Not Your Normal News From Lango (Dec. 2024)

Hello there!

It’s Ongwen Laodog checking in with the December 2024 edition of Not Your Normal News! Can you believe it? We’ve reached the final issue of the year—time really flies when you’re busy connecting Lango people across the globe!

This newsletter was originally meant for otino Lango in the diaspora, but I’ve noticed more and more readers from back home in Uganda joining in. You’re all welcome! Feel free to stick around and enjoy, though some articles—past, present, or future—might not fully "speak" to you. If that happens, just skip over those parts like a bad TV commercial.

For everyone, whether near or far, this edition is packed with stories, insights, and a sprinkle of nostalgia to end the year with a bang. Happy reading, and here’s to a fantastic 2025!

Cheers and Happy New Year,
Ongwen Laodog
Not Your Normal Journalist

The Ateker Reunion Festival held from November 27–29, 2024, in Soroti, Uganda, was a historic gathering of culturally linked tribes from East Africa. It aimed to celebrate shared heritage and foster unity among tribes scattered across Uganda, Kenya, South Sudan, Tanzania, and Ethiopia. While vibrant cultural exhibitions and calls for unity dominated headlines, some controversial suggestions and deeper insights into the Ateker identity went unnoticed.

Who Are the Ateker?

The Ateker are a cluster of closely related Nilotic-speaking peoples believed to have migrated from Abyssinia (modern-day Ethiopia) centuries ago. As they spread across East Africa, they formed distinct tribes such as the Karimojong, Turkana, Iteso, Langi, Toposa, and Nyangatom, among others. Despite their dispersion, the Ateker retain common cultural elements, including reverence for cattle, similar clan structures, and related languages.

The term Ateker itself translates to family or clan in several of their languages, symbolizing their interconnectedness.

The Ateker and Other Nilotic Groups

The Ateker belong to the larger Nilotic group, which includes a variety of tribes scattered across Eastern and Northeastern Africa. The Nilotic peoples are divided into three broad linguistic and cultural branches:

1. Western Nilotic – Includes the Luo-speaking Acholi, Alur, and Dinka.

2. Eastern Nilotic – Includes the Ateker groups as well as the Maasai of Kenya and Tanzania.

3. Southern Nilotic – Includes the Kalenjin of Kenya and parts of Uganda.

While the Lango and Acholi both speak Luo languages, the Lango are historically and culturally more aligned with the Ateker. Their adoption of Luo as a language is attributed to interaction with neighboring Luo-speaking tribes during their migrations, but their cultural roots remain firmly Ateker.

Ateker Family Tree

Below is a family tree that outlines the relationship between the Nilotic peoples, with the Ateker group highlighted:

 Nilotics

│

├── Western Nilotics

│ ├── Luo (Acholi, Alur)

│ └── Dinka, Nuer

│

├── Eastern Nilotics

│ ├── Ateker (Karimojong, Iteso, Turkana, Toposa, Lango, Kumam, Nyangatom, Kakwa)

│ └── Maasai

│

└── Southern Nilotics

├── Kalenjin

└── Datoga

Common Words Across Ateker Languages

The Ateker languages share many common words that highlight their cultural and linguistic ties. Here are some examples that even speakier of Leblango can understand:

1. Ng’akipi – Water

2. Ng’atunyo (Atunya) – Lion

3. Ateker – Clan/Family

4. Etogo – Prayer or Blessing

5. Apio – Daughter or First-born girl of twins

6. Otuke – Hut/Small house

7. Atal – Dry grass or straw

8. Ekal (dye kal) – Sitting place or meeting area

These shared words reinforce the unity and shared cultural heritage of the Ateker tribes.

Controversial Proposals from the Soroti Reunion

1. A Unifying Identity for Ateker
One of the most ambitious proposals at the reunion was the idea of uniting all Ateker tribes under a single king, flag, anthem, and chant. Proponents argued that these symbols would strengthen the cultural and political identity of the Ateker across borders. However, fears arose that regional governments might perceive such unification as a political threat, potentially leading to resistance or suppression.

