Is calling someone ‘omudokolo’ or ‘Jaluo’ or ‘anyanya’an insult

Dear Ugandans,
1/7 Having lived in the Niger Congo B inhabited half of Uganda, you must know the derogatory terms that ignorant Bantu use to refer to the Nilo-Saharan sections of the country’s population.
2/7 Just like you (ignorantly) refer to every one from the southwest as “Rwandese”, you may have heard such terms as “dugudugu”, “Mukooko”, “musolo”, “mudokolo”, “mudokori”, “mungudu” etc being used to refer to Ugandans that are Nilo-Saharan.  Ignorant Bantu even went ahead to distort the term “Bakedi” to interprete it to mean, “the naked” just for the sake of baseless superiority.  As you know, Bakedi in your Lango refer to “the people of the East”, the Kidi….or at times, the people of Okedea.  It was easier for simplistic minds to twist that term to mean nakedness just because coincidentally, those people that were referred to as such happened to be scantily dressed.  Yet some of those misguided southern Ugandans would never explain why they have Luo kings such as Rukidi.  Infact Kabaka Mutebi has a sister called Princess Mukarukidi.
3/7 You will recall Harry Johnston’s anger directed against the Baganda negotiators in 1900 who sulked that he (Johnston) was trying to treat them like the Bakavirondo.  You know that the so-called Kavirondo are the Luo in the Nyanza areas.  Johnston’s response to those Baganda was that, they (the Baganda) were separated from the Kavirondo only by 10 years and two pieces of bark cloth, alluding to the misguided superiority complex…NB: “Kavirondo” itself, though an innocent-sounding term was derogatory, from Swahili “Kaa virondo” (sit: Kaa; on the heels: virondo) because the first European adventurers to reach Nyanza areas seem to have noticed that those people liked to squat…they had no stools to sit on…..
4/7 Anyhow, back to those other terms we started with:  “dugudugu”: means those that speak an unintelligible language, they just bubble and gargle like a simmering paste of thick porridge..i.e., dugudugudugudugudugudugu!  That is how your fellow citizens view you, just like you view all of them as “Rwandese”…..Basolo means animals, beasts, non-Bantu or non-numans, which is the same as Bakooko.  In Runyankore, kikoko is a beast.  Badokolo is closely associated with the region where many early post-independece politicians came from…so everybody then became dokoro.  Such is the ignorance that Mr Basudde and Mr Ekwelu are peddling here.  Very very low on the political scale.  I should say, very primitive.  You, Mr Okello are also fond of that primitive thinking, as you very well know.
5/7 You will also hear people in Buganda referring insultingly to people from the south west as “Basheshe” because of the ubiquitousness of the “sh” combination in Runyankore/Rukiga/Runyarwanda.  They also will call the same people “Bashera” because of a common diet of porridge made from sorghum in Kigezi or eleucine millet in more arid zones of the west.  That primitive thiniking is what Mr Musis exhibited the other day, when upon failing to defend his claims, he drifted into “bushera” talk because according to him, Otto is from Western Uganda.  Of course, Mr Musisi would never be a Mushera because much of Buganda cannot support eleucine millet cultivation.  But such is the ignorance!
6/7 But one wonders: if we who are seemingly highly educated and have access to the information highway, have PhDs, graduates of Universities world-over: if we harbour such clearly idiotic views, how will the mob at Kasubi view behave, the mob over whom we float as the cream?  Are we not just the cream of the crap?  If Mr Musisi fails to debate and drifts into the nonsense of Otto is bushera, what makes him think, him as an unmitigated hooligan, that he deserves to be policed, or ruled in any manner that diverges from what we see now?  We are hooligans and we are policed by hooligans, ruled by hooligans, we prostrate for hooligans: period.  We have the politcians we deserve because they are our mirror image.  That is my quarrel with the Ekwelus, the Basuddes, the Musisis, and oh yes, the Okellos of our world.  We are simply hooligans with LLBs, MAs, PhDs and all that!  The country is in problems and one cannot fail to see where those problems originate from.
7/7 All that stems from the crisis of integration which Uganda continues to face as a very young country.  The diverse communal groupings are yet to develop meaningful horizontal linkages, so, everybody is a strange stranger….”munamawanga”.  You know that for example, in Karimojong, enemy and stranger are the same word…….don’t you?  That continues to sum up everything across the country.

Lance Corporal (Rtd) Patrick Otto


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.

