Bahima and their Culture. The Hima people of Uganda have an estimated population of 295,000. They belong to the Central-Lakes branch of the Bantu ethnic group, which is part of the broader Sub-Saharan African affinity bloc.

Worldwide, the Hima population is approximately 342,700, spread across five countries:

• Uganda

• Burundi

• Democratic Republic of the Congo

• Rwanda

• Tanzania

Nyankole is their primary language. The Hima primarily follow an ethnic religion, which is closely tied to their cultural and ancestral identity. For this community, adopting another faith often means assimilating into a different culture, as their spiritual practices are deeply woven into their way of life.

The name “Hima” is linked to various ethnic groups and political entities within the Great Lakes region of Eastern Africa. In more recent times, the term Hima has come to refer to a subgroup of the Tutsi—originally a Cushitic group believed to have migrated from the Ethiopian highlands into the region around the 1300s.

Historical records mention a Rwandan king from the Tutsi kingdom named Gahima, who reigned around the year 1500.

Some scholars suggest that the name Hima is also connected to a Nilotic group that migrated from the Sudan, traveling along the Nile through Uganda. This group is believed to have conquered Bantu communities in what is now southwestern Uganda and parts of present-day Democratic Republic of Congo (formerly Zaire).

Over time, these conquerors were assimilated into the Bantu population, adopting the local Bantu languages. Their identity became associated with the name given to them in the local dialect, which serves as a key indicator of their origins.

In the Ankole region of Uganda, there is a social group or tribe known as the Hima (or Bahima). Their speech, referred to as Hima, is classified in the Ethnologue as a dialect of Nyankore (also known as Nkore or Nkole). However, Ethnologue also notes that Hima might be distinct enough to be considered a separate language.

The linguistic relationship between Hima speakers and other varieties of Nyankore is comparable to the relationship between the Cushitic-speaking Tutsis and the Bantu-speaking Hutus, both of whom use closely related dialects of Rundi/Rwanda.

There is no official record of the Hima being present in Tanzania, suggesting that they have remained largely concentrated within their traditional settlement areas.

Language and Linguistic Relationships

The Bahima speak a dialect of Nyankore (also spelled Nkore or Nkole), which is mutually intelligible to a high degree with Kiga (also spelled Kyiga, Chiga), another Bantu language spoken in southern Uganda. Both Nyankore and Kiga are closely related to Kinyarwanda, the national language of Rwanda. Ethnologue data suggests a high lexical similarity (90-95%) between Nyankore and Kiga, which typically indicates one language. However, mutual intelligibility is lower—around 72%—suggesting notable differences in usage or pronunciation that can affect understanding.

Interestingly, one dialect of Kinyarwanda is listed as “Tshiga,” which aligns with the Kiga language group, highlighting the deep linguistic connections across borders. Despite these similarities, no dialects or languages identified as Hima or Kiga are recorded in Tanzania. The Holoholo language, related to this group, appears in Zaire (now the Democratic Republic of the Congo), but not in Uganda or Rwanda, illustrating the complex dispersion of Bantu languages across the region.

Cultural and Political Distinctions

The classification of Bahima language and identity is not solely based on linguistic traits. Often, so-called “dialects” reflect political or historical boundaries rather than true linguistic or ethnic differences. For instance, speakers of the Tshiga dialect in Rwanda may simply be members of the same ethnic group as the Kiga in Uganda, separated only by colonial-era borders drawn by the Germans and British.

Over time, such separations—whether caused by war, colonialism, or natural barriers—can lead to the evolution of distinct cultural identities. This is evident across Africa, where ethnic groups often split and evolve differently due to political boundaries, even if they originally shared a common language or ancestry.

Preparing to Be a Bride Among the Bahima

Among the Bahima of Uganda, preparing a young woman for marriage is a deeply rooted cultural practice rich with tradition and symbolism. One of the most intriguing customs is the concept of the fattening hut, a secluded space where the bride-to-be undergoes a period of physical and emotional preparation for her future role as a wife.

While the Bahima are not known for elaborate architecture—owing to their nomadic lifestyle—their homes are functional and skillfully built. Made from sticks and grass, their circular huts are designed with simplicity and practicality in mind. Though gathering the materials may take only a few hours, erecting the hut requires craftsmanship, and the structures can last for years. Typically, a Bahima homestead consists of collective quarters arranged around the hut of the family head. Most homes have two rooms: one for sleeping and the other for general household activities.

Within this modest setting, a special tradition unfolds. When a young woman is set to be married, she is often secluded in one of the rooms or in an extended section of the hut known as ekitu. This becomes her fattening hut—a sacred and private space where she remains largely unseen, except by close family members. This seclusion period is intended to physically transform the bride-to-be, enhancing her body size in accordance with cultural ideals of beauty.

In Bahima society, a woman’s attractiveness was traditionally measured by her size. A fuller figure signified wealth, health, and a family’s ability to provide. The fattening process was not only about aesthetics—it was a social statement. A well-fed bride projected an image of prosperity and readiness to bear and nurture children, roles highly valued in Bahima culture.

