In recent times, there are some indications which suggest an attempt to relegate the traditional or pre-Christian notion of Nyorjmo to the background in the face of recent Christian expansion within the Ga community. This may be observed basically in two forms. First is the attitude and thinking which attempt to separate Nyorjmo, who is considered a holy God, totally from the creation, considered unholy. This view suggests that Nyorjmo is holy and therefore his name cannot be attached to any aspect of the creation which is considered corrupted with sin and evil. In this regard, a distinction is thus made between Nyorjmo, the Supreme Being, and nyorjmo, rain. A new word nugbo,1 literally 'water stranger' or 'foreign water' has therefore emerged and is now being used for rain by some Ga. Secondly, there is the assumption, especially among some Ga Christians, that hitherto, the Ga did not know about God and that it was Christianity and the proclamation of the Christian message that introduced the knowledge of God into the Ga religious culture. These views are, however, contrary to the thoughts of the traditional Ga. The pre- Christian notion of Nyoymo is that of a Supreme Being, who is not far removed from creation but deeply involved in its daily activities. Thus one finds the name of Nyorjmo attached to some elements within the creation, as the configurations of Nyoymo2 indicate. Again, contrary to the views held by some Ga Christians, oral and early written sources indicate that the notion of Nyorjmo was well established within the Ga religious and social life before the coming of Christianity. However, one realises that with the influence of Christianity and Bible translation, the concept Nyorjmo has expanded and assumed a new meaning to become the Christian God of the Bible, 'the Father of our Lord and Saviour Jesus Christ.' 1 E. T. A. Abbey, Kedzi Afo Yordan (Gbele Ke Yarafeemo), (Accra: Bureau of Ghana Languages, 1968), p 37. 2 Johanness Zimmermann, A Grammatical Sketch of the Akra - or Ga -Language and some Specimen of it from the mouth of the Natives, (Stuttgert: J. F. Steinkopf, 1858), pp 243-244. See also M. E. Kropp Dakubu, 'Linguistic Pre-History and Historical Reconstruction: the Ga-Adangme Migrations' in Transaction of the Historical Society of Ghana, Vol. XIII (i), (Legon, June 1972), p 119. This research attempts to investigate the 'development' of Nyorjmo as a religious concept from its pre-Christian usage to the present. It looks at how Nyorjmo was recognised in the traditional religious life. This is done by analysing the general historical and religious backgrounds of the Ga people, focusing on key elements within the social, political, economic and religious settings. The work further assesses the impact of Christian influence on Ga culture, especially in the area of Bible translation, and also observes how the concept has gained a new meaning as a result of this engagement. The researcher concludes by exploring some of the implications raised in the work and attempts some suggestions on how Ga Christian theology may be developed to address these concerns. / Ye bei nee amli ni Kristojamo ebahe shi ni loolo le aabo moderj ni agbe Kristojamo ashwa ye Ga shikpoji ano le, tamo noni hie miihe akpa boni wonuo wiemo 'Nyonmo' le shishi wohaa ye wo blema shihile mli aloo dani Kristojamo le bashe bie. Enejeo kpofann ye gbei srotoi enyo ano. Klerjklen le, tamo noni ye wo nifeemoi ke wo susumoi amli le wokaa ake woten Nyonmo he nfoniri ko. Noji ake wonaa ake eye Kronkron ni nohewo le esda ni ake egbei bataa adeboo noko he kwraa ejaake nofeeno ni yoo je le mli le kpa ye he ni ehe ewo muji ke esha. Enehewo le mei komei taoo ni amegbla Nyonmo ni ji Tse Ofe le ke nyonmo ni neo le ten. Arjoo nyonmo ni neo le ake nugbo.1 Emli jalemo ji nu ni ebato gbo. Nugbo nee ji gbei ni nmenerjmene le Gamei komei ketseo nyonmo ni neo nee. No ni ji enyo le, Ga Kristofoi komei susuo ake Gamei lee Nyonmo ye blema bei le amli. Ene le eji sane ni naa wa ni yoo ahuntoo. Ye neke mei nee asusumo naa le, Kristojamo ke Nyonmo wiemo le gbee ke shwamo le ji noni ha Gamei na le ake Nyonmo ko ye, ye amejamo ke shihile mli. Shi moy neke susumo nee, jee Ga shikweebii asusumo ni. Eke noni amele ye Nyonmo he kpda gbee kwraa. Anokwale le ji ake beni Kristojamo ba ko Ga shikpon le no beebe le, Gamei le Nyonmo ake Ofe ni eta adeboo fee no, ni asan ejieo eheshi ye adeboo nibii komei ke Gamei anifeemo nii ke ame daa gbi shihile mli. Ene hewo je ni woyoseo ake Gamei ke Nyonmo gbei le ebata adeboo mli nibii komei ahe le.2 Asan jwerjmo nee ni kristofoi komei yoo ye Nyonmo he le jee ja keke ni ejda, shi moy ye Gamei awiemo ke woji ni anmlafee amli le, ejeo kpo fanrj ake Gamei le Nyonmo ye ame jamo ke jen shihile fee mli dani Kristojamo ba. 1 E. T. A. Abbey, Kedzi Afo Yordan (Gbele Ke Yarafeemo), (Accra: Bureau of Ghana Languages, 1968), p 37. 2 Johanness Zimmermann, A Grammatical Sketch of the Akra - or Ga -Language and some Specimen of it from the mouth of the Natives, (Stuttgert: J. F. Steinkopf, 1858), pp 243-244. See also M. E. Kropp Dakubu, 'Linguistic Pre-History and Historical Reconstruction: the Ga-Adangme Migrations' in Transaction of the Historical Society of Ghana, Vol. XIII (i), (Legon, June 1972), p 119. Shi ksle, woyoseo hu ake Kristojamo ke IJmals Kronkron shishitsoomo eye ebua ni else shishinumo ni Gamei yoo ye Nyonmo he le mli: agbene Gamsi naa Nyonmo ake Kristofoi aNyonmo, moni IJmale Kronkron yeo ehe odase ake eji wo Nuntso ke Yiwalaherelo Yesu Kristo Tse le. Oti ni yoo mi ninmaa nss mli ji ake magbls shi ni matao boni Gamei naa Nyonmo ye ame jamo ke ams shihils mli amshaa, ksjs blema, dani Kristojamo ba ks agbene tsakemoi srotoi ni eba ksje nakai bei le amli aahuu kebashi nmsns. Boni afee ni mi nine ashe oti nss he Is, mitao Gamsi ayino saji ks ams blema shihils amli, ni titri Is mikws ame jen shihils, mankuramo, nitsumoi, jarayeli ke jamoi fee aks meni abaanye akaseys nibii nee amli. Nokome hu ni mifee ye nikasemo nee mliji ake, mikws shishinumo hee ni Gamsi ena ye Nyonmo he, titri Is kstso IJmals Kronkron le shishitsoomo no, ks agbene boni Kristojamo hu etsake ams ashihils eha, ketso IJmale Kronkron Is kanemo no. Mimu shibgblsmo nee naa ke naawoo: gbe no ni abaatso ni Kristo he nilee baa shwere ye Gamsi aten. Eji mihemoksyeli aks nikasemo hee ni jso shigblsmo nee mli Is baa hsle Gamei ashi, titri le Kristofoi, koni ameyose ake nibii babaoo ye ame jen shihile ke blema saji amli ni baaye ebua ams bo ni afee ni ams nu Nyonmo shishi jogbann ni asan ams nys ameja le ye ame disrjtss ams shishinumo naa ksjetj shihils mli. / Thesis (M.Th.)-University of KwaZulu-Natal, Pietermartzburg, 2006.

