Baháʼí Faith in Uganda

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Hand of the Cause Enoch Olinga and his family,[2] the community continues to grow though estimates of the population range widely from 19,000 to 105,000[3] and the community's involvements have included diverse efforts to promote the welfare of the Ugandan people. The Association of Religion Data Archives (relying on World Christian Encyclopedia) estimated about 78,500;[4] however, National Population & Housing Census, 2014 recorded only 29,601.[5]

Early history

Part of a series on the
Baháʼí Faith
Central figures
Basics
Key scripture
Institutions
History
People
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ʻAbdu'l-Bahá's Tablets of the Divine Plan

Star of the West magazine on December 12, 1919.[6] ʻAbdu'l-Bahá mentions Baháʼís traveling "…especially from America to Europe, Africa, Asia and Australia, and travel through Japan and China. Likewise, from Germany teachers and believers may travel to the continents of America, Africa, Japan and China; in brief, they may travel through all the continents and islands of the globe"[7] and " …the anthem of the oneness of the world of humanity may confer a new life upon all the children of men, and the tabernacle of universal peace be pitched on the apex of America; thus Europe and Africa may become vivified with the breaths of the Holy Spirit, this world may become another world, the body politic may attain to a new exhilaration…."[8]

Connections and development

An early instance of contact between Uganda and the Baháʼí Faith came in September 1946 when Ugandan Dr. Ernest Kalibala, one of Uganda's first PhDs

Iteso tribe) who had been attending classes taught by Nakhjavani in Kampala was the third Ugandan to become a Baháʼí and swore off alcohol though his alcoholism had already cost him his government job.[2]

Ethnolinguistic map of Uganda.

The first Baháʼí

Knight of Baháʼu'lláh.[16]

Developing community

Wide-scale growth in the religion across

Knight of Baháʼu'lláh Clare Gung, formerly of Germany, moved from Tanganyika to Uganda where she founded a multi-racial kindergarten nursery.[33] Systems were initiated to deal with the rate of growth of the religion - weekend Baháʼí schools were set up for any Baháʼí who could attend and individuals who were judged to have a substantial understanding of the religion and were able to travel were selected for training as presenters who would then travel locally in their area to make presentations on many of the same themes.[34] By the summer of 1957 13 weekend schools had been held. It was believed these schools lent impetus to the continued growth of the religion in the area by empowering local members of the religion and the schools were repeated in 1958.[35] And the same year regional and local assemblies were registered with the civil government.[36] In 1957 a lone Baháʼí, a member of the Tesa, Yokolamu Okello, reached the relatively remote and pagan region of Moroto in Karamoja and in 1958 the first spiritual assembly was formed there.[37] Conversions to the Baháʼí Faith in Uganda even reached into the prisons where Shoghi Effendi, then head of the religion, responded to letters by encouraging the inmates to use their "stumbled" history not to become "embittered or defeated" but "determined to make it a means of purifying your natures, improving your characters, and enabling you to become better citizens in the future."[38] The quick growth of the religion in Uganda was attributed by Baháʼís to the sincerity of their purpose and to the demonstrated lack of racial prejudice.[39]

House of Worship

In 1958 the land for the temple had to be bought in the name of three African Ugandan Baháʼís rather than an institution directly foreign or domestic. These Baháʼís were Joseph Mbogo, Erisha Kiwanuka and Max Kanyerezi who held the land in trust.

Ruhiyyih Khanum and Músá Banání presented material gifts for the building - some soil from the inner-most Shrine of Baháʼu'lláh and the fortress of Maku where the Báb was imprisoned.[41] The building was designed by Mason Remey and the green dome is made of fixed mosaic tiles from Italy, the lower roof tiles are from Belgium, and the colored glass in the wall panels was brought from Germany.[42] Nine massive columns, each two feet in diameter, support the great dome, itself forty-four feet in diameter at its base; while the two roofs are supported by two sets of twenty seven slightly smaller columns. The overall height is 127 ft., the internal diameter of the building is eighty four feet and the seating capacity is over 600. The inside of the dome is painted a pale blue; the rotunda, into which are set nine enormous windows and fifty-four small windows, all filled with green, amber and pale blue glass, is painted a brilliant white, while the columns and the lower walls are painted a very pale green. All this lends itself to an effect of lightness and airiness which is intensified by the large green and amber glass-filled grilles which stand on either side of the huge mvule doors.[43]

