The batooro and their culture

The batooro and their culture : The districts of Kabarole, Kamwenge, Kyenjojo, Kyegegwa, Kitagwenda, Ntoroko, and Kasese are home to the Batooro. Many migrants, mainly from the Bakiga, Bafumbira, and Banyarwanda regions of western Uganda, have settled in their area. The Bakonjo tribe primarily resides in the Tooro area near the Mountain Rwenzori. They have the Banyoro to the east, the Bamba and Bakonjo to the north, the Banyankore to the southeast and west, and the Baganda to the east. Speaking Bantu is the Batooro people. They speak a Rutooro language.

There were contradictory myths regarding the Batooro. According to one tradition, the Batembuzi and the Bagabu, who are thought to have been the earth’s first settlers and rulers, are the source of the Batooro people who are native to Toro. According to several additional stories, the Bachwezi and the Babito lineage are related to the Batooro. The most that can be said is that the Bantu Batooro originated in the same region of the Congo as the other Bantu ethnicities.

The Toro Kingdom

Appropriately, the Babiito dynasty’s kingdom of Toro asserts its legitimate ancestry in the erstwhile Kitara realm. Omukama Kyebambe III of Bunyoro’s first son rose up in rebellion, conquered the southern portion of his father’s realm, and established his own kingdom. He designated the River Muziizi as the northern boundary of his new kingdom. Under the rule of Rukirabasaija Omukama Kaboyo Kasunsunkwanzi Olimi I, the kingdom of Toro came into being.

The Toro throne was occupied by a number of kings and princes after Omukama Kaboyo Olimi I died. During their brief reigns, a few of them continued to be called “Omubiito” (prince) rather than by their proper title, “Rukirabasaija Omukama.” There are eight batooro rulers when we count these princes. Rukirabasaija Omukama Oyo Nyimba Kabamba Iguru Rukidi IV is the current Omukama.

The Batooro (mutooro, singular; kitooro, adjective; rutooro, language) are the people who live in Tooro. They are a proud tribe, numbering in the millions. They have a strong sense of self-worth, a rich oral history, tribal rituals, indigenous handicrafts, and patriotism. youngsters from Batooro are taught to respect and cherish their elders, just like all African youngsters are. They are also instructed to cherish and cherish their nation and tribe. From birth, every mutooro kid is instilled with the value of pride in being a mutooro, which is of utmost importance. Therefore, there are some actions, speech patterns, and personal conduct that are viewed as inappropriate for a self-respecting mutooro.

For example, according to tradition, a mutooro is not allowed to speak or make any other utterances that might cause their mouth to contort and make them appear less respectable. Unfortunately, many batooro found it challenging to pronounce several foreign terms correctly due to the following of this custom! To say certain foreign expressions that result in an open mouth or a deformed facial expression, a mutooro must deliberately choose to defy convention.

The batooro’s traditional eating practices made them vulnerable to malnutrition because there was very little food that they could eat. It was forbidden to eat many of the healthful, abundant foods that grew across their realm. “Birds” and their eggs were not consumed by mutooro. Thus, the batooro did not eat eggs or chicken for a very long time. A mutooro did not consume “frogs,” a term used disparagingly to refer to anything that comes from the water, including fish. Ironically, they thought it was beneath them to eat the fish, even though Tooro boasted of having two freshwater lakes full with mouthwatering tilapia nilotica! Because they resembled dogs, mutooro avoided eating the meat of any animal with upper teeth. Pork was so excluded. It is still believed that batooro ladies should be even more dignified than their male counterparts for unknown reasons. For women, the taboo applied twice as strongly. As we gradually adapted to the contemporary world, we began to abandon some of our deeply ingrained customs. However, there are still some elderly batooro ladies who won’t let anyone prepare pig, fish, or chicken in their kitchens!

Social Structure

Traditionally, the boundaries of the Batooro community have been based on “economic activity” rather than caste. It was possible to distinguish between the bahuma and the bairu classes. The bairu tended the soil, and the bahuma looked after the cattle. The two classes coexisted peacefully since one supplied the necessities—milk, beef, and butter—while the other supplied the food items. The boundary line is becoming increasingly hazy these days. The Omukama, or king, who ruled them until 1967, provided the batooro people with a sense of unity and self-determination from ancient times. The monarchs are acknowledged as the traditional leaders of their tribes under the Ugandan constitution.

