The President said that the opposition politicians are spreading falsehoods about the proposed land law because they do not want to see government working, as they will have something to criticize about when the government is performing well.  He said the it is not true that government wants to grab people’s land as the opposition
politicians are telling people but rather ease government acquisition of land for development of public infrastructure such as roads, electricity and the railway.

President Museveni explains the land issue at Spice FM

He assured the listeners that the National Resistance Movement (NRM) government’s take on land is known as it was the first government to allow people to own land and will not therefore turn around and say land belongs to the government. He explained that with the proposed amendment to the land law, government must acquire land after compensating the owner and where a landowner is discontented, he or she can appeal in order to get fair compensation but at the same time ensuring that public infrastructure projects are not stalled.

Citing the Kamwenge-Fort Portal road that he had earlier on commissioned President Museveni said that there are some greedy people who want to loot government stall government projects with the hope of being compensated more money.  “The Kamwenge road works got stalled when a one Kasangwa wanted a billion shillings for a quarter an acre and yet the piece of land had been valued at UGX 89 million. The contractor had to change where the road would pass.

The President said the amendment would allow discontented landowners to let government projects continue on as they appeal for fair compensation. He revealed that during the construction of the Mpigi-Kanoni-Kabulasoke-Maddu-Ssemabule–Masaka road, government acquired 21 acres of his land in Gomba; he did not refuse government
to acquire the land because he knew the road would be of use to him.

President Museveni said if the Uganda is to develop, it must allow infrastructure development such as factories.
“Stop fighting factories and again saying that the youth do not have jobs. You are the same people sending the youth to work in factories abroad and yet you are refusing these factories back home,” he said.
The President said that although he has always fought for the construction of more factories so that the youth get jobs time and again he has been accused of having shares in those factories. He asked the public to welcome factories citing that small countries such as South Korea and Japan have been able to develop because of factories. “In the USA, only 2% of the population are into farming and the rest into manufacturing and factories,” he said.

He also asked people to desist fighting factories according to tribes or race saying that all Ugandans have freedom of movement and can set up factories anywhere they want as long as they acquire the land to do so.  “There are people who say that is an Indian factory but all factories in Uganda are Ugandan,” he said.

President Museveni also warned people against encroaching forest reserves and swamps saying that these had greatly contributed to the long dry spells and drought in some areas of the country. He said the country has so many water bodies and government was going to secure pumps to promote irrigation. He also asked the media to teach the
public about the dangers of swamp encroachment such as desertification.

“The media should teach the people that we need that water for irrigation. We do not want our country to become a desert,” he said. On the issue of the forthcoming Local Council elections, the President called upon Ugandans to participate in the elections and to vote for the NRM party. He asked the voters to desist from voting along tribal
lines but rather according to ability.
“There are so may refugees in Bunyoro and it is good that the Banyoro welcomed them but do not vote along tribal lines like in Kenya because you will lose out a lot,” he warned.

The post President Museveni addresses the proposed amendment of the land law first appeared on Uganda Multimedia News & Information.