Ancestors represent a more enduring reality in the African world-view than deities, other non-human spirits, or amulets and charms. This thesis argues that many Baganda have beliefs in ancestors. Much of the knowledge on ancestors in Buganda is still confined to oral tradition. It can be useful to have some material on the ancestors in a written form. The time will come when those who know about the subject will die and much of the information will disappear with them for ever. Early European writers on Baganda people touched the topic of ancestors only briefly in their texts, without reaching great depth. The subject is given little space in their works. Hence, they missed some major and dynamic aspects of the Baganda religion and beliefs. Another point is that there are many changes that have taken place and influenced Baganda's beliefs since these writers produced their works. By highlighting those changes, this thesis tries to give a clear picture of what has transpired between the period when those early writers wrote and today (1996), as far as such beliefs are concerned. The early part of the thesis defines the word ancestor and other key concepts. It gives a general analysis of ancestors in Africa. Then it moves on to consider ancestors and the ancestral cult in Buganda. The thesis describes the earliest accounts of the cult of ancestors in the pre-colonial period after which it looks at ancestral observances. The effects of christianity, Islam, and political independence on Baganda ancestral beliefs are discussed. The final stage of the study covers my findings from fieldwork. This includes statements from some of the informants I interviewed during fieldwork and my own conclusions regarding change and the contemporary situation. In this study, I have reflected on the perspectives of recent academic findings in order to facilitate comprehensive descriptions, analysis, discussion and careful interpretation of the beliefs under investigation. The ability of the Baganda people to retain their traditional beliefs along with basic Christian, Muslim and modern beliefs has been described and discussed. / Thesis (M.A.)-University of Natal, Pietermaritzburg, 1997.

