cyanic-selkie/wikianc huggingface dataset:
Bassekalowooleza ne Bannakalowooleza ba Buganda abedda(The Great Thinkers of Ancient Buganda)
Ebiggwa bya baulubaale were actually the departed wise persons places of research. Those hills, islands, and forests which were places of seclusion for the ancient great thinkers into Institutions of Modern Scientific Research, Medical Centers or Leadership Centers named after the great thinkers who used them as their places of research work.
Muwanga is advocating and recommending for a merger of culture with modern science, something that catapulted the east asian socities into advanced industrial societis within a short time. We should for instance be able to talk of:
(ii)	Bbowa institute of motorcycle and bicycle technology research.
(iii)	Kungu Leadership institute.
(iv)	 Mpaga or Mabira forestry research institute.
Such hills where the wise men and women spent time thinking and doing research in various fields of life included Bbowa hill, Ssempa hill, Walusi hill, Kigozi hill, and Busowa hill, all in Bulemezi Luwero and Nakaseke districts should be turned into places of scientific research for promotion of various areas of modern scientific research and technology but named after the ancient researchers who used them for rudimentary research
Other hills of seclusion for the great thinkers of ancient Buganda used by the Ganda geniuses are Kateeranduulu, Mubende, Magala, Kagaba and Buloda and Bwanja Forests in Ssingo.
In Mawokota were Sabwe and Kungu hills as well as Kisitu and Mpanga forests. In Gomba there were Sogesi and Kisozi hills. People who had different social problems, sicknesses, and hard questions in life would go to such places to consult the wise men in their life time but continued doing so even after the death of these wise men out of superstitution.
There were also taboos relating to cultural norms and practices put in place to preserve nature, selected trees like one at Kiwambya in Bulemeezi and animals like a crocodile called Kitinda at Ddamba Island in Ssese as well as rivers like Mayanja with its shrine at Sseguku in Kyaddondo, Kampala and Sezibwa river in Kyaggwe were venerated to emphasize the importance of nature to man not because of existence of spirits in them.
The ancient Ganda also formed and named clans and totems after a variety of wild animals and plants that nature provided. Each Muganda had to belong to one of the clans named after a particular animal or plant, which he was forbidden from eating as a way of reducing depletion of wild life and nature. There are actually 52 clans and 52 totems among the Baganda, aimed at not only identifying blood relatives but also preserving nature. Each clan seat (ekiggwa) should have schools and vocational institutions and farm institutes.
The reason IALI NGO have opted to present this first part in English is to demystify our blafrican past and market it to the outside world as a past that was based on a socio-cultural philosophy and a pseudo scientific community of researchers and philosophers called "Balubaale" in Luganda. Those who demean the mental endowments of our deceased geniuses refer to them merely as “diviners”. This is a misrepresentation of facts about “Blafrican past” that Charles Muwanga has sought to correct in his writings.
Wobulenzi
Wobulenzi, ekibuga mu Luweero mu Yuganda.
Bassekalowooleza ne Bannakalowooleza ba Buganda abedda(The Great Thinkers of Ancient Buganda)
Mu Buganda ey’edda okufaana n’eya buli mulembe oguddawo, mwalimu abantu abaalina ebitone ebyesigamye ku kukozesa “omulengera”(the mind) okunoonyereza, okuyiiya n’okuvumbula ebintu ebyayambanga enju, ebika n’abantu ba Buganda ey’emirembe egizze gibaawo nga nga okuvumbula okuweeeasa ebikozesebwa, eddagala erijanjaba endwadde, oba okulagula embeera y’obudde n’okuwabula abafuzi mu byobufuzi nga bakozesa obwogi obw’omulengera  bwe baalina obwali busukkuluma ku bw’abalala.
Olw’okuba tewaaliwo kumanya kuwandiika, okulaba nga abantu abo abaalina ebitone eby’omugaso bajjukirwa , abanganda kye baavanga babayita balubaale, ekitegeeza omuntu ow’ekitone aba avudde mu bulamu bw’ensi eno. Lubaale kiggwayo “Lumbe balujuliza alemeddwa”.Omuntu akoze eby’amagezi mu bulamu tafa era ne bwafa atwalibwa okuba ng’akyaliwo kuba byakoze biba bisigaddewo nga biyamba abakyali abalamu.
Ekigambo kino kya "kigewukano" (it is ironical), anti amakulu gakyo agokungulu gaawukana n’agoziba. Mu Buganda ebintu byonna ebyamagezi ebikolebwa abantu ab’enjawulo biba bikoleddwa ku lwa kabaka, mu njogera endala tugamba nti biba bikoleddwa Kabaka. Eno y’ensonga lwaki Kabaka ne bwafa tebakyatuukiriza nti afudde wabula bagamba nti “abuze”.Omuntu afa nga talina kya magezi ky’akoze eri eggwanga lye y’aba azaaye kubanga aleka talina ky’akoze nga keyokulabirako eri abalala eky’okumujjulirako.
N’olwekyo ku guno omulembe omutebi balubaale baffe ebedda tubajjukire olw’ebyo bye baaakolera enju, ebika , oba eggwanga lyabwe nga balumu mu kifo ky’okubatwala nti bamalayika abayinza okutyamba mu bizibu byaffe nga tetwekembye kukozesa bwongo bwaffe kwetusaako byetaago byaffe ebya bulijjo.
Okukulaakulanya Bassekalwoooleza ne Bannakalowooleza ba Buganda abedda ng’ekyobulambuzi kijja kutwetaagisa okufuula ebiggwa byabwe we baakoleranga okunoonyereza n’emrimu gyabwe mu biseera byabwe eby’obulamu, ebifo eby’ okuyiga n’obulambuzi.