 

Salutations; the Empaako custom of the Tooro people

The term empaako, which means “endearment, respect, praise,” etc., is exclusive to the people of Toro, Bunyoro (as well as one or two tribes in Tanzania and the Congo). The Empaako naming system is used by the Batooro, Banyoro, Batuku, Batagwenda, and Banyabindi. In addition to their given and family names, children are given one of twelve names that are shared throughout the communities. Referring to an individual by their Empaako name is a constructive confirmation of social connections. Aside from the name that the world will recognize, every mutooro kid is assigned one of the 10 names known as “empaako.” Abbala, Abbooki, Abwooli, Acaali, Adyeeri, Akiiki, Amooti, Apuuli, Araali, Ateenyi, and Atwooki are the names of the empaako.

The twelfth, Okaali, is exclusive to the Omukama (king). The unique quality of Okaali is that it is not used to greet the Omukama on a daily basis. When our tradition raises the Omukama to the status of our gods, then is when it is employed. We refer to our ruler as Okaali when we “worship” him. The only mutooro with two empaako names is the Omukama. Regardless of his previous empaako, he carries Amooti with him when he becomes the Omukama. This is the one with which we always greet him. We welcome him as Okaali during specific, customary ceremonies and rituals.

The empaako names have no meaning in rutooro, in contrast to the custom that kitooro names have a kitooro meaning and signify something. This is because the names are not really kitooro in the first place. The Luo, who invaded Bunyoro from the north, carried them with them. They have become part of the language and have been given unique tags. For example, Akiiki is known as the “Rukiikura mahaanga” (savior of nations), Abwooli is the cat, Ateenyi is the mythical serpent of the River Muziizi, and so on. The empaako is a gesture of love, respect, and gratitude. Youngsters use the empaako, never addressing their parents by name. Referring to one’s parents by their “real” names is regarded as disrespectful and possibly indicative of a bad upbringing.

Batooro utilize the empaako to greet one another, for example, “Oraire ota, Amooti?Greetings, Amooti (?). In this instance, the empaako is Amooti. You will frequently hear a conversation like this one: “Empaako yaawe?”How is your empaako doing?”Adyeeri, eyaawe kandi?”Adyeeri, which is yours?”

They greet each other after determining each other’s empaako. Our intimate friends, family, and occasionally significant community members want us to be aware of their empaako. It is rude to be ignorant of it! Sometimes one tries to greet someone without having to ask them for their empaako by asking other people when the significant person, friend, relative, etc. is not listening. Adults who are unfamiliar with the empaako of young male youngsters can apply the general definition of the empaako Apuuli to them. Young female children can also benefit from the application of the empaako Abwooli.

Empaako served as a social identifying marker. Relatives would place their younger selves on their elder’s lap at greetings. Before declaring the empaako, the younger Babiito would touch the elder’s chin and forehead.

Empaako is a greeting that can also be used to express love, respect, affection, or honor. The use of empaako conveys a powerful message about societal identity and togetherness, peace, and reconciliation while also helping to diffuse tension and hostility. The clan chief conducts a naming ceremony at the home during which empaako is given. After the infant is delivered, the paternal aunts go over its features. Any similarity to current relatives serves as the foundation for the name selection.

The kid is then told the name by the clan chief. After sharing a meal of millet and smoked meat, the infant is given gifts and a tree is planted in its honor. A general loss of interest in traditional culture and dwindling usage of the element’s language have resulted in a substantial fall in the transmission of Empaako through naming rituals.

Family Structure

Historically, the Batooro people practiced polygamy when they could afford it. A divorce was not unheard of, and some marriages did not endure very long. The town’s eldest man, known as “Nyineka,” oversaw every family, while an elected elder picked by all the village elders oversaw the village as a whole. His title was “mukuru w’omugongo.”

Birth

A close relative would give a newborn a name a few months after birth, but the father always had the last word. The newborn was given two names: a customary “Mpako” name and a personal one.

Demise

Death has traditionally been associated with wicked magic, ghosts, and other supernatural beings. The family’s oldest woman would clean the corpse after death, trim the beard and hair, and shut the eyes of the departed. The males were not allowed to lament or weep when the body was left for public inspection, but the women and children were.

Batooro customs surrounding marriage

In the cultural life of the Batooro, marriage held a significant role; a man was not considered full until he was married. In the past, the parents of the boy and the girl would arrange the marriage without the parties’ knowledge or approval.

The boy’s side typically sought for a middleman, and his function was valued and acknowledged in society. Kibonabuko was his name. It was his responsibility to look into the girl’s personality, upbringing, and employment history. Following the completion of this preliminary process, the “Kibonabuko” would go ahead and obtain the girl from her parents on behalf of the boy’s family.

