I was amused by David Kirunda's (self-taught traditional historian) history of Buganda Kings as being Chwezi not Luo, which appeared in the New Vision of May 3rd 2008. He was expressing his "concern" to answer several articles on the subject he termed "false by so-called historians". He actually raised more questions than he knows. He made assumptions on "history" but lacked serious historical facts, research to link or support them. He also made several "wild connections" intimating some wonderful so-called European origins etc. In the pass two decades it has become a deliberate fashion in Uganda by many to try re-writing, or shall I say, distorting history. This whole matter of Luo rulers in Buganda, Bunyoro, etc suddenly sprung up after President Museveni's statement to support his quest for the Land Bill, which he is trying to ramp into the throat of Ugandans. Museveni's aim is to manipulate historical facts to his advantage in pushing forward "his Land Policy" by attempting to incite some people against opposition by Mengo, Bunyoro, Acholi and others. It is typical Museveni/NRM tactics that he/they have used numerous times in the pass to scare and manipulate, read force, Ugandans to accept his/their disguised plans.

Returning to David Kirunda's article, he may have been unaware that many good researches were done on these subjects of Uganda Kingdoms, the Luo, and other ethnic groups all over Central Africa etc in the second half of the 1800s to say 1970s. The British, Italian Catholic Missionaries, Scholars etc carried out these researches. If David had made efforts to carefully check, he might have discovered more compelling facts contrary to his views. Just to start with, Ethiopian (Abyssinian) rulers seemed to date back to Jewish King Solomon in the Old Testaments of Bible, which was very long before Christ (or 3000+ years to David's reference in the article). Further, Ethiopia was never captured and ruled by outsiders nor people "originated from Island of Crete". I would suggest he carefully researches their history. Facts show that the Portuguese did come to Tropical Africa in the 16th Centaury; some came to Ethiopia looking for a mystical Christian Kingdom, rule by a saintly "Prester John", surrounded & isolated by Islamic conquest. With Portuguese contact, influence and assistance of firearms, Ethiopia was able in 1543 to beat Imam of Harare, leader of the Muslim forces. Other Portuguese went to Southern Africa to the Mutapa (Mwene Mutapa) Empire or Empire of Great Zimbabwe, founded by Mbire of the Rozvi People (Bantu) who are now Shona People. One other supplemental reason will become clearer later on. I would very much like for Kirunda to provided facts about "Bantu people or dialect" of Egypt/Misiri. David's article was packed with numerous inaccuracies and false information I will show below.

"Anthropologists of the Northeastern Congo, of Tanganyika (Tanzania), Nyassa (Nyanza) and of course of Buganda pointed out from the very beginning the existence in all these regions, of an aristocratic social stratum, in every case they formed the ruling class. Also that all of these variously dominating group, although divided and dispersed in various politically independent formations and always in conflicts with each other, declared and agreed to be interrelated. In each case it was established that they came from Bunyoro some time not very far back in time. Also those members were said to mostly be different and distinct clans or groups: But all of these dominating clans/groups answered to collective names of Babito, Bahima, Bahuma or Bahema. They all said their ancestors came from the ‘North'. Those ancestors' name, background is a mystery and an inextricable puzzle. No trace of the people they derived from or of the language they originally spoke. No details of the invasion, only uncertainty & mystery. Just that the ‘marvelous Bachwezi' all of a sudden plunged into Bunyoro and became the undisputed masters of it and the many other "countries" besides and south. They were shortly thereafter mysterious replaced again without any fight by the Babito; who are still the current ruling family of the Bantu of Bunyoro, Toro etc." This was a quote related to the Chwezi Theory based on Bantus' points of view; while competent elders of Paluo-Pawir in Bunyoro definitively asserted it in terms of the Luo invasion of Bunyoro and beyond by stating that many large groups of their related Luo went south, mixed with Bantus and lost their original language, except for some few which retained names or clans.