The fifty-acre property includes the House of Worship, extensive gardens, a guest house, and an administrative center.[42] In 1960 the Ugandan government built an access road out to the site of the temple[44] and a Bugandan council of ministers came to see the building.[45] Observances of Baháʼí Holy days are held and regular services are normally held about 4 pm on Sunday afternoons.[46] By the end of 1965 an estimated 50,000 visitors had come to the temple.[47] Both Hands of the Cause Enoch Olinga and Músá Banání are buried near the Temple.[2]

Dedication

Practising Baha'is

Festivities associated with the opening of the temple were wide-ranging through early 1961. The Ugandan government publication

Makerere College sang music[43] and readings offered were from the Old and New Testaments and the Qurʼan, plus a number of prayers and readings from the Baháʼí writings in Arabic, Persian, Ateso, Swahili, Acholi, Luganda and English. Following the public meeting a reception was held for representatives of the Governor and the Kabaka of Buganda, together with the Mayor of Kampala at which Ruhiyyih Khanum shared a story that Shoghi Effendi had traveled through the region in the early 1920s.[48] Following the dedication Ruhiyyih Khanum and chairman Nakhkajvani embarked on 15 days of visiting Baháʼís through Uganda and Kenya including staying in their homes, dedicating two schools, ate native food, and were honored with traditional songs and dances. Khanum suggested repeatedly that the Ugandan's own folklore, their traditions and their native songs and music should not be discarded, but that in a society of unity in diversity they were to preserve and develop these as their contribution in enriching the spiritual and material life of human society as well as noting the equality of the sexes and that women should take equal part in administration of the religion.[49]

Intercontinental conferences

First conference

In January 1958, soon after the death of Shoghi Effendi in November, another intercontinental conference was held in Kampala and attended by his widow Ruhiyyih Khanum.

Baháʼí World Center, as it existed then, as well as the Monument on the grave of Shoghi Effendi.[50] Some $280,000 was raised at the conference from a segment of the attendees for donation to the progress of the religion. The foundation stone for the Mother Temple of Africa was laid and relics in silk bags made by Bahíyyih Khánum were set in place (planned to be under the wall on that side of the Temple facing out across a grassy valley towards the Baháʼí Qiblih.) Ruhiyyih Khanum then spent a day among the Tseo people - speaking to school groups, receiving guests, and visiting homes. She donated money for the reconstruction of a center that had been lost.[50]

Second Conference

Six conferences held in October 1967 around the world presented a viewing of a copy of the photograph of

Adrianople), Turkey, the Hands of the Cause travelled to the conferences, with each carrying a copy of the photograph of Baháʼú'lláh. Hand of the Cause ʻAlí-Akbar Furútan conveyed this photograph to the Conference for Africa at Uganda.[52] Ebony magazine covered the event.[53] Ugandan radio, television and print media covered the events related to the conference as well.[54] Some 400 Baháʼís from twenty-four African countries gathered. Kolonerio Oule, chairman of the National Assembly for Uganda and Central Africa, opened the conference on the first day and Hands of the Cause ʻAlí-Akbar Furútan and Enoch Olinga began presentations and discussions about the history of the tablets and the range of who they were made for. The next day the new national center building on the same property as the temple was dedicated - it is a circular building having a round central auditorium surrounded by a group of offices, a library, archives, publishing, guest roams and kitchen. The third day William Masehla and speaker Helen Elsie Austin focused attention on the role of the individual in the progress of the religion.[54] That evening a public meeting of some 500 people was held followed by a reception for 250 people; efforts had focused invitations to government personnel, clergy, educational institutions and professional communities. Roger White was a representative of the Canadian national Assembly which made a gift to the Baháʼís of Uganda in the form of an illuminated tablet of the writings of the religion.[54]

Other developments

It was in 1958 that the Baháʼís of Kampala contracted to reserve a segment of a cemetery for use by Baháʼís.