Tooro Kingdom’s minister of information and cabinet affairs, Arthur Namara Alaari, says, “The parents, with or without the consent of their children, rested upon the responsibility of finding a suitor.” The boy’s family hired a “Kibonabuko” (Go Between) as soon as they had a qualified candidate. The Kibonabuko’s assignment was to spy on the girl’s relatives. Alaari notes that the main things they were looking for were the girl’s work ethic, the family’s history, and their reputation.

One morning after waking up, the Kibonabuko would go to the girl’s family and announce his intention to wed their daughter. To the girl’s father, he would say something like, “Sir, I come to you that you should build a house for me.” I have come to ask for a bride, the one who built the house, and I would like you to be a member of my clan.

The father of the daughter would typically say, “I don’t have any children.” When asked who exactly he wanted, the Kibonabuko would name the girl while maintaining that the child was present. The Kibonabuko would gratefully bow down in appreciation if the father gave his permission.

Araali explains, “Unlike in other tribes, Batooro parents sought the consent of the girl before they gave her away once the intention to marry was made.”

In order to fix the brideprice, the boy’s family would need to bring beer to the girl’s parents if she accepted.

Traditionally, cows served as the bride price. Between the Bahuma and the Bairu, it differed. It varied from six to twenty cows for the Bahuma. The ceiling for the Bairu was around eight cows. Frequently, they would exchange goats and hoes for payment.

More importantly, only men were permitted to attend the wedding during the bride price negotiations. African women are married; they do not get married. Molly Kyakyo Akiki clarifies, “As aresult, they were not permitted to sit at the front during these negotiations.

When the bride price was due, it would be paid in full or in part during a ritual called Okujuka. There was a great deal of eating, drinking, and celebrating throughout this significant ceremony. After that, the family of the young man might send some skins and barkcloth for the bride’s dress. Otherwedding-related requirements would be completed in the interim.

Nine guests from the bridegroom’s side would get milk and roasted coffee beans in a residence. This was a customary greeting to the family of the betrothed. In a custom known as okuterura amata, coffee was served in little baskets and milk in milk pots.

Another large feast was planned for the day of the wedding. The bride would be picked up in the evening around six or seven o’clock. She would sit on her parents’ laps as part of a ritual before departing. She would then be hoisted onto a litter and transported to the bridegroom’s house in acustom known as “okubukara.” She would follow a ritual of being carried on her parent’s in-laws’ laps upon arrival.

To greet and bless her, some herbal water (endemezi) would be sprayed on her. The visitors were given coffee berries, smoking pipes, beer, and later supper, following which the bridegroom would go to bed with the bride to complete another rite known as “okucwa amagita.” During okucwa amagita, if the girl was discovered to be a virgin, her mother would get a gift of a goat or cow as a token of appreciation for rearing her daughter well.

The bride would receive gifts from her friends and family on the third day. They intended to visit the location where she was taken. The bride would be imprisoned for a few days, and at the conclusion of her ordeal, a lavish ceremony would be performed to free the girl and teach her the basics of cooking and housekeeping.

Should a divorce occur, the bride fee would be reimbursed. But if the bride had already had some children with her husband, she would keep portion of the bride riches.

Faith:

The Batooro believed in a Ruhanga, an ultimate god. It was thought that Ruhanga was the creator of everything. He was regarded as a kind and kind entity that could not hurt people until he was wronged. But it was thought that there were plenty of evildoers in the world, including sorcerers and evil spirits who could use magic to subvert Ruhanga and bring about illness, misfortune, death, droughts, or even unfavorable weather.

The Batooro had the belief that mediums existed, and that some were agents of Ruhanga, while others were agents of the devil. The Mamdwa cult was also adhered to by the Batooro. In every residence, shrines were built in honor of Emandwa. The Mandwa were typically honored with trumpet and entimbo performances. People would wear skins (emikako) stitched with beads and cowrie shells during the real praising ritual. A significant Mandwa person would don an ekisingo, a six-centimeter bark-cloth garment with horns atop the head. There was a lot of eating and drinking involved in the praising process.

A man would light a fire in front of his house and address the mandwa, explaining his problems. In the event of illness, death, or misfortune, a mufumu (diviner) would be consulted to interpret the demands of the mandwa. Appropriate measures would then be taken to appease the mandwa. Remarkably, the language used to address the emandwa was slightly different from the common one used in ordinary parlance. Omukama was pronounced as omugabe, okurora as okureeba, omwaana as omwerere, and several other terms.

