Hallo! Ongwen Laodog here, bringing you the November 2024 edition of Not Your Normal News!

I’ve been thinking about this a lot lately. As my loyal reader, I knew you’ve probably been waiting eagerly for my unique ‘Not Your Normal’ take on the leadership stalemate within the Jo Lango culture. I had plenty of ideas swimming in my head, but they all felt… well, ordinary—things you could find in countless articles and reports online or in print.

Then, an idea struck me: Why not ask AI for a solution to the current problems and see what it has to offer? I did just that, and here’s the advice AI shared with the people of Lango. I especially love number four!

Cheers,
Ongwen Laodog
Not Your Normal Journalist

I requested suggestions from the well-known Artificial Intelligence application Chat GPT on the most effective methods to permanently resolve the ongoing rifts in the leadership of the Lango culture. Below is the prompt I entered into Chat GPT:

“Given what you already know about the issues sarounding the leadership of Lango culture and the judgement in the pdf I have just uplloaded for you to go through, What can you advice Rok Lango as the best way foreward from the current stalemate?”

Chat GPT: As Lango culture faces a challenging time in leadership disputes, this is an unbiased perspective on what could be done to help Lango community find unity and stability. ChatGPT is drawing from various sources of cultural wisdom, governance insights, and legal perspectives to craft this answer, which I now share with you all.

1. Facilitating Unity and Reconciliation

I emphasize the need for community reconciliation and healing as a first step. This includes gathering all factions under one umbrella for open dialogue. Traditional elders and clan leaders, who are respected within your community, can play a neutral, guiding role in such reconciliation meetings. The goal is to avoid fragmentation and restore a shared commitment to the Lango heritage and its leadership structure.

One suggestion I make is to create a reconciliation council—a temporary group of elders who would mediate the disputes. This group could then encourage opposing leaders to put cultural interests above personal agendas, strengthening bonds within the community.

2. Adherence to the 2017 Constitution of the Lango Cultural Foundation

I am pointing out that the 2017 Constitution of the Lango Cultural Foundation was intended to serve as a guiding document for leadership transitions and governance. To avoid further disputes, the Constitution should be respected and adhered to in full, without selective interpretations.

If changes or updates to the Constitution are necessary, I suggest following proper amendment procedures, with community-wide consultations. This approach preserves the rule of law within our cultural governance, ensuring that changes reflect the will of all clan heads and members.

3. Ensuring a Transparent Electoral Process

To maintain credibility, the I recommend establishing a clear and transparent electoral process that the entire community can trust. This process should include:

• Criteria for Eligibility: Explicit criteria for who can contest for the Paramount Chief position, based on cultural standards.

• Community Participation: Involve representatives from all clans to ensure they feel vested in the leadership selection.

• Independent Electoral Commission: An independent body that oversees the election fairly, adhering to both constitutional guidelines and cultural customs.

Such a process can prevent misunderstandings and reduce the risk of parallel elections, which only deepen divisions.

4. Educational Initiatives on Lango Cultural Heritage

I also highlight the importance of education, especially for the younger generation, to understand and appreciate the customs and governance structures of the Lango people. Holding community seminars, documenting oral histories, and organizing cultural festivals would allow the youth to become more invested in their heritage and learn about the significance of leadership roles like Won Nyaci.

Additionally, creating accessible resources about Lango customs and laws ensures future leaders are well-prepared and knowledgeable, helping prevent the kind of misunderstandings that contribute to today’s disputes.

5. Balancing Tradition with Modern Governance Principles

I am noting the importance of blending cultural values with modern governance practices. In Lango culture, traditional norms guide much of your leadership, yet as society evolves, some structures may need to adapt slightly. For instance, creating roles for youth and women in advisory capacities could modernize the leadership framework while still respecting our heritage.

Final Thoughts

My recommendations encourage you to uphold your values, adhere to established laws, and work together for a common goal. By fostering unity, following the Constitution, establishing clear elections, educating your community, and balancing tradition with modern needs, Lango can emerge stronger and more united. These steps offer a path forward to rebuild trust, foster respect, and secure a stable future for your culture.

Let this be a time to come together, for as I am reminding you, unity and respect for your customs can heal the deepest rifts. The time to act is now, so that you preserve the legacy of Lango for future generations.

If you're planning to come home to Uganda for the New Year holidays, be aware of some recent changes from the Uganda Revenue Authority (URA) regarding what you can bring along as baggage. Under new URA guidelines, passenger baggage exceeding 50 kilograms that contains certain taxable items will now be subject to customs taxes.

This applies to goods like phones, shoes, perfumes, clothing, phone accessories, vehicle spare parts, and IT equipment. Goods for companies or corporate bodies that are brought in as passenger baggage will also be affected. Such baggage will be redirected to the cargo terminal for customs clearance, where passengers will need to provide a tax identification number (TIN) if required.

Robert Kalumba, URA’s Assistant Commissioner for Public & Corporate Affairs, explains that this update is meant to curb tax evasion, as some passengers have been using baggage exemptions to bring in goods without paying due taxes, often for commercial purposes. The new changes are based on amendments to the East African Community Customs Management Act (EACCMA), which raises the limit on duty-free baggage to USD 2,000 for passengers away from the country for more than 24 hours.

