy.  There is absolutely not hereditary for a born leader therefore a King or would be kings come from different clans of their mothers (first law).

The above implies that power was spread across clans through matrilineal lineage and intermarriages.

Power and the Glory

The above implies several things

  1. Anyone by the natural law of intermarriages could become a king or society leader in Buganda
  2. Power was not absolute (i.e. maintaining the status quo) therefore was possible
  3. There were no classes as claimed in European writings – Bakopi!!
  4. Radical competition for power was ethically muted until another clan produced one leader and time came for the leader to lead.
  5. Society organically was able to change, emerge, and have a new identity.
  6. By virtual of all the above all human beings were equal before earth and heaven
  7. Hence real potential out of cause/change was possible

F implies a Yoruba or Hosa could as well have governed Buganda Kingdom if the king married any of the above!

Now you hear political scientist jumping around with Germanic and Indochina philosophies and ideologies they do not fully grasp.

Buganda should secede.



About ekitibwakyabuganda

Ba Ssebo ne ba Nyabo, Twebaza Abaganda bonna abulumulirwa Obuganda . Era twebaza ne mikwano gya Buganda gyonna wonna wegiri munsi yonna. Omukutu guno gwatandikibwawo nga e’kigendererwa kwe kuyigiriza abantu ebintu ebikwatagana no’Buganda era nokuwanyisiganya ebilowozo nebanaffe abatali Baganda. Abaganda ne mikwano gya Buganda mukozese omukisa guno muwereze ebirowozo byamwe no’bubaka bwona obunaagasa Abaganda na’baana Buganda berizala mu maaso eyo. Obumu ku bubaka obuwerezebwa ku mukutu guno bugyibwa mukuwanyisiganya ebirowozo okubera kumukutu gwa Ugandan’s at Heart (UAH) Forum ogwatandikibwawo Mwami Abbey Kibirige Semuwemba. Era twebaza muzukulu wa Kintu ne Nnambi ono olw’omulimu gwakoledde bana Uganda bonna abali e’bunayira mungeri yo kubagatta mu byempuliziganya no’kutumbula okukolaganira awamu.

One response »

  1. Omukulu Bwanika, this is such a great vein that you’ve tapped into. I have often thought that like ants and bees we may have implicit cultural working structures that provide us with non subtle patterns to help us move rapidly into developmental zones. These patterns of political organization maybe shaped during childhood in our homes.

    For instance it is my belief that without the King the Baganda might become lossy and perhaps terribly disorganized both emotionally and purpose wise. It is that expectation of a master plan, instructions and validation from above that makes them want too carry on. A similar heightened emotional attachment response is observed when a person looses a parent at an early age, they become detached, reclusive and melancholic.

    It is amazing that our respect for authority and our ability to fall into line is shaped through early childhood, and by the many cultural constraint patterns within the language, that have been passed on for generations. I hear my mother’s voice whispering constraints at every turn, as if it is my own ID, now when does one get liberated from it, I know that is is inhibitive when venturing into highly dangerous acrobatic stunts, but I also know that it emboldens me, and provides me with confidence to try out new non life threatening adventures, as to what extent does it affect my own development and does it hamper the spirit of entrepreneurship? that is the million dollar question!
    We could change all this cultural sensitivity and proclivity through education of our kids, if it proven to be non productive, but what new breed of folks will we have, Ninjas? We also have a choice to acknowledge this cultural proclivity and super enhance it through effective leadership to achieve greatness. Simple, if we could re-engineer this wait state to get instructions from the authorities, and turn it into a self propelled production cycle, we would have altered a very unhealthy pattern in our cultural social structures of development “the wait for instructions from above state is killing us”.

    We ought to do more research into the subject matter, we have a lot of psychology and sociology majors why couldn’t we take on such a subject and study it fully. To see whether our patterns of development are greatly shaped by our cultural structures and lack of expected organized institutions of governance deeply affects our psyche. We might be surprised to find that we are more organized than we thought , and that if we find one thing terribly offensive to our expected patterns of development “Ensanafu instinct” it throws us entirely off, to the point of becoming reclusive and non engaging, not wanting to continue ” Egongolo response”. How did I read all that in your treatment of “effects of culture on democratic principles and African politics” I don’t know; food for thought, now let me read the rest of the story before all these psychologist and sociologist jump all over me!

    Tendo Kaluma
    UAH forumist

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