Mar 01 2026
CAESAREAN SECTION BIRTHS IN PRE-COLONIAL UGANDA
Pregnancy and childbirth are processes that are old as humanity; and although immense strides have been taken in advancing medical procedures and care for mothers and babies, childbirth can still be a dangerous and even fatal process for both the mother and the baby. Good maternal health and care remains as one of the most important determinants of the quality of life and health of many women. As such, there is a constant need for the development of procedures and interventions to improve quality of care and ensure maternal and infant health. The origins of the C-section are unknown, however what is clear is that the procedure has been attempted since the 16th Century and has been improved over time. At the time of development of the C-section, it was rare to have a surgical procedure that was free from infection and where the patients survived and recovered fully. The refinement of the C-section into a safe reliable medical intervention for mothers can therefore be partly credited to the development of Although many historical accounts favor the Western origins of the procedure, it is also evident that the procedure was also performed in different regions around the world including Sub- Saharan Africa. Most notably, the C-sections were carried out and locally developed in the regions of Bunyoro and Buganda, in Uganda. One of the accounts of a C-section being performed in Buganda was recorded in 1879 by Robert Felkin, a medical anthropologist and missionary. Felkin witnessed Baganda surgeons perform the procedure on a 20-year-old mother. During the procedure, the mother was supplied with banana wine and was in a semi-intoxicated state. She was lying on an inclined bed and was fastened to it by bark-cloth and was also being held by surgical assistants. The surgeon disinfected his hands, the iron knife and the mother’s abdomen with banana wine before the procedure. The surgeon made an incision on the mother’s abdomen and bleeding points were cauterized with a red-hot iron during the surgery. After the delivery of the baby, the surgeon massaged the uterus, removed the blood clots and the placenta. The wound was fastened with iron pins threaded with bark cloth string and dressed with a paste made from roots and covered with a bandage. From Felkin’s account, the dressing was changed and a few pins removed on the third, fifth and sixth days after the operation. After eleven days the mother’s wound was completely healed without any infection and was able to breastfeed her child. Although this account was recorded in 1879, the precision with which the procedure was conducted pointed to the fact that it had been perfected over time in Buganda. The mother was in minimal pain during the procedure and the risk of infection and over bleeding were managed adequately and her recovery was swift. 1879 is a long way from C-sections as we know them today, however, most of the tools and techniques used in this account of the C-section have equivalents in modern surgical practice. It is clear that local medical and surgical practice was fairly advanced even before the advent of western medicine in Africa.
Mar 01 2026
QUEEN MUHUMUZA OF KIGEZI
Around 1895/96, Queen Muhumuza fled Rwanda for Ndorwa after the passing of her husband Mwami Kigeri IV Rwabugiri. At this time the Belgian, German and British forces had begun to interfere with the sovereignty of the Kigezi region. As a result of this interference the colonial powers had placed a ‘puppet king’ on the Rwandese throne forcing Muhumuza and her son Musinga to settle in Ndorwa. When Queen Muhumuza relocated to the Kigezi region she discovered that the people worshipped a deity called ‘Nyabingi’ which translates to ‘of many’. She claimed to be possessed by the spirit of Nyabingi and that the ancient deity was speaking through her. Muhumuza began her fight with about 50-60 warriors and mobilized women called ‘Abagirwa’ which translates to ‘Priestesses of Nyabingi’. Feared and respected by her followers, Queen Muhumuza used their religion to create a referent power based on their respect and veneration. She was also much loved because she was aware of the grievances of the people and she offered them a way to fight the colonial powers that were interfering with their way of life. One of the ways Muhumuza was able to convince a number of young men to join her fight was to promise them the ‘sharing of the spoils’, Muhumuza told her followers that she was in search of a drum called Muhinda or Karinga in place called Ihanga, which was supposed to be hidden in a cave claiming that if this drum was played by her and her son, then they would low like cows. And following this, calves would come out of the ground and each one of her followers would amass as many cows as they wished. This propaganda left no man behind and soon Muhumuza had amassed an army. It was these warriors that Queen Muhumuza used to attack colonial posts as well as farms of chiefs and individuals identified as colonial sympathizers and collaborators. By this time the colonialists had built administrative posts in Kisoro, Kihihi, Nyagesenyi and Muhinga. Described by colonial governments as “an extraordinary character” Muhumuza took up the fight against the three colonial powers in the region. Her courage and ability to mobilize masses as a woman to face the colonialists head on was unheard of at the time and as a result her story inspired many disgruntled societies at the time especially in the Caribbean which led to the creation of the ‘Nyabingi order’ within the Rastafarian Movement. In 1909, the Germans led by Rusiina and Rwatangabo (rulers in Rwanda at the time) captured Muhumuza at Nyakitabire, Rutoba and took her to Bukoba, Tanganyika, where she spent two years before she escaped. Muhumuza went to Nyakijumba to meet with more followers of Nyabingi the Spirit, it was here that she sent for a number of local leaders to come and pay homage to her, most of them accepted to submit to her because they wanted a share of the spoils of war. Among the leaders who were sent for were Mutambuuka son of Rutoogoogo the Omukuru of the Baheesi at Bukoora, Kiyundo son of Birirwenda and Rwagara son of Rubyama, who were the Abakuru of the Basigi. These men curtly refused to pay homage to Muhumuza simply because they did not want to pay homage to a ‘woman usurper’. After this refusal, Muhumuza formed an alliance with the pygmies from Murugyezi with whom she invaded Mutambuuka who fled to Mutobi near Lake Bunyonyi. This led Mutambuuka to contact Captain Reid, a British army official who was in Bufumbira at the time, to assist him with defeating Muhumuza. A plan was then laid to ambush Muhumuza when her army reached Ihanga hill, which is now Gomborora Bubaare, close to Kabale. The battle happened close to sunrise and Muhumuza’s troops were woken up with the sound of British canons, a number of her followers were killed and Muhumuza was captured and taken to Mbarara as a prisoner and later transferred to Kampala where she stayed until 1945 when she died in incarceration. Some of Queen Muhumuza’s followers believed in her spiritual powers so much so to the point that they believed that she was in fact the reincarnation of the Spirit Nyabingi. It was for this reason that Capt. Reid opted not to murder Muhumuza but rather place her in jail as he did not want to create sentiments of Sainthood for her among her remaining followers. What started as a palace war snowballed into a resistance movement that created a legacy remembered a century later. Queen Muhumuza is remembered for resisting the establishment and norms that limited a woman’s capacity in society.
Mar 01 2026
Women and the Moon: The Ancient Art of Tracking Menstrual Cycles in Uganda
For centuries, women worldwide have used the moon to track their menstrual cycles, with Ugandan women using lunar phases before Western calendars and modern medical tools. This ancient knowledge reflects indigenous wisdom in reproductive health management. The connection between the moon and menstruation is not coincidental. The average menstrual cycle lasts 28 to 29.5 days, closely mirroring the moon’s cycle. Traditional societies in Uganda observed this connection and used it to track fertility, pregnancy, and overall reproductive health. Women would monitor the phases of the moon to determine when their next period would arrive, especially in societies where written records were not common. By paying attention to how their bodies responded to the moon’s waxing and waning, they could prepare for menstruation, avoid unwanted pregnancies, or even plan for conception using moon beads. Moon beads, also known as cycle beads or fertility beads, are a physical tool that women have used for centuries to track their menstrual cycles. These beads, often strung in a circle or linear arrangement, help mark different phases of a woman’s cycle, much like a lunar calendar. Each bead represents a single day in the cycle. Different colors often indicate menstruation, ovulation, and other phases. With daily tracking, a woman moves a marker or bead each day to note where she is in her cycle. Women used lunar patterns to anticipate ovulation, aid fertility awareness, and prevent pregnancy. They observed the new moon’s appearance, expecting their next period around it or slightly before it. They used stones, beads, or markings to track the number of days between their periods, helping them estimate their next cycle. The Baganda, Banyoro, Bagisu, and Iteso communities in Uganda practiced moon tracking, with older women, often grandmothers or traditional healers, teaching younger women about fertility signs and menstrual health using herbs and natural remedies. Menstruation was seen as sacred, with the moon’s influence often linked to spiritual or mystical forces. Some believed that a woman who bled during a full moon was fertile, while others believed that a woman who spent time outdoors under the new moon could regulate her cycle to match its phases. Colonial influence and modernization have altered traditional lunar tracking methods for women, with Western calendars and medical advancements replacing lunar cycles. Despite this, some women still observe the moon to predict periods, particularly in rural areas. The moon’s role in the menstrual cycle was viewed as sacred in ancient Egypt, Ancient Europe, as well as different Maori and Native American tribes. With the global movement towards natural reproductive health, Ugandan women are rediscovering traditional menstrual tracking methods, acknowledging the ancient wisdom and accuracy of lunar cycles. The wisdom of ancient menstrual tracking methods reminds us that, long before modern medicine, women not only had an understanding of their bodies and the reproductive process but also had the tools to navigate this part of their lives. Women using the moon track their monthly cycles has also been linked to the creation of the modern calendar. The moon, a symbol of feminine energy across cultures, continues to serve as a guide for women navigating their reproductive health.