The Bachwezi/Chwezi Theory as given above from the Bantu point of view has lots of inexplicable parts and many unanswered questions. It was always mentioned as "marvelous Bachwezi came and conquered southern Uganda, established kingdoms and then mysteriously left without any trace! How could it have been that such suggested powerful people just came, conquered, established kingdoms and totally disappeared within a short time? Not even any collaborating information from other tribal or ethnic groups? The theory of Oromo/Galla (they detest the Galla term) of Ethiopia coming, invading and originating the "Bachwezi Dynasty" is unknown to the Oromo people themselves. Generally available researches have failed to trace them and the Oromo have no knowledge of Chwezi, leave alone having any clan with similar or close name. Further, the Oromo conquest mainly mentioned Western Somali, parts of Northern/Northeastern Kenya (although some sources included Victoria-Nyanza areas of Kenya/Uganda?). Unlike other Oromo invaded areas above where there are residual linguistic or cultural similarities, there are no such aspects with alleged "Chwezi Areas" in Southern Uganda. Even the notions of "Bantu Tribes" of Ethiopia are false since we know that the Bantu of Uganda, Tanzania etc generally came from somewhere in the Congo Basin and spread to Central & Southern Africa where there are ample linguistic and cultural traces. The Oromo are considered Afro-Asiatic and below are their clan/tribal information. They are divided into two major branches that break down into an assortment of clan families or subgroups. From west to east they are:-

The Borana:	The Barento/Barentuma:
Macha	Wallo
Tulana	Raya
Guji	Yejju
Borana (no the general branch)	Ittu
Gabra	Karrayu
Garri	Aniya
	Afran Qallo
	Arsi or Dida'a
	Quall

Looking at the above list, there is not a single Oromo clan with anything related to Chwezi at all. The mysterious Galla-Chwezi Theory was mainly initiated by Frenchmen, J. Gorju (Entre la Victoria) & Lacger (Le Ruhanda or Rwanda), who had been to Rwanda/Southern Uganda/Eastern Congo and heard about the tales. Even Gorju himself and others admitted difficulties with the theory because there were "inexplicable mysteries" involved and lacks of supporting evidences: It has baffled Ethnologists ever since. Especially the relationships between Chwezi with Babito, Bahuma, Bahema, Bahoma, Bahima etc in Bunyoro and other Southern Kingdoms or areas. It was pointed out that Gorju's main aim (and may be others like him) was to find connections between Chwezi and Oromo of Ethiopia and in his zeal he either left out valuable information or misunderstood them if it did not seem to fulfill his interests. There were some rumors that Gorju might have been the one who first suggested the Oromo/Galla idea to the local people who did not know of their existence all the way in Ethiopia. Also, there was belief that the different viewpoints of the Luo and Bahuma developed about this time after the country had opened up to travel. Then followed by unsubstantiated theories and write-ups in books and articles. But Bantu tribes of Bunyoro & beyond only knew of the Bachwezi onslaught and then shortly replacement by Babito– no other invasion episode. According to some reports by writers, the principle narrative was that the Bachwezi Period covered southwards from Bunyoro, to the lake regions extending west of L. Albert to Congo, L. Kivu and as far as Tanganyika (Tanzania). That Mt Kilimanjaro and L. Nyassa (Nyanza) were the approximate southern limits. The tradition further stated that Bachwezi kept conquering land after land until they reached Kavirondo (Nyanza Province, Kenya) to the east and up to Mt Agooro in the north (i.e. Pajule-Pawir near the Uganda-Sudan border). Notice that this differed with the alleged or so-called Oromo/Galla territories mentioned in the above paragraph. In any case, there had always been questions and contrasts of the Chwezi "dropping" from Oromo/Galla in Ethiopia without leaving the least traces of their passage anywhere, verses the Luo history which left numerous evidences from Bhar-el-Ghazel all the way to Northern Tanzania and/or beyond. With the Luo, there are numerous facts and characteristics backed by corroborating traditions from other ethnic groups who had encounters with them. As we shall see later, even Kirunda's own article has facts that support Luo Connection (I choose connection rather than Theory) to Buganda Kingdom and others.

