BAGANDA

TRADITIONAL WAY OF

WORSHIPING GODS.

The process of

“OKUSAMIRA” By; MUGAMBE MICHAEL

AND

SSEBAKIJJE DAN

NABUZAANA PROSSY

ABAHO CAROL

MUTAGWANYA CHRISH

KUTEESA PROSSY

All are students of B. A. DRAMA at Makerere University Uganda.

THE BAGANDA PROCESS OF OKUSAMIRA

(Process of worshiping gods)

Introduction

From the Far East to West, North to South, worshiping is part of the human

society; human beings on earth from the late BC to date have always

believed that there is a supreme power or being above them whom they must

worship. This is evidenced by the development of many religions such as

Islam, Buddhist, Christian faith, Traditional worship among the different

cultures of the world. All believe in one holy God through different Prophets

and ethics.

In the 6thCentaury BC, the Greek had the city Dionysia festivals in which

they worshiped Dionysus the God of wine and fertility, the Egyptians also

had theirs, the Amelekites too, as well as the Baganda who have a set of

different Guardians, Helpers or Ancestors with different functions through

whom they believed/ believe that God (“Katonda” meaning the creator), is

the supreme being to be worshiped.

Background

During the Pre-Colonial period in Buganda, worshiping was part and partial

to the Baganda Tribe, the Baganda believed in the supreme God (Katonda)

and other Helpers (Balubaale), I will also call them Guardians just like Mr.

Ham Mukasa in his document; he says that he will call them Guardians, but

not like the early Christians who called then gods, true! Because there is a

Supreme God (Katonda) and these are his Helpers “Our Guardians” that’s

why we call them Jjajja (Grand spirits). Katonda has four (4) different

shrines in the kingdom dedicated to him, one is in Buzu, another in Bukule

and another in Nnamakwa and the main in Butonda, all found in Kyaggwe

County. Katonda’s priests came from the Enjovu Clan (the Elephant Clan).

The Baganda traditional worship (Kusamira) molded the people of Buganda

into a moral community, it forbid injustices like witchcraft, sexual

immorality, theft, adultery etc just like any Moral religion on earth. The

Guardians/Helpers (Balubaale) passed on different prophecies to the society

through the mediums (Abakongozzi), they also gave prescriptions to the sick

people, and for example if suffering from any abnormal disease, or just

bewitched, they could tell you the person who did it to you and later cure

you. During times of hazards like floods, long Droughts, Famine heavy

rains, people would go to the shrines and pray to the Guardians to help them

overcome the m or if its drought, they would pray for rain.

The expansion of Buganda is highly connected to the super natural powers

or blessings from the spirits or Guardians who blessed the different raids it

made on neighboring weak states like Bunyoro, Busoga, Ankole, Tooro etc.

The Guardians also guided them on the attacking skills, or even physically

helped them like Kibuuka Omumbaale (Kibuuka from Mbaale). He was a

human being with supernatural powers that he could fly like a bird; he

fought Banyoro on Buganda’s side that he defeated them in most of the

battles though they later killed him. Today this warrior is worshiped by not

only Baganda but even the Banyoro and Batooro as Kibuuka omunbaale. His

shirine was at Mbaale in Mawokota County but the British desecrated it and

took his Jaw bone on display in the Museum of Cambridge.

The Kabaka (king) was also guided on the best way to lead his people and

deliver it from different atrocities. People used to have small shrines at their

homes where they would privately talk to their Guardians during the private

worship; some times they would make sacrifices to the Guardians and God.

Below is the whole process of okusamira:

Okunaaba Ekyoogo

The whole process starts with the ritual of bathing local herbs (okunaaba

Ekyogo) and then the worship, it is the first step in the whole process,

though today, those who still believe in it and worship the traditional

Baganda Spiritual Beings are abandoning this crucial step, it comprises of

bathing a mixture of local herbs which include (Olweza, ebbombo,

Namiurembe Muwogo(cassava leaves), Muwanga etc) the reason of this

bath is to wash away or cleanse all the curses one might have found on the

way, especially from the Road Junctions (Amasaŋŋanzira). Most people use

the Amasaŋŋanzira to cure different diseases, like witchcraft, curses etc, so it

is believed that, junctions are places of curses.