2. Aherera ekiswa atukura

3. Erafa tehuura ngwaara

4. Akana akatabunga kaikaliza nyina wako niwe acumba obunura

5. Mboha nyenka ekamara ebigogo omubitoke

6. Ebibarora tinibyo bagamba

7. Ekija omanyire kitwara bike

8. Kyozaire tonaga

9. Kawe kawe okuguru kukutweike enku

10. Kumanyana nkumanya tibaswagirana

11. Owensoke ibiri takugambira ke okanuga

12. Agafundikire gatambwa oturo

13. Akyenda akibona omugara na zara omuli

14. Barwongorereize…omusezi atembere esukuta

15. Tinkaroraga esiisa obukuru

16. Amahano bagakaguza rwagabwoine

17. Ngaro nsa zisemeza mukamabazo

18. Bagamba kondi akabu babyamiire

19. Kakije ndole okihuliira mu mbanda

20. Katali kale kagiza eisuma

21. Akagambo ko mukuru mukaro oijugaho no gayaho

22. Nyantagambirwa akanierwa omusorooro

23. Abasaija mahungu bagwa nibaimuka

24. Ekiraita nyakabwa kigigara enyingo

25. Mpankuhe nizo engonzi ezitafa

26. Ekirakulya kija norora

27. Arakwima akugamba weyolereho

28. Akaraba katahyo okaroora ha mukonda gwako

30. Akucumbira eyo mutwe ocucumbira eyebigere

31. Ndiire ka maama nibwo obusuma

32. Owamaani make obulemu abutwara omubisagazi

33. Alinda kihweyo acumita omukira

34. Atega gumu anyaata

35. Ahanbya ibiri zimuleka

36. Asweka ibiri taboija

37. Akwirukya niwe akwolekya omuhanda

38. Ogumazire kurosa tigwita

39. Agonza akasera akarungi akegoyera

40. Arakuha emyongo akubandiza ha bisunsa

41. Arakuha enkole akubandiza ha mugobe

42. Bakwimire oroho nti barakwahuura

43. Enkoko bagijunira nekyapapara

44. Ekyana kyempunu okiroora ha munwa gwakyo

45. Ndaijaga noija niryo eirembo eritafa

46. Arakwiha omuza akumulika obyamire

47. Atamuzaire niwe agimulenga

48. Arakuteera takubalira bwanuki

49. Erateera tejunjura

50. Entasiima eburwa agiha

51. Baanobere bagyeha

52. Ataafe aitirana omukunzi wa nyina

53. Akaigo atateire mukabaro okanaga haraira

54. Tindija taburwa ekimuleta

55. Ekibi tikiburwa muleesi

56. Embwa yotoroire togikwata mukanwa

57. Akanaga akacumbire encu tikahwa inunko

58. Orusenene rwandakibwoine rwikara ha munwa gwe nsaho

59. Amahiga gahigikururwa rwagahigikire

60. Owekisosro kitatwalire nyina aikaliza murakya turaseera

61. Akabwa akaigusire okarora ha midaliro yako

62. Ebiffera munda nibyo bisemesa amalembo

63. Aranga engoma niwe agyetwika

64. Akanyonyi kahara kasoma nikarora ha bwire

65. Butota bateiremu omwiko

66. Arakubinga ha njubo akutera oburogo

67. Amagezi muro bagaihanganaho

68. Banobere nyojo ngu iwe omwana ijaga nolya

69. Tindya bamuroora hamubirigwe

70. Bacwezi njuna nagawe oteireho

71 .Basaija mahungu bagwa nibaimuka

72. Aralya akomukuru amuberebenja

73. Hakyoto kyabakuru

74. Agateraine nigo gata  eigufa

75. Araire kubi bamurora ha mazinduka

76. Agabira abarongo abaingaingiza

77. Ataha ekibira tatiina bikukonoga

78. Byerera abataina maino

79. Ayanga kugwa bamuniga bwemi

80. Eranena teboikora

81. Ekitonge kikoto kimara enjara baitu kireka ekihemu

82. Ekyotakaliire nozina kudiikire

83. Owomutwe mubi tahingurwa nkonyogo

84. Abagenda babiri baijukyangana

85. Eminwa ogitwara namberi baraginywegera

86. asera obuhuta anywegera oruhazi

87. Konodura nkomugara ayereze emyongo

88. Amara kulya ngu owaitu banyeta

89. Nali wawe akwita

90. Kabinegene buli bina kisagurwa

91. Ndakugabiraki? Aba akwimire orubazo

92. Amaizi tigebwa mwabugo mbeho

93. Ekikere tikirimanya omugaso gwa amaiza kuhikya bugoma

94. Ekiso Kyembuzi kireka omwisi kitunulira omubagi

95. Oweibango bwotamuhemukira towesweka

96. Tosaraga ogwa nyakaisiki otakahulire ogwa nyakoojo

97. Oli kaburabuzo nkensambu ye bicoli

98. Bainganaingana bituuro

99. Mpora mpora ekahikya omuniongoro ha iziba

100. Konokangaza nkentama ye kyara kimu

101 .Enduuru yokulya batera ntaito

102. Kawamalizamu nkogwekyanda