Gorju's report of information he got from informants about Bachwezi, Bahuma & Babito traditions in Bunyoro went in a passage as follows: "From the north (he admittedly inserted , in the small country of Tolo, near Ganyi, there lived a Mukedi (the naked?). The hill on which his hut stood was called Gulugulu and nearby there was a cave called Nyilaki. Here the man of the Kwonga Clan lived with his family. One of his daughters became famous as Nyatolo". Looking at official and commonly known Bunyoro tradition (also reported by Gorju and may be other writers), it explained further that, Isimbwa's mother was from Tolo in Ganyi, at the foot of Mt. Gulugulu, hence Nyatolo/Nyatworo, whose father's clan was Ba-kwongo, though he was simply mentioned as being a "Mukedi" named Labongo (Nyabongo) from beyond or north of the Nile (sometimes mentioned as "a Lango" because Banyoro at that time called all northerner Lango – not the current Lango People). He had built his village near Nyilaki caves as mentioned above. That one of his daughters, Nyatolo, became impregnate by an unknown man or Kyomya: That the unknown man or Kyomya met her under a "bito tree" (hence the "Babito" name of the new dynasty). She later produced twins there in Ganyi. When Ndahura was leaving, he expressed concern of getting the twins to be brought and made successors. A council of elders was assembled and the matter discussed. A delegation led by a Chief was sent across the Nile to Nyatolo's home at Toro in Ganyi and brought her back to Bunyoro with the twins. One of the twins started the Babito Dynasty of Bunyoro-Kitara (Nyabongo I Rukidi ), while the other referred to as Kintu started the Buganda Ruling Dynasty of the Kabaka. Other Buganda royal members who had origins from Bunyoro-Kitara were referred to as Cwaa/Chwa, Kimera etc (also in David's article).

Gorju went to say that the informants had told him that the term "mukedi" or "Bakedi/Bukedi" did not indicate any one particular tribe. And also that they (informants) had never been to the area; but that their good friends who lived there gave them the tale – thereby authenticating the whole story (also some possible mention of Muruli/Buruli?). However, when researcher(s) contacted the "good friends" (in Muruli or Elgon area), they all denied knowledge of the story or the places! [It is important to point out here that all over the world ethnic groups including educated Europeans referred/refer to neighboring ethnics by contemptuous or scornful terms/adjectives – seen here by those Banyoro informants saying "mukedi" for most northern and/or eastern person; or sometimes generally as Lango or Madi. Does Bukedi District ring a bell?]. Those other researchers noticed that Gorju had competent informers who knew the facts of the origin of the ruling Babito and could have given him the correct answers if he had only asked the correct questions or probed further (as a researcher). It was also believed that because Gorju lacked knowledge of local details, languages, customs/traditions of both the people of Bunyoro and Luo; he possibly misunderstood and/or missed some information he got (reports by some Italian Roman Catholic Priests who lived among the respective people and had learned languages, customs, traditions and also did numerous researches) Curiously, in Gorju's book (pg 63), he later mentioned Kabalega's brothers and called them "Bakedi" as though he knew they were from the same place, Ganyi (i.e. Acholi). The writer also reported common Bunyoro tradition, which said that the mother of Isingoma was an Acholi girl (pg 59 & 96).

Gorju continued in his book that the Chwezi leader, Ndahura, had returned home after an expedition with intention to peacefully settle down. But that he felt dissatisfied with local conditions and departed, leaving his son Wamara (Omara), as successor, who also left shortly thereafter to follow his father. No more knowledge of their destinations or deaths is known. To add to the confusion, a similar report as Gorju's was published by K.W. Reading in a Journals also said that Ndahura with whom began the reign of the Abachwezi, was son of Isimbwa, the last King of the Abatembuzi (Aba-te-mbuzi - goat killers?) [This differs with Kirunda's article]. And again it was clearly stated that the first Babito Mukama of Bunyoro-Kitara, Nyabongo I Rukidi Ruguruka Rucobe Mpanga Singoma, was the son of Kyomya, who like Ndahura was the son of Isimbwa of the Abatembuzi Dynasty. Well if so, why should Ndahura not have been just another member of the same dynasty of the Abatembuzi, but of the Abachwezi? Why called them Abachwezi, if they were direct descendants of the Abatembuzi? Leading to the questions as to why Ndahura was not of the same Abatembuzi but of Abachwezi? Why should Isingoma Rukidi not have been a member of the same family/dynasty of the Abachwezi like his father or even Abatembuzi like his grandfather but of Babito? Or could it have been a fact that Ndahura was of the same ethnic group as the Babito too? Were the Abachwezi a reality or just a name? These and other aspects of the Abachwezi Theory were and are shrouded in very deep mysteries with inexplicable questions!