Even today, while some customs have evolved, the essence of this preparation remains. The emphasis on nurturing, pampering, and readying a young woman for her future continues to reflect the Bahima’s deep respect for marriage as a vital institution in their community.

Origins of the Bahima People of Uganda

The Bahima are a cattle-keeping community residing in western Uganda, renowned for their deep connection to their cattle. Anthropologists often describe them as “Hamiticised Negro cattle people of North African origin,” based on their genetic and cultural heritage. Studies suggest that the Bahima, alongside the Batutsi of Rwanda, likely trace their origins to the Central Sahara region. Despite external influences from foreign cultures and religions, the Bahima have preserved many of their traditional practices, particularly in the realm of marriage. Their elders continue to play a key role in reinforcing cultural marriage practices, ensuring that these customs endure through generations.

Marriage Customs and Social Regulations

Marriage among the Bahima is governed by strict rules and preferences, with caste, wealth, and kinship all playing a significant role in the selection of a mate. A key cultural distinction is that a Muhima (a member of the elite group) is prohibited from marrying a Mwiru, a lower-status individual. Additionally, marriages could only occur between individuals who were both members of the ruling Bahima group.

There were also specific prohibitions related to kingship. For example, a Muhima could not marry his father’s brothers or his mother’s sisters’ daughters. However, cross-cousin marriages, where the children of siblings marry, were permitted. The primary expectation of a wife was to bear children, so men often sought wives from families known for having prolific women.

Choosing a Wife Among the Bahima

The process of selecting a wife in Bahima culture was a structured and intricate affair. According to Keith Bunanukye, a Muhima elder, and David Musinguzi, an expert on Bahima traditions, the search for a bride was not left to the individual. Instead, it was the responsibility of the boy’s family to identify a potential wife for him, often through the help of servants who would inform their masters of households with beautiful daughters.

In contrast to modern times, both the boy and the girl did not have the freedom to choose their partners. Marriages were typically arranged by the parents, often without the knowledge or involvement of the young people involved. Bahima girls were not allowed to travel alone and were always accompanied by family members, meaning their potential suitors rarely saw them uncovered. As a result, young men often knew of the existence of beautiful girls in a family from a very young age and would begin courting them as early as six or seven years old.

Once a girl had been identified as a future bride, the groom’s family would send a messenger, known as Kyebembera or Kateerarume, to deliver a formal proposal to her family, marking the beginning of the marriage process. This tradition underscores the importance of family involvement in Bahima marriage customs.

Bride Price Deposit Among the Bahima People of Uganda

In Bahima culture, the process of marriage involves a significant tradition, starting with the formal message of intent delivered by a trusted messenger, well known to both families. If the message is positively received—usually because parents desire to see their daughters married—the boy’s family makes an initial gesture by depositing a number of cows at the girl’s family. These cows, known as enkwatarugo (meaning “the cows that keep the kraal”), serve as a symbol of the seriousness of the marriage proposal.

The enkwatarugo cows are not just a mark of commitment but also a display of wealth. They are intended to provide for the girl until she reaches marriageable age, typically around 16. These cows also serve another vital role: they act as security, ensuring the girl’s commitment to the suitor and preventing other potential suitors from competing for her attention.

According to tradition, once the girl matures and is ready for marriage, the enkwatarugo cows are returned to the boy’s family. However, the calves born from these cows remain with the bride’s family as part of the agreement.

At this point, both families begin negotiations over the bride price. After reaching an agreement, the bride’s family sets a date to collect the agreed-upon cattle. On this day, the bride’s family visits the groom’s herd to select the best cattle. However, to protect their most prized cows, some families may hide the healthiest animals or even send spies to ensure they know which cows are the best before the official selection day.

There’s also a custom that a younger daughter cannot be married off while her elder sisters remain unmarried. If a marriage proposal is made for a younger sister, it is said that, much like the biblical story of Jacob, the girl’s parents might manipulate the situation and offer the older sister instead, in a practice known as “levirate marriage” in some cases.

Marriage Preparations and Customs

1. Arranged Marriages and Mate Selection

In Bahima society, marriages were traditionally arranged by the families of the prospective bride and groom. Parents played a pivotal role in identifying suitable partners, often relying on family connections and social standing. Young women were typically not involved in the selection process, and their movements were closely monitored to maintain modesty and family honor. Information about potential brides was often gathered through community networks, with families expressing interest when girls were as young as six or seven years old.​

2. Bride Price and the Enkwatarugo Cows

Once a match was agreed upon, the groom’s family would send a respected intermediary, known as the Kyebembera or Kateerarume, to formally propose marriage. If the proposal was accepted, the groom’s family would deposit a number of cows, referred to as “enkwatarugo” (the cows that keep the kraal), at the bride’s family home. These cows served multiple purposes: they demonstrated the groom’s commitment, provided sustenance for the bride during her preparation period, and symbolized a binding agreement between the families. Traditionally, the enkwatarugo cows were returned to the groom’s family once the bride matured, but any offspring from these cows remained with the bride’s family .​

3. The Okujugisa Ceremony

Okujugisa is a significant pre-marital ceremony wherein the bride’s family selects ten cattle from the groom’s herd. This event is marked by poetic exchanges and witty debates between the male elders of both families, showcasing their eloquence and cultural knowledge. Despite occasional disagreements, the ceremony culminates in an agreement on the selected cattle and sets the stage for the bride’s subsequent preparation for marriage.