According to Charles Muwanga, Balubaale were socio-cultural philosophers and thinkers, the authors of “philosophy based superstitions" that in the absence of any written body of scientific knowledge ,  scared away the common folk from destroying the environment on which life depends.
In the past, all over Africa, sustainable use of natural resources was a scientific fact which demanded use of nature sustain-ably. Without laws and police for their enforcement, this was thus ensured by “superstitions” put in place by these ancient socio-cultural philosophers, embedded in our cultural norms. In parts of precolonial Uganda like Buganda region:
i)	Key forests, hills, wetlands and water springs were considered sacred and cutting any trees from these forests and hills as well as misuse of wetlands and water streams/springs was said to offend the fictitious family, clan, or national spirits which would appear to the offenders in the form of wild animal spirits called “amageege” or human spirits called “emisambwa” to unleash their anger.
ii)	Sustainable use of water resources was ensured by superstition that caused fear of  spirits said to be in charge of the various water bodies such as Mukasa, the human spirit that superintended over Lake Nalubaale (Victoria) and Wamala the spirit of Lake Wamala. The name Nalubaale is itself a reference to its guardian ancestor spirits called “balubaale. We have Lubigi, the scare spirit that looks after Lubigi swamp  around lake Victoria .River mayanja is said to have been born by a human being under the influence of the punisher spirits.
iv)	We also had clans named after the abundant provision of nature, plants and wild life and if one belonged to a particular clan, he or she would not eat that animal or plant. This helped to prevent depletion of species. So nature was protected from human abuse in that way. With the coming of monolithic Abrahamic religions like Christianity, people stopped fearing the world of punisher spirits, resulting in encroachment and misuse of the forests and hills that had, for generations, been protected through cultural norms and superstitutions leading to economic practices that were destructive to the environment. These economic practices included plantation agriculture, cutting trees for charcoal or firewood, cultivating and building in the wetlands, over fishing, to mention but a few.
To further stress that our Blafrican ancestors had made progress in human resource development at the advent of colonialism, we had traditional methods of sustainable use of land, the traditional agriculture practices which the majority of our youths of today are not aware of.
Most of the Blafican youths in contemporary Africa are neither dependent on superstitions nor scientific knowledge in their search for a living in agriculture and forestry. Forests are cut down with impunity for firewood, charcoal burning and timber and wetlands, hills and water bodies are not spared misuse in the search for the short-term economic survival.
This is what is driving me to open discourse on science centered culture orientation. This will make it possible for many effective technology innovations to be generated locally, combining traditional knowledge and expertise in our indigenous local communities with modern science, scientific research and technology.
For example, traditional agricultural technologies and knowledge can be successfully merged with modern scientific knowledge built into several areas of agriculture, like the domestication of wild trees, in plant breeding, and in soil and water management.
With science centered culture development, indigenous Scientists will be able to work more closely with local communities and traditional practices should have a higher profile in science education.
The philosophical basis of pre-colonial Buganda society is an interplay of the ideas and findings of the great thinkers I am going to highlight below. In ancient Buganda, a deceased person who was skillful or a great thinker (Ssekalowooleza) during his life time was referred to as Lubaale (deceased genius). This was the presumed spirit of a dead thinker. The spirit of a deceased ordinary person was called omuzimu.
“Lubaale” therefore denotes deceased people   who in their life time exhibited extra ordinary talents and skills in various fields. These are the “great thinkers” or artisans in ancient Buganda known as “Nnakalowooleza (female creative thinkers) or Ssekalowooleza (male creative thinkers). So Lubaale refers to a departed thinker or genius .It refers to the spirit of a deceased genius, artisan, researcher, or Philosopher.
Of the 73 known creative thinkers in ancient Buganda, Nakayima, Nalwoga and Nagadya were female medical researchers (herbalists). Most of the so called definers were actually reserachers on herbal medicine ,political philosophers or meteorologists.
For one reason or another they have often been venerated and worshiped as gods. In the absence of sufficient scientific knowledge, they were used as punisher or scare spirits to protect the environment from destruction; they were misconceived to be able to protect people from problems and various challenges.
In the contemporary times of scientific advancement, we need not venerate them but remember them for their ingenuity and the good things done by them for the good of their families, clans and society in general during their life time. We should emulate them in using the power of reasoning and exercising their mental faculties for the good of society. In Buganda, they included:
(1)Ssekalowooleza Kintu (Buganda'a ancient King Kintu, the Great).
He is the Greatest Political Philosopher of ancient Buganda.His political philosophy was pragamatic and he was the first ruler of ancient Buganda to create cemtral control over his territory.He traveled to all parts of BNuganda in order to consolodate centralised control and created the local administartion system of Masaza-Gombolola-Miruka-up to village level as we know it today.
The Ssekabaka Kintu was King of Buganda and a Political philosopher at the same time. He is credited for having founded the two tier Ganda administrative system, the clan and political hierarchical system of administration.
(2)Sekalowooleza Muwanga.
He is an ancient a Ganda Political Philosopher. He is an ancient Buganda military strategist.
(3)Ssekalowooleza Mukasa.
He was a researcher on aquatic lifer and the movement of winds on Lake Victoria. Mukasa’s research made sailing on Lake Nalubaale safer, as he had discovered that during certain periods in the year, the lake was unstable owing to the strong winds that blew form a specific  direction.
When he died he was deemed a great “living dead” whose existence continued as a spirit and was therefore venerated as Lubaale or god of the Lake Victoria.
(4)Sekalowooleza Kyobe Kibuuka Omumbaale. An ancient military strategist and war commander
(5)Ssekalowooleza Wamala: a researcher on aquatic life the movement of winds on Lake. Wamala
(6)Other Great Thinkers of Ancient Buganda.