Mar 01 2026
JANET WESONGA
Janet Wesonga, née Tingu (born c.1928) is a Ugandan former local politician. As mayor of Mbale, she was Uganda’s first African woman mayor. An Anglican, she also served on the Executive Committee of the World Council of Churches. Janet Tingu came from Buwabwala. She married Akisoferi Wesonga, later Bishop of Mbale.In 1962 she was active in the Ugandan independence movement.[1] In October 1967, aged 39, Wesonga became mayor of Mbale, Uganda.[2] She was Mayor of Mbale for four years. She served as Mayor of Mbale between 1967 to 1971. At the 1968 Assembly of the World Council of Churches (WCC) in Uppsala, Wesonga was elected as one of only two women on the WCC’s Executive Committee.[3] This enabled her to participate in WCC activity across the globe. In 1969 Wesonga attended a WCC Executive Committee Meeting in Tulsa, Oklahoma,[4] later also visiting St. Louis, Missouri.[5] In 1971 she attended the WCC Executive Committee meeting in Sofia, Bulgaria.[6] In 1979 Wesonga was part of a delegation representing the Church of Uganda at the Mother’s Union conference in Australia.[7] Under her leadership, Mbale was the cleanest town in Uganda and east AfricaAt nearly 96 years old (her birthday is at the end of April), Canon Janet still remembers driving around in her Volkswagen as she did her work. At the time, not many women drove, and she was a marvel. People would literally line the roads to stare at her as she drove. As the only female mayor at the time, she led 24 men, but she led well because she was respected, and people were civil in affairs of the district, were hardworking, and collegial. While Canon Janet is happy that more women now occupy leadership positions, she reminds us not to take this for granted and to continue to make a difference for the community. Wesonga says during her time and even immediately after she had left office, Mbale flew in glory for it has been dubbed the cleanest town in in Uganda and East Africa. Looking back to her times, Wesonga says many things seem to have gone wrong in the administration of the municipality which was recently elevated to city status. She reveals that key to the delivery of services was cooperation between the political wing with the technical persons. Wesonga says unlike now, the previous mayors of the towns were appointed and vested with powers to ensure that services are delivered. Wesonga was appointed Mayor in 1967 to 1971. Out of the 21 councilors who were in the Mbale council then, Wesonga was the only woman and the rest were men.She had served as a counselor at the district council from 1960 to 1964. Janet Wesonga she was the only female on the council of 24 councilors. With four years’ experience as a counselor, she was one of the councilors from whom new councilors would consult. She in an interview said her appointment as the mayor Mbale came as surprise having learnt of it from over radio with the then then town clerk Peter Otai congratulating her upon becoming the first black female mayor in Uganda. During her regime, Mbale town council set up a home for the needy on Kumi road near the referral hospital where all homeless people were accommodated and beggars were only allowed on the streets on Fridays.She was the age of four placed under the missionary church at Nabumali where she started nursery education at Nabumali boarding school. After completing J.4, she was advised to join the teaching profession. She was admitted at Buloba Teachers’ College. On completion, Janet Wesonga deployed to Kabwangasi Primary Teacher’s College. The college had a boarding primary school which she headed for some time before she was promoted to a tutor at Kabwangasi Primary Teacher’s College. In 1959, she relocated to Mbale town council. At the time, the colonial administrators asked for the nomination female councilor to the council.