2. Kumam’s Territorial Claim
Another contentious issue was raised by the Kumam, who suggested that the districts of Amolatar and Dokolo—currently part of the Lango region—historically belong to the Kumam. While some supported this claim, others dismissed it as divisive. Delegates emphasized the strong cultural interdependence between the Lango and Kumam and argued that modern administrative boundaries should not define tribal identities. The debate was ultimately shelved to avoid undermining the peaceful coexistence of the two tribes.

Key Tribes That Attended

The reunion was attended by representatives of the following tribes:

1. Karimojong (Uganda)

2. Iteso (Uganda and Kenya)

3. Lango (Uganda)

4. Kumam (Uganda)

5. Turkana (Kenya)

6. Toposa (South Sudan)

7. Nyangatom (Ethiopia)

8. Maasai (Kenya and Tanzania)

9. Kakwa (South Sudan and DR Congo)

These tribes showcased their vibrant traditions, including dances like the Edonga (Karimojong) and Ajosi (Iteso), alongside discussions on shared challenges such as resource management and peace-building.

The Larger Vision for Ateker Unity

Beyond cultural celebrations, the Ateker Reunion also served as a platform for discussing practical ways to leverage their shared heritage for socio-economic development. President Museveni encouraged the Ateker people to focus on regional cooperation, especially in agriculture, trade, and tourism. Delegates proposed creating cross-border initiatives to address common challenges like water scarcity and grazing disputes, strengthening the Ateker’s collective resilience.

Conclusion

The Ateker Reunion Festival was a significant step toward uniting culturally linked tribes across borders. While the event highlighted shared traditions and aspirations, it also revealed underlying tensions that require careful navigation. As the Ateker people continue to celebrate their common heritage, they must balance their unity with respect for diversity to ensure long-term harmony and progress.

Ongwen Laodog

I don’t know about you but for the few members of the Lango diaspora I have interacted with, staying connected to home often goes beyond phone calls and social media. It includes managing financial ties, planning investments, and building a secure future back in Uganda. Recognizing this, some banks in Uganda have begun to develop services tailored to the unique needs of Ugandans living abroad.

One such a bank is Housing Finance Bank. They recently appointment a dedicated officer called The Diaspora Relationship Manager whose sole job description is to act as a personal financial advisor for diasporans. Her role is not only to provide personalized banking services but also to bridge the gap between diasporans and the opportunities available in Uganda.

Tailored Services for the Diaspora

Housing Finance Bank has introduced a range of services aimed at addressing the unique challenges faced by Ugandans living abroad. These include:

• Personalized Financial Guidance: They are now offering one-on-one consultations to understand your financial goals and recommend suitable products, from investment opportunities to mortgage solutions.

• Simplified Remittances: Sending money back home has never been easier with options like Swift, MoneyGram, and Western Union, ensuring that funds reach family and projects securely and efficiently.

• Access to Risk-Free Investments: For those looking to grow their wealth, the bank provides options like treasury bills, bonds, and fixed deposits—perfect for diasporans seeking safe investment opportunities.

• Easier Homeownership: With up to 80% mortgage financing, diasporans can invest in property back home, making their dreams of owning a home in Lango or anywhere in Uganda more achievable.

• Convenient Online Banking: The Housing Finance Bank online platform allows you to manage your accounts, monitor transactions, and pay bills from anywhere in the world.

Connecting Diasporans Through Networking

In addition to financial products, the bank organizes diaspora networking events to foster connections among Ugandans abroad. These events serve as a platform for exchanging ideas, sharing opportunities, and staying informed about financial wellness.

A Step Toward Financial Wellness

The services offered by Housing Finance Bank go beyond basic banking. They include tools for retirement planning, discounted forex rates for better savings, and access to Mastercard for global transactions. Whether you’re sending money to relatives, managing your savings, or planning a large investment back home, the bank ensures that your financial journey is smooth and efficient.

Why This Matters for the Lango Diaspora

For Lango people living abroad, the ability to manage finances in Uganda without stress is a game-changer. It keeps them connected to their roots while offering peace of mind that their hard-earned money is working for them back home.

If you’re part of the Lango diaspora and looking for ways to build a stronger financial connection with Uganda, this is the perfect opportunity. Reach out to the bank to explore how their services can support your aspirations and make your financial goals a reality.