Yenga
Yenga:
Bassekalowooleza ne Bannakalowooleza ba Buganda abedda(The Great Thinkers of Ancient Buganda)
According to Charles Muwanga ,"ebiggwa should be modernised and transformed into places of scientific research, leaadership and engineering"
Ekiggwa is the former working or research center of the great thinker during his lifetime. When he or she died it was turned into a place or shrine of veneration of the deceased thinker by his or her heirs.
Charles Muwanga therefore suggests that every Kiggwa (former work place of a deceased thinker)should be turned into a modern institute of reaesrch named after the great thinker who made his research from that place during his life time. This includes all the Hills which were places of seclusion for research by the various  ancient  thinkers ehich should be turned into Institutions of Modern Scientific Research, Medical Centers or Leadership Centers named after the great thinkers who used them as their places of research and work.
In the end, we are merging culture with modern science, something that catapulted the Japanese Chinese and other formerly very cultural socities into advanced industrial societies. We should for instance be able to talk of:
(i)	Nakayima, Nagadya, Kitinda, or Nabuzaana Medical Research Centers. (ii)	Bbowa institute of motorcycle and bicycle technology research. (iii)	Kungu Leadership institute. (iv)	 Mpaga or Mabira forestry research institute.
" Classification of the Ancient Ganda Geniuses"
These were wise men that were identified to be especially talented and ingenious from particular families and used to guide particular families in matters that need special answers or handling within the family. When they died they were dubbed Lubaale w’enju (wise spirits of a household).
b)	Clan Wise men.
Every clan also had its wise men that dealt with various challenges that faced their respective clans. The deceased wise men at clan levels are venerated as “Lubaale w’ekika”. One ancient clan Wiseman was Kisolo Ssebyato Muwanga.
c)	National Wise Men
These were great thinkers from among the geniuses selected from the clans and put in the service of the Kabaka. One ancient clan wiseman was Muwanga the national thinker who came from Ssese Island in Kalangala District. This wise man is said to have been of the Ngonge (Otter) clan who later became the Katikkiro of Kabaka Kintu. These were philosophers who sought answers to questions on various matters within their clans. Muwanga, the national thinker should not be confused with Kisolo Ssebyato Muwanga, a clan wisemanwho.
Muwanga came from Ssese Island in Kalangala District. This wise man is said to have been of the Ngonge (Otter) clan who later became the Katikkiro of Kabaka Kintu. These were philosophers who sought answers to questions on various matters within their clans.
The historical practice of grooming talented wise men in Buganda
Just like Julius Caesar groomed Brutus in ancient Rome, the Ganda wise men would die after grooming other ingenious men and women. Bukulu, a great thinker from Ssese groomed two other geniuses, Wanga and Musisi. Wanga nurtured a genius called Muwanga while Musisi groomed Wamala, Kitinda and Wannema, the wise persons.
The latter groomed two wise men, Mukasa and Kyobe Kibuuka. Mukasa groomed other wise men like Nende, Mirimu, Musoke, and Kirabire. The National Philosophers or wise men were the Kabaka’s thinkers that helped him with answers to difficult questions on matters of:
National philosophers and artisans were under the immediate control of the Kabaka and when they died the Kabaka venerated them by instructing his chiefs to build ebiggwa (shrines) for each of them. The Kabaka even offered his fallen philosophers and artisans sacrifices because, like his subjects, he believed that when they died their spirits would remain ingenious, as they had been when they were alive.
These ingenious men were especially utilized during times of national crisis during which the Kabaka would turn to them to answer challenging situations in his rule. Kabaka Nakibinge utilized them in his wars with Bunyoro Kingdom. These were the Ganda intellectual heroes. They were therefore venerated as objects of worship thereby making personality cults of them.
Ebikoggote(Invertebrates)
Ebikoggote(Invertebrates)
Ebikoggote kiva mu kugattika bigambo bya Luganda “ebiramu nga ebiramu nga ebikoggo tebiirina”. Bino biba biramu ebitalina nkizi. Bya Muwanga
Okwezaala(Reproduction)
Kyezaala (reproduction)
ENTUUNGO KIRIME KYA TUUNZI NNYO
Ekiri mwekyo nti omukka oguba gunyoka okuva mubusa kiba kijimusa eky'anayitulojeni guno guba gumu kumukka oguva mumukka gw'amoniya,kale no omukka ogw'anayitulojeni gweyambisibwa obuwuka obubeera mutakka bwebayita nayitulo bakita,obukyusa nayitulojeni nebumukolamu ekijimusa kya nayituleti ekiyamba enyo ebitooke okukula obulungi.
Yenga, Yuganda
Yenga, ekibuga mu Bundibugyo mu Yuganda.
Emigattiko( Mixtures)
Gakuweebwa Charles Muwanga !!! Emigattiko (Mixtures)
Okutegeera obulungi ki ekibeerawo mu essomabuzimbe tulina okumanya enkyukakyuka ezo ku ngulu n’enkyukakyuka ezisibuka mu buziba bw’enzitoyo. Twagala twawule emigattiko ku bitoori nga tusooka okulaba “omugattiko kye ki?
Tulaba emigattiko (mixtures) buli wamu. Amazzi ga semayanja ekyokulabirako, mugattiko gwa  mazzi, omunnyo ne  sabusitansi endala  ate empewo mugattiko gwa  ziggaasi  nga kaboni -bbiri-okisayidi (carbon dioxide), okisigyeni, ne nayitogyeni.
Ensonjola 1: Omugattiko
Omugattiko mugatte gwa sabusitansi bbiri oba okusingawo nga sabusitansi zino si nkwasewaze wamu (not bonded together), ekitegeeza nti tewabaddeewo kikyusabuiziba wakati sabusitansi zino. Ebikyusabuziba bigenda mu maaso mu buziba bwa nambuzimbe (matter) ku mutendera gw’obutnoniinya obuyitibwa "obuziba(atomu).
