In this article, we explore insights shared by our senior consultant, Hafasha Keneth, following his visit to the Ankole region in Western Uganda. This journey aimed to gather valuable information about this captivating part of Uganda.

Ankole, located in the Western and South-Western regions of Uganda, borders Rwanda and the Democratic Republic of Congo. The region, historically known as the Kingdom of Ankole, is celebrated for its breathtaking landscapes and some of the most fertile grazing lands in Africa.

The richness of Ankole’s environment is unparalleled, offering abundant resources that sustain the pastoralist way of life. Known locally as Kaaro Karungi (the good land), Ankole’s fertile soil, verdant pastures, and well-distributed rainfall create an ideal habitat for cattle rearing. This contrasts sharply with the challenges faced by pastoral communities in arid or semi-arid regions, where reliance solely on cattle is unsustainable.

The Hima people of Ankole, renowned for their deep-rooted pastoralist culture, benefit immensely from this natural bounty. Their cattle, nourished by the region’s lush grasslands and almost daily access to water, produce milk throughout the year. This consistent milk supply forms the cornerstone of the Hima diet, enabling them to live primarily off their herds.

Historically described as Uganda’s ranchland, Ankole stretches across miles of rich pastures, supporting both the people and their cattle. The region’s generous resources not only sustain livelihoods but also showcase the unique harmony between nature and culture.

Hafasha Keneth’s exploration of Ankole highlights the importance of this fertile and culturally significant region in Uganda, offering a glimpse into the lives of its pastoral communities and the natural wealth that defines their heritage.

The Kingdom of Ankole: History and Founding

Monarch and People

The Kingdom of Ankole, located in Western Uganda, was historically ruled by a monarch known as the Mugabe or Omugabe. The inhabitants, known as the Banyankore (singular: Munyankore), speak Runyankore, a Bantu language. The kingdom is renowned for its rich culture, vibrant traditions, and significant role in Ugandan history.

Under the Empire of Kitara

Before its rise as a kingdom, Ankole, then called Kaaro-Karungi or “the good village,” was a small and relatively remote area on the fringes of the mighty Empire of Kitara. This empire was a dominant political and cultural entity in the Great Lakes region of Africa. However, with the eventual collapse of the Empire of Kitara, the region underwent significant transformation, paving the way for the establishment of the Ankole Kingdom.

Founding of the Kingdom

The origins of the Kingdom of Ankole are deeply rooted in legend, centered around Ruhinda Rwa Njunaki, its first semi-legendary king. Ruhinda was the illegitimate son of Wamara (or Ndahura), the last emperor of the Empire of Kitara, and Njunaki, a servant in the royal palace. During the empire’s collapse, Wamara fled to Ntusi, establishing a new capital with a group of loyal Bahima followers. Ruhinda, left behind, disguised himself as the keeper of the royal drum to avoid detection.

Eventually, Ruhinda escaped the capital, taking some royal regalia with him, and joined his father in Ntusi. While Ruhinda embarked on an expedition to Buzinza and Karagwe, reportedly conquering agricultural communities and establishing the Kingdom of Karagwe, Ntusi faced a devastating raid. The invaders, likely from Bunyoro, sought to reclaim the royal regalia, killing Wamara and most of his followers.

Establishment of Ankole

Upon Ruhinda’s return, he found only his mother and older brother alive. He fled with them to what would later become Nkore. In this new region, Ruhinda encountered a pre-existing ruler whom he overthrew, forcing the leader to flee. Declaring himself king, Ruhinda established the Kingdom of Kaaro-Karungi.

Initially, the kingdom’s territory was modest, roughly encompassing the modern-day Isingiro District. Ruhinda built his first capital at Mweruka but later relocated it to Rurama, where his first son was born. This marked the beginning of a new era for the Banyankore, with Ruhinda laying the foundation for a strong kingdom.

Succession and Legacy

Ruhinda eventually entrusted the kingdom to his son, Nkuba, and left with a group of followers to return to Karagwe. According to some sources, this marked his conquest of the modern-day Kingdom of Karagwe. Other accounts suggest it was a continuation of his earlier expeditions. Regardless, Ruhinda’s legacy as a conqueror and the founder of Ankole is deeply enshrined in the region’s history.

The Kingdom of Ankole grew from a small settlement to a culturally and historically significant entity, shaping the lives and traditions of its people for generations. Its story reflects resilience, adaptation, and the enduring legacy of a kingdom that emerged from the shadows of a fallen empire.

