Mbale, Uganda: Through this DailyExpress series, I will explore the rich cultural heritage of the Bagisu, also known colloquially as the Bamasaaba people, and shed light on recent legal and administrative developments affecting their cultural institutions.
Using the analogy of the egg and the hen, one might ask: Do people give birth to culture, or does culture give birth to people? Do people practice culture, or does culture practice people? Similarly, in law, does legislation follow societal customs, or should people adhere to the law?
The recent currigenda issued by the Ministry of Gender under Minister Betty Amongi in April 2025 clarified and corrected errors in the names of traditional and cultural leaders and formally declared the geographic areas where these leaders operate. This was published in the Gazette, and, as per legal requirements, no objections were raised.
The Ministry’s actions are not unique; in 2014, the late Minister Mary Karoro made similar corrections nationwide, including the degazetting of cultural leaders using fictitious titles like Colonel or Commander. These interventions were aimed at harmonizing traditional leadership with statutory law.
Despite these nationwide adjustments, Bugisu has witnessed resistance from some elders who had previously established their own cultural associations under the Companies Act, at a time when Uganda had no specific legal framework for cultural institutions. While these elders contributed to foundational cultural practices, the current law—Article 246 of the Constitution and the Cultural Leaders Act 2011—provides the legal basis for recognized cultural leadership, and these laws now guide the establishment of cultural institutions.
The Inzuymasaaba elders are reminded that the law takes precedence: cultural authority must operate in congruence with Ugandan law. The creation of bukuka and the appointment of umukuka must follow the law, not the personal decisions of a few elders.
A question arises about terminology: Who are the Bamasaaba, and who are the Bagisu? The names are used interchangeably, but Bagisu is the formal constitutional and administrative designation, while Bamasaaba is the colloquial term. Historical records show that early ancestors, such as the writer’s great-grandfather Nasasa (b. circa 1870), had no concept of Bugisu as a regional identity; they identified only with their villages. Names such as Mozambique were also historically derived from external influences, not indigenous ritual.
Changing the official name from Bugisu to Bamasaaba is legally possible but would require a referendum and parliamentary approval, with strong justification and consensus from the region’s Members of Parliament. Legal principles demand that such changes are approached with flexibility, political neutrality, and adherence to constitutional processes.
The next installment of this series will examine why some elders are resisting His Highness the Umukuka III, the political and financial interests behind this resistance, and whether external actors are influencing these cultural disputes.
For more information:
Steven Masiga, Spokesperson, Bugisu Cultural Institution, 0782231577