Mu mugattiko, sabusitansi ezikola omugattiko:
•	Teziba mu mugerageranyo omugere (not in fixed ratio)
Singa oba ne miri-liita z’amazzi 350 n’ogatta omusenyu mu mazzi gano. Si kikulu oba ogattako gulaamu 30, 60, oba 90 ez’omusenyu mu mazzi gano; kisigala kiyitibwa mugattiko gwa musenyu na mazzi. •	Gwesigaliza obuzimbe bwagwo obwo ku ngulu (Physical properties).
Mu ky’okulabirako ky’omusenyu n’amazzi, tewali sabusitansi ku zino ekyuse mu buzimbe obwo kungulu mu ngeri yonna nga bigattikiddwa wamu. Omusenyui gukyali musenyu n’amazzi gakyali mazzi.
•	Gusobola okwawulibwamu  awatali kikyusabuziba .(Without chemical means but by mechanical means)
Ekikola enkyusabuziba(Chemical)kiviira ddala mu buziba bwa sabusitansi ku mutendera gw’akatonniinya akayitibwa akaziba oba atomu, ensonga lwaki kiyitibwa kikyusabuziba. Oyinza okwawula omusenyu n’amazzi nga oyiwa amazzi okuyita mu kakung’unta. Ekintu eky’obuzimbe obwo kungulu (physical) kye kikoleddwa ku mugattiko, si kya buzimbe bwa nkyusabuziba(chemical).
Ate era tuyinza okubinjawaza (grouping) emigattiko nga tugyawulamu emifaanagavu (homogeneous) n’egitali mifaanagavu (heterogeneous).
Emigattiko egitali mifaanagavu (Heterogeneous mixtures)
“Omugattiko ogutali mufaanagavu” (heterogeneous mixture) teguba na bipimo bya kigero. Ekyokulabirako ly’ettaka eribaamu nakavundira, n’buweke bw’omusenyu. Yadde nga oyinza okugatta sabusitansi emu ku ndala, bisigala byeyawudde mu mugattiko nga si bifaanagavu.
Ensonjola 2: Omugattiko ogutali mufaanagavu (Heterogeneous mixture)
Omugattiko ogutali mufaanagavu guba mugattiko ogulimu sabusitansi bbiri oba okusingawo. Si mifaanagavu (non-uniform) era ebirungo eby’enjawulo ebiri mu mugattiko guno bisobola okulabika.
Emigattiko egitali mifaanagavu era giyinza okwawulibwamu okusinziira kukuba nti migattiko gy’ebikulukusi bibiri, enkalubo n’ekikulukusi oba ekikulukusi ne ggaasi oba ggaasi n’enkalubo. Emigattiko gino giweebwa amannya ag’enjawulo nga wano wansi:
Omutendera gw’ennabuzimbe	Eriinya ly’omugattiko	Ekyokulabirako
kikulukusi-kikulukusi	Kintabuli ky’ebikulukusi byokka (emulsion)	Amazzi mu woyiro (oil in water)
Nkalubo -kikulukusi	Ekintabuli ky’ebikulukusi n’enkalubo (suspension)	Amazzi g’ebitaba (muddy water)
Ggaasi-kikulukusi 	 Ekipempewo (aerosol)	Ebyokunywa ebifuuwa (fizzy drinks)
Ggaasi-nkalubo 	Munyale (smoke)	Smog
Emigattiko Emifaanagavu (Homogeneous mixtures)
Omugattiko omufaanagavu (a homogeneous mixture) guba n’ebigero ebipime n’ebisonjozo eby’enjawulo. Mu migattiko emifaanagavu, ebitundu eby’enjawulo tebisobola kulabika nga byeyawuddeyawuddemu mu ngeri yonna.
Ekifaanagazo ky’omunnyo ogumerengukidde mu mazzi kya kulabirako kya kintabuli ekifaanagavu. Omunnyo bwe gumerenguka, gubugaana kye kimu wonna mu mazzi ekifuula ebitundu by’ekifaanagazo byonna okulabika nga bye bimu n’oba nga tokyasobola kulaba munnyo nga gweyawudde ku mazzi. N’empewo gye tussa nayo kintabuli kifaanagavu kubanga ebaamu ggaasi ez’enjawulo eziri mu mugerageranyo ogw’entakyuka (constant ratio,) kyokka nga tosobola kwawula ggaasi zino ngo’zitunuulidde.
Ensonjola 3: Omugattiko omufaanagavu (Homogeneous mixture)
Omugattiko omufaanagavu ky’ekintabuli nga toyinza kulaba birungo byakyo eby’enjawulo.
Ekibuuzo:
1. Ku buli gumu ku migattiko gino, laga oba mufaanagavu oba si mufaanagavu:
(ii)	Obuwunga n’obukalakato bwa kkalwe ( iron filings)
Esther Mayambala Kisaakye
Esther Mayambala Kisaakye Obuzaale          Uganda
Obutuuze          Munnayuganda
Ssettendekero we Makerere
(Diguli mu mateeka)
Law Development Centre
Omuntu kalimagezi
Omuntu kalimagezi(Homo sapiens)
Esther Mayambala Kisaakye
(Dipuloma mu kutaputa
Omuntu kalimagezi
Ebisigalira by’omuntu kalimagezi ( Homo sapiens ) bya myaaka nga 200,000 egiyise. Omuntu kalimagezi (Homo sapiens) kitegeeza “omuntu alina obwakalimagezi (intelligent man) era abantu ab’omulembe guno bali mu kikula kino. Omuntu kalimagezi yeeyubula kuva mu muntu omutambuze.( Homo erectus).Okweyubula kuno kusuubirwa okuba nga kwali mu afirika.
