Mapping the Freedom of Creative Expression in Uganda

MAPPING THE FREEDOM OF CREATIVE EXPRESSION IN UGANDA

A Report

Ellady Muyambi

Executive Director,

Historic Resources Conservation Initiatives (HRCI), Plot 398, Kalerwe Gayaza Road, Ark Building,

Block 5 (Next to Total Petrol Station) P.O Box 34407 Kampala, Uganda,

Tel: +256414532676,

Mob: +256712213888,

Fax: +256414533384 Email: historicresources11gmail.com, [email protected] Skype: ellady.muyambi

Submitted to

The Arterial Network

Union House, 2nd Floor,

25 Commercial Street, Cape Town, 8001

December, 2011

Mapping the Freedom of Creative Expression in Uganda By Ellady Muyambi

TABLE OF CONTENTS

Table of Contents...... 2

Glossary...... 5

List of Figures...... 7

List of Tables...... 8

List of Acronyms and Abbreviations...... 9

Acknowledgements...... 13

Executive Summary...... 14

CHAPTER ONE: INTRODUCTION...... 19

1.0 Background...... 19

1.1 Purpose of the Study...... 21

1.2 Objectives of the Study...... 22

1.3 Methodology...... 23

CHAPTER TWO: CREATIVE EXPRESSION IN UGANDA...... 25

2.0 Introduction...... 25

2.1. Language and Literary Arts...... 25

2.2 Performing Arts...... 25

2.2.1 Uganda’s Music...... 26

2.3 Visual Arts and Handicrafts...... 28

2.4 Indigenous Knowledge...... 28

2.5 Cultural beliefs, traditions and values...... 28

2.6 Religion...... 29

2.7 Cultural Sites, Monuments and Antiquities...... 29

CHAPTER THREE: FINDINGS...... 31

3.0 Introduction...... 31

3.1 Uganda’s ratification of international instruments that promote and protect freedom of creative expression...... 31

3.2 Uganda’s constitution and its protection – or not – of freedom of creative expression...... 36

3.3 Other existing law (s) that govern (s)/affect(s) freedom in producing or distributing art in all its forms (film, theatre, music, visual art, literature, dance, etc)...... 37

3.4 Legal mechanism – national, regional or local – that plays a censorship role with regard to the freedom of creative expression and distribution...... 43

3.5 Laws and/or legal mechanism, that control to seek to censor the media – television, radio, print, web, etc – thereby potentially impacting directly or indirectly on the arts...... 45

3.6 Concrete examples of how artists have been, or are affected by the above laws...... 53

3.7 Religious and/or traditional laws that impact negatively on freedom of creative expression in Uganda...... 56

3.8 Concrete examples of how artists have been, or are affected by the above laws in Uganda...... 58

3.9 Ways in which artists are censored or have their freedoms adversely affected that are not legally or culturally based e.g. political or other forms of intimidation...... 60

3.10 Ways in which accessing public funds or other perks are used to intimidate or censor artists...... 61

3.11 Contact details of human rights organisations active in Uganda including international, regional, national and local organisations...... 63

3.12 Contact details of arts organisations working in the field of human rights or in defence and promotion of human rights...... 92

3.13 Contact details of media (journalists, newspapers, bloggers, etc) working to promote or defend human rights...... 101

3.14 Concrete examples of artists who have suffered under the contravention of freedom of expression by political authorities, religious authorities, cultural practices, economic or other forms of censorship and fellow artists or arts organisations...... 107

CHAPTER FOUR: OBSERVATIONS, CONCLUSIONS AND RECOMMENDATIONS...... 110

4.0 Introduction...... 110

4.1 Observations...... 110

4.2 Conclusions...... 110

4.3 Recommendations...... 110

REFERENCES...... 112

GLOSSARY

Aesthetic value: Value associated with visual quality or appreciation that the individual or community derives from the beauty of an object, property or idea.

Cultural Industries: Business, activities involved in the production of creative products which convey ideas, messages, symbols, opinions and information of moral and aesthetic value.

Beliefs: Shared ideas about how the world operates. These may be interpretations of the past, explanation of the present, or predictions of the future, which are based on common sense, folk wisdom, religion, science or a combination of these.

Cultural Sites: Natural and manmade works that are of outstanding universal value from the historical, aesthetic, ethnological or anthropological points of view

Cultural Tourism: Consumption of culture through experiencing cultural environments whether in the form of tangible heritage like sites, monuments, visual arts, crafts, material settlements or intangible heritage like values, traditions, beliefs and lifestyles.

Culture: Culture includes both tangible and intangible heritage which is varied, complex and in constant evolution. Culture is a whole complex of distinctive, spiritual, material, intellectual and emotional features that characterize society or social groups. It includes not only the arts and letters but also modes of life, fundamental rights of the human being, value systems, traditions, habits and behaviors. In this Report, Culture is defined as “the sum total of the ways in which a society preserves, identifies, organizes, sustains and expresses itself.

Handicrafts : Works of the hand resulting from human thoughts, needs and conceptions from nature. Handicrafts portray the thoughts, beliefs and culture of a society.

Heritage: Tangible and intangible realities that communities, groups and individuals recognize and cherish as part of their lifestyle. The tangible heritage includes monuments or architecture, art and crafts, sites, manuscripts, books and other objects of artistic and historical interest. The intangible heritage includes language, oral traditions, performing arts, music, festive events, rituals, social practices, traditional craftsmanship, knowledge and practices concerning nature.

Indigenous knowledge: Traditional knowledge and practices existing within and developed around the specific conditions of communities that, are indigenous to a particular geographical area.

Literary Arts: The body of creative written works of a language. These include poetry, essays, plays, novels.

Orthography: A method of representing the sounds of a language by written or printed symbols

Performing Arts : Art forms (classical, medieval, modern) that are put on public display for their aesthetic and social values. These include music, drama, dance, poetry, miming and opera.

Tradition: Beliefs, custom, or ways of doing things that have existed for a long time and are deliberately handed down to the next generation.

Ethnic Minorities: Francesco Capotorti, one time Special Rapporteur of the UN sub Commission for the Prevention of Discrimination and Protection of Minorities, defines ethenic Minorities as a group numerically inferior to the rest of the population of the state. They are communities which are in a non dominant position, who members possess different ethnic religious or ethnic linguistic characteristics differing from those of the rest of the population. They also show a sense of solidarity directed towards preserving their culture, traditions, religion and language. Similarly, De verennes (1997) defines minorities as a group of individuals sharing common ethnic, religious or linguistic characteristics and who are numerically inferior to the rest of the population of the state.

Language : Language is intrinsically a part of culture which concerns itself with socially transmitted behaviour patterns, arts, beliefs, institutions and all other products of human work and thought. As derived from the definition of culture, language is an element of and basically part of the nonmaterial aspects of culture. It is a means of communication using sounds or conventional symbols. It is also used as a system of representation that provides the mechanism for social integration by facilitating interaction. As a system of representation, language provides a shared means of perceiving reality. Language is also one of the most fundamental aspects in the construction of ethnicity. Language also acts a tool for the integration of different societies into a national and ultimately a global community.

LIST OF FIGURES

Figure 1: Districts and Administrative Units of Uganda

Figure 2: A police officer manhandles a journalist during a Walk to Work protest

Figure 3: Photojournalist Michael Kakumirizi is treated for a head wound sustained during the Walk to Work protest

Figure 4: Bahá'í House of Worship, Kampala, Uganda

Figure 5: Chameleon converts to Islam at Kibuli Mosque, in Kampala

Figure 6: Mr. Nzaramba Sebakwiye Vicent Ssalongo

Figure 7: Dr Olive Kifefe Kobusingye

LIST OF TABLES

Table 1: Contact details of arts organizations involved in the field of human rights in Uganda

Table 2: Contact details of media people defending human rights in Uganda

LIST OF ACRONYMS AND ABBREVIATIONS

ACCU: Anti Corruption Coalition of Uganda

ACFODE: Action for Development

ACTV: African Centre for Treatment and Rehabilitation of Torture Victims

AGHA : Action Group for Health, Human Rights and HIV/AIDS

AHURIO : Association of Human Rights Organisations in the Rwenzori Region

AHURIMO: Africa Human Rights Monitoring Organization

AI: Amnesty International

ANPPCAN: African Network for the Prevention and Protection against Child Abuse and Neglect

AN-U: Arterial Network Uganda Chapter

AUWMD: Association of Uganda Women Medical Doctors

CBD: Convention on Biological Diversity

CCFU: Cross Cultural Foundation of Uganda

CECORE: Centre for Conflict Resolution

CHEC: Cultural Heritage Exchange Centre

CHRI: Commonwealth Human Rights Initiative

EASSI: Eastern African Subregional Support Initiative for the Advancement of Women

FEMRITE: Uganda Women Writers Association

FOWODE: Forum for Women in Democracy

FHRI: Foundation for Human Rights Initiative

FIDA -U: Association of Uganda Women Lawyers

HAR: Hope After Rape

HEPS-Uganda: Coalition for Health Promotion and Social Development in Uganda

HRCI: Historic Resources Conservation Initiatives

HRW: Human Rights Watch

HURINET- U: Human Rights Network Uganda

HURICO: Human Rights Concern

HURICEF: Human Rights and Civic Education Forum

HURIFO: Human Rights Focus

HURIPEC : Human Rights and Peace Centre

HUYSLINCI: Huys Link Community Initiative

ICESCR: International Covenant on Economic, Social and Cultural Rights

ICH: Intangible Cultural Heritage

IGG: Inspectorate of Government

IK: Indigenous Knowledge

ISO : Internal Security Organization

ISIS-WICCE: ISIS Women’s International Cross Cultural Exchange

KHRI: Kumi Human Rights Initiative

KITUO CHA KATIBA : East African centre for Constitutional Development

LGA: Local Government Act

NAWOU: National Association for Women Organisation in Uganda

NCC: National Council for Children

NCF : National Culture Forum

NDP: National Development Plan

NGO: Non Governmental Organization

NOTU: National Organisation of Trade Unions

NRM: National Resistance Movement

PCR: Physical Cultural Resources

PEAP: Poverty Eradication Action Plan

PDAU: Public Defenders Association

RLP: Refuge Law Project

SDIP: Social Development Sector Strategic Investment Plan

TR- U: Transparency International Uganda

UAA : Uganda Artists’ Association

UCC : Uganda Communication Commission

UCRNN: Uganda Child Rights NGO Network

UCPA: Uganda Consumers Protection Association

UDHR: Universal Declaration of Human Rights

UDPAS: Uganda Discharged Prisoners Aid Society

UHRC : Uganda Human Rights Commission

UNSA: Uganda National Students Association

ULAA: Uganda Local Authorities Association

ULRC: Uganda Law Reform Commission

ULII : Uganda Legal Information Institute

UMSC: Uganda Muslim Supreme Council

UNCC: Uganda National Cultural Centre

UNDRIP: United Nations Declaration of Indigenous People

UNESCO: United Nations Education, Scientific and Cultural Organization

UPDF : Uganda Peoples Defence Force

UPF : Uganda Police Force

UPRS : Uganda Publishing Rights Society

URCS: Uganda Red Cross Society

UJCC: Uganda Joint Christian Council

WFP: World Food Programme

WHL: World Heritage List

WHO: World Health Organisation

WiLDAF- U: Women in Law and Development in Africa Uganda Chapter

WODREC: Women's Organisation for Development and Conflict Resolution

YWCA: Young Women Christian Association

ACKNOWLEDGEMENTS

I would like to express my gratitude to all those who gave me the possibility to complete this study. I feel admiration, respect, solidarity, empathy and gratefulness for every one who helped me in undertaking this study. Am torn apart between anger against the abusers of creative expression in Uganda and i pray that at one time, God redesigns their thinking and make them ambassadors in the promotion of creative expression.

I take this opportunity to thank all colleagues and friends for their tacit or explicit support. I want to thank those whose literature was used as well as those whom i met personally during this study. For many of you whom i met, you shared the stories i brought back and this helped to recharge my batteries. Without you, I could not have completed this study.

In a more precious way, i take this opportunity to thank Mike Van Gran (Secretary General, Arterial Network), Carole Karemera (Deputy, Secretary General, Arterial Network and Artwatch Africa Project Supervisor), Joshua Nyampimbi (Artwatch Africa Project Regional Coordinator and Manager), Espera Donouvossi (Project Network, Arterial Network), Belisa Rodrigues (General Manager, Arterial Network/Africa Arts Institute) and the entire Arterial Network’s Executive in the first instance for accepting to contract me to undertake this study. I am deeply indebted to you for the support (both financial, technical and moral) that you provided to me in making this study a success.

EXECUTIVE SUMMARY

The role of Art in Africa is important for all who are concerned with the advancement of African Culture, African thought and the African personality. It should also concern the present generation of Africans whether they are interested in Art for art`s sake or not. In fact, no emergent African State today, can afford to ignore the urgent role of Art as we march towards renaissance. The Art of Africa is no longer looked upon as fetish, as it had been during the early days of European exploration of the Continent. It is no longer treated with the patronising attitude that was the case when the first missionaries, anthropologists, and travellers collected old pieces of objets and mixed them up with what was genuine, nor does African Art only enjoy the reputation of its influence as a result of its historic impact upon modern art.

Despite this recognition however, African Artists still face enormous challenges. In Uganda for example, although there are some creative thinkers and innovators who include painters, sculptors, poets, and playwrights—who exhibit their works in local galleries and theatres, although there are many discos, pubs, and bars in most towns and trading centres, where live music is performed and despite the fact that there is a wide audience for both Ugandan and foreign music, many Ugandans do not attach much value to art works. Currently, the Westernized elites are virtually the sole consumers and practitioners of the fine arts. Many people in Uganda perceive artists differently. Some people appreciate them from a narrow point of view while others perceive them as retrogressive and this somehow discourages creative expression.

Besides, artists in Africa have suffered from restrictive legislative frameworks as well as cultural and political interferences among others. Aware that creative expression is an intrinsically valuable and an important dimension of identity and form of capital with the potential to move their people out of poverty and recognizing that individuals inhibit multiple cultural affiliations and identities which must be respected and promoted, Arterial Network, an Africawide civil society network of artists, cultural activists, creative enterprises, cultural NGOs and others engaged in the development of the African creative sector in its own right, and as a means to contribute to human rights, democracy and the eradication of poverty in Africa under the Artwatch Africa project, the establishment of which was made possible by the Mimeta Foundation, called for Researchers to map freedom of creative expression (the right of artists freely to express their opinions and to create and distribute their art) in all African countries.

The major purpose of the call was to monitor and campaign around the practice of and constraints on freedom of creative expression in Africa by helping artists to freely express their opinions and to create and distribute their art. It is from this background

that Ellady Muyambi (Researcher) was contracted by Arterial Network to undertake the mapping of the freedom of expression in Uganda.

The Researcher was contracted to provide information about the country’s ratification of international instruments that promote and protect freedom of creative expression, highlight the country’s constitution and its protection – or not – of freedom of creative expression, any existing law that governs/affects freedom in producing or distributing art in all its forms (film, theatre, music, visual art, literature, dance, etc) and any legal mechanism – national, regional or local – that plays a censorship role with regard to the freedom of creative expression and distribution.

The Researcher also was requested to provide information about any laws and/or legal mechanism that control to seek to censor the media – television, radio, print, web, etc – thereby potentially impacting directly or indirectly on the art and highlight concrete examples of how artists have been, or are affected by these, give information about religious and/or traditions laws that impact negatively on freedom of creative expression, provide concrete examples of how artists have been, or are affected by these, provide information about ways in which artists are censored or have their freedoms adversely been affected that are not legally or culturally based e.g. political or other forms of intimidation and as well provide information about ways in which accessing public funds or other perks are used to intimidate or censor artists.

Also as part of the assignment, the Researcher was requested to provide contact details of human rights organisations active in the country including international, regional, national, and local organisations, contact details of arts organisations working in the field of human rights or in defence and promotion of human rights and also contact details of media (journalists, newspapers, bloggers, etc) working to promote or defend human rights in Uganda. He was further requested to provide examples of contraventions of freedom of creative expression as well as concrete examples of artists who have suffered under the contravention of freedom of expression by political authorities, religious authorities, cultural practices, economic or other forms of censorship and fellow artists or arts organisations.

In undertaking the assignment, the Researcher ensured a thorough and a robust mapping of research related to freedom of expression in Uganda and ensured that the whole country is equally researched and gaps identified. The study was done in an ethical manner and all sources acknowledged and documented properly. The Researcher reviewed the literature related with freedom of expression in Uganda and made courtesy visits to arts organizations in the country. The Researcher also conducted key informant interviews. Comprehensive and timeous progress reports on

a weekly basis were shared with the Supervisor and Regional Coordinator for the Artwatch Africa Project.

The study observed that Uganda is a multiethnic, multicultural and multi linguistic society. It is a meltingpot of both indigenous and foreign peoples. Uganda’s 65 ethnic categories and the linkage between ethnicity and linguistic groups can not be denied. Through a variety of programmes—including the Poverty Eradication Action Plan (PEAP), the government of Uganda has acknowledged that culture and creative expression (and by implication language) is an intrinsically important dimension of a person’s identity. The government has consequently endorsed the international, regional and national legal frameworks and instruments that guarantee the right to creative expression. The study also noted that since 1986, under the rule of President Yoweri Museveni, the government's record of respect for human rights and free expression has improved, but still, there has not been a peaceful change in power, and Museveni has employed increasingly authoritarian methods.

Despite this broadly accommodative improvement however, the study observed that there is a general lack of appreciation of the significance and value of Uganda’s cultural heritage towards the realization of Uganda’s development goals. The situation is aggravated by the absence of statistics on culture, which would provide evidence of the contribution of culture to social and economic development.

The study noted that although Uganda's constitution includes provisions to protect, artists and journalists, laws such as the AntiTerrorism Act and the Electronic Media Act among many more in offing are potential threats to that protection. Although many of the laws have been designed to maintain security in Uganda, the majority of them have been applied arbitrarily to silence critics. They are applied selectively and without consistent and corroborative explanations. For example, in 2009, four radio stations were closed allegedly for inciting violence. The problem is that, they were closed without due process, without following the policies and regulations that are in place.

The study noted that media ownership in Uganda creates a dangerous conflict of interest for journalists. For instance, closer to 70 percent of Ugandan radio stations are owned by politicians who wield much political control over them. This has compromised independent journalism and limited creative expression. The study therefore recommended the following;

• A series of annual conferences be organized around nationally relevant themes to help raise the profile of arts and culture in Uganda in order to make it relevant to national development or atleast, provide an annual platform for

joint discussion and action by Ugandan artists, artist organizations and other stakeholders;

• Build an effective network of artistes and culture practitioners in order to effectively build upon the existing initiatives;

• Increase access to information and funding, stimulate joint planning of activities and initiatives, engage in joint advocacy campaigns for example for cultural awareness, state recognition and support in order to increase the sustainability of artists and the cultural sector;

• Promote and establish a fund for local cultural industries and institutions such as script writers, performers, musicians, film makers etc in order to produce quality content that are marketable across boarders;

• Carry out a capacity needs assessment especially in the areas of qualified personnel, materials and equipment, knowledge about markets for products, infrastructure and coordination;

• Facilitate the development and implementation of a comprehensive capacity building plan for culture practitioners and institutions that promote culture e.g. by giving investment incentives;

• Support the implementation of culture interventions through local governments, civil society organizations and the private sector through joint programmes in order to address conflicts, uphold democracy and promote sustainable development;

• Recognize, promote and conserve cultural assets such as museums in order to promote tourism development, employment and socioeconomic development

• Emphasize the promotion of a harmonious coexistence among the different indigenous communities and encourage intra and intercultural exchange;

• Promote respect and tolerance among different beliefs and value systems;

• Identify talented people for recognition and support;

• Initiate the review of culture specific laws especially those which limit creative expression.

Figure 1: Districts and Administrative Units of Uganda

Source: Local Government, 2010

CHAPTER ONE

INTRODUCTION

1.0 Background

As is the case with many African states, Uganda is a home to a large number of diverse ethnic and linguistic groups. Around 500BC, 23 Bantu speaking peoples migrated to the area now called Uganda. By the fourteenth century, the area was dominated by this group which comprises of Banyankole, Baganda, Banyoro, Batoro Basoga, Bakiga and several small groups. The second largest group is the Nilotic people comprising the Iteso people and Karimajong cluster of ethnic groups who speak Eastern Nilotic languages and the Acholi, Alur and Langi who speak the Western Nilotic languages. A smaller group of people speaking Sudanic languages who also arrived in Uganda from the North over a period of several centuries include the Kakwa, Lugbara, Madi, Nubians and other small groups in the North West of the country.

Uganda has a complex pattern of uneven development, regional conflict and minority rights concerns. Each of the diverse communities in Uganda is distinct in terms of culture and cultural heritage, hence their recognition constitutionally as distinct cultural groups. Uganda who have their origins now comprises of 65 formerly independent traditional societies or ethnic groupings with a few groups elsewhere, such as the Banyarwanda who originally came from Rwanda and Ugandans of Asian origin for example Indians who came from India. Most of Uganda’s indigenous groups possess a distinct language although strictly speaking, they are essentially dialects of the four main language groups i.e. Bantu, Eastern Nilotic, Western Nilotic and Central Sudanic. In these circumstances, it is problematic to speak of a unified Ugandan culture or language.