Mar 01 2026
KIARA KABUKURU -1ST UGANDAN SUPER MODEL
Born Alice Kabukuru in July 1975 in Kampala, Kiara Kabukuru is Uganda’s first runway supermodel. She is the daughter of Moses Kabukuru and Erinah Kasabiti her early life was marked by the turmoil of Uganda’s civil war in 1980 when her father was involved with the Anti-Government Rebels which forced them to flee to Kenya then later relocate to Los Angeles California. At the age of 17, she was discovered by photographer, Bill Bodwell in a shopping mall in Los Angeles who was struck by her striking features and effortless charm. This chance encounter marked the beginning of her modelling career and Kiara’s big break came when she was cast for a Gucci charity show in London. The head designer at the time, Tom Ford chose her to front their ad campaign which was a smashing success and launched her to international stardom. She went on to do other campaigns for brands like Versace, Gucci, Chanel, Moschino, Tommy Hilfiger, Ralph Lauren, Armani, Yves Saint Laurent, Calvin Klein and The Gap. She also got to work with some of the world’s top photographers including Steven Meisel, Paolo Roversi, Patrick Demarchelier among many others. She has made several appearances on the Oprah Winfrey show, Americas next top model, made commercials for Victoria secretes, enjoyed multiple contracts with both L’oreal and most famously Cover Girl cosmetics. In 1999, she was featured in the Victoria Secret Fashion Show and in 2000, her career as a fashion model was reaching new heights when she suffered a horrific bicycling accident where she was hit by an 18-wheeler and drug beneath the truck. Kiara spent months in a wheelchair with broken bones and injuries requiring seven reconstructive surgeries. Her career could have ended there but she reentered the modeling world in 2008 with new determination and strength as she appeared in the first All-Black (Cover) Issue of Vogue Italia and in 2012 that she returned to modelling full time.Today, Kiara is pursuing an acting career and also serves as the Vice President for ‘Women for the World’ a nonprofit organization. The organization is supported by singers, actors and models who volunteer their time and resources to improve education around the globe by supporting and bringing attention to deserving non-profit organizations. Her experiences have also made her an advocate for social justice and women’s empowerment and she is a passionate advocate for the rights of immigrants which led her to release a documentary about her family’s journey as immigrants in order to raise awareness. Kiara’s motivation is to highlight the importance of family as well as the consequences of the choices we make. Her story serves as a powerful reminder of the human spirits capacity for resilience, adaptability and transformation. She has inspired countless young women and girls around the world with her courage, determination and beauty as true icon.
Mar 01 2026
PAULINE MANIRAGUHA BANGIRANA
The first policewoman to go on patrol in Uganda was Pauline Maniraguha Bangirana. She was a Rwandese born in 1942, serving and educated in Uganda and she completed comprehensive training at the Police Training School in Nsambya. Maniraguha was convinced to join police force in September 1960 by her sister Patricia and brother in-law Mr. Ayigihugu after they saw an advert in English Newspaper known as Uganda Argus. The advert asked women aged 18 to 21 years who were single or divorced to join police. She was not enthusiastic about police since she wanted to be a Community Development Assistant. Mr. Ayigihugu insisted on taking her to the recruitment officer and the rest was history. By the time of her retirement, she had risen to the rank of Superintendent of Police and holds a Police Centenary Medal. Maniraguha’s resilience and advocacy for equal treatment is one of the reasons why treatment of female police personnel has tremendously evolved over the years. Unlike today where policewomen hold high command positions, Maniraguha says that back then, the women police section was simply not an integral part of the force. Women would be recruited purposely to handle children and women who conflicted with the law.Maniraguha was in the pioneer cohort of 10 females to join Uganda Police Force in 1960. She says in her autobiography that although policewomen were permitted to marry, it was an abomination for the logical outcome of marriage, getting pregnant to happen. In her autobiography, Maniraguha narrates that pregnancy was always enough to show policewomen the exit from the force. In 1965, Maniraguha applied for marriage and her request was granted and she tied the knot at Christ the King Church. But the joy was short-lived when she reported her pregnancy six months later, and she was told to resign. The basis of the order? Chapter 