Karamoja’s Kabaka: Are our elders fighting back? A historical analysis and possible remedies

This week, in what can only be described as an utter shock. The vast majority of Karimojong woke up to news of a King of Karamoja. “A what?” Yes, a King, complete with a cabinet, protocol and a start off 2-billion-shilling budget from the Government.

It has drawn opposing views from society with some key elders in support while many, mostly the youth and professional class wondering why Karamoja would need a King in the first place.

As Karamoja Trumpet we shall look into Karamoja’s history, its traditional and colonial socio-political governance structure as well as the current situation, possible alternative solutions and the history of Karamoja and the Monarchic system.

During the Covid-19 lockdown the Karamoja Trumpet team received news that the Government of Uganda, through the Ministry of Gender, Labor and Social Development had begun consultations on the establishment of a cultural ruler in Karamoja. Sadly the 2021 election season, insecurity and famine meant that we were unable to continuously track these developments.

Though we are aware that it might be a forgone conclusion and the Government of Uganda, through the relevant line Ministry has already signed off, we still seek to inform the public in a balanced way. That being said a team from Karamoja is currently in the process of petitioning the Prime Minister and the Gender Ministry this week. “It will also take legal action against some Individuals should they not denounce their move. (Source)”

The new King, his cabinet and arguments from proponents

According to official news sources, His Highness Papaa Angasuban Adei Peter was elected as the interim “King” of Karamoja at a ceremony in Moroto District on October 20th 2023. This was the culmination of a secretive “consultative process” that begun during the covid-19 pandemic in which selected elders and opinion leaders from Karamoja where funded by the Ministry of Gender to carry out a series of meetings and discussions on the issue.

According to Richard Oyel of Nilepost news the Cabinet list includes;

Mr. Lorot John as Prime Minister, Mr. Jimmy Tebanyang Lokoru as Secretary General Mr. Nangiro Simon as Minister of Finance, Mr. Lomeo Joseph as Minister of Agriculture & Pastoral Resources, Mrs. Lokoru Rose as Minister of Culture and Constitutional Affairs and lastly Mr. Aol Mark Aleku as Minister of Peace, Security and Development

According to public sources the Karamoja Kingdom is expected to receive around 2 billion UGX in its first year of operations with subsequent plans for constructing a palace, administrative headquarters and launching projects for peace and development.

It is believed by Karamoja Trumpet that the position, similar to the arrangement in Teso sub-region, will be rotational based on set term limits in order to ensure each clan in Karamoja gets a turn as opposed to a traditional hereditary monarchy.

Proponents of establishing a cultural ruler and by extension a cultural elite in Karamoja explain that currently, many elders, former political leaders and traditional leaders have been seemingly or intentionally left out of the peace and development discussion. They claim that their opinions are often ignored, yet they are a crucial age set that has a wealth of knowledge on how best to transform Karamoja sustainably.

They further state that this new Kingdom will come with added benefits to the general population such as development funds that do not only end up being enjoyed by Civil and Public servants in the capital Kampala, but that which actually reach the grassroots.

It is expected that the 2 billion budgets will be incrementally increased to one comparable with Teso which currently passed a budget of over 9 billion UGX.

Has Karamoja ever had a King or someone similar to a King?

The short answer that most Karimojong will tell you is no, however whether knowingly or unknowingly, at different periods Karamoja has been under the indirect rule or influence of at least 6 Monarchs. Namely; Queen Victoria from 1837–1901, King Edward VII from 1901–10, King George V from 1910–36, King Edward VIII 1936, King George VI from 1936–52 and lastly King Edward Muteesa from 1962-1966.

Under the colonial administration which was detached from Karimojong ordinary life. The people of Karamoja became subjects to the British Monarchy. Thousands of miles away in London and hundreds of miles away in Entebbe decisions were made on behalf of these Kings and Queens that were often times to the detriment of the Karimojong.

Harsh colonial policies that were often times exploitative and tied to wider British Foreign Policy objectives of securing the Nile from French advancements and putting a stop to Abyssinian expansion in the Ateker Cluster, Karamoja was largely ignored. During the second world war, Karimojong livestock were forcefully impounded to support the British war effort and able-bodied men were recruited into the King’s African rifles to fight on behalf of the allies.

While many Colonial Officers did push for the development of Northern Uganda, the colonial office in London staunchly refused as the North was seen as having little to contribute and providing it with much needed development infrastructure such as schools, hospitals and roads was not prioritized. The Colonial Model was about rapidly making Colonies more self-sustainable and funds from the treasury in London were much competed for (James Barber, Pastoralist Frontiers)

The British in other parts of Africa and Uganda preferred to work indirectly through Kings and as the concept of Monarchy and Kingdoms was a foreign concept to the Karimojong. They worked through chiefs and elders. These elder/chiefs were given rations, guns, munitions and authority by the crown to maintain law and order and ensure the territorial sovereignty of the Uganda Protectorate.

King Edward Musteesa, who was Uganda’s first President and was simultaneously a Kabaka of Buganda, donated his monthly salary to Karamoja after hearing of the plight of the Karimojong. The funds were used for water projects which I am certain saved lives.