During the precolonial era, the indigenous communities that comprise present day Uganda were independent societies with their own political establishments. With the advent of the British colonial state in 1894, there was an attempt at harmonizing the distinct ethnic communities. The first effort was to centralise the state which proved deficient as a political strategy without some degree of social cohesion. Language was therefore seen as a tool that would assist in the reconstruction of diverse ethnic identities and their integration into a national identity. In pursuance of this goal, the British colonial state therefore introduced English as the official language in Uganda. The name Uganda is derived from the Kingdom of Buganda. Shortly before independence, several politicians proposed that the name of Uganda be changed to “Nilian ” simply because River Nile is known to many different ethnic communities but the proposal was rejected. 19

Uganda, a landlocked country situated in the East Africa acquired political independence on the 9 th October, 1962. It is bordered by Kenya to the East, the Democratic Republic of Congo (DRC) to the West, the Sudan to the North, Rwanda to the Southwest and Tanzania to the South. A national census carried out in September 2002 estimated the population at 24.7 million. In real terms, the population has grown 5 times its size of 5 million in 1948 and doubled in 20 years from a figure of 12.6 million in 1980. Currently, the population is estimated at 32 million people.

After the attainment of independence, Uganda underwent decades of political and constitutional turmoil, particularly in the years 196686, as reflected in the abrogation of the 1962 independence constitution in 1966, its replacement with an ‘interim’ 1966 constitution and then a 1967 republican constitution. In the aftermath of installing a new government (NRM) in 1986, countrywide consultations were undertaken by a constitutional commission established in 1988 with a view of writing a new constitution. The new constitution was promulgated in 1995. Currently, any law that contravenes any section of this constitution is null and void.

As to socioeconomic development, the political turmoil during the mid1960s to the mid1980s was matched by the collapse of the economy and social infrastructure. The vibrant economy of the early and mid1960s came to a decline in the 1970s as the military government of Idi Amin (197179) placed enterprise (that it had grabbed from expelled Asians) into the hands of its cronies (the mafutamingi ) with no business acumen. This coupled with blackmarketeering ( magendo ) and corruption saw the collapse of the private sector and the public parastatals as the economic mainstay of the country.

In the social sector, health facilities collapsed while in education, there was brain drain as intellectuals fled abroad for greener pastures. The political situation and economic policies of the early 1980s failed to revive an economy in ruins and, aided by corruption, nepotism and tribalism, economic and social development stagnated. Since 1986, there has been some stability where the implementation of macro and microeconomic policies has aimed at restoring socioeconomic development.

Uganda’s economy is predominantly agrobased. Agriculture accounts for 85% of rural livelihood and 51% of the GDP. It contributes about 90% of export earnings, while industry contributes 10% and manufacturing 4%. The system of government is republican founded on the Constitution of Uganda of 1995. The system of government has, since 1986 and following promulgation of the 1995 Constitution, been based on the nonpartisan ‘Movement’ political system. However in July 2005, the country transited from the movement political system to a multiparty political system.

Culturally, each tribe in Uganda has its musical history; songs were passed down from generation to generation. Endigindi (fiddle), endongo (lyre), amadinda (xylophone) and akogo (thumb piano) were the commonly played instruments in the early days. However, things have changed at present. According to the Encyclopaedia of African Peoples (2000) and Olson (1996), cultural developments have been influenced by migrations of various linguistic groups. For instance, with over 50 years after achieving political independence, there seems to be lack of cultural rootedness throughout the country of Uganda. There is a clear evidence of the loss of memory and lack of cultural identity. This has been exaggerated by intermarriages, foreign influence, weak laws and institutions, decline in morals and lack of democratic governance. This has led to a decline in creative thinking and expression. Due to this decline, the rights of creative thinkers, innovators, promoters and actors have been abused and restricted.

Article 27 of the Universal Declaration of Human Rights states “everyone shall have the right freely to participate in the cultural life of the community and to enjoy the arts…” while Article 19 declares “everyone has the right to freedom of opinion and expression; this right includes freedom to hold opinions without interference and to seek, receive and impart information and ideas through any media and regardless of frontiers”. These fundamental rights are often impacted upon by political, religious, cultural, social and other factors.

With support from the Mimeta Foundation, Arterial Network launched the Artwatch Africa project to monitor freedom of creative expression in all African countries. Arterial Network is an Africawide civil society network of artists, cultural activists, creative enterprises, cultural NGOs and others engaged in the development of the African creative sector in its own right, and as a means to contribute to human rights, democracy and the eradication of poverty in Africa. The aim of Artwatch Africa project is to highlight the contravention of these human rights, and to support artists who are victimised.

The first phase of the project involved a broad mapping of freedom of expression – the factors impacting on the free exercise of creative expression – across the continent, with researchers being commissioned to undertake this exercise before the end of 2011. It is from this background that Ellady Muyambi (Researcher) was contracted by Arterial Network to undertake the mapping of the freedom of expression in Uganda.

1.1 Purpose of the Study

The major purpose of the study was to monitor and campaign around the practice of and constraints on freedom of creative expression in Africa by helping artists to freely express their opinions and to create and distribute their art. 21

1.2 Objectives of the Study

Specifically, the study intended to;

• provide information about the country’s ratification of international instruments that promote and protect freedom of creative expression;

• provide information about the country’s constitution and its protection – or not – of freedom of creative expression;

• provide information about any existing law that governs/affects freedom in producing or distributing art in all its forms (film, theatre, music, visual art, literature, dance, etc);provide information about any legal mechanism – national, regional or local – that plays a censorship role with regard to the freedom of creative expression and distribution;

• provide information about any laws and/or legal mechanism that control to seek to censor the media – television, radio, print, web, etc – thereby potentially impacting directly or indirectly on the arts;

• provide concrete examples of how artists have been, or are affected by these;

• provide information about religious and/or traditions laws that impact negatively on freedom of creative expression;

• provide concrete examples of how artists have been, or are affected by these;

• provide information about ways in which artists are censored or have their freedoms adversely been affected that are not legally or culturally based e.g. political or other forms of intimidation;

• provide information about ways in which accessing public funds or other perks are used to intimidate or censor artists;

• provide contact details of human rights organisations active in the country including international organisations, national organisations and local organisations;

• provide contact details of arts organisations working in the field of human rights or in defence and promotion of human rights;

• provide contact details of media (journalists, newspapers, bloggers, etc) working to promote or defend human rights;

• provide examples of contraventions of freedom of creative expression; and 22

• provide concrete examples of artists who have suffered under the contravention of freedom of expression by political authorities, religious authorities, cultural practices, economic or other forms of censorship and fellow artists or arts organisations.

1.3 Methodology

The researcher ensured a thorough and a robust mapping of research related to freedom of expression in Uganda and ensured that the whole country is equally researched and gaps identified. The study was done in an ethical manner and all sources acknowledged and documented properly. The researcher reviewed the literature related with freedom of expression in Uganda and made courtesy visits to arts organizations in the country. The researcher also conducted key informant interviews. Comprehensive and timeous progress reports on a weekly basis were sent to the Supervisor and Regional Coordinator.

The researcher used the published, unpublished and the internet to trace literature related to this study. He referred to Journals, books, periodicals, magazines, internet journals that were directly connected to the research topic. However, this was not easy and it demanded calmness while perusing through the books to get the information. By inquiring from artists about book tittles that were related to the research topic, he managed to get books and journals related to the study.

Qualitative method was used to analyze data regarding the study. Data was analysed by the use of data analysis methods for example; contrast and comparison, merging, coding, transcription, thematic indexing, citing and categorization. The researcher used coding to identify passages of texts and applying labels to them that indicated they were examples of some thematic idea during transcription.

The researcher also used citing where he formally recognized within the text, the sources from which information had been obtained. The sources from which the researcher cited some works included journals and books, magazines, internet, and newspapers and peoples’ opinions. The researcher also used thematic indexing. This is when the researcher clearly identified in the passage the description of the challenges relating to or consisting of a theme or themes. Indexing involved the circling or underlining of the words in the sentence and allocating them a theme in the transcribed notes.

Categorization was also used by the researcher. He used this as a process in which ideas and statements were recognized, differentiated and understood. Categorization implied that ideas were grouped into categories. Apart from categorization, the researcher also used transcription. This is when the researcher converted into written, 23

the interview obtained from the respondents onto paper or note book which again helped the researcher to allocate theme, categorize, and code information that was again used.

The information that the researcher found related was merged during the data presentation. This helped him to compare and contrast the information got from different respondents and reports. Comparison and Contrast was as well used by the researcher. This data analysis method helped the researcher to compare information that was related basing on the respondents’ views and contrasting it with the other respondents’ views or reports. The information that was found similar was put under the same category that helped the researcher to get a better view of the challenges facing creative expression in Uganda.

CHAPTER TWO

CREATIVE EXPRESSION IN UGANDA

2.0 Introduction

The creative expression commonly known as the cultural heritage of Uganda includes artistic and cultural expressions. These are; language and literary arts, performing arts, visual arts and handicrafts, indigenous knowledge, cultural beliefs, traditions and values, cultural sites, monuments and antiquities.

2.1. Language and Literary Arts

Language is the means of expressing the creative arts of orature and literature. Uganda has a rich variety of indigenous languages and dialects. English is the official language of Uganda (61%) and is commonly taught in schools, used in courts of law, used by most newspapers and some radio or TV broadcasts. However, there are other local languages which include; Luganda which is most widely used by Bantu speakers and is preferred for native language publications in the urban areas. It is also taught in urban schools as well. Other languages include Lusoga 8%; Luo 12%; Runyankore/Rutoro/Rukiga (Runyakitara) 9% and Swahili 10%.

Literary arts as a byproduct of language ensure the development of orature and literature that often depicts the culture of Uganda’s people. The various languages are a unique storehouse of knowledge and have facilitated the communication between people within and outside the country. In addition, literary arts are one of the existing cultural industries in the country.

The development of languages in Uganda has not been uniform and tended to privilege some languages over others. In addition, the multiplicity of languages does not facilitate direct communication amongst communities. Information in indigenous languages has to be translated to English and vice versa if it is to be shared. This often results in gross distortions and loss of meaning. In relation to literary arts, the available literature is limited because some languages lack orthographies.

2.2 Performing Arts

The performing arts include; dance, drama, music, theatre, motion pictures, opera, traditional sports and the marching arts such as brass bands. The performing arts in Uganda are used for selfexpression, education and sensitization of communities as well as for entertainment. In the communities, traditional and modern performing arts have been popularized as a means to facilitate participation by communities in development.

In addition, cultural, educational institutions and the private sector have supported the performing arts. Consequently, jobs have been created for a growing number of Ugandans. Participation by artists in the performing arts is limited because of inadequate capacity. The available opportunities in capacity building are limited to apprenticeship and are within formal institutions, which are few. The training focuses on acquisition of skills in the art and seldom includes marketing and promotion of the art. In addition, capacity building is limited to modern performing arts.

Cultural diversity has produced a wide variety of lifestyles and interests among Ugandans. While literacy is slowly increasing, especially in the urban centres, where there are numerous newspapers, oral traditions still remain a popular form of entertainment. Uganda possesses a rich tradition of theatre, ranging from the very active National Theatre in Kampala to hundreds of small, local theatrical groups. Theatre has played an important role in educating and informing the public on a range of issues from gender relations to sexually transmitted diseases.

Another popular and widespread form of entertainment is the many hundreds of small video booths spread throughout the towns and small rural trading centres. A video booth, which can operate on a vehicle battery, provides an opportunity—mainly for young people—to see a variety of films; but, more important, the booths also show occasional short informative films supplied by governmental agencies. Television is widely available in urban centres and in some smaller rural centres, where it is not uncommon to see a large group of people clustered in front of one set.

2.2.1 Uganda’s Music

Ugandan music is as diverse as the ethnicity of its people. The country is home to over 30 different ethnic groups and tribes and they form the basis of all indigenous music. The Baganda, being the most prominent tribe in the country, have dominated the culture and music of Uganda over the last two centuries. However, the other tribes also have their own music styles passed down from generations dating back to the 18th century. These variations make for good diversity in music and culture. The first form of popular music to arise out of traditional music was the Kadongo Kamu style of music, which rose out of traditional Ganda music. Later, music genres drew from Kadongo Kamu, making it one of the most influential music styles in Uganda. Currently, because of the effects of globalization, Uganda, like most African countries, has seen a growth in modern audio production. This has led to the adoption of western music styles like Dancehall and Hip Hop. Current Ugandan popular music is part of the larger Afropop music genre.

Due to Uganda's turbulent political past, there was never enough time for there to be a thriving pop music industry until relative peace was restored in the late 1980's. By 26

then, musicians like Philly Bongole Lutaaya, Afrigo Band and Elly Wamala were the few Ugandan artists to have had mainstream music success. The Lord Fred Ssebata, late Prince John Paul Kafero, Jimmy Katumba and his music group the Ebonies were also popular at this time, especially towards the 1990's. This period also saw Uganda's love affair with Jamaican music begin when artists like Shanks Vivi Dee, Ragga Dee and others were influenced by Jamaican superstars like Shabba Ranks and the late Lucky Dube.

They imported the Ragga music culture into Uganda and although they faced stiff competition from other African music styles and musicians at the time, in particular Soukous from Congo and Kwaito from South Africa, they managed to form the foundation of the pop music industry. In the 1980s and 1990s, Ugandans identified with Congolese Musicians like Awilo Longomba, Pepe Kale, Franco, Kanda Bongo man and Shala Mwana. Their music was blazing in schools, video halls and discotheques. "In 1994 and 1995, we started seeing people like Chaka Demus, Pliers, Shaba Ranks coming to Uganda and their music becoming popular.

It was not until the 21st century when musicians like Chameleone emerged that a pop music scene really began to emerge. By around 2007, there were already a number of musicians practicing varied styles of music and the role of western and congolese/South African music had greatly diminished. Top artists in Uganda include Dr. Jose Chameleon (Heavy Weight) Bebe Cool locally called Munene Munene (Big Size), His Excellency Bobi Wine, famously known as The Ghetto President, Ragga Dee, Radio and Weasel, Juliana Kanyomozi, Butcherman, Ronald Mayinja, Abdu Murasi, Messach Ssemakula, GNL Zamba and Maddox Ssematimba, Babaluku and the Bataka Squad founders of Luga Flow which promotes rapping in indigenous languages.

These artists are also doing well on the international scene. Today, musicians like Iryn Namubiru and Jamal are just a few of the many pop musicians in a thriving and vibrant pop music scene. The pop music duo of Radio & Weasel, the Goodlyfe Crew, is well known around Africa, being nominated in the continental MTV Base awards as recently as 2010. More interestingly, is the emergence of local musicians who sing Christian music for instance Judith Babirye among many more others.

Today, the situation has completely changed as Ugandan musicians have taken over the industry and the competition is now between our own local stars. These days when you go to clubs or any public place where music is being played, it's only Jose Chameleon, Juliana Kanyomozi, Bebe Cool, Bob Wine and Butcher Man being played. And to play Lingala (Congolese music) is now considered archaic. Actually, our musicians have started exporting Ugandan music to Kenya, Rwanda, Burundi and

Tanzania. Inspite of that success, it seems that amateur artistes are being undermined and denied a chance to show their talent.

2.3 Visual Arts and Handicrafts

The visual arts and handicrafts include among others; basketry, mats, ceramics, beads, pottery, handwoven textiles and products, toys, jewellery, bags and ornaments, leather products, batik, wood carvings and paintings. The raw materials used in the production of visual arts and crafts are readily available in the country. Visual arts and crafts are produced in almost all regions of the country with product differentiation based on culture and history. This has promoted the identities of the various communities and created avenues for income generation.

Some of the challenges facing the visual arts and crafts are; inadequate quantities and poor quality of products due to limited capacity of producers and marketers. There is limited research about the products and the markets and the materials from which visual arts and handicrafts are derived are threatened by environmental degradation.

Uganda tribes offer a variety of art and crafts to reflect their traditions and history. Forinstance, Nyero rock paintings in Kumi have a lot to display regarding the people who occupied that area, hundreds of years ago. They also offer a number of items like food utensils, stools, drums, drinking vessels and music instruments. These are made from tropical trees, soil and clay, and gourds/calabashes, which are harvested from a wild plant. Many tribes of Uganda originally are known for great earthen works, which helped in civilization of the local institutions through modifying household equipment.

2.4 Indigenous Knowledge

Indigenous knowledge (IK) is the traditional local knowledge existing within and developed around the specific conditions of a community indigenous to a particular geographical area. Although IK is useful to people, limited research has been done in Uganda. IK is inadequately documented, quantified and developed. In some cases, it has been marginalized and threatened with extinction by modern knowledge and environmental degradation. Coupled with this, is the absence of organizing frameworks that would provide information to innovators on who needs the innovations, how to find the users and when to approach the users.

2.5 Cultural beliefs, traditions and values

Ugandans have different beliefs and traditions that are deeply rooted in their cultural and religious values. The beliefs, traditions and values have contributed to the propagation of social harmony and development. These beliefs, traditions and values 28

sometimes conflict with modern laws. Some of these include; widow inheritance and female genital cutting. This has led some people to regard culture as retrogressive. In addition, Ugandan cultures are continuously adopting and adapting because of local and foreign influences. In some cases, this has led to the degradation of the moral fabric of the society with the most affected category being the youth.

Uganda Music is an integrated part of the Culture of Uganda. Each of the tribes, have their own song and dances for most of the occasions. Kitaguriro is a form of dance of the Bayankole, while the Banyoro perform Runyege dance, Acholi also have their traditional dances such as Bwila and Otole, Agwal is the traditional dance of the Alur people, the Bagisu people have their Imbalu dance during the circumcision ceremonies. The commonly played instruments are ennanga, amadinda, ndigidi, entongoli and likeme. Uganda Culture thus remains an amalgamation of several cultures.

2.6 Religion

Uganda is predominantly a Christian country. According to the National Census of October 2002, Christians of all denominations made up 85.1% of Uganda's population. The Catholic Church has the largest number of adherents (35.9% of the total population), followed by the Anglican Church of Uganda, a part of the worldwide Anglican communion (35.4%). 12.1% of Ugandans adhere to Islam There are numerous Pentecostal churches (4.6%), while 1.0% were grouped under the category of "Other Christians”.

2.7 Cultural Sites, Monuments and Antiquities

Uganda has several cultural sites and monuments. Some of them are manmade while others are natural. These sites, monuments and antiquities are important for socio cultural and educational purposes. They promote tourism and consequently create employment for people. The natural sites also enhance the protection of the environment. Despite their importance, the sites and monuments are not adequately maintained, documented and people’s awareness of their value is low. In addition, some of the antiquities are not collected and those that are kept in the Uganda National Museum are not accessible to all people.

Uganda has got a number of cultural tourism sites spread over the country. These cultural sites are located in towns, kingdoms, chiefdoms and rural areas of Uganda as well. A landlocked, relatively small land of spectacular mountains, valleys and rainforests, Uganda epitomizes what Lonely Planet calls “Africa condensed.” Its protected treasures include national parks that are home to endangered mountain gorillas and chimpanzees; preserved relics of Uganda’s varied, centuriesold tribal

cultures; and remnants of the colonial and modern eras. The natural and manmade monuments of Uganda are especially attractive to naturelovers and adventure seekers. There's a lot to enjoy, especially the spread around monuments andcforts depicting not only the heritage, history, culture but also the depth of our origins and all those important moments of our life time.

CHAPTER THREE

FINDINGS

3.0 Introduction

This section concentrates mainly on answering the objectives of the study. The section provides information about the country’s ratification of international instruments that promote and protect freedom of creative expression; highlights the country’s constitution and its protection – or not – of freedom of creative expression and looks at any existing law that governs/affects freedom in producing or distributing art in all its forms (film, theatre, music, visual art, literature, dance, etc) and any legal mechanism – national, regional or local – that plays a censorship role with regard to the freedom of creative expression and distribution.

The section also provides information about any laws and/or legal mechanism that control to seek to censor the media – television, radio, print, web, etc – thereby potentially impacting directly or indirectly on the art and highlights concrete examples of how artists have been, or are affected by these. It gives information about religious and/or traditions laws that impact negatively on freedom of creative expression, provides concrete examples of how artists have been, or are affected by these, provides information about ways in which artists are censored or have their freedoms adversely been affected that are not legally or culturally based e.g. political or other forms of intimidation and as well provides information about ways in which accessing public funds or other perks are used to intimidate or censor artists.

The section provides contact details of human rights organisations active in the country including international, regional, national and local organisations, contact details of arts organisations working in the field of human rights or in defence and promotion of human rights and also contact details of media (journalists, newspapers, bloggers, etc) working to promote or defend human rights in Uganda. The section further provides examples of contraventions of freedom of creative expression as well as concrete examples of artists who have suffered under the contravention of freedom of expression by political authorities, religious authorities, cultural practices, economic or other forms of censorship and fellow artists or arts organisations.

3.1 Uganda’s ratification of international instruments that promote and protect freedom of creative expression

Uganda is signatory to many international instruments that promote and protect freedom of creative expression and is thus bound to translate them into domestic laws and policies. Below are some of the international instruments;

The 1972 UNESCO Convention

Uganda ratified this Convention on 20/11/ 1987. The Convention provides for the protection of cultural and natural heritage and it also requires state parties to conserve, protect, rehabilitate and transmit to future generations, cultural and natural heritage. States have duties including to, submit an inventory of cultural and/or natural heritage for inclusion in the ‘World Heritage List’, integrate the protection of the cultural and natural heritage into regional planning programmes and promote education of the cultural and natural sites.