Uganda’s tourism industry is a major source of foreign exchange income, creating much-needed employment and development opportunities. This study provided an overview of motivations and characteristics of non-resident visitors to Uganda. This exploratory research was conducted in Uganda during July and August 2011. Information obtained includes the popular activities and places visited, visitor expenditures, demographic information, motivation for visiting Uganda, and motivation for traveling and volunteering in general. This study concluded that the majority of non-resident visitors leaving Uganda were volunteers, with a majority being religious volunteers who did not represent a sustainable tourism market within Uganda. Data provided in this study can allow tourism stakeholders to draw conclusions on what is needed in Uganda to help the tourism sector to continue growing more sustainably and to remain competitive amongst other East African tourist destinations.

In current media and within coping research related to environmental problems many voices are emphasizing the danger of students being left in despair after have learned about environmental issues. The present study examined the effects on students who had participated in environmental education that originally was implemented through a sustainable development project. Qualitative interviews were conducted in order to investigate which environmental problems the students emphasized. The different coping strategies students used in order to deal with worries concerning these issues were identified through a thematic analysis of transcribed interviews. The findings of the present study showed that the Ugandan students were worried about themselves and their closest being affected by locally created environmental problems. They generally expressed to handle these worries by performing and planning for actions to decrease impact of the problems or by trusting politicians, environmental organizations and education and these actors ability to solve these issues. The Ugandan children showed to possibly have come some steps towards being action competent, were partly hopeful about the future environment and some of them possibly had a belief that they could make a difference to the outcome of these problems. The results were analyzed in relation to theories about coping and hope which could be related to environmental problems. The findings were also discussed in relation to a theory about action competence and similar studies about children’s coping with global issues made in countries all over the world. The importance of an environmental education that gives hope to students was highlighted. In parallel, a more local perspective in Swedish environmental education together with an enlargement of Swedish students’ relation to nature was suggested to improve students will and ability to act in solving environmental problems.

This paper exammes the spending behaviour of households with mobile phones in rural agricultural Uganda and whether such strategies such as substitutions have affected the well-being of these community members. According to the findings, rural households are willing to make sacrifices such as travel expenses and store-bought food budget in order to address the expenses of mobile phone services. While gender inequality through exacerbated asset control and mobile phone inexperience drive further digital divide in this village, the proliferation of small businesses development encourages phone ownership for women. Such strategies to afford a mobile phone or mobile phone services are undertaken to help facilitate longterm asset accumulation. For development studies, the analysis recommends a revised form of development thinking in a growing knowledge economy. / Thesis (M.A.)-University of KwaZulu-Natal, Durban, 2007.