3 of the Police Standing Order, which stated that if a pregnant female police officer refused to leave the force on her accord, the police would dismiss her. “I wrote to Mr. Oryema begging him to consider my case compassionately” Maniraguha recounts. “I pointed out the fact that he allowed me to get married and the result of my marriage was pregnancy. I also showed him Chapter 30 of the PSO which stated that if a woman police was pregnant and wished to resign, she would be discharged at her own request.” Oryema granted her request extending to her annual leave of 36 days plus 90 days of unpaid leave. Now aged 80 years, Maniraguha advices young female officers on how best they can handle advances from their colleagues, using tips she learnt from a colleague she met at a police station in United Kingdom in 1964. Maniraguha Bangirana details her experience as Uganda’s first policewoman in her book, “To Be Shred without Appearing a Shrew,”
Mar 01 2026
PRINCESS ELIZABETH BAGAAYA
“Beauty is not one’s own but rather a reflection of one’s people, one’s country. It is an asset one holds in trust. At that time, a black model appearing in top magazines was rare. I wanted to destroy the myth of white superiority in terms of beauty and sophistication”_ Princess Bagaaya of Toro. Princess Bagaaya was born Elizabeth Christobel Edith Bagaaya Akiiki to Lieutenant Sir George David Matthew Kamurasi Rukidi III, the eleventh Omukama of Toro, in 1936. Her mother was Kezia Byanjeru Abwooli a daughter of Nikodemo Kakoro (a senior chief of the king). Within and outside the kingdom, Princess Bagaaya’s mesmerizing beauty, warmth of heart, and academic prowess endeared her to many. She went to Gayaza High School and then Sherborne School for Girls in England where she was the only black student and as a result she felt immense pressure to succeed so as not to reflect poorly on the entire race. She then joined Cambridge University and became the third African woman to graduate from Cambridge University in 1962,where she studied law, politics and history. And in November 1965 Princess Bagaya became a barrister at law, ultimately making her the first east African woman to be admitted to the English bar. Princess Bagaaya often used her position to act as a link between some of the architects of Africa’s liberation struggles and british leadership. However, due to the untimely passing of her father and the ascension to the throne of her brother, Rukirabasaija Patrick David Matthew Koboyo Olimi III, the 12th Omukama of Toro in 1965. Princess Bagaaya returned home and joined Kazzora and Co. Advocates, before she was called to the Ugandan bar, becoming Uganda’s first female lawyer and. To mark the occasion the then attorney general, Godfrey Binaisa, who later briefly became president, came to court unexpectedly and introduced her to the bar. In 1966 Milton Obote the president of Uganda at the time abolished kingdom, thus causing Bagaaya to lose her title as Batebe (Princess Royal) and her office as the most powerful woman in the Tooro kingdom. A personal invitation came from Her Royal Highness Princess Margaret and her husband Lord Snowdon to participate in a widely publicized Commonwealth fashion show at Marlborough House in London. Princess Bagaaya walked out onto the stage in an outfit from a Ugandan collection designed by Philippa Todd, a prominent member of the Makerere University’s Art Department, at the time. Princess Bagaaya instantly became a fashion sensation. Jacqueline Kennedy Onassis, whom she’d met at a party, introduced her to the New York fashion scene, where she was catapulted into mainstream fashion. Her accidental hairstyle became all the rage among the African-American community referred to as “the Elizabeth of Toro hairstyle.” The June 1969 edition of Vogue featured her in a four-page spread, and in November of the same year, she made history in becoming the first black model to be photographed for the cover of Harper’s Bazaar. She modelled in numerous fashion shows and was featured in magazines that included the British Vogue, Queen Magazine, American Vogue, Look, LIFE and Ebony magazines. Princess Bagaaya also ventured into acting, featuring in the movie, Bullfrog in the Sun based on Chinua Achebe’s book “things fall apart”, and Sheena: Queen of the Jungle, a 1984 fantasy adventure film. She then returned to Uganda and took up a career in politics and she was appointed Uganda’s ambassador and delegate to the United Nations later in 1974 gave a moving speech at the United Nations. She also served as ambassador to the United States, Uganda’s Ambassador to Germany and the Vatican and Uganda’s High Commissioner to Nigeria. Princess bagaaya then retired from public service in year and released her autobiography, “African Princess: The Story of Princess Elizabeth of Toro.”