Kalumba clarified that the baggage allowance applies strictly to items in the passenger's name for personal use. It does not cover gifts, items meant for distribution, or goods for resale, nor does it apply to goods owned by companies that are imported as personal baggage.

Returning residents who have been abroad for over a year can bring back their personal and household items tax-free, provided these items are used and for personal use. However, restricted items like used refrigerators, computers, and TVs will be confiscated and will incur penalties.

The guidelines also set limits on the quantity of specific items allowed duty-free: one liter of spirits, two liters of wine, 250 ml of perfume or toilet water, and 250 grams of tobacco products.

The new URA guidelines, developed in response to an increase in trade travel to destinations like China, India, Dubai, and Turkey, aim to streamline the customs process while ensuring tax compliance. Passengers will benefit from a faster clearance process if their goods are taxable, as tax assessments will be done immediately on arrival. Payments should be made within two hours to avoid congestion; otherwise, items will be sent to the cargo terminal for additional processing.

Kalumba urges all travelers to familiarize themselves with these new rules to ensure a smoother customs experience and to help facilitate compliant trade practices.

“Senior, tin itye dead! Yamo tye ikomi bo?”
“Ahh, atye bao-bao kitoro. Bisma tin pe ikoma omio yala ogoa oko. Opia aman pe tye agena atwali. Boc ikoma ni anwongo i style. Alonyo na pwod owoto oko.”

If you were strolling down a street in Lira and overheard a conversation like this between two friends, would you have any clue what they were chatting about?

I don’t know the last time you were in Lira City, but let me tell you, the street culture here is as alive and kicking as ever. Almost every five years, fresh slang pops up, and while some phrases stick around, others fade fast, like last season's fashion. Recently, I’ve been on a mission to catch up with the coolest slang of the times, from the '80s right up to today. So grab your Boc (cool clothing), and let’s dive into the words that have rocked the streets of Lira!

“Soli” and the Ever-Evolving Lira Slangs

In the 1980s, soli was king. “Soli come, soli go” (money comes, money goes) was a favorite saying, and you might have even heard of Otim Soli, a legendary character around town. While soli still means cash, it’s evolved into the shorter so in recent years. Use “soli” now, and the younger generation might give you a confused look! In Gulu, however, soli still has a stronghold, especially thanks to hit songs like “Ang Obed Mujony” by Eddy Wizzy, where the lyrics keep soli alive and well.

“Sue”—Coolness from the ‘70s

You might hear some Gen X-ers toss around “sue” now and then. But fair warning: this isn’t one to throw casually at today’s 20-somethings. Back in the '70s, “sue,” which originated from “suicide” (as in daring or coolly detached), was all about being too street-smart to care. Today, it’s a bit retro, but the real OGs will know what you mean.

The 1990s—A Slang Slump

The ‘90s, truth be told, was a tough decade for fresh slang in Lira. As the political landscape shifted, so did the carefree street culture. Many of the slangs had a more rebellious, almost defiant tone. Phrases like “wia pe me redo” and “tel-atela” reflected an undercurrent of anger and survival, as folks faced the challenges of a turbulent era. These weren’t your lighthearted slangs—they were gritty, tough, and serious.

Current Street Vibes

Today’s slang is more vibrant, confident, and, dare I say, dead. Yes, you read that right—“dead” is Lira’s coolest way of saying “amazing” these days. From “yamo” (money) to “boc ikoma” (my stylish friend), there’s no shortage of creativity on the streets. And for those who keep an ear to the ground, these phrases are a fun way to stay connected to Lira’s ever-evolving culture.

Lira’s street slang might be ever-changing, but it’s one of the most colorful and creative ways of staying connected with the city’s pulse. From the 1980s soli to today’s dead, each phrase tells a story of the times, bringing a unique flavor to the streets.

Ongwen Laodog

If you’re bringing the family back home to Lango for the New Year, or looking for an adventure with friends or your other half, let me share a hidden gem that might just be the weekend highlight you’re looking for: Got Agwiciri!

You’re probably asking, “What’s so special about it?” Well, I thought the same when the Local Council chairperson invited me. “It’s magical up there,” he assured me with a mysterious smile. I didn’t quite believe him—but curiosity got the best of me. So off I went to discover this place in Atongtidi Parish, nestled by the peaceful shores of Lake Kwania.

Reaching Got Agwiciri is surprisingly easy. It’s about a 30-minute drive from Aduku town along a fairly smooth murram road. The first glance? Honestly, it looked unremarkable. I almost asked if we could just skip it. But our guide wasn’t having it. “You city folks, I’ll show you the easy trail,” he chuckled, directing us up a neat concrete path—one of two trails, with the other reserved for hardcore climbers.

Got Agwiciri isn’t just a rock; it’s a sacred place, once used for ancient rain-making rituals. There’s a cave here, untouched for decades, where the elders would invoke blessings for rain. No one has ventured inside in over 40 years, and who knows what relics from those days still sit quietly in that darkened space.