Your journey may have taken you far from Lango, but with services like these, home is always within reach.

However, it’s essential for customers to critically assess these services to ensure they align with their personal and financial goals. The choice of a bank or service provider should always be based on thorough research and individual needs.

This article is not sponsored by Housing Finance Bank or any other institution. It is an independent exploration of how financial institutions are stepping up to meet the needs of the Ugandan diaspora.

Ongwen Laodog

There’s a triangular piece of land in Lira town, near St. Kizito Primary School, that gives me goosebumps every time I pass by. It’s bordered by Lira-Gulu Road, Teso-Bar Road, and the road leading from the police roundabout back to St. Kizito. Tall mvule trees dominate the triangle, and their branches are home to thousands of noisy bats. There is a Pentecostal church there too.

Though I’m not afraid of bats, the place always feels eerie, especially when the bats take flight, shrieking and flapping their wings as they move from tree to tree starting fights with each others.

This triangle holds two memories that make it even more unsettling for me. The first dates back to my school days in the 1980s, when I attended Ambalal Primary School. Every day, I would walk past this very spot, often lost in my thoughts as I hurried to school. There was a kite bird that nested in those mvule trees, and it would torment me every morning, swooping down to scratch my head with its talons. I never understood why the bird seemed to have it in for me. Perhaps it was a result of my childhood habit of hunting birds during the school holidays, and maybe we had crossed paths once.

I still remember the sharp pain of the bird’s talons tearing into my scalp and the rush of air as it flapped away. It was a ritual. Every day, like clockwork, the kite would dive down to attack me. After a while, I began carrying a stick and keeping an eye out for it, but it always seemed to know when I was ready. On those days, it would just circle in the sky, only attacking when I least expected it. I sometimes wonder if the kite’s descendants are still there, waiting for me, aiming for my eyes instead of my head. Ouch!

The second memory is tied to the tragic violence of the mid-1980s, during the peak of Alice Lakwena’s Holy Spirit Movement (HSM) insurgency. The triangle, as well as the surrounding area, became a battleground between HSM forces and government troops. The fighting was intense, with bodies strewn across the area, sometimes left for days, rotting under the hot Ugandan sun. The smell of death would hang heavy in the air. I never joined the crowds who went to look at the aftermath, but on the few occasions I did, I saw the bodies, and the image of those corpses, scattered all over the triangle, has stayed with me.

Even now, when I pass that spot, I can’t shake the feeling that the bones of those who died in those battles are still buried beneath the overgrown grass. The area’s unusually lush and green grass makes me wonder if something is hidden beneath, something that remains from those horrific days.

A few months ago, I was walking past that very triangle with my late friend, Mr. Gard Okello, a man who had seen much of Lira’s history. Gard had passed away not long ago, but in his time, he was a wealth of knowledge about the town’s past. He startled me by suggesting, “Let’s walk through this triangle.” I looked at him, surprised, giving him that “over my dead body” look. The bats, the eerie green grass, and the memories of the deaths from the war made the idea unappealing. But Gard, who had always been the more adventurous of us, was already a few meters into the triangle before I could even protest.

Reluctantly, I followed. As we neared the far end, I noticed something that stopped me in my tracks—a crumbled ruin that looked like the foundation of an old outhouse. The green grass had overtaken most of it, but I could still make out the shape and structure of what had once stood there. As I looked closer, a concrete plaque caught my eye, bearing the year 1929.

I pointed it out to Gard. “1929? Looks like some colonial-era building stood here,” I said, curious about the history behind it. Gard, who had lived in Lira all his life, responded, “The whole area up to Lira Hospital used to be the quarters for the Goans who worked for the British colonial government.”

Gard’s father had owned a restaurant in Lira during colonial times, so when he spoke about the town’s history, I knew to listen. He went on to explain that many of the Goans who settled in Uganda worked as civil servants in the British administration, especially in the districts. In Lira, they lived in government quarters along Teso-Bar Road—now home to landmarks like the Hindu worship center and “The Grill” restaurant.