Mar 01 2026
Madam Theresa Matovu “Auntie Treasure”
Theresa Mary Nakiberu was born on October 24, 1933 in Villa Maria Masaka, to James Mmundu a Muluka Chief and Julian Nabossa. She is the second last born of 12 siblings and is currently the sole survivor. Reverend Father Charles Smith of The White Fathers Congregation baptized her as an infant at Villa Maria Cathedral and she is a staunch Catholic. She attended Bwanda Pre Primary and Primary schools in Masaka District. In 1946, Theresa joined Mt. St. Mary’s College Namagunga for her O level and A level. She then joined Namagunga Junior Teacher Training College for three years after which she taught English, Geography and History at Mt. St. Mary’s College Namagunga for two years. Her late sister Constance Nansubuga who is a British trained Senior Nurse, she sponsored her primary and secondary education, which were a springboard for her international scholarships. “Her big heart played a big role in shaping my career and family life.” In 1955, the then Protectorate Government in Uganda awarded her a scholarship to Salisbury/Wiltshire Teacher Training College in South England for one year. Upon her return to Uganda in 1956, the Buganda Government also awarded her a scholarship to study music at The London School of Music for three years. She specialized in classical music i.e. playing the piano; singing; composing songs and history of music. In 1963, she returned to Uganda with her family and began teaching at the Norman Godhino Primary School presently Buganda Road Primary School where she taught English, Geography and Music for six months. Theresa entered the world of media when she responded to an advert in the defunt newpapeer, Uganda Argus, for female TV news anchors at the now defunct Uganda Television (UTV) in 1964. At the time UTV was in Nakasero, next to All Saints Cathedral. She excelled at the interview and was given the job. She surpassed all expectations and after just six months, she was promoted to Television Producer of children’s programs, women’s programs, Sunday Song Time and Religious Programs making history as the first indigenous Ugandan female to hold this position. Popularly known as Auntie Treasure at UTV and by her television studio guests who included pupils and students, Theresa was instrumental in using the channel to curate and present content relevant to Ugandan audience at the time, His Royal Highness Kabaka Ronald Mutebi was among her child guests in the studio. As a woman in such a male dominated field, Theresa’s career was not without challenges, the 1966 and 1971 crises as well as the aftermath of the 1976 Operation Thunderbolt at Entebbe International Airport, all of which impacted UTV’s operations and presented her with daunting obstacle. There was a government directive not to mention Israel at all nor broadcast former presidents. During the 1966 and 1971 crises, she was required to have special permits that enabled us to travel to and from work at that time. She spent a lot of time censoring Christmas and Easter carols and domestic programs to ensure that Israel nor anything related to it and any other taboo topics like the former presidents did not appear in any transmission. She was a member of the team that was responsible for covering the historic visit of the late Pope Paul VI in 1969, the first pope to set foot in Africa and Uganda. It was the first internationally aired Ugandan television program. In addition she was in charge of covering the Anglican and Catholic centenary celebrations in 1977 and 1979 respectively. She worked closely with all levels of the Anglican and Catholic churches to make the celebrations a success and broadcast live across Uganda. In 1984 and 1987, she was promoted to Senior Television Producer and Chief Television Producer respectively, again breaking the record of holding these positions as the first indigenous Ugandan female. As the Chief Television Producer at UTV, she was a member of the team that was responsible for successfully covering the late Pope John Paul II’s visit across Uganda in 1993. She retired from civil service in 1993 having completed 29 successful years. On September 29 2013, the Namagunga Old Girls Association recognized her for 29 years of outstanding dedication and hard work at UTV. In recognition of her exceptional service, H.E Museveni awarded her with the Distinguished Order of Class Three Medal during the Labor Day celebrations on May 1 2012, unfortunately she did not receive the medal. To the upcoming female producers and television hosts Therese urges: “Set high standards in your personal life and career. Elevate the quality of your production in order to put Uganda on the map through high quality television productions.” Further, “Say no to corruption. Ugandans should work towards an environment where their grandchildren and future generations will thrive in”. In 1960, Theresa got married to her late beloved husband Lawrence Matovu (who was later to become the first indigenous Ugandan Chartered Accountant and Chartered Secretary, South of the Sahara) at Our Lady of Victories Church, Kensington in London. She is blessed with six children and eight grandchildren.It should be noted that in the early 2000’s, UTV was demolished and the Pearl of Africa Hotel was constructed where UTV formerly stood, a very heartbreaking experience for the pioneers of UTV.