103. Bugu bugu tiguba muliro

104. Omwigo gwa hara tigujuna njoka

105. Owebiniga aite ebye

106. Arakwiha emiza akuramukya nolya

107. Owebiniga aite ebye

108. Akakira kembuzi keyera ebyamire

109.Akabwa akadoma kaboigolera enjojo

110 .Omukaikuru bwabura nibwo empisi enia enzu

111 .Yakusanga nogania gaikalemu

112 .Bansweke ntagate buli akabyeguura

113 .Komba teingana tegura

114 .Okuhabuza ekyanunka kandi munyanyoro asitamire

115. Nkakabwa tayebwa misitamiro ya nyina

116. Kyanika nsimbi kizara mporaho

117. Ataroho taterwa muti

118. Ekitaroho  tikiriza mwana

119. Ekirakuhemura okijalirana

120. Tibulikimasamasa ngu eba feeza

121. Esojo ecumita nelyalinto bwekura esakara enju

122. Omwigo gurwanirwa nkagutema hatali nkagukoma

123. Abaingi banobwa atubire

124. Nalima harungi ainuka

125. Nazina kurungi aruga omwidiro

126. Ekigwo ekirakwima enseko kigwiba nyokozara

127. Orutakule rumera ebipapa

128. Omukubi oguralya akaro oguroraho

129. Hali nyineka atali ebikere bitemba enju

130. Ebyangire eka omuleju gukamera ha kidokoli

131. Erabura ezara abaisiki

132. Atafune asubura amahuli nensoha

133. Oli kalemeso nkomwana aiba nyina

134. Akaikalirize kendesa muko mutahi

135. Oli kaburabuso komukazi ahoga nanyara

136. Akati bakagema mamera obukakura kahendeka

137. Atakuboine obusigazi agamba okwegambisa

138. Arwehaire asendekereza abatimizi

139. Konowehungulia nkomukazi womuleju

140. Abaragaine tibetana

141. Ruswa parra!! Ngu bunyata orame

142. Bagonza enku banobere omusenyi wazo

143. Ekyozaire tonaga

144. Bakweta kulya ngu balikanyihaho

145. Ikara aho ekuhebwa nyineka

146. Ndimuka ekaikaliza nyineka omubisodo

147. Kasenyanku kagenda nebyako

148. Omomuka tagwa nsimbu

149. Omwami make tagwa iraru

150. Balimpolera obwo ofwire

151. Ebigere bikera omutima hagurarire

152. Tintina kunai nkarumwenjara

153. Atakwatulire tolimanya kimuruma

154. Nkwikazire enaku nikwo mbyama

155. Akara akahoire omunio haihayo amazi

156. Enjojo teremwa masanga gaayo

157. Abanyineka batongana bairaba

158. Ndihurra bakamucumbira omuki cooli

159. Tihaba mwika ahatlai muro

160. Omugisa gwe ndahi tigurabya njukumba murukaraiga

161. Konosalimba nkempunu neraba mu pamba

162. Akweteireho niew obawe

163. Owahaire ha siba nenumi asangaho enyana

164. Owaruhanga ahaire nenumi ekamwa

165. Tingya habugenyi aba ataine kyokujwara

166. Ekyoyenda kikuseeza

167. Aharana abe agaigahaza abafumu

168. Aboruganda bita tibyatangana

169. Abatahi abatamizi abaihamu entigiro

170. Bakincwire oba okinagireho

171. Aramura abatimizi aseera mbale

172. Karumura abatamizi obaihamu entigiro

173. Otagicumba otagyokya baitu nsange ehiire

174. Orugambo mpirima rusra embaju ibiri

175. Ebibanagaija babijuka enjara egwire

176. Naculeera acura nyina

177. Agonza nyakabu tagabuka nawe

178. Barucwera igete rwita aguruka

179. Ataina banio tanabira haiziba

180. Abasaija mitoma ehararuka egaruka ejumba

Research by Allan Bamuha Atwooki abamuha@bunyorokingdom.org

The post ENFUMO/SAYINGS OF BUNYORO KITARA first appeared on Uganda Multimedia News & Information.

I’m very disappointed at how many people (led by journalists and editors) are taking this Banyoro-Bafuruki issue. First, the derogation added to the word Mufuruki or Bafuruki is very regrettable. You and me know that Mufuruki or Bafuruki is a simple word used to refer to someone who has shifted or migrated. Even if you shift from one part of your one acre land to another part of the same land, you “Kufuruka”. The same is used to refer to you leaving that Muzigo in Katwe and going to stay in another house in Kamwokya. Kufuruka simply means shifting or migrating. So in that sense, we are all Bafuruki. The derogatory way the word is being used in unwarranted and unfortunate.