This Kyogo bath is done by all those who are going to be part of the worship

in the worship place or the shrine (Essabo), both men and women are not

allowed to use the same bathing place, if men use the right hand then women

use the left hand side; but no one on any side could see what is

happening/going on the opposite side, all this was done for privacy reasons.

During the bath, one can also use this chance to ask what he/she likes from

the gods by saying “ai Jjajja Muwanga nsaba ompangire emikisa, emirimu,

obuganzi …..” with these words one is asking for blessings from Jajja

Muwanga to get what he needs like jobs blessings etc.

Okusamira

When all people are through with the Ekyogo bath, they then enter the

worshiping room (Eddiiro), women sit on the left hand side as men sit on the

right hand side. If there is a medium (Omukongozi) he sits on one side and

the congregation sits on the other, facing each other.

The Omukongozi leads the congregation with songs, here he/she is the

soloist and the congregation sings the chorus, worship starts with the singing

of the songs for Twins (Ennyimba z’abalongo) followed by songs for the

spirits (Emizimu), then songs for Amayembe/ genies and finally for the

Guardians (Lubaale). Songs are sung in even number. Like 2, 4, 6,8,10

Songs for each step.

If they want to talk to the Amayembe or genies, the singing process is done

continuously followed with drums until the Jjembe/ Genie they want to talk

to “comes”, With “coming” the Omukongozzi (medium) gets possessed with

the particular spirit they called, it is the same process done if they want to

talk to any other Guardian or spirit. Every Guardian, spirit, or Jjembe/

Genie, has its particular songs, like if Muwanga is the one to cure or to

diagnose, songs for Jjaja Muwanga are sung for him to come.

When the Medium gets possessed, the congregation is then filled with

happiness because coming is not easy. If the Guardian is in a happy mood,

the possessed person with the spirits dances, or even sings some time he asks

for local wine to drink. But it’s not the person himself doing so it is the spirit

in him doing all that. All this is followed with the chants and the ululations

(Uuuululululu) made by the congregation because the Guardians are happy.

But if they are annoyed they might not dance but either show hunger on the

possessed face or by crying, sometimes punishing those who might have

sinned against God. Among the punishments they pass on there is caning,

someone who just feels strokes striking his body, but can’t see any body, or

making that person pay off some money or animal a penalty.

Example of Songs

Balongo Songs(Twins) 1

Soloist: Abalongo twabazaala babiri ne ssalongo, Mayanja mwanawange

gyangu ozine abalongo

Chorus: Abalongo twabazaala babiri ne ssalongo Mayanja mwana wange

Gyangu ozine abalongo.

Soloist: Enkerebwe, nkerebwe esima eggula nga eggulira eyita Mayanja, nti

Mayanja mwana wange…

Chorus: Nkerebwe lwaleero nkerebwe esima eggula ng’eggulira eyita

mayanja nti mayanja mwana wange…

Soloist: Nkerebwe!

Chorus: Gyangu ozine abalongo…………..

Second song

Soloist: Nnanyinimu weryowe,

Chorus: Tuleeta, Ssalongo weeryowe tuleeta abalongo bo

Soloist: Nnanyinimu tokuba ku baana,

Chorus: Tuleeta, Ssalongo tokuba kubaana, kigongo bbaale,

Soloist: Nnanyinimu Tolaba wenzina,

Chorus: Ssalongo, tolaba w’enzina Kigongo bbaale……

Lubaale songs.

Kiwanuka god of Thunder

Soloist: Sserubwatuka wansi ewali ennyanja sserubwatuka wanuka waggulu

eriyo omuliro

Chorus: Sserubwatuka wansi ewali ennyanja sserubwatuka wanuka

waggulu eriyo omuliro

Soloist: Gwe agitonyesa tusaba otuwe enkuba, bazukulubo balyoke bafune

ebyendya.

Chorus: Sserubwatuka wansi ewali ennyanja sserubwatuka wanuka

waggulu eriyo omuliro.

Mukasa of Fertility and the Lake.

