Victoria University, is one of the best universities in Uganda, and stands out as a centre of academic excellence. We offers a fresh and intellectually stimulating environment that nurtures critical thinkers.
The university was opened in August 2010 and has has the capacity, the facilities and determination to revitalize higher education in Uganda and in the region. We are committed to playing a leading role in bringing and developing high– quality, student–centered learning opportunities based on standards of excellence that are unique, innovative and difficult to match.
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Victoria University is part of Ruparelia Group of Companies, which has a strong presence in the education sector in Uganda and has under its portfolio, Kampala International School Uganda, Kampala Parents School and Delhi Public School International.
Victoria University is a cosmopolitan university with a wide range of nationalities. With a reputation as the best private, forward thinking and modern university in East Africa, Victoria University offers a vibrant and stimulating environment to further your studies. Our programmes are designed to meet all of your needs - study or research a subject in greater depth, or aiming to extend your knowledge and skills in pursuit of your career ambitions.
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Dr Aliker, the Chancellor of Victoria University Uganda served as the first chancellor of Gulu University, a public university in northern Uganda between 2004 and 2014 before he became the chancellor of Victoria University. Dr Aliker was born in Gulu District in the Northern part of Uganda. He had his elementary education in Gulu and Gulu High School for his Ordinary Level. Later, he joined Kings College Budo in Mpigi District in central Uganda for his Advanced Level studies.
In 1948, he attended Makerere University for his further education. While still studying at Makerere, he got a scholarship to go and study Political Science at Northwestern University in Illinois, Chicago in the United States of America. He graduated with a Bachelor of Arts degree, with a major in Political Science.
He was later awarded a Fulbright scholarship to study Dental Surgery still at Northwestern and upon completing this course of study, was awarded a Doctor of Dental Surgery (DDS) degree. He enrolled for the Fellow of the Royal College of Surgeons (FRCS), a qualification conferred by the Royal College of Surgeons of England. Dr Aliker returned to Uganda where he was employed as a government dental surgeon. After years in the public service, he went into private practices; he set up the first private dental clinic owned by a black in Uganda.
Dr Aliker is also a businessman, entrepreneur as well as a community leader. He is a senior adviser to President Yoweri Kaguta Museveni. Dr. Aliker has sat on the board of nearly forty companies in Uganda. Among many other companies, Dr Aliker is a shareholder in Stanbic Bank Uganda Limited, Uganda Clays Limited, Nation Media Group, National Insurance Corporation and East African Breweries. These companies are listed on the Uganda Securities Exchange. He is the Chairman of Uganda Clays Limited. He also sits on the “Acting East African Advisory Board”, the private equity firm of the United Kingdom’s Commonwealth Development Corporation. He has been the chairman of the Board of Trustees of Makerere Unversity Endowment Fund since July 2014.
Over the past three years, we have grown significantly while retaining a supportive social and academic community, which makes Victoria University a great place to study, to research and to work. At Victoria University, outstanding research based teaching and learning and exceptional education takes place across the broadest possible range of disciplines.
From Humanities and Social sciences, to Human Sciences. Science and Technology, Business and Management to Oil and Gas.
We take our commitment to research-led teaching very seriously and our staff are expected to be great researchers and great teachers.
Our curriculum is regularly updated by the latest research; and our students undertake research themselves. I have constantly felt the university is not only a world of knowledge, demanding to find new ways of solving global problems, but I also intensely feel that that knowledge has to affect the neighborhood before you solve the global problems. The challenges we face right next door to Victoria University is the most important one.
In 2018, we shall launch a new bold strategy to take us to 2021, based on a clear vision to become the center of excellence for higher education.
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Victoria University looks to lead by example in everything we do. Our aim is to set the standard as the world-class university of the future by combining knowledge, research, and innovation to create solutions that few institutions have the depth and breadth to achieve.
One of the more baleful pieces that has recently appeared in the “Old Grey Lady” (and there are many) is their article on Bart Campolo and his decamping from Christianity to atheism. I am sure that some secular progressives have toasted each other (probably multiple times, with the predictable result for them) on this catch. And I am sure that many evangelicals have lamented his departure; one of those reflections is here.
For me, something of a perennial outlier in Evangelical terms, the thing that struck me about his “deconversion” (strange term in and of itself) was this:
His faith had already begun to falter by the next summer, while he was working at a camp for poor children in Camden, N.J. Some of his campers had been sexually abused, yet his religion told him that a benevolent God controlled every last thing that happens on earth. He had a hard time squaring these two thoughts.
Now, after his near-death experience, his wife told him — more bluntly than she ever had — what she thought was going on. “You know,” Marty said, “I think you ought to stop being a professional Christian, since you don’t believe in God, and you don’t believe in heaven, and you don’t believe Jesus rose from the dead three days after dying — and neither do I.” He knew that she was right, and he began telling friends that he was a “post-Christian.”