Under Kings Karamoja is known to have suffered tremendous abuses to rights and marginalization. The imposition of indirect rule on the Karimojong through formal and informal structures has dealt significant damage to Karimojong society and has hindered its positive development on numerous fronts.

All this being said the Karimojong themselves like other clans in the Ateker Cluster have never had a King or any kind of Monarch. In the Karimojong language/vocabulary there is no word for King or Monarch. Many Karimojong use the word Kabaka (from Luganda) or Erwosit (Translated to Chief).

The Traditional Karimojong socio-political governance system

The Karimojong rely on the elder system that is age, experience and character based, not based on one’s educational background (although this is increasingly becoming a factor) or how one was born.

“Adult males are organized into a series of groups based on varying degrees of common age. These age sets are an integral part of Karamojong social organization and provide the basis for political authority.

The highest sources of authority are the elders of a community. The channels of authority are provided by the relationships that are created by the organization of people into age categories. The use of authority is occasioned by public ritual gatherings, council meetings, and public disputes.

Decisions and sanctions of the elders are carried out because sub senior age sets adhere to the norms of obedience established with age rankings. The elders are also considered to have divine authority—or at least to be closely linked to divine authority.

The consequence of violating the elders' authority is punishment inflicted by younger obedient men, or by deity, sometimes leading to the misfortune or death of the disobedient and their dependents.”

Arguments against Monarchism in Karamoja?

Since the outbreak of this news many Karimojong have publicly voiced their opinions. With some going as far as to threaten Aggravated assault on the newly elected monarch while others have called for Legal action.

Some sections of society adhere to the conspiratorial belief that installing a traditional ruler might be an excuse to promote land and mineral grabbing in this resource rich sub-region.

Others claim that a Kingdom will create another brand of elite in Karamoja. They have dubbed this ‘a cultural elite’ who will alongside their families and those from the political and business elite benefit from government funds while the ordinary community receives a fraction of resources earmarked for development and peace activities.

According to Major. Charles Koryang Lepera the recent move “is against THE INSTITUTION OF TRADITIONAL OR CULTURAL LEADERS ACT, 2011 and can be seriously challenged in Court.”

Speaking on condition of anonymity one leader said “the Karimojong won't acknowledge or pay allegiance to that arrangement because it is alien in their Governance system. In the Karamoja setting, various elders wield power in their clans. Their power is natural and not political. It is derived from age sets. When people gather, they know which elder is senior or presides over the function. Karimojong have never had royals.”

Alternative solutions for elder’s engagement

It is true that elders, former senior political leaders and cultural leaders have been left out of the peace and development discussions and planning for Karamoja.

It is also true that funds meant for elders’ engagements are sometimes swindled and government promises of supporting elders are sometimes not fulfilled. A recent example is when elders from Karamoja cursed the Minister for Karamoja Affairs Hon. Kitutu and Hon. Nandutu over failed promises to provide them with a bus and funding for their activities.

Lastly while the concept of formalizing the Karimojong elder’s structures and providing them with the necessary funds with which they can conduct peace and development activities as well as provide them with a voice is good, monarchy is incompatible with the Karimojong traditional system and instead the current traditional governance model could be expanded on and protected as opposed to inventing new structures.

Currently Karamoja has two competing structures of authority that could be harmonized and streamlined through proper engagement. We have the formal government LC1 to LC5 and Members of Parliament, we have Resident District Commissioners, Parish, Sub-county and County Chiefs, we have Parish, sub-county and District Civil Servants and so on and so forth. On the other hand, we have manyatta and kraal leaders, clan leaders, prominent elders and elder’s councils at all levels as well.

When implementing government programs, the latter are often overlooked in favor of the more educated and formal structures. This sometimes leaves elders feeling marginalized and unimportant.

If the Ministry of Gender and our cultural elite in Karamoja are interested in remedying this historic injustice then the entire concept of what a Karimojong traditional leader should look like, the process through which such a program could be made inclusive and consultative with broad consensus needs an overhaul.

We must also ensure that our elders understand that times are changing and former harmful practices such as FGM, Teeth widening, scarification of infants and the young are outdated alongside other archaic and harmful practices such as blessing raiders and associated ritualistic sacrifices. This whole issue can be a learning and turning point for the entire Karamoja

Conclusion

Karamoja needs everyone and everyone needs Karamoja. There is no one that loves Karamoja more than the other and we must come to the round table and develop a lasting solution that is fair, equitable and not fraught with irregularities.

To the relevant line Ministry and Karamoja elders promoting this initiative we say please get back to the drawing board and develop a better framework and consultative process.

To the Karimojong youth, political leaders and professionals threatening to assault the Cultural leaders responsible, we at Karamoja Trumpet say let us listen and understand why our elders went this route in the first place. Let us share ideas and include them in the peacebuilding, policy planning, decision making and implementation of Government and NGO activities processes.

Thanks for taking your time to read

May God bless you; may God bless Karamoja and may God especially bless this wonderful country Uganda.

If you liked our article please share on social media platforms and subscribe for more updates. If you have a touching story you would like us to research or if you would like to write an article for us please send us a message at KaramojaTrumpet@gmail.com