The Bachwezi & Babito story as reported by Gorju, J. W. Reading and a little bit in Kirunda's article, collaborates the Lwo version that were obtained from some old Banyoro and Paluo-Pawir competent elders. It also matched with the Luo migration and traditions of other Luo royal clan groups in Acholi, Alur, Jonam. As already mentioned above, common Bunyoro tradition stated that Isingoma's mother was an Acholi girl. And the peculiarity and characteristics of the Luo in this Bachwezi & Babito tradition was also discerned from the Nadhura or Nyatolo story. Many very good indicators manifested here such as Tolo (Toro) area of Ganyi (Gang was old name for Acholi) near Mt Gulugulu (Mt Guruguru is quite beyond the Nile in Acholi, present day Amuru Dist). The Luo version of that original story would run like this: "In the Acholi (Gang) country, a small area of Toro (an Acholi clan also found amongst other Luo), there was a Mt Guruguru where an Acholi man (mukedi) named Labongo of the PaKwonga or Cwaa clan, of royal descent, had built his village near Kilak (Nyilaki) caves (in Acholi not very far from Mt Guruguru towards Atiak/Atyak). One of his daughters (Nyatoro – an Acholi/Luo word for a Toro girl) became impregnated by an unknown man or Kwomoi/Omoya (Kyomya). She delivered twins, one of whom later became the origin of the Babito Dynasty in Bunyoro-Kitara, and the other the Kabaka of Buganda Dynasty. [Under old Acholi customs, people from a man who illicitly impregnated a girl could not have just gone and simply taken the twins and mother – they would have been met with spears!]

So one may ask, how could a Chwezi Kyomya of Bakwongo Clan have had twins with an Acholi girl (Nyatoro) across River Nile, whom Ndahura and elders were very aware of the area, father's name and clan? Unless Ndahura was from the same area! The answer was that Ndahura, Kyomya and Nyatolo were part of the Luo with Nyatoro being married to "Kyomya or the unknown man". She had been left behind on possibly on account of war; they knew her family, location and details well! Labongo is a common Luo name with Alur, Acholi, Jonam, Paluo-Pawir, etc which originated all the way from Bhar-el-Ghazel and can also be found among the other Jii Tribal Groups of Dinka (Jiang), Nuer (Naadh), Shilluk (Collo), Anywah/Anywak (Nywagi). Luo traditions also stated that this particular Labongo/Nyabongo, son of Chief Olum Panya, who was the main leader of the Luo migrating mass; and was the ancestor to some of their chiefdoms as well as Banyoro-Kitara rulers, subsequent to a split at Pubungu (Pakwac). Labongo's mother was Nyilak and the other brothers were Nyipiir/Gipiir/Lapii and Tifol/Kifol. This adds credence to the Luo connections to both BaChwezi and Babito origin.

Established facts showed that from Bhar-el-Ghazel the huge Luo migration split up into two columns somewhere in Bari Country near present-day Juba, each traveled on either sides of the Nile (information from Bari, Parii, Nuer, Luuo of Wau, Shilluk, Dinka & Anywah traditions): That is, some of those groups also mark Luo progress along migration route. The west column came down and re-crossed the Nile somewhere below Pugungu/Pakwac; arriving into Northern Uganda & Bunyoro. While the east column traveled between Nimule & Mt Agoro, a splinter group turned southwest and later re-emerged with the west column. The other part of the east column continued further east-southwards around L. Kyoga into Tororo area and below (JoPadhola, Jaluo in Kenya, Barabaig in Tanzania). It was also confirmed that the migration consisted of numerous Luo clans with their warriors including PaCwa, PaBito, Palema etc. Their job was to conquer ahead of the forward march while the rest of the people safely followed behind with chiefs, elders, women, children, livestock, provisions and sufficient guards. Acholi and Pawir traditions stated that Chief Olum led his group into Bunyoro after an advance column with some leaders had gone in first. They had followed the Nile down near L. Kwania and Buruli and crossed there ending up at Bugoma where he first made his court (kaal): That was the safer and common crossing point in the old days (Samuel Baker also taken & used the same crossing). He subsequently moved into Bunyoro proper and established the rule. Thus the Luo and their warriors had gone on capturing land as the migration proceeded. And some of those activities of conquest continued later on after Bunyoro up to Lake Nalubale/Victoria and even beyond.