To date Uganda has three sites on the list of the World heritage namely, Kasubi tombs, enlisted in 2001, Bwindi Impenetrable Forest National Park and Rwenzori Mountains National Park. In 2005, UNESCO proclaimed the art of backcloth making in Uganda, a masterpiece of the Oral and Intangible Heritage of Humanity. UNESCO provides assistance in developing and implementing a comprehensive management plan that sets out adequate preservation measures and monitoring mechanisms. Experts offer technical training to local site management teams.

However, the Convention does not provide for stringent measures in cases where state parties do not abide by the Convention. The Convention also seems to standardize heritage as being uniform across the globe. The Convention and legal requirements such as development of a management plan have not been implemented into the national legal framework. For instance, the Ugandan government has designated World Heritage sites but has not put in place national laws to preserve and protect the sites and the rights of the indigenous people who have been directly benefiting from them.

The 2003 UNESCO for Safeguarding the Intangible Cultural Heritage (ICH)

Uganda ratified this Convention on 13/05/2009. The Convention obliges countries that have ratified it to identify, define and devise appropriate means of ensuring ICH preservation. Article 2(1) of the Convention states that, intangible cultural heritage: means the practices, representations, expressions, knowledge, skills as well as the instruments, objects, artifacts and cultural spaces associated therewith that communities, groups and, in some cases, individuals recognize as part of their cultural heritage. This intangible cultural heritage, transmitted from generation to generation, is constantly recreated by communities and groups in response to their environment, their interaction with nature and their history, and provides them with a sense of identity and continuity, thus promoting respect for cultural diversity and human creativity…’

Specifically it requires States to identify and define the intangible cultural heritage and put forward a proposal to the Intergovernmental Committee for the Safeguarding of the Intangible Cultural Heritage (Committee) for designation of sites on the “Representative List of the Intangible Cultural Heritage of Humanity and/or List of Intangible Cultural Heritage in Need of Urgent Safeguarding”.

The convention is very important. Recognizing intangible cultural heritage, the Convention provides possibilities to “decolonize” Uganda’s heritage, which has been for many years dominated by museums and monuments. A further benefit of the Convention is that ICH contributes to social cohesion and nationbuilding. The Convention is explicit that communities, groups, and nongovernmental organizations should be involved in its implementation.

The Convention is important especially in a world that has become ‘a global village’, as it offers an opportunity for State Parties including Uganda to benefit from the sharing of international best practices. This provides an opportunity to share positive community initiatives to protect Uganda’s heritage, and ensure that they are not left behind in global development. However, just like the 1972 Convention, the 2003 Convention does not provide for stringent measures in cases where State parties do not abide by the Convention. The convention also assumes that heritage is the same.

The 2005 UNESCO Convention

This Convention is on the protection and promotion of the diversity of cultural expressions. The Convention reaffirms the importance of the link between culture and development, and support action undertaken nationally and internationally to secure recognition of the true values of this link. It protects and promotes the diversity of cultural expressions (including cultural activities, goods and services), so that they flourish and freely interact in a mutually beneficial manner. The Convention also makes provisions for cultural goods and services from developing countries to access the global markets.

The Convention also strengthens international cooperation and partnerships to protect and promote the diversity of cultural expressions. Ratification of the Convention not only reflects our cultural diversity, it also unlocks access to different types of support for our cultural sector. It also establishes an international fund for cultural diversity, open (after ratification) to public institutions, business enterprises, civil society organizations and individuals. The fund can be used to strengthen cultural industries, education and public awareness campaigns and infrastructure.

The 2005 Convention recognizes the role and calls on the participation of civil society. Article 11 of the Convention acknowledges the fundamental role of civil society in 33

protecting and promoting the diversity of cultural expressions. Ratification will not only come with financial benefits, but will also create an opportunity for mainstreaming culture in sustainable economic development. However, Uganda has not yet ratified this Convention. The Ministry of Gender, Labour and Social Development (MGLSD) has conducted national wide consultations for the ratification of the Convention and the process for ratification is still ongoing.

Convention on Biological Diversity (CBD), 1992

Uganda is a signatory to this convention. The Convention calls upon its signatories to “respect, preserve and maintain knowledge, innovations and practices of indigenous and local communities embodying traditional lifestyles relevant for the conservation and sustainable use of biological diversity and promote their wider application with the approval and involvement of the holders of such knowledge, innovations and practices and encourage the equitable sharing of the benefits arising from the utilization of such knowledge, innovations and practices”.

Article 10(c) also requires States to “protect and encourage customary use of biological resources in accordance with traditional cultural practices that are compatible with conservation or sustainable use requirements”. Uganda as a signatory of the Convention on Biological Diversity is required to have national biodiversity strategies and action plans. The plans are already in place but inadequately address the issues of creative expressions. The Decisions of the Conference of the Parties (COPs) are also binding upon the State Parties. Despite its existence, heritage sites in Uganda for instance have continued to be destroyed and replaced by other development projects.

The World Bank Policy on Physical Cultural Resources, July 2006

This policy addresses physical cultural resources, which are defined as movable or immovable objects, sites, structures, groups of structures, and natural features and landscapes that have archaeological, paleontological, historical, architectural, religious, aesthetic, or other cultural significance. Physical cultural resources may be located in urban or rural settings, and may be above or below ground, or under water. Their cultural interest may be at the local, provincial or national level, or within the international community.

It is a World Bank policy to consider and appraise through consultation with project affected people the impact of bank financed policies on the cultural and physical resources (property). Recognizing that disclosure of sensitive information may compromise or jeopardize the safety or integrity of the physical cultural resources involved or would endanger the source of information, the World Bank respects the confidentiality of such information. Physical Cultural Resources (PCR) are identified

and protected in World Bank financed projects and the Bank ensures that National laws governing the protection of physical cultural property are complied with.

While implementing some projects in Uganda, there has always been inadequate consultation of the project affected people for example in Bujagali dam construction, Jajja Bujagali, the spiritual leader of the Basoga was marginalized from the consultation processes and this has led to the loss of the sacred site because the dam submerged the falls.

The Universal Declaration of Human Rights (UDHR)

This is a declaration adopted by the United Nations General Assembly on the 10 th December 1948 at Palais de ChaillotPa in Paris. The Declaration arose directly from the experience of the Second World War and represents the first global expression of rights to which all human beings are inherently entitled. It consists of 30 articles which have been elaborated in subsequent international treaties, regional human rights instruments, national constitutions and laws. The International Bill of Human Rights consists of the Universal Declaration of Human Rights, the International Covenant on Economic, Social and Cultural Rights, and the International Covenant on Civil and Political Rights and its two Optional Protocols.

In 1966, the General Assembly adopted the two detailed Covenants, which complete the International Bill of Human Rights; and in 1976, after the Covenants had been ratified by a sufficient number of individual nations, the Bill took on the force of international law. Uganda is signatory to the Universal Declaration of Human Rights (UDHR) and therefore has a moral obligation to advance the rights spelt therein. Article 27 of UDHR recognizes everyone’s right to freely participate in cultural life.

International Covenant on Economic, Social and Cultural Rights (ICESCR)

Uganda is bound by the International Covenant on Economic, Social and Cultural Rights (ICESCR) which it ratified in 1987. Article 15 of ICESCR recognizes everyone’s right to freely participate in cultural life. Although Uganda is a signatory to this declaration, it has not been fully domesticated because the Government itself has gone ahead to lease some of the heritage sites to developers and has not taken into consideration people’s values attached to them.

The United Nations Declaration of Indigenous People (UNDRIP)

The UN Declaration of Indigenous People recognizes the right of indigenous people to practice and revitalize their cultural traditions and customs. This includes the right to maintain, protect and develop the past, present and future manifestations of their cultures, such as archaeological and historical sites, artefacts, designs, ceremonies, 35

technologies and visual and performing arts and literature. It also goes further to provide for Indigenous peoples` right to manifest, practice, develop and teach their spiritual and religious traditions, customs and ceremonies; the right to maintain, protect, and have access in privacy to their religious and cultural sites; the right to the use and control of their ceremonial objects; and the right to the repatriation of their human remains.

Article 25 of the UNDRIP recognizes the special relationship that indigenous people have with their lands, and establishes their “…..rights to maintain and strengthen their distinctive spiritual relationship with their traditionally owned or otherwise occupied and used lands, territories, waters, and coastal seas and other resources and to uphold their responsibilities to future generations in this regard”. Although UNDRIP is not legally binding, it is highly persuasive. The African Commission of the African Charter on Human and Peoples’ Rights has officially endorsed the UNDRIP through its Advisory Opinion 2007. The Opinion stated “that there is no contradiction between the UNDRIP and the African Charter. It further stated that the Declaration is fully consistent with existing African human rights instruments and practice”.

African Union (AU)

At the regional level, Uganda is a member of the African Union one of whose objectives is to promote sustainable development at the economic, social and cultural level. In the East African region, Uganda is obliged to implement the articles of the Treaty for the establishment of the East African Community, which it ratified together with other member states in 2000.

In Article 119, partner states agreed to promote close cooperation in culture and sports. A number of other initiatives in the culture subsector include: cultural exchange, research and documentation, such as recording traditional cultural expressions, cultural tourism, capacity building of cultural practitioners, and initiation of the review of culture specific laws, monitoring and evaluation of interventions among others. Government specifically implements some of these initiatives while others are implemented by civil society, supported by the private sector.

3.2 Uganda’s constitution and its protection – or not – of freedom of creative expression

Objective XXIV of the 1995 Constitution of the Republic of Uganda states that “cultural and customary values that are consistent with the fundamental human rights and freedoms, human dignity and democracy and with the Constitution of Uganda may be developed and incorporated in all aspects of Ugandan life”. Under the same Objective (a); The State shall promote and preserve those cultural values and practices

which enhance the dignity and wellbeing of Ugandans. Objective XXV mandates the State and citizens to preserve and promote public property and Uganda’s heritage in recognition of cultural and spiritual rights.

Further, the Constitution (Amendment) Act 2005, Article 6 provides for use of any other language as medium of instruction in schools, and Article 3 of the Constitution (Amendment) (No.2) Act 2005 mandates Regional Assemblies under the Regional tier system of governance to handle cultural matters relating to the traditional or cultural leader, clan and sub clan leadership, cultural and traditional practices (cultural funeral rites) and cultural institutions by establishing specialized committees for them.

Article 37 of the 1995 Constitution of Uganda provides as follows: Every person has a right as applicable, to belong to, enjoy, practice, profess, maintain and promote any culture, cultural institution, language, tradition, creed or religion in community with others. Although there are a variety of Objectives within the National Constitution which recognize the importance of cultural heritage and diversity, the recognition of the deeper role of heritage sites beyond tourism development is lacking. Specific protection of these sites is very poor.

3.3 Other existing law (s) that govern (s)/affect(s) freedom in producing or distributing art in all its forms (film, theatre, music, visual art, literature, dance, etc)

Apart from the 1995 Constitution of the Republic of Uganda, the country has other existing laws that govern (s)/affect(s) freedom in producing or distributing art in all its forms (film, theatre, music, visual art, literature, dance, etc). Below are some of these laws;

The Historical Monuments Act, 1967: Date of Assent: 21st October, 1967 and Date of Commencement: 15th May 1968

The Historical Monuments Act of 1967 is currently the national legal instrument directly related to the conservation, protection and promotion of Uganda’s heritage. It is the central legal instrument for conservation of historical monuments and objects of archaeological, paleontological, ethnographical and traditional interest and for other matters connected therewith.

The weaknesses of this Act emanate from both its design and its implementation mechanism. The Act does not give proper ways of identifying heritage sites; therefore it becomes hard to conserve them. The Act does not provide sufficient protection and conservation of our heritage. The Act narrows the concept of heritage to immovable heritage (Archaeological sites, Monuments etc), to the exclusion of movable and intangible heritage. Looking at heritage from the tangible perspective alone narrows

the scope for conservation and appreciation of dynamic and contemporary heritage expressions. It also does not take into account the mixed nature of many sites in Uganda.

The Act does not also seem to recognize the roles of customary laws and norms in the protection of heritage. The penalties in the Act are too minimal to deter people from demolishing the sacred sites. For example, if a person who burnt Kasubi Tombs was caught, he/she would only pay 2,000 Ugandan shillings/ £0.56/ 0.63 Euros. The monetary penalties prescribed in the Act are further made ineffective by the current low value of the Ugandan currency.

Since the Act is outmoded, it means that even the latest policy documents such as the 2006 Cultural Policy will not be effective .The policy is related to the Act because they were all enacted by the Republic of Uganda to strengthen the culture function. Section 1 (1) of the Act states that: “The Minister may, by statutory instrument, declare any object of archaeological, paleontological, ethnographical, traditional or historical interest to be a preserved object”. The section gives the sitting Minister the mandate to declare objects as protected/preserved. However, the role of communities in the designation process is not included.

Section 2 states: “The Minister may, for the purposes of preservation of any object declared under this Act, request the Minister responsible for land matters to acquire, pursuant to the provisions of the Land Acquisition, 1965, any land which appears to the Minister required for the purposes of preserving or affording access to the object”. While this facilitates conservation of public heritage, it may on the other hand frustrate community initiatives to conserve heritage. This section gives the minister infallible powers, which if misused can result in the loss of heritage sites. Certain national heritage sites have now attained recognition as World Heritage Sites, but the Act has not been updated to provide for this status.

Secondly, nomination of sites to the World Heritage List (WHL) requires that there should be a national legal framework under which the site is protected. The nomination exercise also requires that a site must have a management Plan and all these are not reflected in the Act.

Updating the national heritage sites list has been regrettably at a low pace. For instance, by 1972, only 22 sites had been gazetted. In 1993, pursuant to The Traditional Rulers (Restitution of Assets and Properties) Act of 1993, 4 sites were degazetted from the national list / World Heritage List. It was not until 2007 that the national list updated to officially include the Constitutional Square was added on the list.

Generally speaking, the Act has been ineffective in deterring destruction of cultural heritage, to the extent that a number of demolitions to historical buildings in the country have taken place. For example, most of Old Kampala’s buildings which represented a significant and distinguishable entity have been demolished in the name of urban development. A case in point is Captain Lugard’s Fort on the Old Kampala hill which has been replaced by Gaddafi Mosque where it was a historical monument representing Uganda’s colonial history. Most of the heritage sites in Uganda belong to cultural institutions. These institutions are ever cashtrapped and do not meaningfully provide adequate protection to the sites. Currently, there is no national legal provision for the protection of heritage sites by the central government or local authorities hence no national or local annual budgetary provisions for maintenance of such sites.

The Stage Plays and Public Entertainment Act 1943 (Cap 49)

This is an Act that regulates and controls stage plays and public entertainments. According to this Act, no person shall use, or cause, suffer or permit to be used any theatre for the performance or presentation of any stage play or public entertainment without a licence (hereafter referred to as “a theatre licence”) in writing of the licensing authority/council previously obtained and no person to be excluded from public performance on ground of race.

The licensing authority may grant a theatre licence either generally or in respect of any single performance or for such period not exceeding twelve months as the licensing authority may think fit. The licensing authority may refuse to grant a theatre licence, for example, if it suspects that the safety, health and convenience of the persons attending the performance or presentation at a theatre are inadequately provided for, and that the structure, equipment and lighting of the theatre do not conform to all the rules made under this Act.

Under this Act, any police officer, member of the council or other officer appointed for the purpose by the Minister, may at all reasonable times enter upon any premises or places in which he or she has reason to believe that any stage play or public entertainment is being or is about to be presented with a view to seeing whether the provisions of this Act or any rules made under this Act and the conditions of any licences or permits granted under this Act have been complied with. Any person preventing or obstructing the entry of any officer or member mentioned above commits an offence against this Act. If such officer or member is satisfied that a stage play or public entertainment is being performed or presented contrary to the provisions of this Act or of any rules, licences or permits issued under this Act, he or she may order that the stage play or public entertainment shall stop.

The council may by order in writing direct that any script of, or article used in, any stage play or public entertainment shall be surrendered to it. On the surrender of any script or article to the council under this section, the council may apply to the High Court for an order authorising the forfeiture of the script or article or may release the script or article subject to such conditions as it deems fit.

Uganda National Culture Centre (Cap 50)

This is the law that establishes the Uganda National Cultural Centre Trust, for the purpose of administering, controlling and managing the trust property in accordance with this Act, and, without prejudice to the generality of the foregoing;

(a) To provide and establish theatres and cultural centers;

(b) To encourage and develop cultural and artistic activities; and

(c) Subject to such directions as may be given to it by the Minister from time to time, to provide accommodation for societies, institutions or organizations of a cultural, artistic, academic, philanthropic or educational nature.

The Uganda National Culture Policy, 2006

The Policy provides the framework for the promotion of culture for development and complies with international and regional instruments on culture. The core principle underlying this Policy is: “Respecting one’s and the others’ Culture”. Respect for culture is crucial for mutual interdependence, which is a prerequisite for social harmony and cohesion. The Policy focuses on advocacy for respect of the individuals’ culture and other cultures. The policy is all inclusive and is against discrimination of the indigenous groups.

The policy also promotes social change and encourages adapting new ideas and approaches within laws of Uganda. There are various stakeholders in the delivery of cultural goods and services. It is therefore important to ensure the strengthening of existing partnerships, creation of new ones and sustaining the partnerships at all levels. Although the policy emphasizes protection and respect for culture, it does not have mitigation measures to stop rampant destruction of heritage sites. Besides, sacred sites are not adequately addressed in the policy.

The Tourism Policy 2003

The policy identifies culture as one of Uganda’s tourism resource base. It therefore encourages cultural based tourism through activities of Kingdoms and other civil society institutions. It also provides for planning and promotion of cultural and natural heritage of Uganda by identifying sites and monuments throughout the 40

country and establishes a data bank. Despite the above function, the policy does not recognize culture as being independent from tourism. Besides, the policy does not also provide for conservation of heritage especially by communities and private individuals; it only emphasizes utilization of cultural tourism resources.

Local Government Act (LGA) 1997

Uganda is administered under both the centralised and decentralised systems of government. The provision for decentralised governance, i.e. local government is provided for under the Constitution and Local Government Act. The largest unit of local government is the district, with the district further broken down into counties, subcounties, parishes and villages. There are up to 112 districts and over 4,000 villages at the grassroots level. These administrative divisions are very crucial, especially the subcounties, for service delivery. Given the government policy on and structures of decentralisation, the law has sought to put in place mechanisms and measures for accountability, transparency, financial probity, etc. at those levels, especially at the districts and subcounties (including Tender Boards, service commissions, audits, etc.).

The Traditional Rulers (Restitution of Assets and Properties) Act, 1993

An Act to give effect to article 118A of the Constitution of 1967 and to restore to traditional rulers assets and properties previously owned by them or connected with or attached to their offices but which were confiscated by the State and to make other provisions relating or incidental to, or consequential upon, the foregoing.

National Development Plan 2010/2011-2015/2016

The plan acknowledges that culture is intrinsically valuable and important dimension of identity and development with the potential to move people out of income poverty. The plan recognizes that armed conflict and war, earthquakes and other natural disasters, pollution, poaching, uncontrolled urbanization and unchecked tourist development pose major problems to World Heritage sites. Dangers can be ‘ascertained’, referring to specific and proven imminent threats, or ‘potential’, when a property is faced with threats which could have negative effects on its World Heritage values. However, culture, as a crosscutting issue is not yet adequately reflected in other sectoral plans and Policies. There is general lack of appreciation of the significance and value of Uganda’s cultural heritage towards realization of Uganda’s development goals. The plan does not mention measures of preserving the heritage sites; and besides, it does not outline how heritage sites’ protection can support reduction of poverty.

Poverty Eradication Action Plan (PEAP), 2004

The PEAP (2004) recognizes culture as being intrinsically valuable and an important dimension of identity and as a form of capital which, when well harnessed, can help to move people out of poverty.

The Social Development Sector Strategic Investment Plan (SDIP)

In the SDIP, culture contributes to social protection through promotion of cultural industries, indigenous knowledge and also through support to actors and institutions that promote culture. However culture, as a crosscutting issue is not yet adequately reflected in other sectoral plans and Policies.

Uganda’s Vision 2025

Uganda’s Vision 2025 guides interventions that are aimed at achieving stable and harmonious coexistence within a socially, culturally and economically dynamic society. Key elements of this goal include recognition and enhancement of unity in diversity, national pride and dignity and respect for/and conservation of cultural heritage. However, there is little that is being done by government on bringing on board the different cultural institutions, their practices and traditions and protection of heritage sites.

Ministerial Policy Statement (MPS) for Ministry of Tourism, Trade & Industry

(MTTI) 2010/11

Under the Ministerial Policy Statement of the Ministry of Tourism, Trade and Industry 2010/2011, cultural heritage preservation and development are indicated as one of the activities. However, the 2010/2011 MPS does not directly provide funding for cultural related tourism activities. The money allocated to Museums and Monuments is not even enough to cover recurrent expenditures. The lion’s share of the Ministry budget for 2010/2011 was allocated to other areas such as Uganda National Bureau of Standards and Uganda Industrial Research Institute an indication that the Government does not provide the requisite resources to promote culture and its role in development.

