At the moment of independence, the Karamoja region of northeastern Uganda occupied a unique position within the Ugandan state. Local communities existed largely outside the sovereignty of the state and remained disinvested from its politico-economic institutions, and policymakers saw Karamoja as a problematic challenge to their agendas of development, security, and nation-building. I contend that, in the years surrounding Uganda's independence, government officials, rural communities, and a small emergent local elite fiercely debated Karamoja's place in the Ugandan state in state spaces such as government headquarters, trading centers, and barazas. Examining these contestations in state spaces allows us to map the indigenous political epistemologies of Karamoja against the epistemology of statehood and demonstrates the diversity of political thought that existed in Karamoja. A look at political debates in Karamoja at the moment of independence also sheds light on gaps within the historiographies of belonging and marginality in African states and addresses Karamoja's exclusion from the historiography of Uganda.

Music enhances participation in emerging democracies where the rights of association, assemblage, and and the freedom of expression are suppressed by the state apparatus meant to guarantee them in the first place. Ugandan Afropop musician and politician, Robert Kyagulanya (aka Bobi Wine), composed the song “Tugambire ku Jennifer” (Tell Jennifer on Our Behalf), which articulated the social aspirations of Kampala’s street vendors. The song’s meaning does not begin and end with the composer’s intent but stretches to its effects on the listeners. Analyzing meaning through the lens of speech act theory provides an understanding of what music means when it simultaneously reflects and shapes society.

In 1945, actions which have been understood as strikes against wartime inflation occurred across colonized Africa: this essay identifies a deeper motivation in the events which happened in the Uganda Protectorate in early 1945. An understanding that people had a moral responsibility to act, and leaders had a moral responsibility to see them, to listen, and to respond led from a mobilization of workers on town streets, to efforts to see wrongful deaths acknowledged, to gatherings in the courtyard of the Buganda king in which he was almost overthrown. In each of the three stages of the protest, Ugandans of different ethnicities asserted an ethic of mutual obligation which acknowledged no boundary between the political and the economic, spoke to authority with an expectation that they would be heard, and drew on enduring knowledge of politics as well as a range of new ideas to solve the problems they confronted.

In 1975, the Ugandan state established an Economic Crimes Tribunal to investigate and penalize smuggling, hoarding, overcharging, and other commercial malfeasance. In the coming years, innumerable Ugandans were arrested and charged with contravening the state's economic regulations. Prior observers have seen this as another instance of a capricious state, but in this article, I demonstrate the popular investment in economic regulation. Ugandans demanded better stewardship of money and things because they were aghast at the ungovernable world of commodities. For one thing, the inaccessibility of so-called “essential commodities” — sugar and salt, preeminently — impeded ethical expectations surrounding social reproduction, hospitality, and masculine respectability. More troubling, essential commodities were not completely unavailable; rather, they were available on exclusionary and confusing terms. Relative deprivation was more upsetting than absolute scarcity because it offended a sense of consumptive entitlement. As a result, it was not only the state that accused citizens of economic crimes. There were widespread accusations in which allegation and denunciation circulated among neighbors, families, and bureaucrats in an urgent effort to discipline commodities and people.

Poor mental health is a leading contributor to the global burden of disease but there is poor understanding of how it is influenced by people's interactions with ecological systems. In a theory-generating case study we asked how interactions with ecosystems were perceived to influence stressors associated with psychological distress in a rural setting in Uganda. We conducted and thematically analysed 45 semi-structured interviews with residents of Nyabyeya Parish. Poverty and food insecurity were the primary reported causes of ‘thinking too much’ and related idioms suggesting psychological distress. Households bordering a conservation area reported that crop losses from wildlife contributed to food insecurity. However, forest resources represented important safety nets for those facing poverty and food insecurity. Commercial agricultural expansion also emerged as a salient theme in the lives of residents, reportedly exacerbating poverty and food insecurity amongst poorer households but contributing incomes to wealthier ones. Our exploratory study suggests how two globally prevalent land uses, nature conservation and commercial agriculture, may influence social determinants of psychological distress in the study area. We highlight co-benefits and trade-offs between global sustainability goals that could be managed to improve mental health.

Caregivers play a critical role in mediating the impacts of forced displacement on children; however, humanitarian programming remains hampered by a lack of evidence-based programming. We present findings from an evaluation of a group-based curriculum delivered over the course of 12 sessions, journey of life (JoL). A waitlist-control quasi-experimental design was implemented in the Kiryandongo refugee settlement (intervention n = 631, control n = 676). Caregiver mental distress, measured using the Kessler-6, was the primary outcome. Secondary outcomes included (a) functioning, (b) social support and (c) caregiving attitudes and behaviors. Propensity score matching (PSM) and Cohen’s d estimates were used to examine the intervention effects. According to our primary PSM analysis, JoL led to significant improvements in mental distress (coef.: 2.33; p < 0.001), social support (coef.: 1.45; p < 0.001), functioning (coef.: 2.64; p < 0.001), parental warmth/affection (coef.: 2.48; p < 0.001), parental undifferentiated rejection (coef.: 0.49; p < 0.001) and attitudes around violence against children (VAC) (coef.: 1.98; p < 0.001). Evidence from Cohen’s d analysis underscored the value of the intervention’s effect on parental warmth/affection (0.74), mental distress (0.70) and VAC attitudes (0.68). This trial adds to the evidence on holistic parenting programming to improve the mental health and parenting outcomes among refugee caregivers.