This thesis analyzes the development of national justice processes in Uganda in the wake of war in order to address key theoretical dilemmas that have recently emerged in the field of transitional justice. I focus on closely connected debates over the exclusion of socioeconomic justice, the relationship between international, national and local actors, the role of transitional justice discourse, and ultimately, the future of the field itself. Based on fieldwork undertaken in Kampala, the Acholi district and the temporary international arena created in Kampala for the 2010 ICC Review Conference, this thesis traces the role of local, national and international actors in the war itself, the search for peace, and the current post-conflict period. I examine the ways in which actors at all levels narrate the northern conflict and accordingly negotiate and contest the nature, scope and course of post conflict justice. I argue that the struggle for a meaningful approach to transitional justice is global in dimension. The power to define and perform postwar justice is concentrated in the hands of the state. A high risk persists that Uganda's transitional justice policy will prove an empty performance of 'victor's justice.' International and domestic actors alike have shaped and justified the Ugandan Government's self-interested approach and facilitated the dominance of international criminal justice. Conversely, civil society actors at all levels in Uganda draw on transitional justice as a radical language of resistance to fight for meaningful change. As long as it fails to address socioeconomic issues and structural violence however, transitional justice discourse will ultimately fall short of giving political voice to local priorities, and activating long-term social transformation. I argue that the field of transitional justice must be re-envisioned to embrace socioeconomic justice, in order to impel the endless pursuit of a just society. This task will require the collective efforts of a global constellation of actors.

Many scholarly and policy evaluations of governance in Uganda have blamed limited commitment to democracy in the country squarely on the shoulders of state leaders. This dissertation considers a broader range of explanations and raises questions about the limited understanding of democracy expressed in the prevailing literature. It does so by considering historical contexts, international and global structures, and the relationship between local political cultures and the contested concept of democracy. Claims about democracy and good governance, it suggests, are used to justify very narrow procedural prescriptions for the domestic state on the basis of a systematic neglect of Uganda’s specific political history and the structural contexts in which the Ugandan state can act. More specifically, this dissertation engages with one of the key controversies in the literature on the politics of development, that concerning the degree to which accounts of democracy favoured by the most powerful states should guide attempts to create democratic institutions elsewhere. It argues that at least some of the factors that are often used to explain the failure of democracy in Uganda can be better explained in terms of two dynamics that have been downplayed in the relevant literature: competition between different understandings of how democracy should be understood in principle; and the international conditions under which attempts to impose one specific account of democracy - multiparty representation – have marginalized other possibilities. These dynamics have undermined processes that arguably attempt to construct forms of democracy that respond to very specific socio-cultural conditions. Fundamental disputes about how democracy should be understood are already familiar from the history of democracy in Western societies, where struggles to impose some forms of democracy over others have defined much of the character of modern politics. The importance of the international or global dimension of democratic politics has received less attention, even in relation to Western societies, but is especially significant in relation to Africa’s political history and its position in the world. After reviewing the history of struggles over forms of governance in Uganda, this dissertation explores a series of unique open-ended interviews carried out in 2009 with important political actors in Uganda. On this basis, it argues for the ongoing centrality both of the always contested character of democracy and of attempts to impose particular accounts of democracy through internationalised and globalised structures. An appreciation of both dynamics, especially in the historical context that has been downplayed in much of the literature, offers a better scholarly ground on which to evaluate contemporary politics in Uganda than the choice between multiparty systems and dictatorship that remains influential in discussions of the Ugandan case. Such an appreciation is in keeping with important recent attempts to think about the possibilities of democracy in Uganda in postcolonial terms and to resist the forms of neocolonial politics that are examined here as a ‘politics of dispensation.’ / Graduate / 0615 / 0616 / sabina@uvic.ca