But there is a big problem in Kibaale/Bunyoro that needs to be addressed. First, even if we were to look at Bafuruki to mean people who came to Bunyoro from outside Bunyoro, there are many other Bafuruki from other tribes other than Bakiga. This reference to Bakiga as Bafuruki is therefore inappropriate and used to fulfill selfish intentions by those who call themselves as such.

President Yoweri Museveni addressing a press conference

I should for the record state that I’m a proud Munyoro from Kibaale. I have lived, studied and worked with Bakiga and other settlers in Kibaale. I have also reported widely on these issues and conflicts as a journalist over the years, until I stopped in 2002 because of the organised (and almost irreconcilable) tribal trends the Banyoro-Bakiga issue took. I recognize the traditional concerns of Banyoro and Bakiga’s past concerns of marginalization in Kibaale (as stated in their memorandum to President Museveni).

But the main problem (though symptomatic) in Kibaale and increasingly in many parts of Bunyoro is one of tribal voting (tribe based politics) by the Bakiga which Ugandans need to look at with open minds. People in Bunyoro might have overlooked the massive immigration by the Bakiga into the area (despite the historical land problems) had it not been for the obvious tribal voting trend. Wherever you come from, the issue of voting people on the basis of tribe is completely unacceptable.

There is a verifiable trend showing that Bakiga in areas they settle in, once they become majority vote for only Bakiga. It has been starting from LC1, LC3 chairpersons and councilors, MP constituencies etc. In other words, Bakiga have failed to get integrated in areas they move to. You might want to remember that politics or voting in Kabale has always been sectarian, based on religion. Politics in Kabale has for long been a struggle between Catholics and Protestants. Now this sectarian politics is being exported to other areas, and has to be checked. But before you demonize or victimize the Bakiga for this trend, you need to look at what is happening elsewhere say in Kibanda county of Masindi district. The MP for that area (Otada Amooti) comes from a dominant tribe that is not indigenous. Just like Sam Kutesa and Hanifa Kawooya are from the dominant tribe groupings in their respective constituents, though the area is of Buganda.

The point is that you are looking at a situation where people for one reason or another move into another area, become the majority and start voting only their tribes people. In the case of Bunyoro, do you expect people there to accept to be ruled by Bakiga voting on tribal basis for their own tribal interests? If for some reason the Bakiga find themselves in a situation (marginalized as they claim) where they have to vote one of their own, what do you expect them to do? These are political questions we need to look at as a country and address. If people of one tribe move massively into another area and start (as is happening Bunyoro) voting as one block of immigrants (one tribe), taking over most or all political positions, what do you expect the indigenous people in the area to do? What should a Munyoro faced with the prospect of never winning a political office because the Bakiga only vote Bakiga do? And is any Munyoro going to accept this situation? No. Is any Ugandan going to accept this situation where the right to be elected is cancelled by your minority status as a tribe? No. Even those who can tolerate this situation at a national level, they can not accept this situation to partake in their areas of origin because our indigenous areas are our real homes (in African speak. Even black Americans still say Africa is their home).

Given this situations, how do we move from here. The President has suggested many good solutions, but I too a Munyoro do not agree with the proposal of ring fencing some political positions to indigenous people. This is denying people a right to be voted on tribal basis, which is the same problem pertaining–only that this time it will be the Bakiga and other immigrants that will be disadvantaged unlike the current situation where the indigenous Banyoro are disadvantaged.

Apart from the gross unfairness to none indigenous tribes, ring fencing political positions will create a situation where the immigrants will after the proposed 20 years feel a justice to continue dominating the political space in Kibaale/ Bunyoro or any other area where this policy is implemented. In simple political mathematics, this means the indigenous should have their 20 years of undisputed political leadership and handover after 20 years to the immigrant majority as the immigrants seek to get and retain power.

The major ingredient of the solution as also proposed by the President is to undertake civic education amongst all Ugandans to desist from tribal and other sectarian tendencies. In relation to the problem at hand, there is need to sensitize the Bakiga and any other immigrants to desist from tribal voting and other tribal tendencies in areas they migrate to if Ugandans are to continue to welcome Ugandans from other areas. The indigenous should also be sensitized to desist from tribal tendencies against immigrants.

