Religion:Ruhanga
Ruhanga (lit. He Who Creates) features in Bantu spirituality as the remote creator and sky-God, recognized among the Rutara people (Banyoro, Banyankore, Batooro, Bahaya, Bakiga, Bahema and all other groups referred to in general as Banyakitara). The Bahima further recognise him as the arbiter of life, sickness, and death. However, unlike creator figures in other religious systems, Ruhanga is generally not a focus of worship.[1][2][3][4]
According to Bahaya and Banyankore belief, humans originally came back to life on earth after dying, but Ruhanga took away this ability after a woman refused to properly celebrate the return of a human after the death of her pet dog.[5][6][7][8]
Etymology
The name Ruhanga means “He Who Creates” in the Runyankore language, which is spoken by the Banyankore people. The name reflects Ruhanga’s role as the supreme creator of everything in the universe, including the other gods, spirits, humans, animals, and plants.[9]
Mythology
According to the mythology, Ruhanga is considered to be the founder of the Batembuzi dynasty of the Kingdom of Kitara.[10] Ruhanga created the first three human beings from clay: Kairu, the farmer; Kakama, the king; and Kahima, the herdsman. He gave them different gifts and tasks, and assigned them different lands to live in. Kairu received a hoe and was sent to cultivate the land; Kakama received a spear and a shield and was made the ruler of the land; and Kahima received a stick and a rope and was given the task of keeping cattle. Ruhanga also created the first woman, Nyamata, and gave her to Kakama as his wife. Nyamata bore three sons, who became the ancestors of the Banyankore, Banyoro, and Batooro people.[11][12]
Ruhanga also created the sun, the moon, and the stars, and placed them in the sky. He also created the seasons, the rain, and the thunder. He also created the other gods and spirits, who are his children or messengers. Some of the most important ones are Mukama, the god of the sky and the king of the gods; Nyamuhanga, the goddess of the earth and the mother of the gods; Kazooba, the god of the sun and the fire; Nyabingi, the goddess of fertility and war; and Ruhanga’s twin brother, Rugaba, the god of death and the underworld.[8]
Worship
Ruhanga is generally not a focus of worship among the Rutara people, as he is considered to be too distant and powerful to be approached by humans. Instead, the people worship his children or messengers, the other gods and spirits, who are more accessible and responsive to human needs and prayers. The people also worship their ancestors, who are believed to mediate between them and Ruhanga.[13][14]
However, Ruhanga is still acknowledged and revered as the supreme creator and the source of all life. The people offer him thanks and praise for his creation and his blessings. They also seek his protection and guidance in times of trouble and danger. They also respect his will and his laws, which are revealed through his messengers, the diviners, and the elders.[15][16]
See also
References
- ↑ Dictionary of Gods[unreliable source?]
- ↑ Webster’s Online Dictionary
- ↑ Karamura, Grace Patrick (1998). The interplay of Christianity, Ethnicity and Politics in Ankole, Uganda, 1953-1993 (Thesis).[page needed]
- ↑ Twesigye, Emmanuel K (1983). 'Anonymous Christianity' and human existence in African perspective: a study based on Karl Rahner's philosophical theology (Thesis). OCLC 11167634. ProQuest 303280932.[page needed]
- ↑ Asante, Molefi; Mazama, Ama (2009). "Banyankore". Encyclopedia of African Religion. p. 105. doi:10.4135/9781412964623. ISBN 978-1-4129-3636-1. https://sk.sagepub.com/reference/africanreligion/n67.xml.
- ↑ Asante, Molefi; Mazama, Ama (2009). "Ruhanga". Encyclopedia of African Religion. pp. 580–596. doi:10.4135/9781412964623. ISBN 978-1-4129-3636-1. https://sk.sagepub.com/reference/africanreligion/n361.xml.
- ↑ Cotterell, Arthur (2003). A dictionary of world mythology. Oxford University Press. ISBN 978-0-19-172693-4.[page needed]
- ↑ 8.0 8.1 Mwambutsya, Ndebesa (June 1990). "Pre-Capitalist Social Formation: The Case of the Banyakole of Southwestern Uganda". Eastern Africa Social Science Research Review 6 (2): 78. ProQuest 1294934026.
- ↑ Ukah, Asonzeh (3 July 2018). "Emplacing god: the social worlds of miracle cities – perspectives from Nigeria and Uganda". Journal of Contemporary African Studies 36 (3): 351–368. doi:10.1080/02589001.2018.1492094.
- ↑ Uganda Travel Guide: The Bachwezi
- ↑ Nantare, Hadija (October 2019). A critical analysis of images of women and gender roles in Ankole proverbs and folktales (Thesis).[page needed]
- ↑ Nahurira, Mercy (25 November 2022). Role of men and women in the performance of ebyeevugo among the Banyankole (south-western Uganda) (Thesis). hdl:20.500.12281/14016.[page needed]
- ↑ Muvumba, Joshua (1982). The politics of stratification and transformation in the Kingdom of Ankole, Uganda (Thesis). OCLC 9637943. ProQuest 303059259.[page needed]
- ↑ Twesigye, Emmanuel K (1983). 'Anonymous Christianity' and human existence in African perspective: a study based on Karl Rahner's philosophical theology (Thesis). OCLC 11167634. ProQuest 303280932.[page needed]
- ↑ Doornbos, Martin R. (1973). "Images and Reality of Stratification in Pre-Colonial Nkore". Canadian Journal of African Studies / Revue Canadienne des Études Africaines 7 (3): 477–495. doi:10.2307/484171.
- ↑ Karamura, Grace Patrick (1998). The interplay of Christianity, Ethnicity and Politics in Ankole, Uganda, 1953-1993 (Thesis).[page needed]
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