Bear in mind that the Luo had systematically and safely marched 1000+ miles from Bhar-el-Ghazel with their systems, battle-hardened fight strengths, superior war-tactics perfected from fighting at "home" and conquering along the way (Bari Traditions gave some clues). Left behind were evidences of passage all along the way, as opposed to that of "Chwezi" Theory. As mentioned above, upon reaching Northern Uganda and Bunyoro, it's believed that some clans such as PaCwa, PaLema, PaUma and others entered Bunyoro first, thus the BaChwezi, Bahema, Bahuma, Bahima etc. While the actual major ruling JoBito or PaBito (Babito) led by Chief Olum arrived later and took over the invaded land thus becoming the Babito of Bunyoro-Kitara Dynasty followed by subsequent creation of other kingdoms south. In fact, Luo tradition specifically mentions that the Babito of Bunyoro-Kitara originated from Palaro.

That whole scenario would explain why the BaChwezi "vanished without a trace within a short time", which in actuality was that they just handed over the conquered country & temporary rule to the royal family or clan. They then immersed into the general population as members of their different clans in Paluo-Pawir, Bunyoro and further south. Available analysis suggested that the "Ndahura" must have been a Luo war leader "general" (oteka-lawi-mony) and/or prince who returned to Bunyoro after conquests in the south and disliked conditions in Bunyoro. He then decided to go back to the south where he had been. In fact, recorded Alur tradition named one such leader as Uma. The Bachwezi Theory surprisingly coincided with the arrival of Luo in Northern Uganda, Bunyoro and further south Kenya/Tanzania. Therefore it was recognized that it led to the founding of Babito Dynasty of Bunyoro-Kitara, Kabaka of Buganda etc. That is, the BaChwezi, Babito, Bahuma, Bahema, Bahima marked Luo ascension to rule in Bunyoro-Kitara, Buganda, Busoga, Ankole Kingdoms and beyond.

The word "bito" is an Acholi term for royal same as "kaal" or "ker" – the royal people are called Jo-Bito/Lu-bito or Jo-Kaal/Lu-kaal (people of the court) or Jo-Ker/Lu-ker (people of power or rule) of a particular chiefdom. Pa-Bito is one of the old royal clans in Bhar-el-Ghazel, which spread throughout most Luo Groups/clans in Alur, Acholi, Jonam, Padhola (P'Adhola), Paluo-Pawir, Pajok, Pajule-Pawir, Jaluo, Barabaig etc in Uganda, Kenya, Eastern Congo and Northern Tanzania; as well as amongst their other components of the collective Jii Tribal Groupings of Nuer, Shilluk, Dinka, Luuo (Wau, Sudan), Parii and Anywak/Anywah (Nywagi) of Sudan & Ethiopia. The PaBito have various prefixes amongst the Jii Group as "pa, po, jo, fi, fu, fo, jo-pa, jo-wade etc. The "Bito" tree in Ndahura/Nyatolo story seemed to had been an analogy to indicate that the Babito was a ruling people/clan as opposed to Bachwezi. Luo clans with name like Cwa, Chua, PaCwa, PaChua (Jo-Cwaa, wade Cwa), Toro, Pagaya, PaUma, PaLema, PaLaro, PuBango, PuDongo, PaJimu/PaJimo, Atyak, Lamogi/Ramogi/PaLamogi, Goma, Koc, PaKwonga etc were/are also found within the Jii Group in Bhar-el-Ghazel Region: And they are in Bunyoro and other Bantu areas with names like Toro/Batoro, Ba-Cwa/Ba-Chwa, Bagaya (Baghaya), Bahuma, Bahema, Bahima, Bubango, Dongo, Bagimu, Atyak, Balamogi, Bugoma, Kooki/(Koc?). Additionally, clans such as Pakwongo, PaGanda, PaNyoro, PaNyori exists within Lou Groups of Alur (in Congo) and neighboring Madi and in Bunyoro or beyond.