But as the president said, “Genuine national integration must include scrupulous respect of everybody’s rights to the land of their heritage, politics, and culture”. First, there must be a recognition of the superior right of indigenous people in any area to determine the affairs of the area. There is a simple logic of knowing that Uganda is a collection of many peoples (tribes) that some commentators seem to negate when arguing on rights of Ugandans to move and be voted in any part of the country. Every indigenous person enjoys natural rights in his or her area and other civil rights (those given by the constitution). But these rights which are also enjoyed by other Ugandans are less superior as recognized in Constitutional articles providing for the right of any Ugandan to move settle and stand for any political office. The articles require following the norms and respecting the way of the people where one moves to.

We should therefore refine the constitution to limit the rights of voting and being voted by immigrants, by putting a time frame. For example the law could provide that no one will have a right to vote in an area (sub country) in which he or she has not lived for the past three or two years. In the same vein, the law could provide that no one shall have a right to stand and be voted on political positions in an area unless he or she has been the specific area for the past 20 or 10 years (any number). This would allow the process of natural integration and sensitization suggested above (and by the president) to take place. Remember that part of the complaints by people in Kibaale/ Bunyoro is that the Bakiga have a tendency to come from other parts of the country and vote for their relatives or tribesmen in Kibaale (Banyabuzaale). Actually, in some areas it is difficult to know who stays in Kibaale, Kamwenge, Kisoro or Kabale. The time limitation to enjoy political rights in a place is a widely espoused principle in many constitutions worldwide. You can not become a US President unless you were born there. Whether you moved to the US when you are two years and you are now 65, you don’t qualify? That is why some people in the US are still trying to look for evidence that Barrack Obama was not born in the US.

In relation to Kibaale (which makes this problem and situation quite unique), the land issue should be cleared by paying off absentee landlords and giving back the land to people who were on any particular land by 1983, the period required by the constitution to guarantee bonafide occupancy (12 years before the coming into force of the 1995 Constitution). The indigenous people and any other migrants who will have occupied or customarily owned land by 1983 should be helped to get land titles. Those who came later should be asked to explain where and how they came on land they occupy, and given an opportunity to apply for leases from the district or kingdom (whoever of the two will have been given the other land that had not been occupied by 1983). But this opportunity to apply for such land should be open to all people in the country, including the indigenous Banyoro. This will solve the unrealistic proposal of titles being given to only indigenous Banyoro, since some of the Banyoro might have sold to Bakiga.

The people occupying forest reserves would be evicted without any compensation The Kiyonga and Ruth Mukama Commission have long made this recommendation. One of the major concerns of Banyoro is that since the colonial government gazzetted almost 54percent of the land in Bunyoro as forest reserves, immigrants have taken advantage to occupy the reserves. Everyone should be able to explain how they came to be where they are now and if they lawfully occupied where they are, they should be helped to get title.

The ban on selling land for 20 years is very welcome idea, and I’m surprised that the Bakiga (who in their memorandum tactfully call themselves Non Banyoro Community) would oppose the imposition of a ban on land they do not own or have never owned. The ban is important to protect unwarranted land selling that might make the return of land none empowering to the people that get this long awaited land ownership, as well as the possible uneconomic immigration that might result from people getting land only to sell.

REMEMBER all solutions need to be viewed in the historical realities of Bunyoro especially Kibaale. The British massively killed many of the Banyoro for their resistance and took away most parts of the kingdom’s land as forest reserves or (in Kibaale) given to Baganda collaborators. People there have been advocating for the return of their land since 1918. Despite the results of the 1964 referendum, the land was not returned to the Banyoro. Up to this day, people are still waiting for the land to be returned. Imagine that level of patience and trust in the authorities! But while the waiting has been going on, many immigrants have poured into and occupied most of this contested land. There is also an argument of the absence of willing seller, willing buyer situation in Kibaale where the privately owned land (mailo) belongs to absentee Baganda landlords. The current land law is very clear that no tenant can sell any land without the approval of the landlord, which means any claims that one migrated and bought land in Kibaale has legal loopholes and should not be over relied on.

