Ah, the family!
In many parts of Africa, the family is the unit around which traditional social systems are based. The concept of family should be understood in its broadest sense, integrating all degrees of kinship as well as links with the clan. It is at the same time a unit of production, consumption and social integration. The solidarity that characterizes African societies depends on a strong structure that can be synthesized in the form of the ethnic group (whose individuals share a common cultural heritage and language), the lineage (formed by a large family whose kinship goes back several generations) and the clan (composed of a group of individuals referring to a personality, a trade or a totem animal). As many families have been decimated by AIDS, traditional family units have often broken down to make way for models based on mutual aid between brothers and sisters, in which the older ones take care, as best they can, of the younger ones. Subject to their age, family affiliation, clan or social origin, each individual has a specific role and place within the community. It remains extremely difficult to transgress these laws, described as "natural", even if economic changes and urbanization tend to break up the extended family unit. This break is materialized by a progressive decline in traditional solidarity, individualization sometimes leading to marginality, the most serious forms of which are delinquency, prostitution, abandonment of children or the elderly. The Ugandan is therefore torn between the desire to preserve his traditional identity and the desire to integrate into a world in full metamorphosis influenced by Western values.
To marry for life
In Uganda, many marriages perpetuate traditions: polygamy, dowry, forced union... Thus, among the Baganda, one can hardly marry a person belonging to the clan of his father or mother. The legal age of marriage has been set at 18 by the legislator. Customary law, however, remained prevalent, as one third of Ugandan women were married before they reached the age of majority. In the main urban centres, the above-mentioned practices are fading away and are frequently replaced by Western customs: free choice of partner, possibility of divorce, etc. It should be pointed out, incidentally, that Uganda is a patrilineal society, i.e. filiation is based solely on paternal descent. Generally speaking, customary law and practice deny women equal rights to property, inheritance and marriage. Wives move in with their husbands, but do not inherit his property. Throughout the country, marriages are preceded by accordions. Among the Baganda, kwanjula is the day during which the fiancée officially presents her groom to his parents, after he has made his request in writing. Between palaver and gifts, each family, represented by a spokesperson, expresses its doubts and demands regarding the future union, sometimes with virulence, often with humour. A portrait of the family and its ancestors is also drawn up. The discussions are followed by dances, during which each woman wears her most beautiful gomesi (traditional dress), and then by a large buffet. In the cities, the engaged couple exchange rings, cut a cake and pose for photographs. It is not uncommon to see the bride-to-be in a white dress. But there are now voices against this type of kwanjula, denouncing its commercial aspect and its overflow of gifts. The equivalent of kwanjula can be found in other ethnic groups: okuzaaliibwa mumaka among the Basoga, nyom among the Acholi... Conversely, the Ankole pastoralists still practiceokukiriza, i.e. the kidnapping of the young girls they wish to marry.
From initiation in Uganda
Initiation ceremonies are widespread in most ethnic groups. At the time of puberty, nubile young people are introduced through a series of rites to the traditions of the tribe, which gives the tribe a great deal of cohesion. Once the ritual has been completed, adolescents are considered adults and have the same rights and obligations as adults. The initiation is generally made up of symbolic tests that forge the character of the young initiate. It often takes place outside the village, in the bush or in a sacred place (hill, cave...). The young person learns the secret language that allows him to integrate the tribal rules and to access the mysteries of the universe and the forces of nature. Various tests are inflicted on him so that he can assert his strength of character. The completion of the ceremonial marks the rebirth, after the death of childhood. This rebirth is symbolized by external signs (shaved head, wearing of jewels, body paint...) and often ends with a purifying bath confirming the young person's membership in the group of initiates. For young girls, the initiation rites are generally accompanied by an apprenticeship in domestic tasks and the role of wife. Circumcision, practised by two peoples, the Sabiny and the Bagisu, is an essential moment in the life of the young person. As for female circumcision, practiced by the Sabiny, the Ugandan Parliament passed a law in 2010 criminalizing it and even envisaged life imprisonment in certain extreme cases. However, ablations continue to be carried out clandestinely.
Palaver under the trees
Oral tradition allows the intergenerational transmission of the history and codes of an ethnic group, family or clan. The elders, who are the custodians of tradition, are called upon to resolve any disputes that may arise. Traditionally, conflicts or community problems are discussed under the 'palaver tree'. Each member of the community has the right to express himself and give his opinion on the issues raised. Generally, the village chief presides over the palaver, but the final decision is made by a council made up of the elders (wise men) of the community.