8 responses »

  1. Otto, there is just one thing I admire more than primitive thinking… Ignorance! Do you know why? I will tell you. Every one tends to have not only capacity for ignorance but also an affinity to the virtue. In my language the term ‘Ssaagala Kumanya’ is associated with choosing ignorance where you are not in agreement with a notion or its promoter.

    Try that for size corporal!

    Village Boy

  2. Personally I wouldn’t mind if I came from Dokolo county just across from Kyoga. But if I came from Maracha, and you call me a Mudokolo, I would get offended because I am a Maracha brandfire.

    But being called a Jaluo is just like being called a Muganda, or an Itesot, or like me a Zamvadi…it does not matter to me.

    Bwambuga wa Balongo

  3. Who is a mudokolo OR Anyanya? These are certainly derogative terms which we must not use on the Forum. You can refer to me as Samia and I will smile but please do not say I a mukidi or mukedi.I will fight you.

  4. I think that even a reference to someone by tribe, especially someone debating for the good of Uganda, is wrong. What does your being a Samia have to do with what you state for the good of the country, Uganda?
    Due respect should be observed and appreciation for the participation in the debates acknowledged. As we hope for more politicians and party Leaders to join the debates here at the UAH, we may only discourage their participation by encouraging disrespect in any form.
    I hope that Dr. Kiiza Besigye and other party Leaders will find it rewarding to come to the UAH. Here are some of the best constructive critique and that may also help improve their plans for a better Uganda.
    BJ. Rubin.

  5. No it is not an insult, abadokolo, Jaluo, or anyanyans tebookyanga ku masiro!

  6. What is the difference between addressing someone as Baganda and addressing them as Badokolo?

  7. These terms are actually viewed ad derogatory in buganda just because of the nature of pronouncuation and the fact that the baganda were knowledgeable of issues happening only in buganda. these views are changing with time, forgive them for that.
    its like a brother of mine who refused to vacate bududa for the low lands just because of the inbuilt fear that the low lands will one time be flooded to form a lake hence driving them back to the hill again.
    my brothers in kapchorwa found it hard to believe that there wasfresh breathing air in the low lands.
    these things go away with time.

  8. The Politics of Recognition
    A NUMBER of strands in contemporary politics turn on the need, sometimes the demand, for recognition. The need, it can be argued, is one of the driving forces behind nationalist movements in politics. And the demand comes to the fore in a number of ways in today’s politics, on behalf of minority or “subaltern” groups, in some forms of feminism and in what is today called the politics of multiculturalism.

    The demand for recognition in these latter cases is given urgency by the supposed links between recognition and identity where this latter term designates something like a person’s understanding of who they are, of the~fundamental defining characteristics as a human being. The thesis is that our identity is partly shaped by recognition or its absence, often by the misrecognition of others, and so a person or group of people can suffer real damage, real distortion, if the people or society around them mirror back to them a confining or demeaning or contemptible picture of themselves.1 Nonrecognition or misrecognition can inflict harm, can be a form of oppression, imprisoning someone in a false, distorted, and reduced mode of living.

    Thus some feminists have argued that women in patriarchal societies have been induced to adopt a depreciatory image of themselves. They have internalized a picture of their own inferiority, so that even when some of the objective obstacles to their advancement fall away, they may be incapable of taking advantage of the new opportunities. And beyond this, they are condemned to suffer the pain of low self-esteem~ An analogous point has been made in relatIon to blacks: that white society has for generations projected a demeaning image of them, which some of them have been unable to resist adopting. Their own self-depreciation on this view, becomes one of the most potent instruments of their own oppression. Their first task ought to be to purge themselves of this imposed and destructive identity. Recently, a similar point has been made in relation to indigenous and colonized people in general. It is held that since 1492 Europeans have projected an image of such people as somehow inferior, “uncivilized,” and through the force of conquest have often been able to impose this image on the conquered. The figure of Caliban has been held to epitomize this crushing
    portrait of contempt of New World aboriginals.

    Within these perspectives, misrecognition shows not just a lack of due respect. It can inflict a grievous wound, saddling its victims with a crippling self-hatred. Due recognition is not just a courtesy we owe people. It is a vital human need. In order to examine some of the issues that have arisen here, I’d like to take a step back, achieve a little distance, and look first at how this discourse of recognition and identity came to seem familiar, or at least readily understandable, to us. For it was not always so, and our ancestors of more than a couple of centuries ago would have stared at us uncomprehendingly if we had used these terms in their current sense. How did we get started on this? Hegel comes to mind right off, with his famous dialectic of………………

    From the book, “Multiculturalism, examining the politics of recognition,” edited and introduced by Amy Gutmann and published by Princeton University Press, c1994.

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