Banyankole
PRONUNCIATION: bahn-yahn-KOH-lay
LOCATION: Ankole in southwestern Uganda
POPULATION: Unknown
LANGUAGE: Runyankole; English; KiSwahili
RELIGION: Christianity (Roman Catholicism, Church of Uganda—Anglican, and Fundamental Christianity); indigenous Kinyankole religion
1 • INTRODUCTION
The Banyankole are located in southwestern Uganda. At the turn of the nineteenth century they numbered about 400,000 people. This former kingdom is well known for its long-horned cattle, which were objects of economic significance as well as prestige. The Mugabe (King) was an absolute ruler. He claimed all the cattle throughout the country as his own. Chiefs were ranked not by the land that they owned but by the number of cattle that they possessed. Banyankole society is divided into a high-ranked caste (social class) of pastoralists (nomadic herders) and a lower-ranked caste of farmers. The Bahima are cattle herders and the Bairu are farmers who also care for goats and sheep.
In 1967, the government of Milton Obote, prime minister of Uganda, abolished kingdoms in Uganda, including the Kingdom of Ankole. This policy was intended to promote individualism and socialism in opposition to traditional social classes. Nevertheless, cattle are still highly valued among the Banyankole, and the Bahima are still held in high regard.
2 • LOCATION
Ankole lies to the southwest of Lake Victoria in southwestern Uganda. Sometime during or before the seventeenth century, cattle-keeping people migrated from the north into central and western Uganda and mingled with indigenous farming peoples. They adopted the language of the farmers but maintained their separate identity and authority, most notably in the Kingdom of Ankole. The country was well suited for pastoralism (nomadic herding). Its rolling plains were covered with abundant grass. Today, ideal grazing land is diminishing due to a high rate of population growth.
3 • LANGUAGE
The Banyankole speak a Bantu language called Runyankole. It is a member of the Niger-Kordofanian group of language families. In many of these languages, nouns are composed of modifiers known as prefixes, infixes, and suffixes. Word stems alone have no grammatical meaning. For example, the prefix ba -signifies plurality; thus, the ethnic group carries the name Ba nyankole. An individual person is a Mu nyankole, with the prefix mu -carrying the idea of singularity. Things pertaining to or belonging to the Banyankole are referred to as Ki nyankole, taking the prefix ki -. The pastoral Banyankole are known as Ba hima; an individual of this group is referred to as a Mu hima. The agricultural Banyankole are known as Ba iru; the individual is a Mu iru.
4 • FOLKLORE
Legends and tales teach proper moral behavior to the young. Storytelling is a common means of entertainment. Both men and women excel in this verbal art form. Riddles and proverbs are also emphasized. Of special significance are legends surrounding the institution of the kingship, which provide a historical framework for the Banyankole.
Folktales draw on themes such as royalty, cattle, hunting, and other central concerns of the Banyankole. Animals figure prominently in the tales. One well-known tale concerns the Hare and the Leopard. The Hare and the Leopard were once great friends. When the Hare went to his garden for farming, he rubbed his legs with soil and then went home without doing any work, even though he told Leopard that he was always tired from digging. Hare also stole beans from Leopard's plot and said that they were his own. Eventually, Leopard realized that his crops were being stolen, and he set a trap in which Hare was caught in the act of stealing. While stuck in the trap, Hare called to Fox, who came and set him free. Conniving Hare told Fox to put his own leg into the trap to see how it functioned. Hare then called Leopard, who came and killed Fox, the assumed thief, without asking any questions. The Banyankole recite this story to illustrate that one should not trust easily, as Leopard trusted Hare. One should also not act too quickly, as Leopard did in killing the innocent Fox.
Traditionally, Africans pass on an oral tradition, linking generations through the epochs of time - the past & the future. I started this blog in my first year at Makere University, as a feeble attempt book the discourse of my life & family, because it wasn't written anywhere, except folktales. This blog has stood the test of being ignored, change of blogging technology and questioning its very existence, but reading this stuff back to myself, I see why I'll keep it.
Friday, 20 April 2007
Banyankole | Banyankore
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