Contrary to David Kirunda's BaChwezi article, he should have noticed that Luo clans of Lamogi or Ramogi or PaLamogi, Atyak, are still found in Busoga in modern times as Balamogi, Atyak clearly proving connections. Just to point an interesting thing from the Luo migration, out of a list of clans found in Paluo-Pawir section of Bunyoro includes a distinct "clan of Anywah" called "Kwero wadi Nyagi" which came along with the Luo. There are also other numerous corresponding Acholi clans in Paluo-Pawir like Cwa, Lamogi, PaGaya, Atyak, Koc, Amyel, Patiko and Pawir itself. Some references have been made about lack of centralized governance system with the Luo. It should however be pointed out that amongst all the collective Jii Tribal Group; the Shilluk & Anywah have centralized royal systems. The Shilluk have Yeth or Reth for the whole tribe similar to Anywah's Rwoth/Rwath for all Anywah People both in Ethiopia and Sudan.

Pawir in Bunyoro & Bunyoro traditions confirmed long ago that PaCwaa, or Pachwa/Pachua are the Bachwezi while Pa-Uma, Pa-Lema became the Bahuma, Bahema/Bahima respectively or combinations there of. That is, competent Bunyoro authorities stated that the Bachwzi were the same as the Bachwa or Pachwa of Luo. In Kirunda's article he made reference to Kintu Mulya Nkandha (millet-eater) as the grandfather of Kimera. The "millet-eater" is a general reference to Luo Groups. Names like Menya, Okali, Odoki (Ndhoki), Okwir (Okwiri), Banya, Lagara (Magara), Lakana (Nyakana), Wamara/Wamala (Omara), Kwomoi/Omoya (Kyomya?) etc are Luo names found amongst most of the spread-out Luo groups, as well as among some clans in Bantu areas. Also note that "pa/pu/jo/nya/ya" in Luo becomes "ba/bu/aba/Bya" in Bantu languages (the name Cwa in Luo can be both a clan or a person's name (sometimes called Ocwa). The Kitara word of Bunyoro-Kitara is a Luo name found among most of the Luo groups mentioned above. Some of the main Bunyoro-Kitara royal regalia are drums, spears, bows, arrows, a well-used tanned skin/hide said to have been worn by ancestors of Mukama during their march of conquest, and an ordinary calabash, which served to protect the head of a little prince on her mother's back! Most of those are typical Luo royal regalia existing with most Luo chiefdoms, and the use of a calabash to cover a baby's head is a typical Luo custom. Note that Luo interactions with their kins in Bantu areas & southern kingdoms gradually ceased after the formation of the Babito Rule and others because of assimilations and developments of some hostilities amongst them.

To illustrate a pivotal aspect to validate Luo rise to rule in Bunyoro and beyond, below is a list of Babito Bakama of Bunyoro-Kitara, shown with both Official/Drum names as well as the daily home names. Notice the names used at home were/are Banyoro names, indicating adaptation of the Royal Family to the surrounding majority. While the Official or "Drum" names are Luo names, solemnly and ceremoniously bearing witness to the ancestral descent and genuine origin of the royal people as being Luo.

	Official/Drum Names	Familiar/Home used Names
1.	Nyabongo I (Labongo/Nabongo)	Rukidi Ruguruka Rucobe Mpanga Singoma (Rukidi = Lakidi?)
2.	Ocaki (Ocaka)	(?? not sure)
3.	Oyo	Nyiba
4.	Winyi I (Owiny)	Rugabira Macege
5.	Nyabongo II	Bulemu
6.	Cwa (mali) I (Cwamali/Cwa-moi)	Cwamali yabura n'ensi
7.	Kyebambe I (Cebami)	Muzikya Kabamba Iguru (Oguru?)
8.	Winyi II	Rwembekwa ntero
9.	Olimi I (Olum)	Rwita mahanga
10.	Kyebambe II	Bikaju
11.	Nyika (Nyeko?)	Omuragwa ngoma (a rival)
12.	Olimi II	Isana Rukundwa ngeya gabigogo
13.	Cwa (mali) II	Duhanga
14.	Olimi III	Kasoma Omuragwa ngoma (a rival)
15.	Kyebambe III	Rubungoya (or Nyamutukura)
16.	Nyabongo III	Mugenyi
17.	Kyabambe IV	Kamaurasi
18.	Olimi IV	Kabagungu
19.	Cwa (mali) III	Kabalega
20.	Kityeimbwa	Yosia Karukara
21.	Duhanga II	Andrea Biserekwa
22.	Winyi III	Tito G.
23.	Iguru I	Rukirabasaija Agutamba Solomon Gafabusa

(Was a generally accepted list – other variations exist, some between 24 to 27).