Bride’s Preparation: Fattening and Seclusion

1. The Fattening Period (Okuhumuza)

Following the Okujugisa ceremony, the bride enters a period of seclusion and fattening, known as okuhumuza. During this time, she resides with her grandmother or an aunt, who oversees her diet and ensures she gains the desired weight. The diet is rich in milk, ghee, and fatty meats, and the bride is relieved from all strenuous activities. This practice stems from the cultural belief that a fuller figure signifies beauty, wealth, and readiness for marriage.

2. Seclusion and Symbolism

Throughout the fattening period, the bride remains indoors, away from public view. This seclusion is both a physical and symbolic preparation for her new role. To deter her from venturing outside, she is cautioned about mythical dangers, such as red ants that could cause harm if encountered. This practice, known as “okumbanda empazi” or “okutambuuka empanzi,” reinforces the importance of purity and readiness for marriage.​

Marriage Ceremony: Okuhingira and Rituals

1. The Okuhingira Ceremony

Okuhingira is the traditional marriage ceremony where the bride is formally handed over to the groom’s family. On this day, the bride is adorned and presented to the community. A symbolic tug-of-war ensues, with members of both families playfully competing over the bride, emphasizing the communal nature of the union. Once the groom’s side prevails, the bride is escorted to her new home, often seated on a cowhide and accompanied by celebratory songs and dances .​

2. Post-Marriage Rituals

After the marriage, the bride undergoes several rituals, including shaving of the head and body hair, nail trimming, and ear piercing. These practices symbolize a new beginning and the transition into married life. Additionally, the bride receives guidance on marital responsibilities and household management from her aunts, known as Inshwekazi. Virginity is highly valued, and if the bride is found to be a virgin, she is rewarded with a heifer. If not, symbolic items like a perforated coin are exchanged to communicate this status .​

Alternative Marriage Practices

1. Okuteera Oruhuko (Marriage by Abduction)

In instances where a suitor’s proposal was rejected, he might resort to “okuteera oruhuko,” a practice where he symbolically claims the girl by performing specific acts, such as smearing her with butter or placing a rope around her neck. These actions compelled the girl’s family to accept the marriage, often leading to the suitor paying a higher bride price as a penalty. While this practice was frowned upon, it occasionally resulted in successful unions.

Combining the Ankole Cultural Tour with Gorilla Trekking

Combining the Ankole Cultural Tour with a Gorilla Trekking safari in Uganda offers a unique and immersive adventure that blends rich cultural heritage with unforgettable wildlife encounters. At Kenlink Tours, we create tailor-made experiences that showcase the best of both worlds. Begin your journey in the heart of Ankole, where you’ll engage with the Bahima people, famous for their long-horned Ankole cattle, traditional dances, and pastoral lifestyle. Witness milk processing, taste local dishes, and explore the royal heritage of the Ankole Kingdom.

After this cultural immersion, continue to the dense jungles of Bwindi Impenetrable Forest for a once-in-a-lifetime gorilla trekking experience. Hike through the misty forest guided by expert rangers to encounter a family of endangered mountain gorillas in their natural habitat — a truly humbling and emotional encounter.

This combined tour not only supports community-based tourism but also promotes wildlife conservation. At Kenlink Tours, we ensure responsible travel and personalized service, making your Ugandan safari both meaningful and memorable. Whether you’re a culture enthusiast, a nature lover, or both, this journey is crafted to leave a lasting impact and deeper connection to Uganda’s incredible diversity. Let us take you beyond the ordinary and into the heart of Africa.

How long does it take to combine Culture and Gorilla Trekking in Uganda?

Combining the Ankole Cultural Tour with Gorilla Trekking in Uganda typically takes 5 to 7 days, depending on your preferred pace and additional activities.

Here’s a sample breakdown:

Day 1: Arrival in Entebbe/Kampala

– Pick-up and transfer to your hotel.

Day 2–3: Ankole Cultural Experience (Mbarara/Ibanda area)

– Visit a traditional homestead
– Participate in milking Ankole cows, traditional food preparation, and cultural dances
– Explore the royal palace and local museums

Day 4: Transfer to Bwindi Impenetrable Forest

– Scenic drive through southwestern Uganda
– Stopover at Igongo Cultural Centre or Lake Bunyonyi (optional)

Day 5: Gorilla Trekking Experience

– Early morning trek to see mountain gorillas
– Afternoon at leisure or community walk

Day 6: Optional activities or return to Kampala/Entebbe

– Visit Lake Bunyonyi, Batwa cultural experience, or relax
– Drive back or fly (depending on your itinerary)

Day 7: Departure