Also, it should be remembered that not all immigration into Kibaale have been of voluntary individual (or families) into the area. There have been two resettlement schemes (Rutete in 1968 and Kisita in 1992), which brought more than 5,000 Bakiga families into one district, leave alone the district already having its own historical issues. The latter had been evicted (and compensated) from Mpokya forest reserve in Kabarole district, while the former was to do some depopulation in Kabale. It is these two resettlement schemes (each in a whole sub-country) that Museveni wants to be considered Bakiga constituencies. Remember, some hardliner Banyoro are against anything granting any piece of land or any rights to Bakiga as a group. Many Bakiga came to Kibaale as seekers of refuge or people seeking to work (as hard labourers) and many are still there as such. That is why talk of Bakiga as a hardworking group, a group that is very prosperous (and envied by Banyoro) is as empty as it is riling. This unfortunate view of Bakiga as harbingers of development in Bunyoro and people being envied for their success is just increasing detestation of the Bakiga.

Therefore, as we seek solutions, let us avoid this labeling of people as unfriendly to other tribes etc as it further incites them against immigrants. Also, let us understand the constitution and the spirit of the provision and other democracy principles. For example when article one says power belonging to the people… it does not mean that power in Apac (or any other area for that matter) belongs to the all other Ugandans. All Ugandans beginning from their most basic level of the family have equal inalienable natural rights as a people. Therefore when you go to people in any area, you find them with natural rights and rights given by the constitution that you cannot claim on equal terms. Also, by basing on majority to determine the winner in a democratic dispensation, it does not mean that a tribal majority giving you a victory means your election is democratic. It isn’t since it misses the democratic ingredients of free will based on informed choices. We should be cautious not to build a country based on fallacies which enable one tribe to continue electing itself in power, perpetuate itself in all spheres, etc. Just like Ugandans should stop thinking that being Ugandan means you have an equal right to determine issues in every area. We need to understand these principles clearly and then be able to chart a sustainable way forward. Any attempt to think you as an immigrant will force yourself on the people and community because you are a Ugandan in not sustainable.

This does not mean we forget the concerns raised by Bakiga (referring to themselves as None Banyoro Community). They should also never be sidelined on tribal basis at any level unless the democratic principles have obvious impurities as in the present case. Like someone asked recently, where is this trend in Kibaale witnessed anywhere in other parts of the country. How many Banyoro, Baganda, Alur or Basoga are occupying even LC1 positions in Kabale, the cradle land of the Bakiga? How about the clear trend showing that the areas where Bakiga are majority are led only by Bakiga, including sub-counties and counties (i.e. Buyaga and Bugangaizi)? This is not rocket science and can be seen by the barest of eyes. And the unhealthy trend is going to continue unless it is checked.

There are enough examples in Kamwenge, being almost replicated in Kyenjojo and Kibaale. It is good the highest office in the country has taken time to appreciate these issues and takes them seriously. What we need to see is real action to redress the situation in ways that will ensure peace and harmony as well as more appreciation of each other.

I appeal to my brothers the Bakiga to learn to be more humble given their situation. They have gained a lot of sympathy because many Ugandans do not understand and appreciate the real situation and issues. But as more Ugandans understand and reflect on the issues, the Bakiga might wrongly be viewed as a bad tribe just because some few selfish people keep organizing them to do everything as a tribe.

Gerald Businge

The post Uganda should investigate and carefully handle Kibaale Bunyoro bafuruki issue first appeared on Uganda Multimedia News & Information.

Some of the officials on Otunnu’s cabinet who have reportedly deserted the UPC secretariat include Maj. Kisembo from Bunyoro, Cyprian Bamwoze Deputy Secretary General of UPC, Emmanuel Ofumbi, Rebecca Eryemu, and Lawyer Peter Walubiri among others.

The members of Otunnu’s cabinet are also angry that recently Otunnu reportedly saw them coming and locked himself inside his office perhaps because he did not want to talk to them. A source in UPC told us that the members of UPC on seeing this they felt disrespected and they nearly kicked his door.

On the same day, they called Otunnu to meet them in the board room such that they iron out their differences and Otunnu reportedly declined to do so. The party members have also reportedly written a letter to the financial controller of Milton Obote Foundation, CD Mindra requesting him to stop paying Otunnu’s monthly house rent of 1.8 million shillings until their party president reconciles with them. If Mindra honours the request of Otunnu’s cabinet, it will mean that the former UN diplomat will now be homeless because we also hear that Otunnu was recently chassed from the boy’s quarter of one of the UPC members, David Opul over late payment of rent. Opul is a son to late Oyite Ojok.

By Walakira Nyanzi

The post Otunnu evicted from house of Oyite Ojok’s son first appeared on Uganda Multimedia News & Information.