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David Takozekibi
“It is in the character of growth that we should learn from both pleasant and unpleasant experiences.” Nelson Mandela
The recent death of rugby player Sydney Gongodyo shocked Uganda. He was instantly accused of a crime and immediately became the target of a crowd that swiftly assumed the roles of investigator, prosecutor, judge, and executioner, delivering a summary verdict of a death sentence.
Therefore, as the country mourned Sydney Gongodyo, my mind travelled back to Budiope and to another young man whose story remains etched in the conscience of our community: Jamil Mugabo.The details may differ, but the underlying question remains unchanged. What becomes of a society when accusation replaces evidence, anger replaces justice, and crowds or even individuals begin to act as though they are above the law, if not the law itself?
There is an African saying that “A wound that is covered without being cleaned does not heal; it festers.” The same is true of societal evils, and that is the core of this write-up. When violence, injustice, and abuse are ignored, in the name of peace, unity, political convenience, opportunist manoeuvres, or “moving on,” they do not disappear. They sink beneath the surface, poisoning relationships, weakening communities, and eroding trust. Eventually, what was ignored returns in a different form, often more dangerous than before.
That is why the call of Tutereze Budiope by the newly appointed District Chairman, Mr Mangaraine Shariff, is both timely and necessary. It is not merely a call for development but a call to rebuild the moral fabric of our society by confronting violence, rejecting impunity, and strengthening accountability, all aimed at achieving Budiope Gyetwenda, a community where justice is valued above convenience, principle above popularity, and service above self-interest.
On 11th December 2020, Budiope woke up to the tragic death of Jamil Mugabo in Gwase Village, Ngandho Sub-county. Community accounts linked the incident to allegations of coffee theft. Yet even if those allegations had been true, the law provides a process for dealing with suspects. The law does not provide for mutilation. It does not authorise crowds or individuals to determine guilt. Nor does it permit human beings to be stripped of their dignity and humanity. Even more disturbing were reports that his body had been cut into pieces, as evidenced by the graphic photographs that were shared online. The incident remains a painful reminder of how far a society can drift when violence replaces justice and vengeance overshadows the rule of law.
The greatest concern is that no society turns violent overnight. Violence is cultivated when intimidation is tolerated, abuse is excused, and brutality is normalised. What begins as an isolated incident soon becomes a pattern, and what once shocked the conscience gradually becomes accepted as ordinary.
During the same political season, another troubling incident emerged. Community accounts alleged that a group of young men, many reportedly from Gwase, had been mobilised and sent to Ngandho, my village, amid heightened political tensions. Ngandho was widely regarded as hostile territory by supporters of a candidate whose political operations were based in Gwase, opposite the primary school.
Accounts differ on the details, but one narrative has remained remarkably consistent. The group reportedly encountered resistance, and what was intended as a show of strength, allegedly descended into violence. Among those caught up in the incident was Minsi, son of a respected opinion leader.It is said that after being injured, Minsi was concealed beneath a large metal pan traditionally used to roast millet for brewing malwa, the local brew. He remained there through the night until he was discovered the following morning, badly injured and barely alive. Had it not been for the compassion of an unknown Good Samaritan, he might not have survived.
That story is less about politics than about humanity. While others saw an enemy, someone saw a son. A single act of mercy likely saved a life. Minsi survived, but at a terrible cost. The injuries he sustained left him disabled for life. As political seasons changed and many moved on, he continued to live with the consequences every day.
On 25th July 2023, after publicly expressing frustration at having been used and abandoned, it was widely reported within the community that Minsi received financial assistance amounting to UGX 2 million during a meeting in Nalina. Whether the money was intended as support, goodwill, or compensation is not the central issue. The real question is what value we place on the lives and futures of our young people.
My concern is not theoretical. It is personal.
As a victim of political violence, I have witnessed first-hand how quickly political competition can turn neighbour against neighbour and set a community on a path that may take years to heal. During the recently concluded NRM primaries, both my younger brother and I were victims of violence that left physical and emotional scars. My alleged offence was possessing a mobile phone and using it to make a call. My brother’s alleged offence was attempting to document events as they unfolded, including taking photographs while I was being manhandled.
The photographs that were shared and trended on social media platforms in Buyende show some of the injuries he sustained, together with images captured at the scene, including the presence of security personnel. For me, this is not merely a political story. It is a reminder of how easily ordinary citizens can become casualties when political interests take precedence over democratic principles and human dignity.It affects real people, real families, and real communities. Its effects often outlive political rallies, campaign slogans, and election results.
Therefore, whether one agrees with my political views is entirely beside the point. The real question is whether Budiope should ever become a place where citizens fear participating in democratic processes because of the possibility of intimidation, assault, or worse.That question lies at the heart of this article. For if citizens cannot participate freely and safely in the affairs of their own community, then the problem is no longer about politics. It is about the kind of society we are becoming.
The concern is not merely historical.