Local Spiritual Assemblies in various localities, 389 smaller Baháʼí groups, and some 200 isolated individual Baháʼís spread across Uganda.[61] In 1964 the regional Assemblies were reassigned and Uganda joined with the Central African Republic.[29] The July 1964 issue of Uganda Argus profiled the religion as well as a broad article about the 4 Baháʼí Houses of Worship then in existence.[66] One hundred thirty-two delegates and visitors assembled in Kampala, Uganda, for the 1966 convention to elect the regional national assembly of Uganda and Central Africa.[67] Olinga was able to visit Uganda again from October to December 1967 for an extended tour of the country.[68] Rapid expansion of the religion in the late 1960s was most particularly true in Uganda, Vietnam and Indonesia.[69] The 1968 membership of the regional national assembly of Uganda and Central Africa was: Hassan Sabri, Tito Wanantsrusri, Kolonerio Oule, Elizabeth Olinga, George William Ebetu, Moses Senoga, Sospateri Isimai, Alinote Colleque, and Albert Ocnamodek.[70] During the period of Ayyám-i-Há 1969 the Baháʼís had a public exhibit on the religion at the Kampala national theatre.[71] The mayor of Kampala spoke at the opening preceding the showing of the film, "And His Name Shall Be One". The exhibit consisted of books, charts, artifacts, photographs, movies, slides, and recordings. Original Tablets, books, and excerpts written by the Báb, Baháʼu'lláh, and ʻAbdu'l-Bahá were displayed along with secondary works. Baháʼí history was illustrated in a chart depicting events from the birth of Baháʼu'lláh to the founding of the Universal House of Justice, plus displays of The Dawn-Breakers in three languages. The arts were shown in oil paintings, photographs, silverwork, and handwoven carpets and the diversity of nationalities and religious backgrounds was illustrated with photographs and slides taken during conventions, Temple dedications, and intercontinental conferences. Later that summer Ruhiyyih Khanum visited Uganda on a ten-day tour. In Kampala she was able to attend several events before driving into the countryside to visit Baháʼís. In town events included: a reception given in her honor and that of two visiting members of the Universal House of Justice, Hushmand Fatheazam and 'Ali Nahkjavani; to deliver a public lecture in the hall of the national theater; to be interviewed for a full half hour on Radio Uganda on the "Guest of the Week" program; and attend a wedding at the temple along with fellow Hands of the Cause Enoch Olinga and Músá Bánaní before going on to Ethiopia and other countries on a four-month tour. She returned at the end of the tour for a few days of low key meetings with Baháʼís before her final departure.[72]

Momentous changes approaching

In 1970 Mary Collison died - together Mary and Reginald Collison had spent their last years as caretakers of the temple.

Uganda-Tanzania War
broke out in 1978 and President Amin was overthrown by early 1979.

Oppression, violence, and freedom

As part of a sweep across several

Uganda under Idi Amin
.

"This was principally the result of a campaign by a number of Arab countries. Since these countries were also by this time providers of development aid, this overt attack on the Baha'is was supported by covert moves such as linking the aid money to a particular country to the action that it took against the Baha'is. This was partially successful and a number of countries did ban the Baha'is for a time. However, the Baha'is were able to demonstrate to these governments that they were not agents of Zionism nor anti-Islamic and succeeded in having the ban reversed in all of these countries except Niger."[69]

It was a period of violence from 1978.[88] In March 1979 the Olinga home was robbed though the temple was undisturbed and there was a suspicious accident where Olinga's car was rammed and forced down a hill by a troop transport vehicle, where he was robbed and left for dead,[2] and Olinga's son George was disappeared for a week by soldiers of Amin.[88] Death threats perhaps simply because of his prominence came to Olinga from his home town.[88] Meanwhile, after President Amin fled in April the religion began to re-organize - there was the re-opening of the Baháʼí House of Worship again,[89] and the beginning of reforming the national assembly in August.[88] Neighbors and a garden servant boy bore witness mostly by hearing events of the execution of the Olinga family.[2][89] On the evening of Sunday, September 16, 1979, the birthday of one of Olinga's daughters and planned as a day of a family reunion of which a few could not arrive in time,[88] after 8pm local time five soldiers entered Olinga's home while one stood guard at the household gate and killed Olinga, his wife, and three of their five children. Trails of blood went from the kitchen to the back of the house and one of the children had been hurt and roughly bandaged before the family was executed. Enoch himself was killed out in the yard where he had been heard weeping after perhaps witnessing his dead family in the very same house he had joined the religion in.[88] The news was conveyed initially by the garden servant to a member of the national committee that had been appointed and then to a 79-year-old pioneer, Claire Gung, who called internationally. Ultimately news reached the Universal House of Justice while it sat in session on the 17th. All the dead were buried in the Baháʼí cemetery on the temple grounds on the 25th while civil war and terrorism continued.[88] The funeral included hundreds of Baháʼís who could make the trip and several members of the government of Uganda.[90]