Many scholarly and policy evaluations of governance in Uganda have blamed limited commitment to democracy in the country squarely on the shoulders of state leaders. This dissertation considers a broader range of explanations and raises questions about the limited understanding of democracy expressed in the prevailing literature. It does so by considering historical contexts, international and global structures, and the relationship between local political cultures and the contested concept of democracy. Claims about democracy and good governance, it suggests, are used to justify very narrow procedural prescriptions for the domestic state on the basis of a systematic neglect of Uganda’s specific political history and the structural contexts in which the Ugandan state can act. More specifically, this dissertation engages with one of the key controversies in the literature on the politics of development, that concerning the degree to which accounts of democracy favoured by the most powerful states should guide attempts to create democratic institutions elsewhere. It argues that at least some of the factors that are often used to explain the failure of democracy in Uganda can be better explained in terms of two dynamics that have been downplayed in the relevant literature: competition between different understandings of how democracy should be understood in principle; and the international conditions under which attempts to impose one specific account of democracy - multiparty representation – have marginalized other possibilities. These dynamics have undermined processes that arguably attempt to construct forms of democracy that respond to very specific socio-cultural conditions. Fundamental disputes about how democracy should be understood are already familiar from the history of democracy in Western societies, where struggles to impose some forms of democracy over others have defined much of the character of modern politics. The importance of the international or global dimension of democratic politics has received less attention, even in relation to Western societies, but is especially significant in relation to Africa’s political history and its position in the world. After reviewing the history of struggles over forms of governance in Uganda, this dissertation explores a series of unique open-ended interviews carried out in 2009 with important political actors in Uganda. On this basis, it argues for the ongoing centrality both of the always contested character of democracy and of attempts to impose particular accounts of democracy through internationalised and globalised structures. An appreciation of both dynamics, especially in the historical context that has been downplayed in much of the literature, offers a better scholarly ground on which to evaluate contemporary politics in Uganda than the choice between multiparty systems and dictatorship that remains influential in discussions of the Ugandan case. Such an appreciation is in keeping with important recent attempts to think about the possibilities of democracy in Uganda in postcolonial terms and to resist the forms of neocolonial politics that are examined here as a ‘politics of dispensation.’ / Graduate / 0615 / 0616 / sabina@uvic.ca

Abstract Denna uppsats handlar om hur community radiostationerna Mega FM och Radio Wa i norra Uganda arbetar med fredsjournalistik. Syftet med uppsatsen är att öka förståelsen för relationen mellan community radio och fredsjournalistik. Det är inte bara relevant för journalistikvetenskapen, utan även för alla som är intresserade av utveckling och freds- och säkerhetsfrågor i konfliktområden.    Hur ser det fredsjournalistiska arbetet ut i praktiken på community radiostationerna Mega FM och Radio Wa?   Vilka förutsättningar är nödvändiga, enligt Mega FM och Radio Wa, för att skapa ett generellt freds- och försoningsrelaterat radioprogram?   Vilka svårigheter finns för att lyckas genomföra ett fredsjournalistiskt arbete, enligt Mega FM och Radio Wa?   Frågeställningarna har besvarats genom kvalitativa informantintervjuer med radiojournalister i Gulu och Lira, och observationer. Det teoretiska ramverket inkluderar fredsforskning, utvecklingskommunikation, deltagande kommunikation, teorier om community radio och fredsjournalistik. Tyngdpunkt ligger på de senare. Teorin har operationaliserats genom att dela in de fredsjournalistiska kriterierna på en minimi- till maximiskala.   Uppsatsen visar att Mega FM och Radio Wa är community radiostationer som arbetar fredsjournalistiskt, men inte på en maximinivå eftersom de inte fullt ut adresserar alla konflikter, eller tar en proaktiv roll som medlare utan använder sig av en tredje part. Framför allt utgör avsaknaden av pressfrihet och tidsbrist de främsta hindren för ett proaktiv fredsjournalistiskt arbete, samt att informanterna betonar att en allt för aktiv roll strider mot objektivitetsidealet, något även kritiker mot fredsjournalistiken har lyft fram.

We assess empirically the changes in returns to education at the subnational level in Uganda using the Uganda National Household Surveys for 2002/2003 and 2005/2006. Our results indicate that average returns to schooling tended to converge across regions in the last decade. The overall trend in convergence of returns to schooling took place at all levels of educational attainment and this behaviour in returns to education is mostly driven by the dynamics of returns to schooling in urban areas. We analyse subnational convergence in returns to education and unveil deviant dynamics in Northern Uganda. We discuss the potential challenges to inclusive economic growth in Uganda which are implied by our results. (authors' abstract) / Series: Department of Economics Working Paper Series