Ministerial Policy statement (MPS) for Ministry of Gender, Labour and

Social Development (MGLSD) 2010/2011

The Ministry of MGLSD is one of the line Ministries through which cultural heritage conservation and promotion issues are provided for. However, the 2010/2011 MPS does not provide for heritage conservation and development. There are no development budgetary allocations specifically made towards cultural heritage. The only budget line in this regard is to support cultural heads (monthly salaries). This is also a clear indication that the Government is not committed to conserve heritage and recognize the role of culture in socioeconomic development.

3.4 Legal mechanism – national, regional or local – that plays a censorship role with regard to the freedom of creative expression and distribution

In Uganda, there have been attempts that play a major censorship role in regard to the freedom of creative expression and distribution. Below, are some of the laws and legal mechanisms;

The Copyright and Neighbouring Act, 2006

Copyright law in Uganda is currently governed by; The Copyright and Neighbouring Act, 2006 which repealed and replaced the Copyright Act, Cap 215 of 1964 and The Copyright and Neighbouring Rights Regulations, 2010. The Act applies to any work, including work created or published before the commencement of the Act, which has not yet fallen into the public domain where the work is created by a citizen of Uganda or a person resident in Uganda; first published in Uganda, irrespective of the nationality or residence of the author; created by a person who is a national of or resident in a country referred to in section 81 (reciprocal protection) or; first published in a country referred to in section 81 (reciprocal protection).

Public Order Management Bill, 2011

A new Bill which seeks to outlaw the use of megaphones, loudspeakers, loud hailer and public address apparatus except with a written permission of the Inspector General of Police or an authorised officer has been tabled before Parliament. The Public Order Management Bill 2011 tabled in parliament outlaws all apparatus whether artificial or not used for amplifying, broadcasting or reproducing any music or speech or any other sound within in Uganda. “A person shall not, in a public place or so as to be a public nuisance use megaphones, loudspeaker…,” the Bill reads in part. This will greatly affect street preachers, music and movie sellers and people announcing concerts around the country who have been using megaphones and public address systems on trucks to woo customers. 43

The Bill describes a public place as “Highway, public park or garden, public bridge, road lane, footway, square, court, alley or passage and any open space to which, for the time being, the public have or are permitted to have access by payment or otherwise.”The minister has powers to declare any place a gazetted area “if the minister is of the opinion that it is desirable in the interests of public tranquillity.” If a place is declared a gazetted area, then it will be unlawful for any person to convene a public meeting at which more than 25 persons will be present unless a permit has been obtained by the organiser.

Other provisions in the Bill include; All Public meetings ending by 6.00pm while no meeting can start before 6.00am, the Event organisers providing a steward for every 50 demonstrators or participants in a public meeting. “They must ensure that all participants are unarmed and peaceful; undertake to compensate any part or person that may suffer loss or damage from any fall out of the public meeting,” the Bill states. Event organisers who fail to comply with the above requirements may face up to two years in jail.

The Bill also requires organisers to give a seven day notice in writing to the Inspector General of Police (IGP) of their intention to hold a public meeting. The notice however should not exceed 15days before the proposed date of the public meeting. In the notice, the organiser must state their full name, physical and postal address and their immediate contact. Other requirements are the proposed site for the meeting, the estimated number of persons expected, and the purpose of the meeting.

The Bill was tabled by James Baba, the state minister of internal affairs who said it is aimed at prescribing measures for safeguarding public order without compromising the principles of democracy, freedom of association and freedom of speech. “The inspector General of Police will have the power to direct the conduct of public meetings subject to the law”. The Bill was committed to the Parliamentary Committee of Public Service and Local Government for scrutiny and the committees are supposed to report back to the House within 45 days,” according to the Speaker of Parliament, Rt Hon. Rabecca Kadaga.

The Bill also states five restricted areas in which no public meeting must take place unless with the permission of an authorised officer. They are; Parliament and its precincts, State House Entebbe, State lodges countrywide, International airports and Courts of Judicature. However, the Bill does not restrict “public meetings held wholly inside a building or convened in good faith for; religious observance, by the government or administration of a district, primarily for sports purposes or for any other social event including a funeral, wedding or party.”

The Bill makes it incumbent upon an authorised officer to give notice within 48 hours after receipt of the notice to hold a public meeting to the organiser that it is not possible to hold the proposed public meeting. Some of the grounds under which a public meeting may not be held are; if notice of another public meeting on the date, at the same time and venue proposed has been received, or if the venue is considered unsuitable for the purposes of crowd and traffic control or will interfere with other lawful business. However, the Bill provides that in case a person is aggrieved by the decision of the authorised officer he or she may appeal within 14 days to the IGP and if they are still not satisfied with the IGP’s explanation then, they can appeal to High Court within 30 days.

The Bill gives as duties of a police officer; provision of security to both participants and members of public, assessing the risks of the meeting, identifying a traffic plan for both vehicles and humans and dispersing defiant or unruly crowds at a public meeting “where the police officer has reasonable grounds to believe that a breach of peace is likely to occur…, in order to prevent violence, restore order and preserve peace.” The Bill restricts the use of fire arms by the police officer to only when in self defence against imminent threat of death or injury, or in defence of others. He or she may use firearms when arresting a person presenting danger, and resisting the officer’s authority.

Anti-Homosexuality Bill, 2009

In October 2009, an AntiHomosexuality Bill was tabled in parliament by Member of Parliament, Hon David Bahati. The proposed law sought the death penalty against people convicted of aggravated homosexuality with minors and those who knowingly infect others with HIV. The proposed antihomosexual legislation, which also urged parents and school authorities to disclose any child believed to be gay, was criticised by the international community, including U.S. President Barack Obama, the Netherlands, the UK, France, Canada and Sweden which threatened to cut financial assistance.

3.5 Laws and/or legal mechanism, that control to seek to censor the media – television, radio, print, web, etc – thereby potentially impacting directly or indirectly on the arts

Journalists in developing countries have one common problem with governments; persecution! And then, when the journalists are persecuted, it obviously becomes media censorship. However, the reason why most African governments have always taken the media to be the fourth estate is because most leaders of the continent today are products of postcolonialism. From the West of the Sahara to the horn of Africa and from the Nile of Egypt down to Africa´s once breadbasket (Zimbabwe), most of 45

the leaders are people who faced the brant of colonialism. When most of them came into power, they instead adopted many elements of colonial rule into their system of leadership. That is why Africans today appear less liberated by their leaders. The leaders looked at the press as an enemy because that is how the colonialists saw it. In the process, free press has had a much lesser impact in the development of Africa than expected.

It is also important to note that if Post colonial African governments had embraced the free media, Africa´s democratic and accountability problems would have been more that a half solved. The fact that the press has always been censored, the politicians have hid behind their power to entrench themselves into power, illegally accumulate wealth and perpetuate all kinds of human rights abuses. Even those leaders who have come after over 20 years of colonialism unfortunately have adopted the same mentality. A good example is the former Kenyan president Arap Moi and Mwai Kibaki, Ugandan Dictator Yoweri Kaguta Museveni, Rwanda´s Paul Kagame to mention but a few.

In Uganda, for instance, Journalists face all kinds of threats from torture, intimidation, and censorship and less is really known about the real situation, even in the very local media. It is only of very vocal journalists whose case can easily be heard of. Otherwise even then, the vocal ones too face harassment and intimidation most often and they tend to keep quiet with it. It sort of becomes normal but in reality, it is not. In many instances, Museveni has threatened to close critical media houses. Already, some laws have been passed that target the media. The following legal mechanism has been observed to play a censorship role to the media;

The Phone tapping law, 2010

The controversial Bill which attracted criticism from media and human rights activists was passed by Parliament on July 14, just three days after the twin terrorist bombing at Kyadondo Rugby grounds and Ethiopian Village Bar and Restaurant, in which at least 76 people were killed. President Museveni assented to it two weeks later in August 5 and according to the Ugandan gazette; it came into force on September 3, 2010. Popularly referred to as “phone tapping law” the Act initiated by the former security minister who is currently the Prime Minister Amama Mbabazi empowers security agencies to tap private conversations for security purposes. The Act makes it compulsory for all mobile phone users in the country to register their SIM cards for security purposes such that if a simcard is used for criminal communication and coordination, the user can be traced. Communications that could be intercepted under the law include internet and postal exchanges.

The minister is empowered to make regulations to follow in the implementation and now all telecom companies operating in the country have an obligation to register all customers who join their networks. Telecom companies are obliged to give government security agencies cooperation to place tapping gadgets on their network equipment with the aim of enabling the security officers access private conversations or exchanges. Information accessed in this covert way is admissible as evidence in courts of law which has not been the case. Although there is a legitimate concern to fight terror, the government is likely to go beyond the spirit of the law and eardrop into purely personal or other non security discourses. This also allows government to eavesdrop on calls, making it difficult for journalists to hide their sources.

Press and Journalist (Amendment) Bill, 2010

This was made on January 29 th 2010 and is aimed at amending the Press and Journalist Act Cap 105. The Bill is meant to provide for registration of newspapers; to require that the editor of a newspaper shall ensure that what is published is not prejudicial to national security; to rationalize the composition of the media council; provide for licensing of newspapers; increase the membership of the disciplinary committee; provide for expeditious disposal of complaints before the disciplinary committee; provide for offences and penalties and to provide for other related matters. The provisions of the Bill have a potential to violate press and media freedoms and the freedom of speech as guaranteed under the Uganda Constitution 1995 and international human rights legislation.

According to Dr. G.W. Kanyeihamba, a retired justice of the Supreme Court, the proposed amendments are draconian and amount to a reversal of Uganda’s achievements for more than a generation because they enslave the media and do not advance good governance. The government, on the other hand, argues that Ugandan media are in infancy and therefore incapable of selfregulation.

To start a newspaper under present law, one has to register with the General Post Office as a formality. The new proposals seek to change this by requiring the statutory Media Council to license newspapers annually and to revoke a licence in case of breach of licensing conditions. Other objectionable provisions include restriction of foreign ownership of newspapers in Uganda, and a jail term of up to two years or a fine of nearly Shs1,000,000 ($500) for those who do not obey the licensing requirements. The proposals give a lot of powers to the Media Council. It is up to the council to determine, for example, what amounts to “material that is prejudicial to national security, stability and unity”.

Some of the proposed amendments contravene constitutional provisions and fall short of international best practice behaviour. The constitution provides that limitations on 47

human rights, including the right to freedom of the press and other media, must be “acceptable and demonstrably justifiable in a free and democratic society”. The Declaration of Principles on Freedom of Expression in Africa, of which Uganda is signatory, says, for example, that “any registration system for the print media shall not impose substantive restrictions on the right to freedom of expression”. Besides, any limitations must be clearly and narrowly defined – and not left open to multiple interpretations as is the case in the draft Bill.

On the eve of World Press Freedom Day, Human Rights Watch released a report on media freedom in Uganda and decried the sustained crackdown on journalists especially those operating in upcountry stations. “Titled A Media Mine Field: Increased Threats to Freedom of Expression in Uganda in Uganda”, the 60page report says that supporters of the ruling NRM party, including government officials, are threatening and intimidating journalists to curb criticism of the government.

In an April 5, 2010 letter to the Ugandan Parliament, the Committee to Protect Journalists said: “We believe the bill would severely hamper the operations of newspapers and damage the country’s press freedom credentials … The substantive restrictions placed on newspapers through new licensing rules contravene Uganda’s commitments to the African Commission on Human and Peoples’ Rights and as a signatory to the International Covenant on Civil and Political Rights.

The Executive Director of the African Centre for Media Excellence, Dr. Peter Mwesige, pointed to the dangers of passing the Bill in his blog on the CPJ website. “The notion of irresponsible journalism, which the government says it is trying to address, is quite loaded,” he wrote. “The government often invokes it to refer to journalism that makes those in power uncomfortable either because it is too critical or because it challenges their authority.”

The regional coordinator of the Eastern Africa Journalists Association (EAJA) Tervil Okoko believes that the Bill was being fasttracked ahead of the 2011 elections in bad faith. The amended Bill would require media houses as well as journalists to be licensed by the state, and the media council would have the power to revoke the license if it deems published material to be a threat to national security. in the same vein, Freedom House said Cabinet should reject the amendment and "do away with any legislation that prevents news organizations from functioning without fear of recrimination.

The Electronic Media Act, 2006

The 2006 Electronic Media Act empowers Uganda Broadcasting Council to revoke the license of any station, which is deemed to be working in breach of the set standards, 48

without notice. The Broadcasting Council routinely shuts down radio stations and suspends journalists and presenters for airing things the government does not like. It does this in the name of ensuring public order. In any case, for radio and TV, say media experts, licensing is needed because of limited spectrum. There is no logic, however, in licensing newspapers unless the government is offering them free newsprint.

Anti Pornography Bill, 2010

This is a bill that seeks to impose heavy fines or a 10year jail sentence or both on any person found guilty of dealing in pornographic materials. A section of the bill suggests dealing with activities on the internet. Internet owners will be liable to 5 years imprisonment if found guilty. The bill also all suggests restricting films entering Uganda. The proponent of the bill, Hon Sarah Wasika Mwebaza, appealed to government to institute a special regulatory body to check and regulate films and the content of movies imported into the country. She argued that the regulation of the content of especially Nigerian movies will help rid the country of harmful practices like child sacrifices, witchcraft, violence and kidnaps among others which negatively influence morals for Ugandans.

The Cabinet is also considering passing a Bill that would allow the information ministry to appoint the chairperson of the country's media council. Freedom, an independent watchdog that supports media freedom, said in its latest report that "Uganda's government continues to use security agents to harass journalists who are critical of the government.”

Access to Information Act, 2005

In accordance with Article 41 of the 1995 Constitution of the Republic of Uganda, the Ugandan Parliament in 2005 elaborated on the constitutional guarantee of access to information through the Access to Information Act (No 6 of 2005). This was passed in 2005 and received Presidential Assent on July 7, 2005. It came into force on April 20, 2006 and the President's office issued the Commencement Instrument on March 3, 2006 notifying the commencement to all government departments and agencies.

The Act is supposed to promote an efficient, effective, transparent and accountable government, giving effect to Article 41 of the Constitution, protecting whistle blowers, promoting transparency and accountability in all the organs of the State as well as empowering the public to effectively scrutinize and participate in government decisions that affect them. Further more, the Act is supposed to specify the constitutional guarantee of access to information by determining the scope of citizen rights and the obligations of information offices in all public bodies. It should

prescribe the procedures for obtaining access to information and making complaints against a refusal to release information.

Although the background of this Act is well set out, the same Act does not provide for the right to access information, as stated. In my opinion, the Act does not compel Government to guarantee access to information in its custody for instance, under this Act, you ca not access Cabinet records or those of its committees. In fact, the Act is unconstitutional because it purports to exclude certain categories of information. The 1995 Constitution sets limits on rights which are not absolute and therefore, the Act cannot set limits beyond those set by the Constitution. The public can only be denied access to these records if the State can show that their release is likely to prejudice ‘the security or sovereignty of the state or likely to interfere with the right to privacy.’

The Act has no business trying to “achieve a reasonable balance between public access, individual privacy and state confidentiality”. This is not its role. It is only limited to operationalisation of Article 41 but not to set its own new limits, boundaries and standards. The provision that allows the information officer to deny information on account of likelihood to constitute breach of duty or contract is also unconstitutional. In fact the purpose of Article 41 is to force the state to provide such information. Otherwise, every contract government signs would simply include a confidentiality clause.

The most appalling issue in the Act is the exception that denies access to information relating to detention of persons, investigations, prosecutions and disclosure of techniques etc. This is a blank cheque to governments to violate human rights with impunity. This relates to detention of citizens in “safe houses” practices of torture etc the very information Article 41 grants access to, in order to prevent abuse of power. These exceptions can only hold, if it is shown and the onus is on the state, that the disclosure will prejudice National security or State sovereignty.

The Act requires someone to write and pay a certain fee in order to access information. This is unacceptable because the Act should be forcing the Government to freely publicise its information to the public. Rather than a general call on civil servants to be more transparent, the Act essentially represents a handling procedure for formal requests. Overall, the Access to Information Act No. 6 of 2005 is badly equipped to break up the culture of secrecy in government. It is therefore “a non starter” and its effect is to limit and not provide access to information. It creates many limitations that are beyond those prescribed under the 1995 Constitution and as such, most of its provisions are null and void.

The Anti Terrorism Act, 2002

This has elements that could link journalists to terrorism if they give coverage to rebels. The Anti Terrorism Act 2002 (ATA) threatens to violate and negatively affect the enjoyment and enforcement of human rights in Uganda. The AntiTerrorism Act, 2002 is aimed at suppressing acts of terrorism, to provide for the punishment of persons who plan, instigate, support, finance or execute acts of terrorism. The act also aims at prescribing terrorist organizations and to provide for the punishment of persons who are members of terrorist organizations.

S. 7(1) of the Act provides that Subject to the Act, any person who engages in or carries out any act of terrorism commits an offence and shall, on conviction (a) be sentenced to death if the offence directly results in the death of any person or (b) in any other case, be liable to suffer death. The Act provides for mandatory death under S.7(1)(a) where by use of the words “shall” means the court has no option but to sentence a person to death, this can be compared with S. 7(1)(b) which uses the words “is liable to suffer death”. The Uganda Supreme Court has ruled that mandatory death sentence is unconstitutional and violates a person’s right to life and fair trail. In this spirit S 7(1) (a) of the Anti Terrorism Act 2002 is unconstitutional in as far as it provides for mandatory death sentence.

S. 7(2) for example looks at a person who for purposes of “influencing the government ….” Influencing the government is not defined in the Act. The Act does not describe the nature of influence on government the act or omission should target. For example if an act was aimed at influencing positive policy change in government. Wouldn’t such an act or omission amount to terrorism if there is a negative outcome? The vagueness in explaining what influencing government is means the act can be used to deny people a right to associate, freedom to participate in decision making, freedom to join labour unions and even to strike.

Other issues of concern in the Act are provisions on what amounts to terrorism. For example the Act punishes attempts as well as threats. Whereas criminal law recognizes and punishes attempts to commit a crime, it is difficult to punish a threat to commit a crime. Another important cannon of criminal law violated here is the requirement for mensrea (the mental intention) and actus reus (the doing of a prohibited act or omission). The two important elements go hand in hand. A person cannot be punished for his thoughts but the thoughts must be For example let us considering a labour union strike aimed at increasing salaries for health workers. Such a strike can result into death of patients who did not get medical care. Would it then be right to brand the striking workers as terrorists since what they did was aimed at influencing

government and it resulted into death accompanied by acts or omissions that show that the person actually intended or committed the crime.

The Act also punishes a person who intimidates the public or does an act or omission aimed at intimidating the public. Intimidation of the public is not defined in the Act. It is also not clear what amounts to intimidation and what the test of intimidation should be. Basically intimidation is an individual perception and reaction to an event. What amounts to intimidation may differ across different people basing on their mental and physiological conditions. Failure to describe the test for intimidation violates the cannons of criminal law i.e. a law must be written and explained. This provision can be used to deny people their rights such as a right to fair trial and the presumption of innocence.

Just like the phone tapping law, Part VII of the Act provides for interception of communications. S. 19(1) gives the minister powers to authorize security officers to intercept communications. Under the Act a security officer is a member of the Uganda People’s Defence Forces (UPDF), Uganda Police Force (UPF) or a member of the Internal Security Organization (ISO). The authorized officer can intercept communication including letters and postal packages of any person; telephone calls, faxes, emails and other communications made or issued by or received by or addressed to a person specified in the order. The authorized officers also have powers to monitor meetings of any group of persons, surveillance of the movements and activities of persons specified in the order.

The provision relating to interception of communication violates article 27(2) of the 1995 constitution which gives a right to person privacy and specifically prohibits interference of a person’s home or correspondence. The fact that powers for interference with communication are given to the minister gives an opportunity to government to target members of the opposition without a just reason. Such powers are subject to abuse. The Act does not provide for mechanisms through which the persons who are to be affected by the ministers order can be heard nor does it provide for mechanisms to appeal against the minister’s order. This violates article 28 and 42 which provide for right to be heard. The right to be heard is a non derogable right under Article 44 of the 1995 Constitution.

S. 19(5) in as much as provides for interception of communication violates article 29 of the constitution which provides for freedom of speech and expression. Article 29(1) (a) provides for freedom of speech, expression including press freedom. Freedom of speech includes freedom to communicate in the different modes available to the person. This would mean intercepting a person’s communication would directly interfere with enjoyment of this right.

3.6 Concrete examples of how artists have been, or are affected by the above laws

Reforms in the early 1990s did allow Uganda to develop a vibrant free media. There are now over two dozen newspapers and dozens of radio and television stations that are independently owned and operated, which frequently criticize the government. The situation, however, is not entirely free. The government and President Museveni have frequently threatened and intimidated the media, with desired effects. In 2002, the Monitor, a prominent independent newspaper, was shut down temporarily following coverage of the fight between the government and the LRA that the government deemed inaccurate.

In 2005, a privately owned radio station, KFM, was temporarily closed for allowing speculation on its broadcast about the plane crash of John Garang, the former Sudanese vice president and ally of Museveni who had led the Sudan Liberation People's Movement (SPLM). All media were warned not to broadcast or publish any information on the crash that killed Garang. Museveni declared, "Any newspaper that plays around with regional security, I will not tolerate it—I will close it." Thereafter, radio presenter Andrew Mwenda was arrested for sedition in connection with comments made on his KFM talk show.

During the Besigye case, media outlets were also intimidated and shut down over journalists' coverage of the events. In addition to frequent arrests, there are physical threats and attacks against journalists. Human rights and media watchdog advocates have expressed concern that as a result of the intimidation, there is now a high degree of selfcensorship by Ugandan journalists, including a reduction in the level of public debate on the radio.