Soloist:Aliwala Mukasa wenyanja aliwala ..

Chorus:Kamwetoolore yangabira akaliba akeeru, kamwetoloore.

Ndayira nti oliganda mu bizinga by’essese,

Mwagala omukozi w’elyato mwagala nnyo,

Mwagala nnyo yangabira ezzadde, Mukasa,

Gwe atalina osaba nga yo ezzadde n’akuwa,

Oyo Mukasa, yeetaga kuwonga n’akuwa,

Mukasa, bw’obanga onyize oyogeranga,

Diagnosing (Okukebera/ Okulagula)

After the calling of the Guardian, sick are the first to be diagnosed, they put

money in the small basket (ekibbo) this is done to pay for the diagnosis, this

money is called the Ebigali. In the basket there must be some coffee beans,

cowry shells, in which the medium possessed torches, then visualizes and

tells you what you are suffering from and the prescription. If that Guardian

is not capable of curing you, he calls or recommends you for another to give

you the right prescription. This explains why Buganda has many guardians.

After the prescription, of all the sick people the others pray for what they

want in their life from the Guardian, they ask for things like Good health,

wealth, Marriage, Children, Good family relations, blessings etc. what is

special with the Baganda religion is that the Guardian tells you whether you

will get what you want or he will not, he even tells you reasons why or first

commands you to do some thing or ritual for him to also give you.

When all that is finished the guardian also commands you what he wants

you to do, like building a shrine for him or buying him a new back cloth, a

calabash or any thing he feels like if any. If the entire congregation is

through with asking, the guardian can ask to sing for him some songs. These

songs are accompanied with drums and chants dancing and rejoicing to

express happiness to the Guardian, he then wishes the participants well and

leaves the mediums head. He says “…..nze ŋŋenze, mubeere bulungi.”

Meaning “….I’ve gone, I wish you well.” The congregation also replies by

saying “…ogendanga odda jjajja.” Meaning please, you come back next

time Guardian.

If you need to call another lets say the one they had recommended to you,

you had to sing again different songs connected to that particular Guardian

with strong drum beats for him to come easy. If you are through with the

whole process again, it’s the Guardian to close up the worships session by

sending you back home, but when moving out you are not supposed to show

him your back you have to move out facing him other wise he might declare

a punishment on you for not honoring him. The whole process is full of

artistic interventions such as; costumes, props make up, songs, dances, etc.

The Costumes, Setting and Props.

The Medium or the Priest dresses in a Kanzu if he is a man but if she is a

woman she can either put on a Gomasi or a kanzu still. He puts on a back

cloth tied a knot on his right hand, sometimes wrapping a plant known as

Ebbombo on around his head. Sometimes he can wrap himself with a piece

of Backcloth decorated with cowry shells (Ensimbi) around it. No woman is

allowed to enter the holy worship place in a trouser or a short skirt, or during

menstruation period this can result her to punishment.

Sitting is done on ground, dry Grass and Backcloth as the Carpet. Jewels

like ear rings neck laces bangles except traditional are not allowed in the

worship room, or Temple.

About the Guardians.

For easy appreciation, I have used table to show the different Guardians,

their work, and the current location of their shrines. Some of the guardians’

works and shrine are not shown because during the colonial era some were

destroyed by the colonialists and new followers of the Islam and Christian

faiths.

GUARDIAN(Lubaale) WORK SHRINE

Walumbe (Disease,

Death)

Guardian for death Ttanda

Mukasa Wealth and Fertility Bukeerere Kyaggwe

Ddungu Game Hunting Mabira forest

Lubanga Twins and Genies Buruli

Kibuuka Wars In Mbaale Mawokota,

Mpigi District

Kiwanuka Fertility and Thunder Mengo Kyaddondo

Muwanga He’s the most powerful Kyaggwe

Musisi Earth Quake Bukasa

Wamala Ssingo

Musoke Rain

Wanga Ssese

Mirimu Work Busswa e Ssese

Kawumpuli Plegue Buyego Bulemeezi

Nnagawonyi Rain and Crops Bbanda, Bulemeezi

Nagadya Marriage Nkumba eBulama Busiro

Nalwoga Nsazi Island Ssese

Namalere Good health Kyaggwe

Ndaula Twins and Last funeral

rites

Mubanda Buwekula

KATONDA Creator Butonda Kyaggwe

Nnabuzaana Obstetrics Bunyoro

Mujobe

Kagole Ankole

Nabageesere Wamala’s interpreter

Lunfuuwa Kkoome Island

Kisigula """

