POLITICAL THEOLOGIES IN LATE COLONIAL BUGANDA Jonathon L. Earle Selwyn College University of Cambridge This dissertation is submitted for the degree of Doctor of Philosophy 2012 Preface This dissertation is the result of my own work and includes nothing which is the outcome of work done in collaboration except where specifically indicated in the text. It does not exceed the limit of 80,000 words set by the Degree Committee of the Faculty of History. i Abstract This thesis is an intellectual history of political debate in colonial Buganda. It is a history of how competing actors engaged differently in polemical space informed by conflicting histories, varying religious allegiances and dissimilar texts. Methodologically, biography is used to explore three interdependent stories. First, it is employed to explore local variance within Buganda’s shifting discursive landscape throughout the longue durée. Second, it is used to investigate the ways that disparate actors and their respective communities used sacred text, theology and religious experience differently to reshape local discourse and to re-imagine Buganda on the eve of independence. Finally, by incorporating recent developments in the field of global intellectual history, biography is used to reconceptualise Buganda’s late colonial past globally. Due to its immense source base, Buganda provides an excellent case study for writing intellectual biography. From the late nineteenth century, Buganda’s increasingly literate population generated an extensive corpus of clan and kingdom histories, political treatises, religious writings and personal memoirs. As Buganda’s monarchy was renegotiated throughout decolonisation, her activists—working from different angles— engaged in heated debate and protest. This debate resulted in massive literary output preserved in the Luganda press, party pamphlets and personal correspondence. Written evidence is taken from private papers, institutional archives and the local and international press. This project is shaped further by oral ethnography. By suggesting that Buganda’s past is well interpreted polemically, the result of this study is a more comprehensive understanding of the life of the mind than has been offered thus far by historians of Uganda. More broadly, by exploring the theological and political within the same analytic framework, this thesis contributes to our understanding of political theology in the history of Africa. Finally, by using biography to rethink Uganda’s past globally, this project furthers the use of global intellectual history in the history of modern Africa. ii Acknowledgements I stand on the shoulders of many. Before Cambridge, I had not formally studied history; my background is in theology and religious studies. That I have benefited from my principal supervisor, Derek R. Peterson, is an understatement. Through his critical engagement and patience, Derek has opened to me the wonderful world of African history, and for this I am deeply indebted. Alongside Derek, I have been guided expertly and encouraged by John M. Lonsdale, whose enthusiastic engagement with this project has been crucial. Alongside Derek and John, I have benefited from working in a rich Africanist community, and I wish to thank: Felicitas Becker, Eliud Biegon, Florence Brisset-Foucault, Joel Cabrita, Oliver Coates, Emma Hunter, John Iliffe, David Maxwell, Julie MacArthur, Ethan Sanders, Christian Strother, Megan Vaughan, Ruth Watson and Emma Wild-Wood. I have also benefited from the scholarly insight and encouragement of: Chris Bayly, Terry Barringer, Shane Doyle, Valerie Golez, Holger Bernt Hansen, Holly E. Hanson, Paul Kollman, Kristopher Kote, Rhiannon Stephens, Aidan Stonehouse, Carol Summers and Michael Twaddle. Felicitas Becker and Emma Wild- Wood, especially, have provided encouragement, for which I am grateful. Any deficiencies in this thesis are clearly my own. I wish to thank the City Language Centre (Kampala) for their excellent instruction in Luganda. Funding for this project was provided by Selwyn College, the British Institute in Eastern Africa, the Royal Historical Society, the Cambridge Trust and the Cambridge Centre of African Studies. In Uganda, I worked under the auspice of the Makerere Institute of Social Research and the Uganda National Council of Science and Technology. I could not possibly begin to thank everyone to whom I owe appreciation in Uganda. For their support, friendship and interest throughout the years, I am deeply grateful to Jonathan Mayo, Kenneth Hopson and the entire team of World Gospel Mission-Uganda and Africa Gospel Church. Surely, without their friendship my field research would have been far more tedious. Ilakut David Livingstone has been a very close friend throughout this process. From