Brotherhood of Blood

The Batooro, like their Banyankole neighbours, practiced blood brotherhood, but a man could also make blood brotherhood with a woman. The main ingredients of the ceremony included coffee berries, a new bark-cloth, a knife, two branches of a fig tree and sprouts of a grass called ejubwe. The climax of the ceremony was the taking, with coffee berries of one’s blood from a cut made just below the navel. Then the two blood brothers would take an oath to behave as real brothers in all respects. Two men and one old woman would usually act as witnesses to the occasion. The two celebrants would pronounce the following words to each other during the ceremony: ‘‘Brothers fight and shave each other; they cut each other’s nails; they beat each other and help each other. If you becomedishonest to me your stomach will swell. When come to you with horrible disease, you will not send me away. When I come naked you will not send me away. When I come to your home, I will not go away hungry. We shall not do evil to each other, nor shall our children and clans’’.

Finance

Tooro’s economy was a combination of pastoral and agricultural, with the Bahuma being pastoralists and the Bairu being agriculturalists. Both tribes placed a high value on cows, which served as a symbol of prosperity in addition to producing milk and beef.

In addition to producing iron complements like spears, hoes, knives, and arrowheads, bark-cloth, and salt, the Batooro also had a number of potters who produced a variety of household utensils like water pots, beer pots, and sauce pots. They also farmed millet, sorghum, bananas, peas, and a variety of green vegetables.

While the men built houses, cleared bushes, and hunted wild animals, the women were skilled basket weavers who produced a wide variety of basketry, including winnowing trays, plate baskets, bags, harvesting baskets, and several baskets for everyday household tasks. Hunting, house construction, and house clearing were communal activities that involved eating, drinking, and dancing. Batooro built circular huts with grass thatched roofs.

Political structure

The government of the Batooro was centralized. Prior to 1830, Toro was a part of Bunyoro. However, in 1830, Prince Kaboyo proclaimed Toro independent of Bunyoro and acknowledged it as a separate Kingdom.

The first king of the Kingdom was called Omukama; he was actually its founder, Kaboyo Kansunsunkwanzi. His son Nyaika succeeded him, and Kasagama followed. Kasagama ruled until Kabalega deposed him, but he was later restored to power in 1891 by Sir Lugard, an agent of the imperial British East African Company (IBEA Co.), which was attempting to extend British Imperialism to Uganda.

Since the King was inherited, he had to come from the Bunyoro-ruling Babiito line. A standing army and a hierarchy of leaders supported him. However, all physically capable males would be called upon to defend the Kingdom during times of war. Drums, iron forks, spears, wooden spoons, chairs, crowns, beads, axes, and knives were among the chiefly regalia.

Mwenge County has special significance for the Kingdom. There was a political education school there when Toro was still a member of Bunyoro. Mwenge continued to function after Toro separated from Bunyoro. The Kings’ sons were sent to Mwenge to study the language and skill of governance. It’s also reported that the daughters of the king had private tutors. The wives of the King would be sent to Mwenge when they were ready to give birth. Rebellious princes were also sent to a school at Mwenge, and the fact that no war was fought there may have something to do with Mwenge’s significance on the political and social front.

With the 1967 republican event, the Toro Kingdom shared the same fate as Bunyoro, Buganda, and Ankole. Even yet, the Omukama institution was reestablished in 1993, albeit without its previous administrative and political authority. Before his death in 1994, Omukama Olimi Kaboyo was crowned the fifth Omukama of Tooro, and his three-year-old son Oyo Nyimba Kabambeiguru became the youngest King in Tooro’s history. He is the Batooro people’s cultural leader.

The Batoro Culture

One of the Bantu tribes in western Uganda are the Batoro, and the Kingdom of Toro is one of the country’s traditional kingdoms, occupying the districts of Greater Kabarole and Kasese. It was formerly a part of the vast Kitara empire, ruled by the Bito dynasty from the sixteenth century.

These people are the subject of various contradictory tales. One claims that they are native to Toro, descended from the Batembuzi and Bagabu, who are thought to have been the first humans to inhabit and dominate the planet. According to some stories, they are Bantu people who originated in the Congo region, which is also where other Bantu groups are thought to have originated. They are specifically linked to the Bachwezi and Babiito line. According to legend, Prince Olimi Kaboyo Kasunsunkwanzi, the son of the former King of Bunyoro Kingdom, established Toro Kingdom by extending the southern province of his father’s kingdom and claiming to be the ruler of the region.

