Scholars Ignite Debate on Political Dimensions of Uganda Martyrs' Deaths

Historians Samwiri Lwanga-Lunyiigo and Matia Mulumba Ssemakula-Kiwanuka have ignited a thought-provoking debate by proposing that the deaths of the Uganda Martyrs may have been motivated more by political factors than purely religious ones. 

The analysis by historians, presented during a panel discussion at the opening of the exhibition titled God and Caesar: A Historical Examination of the 60th Anniversary of the Uganda Martyrs' Canonization over the weekend, challenges the conventional belief that the Uganda Martyrs' deaths were primarily due to religious persecution. 

The duo argued that the martyrdom of these young Catholics that occurred between 1885 and 1887 should be viewed within the broader political context of their era. For instance, Prof Lwanga-Lunyiigo suggested that the events leading to the death of the Uganda Martyrs were heavily shaped by political dynamics and power struggles, rather than religious conflicts.

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Lwanga-Lunyiigo, who was branded Kabaka Mwanga’s sympathizer at the panel, is the author of Mwanga II: Resistance to the Imposition of British Colonial Rule in Buganda 1884-1899. In the book published in 2011, the historian tried to shift the blame for the martyrs' deaths away from Mwanga, a stance that has contributed to his controversial reputation among scholars.

Over the years, many writers, largely shaped by Catholic and Western perspectives, have depicted Kabaka Mwanga as a despotic ruler who persecuted and executed innocent young Christians now honored as saints worldwide. This portrayal has likened the martyrdom of the Ugandan saints to the Holocaust, an analogy famously drawn in The African Holocaust, a 1962 book by John Francis Faupel, a Mill Hill priest.

Professor Lwanga-Lunyiigo argued that, when viewed through the political lens of the time, Kabaka Mwanga’s actions might have been heavily influenced by external pressures and manipulations, rather than purely religious motivations.

For instance, he highlighted the death of Joseph Balikuddembe, one of Mwanga’s closest friends and a leading candidate for the position of Katikkiro. Lunyiigo suggested that Balikuddembe’s death was heavily influenced by figures like Mukasa Nsimbe Kalyabugatte, the then Katikkiro. Kalyabugatte, who played a central role in manipulating and managing the kingdom during the adolescent king’s reign, feared losing his position to Balikuddembe.

To Lwanga-Lunyiigo, this scenario suggests that political motives were more likely behind the killing and religion was only presented as the primary justification for the deaths.

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Lwanga-Lunyiigo further emphasized that, given Mwanga’s youth, he was easily manipulated by those around him in various matters. To illustrate this point, the moderator, Simon Kassyete, invited the audience to imagine Mwanga as a Gen Z individual suddenly thrust into the role of president.

“Consider how a young leader, a Gen-Z of sort, surrounded by complex and threatening situations, could struggle to navigate the pressures and challenges facing the kingdom,” he said, drawing the audience into a light moment.

Professor Ssemakula-Kiwanuka echoed Lwanga-Lunyiigo's perspective, emphasizing that throughout history, martyrdom often reflects a conflict between church and state, or between God and Caesar.

Ssemakula-Kiwanuka, who has extensively written about the martyrs since his 1963 paper in the Uganda Journal Vol 33 titled Kabaka Mwanga and His Political Parties, reiterated that the Uganda Martyrs' situation was significantly influenced by power struggles within the court. He pointed out that such conflicts are not unique but have been seen in various historical contexts.

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However, he added that he is fascinated by the remarkable bravery of the young converts, who, despite having received minimal religious instruction, faced death with extraordinary courage.

He pointed out that there were only seven years between the arrival of the White Fathers and the death of the martyrs—a period he believed was too short for the converts to have fully grasped or demonstrated such profound faith. To him, this zeal is a compelling subject for further study. He even joked that perhaps the young converts were hoping for a resurrection on the third day.

Putting the question of whether the killing of the young converts was typically on religious grounds, the audience wondered why the white men who were behind this religion were not killed, if the King was really against religion as noted.

It was also noted that Mwanga who had been a reader himself had required the readers to study from the palace not in missions as he suspected that the white men, both Anglicans and Catholics, were keeping guns in the missions. The resistance for the lesson to be conducted at the Royal Court aroused suspicion.

Rev. Fr. John Vianey Kitooro, a church historian, was unwilling to let the two professors' narratives go unchallenged. He urged them to recognize that martyrdom transcends the intentions or motives of those who perpetrate the killings. Instead, he emphasized that martyrdom is defined by the belief of those who die that they are suffering for their faith.

According to Kitooro, regardless of the political context surrounding the martyrs' deaths, the fact that they were identified as Christians underscores their martyrdom and the reality that they died for their faith.  

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He also addressed the question of the White Fathers' whereabouts during the martyrdom, which had been the subject of speculation, with some suggesting they had hidden away. Kitooro clarified that historical records show the White Fathers were present at the court and attempted to seek an audience with the king.

The priest added that the missionaries sought to clarify any misunderstandings or misrepresentations that might have contributed to the young converts' deaths, but they were denied an audience with Kabaka Mwanga.

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Almost 136 years after the martyrdom and 60 years following their canonization, the story of the Uganda Martyrs remains a rich and largely untapped source of historical and cultural insight. This enduring narrative continues to offer new perspectives and depths waiting to be explored.

Between 1885 and 1887, 45 young Christians—22 Catholics and 23 Anglicans—were martyred for their faith, with some being burned to death at Namugongo. The organised exhibition, running from September 14 to 30, aims to provide fresh insights into the martyrs' story by featuring rare relics and newly uncovered details, offering visitors a deeper understanding of their significance.