Even in the recently concluded elections, community discussions from parts of Budiope, including Kagulu Sub-county, have contained disturbing accounts of violence involving pangas, locally known as jambuyas, and allegations of people attacking one another. While many of these reports remain unverified and evidence is still being gathered, their recurrence should alarm every citizen who values peace and democracy.
Whether ultimately proven or disproven, such stories point to a deeper concern. Violence appears to be increasingly accepted as part of political competition. When communities begin to regard intimidation, assault, and fear as normal features of elections, they risk creating a generation that sees violence not as an exception but as a legitimate political tool.That is a road no civilized society should willingly travel.
The issue is therefore much larger than Sydney Gongodyo, Jamil Mugabo, Minsi, or even my own experience.
The photographs attached as Appendices A, B and C tell different stories, involving different people, at different times. Yet they all point to the same uncomfortable truth:
Violence is not an isolated event. It is a pattern. And unless confronted, patterns become culture.
Violence does not begin with sticks, stones, or pangas. Violence begins when society normalizes intimidation. It begins when people excuse wrongdoing because the perpetrator is powerful. It begins when communities remain silent because they hope to benefit from those responsible. It begins when truth becomes less important than convenience.
This culture of opportunism is among the greatest threats facing Budiope today.
Too many people are willing to defend what they know is wrong simply because the wrongdoer is influential, wealthy, politically connected, or capable of offering future benefits. Principle is sacrificed at the altar of convenience.
History teaches us that societies do not collapse because bad people exist.They decline because good people become comfortable with bad behaviour.
However, after every election, every act of violence, every abuse of power, and every episode of intimidation, we hear the familiar call:”Let us forgive and forget.”.Forgiveness is a virtue, but forgiveness without accountability is not reconciliation. It is merely an invitation for repetition.
The Kanyamunyu case reminded Uganda that some wounds refuse to disappear simply because society wishes to move on. Human life matters. Justice matters. Accountability matters.Likewise, communities remember.People may stop talking, but they do not stop remembering.Among the Acholi, reconciliation traditionally required acknowledgement of wrongdoing, acceptance of responsibility, restoration of relationships, and reintegration into the community. The goal was not revenge. The goal was healing. But healing begins with truth.
A notable example was the case involving Matthew Kanyamunyu and the family of Kenneth Akena, who was fatally shot on 12 November 2016. Nearly four years later, on 12 September 2020, Kanyamunyu appeared before Acholi elders in Gulu and subjected himself to the traditional reconciliation process known as MatoOput. The process emphasized acknowledgement, accountability, compensation, forgiveness, and restoration rather than simply pretending the tragedy had never occurred.
The Acholi understanding is profound. A wound that is covered without being cleaned does not heal; it festers. In the same way, communities cannot simply bury painful experiences and expect lasting peace. Unaddressed grievances do not disappear. They accumulate.The offender must face the truth. The victim must retain dignity. The community must preserve its values.That balance is important.
A healthy society must have a soft heart to forgive and a firm commitment to accountability. We should welcome those who genuinely reform. We should forgive those who genuinely repent.But we should never normalize harmful conduct or pretend that nothing happened.
When communities fail to identify and reject destructive behaviour, they unintentionally encourage its return. Future offenders learn that society’s memory is short. Victims learn that their suffering does not matter. Resentment quietly accumulates beneath the surface until what appears to be peace becomes a silent cold war.
One day, another tragedy occurs, and we ask ourselves how we got there. The answer is usually simple: We got there one tolerated injustice at a time.
As NgũgĩwaThiong’o reminds us:
“Our fathers fought bravely. But do you know the biggest weapon unleashed by the enemy against them? It was not the Maxim gun. It was division among them. Why? Because a people united in faith are stronger than the bomb.”
The greatest threat to Budiope therefore may not be poverty, underdevelopment, or political competition. It may be our willingness to allow violence, opportunism, division, and impunity to weaken the bonds that hold us together as a community.
Therefore, if we are serious about the call of Tutereze Budiope, then we must build a culture where right is called right and wrong is called wrong regardless of who commits it. We must reject violence, intimidation, manipulation, and impunity in all their forms. We must reward integrity more than influence and principle more than popularity. Most importantly, we must learn the difference between forgiveness and permission.
The Budiope we seek will not be built by pretending wounds do not exist. It will be built by confronting them honestly, healing them properly, and ensuring that future generations inherit a stronger and more just society than the one we found.
Only then shall we truly achieve a positive outcome from the call of “Tutereze Budiope”, a Budiope where justice is valued above convenience, principle above popularity, and service above self-interest.
The above opinion was written by David Takozekibi
Citizen of Budiope, Violence Survivor, and Advocate for Accountability and Reconciliation
, https://eastafricanwatch.net/the-budiope-we-want-reflecting-on-violence-accountability-and-the-future-of-buyende-society-an-opinion-of-david-takozekibi/?utm_source=rss&utm_medium=rss&utm_campaign=the-budiope-we-want-reflecting-on-violence-accountability-and-the-future-of-buyende-society-an-opinion-of-david-takozekibi