After the

Uganda-Tanzania War and when the ban on the religion was rescinded, Ugandan Baháʼís re-formed their National Spiritual Assembly in 1981,[29] though the Ugandan Bush War dragged on. In 1982 the two primary schools the Baháʼís had founded in 1961 were again under Baháʼí administration by February 1982.[33] More than 200 Baháʼís and non-Baháʼís gathered in 1983 to celebrate children and a kindergarten multi-racial nursery school established by Claire Gung[91] and Rex Collison died in June 1983.[92] Instances of hundreds of people joining the religion recurred in 1984.[93] In about February 1985 George Olinga and Benson Kariuki gave a talk at one of the primary schools about the religion about the institutions of the religion[94] and Claire Gung died[95] while the nursery she established was assumed by the national assembly and funds were allotted for the renovation of the primary schools.[96] In 1986-7 Dwight W. Allen returned to Uganda and was the project coordinator for the Donors' Conference for the rehabilitation of Makerere University.[80] In 1988 the community held a children's conference and was visible in a number of public events including a preferential trade exhibition at which various governmental leaders visited.[97]

Involvement in society

The Ugandan Baháʼí community has been involved in a wide range of projects many of which benefit the nation while also advancing awareness of the religion. In 1989 a Baháʼí expert and businessman in using

AIDS epidemic by including the role of the spiritual training of children on virtues like humility, reverence, kindliness, respect and courtesy, and unity in diversity so that they would lead moral lives and overcome not only AIDS but alcohol and drug abuse, violence, crime, prejudice, hatred, intolerance and poverty.[106] In 2004 the Baháʼí-based Uganda Program of Literacy for Transformation helped participants acquire the skills, knowledge, and incentive for a “lifelong self-improvement plan” — coupled with an emphasis on moral education and inter-religious harmony.[107]

The Ugandan Baháʼí community has also encouraged the practice of the arts. Eighteen youth from Kenya, Uganda, Ethiopia, and Tanzania joined together to form Youth in Motion, a Baháʼí Workshop (see Oscar DeGruy) aimed at expressing the message brought by Baháʼu'lláh. The group traveled for four months, performing before a total of more than 50,000 people in three countries.[108] In 1998 Baháʼí Margaret Nagawa held a showing at the Ugandan National Museum,[109] and award-winning Baháʼí Edel'Akongu Ekodelele Eyperu died in 2002.[110]

In 2001 a week-long celebration featuring a statement by Ugandan President

Yoweri Kaguta Museveni, some 2000[111] of the Ugandan Baha'i community commemorated the 50th anniversary of its founding.[112]

The Baháʼís of Uganda have continued to be involved in social issues; in 2007 a movie on development issues in Uganda was produced by the Baháʼís named "Opening a Space - The Discourse on Science, Religion and Development in Uganda"

UN Commission on the Status of Women in 2008.[115]

Ugandan Baháʼís have also participated in recent international Baháʼí events. Ugandan youth were among the 149 assembled at the National Baháʼí Center in Burundi in August 2006.[116] In 2007 Baháʼís in Entebbe helped organize World Religion Day commemorations.[117] In 2008 one of the delegates from Uganda was one of the 19 tellers who counted the secret ballots for the election of the Universal House of Justice.[118]

Demographics

During 2000–2002 estimates of the Ugandan Baháʼí community ranged widely; sources range from 66,000[119] to 105,000 Baháʼís in the country.[3] The 2002 national census counted almost 19,000 Baháʼís,[120] and the 2014 census reported 29,601.[5] Inbetween, the 2005 US Dept. State statistics estimated Hinduism, the Baháʼí Faith, and Judaism together formed 2% of the national population.[121] About 300 Baháʼí believers were in Kampala according to a 2007 news report.[122]

See also

References

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External links

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