Freedom of the press in Uganda hit a new low this year when the government, in response to a decision by opposition figures to demonstrate against the escalating price of food and fuel by walking to work, banned live coverage of the protests and issued a directive to Internet providers to block two popular social websites for 24 hours. The ban on live coverage came after television stations showed horrific images of the police force's highhandedness in arresting opposition politicians on the first day of the demonstrations.

Footage of the police firing teargas canisters into homes, schools, and hospitals, was also shown. Security forces prevented journalists reporting from the scene from approaching some opposition figures who had been arrested, and several reporters were roughed up. At least eight reporters were injured during the demonstrations: Ali Mabule and Dismus Buregyeya of the daily New Vision, Francis Mukasa of WBS TV, Ronald Muyinda of Radio One, Michael Kakumirizi and Stuart Iga of The Red Pepper, Yunusu Ntale of CBS Radio FM, and Isa Aliga of Nation TV. As the police battled 53

peaceful demonstrators, and the army intervened in what was one of the most brutal crackdowns on peaceful protests the country has seen, the staterun Uganda Communication Commission (UCC) blocked Facebook and Twitter for several hours.

Figure 2: A police officer manhandles a journalist during a Walk to Work protest

Photo by: Joseph Kiggundu of the Daily Monitor

Figure 3: Photojournalist Michael Kakumirizi is treated for a head wound sustained during the Walk to Work protest

Photo by: Edward Echwalu

The UCC first denied knowledge of Facebook and Twitter being blocked. However, a letter confirming UCC's directive was later leaked to the public. "We have received a request from the security agencies that there is a need to minimize the use of media that may escalate violence to the public in respect of the ongoing situation due to the demonstration relating to 'walk to work,' mainly by opposition in the country," read an April 14 letter signed by Quinto Ojok, acting executive director of the UCC. "As a stakeholder that has communication infrastructures that host media such asFacebook and Tweeter, the commission wishes to request for your indulgence in this matter," 54

the letter went on. "You are therefore instructed to block the use of Facebook and Tweeter for 24 hours as of now that is; 14th April, 2011 at 3.30 p.m. to eliminate the connection and sharing of information that incites the public."

Facebook and Twitter were instrumental in relaying news of this year's February general elections. Millions accessed updates regarding violence, vote counts, winners/losers throughout the country, and reporters continue to use these social websites. In Uganda, the news media has become a soft target for government when the police and army mismanage a situation. In 2009, at the height of the Buganda riots, the country's largest radio broadcaster, CBS, was shut down for more than a year for what the government says was inciting violence. Three other radio stations were also subsequently closed.

The media industry is not one that President Yoweri Museveni has warmed up to. Museveni struggles to see any good in it, and he constantly blames the media for frustrating his investors. In a Sunday press conference in his home village of Rwakitura, west of Uganda's capital, Kampala, Museveni was quick to blame the Walk to Work protests on the news media. "Why do you give updates on the demonstrations that Besigye is now here, is doing this or that?" Museveni said, referring to opposition leader Kizza Besigye. "If you are balanced, also give updates that Museveni is meeting investors at his home, he's planting potatoes, now he has moved to check on his cattle ...”

In Uganda however, the use of internet has become the main tool for freedom of expression. "The most disturbing fact however is that many media companies either in print, radio or television have resorted to less serious issues in their coverage, like entertainment, sports, love stories or soap operas. Issues like accountability, human rights and governance are slowly getting little coverage."

According to Freedom House's 2009 survey on media freedom, Uganda experienced a dramatic decline in press freedom in the last five years, with its global ranking dropping from 98 to 109. Election time in Uganda is usually a very dangerous time for critical and independent journalists," said Njoroge, who is facing sedition charges. "I have been involved in reporting and writing about human rights abuses, most especially torture. Twice, I have been picked from our offices, my computer taken away documents have been taken and never returned”

The International Press Institute has accused the Ugandan government of conducting a “wellplanned campaign to stifle the media” ahead of last year’s election. Wangethi Mwangi, Kenyan board member of the global organisation, cited the Press and Journalist Amendment Bill as proof of the president’s Yoweri Kaguta Museveni’s efforts to silence the East African country’s independent press. 55

3.7 Religious and/or traditional laws that impact negatively on freedom of creative expression in Uganda

Uganda is a predominantly Christian country with a significant (about 12%) Muslim minority. The Northern and West Nile regions are dominated by Roman Catholics and Iganga District in the east of the country has the highest percentage of Muslims. Freedom of religion is guaranteed by the Uganda Constitution but religions are expected to be registered with the government and some religions considered cults are restricted. The Catholic Church, the Church of Uganda, Orthodox Church, and the Uganda Muslim Supreme Council (UMSC) are registered under the Trustees Incorporation Act and most other religious groups are registered yearly as Non Government Organizations under the NGO Act. Good Friday, Easter Monday, Eid al Fitr, Eid alAdha, and Christmas are recognized national holidays.

According to the National Census of October 2002, Christians of all denominations made up 85.1% of Uganda's population. The Catholic Church has the largest number of adherents (41.9% of the total population), followed by the Anglican Church of Uganda, a part of the worldwide Anglican communion (37.6%). There are numerous Pentecostal churches (4.6%), while 1.0% were grouped under the category of "Other Christians”. It is also important to note that Jehovah's Witnesses have a presence in Uganda and are working in a total of ten languages, including Swahili and Luganda. Followers of William M. Branham and Branhamism claim numbers in the tens of thousands, and this has been partly due to translation and distribution efforts by Voice of God Recordings.

Mormonism has also grown slowly in Uganda. The first Ugandan to join the church was Charles Osinde, who was baptized in Scotland and returned to his homeland. The first small congregation was organized in Kampala, and by the beginning of 2010, the church had 7,000 members. The LDS Church has assisted in humanitarian efforts in Uganda for victims of fighting between political factions. The first LDS chapel was built in Kololo, and the first stake was organized in January 2010. The church's missionary efforts are based in Nakawa. Also, the New Apostolic Church and SeventhDay Adventists both have substantial followings. The Society of Friends has two yearly meetings, Uganda Yearly Meeting, part of Friends United Meeting and Evangelical Friends Church and about 3,000 members.

According to the National Census 2002, 12.1% of Ugandans adhere to Islam. Most Muslims are Sunni. About 1% of Uganda's population follow traditional religions only; however, more practice traditional religious practices along with other religions such as Christianity or Islam. One survey in 2010 showed that, about 27% of Ugandans believe that sacrifices to ancestors or spirits can protect them from harm. Only 0.9% of

Ugandans claim no religion. The Uganda Humanist Association (UHASSO) is a member of the International Humanist and Ethical Union and has been registered since 1996.

Only 0.7% of Uganda's population is classified as 'Other NonChristians,' including Hindus. The numbers were probably larger before the expulsion of most Ugandans of Asian descent in 1972. Judaism is also practiced in Uganda by a small number of native Ugandans known to most people as the Abayudaya. However, due to their small population size, estimated as of 2009 at 1,100, many Ugandans are not aware of this Jewish presence. Formerly numbering as many as 3,000 individuals, the community drastically shrank in size to 300 when Idi Amin came to power and outlawed Judaism, destroying all the synagogues in the country. Since then, the community has grown in size and strength, constructing five synagogues in various communities and establishing links to Jews worldwide. They operate several schools which enroll Muslim, Jewish and Christian students. Besides the Abayudaya there are an estimated 100 (unorganized) expatriate Jews of Israeli, South African and American origin residing in Uganda, mainly in Kampala.

Also, it is vital to note that the Bahá'í Faith in Uganda started to grow in 1951 and in four years time, there were 500 Bahá'ís in 80 localities, including 13 Bahá'í Local Spiritual Assemblies, representing 30 tribes, and had dispatched 9 pioneers to other African locations. Following the reign of Idi Amin when the Bahá'í Faith was banned and the murder of Bahá'í Hand of the Cause Enoch Olinga and his family, the community continues to grow though estimates of the population range widely from 19,000 to 105,000 and the community's involvements have included diverse efforts to promote the welfare of the Ugandan people. One of only seven Bahá'í Houses of Worship, known as Mother Temple of Africa, is located on the outskirts of Kampala.

Figure 4: Bahá'í House of Worship, Kampala, Uganda

Source: www.ugandatourism.org

3.8 Concrete examples of how artists have been, or are affected by the above religious laws or beliefs in Uganda

Some artists in Uganda have been affected by religious beliefs and one among those already affected is Joseph Mayanja. Joseph Mayanja (born 1979) known for his stage name Jose Chameleon, Joe Chameleon, Jose Chameleone, or just Chameleone (sometimes Chameleon) is a ragga musician who mainly sings in Luganda, English and Swahili. Jose Chameleone has become a Pop Idol in East and Central Africa and Several of his songs have turned into popular phrases such as Basiima Ogenze, Shida Za Dunia, Nekolera Maali among others. He is generally credited with the rejuvenation of Popular Local Music in Uganda at the turn of the Century.

Chameleone started his career in the early 1990s as Disco mc at Maganjo Mizuri night club whilst studying at Progressive Secondary School along Rubaga Road in Mengo, Kampala Uganda. He later affiliated to Ogopa DJs record label from Kenya. One of his first songs was "Bageya", featuring Redsan, a Kenyan artist. He also collaborated with fellow Ugandan Bebe Cool, but later the two are known to have a tense rivalry. Chameleone’s musical style is a combination of Ugandan folk music, Central African rumba, zouk and ragga. His first album was released in Kenya in 1999. He has since released several albums including “Bageya” in 2000, “Mama Mia” in 2001, “Njo Karibu” in 2002, “The Golden Voice” in 2003, “Mambo Bado”, in 2004 and “Kipepeo” in 2005.

He is a member of the Musician’s Community, a coalition of musicians who use their fame and fortune to help eradicate poverty and create awareness campaigns for HIV/AIDS. He has toured number of overseas countries, the United States, United Kingdom, Sweden and Belgium in 2010 among others. His younger brother, using the stage name Weasel, is also a musician, part of the Goodlyfe Crew with Moses Radio.

Joseph Mayanja alias Jose Chameleon became a victim of religion when he tried to convert into Islam and changing his name to Gaddafi Mayanja. Immediately after the pronouncements, his family members including his wife who is of the catholic faith threatened to reject him. Also, some Ugandans both locally and abroad received the news with a lot of scepticism. One Peter Okurut Simon who is based in USA said: ‘I don’t see why Chameleon’s Catholic priest turned fatherin law should get mad with him. It is true, the father inlaw is/was a priest. If the fatherinlaw as a Catholic priest can produce a daughter against the Catholic Church dogmas, why should he get mad with Chameleon who is exercising his freedom of choice?

Figure 5: Chameleon converts to Islam at Kibuli Mosque, in Kampala

Source: www.musicugandan.com

Chameleone said that, on Friday the 12th of August, 2010, he attended Juma prayers at Kibuli mosque at his own will, he didn’t go to tour but he just wanted to have a personal relationship with God, but to his surprise, his decision now makes him feel like he had committed the biggest crime. Chameleone clarified that when news got to his father that he had become a Muslim, Mr Mayanja (his father) told him that he should not use his name Mayanja anymore and most of his family members like his Aunt Oliver were so furious, they went with his mother and talked to him because no one could understand his decision. Chameleone has got a lot of pressure on him in the past few days from the press and his family!

At first, Chameleone didn’t want to react but then his own wife Daniela and kids abandoned him at a request of his in laws. It was after this that Chameleone, felt like his life is meaningless, the fact that he works hard every day for his wife, kids and family. Six days after news broke that Jose Chameleone had converted to Islam, the self proclaimed music heavy weight Dr Jose Chameleone clarified that he has decided to obey his parents, his inlaws and his entire family and go back to the religion his parents raised him in. Chameleone noted that the past six days were the hardest of his life. He explained that, his name is Joseph Mayanja, he has lived with Muslims before, and he attended an Islamic school, Kawempe Muslim School where he composed the school anthem. “I always want to keep a good relationship with my family” Affirmed Chameleone.

Given the much pressure, and for the good of his family, Chameleone said that “even the Koran and the Bible state that, Janah is for those that respect their parents, so there’s no way I am going to live a good life when I am not in harmony with my people especially those people who gave me chance to live”.

3.9 Ways in which artists are censored or have their freedoms adversely been affected that are not legally or culturally based e.g. political or other forms of intimidation

Artists in Uganda have also been adversely affected by other forms of intimidation other than those legally or culturally based. One among those forms is political intimidation. For instance, when Ronald composed his song “Turikubunkenke Twena” meaning we are all badly off, the political leadership threatened to arrest him. All media houses were politically intimidated not to play the same song in their studios. Another song titled “Emboko” by Master Teacher was also banned in the country.

Another form of intimidation is quarrels and fights among the artists especially those in the music arena. Many Ugandan local artists have been involved in fights for example Bebe Cool, a ragga Ugandan musician born on September 1, 1977 and the son of the veteran politician Jeberi Bidandi Ssali has been fighting with Chameleon. For instance, before the dust could settle over the Chameleon Islam saga, Chameleone went to Club Rouge and straight on started beating Bebe Cool. In his words, Bebe Cool said; "I cannot believe Jose Chameleon entered Rouge & started fighting me his maker after all I have done for this chap now I accept a lost chap is a lost chap, I will never protect Chameleon again am not surprised he's fighting me because he needs the front page more than anybody. My advice to you Chameleon is, sing music because for me I have got a lot in stock and watch your skin."

The cause of these fights is not clear. Some rumours say that most artists are fighting because of women while others believe that it is due to competition for money and popularity. Other sources seem to have it that this fight, stems from Bobi Wine's wedding, another popular local artist. Bebe Cool's camp was trying to persuade Chameleon’s Leone Island Crew not to attend Bobi Wine's forthcoming wedding and that is how one thing led to the other. One supporter for Bebe Cool wondered “something should be terribly wrong with Jose Chameleone and he will stop at nothing to make news. He has been in the news for having converted to Islam only to make a U turn 36 hours later”.

Another serious challenge facing artists in Uganda is death threats for example in January 2010, Bebe Cool whose real name is Moses Ssali, the son of the veteran politician Jaberi Bidandi Ssali was injured when a policeman shot at him. Although the government intervened and covered his medical expenses, it was and indeed is still a challenge to him. Another event is when Jose Chameleon failed to turn up on both concerts as he had to perform at a concert in Amsterdam, Holland where it is rumoured that the Vumilia star was nearly shot to death by assassins but instead, the

bullets hit the speakers. Remember Chameleone is the artiste who has had a lot of hard times in his music carrier. For example, he broke his legs while in Tanzania where he had gone to perform on a show in Arusha last year. Juliana and the Good lyfe crew also turned down Bobi when they failed to perform at his concert.

One other serious threat to artists in Uganda is HIV/AIDS. At the end of 2005, it was estimated that approximately 7 percent of the adult population was infected with HIV, which was half of the average during the 1990s of approximately 15 percent. Yet, according to the United Nations Development Program (UNDP), the average life span was only 48 years in 2004. Uganda's initial period after independence in 1962 was marked by dictatorial rule.

Polly Michael (2005) in the article “Roksi and the creation of The Soviet Rock Musician” asserts that local rock musicians were ignored by the media. With the access to official channels of recording and distribution, local amateur rock groups were overwhelmingly centered on giving concerts. In lieu to the above, the researcher observed that some Ugandan amateur artistes are ignored by the media despite producing good and pleasing music.

David Bainbridge and Tom Bell (2001) in their article “Computer and The Humanities” consider the analysis of the graphical properties of music notation that make the processing printed music challenging. This involves musical features, the complex twodimensional spatial relationships that exist between them; the superimposing of staff lines with many important musical objects, and the fact that music is sometimes typeset in an ambiguous manner. Despite the ability of Ugandan amateur artistes to compose music, the researcher observed this as a challenge to amateur artistes to compose music in the Ugandan music industry.

3.10 Ways in which accessing public funds or other perks are used to intimidate or censor artists

Money is one of most spellbinding and captivating forces that African people must be liberated from in order to advance and this falls under the umbrella of technology (applied knowledge). Like any other Ugandans, artists in Uganda were colonized mentally, financially, physically, spiritually and intellectually. They always look up to the Europeans for knowledge, money and advice.

Today, Uganda has a vibrant music industry that plays a fundamental role in the social and economic lives of many. Musicians are the main celebrities in Uganda and all entertainment content from the mainstream media will most times be about music or musicians. The private lives of musicians are closely followed by many Ugandans. Music concerts, most times called "album launches", are very popular. Many

companies spend huge amounts of money on sponsoring these music concerts and advertisements for the concerts are very common on radio and television. The emphasis on music concerts comes from the fact that very few music artists make a worthwhile income from sales of their music on physical media.

The lack of any distribution structure means that there is little or no incentive for capital investment in artist development or music sales. There are no genuine record labels, with most of the companies that are refereed to as labels being merely artist management companies. Because of these inadequacies, there is a severe strain placed upon musicians to find profitability and sustainability in making music. However, this somehow does not seem to deter new musicians from developing, as there is a very healthy production rate of young and talented musicians.

There have also been efforts at organizing the music industry, with the Uganda Publishing Rights Society (UPRS) and Uganda Musicians Association being prime examples alongside a number of music awards organizations like PAM Awards. Attempts by some of these organizations to make use of an underutilized and largely ignored copyright law to generate revenue from music distribution have proved fruitless. These are some of the challenges facing the music industry in the country and indeed are very similar to the ones facing most music industries around the world.

As a case point, back in the 1990s, the late Kadongo Kamu singer Herman Basudde received a large sum of money from one of the few music distributors in Uganda at the time, for his lutambi (album). It was so much money, that he bought himself a sprightly Toyota Land Cruiser. This was strange and most unfair to the real owner of a song, the singer/songwriter. Singers/artists compose music, take it to the studio, and when the project (six to ten songs) is complete, seek out a "sponsor" or "promoter" who then "relieves" the artist of his "burden", with a oneoff payment, while the promoter keeps the treasure till eternity.

This oneoff payment varies from artist to artist, and from distributor to distributor, depending on the artist's popularity/selling power and to some extent, the distributor's resources, and ability to recoup his investment. Under this scenario, artists having sold out their rights are left with no other way to continue earning from their intellectual property, other than live performances. They will "launch" their CD at a grand concert at some posh hotel and do the city and countrywide circuit, with performances big and small, at various venues, five to six days of the week. This approach has its limits. As a human being, you get worn out; get very predictable and less efficient on stage. The temptation to resort to performanceenhancing substances, too, increases drastically. Many of course, have and continue to succumb. On the fans'

side, concert fatigue steps in, as their money is not limitless they have other priorities in their lives.

It is vital to note that Bebe Cool aka Omunene (BIG IS BIG) has had some fights with the Ghetto President aka Bobi wine. The most common fight between these fellows is the habit of launching their albums on the same day/night. For example, on the 2 nd October, 2009, Bebe cool was launching his Agenze album with songs like Nasalawo, sweet loving, Bamugambe, Bogola ko, cartoon & Baboon (dissing Radio & Weasel), Lwaki seyagala, chemical reaction a duet with necessary noise, Agenze among others at the Lugogo rugby grounds. At the same time, Bobi wine was launching his Carolyn namusanga Ndeeba album which has songs like Ekilooto, Ayagala mulaasi, Promise, Wesotinge (insulting Bebe cool) among others at Hotel Africana. Both concerts were a dedication to the late Ronnie Saava Ssempangi aka DJ Ronnie a former Capital FM presenter and his portraits were sold on both concerts. Although all the concerts became a success, this is a challenge that needs to be solved.

3.11 Contact details of human rights organisations active in Uganda including international, regional, national and local organisations

Although Uganda has tried in promoting human rights including the establishment of the Uganda Human Rights Commission (UHRC) whose mandate is to protect and promote human rights as guaranteed by the Constitution and other binding human rights instruments, guided by the requirements of our legislative mandate, by international and regional human rights standards and working through partnerships, several human rights violations still exist in the country. These have been observed in places of detention and especially during the public demonstrations including the recent walk to work demonstrations in Kampala. Besides, many Ugandans still do not know their fundamental human rights which are inherent.

There are human rights violations in respect to Hunger and the Right to Food, Access to Justice for the Vulnerable and the Poor, Electoral Democracy and Human Rights, The Right to Health as a Basic Human Right, The Right to Work and the Rights of Workers, Disasters, National Preparedness and Related Human Rights, and The Human Rights Situation of Persons with Disabilities among others. Of present interest is Uganda’s position on the AntiHomosexuality Bill which seems to have attracted international concern. There is public outrage over the government's heavy handedness in the observance of human rights especially by security forces. Besides, Uganda has not performed well in respect to Uganda’s Compliance with Key International and Regional Treaty and Convention Obligations on Human Rights.

Uganda continues to experience difficulty in advancing respect for human rights in matters concerning torture, child labour, and liberties. There are as many as thirteen 63

'security' organizations of the Museveni government, some directly answerable to the President and not constitutionally based and established by Act of Parliament. These organizations persecute opponents of the government, carry out abductions, disappearances, extrajudicial killings and torture and act both independently, interdependently with each other, and in cooperation with the Ugandan Police. These organizations also harass the free media and official parliamentary opposition.

