Ugandans can speak a lot of English, but scratch the surface a little bit and you’ll find that we do not exactly think, behave, or execute like the British. So we have people trapped in this one-dimensional imitation of Europeans which stops at speaking the language. This has effect of creating dystopian individuals who are a danger to their African society. Educated but not able to manufacture anything, read but don’t know what works, and finally settling down to good old corruption – the lifecycle of a dystopian English imitating African.

Take those fancy English speeches about the “Balaalo” in Acholiland, for instance. While the reality is that Ugandans actually move on a daily basis to and from all corners of the country and settle freely in any part of the country, the discussion on what is essentially the internal migrations of Ugandans, is now suddenly a Shakespearean tragedy.

I have often said that it is a necessary move to make MPs talk about issues in their mother tongues. This would make it easier for them to detect their own idiotic arguments, because they would likely be surrounded by people not from their area. Discussing local issues in English as an African loses so much context.

The narrative of “Balaalo Must Go” which is being force-fed into the psyche of society, is straight out of a fascist playbook and it deserves a good old NRA-style resistance. 

Firstly, the term “Balaalo” itself is a diminutive that has often been used to insult; it’s not the same as “Balunzi”. And yet it’s being paraded as a legitimate way to describe the socio-economic life of Banyankole and Banyarwanda cattle keepers. Conversely, if you started calling people “Abalimi” in parliament just because they grow sweet potatoes, cassava, and beans for a living —it would be offensive. So in this particular case, the educated Ugandans see it okay to bring cultural swipes onto the national stage.

Secondly, take this Christmas holiday we’re in as an example. You will find that this is a time for Ugandans to massively migrate internally. Ugandans instinctively participate in a large scale urban-rural migration exercise during these times, turning cities into ghost towns. Where do they come from? What causes this mass movement? Is this temporary or a permanent feature of Ugandan society structure?

These seasonal movements of people would have given perspective to the nature, extent and character of the internal migrations that Ugandans usually do. But our English imitating folks who see things as if they’re the London School of Economics, will leave this small detail out of the discussion. What are you doing in the judiciary, parliament, executive and elsewhere if you cannot bring context to society’s primal problems?

So I think the issue of so called Balaalo moving to any part of Uganda or East Africa, has been mis-defined, mis-characterized

The difference between the rural-urban migration during Christmas season by  people with fancier suitcases and slightly less mooing, and the migration of “Balaalo” is that Balaalo move with their cattle, but otherwise it stems from the same primal cause – economic nomadism. Balaalo are shepherds of animals, and looking for greener pastures for their animals is part of their social-economic life cycle. 

If going miles away from your birthplace with a suitcase to find a job, start a business, visit a family, etc.  doesn’t make you “Balaalo,” but moving with animals does, then you’ve misunderstood your society’s superstructure. 

Kyagulanyi Sentamu, the NUP guy from the Ghetto, recently talked about “abatunuza amannyo” (those who look with their teeth)  in his Luwero vitriol.

These are obvious attempts at political tribal sentimentality, lacking deep ideological solutions and Pan African spirit. 

So the next time someone throws around “Balaalo” like a political insult, remind them: they’re just suitcase Balaalo themselves. Start appreciating the complex ecosystem that keeps this crazy, wonderful country tick.

But most importantly, let’s ditch the tribal vitriol and study the real deal. Cattle keepers, farmers, and the land itself – they’ve been dancing tango for centuries, creating a food production ecosystem that’s the envy of the region.

Have these English imitators ever studied how Ankole region bypassed Buganda region in the production of Matooke, a Buganda staple? I haven’t seen their papers on how farmers who have never used any fertilizer continue to get bumper harvests from their land? Those who make a living by cultivating – “Abalimi”, obviously prefer land which has been farmed on with cattle, because it is very fertile, and cattle-trampled ground is much more cultivable than a wild bush. It is more difficult for cultivators to open a bush which has never been farmed, into food gardens. So the ecosystem has been that where balaalo move, cultivators follow, and intensive cultivation follows.

Niba rero Acholiland ishaka kuzamura ubuhinzi, bagomba guha ikaze Balaalo amaboko afunguye (nimirima irimo ubusa). Bazakomeza amaherezo, bakurikize injyana ya kera, itavuzwe. Aho guta igihe hamwe nicyongereza cyiza nuburakari, reka twinjire mumateka nyayo y’aka karere. Reka dushyireho amategeko arera iyi ecosystem.

Kandi kuri iyo nyandiko, gira kwimuka utekanye na Noheri nziza, mwebwe banyenduga b’amavalisi!

Translations / Tafsiri / Enkyusa/ Ibisobanuro/ Enzivuunula

• Sisi sote ni “suitcase” Balaalo!
• Twese turi “ivalisi” Balaalo!
• Ffenna tuli “kkeesi” Balaalo!
• We’re all “suitcase” Balaalo!

European writing systems, and often-times intentions, directly resulted in the marginalization and erasure of indigenous languages and cultures

Writing played a significant role in the era of colonialism, which refers to the period of European expansion and domination over other parts of the world, particularly in the 19th and early 20th centuries. The introduction of writing and printing technology played a crucial role in the colonization of many parts of the world.

One of the key uses of writing in colonialism was for administrative purposes. European powers used writing to create bureaucratic systems that could effectively control and govern their colonies. This involved the use of written documents such as treaties, laws, and regulations, which were used to establish and enforce European control over the local populations.

Writing was also used for communication and propaganda purposes. European powers used written materials, such as books, newspapers, and pamphlets, to spread their cultural and political ideologies to the colonized populations. This was done to legitimize and justify their domination over the local populations.

Furthermore, writing played a significant role in the exploitation of resources and labor in the colonies. European powers used written contracts and agreements to establish exploitative economic systems that benefitted the colonizers at the expense of the local populations. Writing was also used to create systems of forced labor, such as indentured servitude and slavery, which were used to extract resources and wealth from the colonies.

In addition, the introduction of European writing systems often resulted in the marginalization and erasure of indigenous languages and cultures. Many indigenous languages were replaced with European languages, which were seen as more useful for colonial purposes. This had a significant impact on the cultural heritage of many colonized populations, leading to the loss of traditional knowledge and practices.

Writing played a complex and often negative role in the era of colonialism. While it was used for administrative and communicative purposes, it was also used as a tool of exploitation and cultural domination. Today, the legacy of colonialism continues to impact many parts of the world, including the ongoing struggles for decolonization and the recognition of indigenous knowledge and cultures.