Masonga Gyanna

Ssemafumu Bubeke

Mpummula Bubeke

Luwungu """

Lwanga """

Ssekkundi """

Ddamulira """

Nanvuma """

Ddamba Bukasa

Buwanga """

Kyato """

Ssekitende """

Bugonga """

Samba """

Ŋŋoma """

Kyanga Bugala

Kinyamira """

Lutaboka """

Kyabuyima """

Nkubanjeru Bubembe

Bugungu """

Mwesera """

Bukuku """

Wadda Bubembe

The Baganda also worshiped some physical features like lakes trees, rivers

and some animals as shown below.

NAME FEATURE PLACE

Kaindu Tree Kiwambya Bulemeezi

Kitinda Crocodile Ddamba island Ssesse

Mayanja River Sseguku kyaddondo

Ssezibwa River Kyaggwe

Kawenda/Katonga River Mawokota

Lwamirindi River Bulemeezi

Nawandigi River Mawokota

Mbajjwe Snake Butambala

Ssali Stone Lake Nnalubaale, Bunjako

Kisozi Stone Ggomba

Nakalanga Forest Kyaggwe

Mubiru Forest Kyaggwe

Bowa Hill Bulemeezi

Ssempa Hill Bulemeezi

Walusi """ Bulemeezi

Katerandulu """ Bulemeezi

Kigozi """ Bulemeezi

Busowa """ Bulemeezi

Mubende """ Ssingo

There are so many other places, features and creatures which the Baganda

believed to have attachment to their Guardians, like places of rest, homes,

etc which they continuously worshiped.

SUMMERY OF FINDINGS.

The following clearly show the dramatic elements in the Okusamira Process,

a Baganda traditional way of worshiping God.

The dialogue spoken by both the possessed at one time and at another by the

congregation is a dramatic element. In drama to dialogue is part, which is the

same in the Ganda Kusamira.

The Backcloth and the kanzu put on by the Medium in the shrine or temple

during the worship; are the costumes, in the worshiping process. So the

costumes are a dramatic element since on stage in drama they are used.

The process of the medium being possessed by the spirit I will refer to it as

the Actors entering into character , in drama the actor leaves or exits his

natural real life and enters the characters’ life, In the worship when the

medium is possessed he is not himself but in shoes of the spirit. This is a

dramatic element.

The drums, small basket (Ekibbo), Coffee beans, Cowry shells etc are props

in the theatre. This is a dramatic element.

The songs and dancing by both the spirits and the congregation evidence the

dramatic experience in the Okusamira process. Singing, dancing and

drumming are part of drama.

The sitting arrangement during the worship also shows the dramatic

experience, the medium sits on one side (Stage) and the congregation sits at

the opposite side (Audience) which is also dramatic.

Conclusion

According to the findings from the research, the elements of drama existed

in Buganda Kingdom even before the colonial era. Not only in the worship

process but also in different traditional rituals like Twin initiation, Last

funeral rites etc. also in Ceremonies like the introduction ceremony, the

royal crowning ceremony etc. As illustrated above in the find outs the

Baganda way of Okusamira clearly relate to the elements of Drama today.

References

Ham Mukasa. http//africanpress.worldpress.com/2007/04/09/bugandas-

inginus-religion

Mansella. www.wcprr.org/pdf/apr06/apr0606073.pdf

Sir Appolo kaggwa Empisa z’abaganda

More references and Recommendations to be posted soon. For

Consultations, Questions and Supplements contact:

MUGAMBE MICHAEL

P. O. BOX 25805

KAMPALA UGANDA.

TEL: +256712572877

E-Mail: mmugambe@yahoo.co.uk

mmugambe@myway.com.