Esther Mayambala Kisaakye
amateeka)
Alma mater       Ssettendekero wa Georgetown
(Master of Arts in Women Rights)
American University (Doctor in
Juridical Science)
Emirimu             Puliida era Mulamuzi
Emyaka             1988 paka kakano
Byamanyiddwako Byamateeka
Gyazaalwa         Kampala
Ebitiibwa            Mulamuzi mu kkooti enkulu eya
Yuganda
Esther Mayambala Kisaakye munnamateeka omunayuganda era omulamuzi mu [./Https://en.wikipedia.org/wiki/Supreme%20Court%20of%20Uganda kkooti enkulu eya Yuganda]. Yalondebwa mukifo kino mumwezi ogw'omusanvu 2009.
Okusoma kwe
Yafuna dipulooma y'esooka okuva mu Trinity College Nabbingo; essomera ly'abaana abawala bokka abali wakati w'emyaka 8-13 erisangibwa e Nabbingo mu disitulikiti ye Wakiso mu Buganda ekitundu kya Yuganda
Diguli y’amateeka  gy’eyasooka yagifuna mumutendera ogusooka okuva mu ssettendero y’e Makerere mu Kampala, ekibuga ekikulu era ekisinga obunene mu Uganda. Alina dipuloma mu Legal Practice Okuva mu ttendero lya bannamateeka erya Law Development Centre naryo eliri e Kampala. Esther Kisaakye alina ne Master of Laws okuva mu settendekero lya Georgetown University Law Center eliri mu kibuga ky’e Washington DC mu USA.
Diguli ya Doctor of Juridical Science (SJD),yagifuna  okuva mu ssettendekero y’America era nayo eli mu America mu kibuga kye Washington, DC, n’obuyambi okuva mu American Association of University Women ne mu Margaret McNamara Memorial Fund.
Omusana
OMUSANA
Omusana gutandiise eri abalimi banange mbakubiriza nti ebirime bisangidwa mu nimiro kyoka nga omusana mungi nnyo ekitetagiisa wabula nga ebirime nga kasooli bikosedwa.
Esther Mayambala Kisaakye
Emirimu gye
Yakolako nga memba w'olukiiko olufuzi lw'ekitongole kya Uganda AIDS Commission era yali omu kubatandiisi b'ekitogole ekya Strategic Litigation Coalition.
Omusana
OMUSANA
Naye abo abasobola mbakubiriza nti ebirime ebimu mu bifukirire bisobole oku kula obulungi osobole oku takiriz akubanga abakugu bagamba nti omusana gugenda kutukosa ffe nga abalimi okutuuka mu mwezi gw'okubiri naye obwolumu nze nganze nsubira tuyinza oku gifuna mu gw'okusatu.
Esther Mayambala Kisaakye
Emirimu gye
Mu mwezi gw'okuna 2013 Easther Kisaakye yalondebwa okukulira ekitongole ekigatta abalamuzi abakyala mu ggwanga ekya National Association of Women Judges in Uganda.
Ca Mau
Ca Mau, ekibuga, Vietnam.
Awamu: 250 km²
Abantu: 204.895
Tirinyi
Tirinyi, ekibuga mu Kibuku mu Yuganda.
Kyewamala
Kyewamala
Ginger Brush Kyewamala ddagala, era livumula Endwadde eziwerako, nga mwemuli nazino,
<ref:Tetraderia riparia/>
Mulalama
Mulalama
Menngitis Buno obulwadde bwa Mulalama gubeera musujja ogulumisa ennyo omutwe. Ng'olwadde mulalama, laba omusawo mubwangu ate era, kozesa ku ddagala nga Ekyewamala. <ref:Tetraderia ruparia/>
Engeri ebintu ebiramu gye byebeezaawo
Ebyafaayo
Ekirowoozo ky’okulengera nti omuntu okuganyulwa mu biramu ebirala yalengerwa Plato (eyo mu myaka gya 400 BC – nga Kristo tannajja). Omusajja oyo yakikenga nti okutema ebibira n’okubisaanyaawo kiviirako okukulugguka kw’ettaka wamu n’okukalira kw’ensulo z’amazzi. Kaweefube w’ekirowoozo ky’engeri ebiramu gye byebeezaawo mu mulembe guno kirabika kyatandikira ku Marsh mu 1864 bwe yasoomooza abaali bagamba nti ebyobugagga by’omu nsi tebiggwaawo. Kino yakikola ng’abalaga enkyukakyuka y’obugimu bw’ettaka mu bitundu bya Miditerranean. Mu myaka gya 1940 abawandiisi Henry Fairfield Osborn, Jr, William Vogt, ne Aldo Leopold beesowoolayo y’okumanyisa abantu nti okubeerawo kw’omuntu kwesigamye ku bwebungulule bwe. Abalala abazze boogera ku nsonga eno mulimu Paul Sears, Paul Ehrlich ne Rosa Weigert. Bano baalaga obuzibu obuyinza okutuukayo singa omuntu takozesa bulungi ebyo ebimwetoolodde.
Ebyokulabirako
Ebyokulabirako bino biraga enkolagana y’omuntu n’obwebungulule bwe nga tutunuulira ebyo by’afunamu: Waliwo n’okunoonyereza okulala kungi okukolebwa okugera emiganyulo gy’obwebungule eri omuntu. Tekibuusibwabuusibwa nti obwebungulule bw’omuntu bwe bukuumibwa obulungi, aganyulwa nnyo okusinga bw’akolamu ekyo ekifaanana okumuganyula mu kaseera akatono oba akampi. Kyetaagisa nnyo okulaba nga buli nsi eteekawo ebigobererwa n’amateeka agasobozesa okukuuma obwebungulule bw’omuntu nga tebutaataaganyiziddwa.