him (and Stella), I have learned much. I also wish to thank the Itekok clan for their warm embrace and a place to call home in Teso. iii Similarly, I want to thank Revd Charles and Rebecca Elobu, Revd James and Caroline Ouma, Revd Mugisha and Winnie Emmy, Revd David Dhikusooka, Mugisha Deo, Pastor Wilson M. Rwomushana, Kennedy Kirui, Peter Emorut, Paddy Tofili, Geoffrey Owollo, Nelson Owor, Caroline Abbo and Edward Sekabanja Kato. The success of this project would have been impossible without Mpanga George, whose diligence and brilliance as a research assistant has made all the difference. The editorial insight and work of Jennie Lovell has been indispensible. Without the early support of Owekitiibwa David Ntege this project would not have gotten off the ground so quickly and smoothly. I am indebted to A.D. Lubowa and William S. Kajubi, men who deserve full biographies of their own. Through hours of conversation on numerous occasions, these two exceptional men—important activists during the late 1950s—have shaped strongly my understanding of Buganda’s late colonial and postcolonial politics. I am particularly thankful to a handful of people in Uganda, people whose interest in this project has proven essential. Without their enthusiastic support, this project would have been unattainable. In particular, I wish to thank Omulangira Kassim N. Kakungulu, Peter Mulira, Ambassador Maurice Kiwanuka, Uthman Mayanja, Edward N. Musazi and Moses Bwete. These individuals have provided countless hours of conversation, access to rare sources and critical engagement with the project. This project also has benefited from the insight and work of: Hon Rhoda Kalema, Hugo Barlow, Elizabeth Musazi, Hon Kintu Musoke, Neal Ascherson, George Shepherd, Sam Kiwanuka, George Kasedde Mukasa, Michael Kibwika-Bagenda, Aggrey Mulira, Eva Mulira, Hon Ham-Mukasa Mulira, James Mulira, Sarah Mulira, Jack Kironde, Michael and Rae Grace, Ow’abakyala Mariam Mayanja, Nasser L. Mayanja, Sekinalya Hussein Mayanja, Eisah Kakyama Mayanja, Asiya Kakyama, Sheikh Abdu Obeid Kamulegeya, Al-Hajj Isa Lukwago, Al-Hajj Mustafa Mutiaba, Sheikh Anas A. Kalisa, Sheikh Isaac Ssettuba, Sheikh Burhan Ssebayigga, Ssemujju I. Nganda, Hon A.B.K. Kasozi, Imelda Kiwanuka, Josephine Kiwanuka, Simon Mwebe, L. Mathias Tyaba, Kusemererwa James, Gaetano Steers, Sam Dick Kasolo, Samuel Mugwisa and Ambassador Semakula Kiwanuka. For their time and assistance with archival sources, I wish to thank Joellen Elbashir (Howard University), Marilyn Glanfield (Cambridge Centre of African Studies), iv Rachel Malkin (Cambridge Centre of African Studies), Patrick B. Male (Budo, King’s College), Okello Ajum A. (Uganda National Archives), Father Charles (Rubaga Diocesan Archives), Outu William (Soroto District Archives), Christine Byaruhanga (Uganda Christian University) and Ivana Frlan (University of Birmingham). At Selwyn College, I was generously taken care of by Samantha Carr, Gina Vivian-Neal, Margaret Hay, David Smith, Nick Butterfield and Revd Hugh Shilson- Thomas. I have been privileged to work, quite literally, alongside a number of fellow researchers. I wish to express my gratitude to Alejandra Ramm and Lyudmyla Bashynska. I owe a special word of thanks to Ethan Sanders. Ethan and I began our program at the same time, and throughout the past four years, we have worked together on three continents and spent time together in meaningful conversation. I am grateful for his scholarly acumen, but more importantly his friendship. In Cambridge, I have received notable encouragement from: Tom Amies, Chris Bishop, Tom and Sophie Buchannan, Bruce and Sarah Clark, Phil Dow, Adam Gilbert, Adam and Heather Richardson, Michael and Yvonne Pollitt, Mark and Bettina Scarlata, John Sheldrake and the community of St. Luke’s Primary School. I also have been encouraged along the way by: Josh and Mindy Beam, Ralph and Linda Clark, Rocky and Becky Clark, David Cooper, Kevin and Sarah Bellew, Daniel B. Fisher, Tim and Lois Huff, David Kunze, Dave and Shelli Kratzer, Rob Pocai, Paul and China Schertz, Jason Smith and Jay Wisler. For convincing me that this journey was a good idea, I wish to thank: Kenneth Collins, Eunice Irwin, Terry Muck, Michael Rynkiewich, Timothy Thomas, Steve Ybarrola and Laurence Wood. I am indebted also to the communities of Kentucky Mountain Bible College and Oakdale Christian Academy. In life, certain people make the defining difference. For me, Jake Davis, Melvin K. ‘Doctor’ Rigsby and Michael Todd have been just that. Equally, in more ways than I can adequately acknowledge, I have benefited from an amazing family, who has graciously supported me throughout the years: mom, dad, Brad and Mary Beth (and Kyle)—thank you for everything. Bill and Peg, Jeff and Janet—thank you. Harvey,