The Batoro received him with open arms and named him Rukirabasaija Omukama Kaboyo Olimi I. The new Kingdom made it through the difficult early years of its existence and even flourished for more than a century of goodwill, prosperity, and peace. Similar to other kingdoms like Busoga, Bunyoro, and Buganda, the Toro Kingdom was dissolved in 1967 by the Dr. Apollo Milton Obote administration before being reestablished in 1993.

Rukirabasaija Oyo Nyimba Kabamba Iguru Rukidi IV is the current King of Toro, an East African monarchy that existed as an independent kingdom from the 16th to the 19th century. Monarchs of Toro are referred to as “Omukama” in this context. Although he is no longer the head of state, the King of Toro continues to play a significant role in national affairs, particularly among the Toro people, of which he is the head.

In the past, the Batembuzi dynasty’s kings were trailblazers and prophets; nevertheless, nothing is known about their reign or genesis beyond folklore and oral traditions. Not much is known about their historical era, names, or the order in which each King succeeded one another. Their rule is supposed to have begun at the height of Africa’s Bronze Age. Though not much is known about them, the Bachwezi dynasty is credited with founding the ancient Kitara Empire, which included what is now southern, central, and western Uganda, as well as the eastern Democratic Republic of the Congo, northern Tanzania, and western Kenya.

In defiance of his father, King (Omukama) Kyebambe III of Bunyoro’s first son established his own kingdom by annexing the southern portion of his father’s territory, with the River Muziizi serving as its northern boundary. This resulted in the establishment of the Toro Kingdom, which was ruled by Rukirabasaija Omukama Kaboyo Kasunsunkwanzi Olimi I. Following his death, other Kings and Princes came to the throne, but some of them only held the title of Omubiito (Prince) for brief periods of time, rather than the proper title of “Rukirabasaija Omukama.” If you count the Princes, there have been eight Kings of Toro since the kingdom’s founding.

The language spoken by the people of Toro is “Rutooro,” and they are referred to as Batooro (plural) and Mutooro (single). Among other things, they take great pride in their rich culture of tribal rituals, oral heritage, mouthwatering cuisine, and native handicrafts. The Batooro are known for using names of endearment, also called “Empaako” in the local dialect; these names are used as a form of respect or praise, and each child is given one of the following names: Amooti, Abooki, Atwooki, Akiiki, Abwooli, Araali, Adyeri, Apuuli, and Ateenyi.

In the past, marriage was arranged by the boy’s and girl’s parents, with or without their knowledge or consent. Marriage presented a significant part of their cultural life, with a man regarded as incomplete before getting married. Typically, a middleman is chosen by the boy’s side and role socially recognized and rewarded but his duty was to investigate about the girl’s character.

Because of their breathtaking traditions, mouthwatering traditional foods, exquisite art and crafts, and mind-blowing dances, Batoro people are among the most fascinating people to visit.

The Traditional Clothes of Batooro

Every Mutooro woman should own a suuka, as it is an essential piece of clothing that helps to preserve the culture and gives them a sense of identity. The suuka is made up of three parts: the dress, which is typically knee length, the kitambi, which is wrapped around the waist and reaches the feet, and the material, which is wrapped around the shoulders and typically two and a half meters long.

Each component of the suuka is made of a different material; the silk used for the dress and the material wrapped around the shoulders are made of sari, which is preferred by most women over silk due to its ease of care and simplicity. The kitambi is typically made of satin, and for a more elegant and refined appearance, a net in the same colors as the kitambi is sewn on top of it. Originally intended to be a wrapper, most women these days prefer it tailored as a skirt for comfort. The men wear kanzu as their traditional attire.

More about the Culture and People of Toro

The Batooro (singular: mutooro; adjective: kitooro; language: rutooro) are the proud inhabitants of Toro, a tribe of roughly a million people. They have a strong sense of self-worth, a rich oral history, tribal rituals, indigenous handicrafts, and patriotism. youngsters from Batooro are taught to respect and cherish their elders, just like all African youngsters are.

They are also instructed to cherish and cherish their nation and tribe. From birth, every mutooro kid is instilled with the value of pride in being a mutooro, which is of utmost importance.

Therefore, there are some actions, speech patterns, and personal conduct that are viewed as beneath a self-respecting mutooro.

For example, according to tradition, a mutooro is not allowed to speak or make any other utterances that might cause their mouth to contort and make them appear less respectable. Unfortunately, many batooro found it challenging to pronounce several foreign terms correctly due to the following of this custom!