Embeera y’Obutonde mu Uganda
Kaweefube wa maanyi eyeetaagisa mu Uganda okulaba nti amateeka agaateekebwawo okukuuma obutonde n’obwebungulule bw’abantu mu nsi eno bukolebwako bulungi. Gavumenti esaana n’ewa obuwagizi ekitongole kya NEMA yo kennyini kye yateekawo okulaba nti obutonde bw’eggwanga lyaffe bukuumibwa bulungi. Tekibuusibwabuusibwa nti embeera y’obudde ekyuse nnyo mu Uganda. Kyandiba ng’enkyukakyuka esinga obunene evudde ku kuba nti obutonde tebukyafiibwako bulungi kulaba ngeri gye bukuumibwa nga tebutaataaganyiziddwa.
Omuntu omukujjukujju(Homo Habiris)
Omuntu Omukujjukujju( Homo Habiris)
Omuntu omukujjukujju kitegeeza omuntu alina obwongo obunene(big brain) oba koma erina obwongo obunene. Ebisigalira ebipimiddwa okuba n’emyaka obukadde buibiri bizuuliddwa nga irina obwongo obunene okusinga ebya komowedda(kominids). manya nti omuntu okuba n’obwongo obunene kyekimusobozesa okubeera kalimagezi kubanga gye bukoma obunene gye bukoma okubaamu ebisenge ebikwanaganya obwa kalimagezi.
Komennene (Homo habiris) atwalibwa  okuba nga ye muntu eyasooka mu lubu lw’omuntu(genus homo). Homo habiris kitegeeza omuntu eyetoolatoola oba omukujukujju ( “handy human.”).
Bamemba ba sipiisa eno basobola okukozesa ebikola, ne bazimba aw’okubeera, ne bayiiya n’ebyokwambala era nga baali batambula busimba ku magulu abairi.Komenkujjukujju eteeberezebwa okuba nga ye yaliwo mu biseera by’omulembe gw’amayinja”( Stone Age), ekiseera abantu we baakoera ebikola(tools) eby’amayinja. Komenkujukujju oluvannyuma yasaanawo n’erekawo Komegenda.
Barbara Kasekende
Barbara Kasekende mukyala munabizineensi okuva mu Uganda ng'era mukungu awereza mu kitongole ekiwi ky'amagezi mu baanka ya Uganda Development Bank, eterekero lya ssente lyokka erivunaanyizibwako gavumenti mu ggwanga. Yafuna ekifo kino mu ,mwezi ogw'okubiri, mu mwaka gwa 2022. Nga kino tekinabeerawo, yeeyali adukanya ekifo ky'abakungu abasiga ensiimbi mu Stanbic Bank Uganda Limited, baanka etereka ebintu ebikalu esinga obunene Uganda.
Ebyafaayo bye neby'enjigiriza
Alina diguli mu sayaansi, mu bya kompuyuuta n'eby'empuliziganya, gyeyafunira kutendekero lya Elmhurst University, mu Elmhurst, Illinois, mu ggwanga lya Amerika. Alina diguli ey'okubiri mu kudukanya bizineensi, gyeyafunira kutendekero lya Naveen Jindal School of Management, mu University of Texas at Dallas, mu Richardson, Texas, mu ggwanga lya Amerika.
Emirimu gye
Mu kaseera keyeegatira ku baanka ya Uganda Development Bank mu mwezi ogw'okubiri, mu mwaka gwa 2022, Bizineensi za Kasekende zidira ddala emabega emyaka kumpi 14. Alina obuvunaanyizibwa mu kudukanya bizineensi ez'enjawulo ne kampuni mu biseera ebyo. Abadde maneja oba adukaya AIG Uganda, mu Wild Places Africa, NFT Consult ne mu Stanbic Bank eya Uganda. Obukugu bwe mulimu, okulakulanya bizineensi,okulabirira bakasitoma, okukwasaganya bakasitoma, n'obuvunaanyizibwa ku mikolo gy'ekikungu.
Ng'ali ku Uganda Development Bank, Kasekende yaakulira ekitongole ekiwi ky'amagezi ku bya bizineensi, ekivunaanyizibwa ku by'owabula, n'okulaga abantu bebawereza mu bizineensi ne bakasitoma.
Semateeka (Constitution)
Semateeka (Constitution) ly’etteeka eryo ku ntikko eriteekawo obuzimbe bw’obufuzi bw'eggwanga .Ebimu ku bintu semateeka by’akola kwe kuteekawo amasiga ga gavumenti awamu n’okusonjola emirimu n’obuyinza  bwa buli ssiga mu kukola emirimu gino.
Amasiga ganoo asatu ge gasinga okuba ag’omugaso mu kuddukanya eggwanga: essiga lya nakitondekamateeka, essiga erya nakiteekamunkola, n’essiga eddamuzi(naddamula).Amasiga gano geyolekeramu emirimu gya gavumenti egisinga okwetagisa omuli :
(i)	okuteekawo enzirukanya(management) z’ebitongole bya gavumenti byonna n’entuukiriza y'enkola zino(administration).
(ii)	Okukola n’okusazaamu oba okukyuusa mu mateeka agafuga eggwanga
(iii)	 Okusalawo ku butakkaanya obuba bubaluseewo nga amateeka g’eggwanga gali mu kuteekewa mu nkola okuyita mu bisalibwawo essiga lya nakiteekamunkola(executive) oba ebisalibwawo ( administration)
Omuntu omusenguse
Ekikula ky’omuntu ekyasooka okwabulira afirika okudda e Bulaaya ne Azia T  kyali  kya Omuntu omutambuze(Homo eructus). Komagenda ye yadda mu kifo kya komenkujukujju. Homegenda yali wa kigero kya muntu ow’omulembe guno era nga yali atambulira ddala bulungi nga yesimbye. Obwongo bwe bwali bunene okusinga obw’ebikula by’omuntu ebyasookawo.
