Isingoma Labongo Rukidi
| Isingoma Mpuga Rukidi | |
|---|---|
| Omukama of Bunyoro | |
| Reign | c. 16th century[1] |
| Successor | Ochaki Rwangira |
| Born | Bukidi (Northern Uganda) |
| Burial | Dyangi[a] |
| Spouses | Iremera; Bunono |
| House | Biito dynasty |
| Father | Kyomya |
| Mother | Nyatworo |
Isingoma Rukidi Mpuga, also called Labongo,[3][b] was the first Biito king (Omukama Omubiito) of Bunyoro-Kitara in present-day western Uganda.[4] In Nyoro tradition, he is considered to be the twin brother of Kato Kimera, the first king of Buganda.[5]
Early life
[edit]Nyoro tradition
[edit]In Nyoro tradition, Isingoma Mpuga Rukidi was born in Bukidi as the second son of Kyomya, a member of the Chwezi dynasty, and Nyatworo, the daughter of a Lango man called Labongo,[c] of the Mukwonga clan. He was the younger brother of Nyarwa, the twin brother of Kato and the older brother of Kiiza.[6] Isingoma is derived from the Nyoro phrase ise-ngoma, meaning "father (of the) drum(s)".[7] 'Mpuga' comes from the name of a black-and-white cattle, empuuga, referencing Rukidi's mixed ancestry.[8][9] The name 'Rukidi' references his birthplace.[10]
Rukidi and his brothers (the Babiito) are said to have been hunters who were loved by the people of Bukidi. One day, a diviner called Nyakoka,[d] also from Bukidi, approached them and told them to go to Kitara, because then the country lacked a king, and they did so; Nyakoka accompanied them on the journey. During the journey, Rukidi and his entourage crossed the Nile after at least one child was sacrificed into it.[11] When Rukidi was close enough to the capital, an interpreter[e] was sent to announce his arrival to the people of Kitara.[12][8][13]
When Rukidi finally arrived at the capital, the local people are said to have viewed with suspicion or contempt, in part due to his noticeably mixed descent. At the palace of the last king, Wamara, Nyakoka summoned a witch-doctor named Kasoira[f], whom Rukidi asked where and why the members of the Chwezi dynasty went. Kasoira said that the Chwezi disappeared towards Lake Victoria and that they departed due to the curse of Kantu.[g] Rukidi then gave the same questions to Bunono and Iremera, Wamara's wives, and one of them[h] gave a response very similar to Kasoira's. Rukidi dismissed Kasoira, Bunono and Iremera after they confirmed that the Chwezi would never return.[14][15]
Afterwards, Nyakoka[i] criticised Rukidi's hesitance to accept the kingship and told him to act before Kato is made king instead. This prompted him to issue instructions to prepare for a coronation, including the restoration of royal buildings and the gathering of the royal drums Nyalebe and Kajumba, spears, shields, beads and other regalia. During the coronation, the royal drums produced adequately loud sounds, proving to the people in attendance his right to rule; Rukidi was then given the royal name Winyi and the empaako Okaali.[16][17]
Rukidi divided Kitara among his brothers and his followers. Busoga was given to Kiiza and Buganda was given to Kato, who soon rebelled against him, declaring himself as the King of Buganda and assuming the name of Kimera.[18][19]
Rukidi later married Bunono and Iremera, the latter of which bore him two sons, Ocaki and Oyo, and caused him to both like and encourage drinking milk by offering him milk disguised as medicine one day when Rukidi was ill.[20][2]
Acholi tradition
[edit]In Acholi tradition, Labongo was a son of Olum and a brother of Gipiir and Tiful.[22]
References
[edit]Notes
[edit]- ↑ John Nyakatura adds that Rukidi's garments were buried in Masaijagaka, Chope.[2]
- ↑ also spelt Labong'o
- ↑ Not to be confused with Rukidi himself, who is also called Labongo in some sources.
- ↑ also spelt Nyakoko
- ↑ Nyakatura records his name as Muhanguzi.
- ↑ also spelt Kasooro
- ↑ Kantu was either a friend of Wamara treated poorly by Wamara's wives (per Nyakatura) or the eldest son of Ruhanga who became the "spirit of evil" (per Fisher).
- ↑ Bunono (per Fisher)
- ↑ and also a man named Mugungu (per Nyakatura)
Citations
[edit]- ↑ Buchanan 1974, p. 7, 209.
- 1 2 3 Nyakatura 1973, p. 66.
- ↑ Ogot 1967, p. 59.
- ↑ Beattie 1971, pp. 52–53.
- ↑ Beattie 1960, p. 15.
- ↑ Nyakatura 1973, pp. 24, 50.
- ↑ Apuuli 1994, chapter 3.
- 1 2 Beattie 1971, p. 52.
- ↑ Wrigley 2012, p. 225.
- ↑ Nyakatura 1973, p. 50.
- ↑ Schoenbrun 2013.
- ↑ Fisher 1911, p. 111–112.
- ↑ Nyakatura 1973, p. 50–53.
- ↑ Fisher 1911, p. 114–116.
- ↑ Nyakatura 1973, p. 54–55.
- ↑ Fisher 1911, p. 116–120.
- ↑ Nyakatura 1973, p. 55–57.
- ↑ Fisher 1911, p. 121–123.
- ↑ Nyakatura 1973, p. 64–65.
- ↑ Fisher 1911, p. 123.
- ↑ Fisher 1911, p. 124–128.
- ↑ Jendia 2019, p. 17.
Sources
[edit]- Fisher, Ruth Alice (1911). Twilight Tales of the Black Baganda. London: Marshall Brothers, Ltd.
- Beattie, John (1960). Bunyoro: An African Kingdom. Holt, Rinehart and Winston. ISBN 978-0305246525.
{{cite book}}: ISBN / Date incompatibility (help) - Ogot, Bethwell A. (1967). History of the Southern Luo. Vol. 1. East African Publishing House.[dead link]
- Beattie, John (1971). The Nyoro State. Oxford University Press. ISBN 9780198231714.
- Nyakatura, John W. (1973). Uzoigwe, Godfrey N. (ed.). Anatomy of an African Kingdom: A History of Bunyoro-Kitara (PDF). Translated by Muganwa, Teopista (English ed.). New York City, New York, USA: NOK Publishers, Ltd. ISBN 0-88357-025-4. Archived from the original (PDF) on 2025-08-15. Retrieved 2026-03-08.
- Buchanan, Carole Ann (1974). The Kitara complex: the historical tradition of western Uganda to the 16th century (PDF) (Thesis). Indiana University. Archived from the original (PDF) on 2026-02-09. Retrieved 2026-03-28.
- Apuuli, David Hihumuro (1994). A Thousand Years of Bunyoro-Kitara Kingdom - The People and the Rulers. Fountain Publishers.
- Wrigley, C.C. (2012). "The Story of Rukidi". Africa: Journal of the International African Institute. 43 (3): 219–235.
- Schoenbrun, David (2013). "A Mask of Calm: Emotion and Founding the Kingdom of Bunyoro in the Sixteenth Century" (PDF). Comparative Studies in Society and History. 55 (3): 634–664.
- Jendia, Catherine (2019). "The cultural factor in conflict management/resolution: A case study of the Acholi of Northern Uganda". African Journal of History and Culture. 11 (2): 15–25.