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By Joe Nam
Notwithstanding its proposed considerable empowerment of parliament, and preservation of family values, the White Paper (now before parliament) has skipped an important issue in regard to cultural institutions.
I had proposed at the constitutional review commission, during its sitting, that Parliament should be divided into two, one house for elected representatives and the other for representatives of the cultural institutions in Uganda.
The session chairman that day, Dr Byamugisha, of course scoffed at the proposal and it was not included in Prof Sempebwa’s final report. It was killed before the drafting of the white paper.
This act effectively perpetuates the marginalisation and alienation of African traditional institutions from democratic participation and civic engagement within the political structures of Uganda.
The consequences are detrimental to the country’s progress.
Government’s failure to constructively e
ngage
traditional institutions in civic participation means that each of the 56 ethnic groups in Uganda will retreat to its tribal cacoon to determine its own narrow agenda. For the dominant ethnic groups like Buganda, this gets expressed in such forms as the quest for federo.
The tribe is a strong force that cannot be ignored. It has been mobilised by African politicians for many negative purposes. One sure way to harness the positive forces in tribes is by giving them a national forum within the framework of the law. This offers many solutions to the current governance hitches facing the government.
When vested with veto power, a body such as a House of Representatives for traditional institutions reinforces the principle of checks and balances in government that modern western system of government we copied purports to champion. It is a powerful check on the excesses of the Executive and
Legislative arms of government. It is also an ideal forum to addres
s many
of Uganda’s cultural practices that have outlived their usefulness and is a formidable agency for civic mobilisation.
Government would not have to struggle with ethnic jingoism and chauvanism if there were a national forum for traditional institutions to solve conflicts among their peoples.
Take the recent cases of clashes involving the Banyoro and Bakiga emigrants, the Iteso and Bahima herdsmen, the Karimojong against their neighbours the Lango, Teso, Acholi, Sabiny and Bagisu. What would the scenario be like if traditional leaders from these ethnic groups sat in one forum to deliberate national issues?
There would be more communication and less suspicion, less conflict and more progress. The government’s insistence to implement a system of government that is alien to the African peoples ensures the continuity of conflict, instability, corruption and slow progress conditioned by an unaccountable government.
Whether Government likes it or not, tri
be is a
force to reckon with. The earlier government corrects its policy on tribe, the better. If not, tribal sentiments shall continue to undermine the government’s nation-building efforts.
Article 246 of the constitution merely legalises the existence of cultural institutions. this is not enough although it is a good step to the full institutionalisation of traditional institutions within the structure of government.
The mainstreaming of traditional institutions into national politics will also help solve the political chauvinism that has bedevilled African politics.
This is the pretence of upholding modern political values at the same time subscribing to and practising deeply held values exclusive to one’s own ethnicity.
This is why tribalism thrives despite all rhetoric uttered to denounce it. By marrying traditional and modern political practices, Uganda could produce a hybrid system that ensures a degree of contentment to all parties in this cou
ntry.
Why do Britain, the United States, India and other countries have two houses in their parliament if not to ensure the inclusion of all important stakeholders in national life?
Published on: Thursday, 23rd September, 2004 |