Ebikola bya komagenda byaali bya mulembe okusinga ebya komenkujukujju. Komagenda alabika nga ye yasooka okuyigga n’okukunganyiriza eby’okulya era ateeberezebwa okuba nga kye kikula ky’omuntu ekyasooka okukozesa omuliro. Alabika nga yateekawo n’empuliziganya omuli okuweereza obubaka
Omumbejja
OMUMBEJJA
mu Buganda ekitibwa kino kiwebwa omukyaala oyo asibuka mu lulyo lwelumu ne Kabaka. Gamba nga azaalibwa nnyina wa Kabaka /Nabagereka oba ava mu kika kya BALANGIRA NA BAMBEJJA.
Hellen Lukoma
Hellen Lukoma munnaUgandan, muzannyi wa firimu, mwolesi waamisono, w'abyamisono era muyimbi. Amanyiddwa nnyo olwerinnya lya lyeyazannyiramu mu firimu ya The Hostel, Hellen Mutungi mu Beneath The Lies, ne kyaddala. Yamanyikira mu kibinja ky'abayimbi abawala ekya The Obsessions nga tannayingira bya kwolesa misono, okukola mu by'emisono nookuzannya.
Eby'afaayo bye
Hellen yazaalibwa era naakulira mu Kampala. Yakulira mu maka omwali abaana mukaaga nga yeeyali omuggalanda.
Okusoma kwe
Hellen yasomera ku Shimon Primary School ne ku Lubiri Senior Secondary School. Oluvannyuma yayingira ettendekero lya Makerere University Business School gyeyafunira Diguli ya Bachelor's degree in Internal business.
Lwaki Tukuuma Obuwangaaliro bwaffe(Why we should Protetct our Emvironment)
Gakuweebwa Muwanga! : Bye tuganyulwa mu kukuuma obuwangaaliro obw’Obutonde
(i) Obuwangaaliro bwe bukola Ebiwangaaliro byaffe (the Environment makes our Habitats)
Kkiriza oba gaana “obuwangaaliro obw’obutoonde” (the natural environment) bwe tulabye wagulu ebiramu byonna mwe bisanga ebiwagaaliro byabyo.
“Ekiwangaaliro “ mu lamwa oguva mu bigambo by’oluganda “ekifo ebiramu mwe biwangaalira”, ekitegeeza ekifo ebiramu mwe bibeera. Awo okiraba nti
•	Ekiwangaaliro (habitat) kibuuza ekibuuzo: Kiki ? eky’okuddami kiba “kifo” •	Obuwangaaliro (environment) bubuuza ekibuuzo: Buki ? eky’okuddamu kiba “butonde bwa Nsi”(the natural world) Waliwo akatwate akatasattulurwa wakati w’emiramwa obuwangaaliro (environment) n’ekiwangaaliro (habitat). Bino by’ebiwangaaliro by’ebiramu, ntegeeza ebifo ebiramu eby’enjawulo mwe bibeera okusinziira ku byetaago byabyo eby’obutonde.
(a)	Olukalu. Bwe twogera ku biwangaaliro byo ku lukalu(dryland) tutegeeza: •	Ettale n’Olusaalu. •	Eddungu n’ebitundu ebitatonnyamu nnyo nkuba •	Amabira
(b)	Semazzi. Bwe twogera ku semazzi tutegeeza :
•	Emigga n’ennyanja •	Ssemayanja ne waluyanja •	Entobazi •	Emyala n’enzizi.
Obuwangaaliro bw’ensolo ezo mu nsiko
Ensolo eziwangaalira mu bibira ne ku miti: •	Enkima(monkeys) •	Amazike(Chimpanzes) •	Ebisodde(guerillas) •	Ebinyonyi (Birds) •	Ebisaanyi n’ebiwojjolo •	Ensiringanyi •	Ebiwuka •	Obulamu obusirikitu Ensolo eziwangaalira mu ttale n’ensaalo Muno mulimu ensolo enkambwe nga: •	Engo, •	Enjovu •	Empologoma •	Ebibe •	Embizzi ezo mu nsiko •	Ebinyonyi Ensolo eziwangaalira mu Semazzi •	Ebyanyanja •	Lukwata •	Amakovu •	Lubbira nga goonya, emisota •	Enkula Ensolo eziwangaalira mu Ntobazi •	Ebyenyanja nga ensonzi n’emmamba •	Ebinyonyi •	Lubbira nga goonya
Ensolo eziwangaalira mu ddungu Muno mulimu ensolo ezigumiora embeera ey’amazzi amatono ez’enjawulo
Ebiwangaaliro by’ensolo z’awaka (Habitats of domestic animals)
“Ekiyumba ky’embizzi” (sty/pen) ky’ekifo omukuumirwa embizzi “Ekiraalo ky’Ente” (shed/kraal) kye kifo awakuumirwa ente “Akayumba k’embwa” (kennel) ky’ekifo embwa we zikuumirwa
Ensolo zo mu Nsiko (Wild animal) Ensolo ezo mu nsiko zisangibwa mu bibira ne mu ttale ate endala zesimira obunnya mu ttaka (burrowing). Ensolo ezisima obuwangaaliro bwazo mu ttaka (burrow) nga emmese (rats), obumyu (rabbits), squirrels (kaamugye), n’endala.
Ebinyonyi n’Ebiwuka (Birds and insects) Waliwo ebinyonyi bya’waka nga enkoko, sekkokko, embaata n’ebirara.