Recent archaeological and paleoenvironmental research in the Ndali Crater Lakes Region (NCLR) of western Uganda provide important new insights into anthropogenic impacts on moist forests to the East of the Rwenzori Mountains. This research significantly changes previous interpretations of paleoenvironmental records in western Uganda and helps to distinguish climate change from human impacts. By drawing on multiple sources such as historical linguistics, archaeological evidence, and environmental proxies for change, a new picture emerges for a region that was a cultural crossroads for early Bantu-speakers and Central Sudanic-speakers between 400 BCE and 1000 CE. Detailed archaeological data and well-dated sites provide fine-grained evidence that closely fits episodes of significant environmental change, including a later and separate phase of forest clearance, soil degradation, and lake pollution caused by the saturation of the landscape by Bigo-related populations between 1300 and 1650 CE.

Fresque de changements environnementaux induits par l’homme et le climat dans l’ouest de l’Ouganda : la région des lacs du cratère de Ndali

Uganda has received praise for its success in dealing with the COVID-19 pandemic. This opinion piece uses publically available data from Johns Hopkins University to suggest that it is far from clear whether the Public Health and Social Measures (PHSM) introduced in Uganda influenced the course of the first outbreak. In addition, the analysis of data from the second and third waves in Uganda suggest that government action had little or no effect on these outbreaks. The dominant narrative of successful PHSM, therefore, needs to be reconsidered, and alternative explanations for the low rates of COVID-19-related mortality in the country need to be further understood.

Collaborative autoethnography can function as a means of reclaiming certain African realities that have been co-opted by colonial epistemes and language. This can be significant in very concrete ways: northern Uganda is suffering a catastrophic loss of tree cover, much of which is taking place on the collective family landholdings that academia and the development sector have categorized as “customary land.” A collaboration by ten members of such landholding families, known as the Acholi Land Lab, explores what “customary ownership” means to them and their relatives, with a view to understanding what may be involved in promoting sustainable domestic use of natural resources, including trees.

Over the last decade China has become a dominant player in Africa's rapidly growing hydropower sector. These mega projects typically employ thousands of Africans yet research on labour relations at these sites remains extremely limited. This article provides a rare systematic analysis of workers’ experiences on a Chinese-financed-and-constructed hydroelectric dam in Africa. We find that chronic verbal abuse of African workers by Chinese managers is a defining feature of labour relations at this project in Uganda. This abuse has tainted many workers’ attitudes towards the Chinese contractor Sinohydro, the Chinese government, and to a lesser extent Chinese people themselves. Workers also perceive Ugandan organisations and the Ugandan government as complicit in these poor labour relations. These findings underscore the limits of accountability to labour standards by Chinese firms operating in Africa, especially in contexts where host organisations and governments fail to advocate aggressively for the rights of African workers.

Cystic echinococcosis (CE) remains a significant challenge in Uganda with precise status largely undocumented in most communities. To determine CE prevalence, post-mortem examination was done on 14 937 livestock (5873 goats, 1377 sheep, 3726 zebu cattle and 3054 Ankole cattle) slaughtered in abattoirs in the districts of Moroto in Karamoja region, Kumi in Teso region and Nakasongola and Luwero in Buganda region. The overall CE prevalence was 21.9% in sheep, 15.2% in zebu cattle, 5.5% in goats and 2.1% in Ankole cattle. Moroto district had a higher prevalence of CE than other districts with 31.3% in zebu cattle, sheep 28%, goats 29.1% and (0%) in Ankole cattle. On organ locations, the lungs were the most affected in all livestock in all the study areas. Considering cyst fertility, 33.9, 1.7 and 6.4% of Ankole cattle, sheep and zebu cattle respectively had fertile cysts in the liver while 4.5% of goats and 4% Ankole cattle had fertile cysts in the lungs. In conclusion, CE is widespread and occurs among cattle, sheep and goats in pastoral and agro-pastoral areas in Uganda. Therefore, there is an urgent need to create awareness among the communities on role of livestock in CE epidemiology and transmission.

The comparative analysis of three “contested truths” around COVID-19 in East Africa demonstrates that knowledge is a product of knotted, uneven, and disputed epistemological practices tied to structures of power. Lee, Meek, and Katumusiime examine: (1) the construction of a pan-African skepticism of COVID-19 that drew on anti-imperialist discourses; (2) social media posts through which Tanzanian digital publics critically evaluated steam inhalation as an alternative therapeutic for COVID-19; and (3) the resistance by many Ugandans to complying with public health measures such as lockdowns. “Contested truths” is used as an analytical framework to center the specificity and situatedness of truth-making in East Africa during the COVID-19 pandemic.