The conflict in the north of the country between the Uganda People's Defence Force (UPDF) and the Lord's Resistance Army (LRA) decimated the economy, retarded the development of affected areas and led to numerous gross human rights violations for over 20 years. Since Yoweri Museveni became president in 1986, about 2 million Ugandans were displaced and tens of thousands killed in Northern Uganda. An estimated 20,000 children were kidnapped by the LRA for use as child soldiers and slaves since 1987. To avoid abduction, thousands of children left their villages every night to hide in forests, hospitals, and churches. In the bloodiest incident in the history of the conflict, more than 330 civilians were killed by the LRA in Barlonyo internally displaced person's camp in February 2004.

Government agencies accused of torture include the UPDF's Chieftaincy of Military Intelligence (CMI), the Internal Security Organization (ISO), the Violent Crime Crack Unit (VCCU) and ad hoc agencies such as the Joint AntiTerrorist Task Force (JATF.) In October the Uganda Human Rights Commission (UHRC), which only receives complaints for a small fraction of actual human rights violations, found that torture continued to be a widespread practice amongst security organizations in Uganda.

Below is a list and contact details of some organizations which are active on human rights issues in Uganda.

The Uganda Human Rights Commission (UHRC)

The Uganda Human Rights Commission (UHRC) was established by Article 51 of the Constitution of the Republic of Uganda. The Constituent Assembly taking into account the Report of the Commission of Inquiry into violations of human rights from 19621986 and the Recommendations of the Uganda Constitutional Commission embodied the Human Rights Commission into the Constitution. UHRC is therefore one of the principal institutions for upholding, protecting and promoting

Contacts Plot 20/22/24 Buganda Road, Opposite African Crafts Village P.O .Box 4929, Kampala Tel: +256 (0) 414348007/8, +256 (0) 414 233757 64

Fax: +256 (0) 414 255261 Email: [email protected] Website: www.uhrc.ug

Inspectorate of Government (IGG)

The Inspectorate of Government (IGG) was established in 1986 as a unit within the office of the President and was called the Inspector General of Government. It was established by the Inspector General of Government Statute No. 2 of 1988 to inquire into allegations of violations of human rights committed by persons in public offices, inquire into activities of law enforcement and security agencies in keeping and upholding the rule of law and detect and prevent corruption in public offices

With the promulgation of the Uganda Constitution in 1995, the Inspectorate of Government is now entrenched therein under chapter 13, which prescribes its mandate, functions and powers and other relevant matters. Its mandate is to eliminate corruption, promote and foster the rule of law and principles of natural justice in public offices and enforce the Leadership Code of Conduct and its mission is to promote good governance through enhancing accountability and transparency; and enforcement of the rule of law and administrative justice in public offices

Contacts

Jubilee Insurance Centre, Plot 14, Parliament Avenue, P.O. Box 1682, Kampala Tel: +256 (0) 414 344 219 (general Line

Tel: +256 (0) 414 347 876 (Hot Line) Fax: +256 (0) 414 344 810

Email: [email protected]

Uganda Law Reform Commission (ULRC)

The Uganda Law Reform Commission was established by the Uganda Law reform Commission Statute No. 7 of 1990. The Uganda Law Reform Commission is a constitutional body established under Article 248(1) of the Constitution of the Republic of Uganda to study and keep under constant review the Acts and all other laws comprising the laws of Uganda with a view to making recommendations for their systematic improvement, development, modernization and reform.

Contacts Plot 1 Pilkington Road, Workers House, 8th Floor, P.O Box 12149, Kampala Uganda, Tel:+256 (0) 414 342 600, +256 (0) 414 341 138 Fax: +256 (0) 414 254 869 Email: [email protected], [email protected]

Uganda Legal Information Institute (ULII)

The Uganda Legal Information Institute is an internet facility that provides the public with legal information relating to Uganda, with a view of promoting and supporting the rule of law. ULII publishes public legal information that is decisions of courts, legislation and some publicly available secondary legal materials created by public bodies for purposes of public access, for example the Justice Law and Order Sector(JLOS) and the Uganda Law Reform Commission (ULRC).

Contacts

PO Box 7085 Kampala

Tel: +256(0)414286823

National Council for Children (NCC)

This was established by the Act of Parliament of 1996 Ch.60. Its mandate is to provide a structure and mechanism which will ensure proper coordination, monitoring and evaluation of all policies and programmes relating to the survival, protection and development of the child and for other connected matters.

Contacts

Plot 249, Mwanga 11 Road, Mengo

P.O Box 21456 Kampala, Uganda

Tel: +256 (0) 414 232 311

Amnesty International

Amnesty International is a global movement of more than 3 million supporters, members and activists in more than 150 countries and territories who campaign to end grave abuses of human rights. Its vision is for every person to enjoy all the rights

enshrined in the Universal Declaration of Human Rights and other international human rights standards.

Contacts

20A Kawalya Kaggwa Close Kololo

P.O Box 23966, Kampala Kampala

Tel: +256 (0) 312 350 100, +256 (0) 414 252 900

Transparency International (TR-U)

This was registered in 1996 as an NGO affiliated to Transparency International Berlin Germany

Contacts

C/O UCPA, Agip House, First Floor,

Plot 9 Kampala, Road,

P.O Box 23783 Kampala, Uganda

Tel: +256 414 234 002, +256 772 502 441

Fax: +256 414 234 003

Email: [email protected]

Human Rights Watch (HRW)

This is one of the world’s leading independent organizations dedicated to defending and protecting human rights. By focusing international attention where human rights are violated, the organization gives voice to the oppressed and holds oppressors accountable for their crimes. For more than 30 years, Human Rights Watch has worked tenaciously to lay the legal and moral groundwork for deeprooted change and has fought to bring greater justice and security to people around the world.

Contacts

350 Fifth Avenue, 34th Floor

New York, NY 101183299 USA

Tel: 1(212) 2904700

ISIS Women's International Cross Cultural Exchange

IsisWomen’s International CrossCultural Exchange (IsisWICCE) exists to promote justice and empowerment of women globally through documenting violations of women’s rights and facilitating the exchange of information and skills to strengthen women’s capacities, potential and visibility. IsisWICCE utilizes different creative strategies to generate and share information and knowledge to enable women to enhance their leadership potential and participate in decision making skills.

IsisWICCE received its name from the Egyptian goddess of Isis who symbolises Wisdom, Creativity and Knowledge. IsisWICCE relocated to Kampala, Uganda at the end of 1993 with an objective of tapping African women's ideas, views and problems and shares the information with women at the international level. Since the move to Kampala, IsisWICCE started Nationaland regional level programmes to facilitate the flow of information from Uganda to other parts of Africa and the rest of the world, and to contribute towards the strengthening of the Uganda and African women's movement.

Contacts

Plot 22 Bukoto Street, Kamwokya

P. O. BOX 4934, Kampala, Uganda

Tel: +256 (0) 414 543 953

Fax: +256 (0) 414 543 954

Website: www.isis.or.ug

Uganda Red Cross Society (URCS)

The Mission of the Uganda Red Cross Society is to be a leading humanitarian agency in Uganda in saving lives, supporting livelihoods and promoting human dignity.

Contacts

Plot 97 Buganda Road

Block 8, Plot 551/555 Lumumba Avenue

P.O. Box 494 Kampala, Uganda

Tel: 0414348437, 0414234968

World Food Programme (WFP)

The primary objective of WFP Uganda Country Office Logistics is to plan and execute pipeline and planning, transportation, customs clearing and storage and until recently the InterAgency Logistics Services (ILS) for food and nonfood commodities incorporated in the country office work plan.

Contacts

37 – 43 Kampala Road Bank of Uganda

1st Floor 7120, Kampala

Tel: +256 (0) 414 244 010,

Fax: +256 (0) 414 231 112

United Nations office of the High Commissioner for Human Rights (UNOHCHR)

OHCHR’s Uganda country office was established in July 2005 and a Memorandum of Understanding was signed with the Government of Uganda in January 2006. The mandate initially focused on the human rights situation in the conflictaffected areas of northern and northeastern Uganda (Karamoja). The office’s mandate was renewed in October 2009 for two years and broadened to cover the whole country. OHCHR has six subregional offices in Gulu, Kitgum (Acholiland), Lira (Lango), Soroti (Teso), Moroto and Kotido (Karamoja), in addition to its head office in Kampala.

Contacts

Plot 12 Baskerville Avenue Kilolo

P.O Box 7184, Kampala, Uganda

Tel: +256 (0) 414 236 272, +256 (0) 414 257 992

Commonwealth Human Rights Initiative (CHRI )

The Commonwealth Human Rights Initiative (CHRI) is an independent, nonpartisan, international nongovernmental organisation, mandated to ensure the practical realisation of human rights in the countries of the Commonwealth. In 1987, several Commonwealth associations founded CHRI because they felt that while the member countries had both a common set of values and legal principles from which to work and a forum within which to promote human rights, there was relatively little focus on human rights issues.

CHRI's objectives are to promote awareness of and adherence to the Harare Commonwealth Declaration, the Universal Declaration of Human Rights, and other internationally recognised human rights instruments, as well as domestic instruments supporting human rights in Commonwealth member states.

CHRI London Office

Institute of Commonwealth Studies

School of Advanced Study, University of London

2nd Floor, South Block, Senate House,

Malet Street, London, WC1E 7HU

Tel: +44(0) 207 862 8857

Fax: +44(0)207 862 8820

Email: [email protected]

International Criminal Court

The International Criminal Court (ICC) is a permanent tribunal to prosecute individuals for genocide, crimes against humanity, war crimes, and the crime of aggression (although it cannot currently and will in no way before 2017 be able to exercise jurisdiction over the crime of aggression).

Contacts

Plot 1 Colvile Street,

P.O Box 72735, Kampala, Uganda

United Nations High Commissioner for Refugees (UNHCR)

The Office of the United Nations High Commissioner for Refugees was established on December 14, 1950 by the United Nations General Assembly. The agency is mandated to lead and coordinate international action to protect refugees and resolve refugee problems worldwide. Its primary purpose is to safeguard the rights and wellbeing of refugees. It strives to ensure that everyone can exercise the right to seek asylum and find safe refuge in another State, with the option to return home voluntarily, integrate locally or to resettle in a third country. It also has a mandate to help stateless people.

Contacts

Plot 4B Babiha Avenue Former Acacia Avenue) Kololo

P.O Box 3813, Kampala, Uganda

Tel: +256 (0) 414230011, +256 (0) 414255182, +256 (0) 414231231

Facsimile +256 51 4256989

Email [email protected]

International Organisation of Migration (IOM)

The International Organization for Migration (IOM), established in 1951, is the leading international intergovernmental organization dealing with migration. Its objective is to ensure the orderly migration of persons in need of migration assistance throughout the world. IOM Uganda has been registered and operational since 1988, when the field mission was established. Throughout the past 20 years, IOM Uganda has processed movements and facilitated information gathering and support towards refugees, internally displaced persons, demobilized child soldiers, trafficked women and other migrants and their specific needs, both on individual and large scale population movement.

Contacts

Plot 40 Makenzie Vale, Off Lugogo By Pass, Kololo

P.O Box 11431, Kampala, Uganda

Tel: +256 (0) 414 236 622, +256 (0) 312 261 179, +256 (0) 312 263 210

Email: [email protected]

Action Against Hunger

Action Against Hunger | ACF International is a global humanitarian organization committed to ending world hunger. Action Against Hunger’s therapeutic nutrition programs—and capacitybuilding support for Uganda’s health system—provided lifesaving treatment for 35,000 severely malnourished children in 2011.

Contacts

P.O Box 3177 Kampala

Tel: +256 (0)312262973, +256 (0) 414510438

Email: [email protected]

Health Rights Action Group (HAG)

Health Rights Action Group (HAG) was formed in Kampala, Uganda in 2001 to advocate for the rights of women living with HIV/AIDS within a human rights framework. The leadership includes women living with HIV committed to empowering others to defend their human rights, including IDP women and adolescent girls. HAG provides psychosocial counselling, conducts HIV/AIDS prevention education, and provides legal advice. It holds community forums to address women’s rights issues and also conducts paralegal training to human rights monitors who act to protect women’s reproductive and health rights in their communities. Furthermore, HAG advocates for effective health policies for women and children, including government provision of universal access to antiretroviral treatments.

Contacts

Plot 96 Bukoto Street Kamwokya

P.O Box 40081, Kampala Uganda

Tel: +256 (0) 414 531 478

Email: [email protected]

The Human Rights Centre Uganda

The Human Rights Centre Uganda (Centre) is a nonprofit organization established in November 2008 with the sole aim of contributing to the protection and promotion of the rights of human rights defenders in Uganda. Having scanned the environment for the work of human rights actors in Uganda, the Centre is of the view that there is need in Uganda to give emphasis to the promotion and protection of the rights of human rights defenders. Accordingly the Centre will give special emphasis to promoting and protecting the rights of human rights defenders in Uganda.

Contacts

Plot 65 Luthuli Avenue, Bugolobi

P.O Box 25638 Kampala, Uganda

Tel: +256 (0) 414 266 186

Email: [email protected]

Website: www.hrcug.org

Centre for Domestic Violence Prevention (CEDOVIP)

The Center for Domestic Violence Prevention (CEDOVIP) is a local civil society organization committed to preventing violence against women. CEDOVIP has worked at the grassroots level in poor communities since 2000 and is seen by many as one of the leading local nongovernmental organizations working on violence prevention in Uganda today. CEDOVIP works in close partnership with Raising Voices.

Contacts

Plot 16 Tufnell Drive Kamwokya,

P.O Box 6770, Kampala, Uganda

Tel: +256 (0) 414 531 249, +256 (0) 414 531 186 Fax: +256 414 531 249 Email: [email protected]

Transparency International Uganda Chapter

Transparency International, the global civil society organisation leading the fight against corruption, brings people together in a powerful worldwide coalition to end the devastating impact of corruption on men, women and children around the world. TI’s mission is to create change towards a world free of corruption.

Contacts

Plot 5 Dewinton Road,

P.O Box 24335, Kampala, Uganda

Tel: +256 (0) 414 255 836

Email(s): [email protected]

Website: http://tiuganda.org

African Centre for Treatment Rehabilitation of Torture Victims (ACTV)

ACTV is a unique African organisation that was created in June 1993 in Kampala, Uganda by African professionals drawn from different walks of life under the guidance of the International Rehabilitation Council for Torture Victims (IRCT). ACTV is registered as a nonpolitical nongovernmental organisation. The organisation is dedicated to the promotion and protection of human rights with emphasis on the

treatment and rehabilitation of victims of torture by security agencies and armed groups.

Contacts

P.O Box 1483, Kampala, Kampala

Tel: +256 (0) 414 567 183, +256 (0) 414 542 489

Email: [email protected]

Tel: +256 (0) 414 531 249

Uganda Child Rights NGO Network (UCRNN)

Uganda Child Rights NGO Network (UCRNN) is a coalition of childfocused organizations comprising of community based, national and international non governmental organizations advocating for the rights of children in Uganda. Its mission is to undertake collective action for promotion and protection of children’s rights in Uganda”

Contacts Togore Crescent, Plot 18, Kamwokya

P.O Box 10293, Kampala, Uganda

Tel: +256 (0) 414 543 548, +256 (0) 414 532 131

Fax: +256 (0) 414 543 548

Email: [email protected], [email protected]

Website: www.ucrnn.net, www.ucrnn.org

Human Rights Network Uganda (HURINET- U)

HURINET (U) was established in December 1993 and formally registered as an independent, nonpartisan and not for profit organization in 1994. The identity of HURINETU lies with its diverse membership of 32 NGOs. Membership is drawn from organizations that are committed to a wide range of human rights issues which are complementary in terms of areas of focus including; civil and political rights, economic social and political rights, child rights, gender and women’s issues, peace building and conflict resolution, prisoners’ rights, refugee rights and lab our rights. Its mission is to foster the promotion, protection and respect of human rights in Uganda through linking and strengthening the capacity of member organizations at national, regional and international levels. 74

Contacts

Plot 94 Old Kiira road, Ntinda (Near Ministers’ Village)

P.O. Box 21265, KampalaUganda

Tel: +256 (0) 414 286 923, +256 (0) 414 285 362

Fax: +256 (0) 414 286 881

Email: [email protected]

Foundation for Human Rights Initiative (FHRI)

FHRI is an independent, nongovernmental, nonpartisan and notforprofit human rights organization established in December 1991. It seeks to remove impediments to democratic development and meaningful enjoyment of the fundamental freedoms enshrined in the 1995 Uganda Constitution and other internationally recognized human rights instruments.

Contacts

Human Rights House

Plot 1853, Lulume Road Nsambya

P.O Box 11027, Kampala

Tel: +256 (0) 414 510 263, +256 (0) 414 510 498,

Mobile: +256 (0) 752 791 963

Fax: +256 (0) 414 510 498

Email: [email protected], [email protected]

Website: www.fhri.or.ug

Human Rights Concern (HURICO)

HURICO is indigenous human rights NGO committed to promoting human right awareness by educating Ugandans about their rights and obligations. It was founded in 1995

Contacts

Plot 5060 Ambassador House, Kampala Road

P.O Box 22562 Kampala, Uganda

Tel: +256 (0) 414 255 489

Email: [email protected]

Human Rights Focus (HURIFO)

Human Rights Focus (HURIFO) is a Ugandan civil societal, nongovernmental, non partisan, non stock, non racial, nonreligious and nonprofit making human rights organisation established in 1994 with a countrywide mandate.

Contacts

Plot 5/7 Airfield Road,

P. O. Box 970, Gulu, Uganda

Tel: +256 (0) 471 432 259, +256 (0) 471 43259

Fax: +256 (0) 471 432 402

Email: [email protected]

Webpage: www.hurifo.org

Centre for Conflict Resolution (CECORE)

The Centre for Conflict Resolution (CECORE) is a notforprofit NGO founded in 1995 by a number of Ugandans aspiring to promote alternative and creative means of preventing, managing, and resolving conflict. Above all, CECORE seeks to empower individual women and men, communities, and organizations to transform conflict and to establish a culture of active tolerance and peace. CECORE’s area of focus is Uganda, the Great Lakes Region, and the Greater Horn of Africa, though its services and involvement have been requested and provided beyond these areas.

Contacts P.O Box 5211 Kampala, Uganda

Tel: +256 (0) 312 262 265, +256 (0) 414 255 033

Cell: +256 (0) 772 551 633, +256 (0) 772 462 319

Fax: + 256 (0) 414 255 033, +256 (0) 414 251 922

Email: [email protected]

Website: http://www.cecore.net

Hope After Rape (HAR)

Hope After Rape (HAR) is a voluntary women's Nongovernmental Organisation based in Uganda. Hope After Rape was formed in 1994 as a result of concern about the increasing number of sexual abuse of children and women as well as other forms of violence. At that time there were no psychosocial support services for the survivors of such abuses. Its mission is to facilitate the recovery of abused children, women and families through advocacy, research, training and provision of psychosocial support services.

Contacts

Plot Number 1C Kiira Road, Kampala Uganda.

P.O Box 7621 Kampala, Uganda East Africa

Tel: +256 (0) 414 251 201, +256 (0) 414 233 669

Fax: +256 (0) 414 234 799

Email: [email protected]

African Network for the Prevention and Protection against Child Abuse and Neglect (ANPPCAN)

The African Network for the Prevention and Protection against Child Abuse and Neglect (ANPPCAN) is a pan African network that promotes child rights and child protection in Africa. Its mission is to enhance, in partnership with others, the prevention and protection of children from all forms of maltreatment, thus, ensuring that the rights of children are realized. ANPPCAN Uganda Chapter is registered under the NGO Registration Statute, NO.S.5914/ 1419 and with the Registrar of Companies as company limited by guarantee and body corporate.

Contacts

Plot 1 Kira Road,

P. O. Box 24640 Kampala, Uganda

Tel: +256 (0) 414 254 550, +256 (0) 392 754550/552

Fax: +256 (0) 414 344 648

Email: [email protected], [email protected]

Website: www.anppcanug.org

The African Centre for Treatment and Rehabilitation of Torture Victims (ACTV)

ACTV is the only NGO organisation in Uganda dedicated to the provision of quality medical treatment and rehabilitation services to victims of torture. The mandate and mission of ACTV is to provide quality treatment and rehabilitation services to victims of torture as well as to advocate against torture. Since 1993 when ACTV was founded, hundreds of torture victims in Uganda as well as refugees from neighbouring countries in the Great Lakes region have been provided with holistic treatment and rehabilitation services.

Contacts

Tel: +256 (0) 312 263 918

Email: [email protected]

Website: www.actvuganda.org

Action Group for Health, Human Rights and HIV/AIDS (AGHA)

The Action Group for Health, Human Rights and HIV/AIDS (AGHA) is a health rights advocacy organization in Uganda dedicated to raising awareness of the human rights aspects of health, and improving the quality of health and healthcare for all Ugandans. Grounded in a rightsbased approach, AGHA mobilizes health professionals, in collaboration with communities, to be health rights advocates promoting equity and social justice for all Ugandans, with a particular focus on marginalized and vulnerable populations. AGHA has a proven track record of addressing health rights violations in Uganda through advocacyoriented research, education and training.

Founded in 2003 by a group of concerned Ugandan health professionals, AGHA has mobilized hundreds of members, fostered coalitions and local and national networks, conducted numerous health, human rights and advocacy trainings, and brought human rights awareness to key health and policymaking bodies

Contacts Plot 13 Factory Road & Hancock Road, Ntinda

P.0.Box 24667, Kampala, Uganda 78

Email: [email protected]

Tel: +256 (0) 414 348 491

Website: www.aghauganda.