Colonial and Post-Colonial Periods

Incorporation into the British Protectorate

On October 25, 1901, the Kingdom of Nkore officially became part of the British Protectorate of Uganda through the signing of the Ankole Agreement. This marked the kingdom’s integration into British colonial administration, a move that altered its political and social structures significantly.

Abolition of the Kingdom

In 1967, the government of President Milton Obote formally abolished the Kingdom of Nkore. This action followed Uganda’s reorganization into a unitary state. The Royal Palace of Nkore was abandoned, and the kingdom has not been officially restored since. During Idi Amin’s rule, the administrative boundaries of Ankole were restructured, dividing the region into ten districts: Bushenyi, Buhweju, Mitooma, Rubirizi, Sheema, Ntungamo, Mbarara, Kiruhura, Ibanda, and Isingiro.

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Expansion and Social Hierarchy

Historically, the Kingdom of Ankole expanded by annexing territories to the south and east. Conquered herders were incorporated into the dominant Hima class, while Bantu agricultural communities were often enslaved and regarded as legal inferiors. This stratified society evolved into a system of ranked statuses.

The Hima elite dominated the kingdom’s social and political landscape. They owned cattle, a symbol of wealth and status, while the Iru (Bantu) population was prohibited from owning cattle or herding Hima cattle. Marriages were legitimized through the exchange of cattle, reinforcing the ban on Hima-Bantu intermarriage. The Iru were also excluded from military service and high-ranking political roles, although they occasionally served in administrative capacities in Bantu villages.

Loyalty and Military Organization

The king (mugabe) maintained loyalty and social order through a patron-client system. Men demonstrated their allegiance by gifting cattle to the king and serving in the military. In return, the king provided protection from external threats and internal disputes. The mugabe authorized powerful chiefs to recruit and lead armies, which protected Ankole’s borders. Only Hima men could serve in these armies, limiting the possibility of rebellion from the Iru population.

Social Pressures and Resistance

Despite the rigid social hierarchy, several factors eroded Hima dominance. Intermarriage between the Hima and Bantu populations occurred despite legal prohibitions, creating a mixed group, the abambari, who often demanded rights as cattle owners. This led to internal feuds and cattle raiding.

External pressures also challenged Hima control. During the 19th century, groups from present-day Rwanda launched repeated attacks on Ankole. To counter these threats, some Hima warlords recruited Bantu men into their armies, particularly to defend the southern borders.

Women’s Leadership and Influence

Ankole was notable for its female leaders and diviners. At the turn of the century, female chiefs were common, and the British administration even appointed a female gombolola chief, Julia Kibubura. Women leaders often held extraordinary influence and were credited with supernatural abilities.

For instance, the famous diviner Murogo served as a spy for the mugabe Rwebishengye, gathering intelligence on the Banyoro north of Katonga. Legend claims Murogo and her descendants could transform into cows to infiltrate enemy herds. These women worked for Ankole kings for generations, particularly in the Ibanda area, showcasing the significant role of women in the kingdom’s history.

List of Omugabe of Ankole

The following is a list of the Omugabe (kings) of Ankole, with names and dates derived from John Stewart’s African States and Rulers (1989):

Early Monarchs

• Ruhinda (c. 1430 – 1446)
• Nkuba (c. 1446 – 1475)
• Nyaika (c. 1475 – 1503)
• Nyabugaro Ntare I (c. 1503 – 1531)
• Rushango (c. 1531 – 1559)
• Ntare II Kagwejegyerera (c. 1559 – 1587)
• Ntare III Rugamaba (c. 1587 – 1615)

Expansion and Consolidation

• Kasasira (c. 1615 – 1643)
• Kitera and Kumongye (c. 1643 – 1671) – Joint rulers
• Mirindi (c. 1671 – 1699)
• Ntare IV Kitabanyoro (c. 1699 – 1727)
• Macwa (c. 1727 – 1755)

Period of Joint Rulership

• Rwabirere, Karara I, Karaiga, and Kahaya I (c. 1755 – 1783) – Four joint rulers
• Nyakashaija, Bwarenga, and Rwebishengye (c. 1783 – 1811) – Three joint rulers

Later Monarchs

• Kayunga and Gasyonga I (c. 1811 – 1839) – Joint rulers
• Mutambuka (c. 1839 – 1867)
• Ntare V (c. 1867 – 1895)

Colonial Era and Monarchy Abolition

• Kahaya II (1895 – 1944)
• Gasyonga II (1944 – 8 September 1967) – Last reigning Omugabe

Titular Kings

• Ntare VI/John Barigye (1993–2011) – Titular king
• Charles Rwebishengye (2011–present) – Titular king/crown prince

The monarchy was officially placed under the Uganda Protectorate in 1896 and was abolished in 1967. Subsequent leaders have served as titular or ceremonial kings.