To say certain foreign expressions that result in an open mouth or a deformed facial expression, a mutooro must deliberately choose to defy convention.

A mutooro needs to always act with dignity. In actuality, the word “omutooro,” which meaning “ceremony,” is the source of the tribal name “batooro.”

Batooro, which translates literally to “the ceremonious ones,” may serve as a reminder of the custom our predecessors transmitted down to us, which is to dress in your finest clothes when you greet guests.

Occasionally, the ideal of dignity has clashed with contemporary lives. Even though walking quickly is considered disrespectful in the past, we have to do it to meet the demands of modern life and the workplace.

When eating, a mutooro has to sit down and eat slowly, taking their time to savor the food. A mutooro ought not to eat while rushing! This is one another example of how fast food dominates modern life.

The batooro’s traditional eating practices made them vulnerable to malnutrition because there was very little food that they could eat.

It was forbidden to eat many of the healthful, abundant foods that grew across their realm. “Birds” and their eggs were not consumed by mutooro. Thus, the batooro did not eat eggs or chicken for a very long time. A mutooro did not consume “frogs,” a term used disparagingly to refer to anything that comes from the water, including fish.

Thus, it was amusing that although though Toro claimed to have two freshwater lakes full with mouthwatering tilapia nilotica, they didn’t think it was appropriate for them to consume the fish! Because they resembled dogs, mutooro avoided eating the meat of any animal with upper teeth.

Pork was so excluded. It is still believed that batooro ladies should be even more dignified than their male counterparts for unknown reasons. For women, the taboo applied twice as strongly.

As we gradually adapted to the contemporary world, we began to abandon some of our deeply ingrained customs. However, there are still some elderly batooro ladies who won’t let anyone prepare pig, fish, or chicken in their kitchens!

Traditionally, the boundaries of the Batooro community have been based on “economic activity” rather than caste. It was possible to distinguish between the bahuma and the bairu classes. The bairu tended the soil, and the bahuma looked after the cattle.

The two classes coexisted peacefully since one supplied the necessities—milk, beef, and butter—while the other supplied the food items. The boundary line is becoming increasingly hazy these days. The Omukama, or king, who ruled them until 1967, provided the batooro people with a sense of unity and self-determination from ancient times. The monarchs are acknowledged as the traditional leaders of their tribes under the Ugandan constitution.

Each child born into the mutooro tribe is automatically accepted into the batooro tribe. Unlike several other tribes in Uganda, there are no rigorous rites of passage other than the customary naming ceremonies that occur at a very young age.

To better understand our Western friends, let us explain the somewhat unusual name scheme used for batooro children.

Each and every mutooro child has a unique “last name”! This is due to a very straightforward reason. Kitooro names have to have a deeper significance; they have to express something about the circumstances or state of affairs surrounding the child’s birth.

A major event that was happening at the time of the child’s birth may be reflected in the name. Twins and the offspring of such twins have traditional names.

The elders in the family pick the names for the new baby informally while enjoying a hearty lunch and a local beer.

For male babies, this occurs at four days of age; for female babies, it occurs at three days of age.

The custom of giving a kid a religious name in addition to their traditional name began with the arrival of Islam and Christianity in the late 1800s.

The religious name may be an Arabic name for Muslims or an English or French name for Christians, but the tribe name is always in the tribal language.

Christian names that are popular are Bible names. It would be incorrect to give all children born into a family the same name because circumstances and experiences are unique to each child and never stay the same.

One may wonder, “How does one know one’s blood relations?,” to our friends in the West.The solution is straightforward: via one’s clan.

Our blood links and ancestry are established by the clan system. To prevent inbreeding, this is extremely significant and handled carefully. A mutooro is not allowed to wed a member of their own clan or their mother’s clan.

Even distant cousins who are several times removed are subject to this prohibition. Our royal family has historically been exempt from this taboo since they have a history of defying custom and getting married inside their own or their mother’s clans in an effort to preserve their genuine blue blood lines.

Every newborn mutooro inherits the clan of their father. To prevent breaking a taboo, when a “girl meets boy,” they had to reveal their clans as well as the mothers’ in the beginning;

The Tooro Clans

Abachwamba, Ababopi, Abachaaki, Ababiito, Abasiita, Abagweri, Abasumbi, Abaitara, Abaziira, Abaliisa, Abagimu, Ababooro, Abasaigi, Abaisanza, Abalebeki, Abanekera, Abagumba, Abayaga, Ababwiju, Abahinda, Abasambu, Abasingo, Abafumambogo.