HEPS-Uganda

HEPSUganda is an acronym for Coalition for Health Promotion and Social Development. It is a health rights organisation that advocates for increased access to affordable essential medicines for the poor and vulnerable people in Uganda. Its mission is to work towards increased access to affordable, quality essential medicines by all Ugandans, especially the poor and vulnerable in rural and urban areas.

Contacts

Plot 351A Balintuma Road, Namirembe Hill

P.O Box 2426 Kampala, Uganda

Tel: +256(0) 414 270 970

Fax: +256(0) 414 575 896

Email: [email protected]

Website: http://www.heps.or.ug

The Refuge Law Project (RLP)

The Refugee Law Project (RLP) seeks to ensure fundamental human rights for all asylum seekers, refugees, and internally displaced persons within Uganda. We envision a country that treats all people within its borders with the same standards of respect and social justice. We work to see that all people living in Uganda, as specified under national and international law, are treated with the fairness and consideration due fellow human beings.

Contacts

Plot 9 Perryman Gardens, Old Kampala

Opposite Old Kampala Primary School

P.O. Box 33903 Kampala, Uganda

Tel: +256 (0)414 343 556

Email: [email protected]

Huys Link Community Initiative (HUYSLINCI)

HUYSLINCI, the organization, traces its roots to Reverend Father Wijnand Huijs (Huys). Reverend Father Wijnand Huijs, a Dutch Mill Father, was ordained a priest in the Mill Hill Society in 1968. He came to Uganda for his pastoral work and then worked in different Catholic parishes such as Jinja, Budini, Kakira, Kamuli, and Mbiko (Eastern Uganda). He was touched by the influx of distressed children from all corners of Uganda and even beyond. In the 1970s many refugees from both Rwanda and Burundi were homeless and searched for work and shelter in various parts of Uganda. Uganda then was going through difficult times especially due to the poor economy, political instability, and tribal conflicts. During the 1980s and 1990s, HIV AIDS resulted in deaths of parents and many orphans and youth were left in dire need.

Father Huijs committed himself to take care of vulnerable children and youth in difficult circumstances. He provided them the basic necessities such as food, clothing, health care, education, and shelter. The majority of the children were between 1015 years old. Over the years, Father Huijs kept and assisted more than 250 children in the Parishes where he worked. The mission of HUYSLINCI since then up to now is to contribute to Protection, Survival and Development of the vulnerable children and youth in difficult circumstances.

Contacts

P.O Box 399 Entebbe, Uganda

Tel: +256 (0) 414 378 198

Email: [email protected] or [email protected]

Uganda Joint Christian Council (UJCC)

UJCC is an Ecumenical Organisation whose membership at present is: the Roman Catholic Church, the Uganda Orthodox Church and the Church of Uganda. As a fellowship of Churches, UJCC provides a platform for its members to work towards greater mutual understanding and unity of purpose. UJCC provides a forum to articulate and address issues of common concern including peace building, health, and education, social and economic justice. The council was formally established in 1963 just a year after Uganda had gained political autonomy from the British. Paradoxically, this was a period characterized by bitterness, rivalry and hostility among Christians. Its mission is to promote consensus among men, women, children

and youth in member churches to uphold Christian values and address issues of economic, social justice through representatives at various levels.

Contacts

Plot 5 Berkeley Street, Off Namirembe Road

P.O Box 30154, Kampala, Uganda

Tel: +256414254219, +256414344250

EMail: [email protected]

Website: www.ujcc.org

National Association for Women Organisation in Uganda (NAWOU)

NAWOU is an indigenous umbrella for women organizations formed in 1992 and registered as an NGO with the NGO Board of the Ministry of Internal Affairs. NAWOU is an affiliate of International Council of Women, has a consultative status with United Nations Economic and social council (ECOSOC) and collaborates with several networks, international NGOs and development partners. NAWOU was formed to harness efforts of various women organizations efforts that had hitherto been fragmented. NAWOU's mandate is to build a strong movement among women organizations in Uganda

Contacts

Plot 1 Perryman Gardens Bakuli, off Hoima Road

P.O Box 1663 Kampala, Uganda

Tel: +256 (0) 414 258 463

Fax: +256 (0) 414 345 293

Email: [email protected]

Website: www.nawouganda.org

Public Defenders Association (PDAU)

PDAU is a nonprofit Human Rights organization that offers criminal legal aid to the poor. It was conceived in 1997 in the context of the Justice Law and Order Sector (JLOS) Reforms as one of the new models for improved administration of justice in Uganda. It complements the Criminal Justice Reform Program which is one of the JLOS’ initial key priority areas for reform. PDAU offers legal aid to indigent persons to 81

putting particular emphasis to those charged with criminal offences. The organization works with courts, prisons, police, and other legal aid service organizations/providers

Contacts

Plot 117, Muteesa 2 Road, Ntinda, Kampala

P.O Box 27352, Kampala Uganda

Tel: +256 (0) 414 286 487, +256 (0) 772933354

Fax: +256 414540770

Email: [email protected], [email protected]

Website: http://www.pdefender.org

Uganda Discharged Prisoners Aid Society (UDPAS)

Uganda Discharged Prisoners’ Aid Society (UDPAS) is a voluntary charitable Non Governmental Organization (Reg. No.5914/647) for social rehabilitation, reintegration and resettlement of prisoners and exprisoners back in to their local communities as law abiding citizens of the country.

In 1957 the Luzira Discharged Prisoners’ Aid Committee was formed under the auspices of Uganda Prisons Service (later to become the Uganda Discharged Prisoners’ Aid Committee in 1960 there after referred to as Uganda Discharged Prisoners Aid Society (UDPAS) to assist discharged prisoners get an acceptable resettlement in their communities after their release from Prison in a bid to minimize crime recidivism. UDPAS mission is to Protect the Rights of members of the Society from repeat offenders by promoting the Rights, Social rehabilitation and Reintegration of Offenders as Law abiding, Productive Citizens.

Contacts

Plot 100 Spring Road, Kiswa Opposite Shell, Bugolobi

P.O Box 28043 Kampala,

Tel: +256 (0) 414 235 821, +256 (0) 782 528 667, +256 (0) 782 884 169

Email: [email protected]

Website: www.udpas.org

Kituo Cha Katiba (East African centre for Constitutional Development)

This was established in 1997 with the mission of promoting multiinterdisciplinary communication, dialogue and action on constitution making and democratic governance in the East African region.

Contacts,

P.O Box 3277 Kampala, Uganda

Tel: +256 414 251 717

Email: [email protected]

Africa Human Rights Monitoring Organization (AHURIMO)

This was established in 2008 with the overall goal of monitoring human rights abuses in Uganda and Africa generally.

Contacts

Plot 181 Bombo Road, Crown House

P.O Box 6714 Kampala, Uganda

Tel: +256 782 372 976

Email: [email protected]

Habitat for Humanity Uganda

This is a Christian non denominational housing ministry that became operational in Gulu in 1982.

Contacts

Plot 40 Bombo Road, NITCO House, First Floor,

P.O Box 9873 Kampala, Uganda

Tel: +256 414 343 224

Fax: +256 414 431 835

Email: [email protected]

Human Rights and Civic Education Forum (HURICEF)

This came up as a product of the Paralegal Training Programme of Foundation for Human Rights Initiative

Contacts

P.O Box 18169 Kayunga

Human Rights and Peace Centre (HURIPEC)

HURIPEC was formally constituted by Makerere University in 1993 as the first human rights centre of its kind in the Sub Saharan Africa. It was intended to act as a focal point in Uganda in the field of human rights and peace for the development of academic programs in a systematic and progressive fashion.

Contacts

Makerere University

P.O Box 7062 Kampala

Tel: +256 414 532 954

Email: [email protected]

Kumi Human Rights Initiative (KHRI)

This was formed in 2000 as an initiative of the civil society concerns of how poor people are not benefiting from both donor and government funds allocated to the through district authorities and other implementers of programmes.

Contacts

Opposite Kumi Stanbic Bank Branch

P.O Box 140 Kumi

National Organizations of Trade Unions (NOTU)

This is mainly concerned with all the rights of workers. The National Organisation of Trade Unions (NOTU) was established by Decree No. 29 of 1973. It is currently the most representative Labour Centre in Uganda with Twenty labour union affiliates.

Contacts

Plot 64, Ntinda Road

P. O. Box 2150,Kampala – Uganda

Tel: +256 414 256295/ 288 592

Fax: +256 414 259833

Email: [email protected], [email protected]

The Uganda Consumers Protection Association (UCPA)

This was founded in 1995 and is affiliated to Consumers International (CI), a global federation of consumer organizations and associate of Private Sector Foundation.

Contacts

Agip House, First Floor,

Plot 9 Kampala, Road,

P.O Box 23783 Kampala, Uganda

Tel: +256 414 234 002, +256 772 502 441

Fax: +256 414 234 003

Email: [email protected]

Association of Human Rights Organisations in the Rwenzori Region (AHURIO)

Association of Human Rights Organizations (AHURIO) is a network of human rights organizations that are implementing Human rights work in the Rwenzori Region. The organization started in 2001 and currently has 17 member organizations. The organization is geared towards improving the respect for Human rights in the Rwenzori Region in particular and Uganda at large through member organizations. Our Mission To strengthen the capacity of member organizations through facilitating information sharing, training, lobbying, advocacy and legal accessibility to rural people.

Contacts

PO Box 524 Fort Portal, Uganda

Tel: +256 (0) 483 22 165

Email: ahurioug @yahoo.com

Website: www.ahurio.org

World Vision

World Vision is a Christian relief, development and advocacy organization dedicated to working with children, families and communities to overcome poverty and injustice.

Contacts

Plot 15 B Nakesero Road,

Tel: +256 414 245 758/251642

Fax: +256 414 258 587

Action for Development (ACFODE)

ACFODE was formed in 1985 to promote women's empowerment, gender equality and equity in Uganda through spearheading advocacy and networking efforts to create an enabling environment as well as increasing the capacities of women in local communities to manage their own activities in addition to standing up for their rights.

Contacts

ACFODE House, Plot 623/624

P.O. Box 16729, Kampala, Uganda

Tel: +256 414 531 812

Email: [email protected]

Akina Mama wa Afrika-Uganda (AMwA-U)

This was formed in 1998 to create space for African women to organise autonomously, identify issues of concern to them and speak for themselves. AMwA aims to provide solidarity, support, awareness, and to build links with African women active in the areas of their own development.

Contacts

P.O. Box 24130, Kampala, Uganda

Plot 18 Bukoto Street

Tel: +25641543681/3

Fax: +25641543683

Email: amwa@amwaea.org

Website: http://www.akinamama.com

Association of Uganda Women Lawyers - FIDA (U)

This was formed in 1974 to assist women, children and other indigent groups attain effective legal protection.

Contacts

P. O. Box 2157, Kampala, Uganda

Plot 54 Bukoto Street

Tel: +25641530848

Fax: +25641530848

Email: [email protected]

Association of Uganda Women Medical Doctors (AUWMD)

The Association of Uganda Women Medical Doctors (AUWMD) is a Non Governmental Organisation (NGO) established in 1987 with the purpose of improving the health status of the population of Uganda, especially, women, children and adolescents. Membership to the Association is open to all women doctors and female dentists working in Uganda whether Ugandans or not, as well as, female medical students.

Contacts Kiswa Health Centre (Opposite Shell Bugolobi)

Old Port Bell Road P.O. Box 10035, Kampala, Uganda

Phone: 25641251333 Fax: 25641230262

Email: [email protected]

Eastern African Sub-regional Support Initiative for the Advancement of Women (EASSI)

The Eastern African Subregional Support Initiative for the Advancement of Women is subregional Civil Society Organization made up of committed individuals, NGOs, coalitions and networks driven to transform gender relations and especially in the Eastern Africa subregion. Its mission is to facilitate followup of the Beijing and

African Platform for Action in order to enhance the advancement of women and social justice

Contacts

Plot 87 Bukoto, Ntinda Road,

P.O Box 24965 Kampala, Uganda

Tel: +256 414 285 163

Fax: +256 414 285 306

Email: [email protected], [email protected]

Website: http://www.eassi.org

Forum for Women in Democracy (FOWODE)

The mission of FAWODE is to promote gender equality in all decisionmaking through advocacy, training research and publishing.

Contacts

Plot 15 Vubya Road, NtindaNakawa Road,

Opposite Ntinda Market

P.O. Box 7176, Kampala, Uganda

Tel: +256414286063

Fax: +256414286029

Email: [email protected]

Website: http://www.fowode.ug

The Mifumi Project

MIFUMI is an international aid and development agency that has worked over ten years, reducing the burden of poverty by securing basic rights for people living in remote communities of Uganda. MIFUMI supports the needs of and promotes protection for women and children affected by domestic violence and abuse, as well as bride price violations. The organization also works in close collaboration with partners in the diaspora.

Established in 1994, MIFUMI has directly reached more than 50,000 women together with their children with comprehensive services in education, healthcare, micro enterprises and domestic violence advocacy. MIFUMI's greatest strength is being based in the countryside and undertaking grassroots up approach to advocacy, the most important contribution being reform of bride price and domestic violence. We have a regional network and partners in Eastern Uganda, Kenya, Tanzania, South Africa and the UK. MIFUMI seeks to make every voice count particularly in tackling domestic violence, polygamy, child marriages and the arbitrary and unlawful action among justice delivery agents which is unfairly directed towards women seeking protection.

Contacts

Plot 1 Masaba Road,

P.O Box 274 Tororo, Uganda

Tel: +256 (0) 392966282, +256 (0) 752 781 122

Mob: +256 (0) 753 781 122, +256 (0) 757 781 122

Email: [email protected] [email protected]

Uganda Parliamentary Women’s Association (UWOPA)

This is a parliamentary caucus comprising of all women members of parliament but open to male members as associates or horary members. This Association was established during the 5th parliament of Uganda (19891994) with the aim of engendering the legislative process, creating awareness campaigns and encouraging lobbying and advocacy, networking, exchange programmes, training and institutional and organizational capacity building. UWOPA provides a forum for women members of parliament to discuss, share experiences and support activities that facilitate women’s participation and leadership in all dimensions of politics including socio economics, science and technology.

UWOPA is a major contributor to a just and gender sensitive constitution, legislation, national policies that enable political, social and economic empowerment of women and men in Uganda. The vision of UWOPA is Social justice, peace and Economic Empowerment for all while its mission is to ensure engendered laws, policies, political processes and equality in resource allocation to improve the quality of life of women through effective representation, capacity building, political support and networking.

Contacts

Parliament Building, Room E 2 19; Ext.608

P.O Box 7178 Kampala

Tel: 25641233 244

Email: [email protected]

Uganda Women Writers Association (FEMRITE)

EMRITE Uganda Women Writers' Association was founded by Hon. Mary Karoro Okurut in 1995 and it was officially launched on 3rd May 1996. FEMRITE is an indigenous NonGovernmental Organisation that promotes women writing in Uganda. Since inception, FEMRITE has nurtured award winning authors and poets. Its mission is building a platform for women to contribute to national development through creative writing

Contacts

Plot 147 Kiira Road, Kamwokya

P.O Box 705, Kampala Uganda,

Tel: +256 414 543 943, +256 772 743 943

Women in Law and Development in Africa - Uganda Chapter (WiLDAF - U)

This was formed in 1997 to establish a strong and viable network for the promotion of a greater respect for women’s human rights in the public and private sphere in Uganda using the law as a tool through advocacy, dissemination and monitoring of relevant international standards and the establishment of a system for a quick response to violations

Contacts

P. O. Box 27637, Kampala, Uganda

ISIS WICCE Building,

Plot 32 Bukoto Street, Kamwokya

Tel: +25641543953

Email: [email protected]

9 0

Women's Organisation for Development and Conflict Resolution (WODREC)

This was formed in 1998 and its mission is to promote socioeconomic development for all. The main goal of WODREC is to enhance the capacities and capabilities of rural women groups, to develop and implement programmes aimed at improving the standards of living of their communities through sustainable use of the environment and the available resources

Contacts

P.O. Box 5005, Kampala, Uganda

Tel: +25641343321 / 25677623413

Email: [email protected]

Young Women Christian Association (YWCA)

This was formed in 1952 to build a fellowship of women and girls devoted to the task of realizing in our common life those ideas of personal and social living to which we are committed by our faith as Christians.

Contacts

P.O. Box 2108, Kampala, Uganda

Plot 1 and 3 George Street, Kampala

Tel: +256 41 342024 Fax: +256 41 241519

EMail: [email protected]

Uganda Local Authorities Association (ULAA)

This was formed in 1994 with a membership of 39 district councils. Today, its membership includes all districts and all sub counties.

Contacts

National Insurance Building

P.O Box 23120 Kampala, Uganda

Tel: +256 414 347 575

Fax: +256 414 251 949

Email: [email protected] 91

Uganda National Students Association (UNSA)

This was formed in 1998 to advance the welfare and rights of students in the whole country.

Contacts

Crested Towers, Uganda, Kampala

Tel: +256 414 345 342

Fax: +256 414 230 658

Anti- Corruption Coalition of Uganda (ACCU)

The Anti Corruption Coalition of Uganda (ACCU) brings together 70 civil society organizations, individuals, religious leaders, academicians, media practitioners and key institutions involved in the fight against corruption in Uganda.

It was formed in January 1999 and registered as an NGO under the NGO statute which anticorruption activists can enhance their capacity to tackle corruption and build a strong voice and force that can effectively engage government on issues of corruption.

Contacts

Plot 243 Tufnell Drive,

MulagoKamwokya Hill, Kampala, Uganda

Telephone: +256414535659/ 535660

Hotline: +256414662000

Email: [email protected]

3.12 Contact details of arts organisations working in the field of human rights or in defence and promotion of human rights

Table 1: Contact details of arts organizations in the field of human rights

ORGANISATI CONTACT TELEPHONE E-MAIL/WEBSITE ON

Uganda Director www.ugpulse.com Artists’

Association

Uganda Director +256 41 www.uprs.biz Performing 4254170 Right Society +256 77 2501487

House of Andrew Lwanga +256 776 617 45 [email protected] Talent Ssebaggala +256 704 814 www.houseoftalents.com Jedidiah 506

Margaret Director/ +256 414 532 www. sifa.mak.ac.ug Trowell School 954 Dean of Industrial and Fine Art

Cultural Executive +256 752 598 chakutture Heritage Director Darius 115 [email protected] Exchange Kabona Centre (CHEC)

Uganda Executive Officer +256 752 617 [email protected] Theatre Andrew Lwanga 450 [email protected] Network EATII Ssebaggala +256 414 530 – Uganda 942

Uganda Secretary General +256 414 259 [email protected] National or Assistant 713 g ragoi@unesco Commission Secretary General uganda.ug for UNESCO

Department of Commissioner, +256 772 485 [email protected] Museums & Mwanja Rose 624 Monuments

African +256 772 490 [email protected] Cultural 378 Renewal for +256 414 579 Development 096

Cultural Assets Akello Jackie [email protected] Centre (Uganda Rural Development Training

Development Andrew Kawooya 0414269491 [email protected] Research and Training

JengaAfrica Jeff Wadulo 0772500726 [email protected]

Historic Ellady Muyambi +256 712 213 [email protected] Resources 888 m, Conservation historicresources11@gmail Initiatives .com (HRCI)

Integrated Tusiime Herbert +256 782 673 [email protected] Efforts in 257 m Culture for Development

Engabu Za Stephen +256 772 469 [email protected] Tooro Rwagweri 751 o.ug

Architect – Okema James +256 772 416 Buildings and 306 Acholi cultural issues

National Arts Executive Director +256 772 345 [email protected] and Crafts 079 Association

Kabarole Executive Director +256 772 583 [email protected] Research 938 Centre (KRC)

International John Kakaire +256 772 456 [email protected], Anti 929 [email protected] Corruption Theatre 94

Movement

Ankole Arch George +256 772 430 Cultural William 070 Foundation Katatumba

MDD Dept Dr. Mirembe +256 772 663 [email protected], MAK Mercy 734 mirembentangaare@yaho o.ie

Dept of Dr. Allan Birabi +256 755 553 [email protected] Architecture 310 MUK

Igongo James Tumusiime +256 772 722 Cultural Centre 828

Afro design Executive Director +256 772 483 [email protected] and the Arts 330

Dr. Presidential 0772899184 ekamuhangire2007@yaho Kamuhangire advisor on o.com Heritage issues

Kiyimba Executive 077 2435555 Musisi Director, Artists Sacco

Amakula Director (Lee 0782483248 [email protected] Ellickson) or Stage 0782913027 [email protected] Manager (Ken Barongo)

Theatre Factory Julius Lugaya 0752630681 [email protected] k

Bayimba Director (Kiwewa 0414 591 670 [email protected] Cultural Faisa) [email protected] 0752548784 Foundation www.bayimba.org 0715359916

In movement Country Director 0753222298 [email protected]

(Justin Silbaugh)

Cross Cultural Director (Emily 0312 294 675 ccfu@crossculturalfoundat Foundation Drani) ion.or.ug 0752622543 (CCFU)

Uganda Director (Joseph 0772449262 walugembe_joseph@yaho Natioanl Walugembe) or o.com 0772390228 Cultural Centre Studio manager [email protected] (UNCC) or the (Warren Segawa) National Theatre

UGCS Director (Roberta 0772918497 [email protected] Wagner) or 0775652312 [email protected] Cultural coordinator (Caro Bader)

Alliance Director (Jean 0712200318 jacques.m Francaise Jacques [email protected] 0712200253 Montourcy) or v.fr Cultural [email protected] coordinator (Guillaume Cailleaux)

Nnyanzi Director (Numa 0772345079 [email protected] Studios Wamala)

Art beat Director education [email protected] m and community (Moontana Ray)

Great lakes Director (Dan 0772700536 dan.kitakule@greatlakesfil Kitakule) m.com

Uganda film Director (Faustin 0772934102 [email protected] and television Misanvu) institute

African film Director (Abdallah 0782619296 [email protected]

Agency Kigozi) 0714672194

Tangaza Technical director 0774069007 [email protected] community (Jeremy K. Muli) m cinemas

Ndere Centre Director (Stephen 0772200104 rwangyezi.s Rwangyezi) @ndere.com/[email protected] om

The Uganda Associate Editor 752841567 [email protected] Theatre (John Bosco 0751611087 Network Kyabaggu) Gazette

MOMA Manager (Philly 256753055747 [email protected] International Jjemba) Ltd

A & K African Director 0772963965 [email protected] Arts and crafts

Maisha Programme 0712639904 [email protected] Director (Musarait o.ug Kashmiri)

Uganda General Secetary +256 772 998 [email protected] Musicians (Dick Matovu) 811 m Union

Timeless CEO (Cephas 0782400 000 [email protected] International Milton) 0756300100

Serumaga Director (Kalundi 0772744231 [email protected] Centre Serumaga)

Arts Treasure Director (Kaya 0772404627 [email protected] Kagimu)

Uganda Chairperson 0772418928 wugandamuslimwomen Muslim (Hajat.Anipha @yahoo.com Women Naddima Association Mpanga)

Entebbe Art Research Creative 0782363948/ [email protected] and cultural Director (Eria 0703403887 centre Nsubuga)

Silver Theatre Managing Director 0752613046 (Silver Muganga)

Expert Piano & Teachers and 0772404602 [email protected] Todlers performer Teachers (Samson Lugya

Sikyomu Drum Director 0772470196 Makers (Omukugu Mukwaya)

TAKS through Director (Santa 0772498650 [email protected] art keep Joyce Laker) m smiling

Uganda Art for Plot 28/30, Bombo 0772955755 http://www.idealist.org/ Peace (UAFP) Rd, Teachers org.