Mar 01 2026
REBECCA MULIRA (1920- 2002)
Rebecca Allen Namugenze Mukasa also known as Rebecca Mulira was a Ugandan women’s rights advocate and social activist born in Mengo Hospital on 14 May. She played an integral role advancing gender equality despite facing significant patriarchal resistance. As a lifelong advocate dedicated to equal rights and opportunities for women, Mulira helped strengthen their political participation and representation in society through visionary advocacy initiatives. “I feel privileged to honour a very distinguished Ugandan. Mulira led a very rich and active life. we all know her achievements in women’s organizations. Mrs. Mulira also played a significant role in the Buganda royal family,” Kabaka Mutebi, King of Buganda said of the pioneering champion for women’s empowerment and social justice in Uganda. Rebecca Mulira and other women activists were greatly involved and instrumental in the return of Ssekabaka Muteesa II from exile in 1955. Through many different action including protests and writing open letters to the colonial government, she fought for the end of colonialism, the respect of the Nnabagereka, the return of the Kabaka as well as the creation of political opportunities for women. Following Muteesa’s deportation, women exhibited distress throughout Buganda and as early as January 1954, Mulira initiated various campaigns throughout Buganda to guarantee the end of the Kabaka’s exile. With 4 other women, Mulira warned Bishop Leslie Brown that the Kabaka’s deportation might result in bloodshed and stated that’ “the British Government had not right in all justice, to force his separation from us, without the previous unanimous consent of his people.” By the end of January, Mulira with 24 women petitioned the then governor of Uganda, reminding him that the Kabaka’s authority derived from the consent of the people and the Church, not the colonial government. The following day, she mobilized 3 buses of women to protest before Governor Cohen and as a result women were front and centre in securing the Kabaka’s return from exile. Amid the re-emergence of Uganda’s kingdoms, Mulira courageously advocated for expanded women’s inclusion within the traditionally male-dominated Buganda monarchy. She advocated abolishing discriminatory laws and customs that inhibited women’s inheritance, property ownership, and political voice. Through principled nonviolent action alongside grassroots women’s associations she helped found, Mulira applied steady pressure that ultimately yielded landmark reforms establishing equal citizenship. Beyond the Buganda kingdom, Mulira worked tirelessly at the national level promoting women’s leadership across government, business, and civic participation. Rebecca Mulira was unique woman right from her birth and she contributed a great deal towards the advancement of women in Uganda through leadership of such organizations as the multi-cultural Uganda Council of Women, the Young Women Christian Association (YWCA) and Family Planning Association of Uganda. She served as a founding member of influential organizations like the Uganda Association of Women Lawyers, the Uganda Women’s Network and Mulira was among the founding members of the Pan African Women’s Organization, where she worked to amplify women’s voices and platform their diverse issues. Holding workshops, public dialogues, and legal trainings in remote communities, Mulira worked to strengthen rural women’s empowerment, livelihood opportunities, and protections against domestic abuse. Even as she faced threats to her safety, Mulira persevered with grace, wisdom, and strategic nonviolence. She leaves an enduring legacy as one of Uganda’s most impactful early advocates for establishing women’s inherent rights, dignity, and full inclusion in decisions shaping their lives, communities, and country. She was made a Vice-president of the LegCo in 1961 and Rebecca used this position to influence Ugandan affairs particularly exercising her efforts to improve and elevate the status of women in Uganda. Among her numerous contributions, she was at one time a councilor in Kampala City Council and Mengo Municipality as well as being on the boards of National Housing Corporation, Housing Finance Company, Mulago Hospital and many more. It is quite possible that were it not for the efforts of women like her and her colleagues, Uganda would not have had a woman vice-president today. In the 1950s, Mulira said it was her intention to make sure that women took part in politics as this was not the norm at the time. Mulira helped move the needle of progress towards a more just and equitable society.