Ebiwuka (Insects)
Ebiwuka birimu enkuyege, ensanafu, enkuyege, enjuki, kalalankoma, n’ebiwojjolo. Ebisonjozo by’ebiwuka: -	Okutambulira mu bibinja nga mu njuki (bees) n’ebikennembi (black ants). -	Eziruma nga kalalankoma n’enjuki. -	Ebiwuka ebimu birina ebiwawaatiro nga ensenene (grasshpeers), ebiyenje (coacroaches) n’enswera (houseflies). -	Ebiwuka ebimu tebirina biwawaatiro. Eky’okulabirako ebivunyu (larva) oba ebisaanyi (caterpillars). -	Ebiwuka ebimu birina amagulu mukaaga. Eky’okulabirako enjuki ne kalalangkoma.
Ebiwangaaliro (Habitats) by’ebiwuka birimu: Kasasiro (rubbish pits), ebiswa (anthills), mu ttaka, n’ebimera
Endabirira y’ebiwuka, ebinyonyi n’ebisolo Enjuki bazikolera ekiyitibwa omuzinga (bee hive) Okusimba emiti oba ebimera egy’ebimuli okuva omubisi gw’ebiwuka (nectar) Ebiwuka byetaaga awali amazi ag’okunywa Ebiwuka byagala ebiwoomerea (sweet things)
(ii) Entababimera mwe muva emmere y’Ebiramu(Vegattaion is Food for animals)
Ensolo ezitalina bwa kalimagezi ziyigga emmere yazo mu ntababimera n’ensolo endala eziriwo mu butonde.
Entababimera omuntu mwe yajja emmere ey’enjawulo ey’okulya kyokka omuntu obutaba nga nsolo ndala tanoonyereza bya kulya mu nsiko wabula yasalaopw okulima n’okulunda ebyokulya bye.
Ebirime bimera ebikuzibwa olw’emmere, ebyaffuta (fuel), okujanjabisa (medicine), ebiwuzi, oba okukozesebwa mu makolero (raw materials). Ebirime (crops) bikuzibwa (are cultivated) ne bikungulwa nga bikuze okubikozesa nga emmere oba okutundibwa. Ebimera mwe tujja  ebirime nga bino:
Lumonde (potatoe), muwogo (cassava), kasooli (maize), amayuuni (yams), ebijanjaalo (beans), apo (apples), ebinyeebwa (ground nuts), emiyembe (mangoes), jackfruit (ffene), n’ebirala ndulundu.
Ennima y’ebirime (Crop growing practices):
(a) Okuteekateeka ettaka (Clearing of land) okuyita mu: •	Kusaawa ebisiko •	Okulima nga tukuba amavuunike n’okukabala (ploughing) (b) Okusiga (Planting). Kino kikolebwa okuyita mu: •	Okusimba mu nnyiriri (row planting) •	Okusimba nga tumansa (Broadcasting) ensigo mu nnimiro •	Okusimbuliza ebirime (transplanting )
Okulabirira ebimera (Caring for plants): Okulabirira ebimera oba ebirime kyetaagisa ebikozesebwa mu nnimiro (garden tools) nga enkumbi, enso (slashers), ejjambiya (pangas), najjolo, n’ebirala ebikozesebwa.
Okulabirira kikolebwa nga:
•	Okukoola (weeding) •	Okukendeeza emirandiora n’amatabi (pruning) thinning, •	Okubikka (mulching) •	Okuyusiriza ebimera (crop rotation) •	Okukungula (harvesting) •	Okutereka ebikungule (storing)
Okumeruka (germination)
Okumera (Germination) y’engeri ekimera gye kikulamu okuva mu nsigo okufuuka ekimera. Okumeruka kw’ekimera kuyita mu mitendera nga gino egy’ekijanjaalo:
Embeera ezetaagisa okumerusa ensigo (Conditions for seed germination); •	Tempulikya eyekigero (desired temperature) eno ng’eba ya bbugumu (warmth) •	Amazzi ag’ekigero (adequate water). •	Amazzi ag’ekigero (adequate water). •	Okisigyeni ey’ekigero (adequate air ).
(iii) Obuwangaaliro mwe tujja ebyobugagga ebyetaagisa mu kutondeka  (to produce) bye twetaaga
Ebikolebwamu ebintu bye twetaaga mu bulamu mulimu:
(a)	Ebyobugagga ebiva mu bimera:
•	Ebisansa (palm leaves) bikola emikeeka, enkuffiira n’ebikapu (mats, huts, and bags). •	Ebyayi bikola ebitone n’ebizannyisibwa ng’emipiira egy’ebyayi. •	Waya (wires), pulasitiika, n’obuseke (straws) zirukibwamu ebintu. •	Ebirime birongoosebwa okukola omubisi (juice), n’emmere enkalu
Ebyo biyinza okutundibwa, okuliibwa, okuzannyisibwa, n’okuyiga. Omwana ayinza okuyigirizibwa okukola -	Emigwa (ropes) okuva mu bigoogwa (sisal). -	Emipiira n’emikeeka okuva mu byayi (fibres) -	Ebibumbe okuva mu bbumba -	Omubisi okuva mu mikyungwa, enniimu, obutunda, ennanansi, n’obutunda.
Ate era tuyinza okuddamu ne tukozesa buto ebitondeko ebikaddiye (old products) ne tukola kando, ebyokuzannyisa ebya pulasitiika, ensawo, n’ebirala.
(b)	Ebyobugagga ebiva mu ttaka •	Ebyuma •	Amafuta aga nakavundira •	Amazzi •	Ebbumba •	Omusenyu •	Layimu avaamu sementi
Amasoboza (Energy) bwe busobozi okukola omulimu.Amasoboza kiva mu kugattika (blending) ebigambo by’oluganda “amaanyi agasobozesa” okukola omulimu.
Ensibuko z’amasoboza ez’obutonde zirimu:
•	Ekitangaala ky’enjuba(sunlight) •	Empewo(wind) •	Amazzi (water)