House

P.O Box 23651, Kampala, Uganda

TEENS Uganda Programme 0702675138, [email protected] or Representative/Di [email protected] 0712 675138 rector (Hamba [email protected] Richard) or 0703 888361 Leadership and [email protected] Peer Trainers 0702 596594 (Wajuwoth M. Joy) or Project secretary (Maureen Najjemba) or SIYB Trainer/Counselor

Xenson art Director, artists 0772564558 [email protected] (Xenson Ssekaba)

Percusion Director (Herman 0752648709 [email protected] discusion africa Ssewanyana)

Nomad roots Director (Kinobe) 07723204046 [email protected]

Probe EA Director (Bob 0774247414 [email protected] limited Ejike) m

Good enuf Director (Eddie aydee@goodenuffproducti production inc Mpagi) ons.com

Folklore Director (Julius 0772489416 [email protected] ambassadors Kyakuwa) uganda

Golden Gate Director (Kizito) 0772480368 Choir

Afrigo Band Director (Moses 0772443273 Matovu)

Quela Music Director (Joe 0712990222 [email protected] Kahirimbanyi)

Uganda Film maker 0753132151 [email protected] international (Michael Van film foundation Oosterhout)

Makerere Sculptor, Art 0772325320 [email protected] University Historian (George Kyeyune)

The Planets Artistic Director 0701404500 (Kiyimba Musisi)

Maurice Kirya Managing Director 0779659288 [email protected] (Maurice Kirya)

Linl Records Managing Director 0774373275 info (Mariam [email protected] Nalubega)

Eagles Director (Musa 0752777377 [email protected] Productions Kavuma)

Gazelle East Assistant Director 0703052594 [email protected] Africa (Macklean k

Nagaba)

Kazi NI Kazi Sculptor and 0712943899 [email protected] sculpture technician (Henry Studio Segamwenge)

Kora systems Managing Director 0772401644 Band (Franco Mpamizo)

Buganda Music Instrumentalist 0712857393 [email protected] Ensemble (Albert Ssempeke)

Bristol Director (Eddie 0772426295 Academy Brass Kisingiri) band

Dove Director (Dorrys 0782557244 Entertainment Mutahunga) 0701557244

Kitara Cultural Director (Enoth 0782441733 kitaracutluralperformers@ Performers Matsiko) 0772691976 yahoo.com

Fenox studios Director (Steve 0772406052 Jean)

Arise hiphop Artist (Abass 0783038090 [email protected] Hassan ugly)

Baxba waves Band leader 0772460814 [email protected] (Godfrey Lubuulwa)

Kads band Kawesa 0756300030

0712632333

Milege Managing Director 0712343564 [email protected] (Francis Manana Birabi)

100

3.13 Contact details of media (journalists, newspapers, bloggers, etc) working to promote or defend human rights

Table 2: Contact details of media people defending human rights

First Last Name Organization Telephone Email Name

Edward Musinguzi UBC 0772669787 [email protected]

Irene Birungi UBC 0752888909 [email protected]

Monica Waceke UBC 0782064586 [email protected]

Jane Kasumba UBC 0752620569 [email protected]

Michael Kalema UBC 07120752 [email protected] 885624

Sarah Nakyamba UBC Radio 0775134146 [email protected] dde

Paul Sebikali KFM 0772341991 [email protected]

Moses Serugo www.kampa 0712291973 [email protected] laone.com

Tom Magumba Daily 0752999779 [email protected] Monitor

Edwin Nuwagaba Daily 0774235367/ [email protected] Monitor 0715154583

Paul Amoru Daily 0752313752 [email protected] Monitor

Darius Mugisha Daily 0712219058 [email protected] Monitor 0752219058

Alex Atuhaire Daily 0712499122 [email protected] Monitor 0702499122

Geoffrey Sseruyange Daily 0712836181 [email protected] Monitor

101

Antony Lunalo NTV 0782724173 [email protected]

Michael Musoni NTV 0772422667 [email protected]

Miles Rwamiti New Vision 0772906290 [email protected]

Pidson Kareire New Vision 0712124871 [email protected]

James Kabengwa New Vision 0772382430 [email protected] 0712382430

Gilbert Mwijuke New Vision 0712529441 [email protected]

Emmanue Ssejjengo New Vision 0772914938 [email protected] l

Ibrahim Ssegirinya New Vision 0712890354 [email protected]

Vitoria Namata New Vision 0782405767 [email protected]

Richard Ssemakula New Vision 0772575718 [email protected] 0712562160

Moses Opobo New Vision 0772967293 [email protected]

Ronald Kabuubi New Vision 0712850429 [email protected]

Lawrence Ssengendo New Vision 07140782 [email protected] 955571

Ronnie Okoth Radio One 0712421233 [email protected]

Ronald Mutebi Radio 0772546459 Sapientia

David Tumisiime The weekly 0777684400 [email protected] Observer

Simon Musasizi The weekly 0712 0702 [email protected], Observer 652242 [email protected] om

Job Mwesigwa The weekly 0782272603 [email protected] Observer

Hillary N.Kiirya The 0752515909 [email protected]

102

Independent [email protected]

Francis Xavier Red Pepper 0774817860 [email protected], Ssempiira [email protected]

Medi Red Pepper 0782117484

Bamutura Musinguzi The East 0772434487 [email protected] ki African

Sam Busiku The East 0712084260 [email protected] African

Moses Kaketo The Sunrise 0782507579 [email protected]

Capital radio admin@capitalfmug.com

Godwin Byamukam Sanyu FM 0712968584 [email protected] a

Moses Katongole Metro FM 0772519090

Nathan Ochole Silver screen 0772636006 [email protected]

Issac Kuddzu Vision Voice 0712699520 [email protected]

Arne Doorneneb 0773446101 [email protected] al

Henry Mpinga Cbs 0772603187 [email protected]

Fred Asiimwe Vision Radio 0772444265

Agatha Kaffoko Vision Radio 0772389305 [email protected]

Michael Bahati Radio Maria 0772301085 [email protected] [email protected]

Richard Kilembeka Top TV 0712874133

Margret Nabweteme Magic fm 0773419836 [email protected] om

Molly Nankya Star Fm 0712351093 [email protected]

Richard Wasswa Ultimate 0753304050 [email protected]

103

Media

Freddie Kasirivu Bukedde 0782000509 [email protected]

Aminah Abuusa Radio Bilal 0782341013

Kidfox Kid fox 0782347444

Jenkins Mukasa 0712943724

Juliana Kanyomozi juliana 0782744999

Samuel Nsubuga ACTV 0712200641 [email protected] Herbert

Sanneh Adama Cesvi 0773259249 [email protected]

Marco Domenico Cesvi 0774130949 [email protected]

Richard Nixon The Weekly 0752 337 788, rnssewanyana@ugandaobser Ssewanyan Observer 0772 351 982 ver.com a [email protected]

John Sserwaniko Red Pepper 0752 401 583, [email protected] Vivian 0703 164 755, 0772 760 904

Paul Busharizi The New 0772 500 136 [email protected] Vision

Brendah Kobusingye Red Pepper 0772 333 135 [email protected]

Babrah S Anyait The New 0782 836 318 [email protected] Vision

Lorna Busingye The New 0772 866 089 [email protected] Vision

104

Stella Nsubira Red Pepper 0782 12 273, [email protected] 0703 669 756

John Nyarwa Monitor 0752 423 697 [email protected] Publications

Latim Ocoko Monitor 0772 572 122 [email protected] Robert Publications

Ceaser Kiza WBS TV 0772 497 919, kizac@wbstv.com Cleophas 0712 497 919 email@wbstv.com

Julius Mubangizi Voice of 0774 423 588, [email protected] Kigezi FM 0772 777 267 [email protected]

Peterson Ssendi VOA FM [email protected] Radio Simba

Pius Murefu Radio 0772 357 412 [email protected] Sawa Sapienta

Fredrick Mugira Africa News 0712 924 533 [email protected] (radio)

Evelyn Matsamura The Weekly [email protected] Kiapi Observer; IPS

Francis Bahene WBS 0 712 990 667 [email protected] Television

Stephen Bwire The Nation [email protected]

Bwogi Buyera Focus 0772 674 456 [email protected] Newspaper

Rebecca Birungi Mama FM 0782 296 625 [email protected]

Anthony Morland IRIN East + 254 207 622 [email protected] and Central 964 Africa Senior

105

Editor

Gabriel Kahn RFI, France 256 782 503 [email protected] 24 312

Peter Wamboga Scidev.net; 0712 319 245 [email protected] Mugirya IPS; many

national publications on agriculture

Denis Ocwich Freelance [email protected]

Rosebell Kagumire Africa 0782 033 312 [email protected] Broadcasting m ; NTV Uganda

Patricia Okoed RFI English; 0772 641 800 [email protected] Bukumunh Capital FM e

Rose Namale Radio One 0772 453 207 [email protected]

Diana Wanyana KFM 0712 237 079 [email protected]

Evaline Namuwaya NBS TV 0703 700 254 [email protected]

Hassan Wasswa NBS TV 0703 700 267 [email protected]

Aidah Nanyonjo New Vision 0752 813 234 [email protected] (feature writer)

Andrew Ssenyonga The New 0715 410 521 [email protected] Vision

Robert Bwaita UBC TV 0712 677 413 [email protected]

Felix Oketcho UBC TV 0752 651 749 [email protected]

Flavia Nalubega The Daily 0777 676 464 [email protected] Monitor

106

Diana Nabiruma The Weekly 0702 231 074 [email protected] Observer

Andrew Mwenda The [email protected] Independent g

Susan Bamutenda 0712926999 [email protected]

Susan Kerunen 0772871742 [email protected]

Fred Ssebatta 0751317777

Peter Suwalski peterjsuwalski.com

Sam Lutaya 0712486416 [email protected]

Sarah Ndagire 0772595639 [email protected]

Edison Mugalu 0712423268 [email protected]

Irish Kyebandul 0773003501 [email protected] a 0702003501

Joanita Bewulira 0772432236 [email protected]

Paulo Akiiki 0772542255 [email protected]

Halima Namakula 0772444544 [email protected]

One of the artists whose rights have been hampered by political authorities is Nzaramba Sebakwiye Vicent Ssalongo, the writer. He was born and raised in the slums of Mulago, Kampala, Uganda to Pastor Nanyonjo Josephine and Mr. Ezekiel Nzaramba. His mission is to actively advance and participate in the world wide study and strategic use of nonviolent action in conflict.

107

Figure 6: Mr. Nzaramba Sebakwiye Vicent Ssalongo

Source: nonviolentrevolutionug.com

After releasing his book titled “People Power, Battle the Mighty General” He is Finished (Museveni), he was arrested and detained by Uganda’s antiterrorism Rapid Response Unit (RRU) at Kireka in Kampala. Five days later, he was freed from his cell. When Nzaramba was taken into custody, police confiscated over 200 copies of his unreleased book. The book, which Nzaramba says is inspired by Martin Luther King Jr. and Mahatma Gandhi, explores the history of peaceful revolutions and expresses Nzaramba’s disappointment in President Yoweri Museveni, who has ruled the country for twentyfive years and has become increasingly reliant on military force.

Currently, Nzaramba, who claims he is still a member of Uganda’s ruling party, the National Resistance Movement, is on police bail and faces charges of inciting violence. In his first interview since his release, Nzaramba responded to his charge of incitement: “It is not incitement. I am guiding the nation. I was warning that if we do not pass through constitutional means of changing power, then Museveni is finished.

Another writer who has faced persecution from political authorities is Dr Olive Kobusingye for her book The Correct Line? Uganda under Museveni and Charles Ochen Okwir for his book Portrait of a Despot. Dr Olive Kobusingye’s book makes no pretences at objectivity in its dissection of what the author presents as the ironies and contradictions between President Museveni’s style of governance today and what, 29 years ago, compelled him into armed rebellion against Apollo Milton Obote’s government.

Dr Olive Kobusingye is a sister to Dr Kiiza Besigye, the President of Forum for Democratic Change (FDC). The book’s consignments were held at Customs at Entebbe 108

International Airport since last Friday, October 8, when DHL shipped it in because, according to its author, it was deemed antigovernment.

Figure 7: Dr Olive Kifefe Kobusingye

Source: www.thecorrectline.com

The book likens Museveni and his government to George Orwell’s classic Animal Farm. Published in 1945, this allegorical novel tells the story of pigs who led a rebellion of animals against their oppressive master, Mr. Jones, off Manor Farm only for them to turn around and do exactly, if not worse, what they had rebelled against.

On the exact date she had scheduled to launch this book at Sheraton Hotel in Kampala, she reportedly received a telephone call from a hotel that it could not host the function. Nevertheless, she later manovoured and launched it. The same book was translated into the Luganda version “Lino Ly’ekubbo Ettuufu? Uganda Ne Museveni” and when she tried to launch it at Masaka Tropical Inn Hotel, Security officials in Masaka convened a crisis meeting ahead of the launch and stopped the launch. However, she later managed to launch it at Pope Paul Memorial Centre in Rubaga Kampala but before the end of the launch, security agents cordoned off the whole area and refused journalists from accessing the venue.

109

CHAPTER FOUR

OBSERVATIONS, CONCLUSIONS AND RECOMMENDATIONS

4.0 Introduction

This chapter discusses the observations, conclusions and recommendations by the researcher. This is based on the related literature reviewed as well as the researcher’s own view point.

4.1 Observations

The role of Art in Africa is important for all who are concerned with the advancement of African Culture, African thought and the African personality. The Art of Africa is no longer looked upon as fetish, as it had been during the early days of European exploration of the Continent. Despite this recognition however, African Artists still face enormous challenges. Artists in Africa in general and in Uganda particularly have suffered from restrictive legislative frameworks as well as cultural and political interferences among others.

4.2 Conclusions

The potential of the arts and culture to contribute to social and economic development in Uganda is not yet fully recognized. Underappreciation and underestimation of its potential coupled with the under developed state of the arts and culture in Uganda lie at the heart of this lack of recognition.

There is a crisis of identity in Uganda as a state constructed by colonialism as well as crisis in terms of individual values and self perception. Lack of originality of performing artists may in part, be attributed to an identity crisis at individual level where artists’ creativity is dependent on foreign ideas and values resulting in products that are a poor imitation, mediocre and a dilution of local artists’ brands.

There is limited conceptual clarity about culture, its implications and value within and outside the leadership of the culture sector beyond culture as music, dance and drama or as a commercial commodity.

4.3 Recommendations

110

• Build an effective network of artistes and culture practitioners in order to effectively build upon the existing initiatives;

• Carry out a capacity needs assessment especially in the areas of qualified personnel, materials and equipment, knowledge about markets for products, infrastructure and coordination;

• Facilitate the development and implementation of a comprehensive capacity building plan for culture practitioners and institutions that promote culture e.g. by giving investment incentives;

• Recognize, promote and conserve cultural assets such as museums in order to promote tourism development, employment and socioeconomic development

• Emphasize the promotion of a harmonious coexistence among the different indigenous communities and encourage intra and intercultural exchange;

• Promote respect and tolerance among different beliefs and value systems;

• Identify talented people for recognition and support; and

• Initiate the review of culture specific laws especially those which limit creative expression.

111

REFERENCES

Bainbridge David and Tom Bell (2001) the challenge of optical music recognition. Journal of Computers and the Humanities studies, 35(2) May, pp.9798.

Beeching Angela Myles (2005) Beyond Talent: Creating a successful career in music. New York: Oxford University Press. Pp.103, 203, 15.

Beckman Jennifer (2008) Nelson Mandela's 90th Birthday Party Rocks London. [Internet]. Available from http://www.looktothestars.org/news/962nelson mandelas90thbirthdaypartyrockslondon. Accessed on 17th June 2010

Blanning Tim (2003) the Triumph: The Rise of Composers, Musicians and their Art. New York: Oxford University Press. Pp.327.

Booth Erick (2009) The Music Teaching Artiste’s Bible: Becoming a virtuoso Educator. Oxford University press, New York.pp, 228, 4647.

Edward Echwalu is a photojournalist based in Kampala with The Weekly Observer. See photos and story of his reporting on the Walk to Work protests at his blog, http://echwaluphotography.wordpress.com/

The Joint Declaration of the four mandates on freedom of expression is available here:http://www.article19.org/data/files/pdfs/press/internationalmechanismsfor promotingfreedomofexpression.pdf

Gibbons S. Andrew, Peter G. Fairweather (1998) ComputerBased Instruction: Design and Development. 1998Educational Technology Publications, New Jersey, Page 418.

Glasser Ruth (1995) My Music is my Flag: Puerto Rican musicians and their New York communities’ 19171940.California: University of California Press. pp, 146, 62.

Hugill Andrew (2008) The Digital Musician. New York: Rout ledge. Pp.189.

Kefa M. Otiso (2006: 134) Culture and Customs of Uganda. Greenwood Press: United States of America.

Kiyaga Martyn (2010) Chameleone performs at world cup finals. [Internet]. Available from http://www.londoncranes.com/index.php/entertainment/celebrity gossip/459, Accessed on 17th June 2010.

Lehmann C Andreas, John A. Sloboda, Robert H. Woody (2007) Psychology for Musicians: Understanding and acquiring the skills. New York: Oxford University Press, pp. 160.

112

Lucio Mario (2004) Careers for the Stagestruck and Other Dramatic Types. 2nd Edition. The McGrowHill Companies, Inc: USA, Page 74.

McWhorter H John (2003) Doing our own thing: the degradation of language and music and why we should, like, care. Penguin Group, New York. pp, 207.

Miller Terry, Andrew Shahriari (2006) World Music: A global Journey. 1. Ed, New York: Rout ledge. Pp.299.

Parncutt Richard, Gary McPherson (2002) The Science and Psychology of Music Performance: Creative Strategies for Teaching and Learning. New York: Oxford University Press. Pp.129, 35.

Risdal Kasasira (2005) Ugandan Music Industry Overtakes Foreign Domination in 2005. [Internet], Uganda, New Vision Daily. Available from: http://ugpulse.com/articles/daily/Entertainment/asp?ID=244 [Accessed 20 May 2010.

Sarah Davis, Dave Laing (2006) The Guerilla Guide to the Music Business. 2nd Ed, The Continuum International Publishing Group Inc. 80 Maiden Lane, New York, NY 10036. Page 425.

The Republic of Uganda (2010/112014/15): The National Development

Plan

The Republic of Uganda Budget Speech, Financial Year 2011/12

Stewart Gordon (2006) Mastering the art of performance: a primer for musicians. Oxford University press: New York. pp, 4.

Uganda’s National Culture Policy, 2006, Kampala, Uganda

Uganda’s Human Rights annual Report, 2009, Kampala, Uganda www.UGPulse.com arts orgty.orgwww.amnesty.org www.stereofame.com/raesoulman www.memusic.metro.co.uk/users/raesoulman www. nonviolentrevolutionug.com www.thecorrectline.com www.musicugandan.com

113

www.ugandatourism.org www.HiPipo.com www.monitor.co.ug www.newvsion.co.ug www.redpepper.co.ug www.observer.ug

Yoshihara Mari (2007) Music from a Different Shore: Asian Americans in Classical Music. Temple

114