The Goans who settled in Uganda were highly respected for their work ethic, integrity, and trustworthiness. Many worked in the colonial government as accountants, clerks, and customs officers. They played a significant role in shaping Uganda’s early civil service, which was known for its professionalism and efficiency. Under the British system, people were classified by ethnicity, with Europeans at the top, followed by Goans, Hindus, Muslims, Sikhs, and Africans. Goans, though fewer in number, held key positions just below Europeans in the colonial government.

Apart from their work in administration, the Goans also contributed to business and education in Uganda. One of their most lasting contributions is the traditional Ugandan dress, the gomasi, which was designed by a Goan tailor named Gomes. The gomasi, originally modified for a school uniform at Gayaza Junior School, became a symbol of modesty and dignity in Ugandan fashion.

Today, much of the Goan influence has faded, especially after the expulsion of Asians from Uganda in the 1970s. Yet, their legacy remains in the civil service culture they established and in the lasting mark they left on Ugandan society, particularly in Lira.

As I walked through that triangle with Gard, I couldn’t help but reflect on the layers of history beneath my feet—the memories of war, the contributions of the Goans, and the personal experiences that make this place so significant to me. Though my friend Gard is no longer with us, his insights into the history of Lira and the Goans will always stay with me.

Ikare moro rik con, ceng obin oryeny atek te wango cem ipoto ducu. Man te miyo kec poto pien cem obin tum ipaci oko ducu. Kecaca obin oneko lwak jo apol amom kobere.

Ipaco moro acel, kec obin oneko jo iye ducu te dong ka otino adek keken. Ayieodeng, Atyenelidilidi kede Adogeding. Ayieodeng onwongo obedo atin acunye tek. Atyenelidilidi onwongo obedo atin alwor. Eka Adogeding te bedo atin ame maro nyero jo. Ento otino adeki ducu onwongo pe obedo otino abeco.

Ikare ame kec dong otany atek, otino adek magi te cako bebea ikin paci kun oyenyo cem me akwala. Gin te nwongo paco moro ame oling ni ti bala jo pe iye. Ento ipaco man onwongo tye iye tyen apapalo moro ame neno mwonya me icel.

Ikare ame gin oneneo apalo man, yi gi te bedo oyom meicel. Gin te cako libere me kwalo apapalo man me wek ocam onek kede kec ame onwongo tye aneko gi.

Ento ikare ame gin onoko cocok, gin te cop ikom adwongoro ame mwaka mere dong olagoro. Adwong man onwongo kec dong aciro tutwal. En onwongo dong mom romo wot ityene ni kwen-kwen.

Adwong ca te kobi gi ni “Otno, mano apapalo na eno ento an mwaka medo kede kec omio dong epe kede gupu me yito malo pwono me acama. Kur ikwal wunu akwala. Ento ka wun iromo yito wunu malo ite pwono, wan angwen di ducu oromo poko ote camo kata acel. Apapalo no dit romo wan ducu.”

Otino adek ca te kwero tam adwong ca oko. Gin te gamo ni “wan kec tye aneko wa atek lo meri oko. Ka okobo ni opoko papalo nu apoka, pe aromo wa. Dang pe mano keken, yin dong iti oko ame akadi ito, koporo pe iye. Wan pwod otino ame otye kede kare alac me bedo ilobo.”

Otino adek ca te cakao laro kop me yero ngat ame myero yit me wot pwono apapalo. Iyonge pyem pi kare alac, gin te ye ni Ayieodeng en amyero yit wot pwono papalo pien en cwinye tek. Ayieodeng te cako ngwado apapalo ca oko momot-momot. Ikare ame en otunu malo, te cako ngade me pwono apaplo, ento tyen apapalo te tur oko ni twec. Ayie odeng te rete yie te mwoc oko cin yie te ket ata.

Atyenelidilidi ikare ame oneno man te cako ngwec pi lworo, tyene te tur oko ni twec. Adogeding ikare ame oneno jami ario ame otimere ni, te cako nyero ento doge te yec ni pyac naka ite toke.

Apapalo te dong idye kal kano. Adwong ca te mulu mo-mot te wot kwanyo apaplo mere te cako camo.

Ongwen Laodog

email: [email protected]

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