May 23 2023
THE FEMALE UGANDA MATYRS
Princess “Kalala” Clara Catherine Nalumansi, Sarah Nakima, Kikuvambuga these are the names of the women who suffered trials and tribulations during the persecution of Christians from 1885-1887. Although the story of the Uganda Martyrs has been told and written since the late 1800s, the role of these women was only first acknowledged and remembered on 3rd June, 2007. During the Martyrs Day celebrations of 2007, the role of Women in spreading the Word of God was recognized and finally their role in Martyrdom was acknowledged. These women had been left out from the story of the Uganda Martyrs and every 3rd June, we celebrate what the men of God went through in Namugongo, while paying no such regard to the women of God that had similar experiences and contributed to the church in different ways. From 1885-1887 in Buganda Kingdom, a number of Ugandans (mostly young men) were persecuted and killed for their belief in Christianity. This happened under the reign of Kabaka Mwanga and at this time the Gospel of Christ had only been preached in Uganda for a little over a decade. As a result what Kabaka Mwanga had witnessed under his father’s reign (King Muteesa I), that is the religious conflict between Protestants, Catholics, Muslims and traditionalists, Kabaka Mwanga held a deep disdain for missionaries of all faiths. The early concentration of missionaries in the royal courts explains why the first converts were in court service and why royal courtesans later made up the bulk of the Uganda Martyrs. The Kabaka’s decision to kill the Christians in the land was aimed at doing away with Christianity in his kingdom and the Christian women at the time were not exempt from this persecution. Princess “Kalala” Clara Catherine Nalumansi The first group of Anglicans to be baptized in Uganda included 2 women: Princess Nalumansi, the elder sister of Kabaka Mwanga and Rachel ‘Lakeri’ Namikka, the daughter of Kabaka Ssuuna. First Princess Nalumansi converted to Islam but later she changed her mind and converted to the Roman Catholic Church in 1886. Princess Nalumansi was not behaving in a manner unusual to the time, the only issue was that she was the Kabaka’s sister and he hated religious evangelism in all its forms. By converting to the foreign religion, Princess Nalumansi started a battle with her brother, Kabaka Mwanga as she was baptized during the time he was persecuting Christians. Princess Nalumansi antagonized her brother when she first sent shockwaves across the kingdom by getting married as at the time when it was taboo for princesses to marry, have intimate relations or bear children. She saw marriage as her right as a Christian woman and it was particularly egregious that she married under the Christian ‘New’ religion. She was then appointed as the caretaker of the tomb of Kabaka Jjunju and this position would have required her to camp at the tomb alone and fill the rest of her days with the rituals and chores of taking care of the tomb. Princess Nalumansi did not accept this and along with her new husband she camped near the tomb. During her time there she collected the traditional and ritual regalia (Lubaale) and burnt them. She proceeded to have an elephant tusk that stood at one of Buganda’s sacred shrines removed as well as unearthing her umbilical cord and destroying it. This was the nail in her coffin as Princess Nalumansi was shortly afterwards summoned by the Kabaka to his palace. The King was paranoid that the Christians could easily oust him and crown Princess Nalumansi as Queen of Buganda Kingdom. He dispatched a group of men to bring her before him in his Palace and the mercenaries found her in Kazo Bwaise, but she resisted being dragged before her brother by drawing a gun and firing a bullet into the air. It was during this battle that she was killed by a bullet that one of the men fired in the panic. Princess Nalumansi lost her life in 1888 defending her religion and she was buried near Kazo, Bwaise. A church and school, Emmanuel College Kazo have been constructed near her burial grounds. Recently, Princess Nalumansi’s sculpture was included in the Uganda Martyr’s museum at the Anglican site in Namugongo. Princess Nalumansi is remembered as the person who warned the missionaries Mackay, R P Ash and O’Flaherty about King Mwanga’s plot to kill them and she advised them to regain favour with the King or leave Buganda before his anger reached them. Her backbone and strength of character enabled her to work to save the missionaries and defend Christianity. Sarah Nakaima Nalwanga Sarah Nakima converted to Christianity early on and was baptized by Rev R P Ashe O’Flaherty in 1883. She was among the very first group of devout Christians who were captured, tortured and led to Martyrdom at Busega-Mpiima-erebersa in January, 1885. Sarah had recently been widowed and became the single mother of a baby boy, on the day of her arrest she was captured whilst with her baby. Nakima was seized along with three young pages of King Mwanga and marched to slaughter at Busega-Mpiima-erebera where she bravely stood to face death with her fellow Christians. On the 31st of January, 1885, the men Sarah Nakima was arrested with were Martyred, luckily Sarah was exonerated but her relief was short lived as although she was not Martyred that day, she was tortured and made to attend and witness the burning of her fellow converts, this was done in an attempt to deter her faith but it was unsuccessful. She was later put in stocks, which were feet restraining devices used as a form of corporal punishment and public humiliation. It was Sarah’s belief and faith in God that made her stand firm with those young men and it is this belief that serves to highlight her place in the community of believers at the time. Sarah Nakima was later on released, considering the delicate and volatile social cultural context