Halfway up, we started to see the allure. The rock is a haven for medicinal plants and home to wildlife galore—monkeys, birds, even deer if you’re lucky. The thrill was building as we made our way to the top, with a few stops to catch our breath and soak up the breathtaking surroundings.

At the summit, the LC led us to the crown jewel: “the spot.” Three small holes drilled into the rock by the British long ago form a triangle here, possibly as survey markers. The view from this very spot? Absolutely worth the climb! I’m not exaggerating when I say it left me speechless. Imagine a sweeping 360-degree panorama of fields in every imaginable shade of green, the deep, glistening waters of Lake Kwania stretching beyond, and the rolling clouds above—nature’s very own masterpiece.

Standing there, I couldn’t resist snapping a few selfies and group photos. This view is unforgettable, the kind you’d want to relive again and again. And for the stargazers out there, this spot is a dream come true. Bring a pair of binoculars if you can. Look out over the horizon, and you might just spot Bukungu Rock, Nakasongola Rock, Got Kagaya in Kaberamaido, and other wonders dotting the landscape.

If you’re planning a camping trip, a picnic, or a family day out, Got Agwiciri is perfect. It’s not only an incredible backdrop but also a serene place to connect with Lango’s natural beauty and history. For those organizing corporate or outdoor events, why not try something different this year?

Got Agwiciri offers more than just a view—it’s an experience, a place that speaks to the heart. Whether you’re an adventurer, a history buff, or simply looking for a beautiful escape, Got Agwiciri is waiting for you!

Ongwen Laodog

Rik con, Ogolegole gin kede Gweno onwongo obedo owote atek meicel. Ento gin onwongo pe omaro limere. Nino moro acel, Gweno te ciko Ogolegole ni bin lime. Ogolegole dang te ye.

Nino ame Gweno ociko ca dang te tuno. Ogolegole te wot limo awotere Gweno.

Ikare ame en otuno, Gweno te ted i Ogolegole dekoro amit amom twere. Ogolegole te camo te yeng. Yi Ogolegole te bedo ayom tutwal pien awotere me amara otede dek amit amom twere.

Ento Ogolegole te neno ni Gweno tye acung kede tyene acel keken. En te penyo Gweno ni “Dyera, ngo dok arac ame tin itye icung kede tyeni acel keken nie.”

Gweno te gamo ni “Dyera pe ipar. Ginoro arac gite pe”. Ogolegole dang te ling. Ento iyonge kare anonok, Gweno te cako wot kun pye ityene acel keken ni cuk i luk… cuk i luk… cuk i luk… Ogolegole dok ne neno ni dyerere Gweno tye akomo. Cuny Ogolegole te tur atek. Ogolegole te penyo Gweno ni “Dyera, ngo omio itye ikomo akoma?”.

Gweno te gamo ni “Wek dong akobi. Ikare ame awinyo ni yin itye ibino lima, cem amit ame myero atedi me nyuto mara na ikomi te bedo ape. Iyonge tamo pi kare alac, ate moko tama ni myero angol tyena tung cel oko me wek atedi me nyuto mara na ikomi!”

Ogolegole ikare ame owinyo kop man en te kobo ni “Tin dong amoko ni yin kara imare kede cunyi ducu. Dang dyere wa kara obedo dyere me ateni.”

Otyeni te romo oko. Ogolegole dang te dok oko ture. Iyonge kare anonok, Ogolegole dang te lwongo Gweno ni bin lime. Nino ame Ogolegole ociko te romo. Gweno dang te wot limo Ogolegole. Ogolegole te ngolo tyene acel oko te tedi Gweno me nyuto mara mere ikom Gweno.

Gweno icawa ame ocamo dek ame Ogolegole otede, te penyo Ogolegole ni, “Dyera, kara man dek ango ame iteda amit woki?”

Ogolegole te gamo ni, “Angolo tyena tungcel oko en ame atedi no me nyuto mara na ikomi”. Gweno te gamo ni “Tin dong amoko ni yin kara ibedo awota me ateni. Nen ingolo tyeni tungcel ite teda”

Otyeno te romo, gweno te ya me dok ture. Ento wi gweno te wil oko. En te cako wot kede tyene aryo ni kwen, kwen, kwen... Ogolegole ikare ame oneno man, te penyo Gweno ni “Dyera, ngo omio tyeni dok tye aryo kun aworomaca ingolo acel oko ite teda me nyuto mara ni i koma?”

Lec wic te makeo gweno amom twere. Gweno kara onwnog pe ongolo tyene tung cel. En obwolo awotere abwola. Ogolegole yie te wang amom twere pien Gweno obwole. En onwongo tamo ni Gweno obedo awotere me amara. Ento Gweno obwole omie engolo tyene tungcel oko. Dang dok Gweno ocamo tyene oko.

Cakere nino naca, Ogolegole gin kede Gweno dyere gi te ket. Gin dang ote doko omone amom kobere. En omio naka aman Ogolegole ka oneno atin a Gweno yutu te ngwec kede wot neko te camo oko.

Ongwen Laodog

email: [email protected]

Whatsapp: +256751227228

Mobile: +256785345614