The Burial of Ankole Kings: A Glimpse into Tradition and Royalty

The burial of Ankole kings, also known as Omugabe, reflects the deep-seated traditions and cultural practices of the Ankole people, a Bantu ethnic group from southwestern Uganda. This solemn occasion is marked by elaborate rituals aimed at honoring the life, reign, and legacy of the deceased monarch. These kings were buried in Nkokonjeru 

Nkokonjeru tombs holds the respective tombs of the last two Kings (Omugabes) of the Ankole Kingdom. These include Omugabe Kahaya II who was laid to rest in 1944 and Omugabe Rutahaba Gasyonga II who was laid to rest in 1982 after a twenty-three year reign in the Kingdom.

Note: In Kingdoms, kings do not die, we say they disappear. 

Preparation and Rituals Before Burial

When an Omugabe passes away, a series of preparatory rituals is undertaken to ensure a proper farewell. The body is preserved and dressed in traditional royal regalia, symbolizing the king’s authority and status. Elders, spiritual leaders, and close family members gather to conduct purification ceremonies. These rituals often involve offerings and prayers to the ancestors, seeking their blessings for the departed soul’s safe passage to the spiritual realm.

The preparation also includes notifying the community through drumming and announcement ceremonies. These public proclamations signal the transition of leadership and invite the subjects to participate in mourning and commemorating the king’s life.

The Royal Burial Grounds

Traditionally, the Ankole kings are interred in sacred burial sites known as “Engoma za Bagabe” (the resting places of kings). These burial grounds are often located in secluded areas, signifying the sanctity and reverence afforded to the monarchs. The graves are marked by unique features, including sacred trees or monumental symbols, to distinguish them from ordinary burials.

The choice of the burial site is significant. Spiritual advisors and royal council members often determine the location, guided by ancestral traditions and spiritual considerations.

The Burial Ceremony

The burial ceremony itself is an elaborate event that may last several days. It begins with a procession led by traditional drummers, dancers, and royal guards. The coffin, often intricately designed, is carried with utmost respect. A highlight of the ceremony is the recitation of the king’s achievements, emphasizing his contributions to the kingdom’s prosperity and harmony.

Sacrifices, typically livestock, are offered during the burial to appease the spirits and invoke their protection over the kingdom. The ceremony concludes with blessings for the ascension of a new Omugabe, signifying continuity and renewal of leadership.

Preservation of Cultural Heritage

The burial of Ankole kings remains a vital aspect of the community’s cultural heritage. It serves as a unifying moment for the kingdom, bringing together people from all walks of life to celebrate their history and reaffirm their identity. These ceremonies also highlight the deep respect the Ankole people hold for their traditions and rulers, ensuring that the legacy of their kings endures for generations.

The Nkole People

The Nkole, also known as the Banyankore, are a Bantu ethnic group native to southwestern Uganda, primarily residing in the Ankole region. Closely related to other Bantu groups in the area, such as the Nyoro, Kiga, Tooro, and Hema peoples, the Banyankore are a significant part of Uganda’s cultural tapestry. Recent population statistics indicate their number to be approximately 4,187,445, constituting 9.8% of Uganda’s total population.

The term Banyankore represents the collective cultural and historical identity of the people of Ankole. Their primary language, Orunyankore, is a Great Lakes Bantu language with an estimated 12.3 million native speakers as of 2014. This underscores its prominence and integral role in the cultural and social life of the community.

Social Structure and Traditions

The Banyankore have a rich heritage rooted in agrarian and pastoralist traditions. Historically, they are divided into two primary social groups:

• Bahima: Predominantly cattle herders, whose livelihoods revolve around livestock.
• Bairu: Primarily cultivators, focused on agricultural activities.

Despite these distinctions, the Banyankore share a unified cultural identity reflected in their shared language, customs, and social practices.

Language and Cultural Significance

Orunyankore is central to the Banyankore’s way of life, serving as a medium for preserving their oral traditions, folklore, and values. The language’s close relation to other Bantu languages in the region highlights the interconnectedness of the communities. It remains a vital tool for fostering a sense of identity and belonging among the Banyankore people.