It strikes me that his entire journey in and out of faith centres around the theodicy issue. For someone who came out of an Evangelical background, the concepts he was taught are normative, especially if the church you’re in is Reformed to some degree.
For me personally, it’s an entirely different ball game. If I had ever asked the question at home (and I can’t recall I ever did) “Why do bad things happen to good people,” the answer I probably would have gotten was, “So what? You just have to tough it out, and if you can’t, it’s too bad.” And, as I’ve mentioned numerous times on this blog, the home I grew up in was anything but an “ideal” Christian home. The difference between the two is significant. While Campolo’s concept on the existence of evil focused on God, the one I was presented with focused on me.
And why not? Christians were routinely portrayed by their opponents as weaklings in need of a “crutch,” never mind that same opponents spent much of their time high or drunk. There were always those whose secular success, especially in business, went forward without any clear help from “the man upstairs.” We lived in a world where the state-sponsored atheists, when they beat us into space, didn’t find God, and had nuclear weapons to boot. That was a high bar for someone not in the cocoon of the Evangelical system to hurdle.
But hurdle I did, first because God came to me, and second because I never saw in the Scriptures the idea that this world was going to be perfect, and that eternity was the most important goal and would overshadow the pains of this life. Eternal life was one the one thing that God could give me that the world could not. But perhaps that all was because I looked at the Scriptures informed by the secular framework I was raised in. The theodicy issue, such an obsession with so many, was never a big deal for me. If these humanists were such great people, why didn’t they solve the problem of evil in the world?
Unfortunately I find myself as always an outlier in this culture. We live in a consumerist mentality where those who mean anything to us are those who do for us, and only those who do for us, even if we have to pay for the service. Three score ago Jack Kennedy could challenge Americans to “Ask not what your country can do for you, ask what you can do for your country.” Today such a challenge would be met with derision, either by the country or by anyone else. And that applies to God and his church too.
As is their custom, Evangelicals are always chasing the culture’s trends, and moulding their message accordingly. But the price to pay in this case, easily predictable, is that when things don’t go according to our plan–and sooner or later they won’t–the first impulse is to bail.
I think it’s fair to say that Bart Campolo is ultimately both a victim of that Faustian bargain and a perpetrator of one of his own. But here’s where things turn unexpectedly: if a consumerist mentality is corrosive to Christianity, it’s also corrosive to the secular left. Gone are the days when the likes of a Nikolai Ostrovsky gave everything (and he suffered tremendously in his lifetime) to make the world a better place as he saw it. Today we have a deeply rooted entitlement mentality, where the arc of history will always bend our way no matter how slovenly or inept our effort is. (Or how good we think it is.) This past election cycle is a good example of how that kicked back hard.
That, in a sense, is the silver lining in the cloud of Bart Campolo. Those who carry the banner of atheism aren’t like their predecessors; they’re in a different part of the food chain, and for people who believe in evolution and natural selection, that should be the ultimate insult. That fact that it isn’t should tell us something, and be good news for us, if it isn’t–in more ways than one–for Bart Campolo.
And in his before mentioned account of the creation of the world, Moses teaches us also many other things, and especially five most beautiful lessons which are superior to all others.
In the first place, for the sake of convicting the atheists, he teaches us that the Deity has a real being and existence. Now, of the atheists, some have only doubted of the existence of God, stating it to be an uncertain thing ; but others, who are more audacious, have taken courage, and asserted positively that there is no such thing; but this is affirmed only by men who have darkened the truth with fabulous inventions.
In the second place he teaches us that God is one; having reference here to the assertors of the polytheistic doctrine men who do not blush to transfer that worst of evil constitutions, ochlocracy, from earth to heaven.
Thirdly, he teaches, as has been already related, that the world was created; by this lesson refuting those who think that it is uncreated and eternal, and who thus attribute no glory to God.
In the fourth place we learn that the world also which was thus created is one, since also the Creator is one, and he,making his creation to resemble himself in its singleness, employed all existing essence in the creation of the universe. For it would not have been complete if it had not been made and composed of all parts which were likewise whole and complete. For there are some persons who believe that there are many worlds, and some who even fancy that they are boundless in extent, being themselves inexperienced and ignorant of the truth of those things of which it is desirable to have a correct knowledge.
The fifth lesson that Moses teaches us is, that God exerts his providence for the benefit of the world. For it follows of necessity that the Creator must always care for that which he has created, just as parents do also care for their children. And he who has learnt this not more by hearing it than by his own understanding, and has impressed on his own soul these marvellous facts which are the subject of so much contention namely, that God has a being and existence, and that he who so exists is really one, and that he has created the world, and that he has created it one as has been stated, having made it like to himself in singleness; and that he exercises a continual care for that which he has created will live a happy and blessed life, stamped with the doctrines of piety and holiness.