Likewise, Cwa/Chwa, Kimera, Kintu etc coming from Bunyoro bear witness to Luo origin in Buganda Kingdom and others. There are some related/similarities of names among Luo chiefdoms to the above list, as well as with their kin of Dinka, Nuer, Shilluk, Anywah in Sudan and Ethiopia. For example, a list or Rwodi (Chiefs) of Patiko Chiefdom of Acholi were given as follows: Labongo I, Tika (Atiko I), Cebami-Labongo II (Kyebambi/Kiryabambi), Olum, Labongo III, Keno, Okelo-Angora, Onyuru, Kipiir (Nyipiir, Lapii), Kipfol (Tifol), Mama, Atiko II, Okelo-Wooro, Ogol, Ajanto, Nyakaranga-Bami (Cebami), Omor-Lameny, Gikwiyakare, Omoo-Oyaa, Okelo, Odora, Lagara, Cira Mukwongnyero*, Acaye Lanyeko*, Yona Obiya*, <80+ years of abolition>, Muttu-Lagara II (now?).

For centuries, Bunyoro-Kitara and Luo Chiefdoms have had close relationships. Certain Luo groups have from the beginning (centuries) performed critical rite(s) and/or attended the installation of a Mukama of Bunyoro. Also, Alur-Acholi for generations called a Mukama as Rwot and referred to him as "their Big Brother". Confirmed information showed that in the old days, some major conflicts amongst Luo chiefdoms were on occasions brought before a Mukama of Bunyoro-Kitara for deliberations. Likewise on occasions, a Mukama traveled to Acholi area to exert actions or decisions. Another report showed that there was/is a shared trait of "ngabi" or Bushbuck (Ruda in Acholi) as taboo for the Babito of Bunyoro as well as some Luo Royal groups of Acholi.

Further more, the twelve (12) mpakp/empako or numi names in Bunyoro-Kitara, Bahuma and Batoro are said to be a convention meaningless now to the users but just as terms of endearment/praise or allegedly names of some "Bachwezi Heroes". However, the verb "pako" means "to praise" while the noun "pak" means "honorary title" by all the general Jii Tribal Groups (Luo, Dinka, Nuer, Shilluk, Anywah etc); Those mpako/empako or ‘pak' words have "expressive" meanings in Acholi/Luo (aboki, abwoli, acali, adyeri, akali, akiki, alali, amoti, apuli, atenyi, atwoki & bala) – [They translate as: I narrated to/told thee!, I fooled/deceived thee!, I resemble thee!, I surrendered to thee!, I am your royalty! (from word kaal), neatly/densely!, I lost or miss thee!, I greet/salute thee!, Waterbuck (apoli) for expression of beauty or grace, I left/abandon thee!, I'm your spiritual! (from name of a spirit) & my fault!] I know that in Bunyoro-Kitara and Toro, "acali" is reserved for a Mukama only. The practice of pak is very much used in some Acholi communities and "judiciously" used by the Shilluk and Nuer.

Luo's system of rule had been that conquered or captured people were never mistreated but absorbed (by distribution or otherwise) into the general population as long as they didn't cause any trouble. The main reason was because the Luo were prolific fighters, brave and neither fearful nor threatened. They were always frank, straight forward, confident, kind and very welcoming to foreigners (they detested intrigue, sneakiness, under-handed behaviors and would react with withdrawals, defensiveness or aggression). And generally the Luo rarely killed brought home slaves, even male ones, unless they showed signs of threats. As a result, captives or people in conquered areas were allowed to live peacefully as serfs (bong) without mistreatments – thereby feeling safe and protected. The process was that captives were distributed to clans and/or families as real members and were later granted full rights just like any other Luo (occasional teasing might have occurred). For example, captured children became members of the families they were distributed to; the male ones were later given cows to marry any Luo girl from a different family/clan, while female ones were formally married by different Luo families/clans with cows too (no marriages allowed within the adopted family because it was considered "incest").

Luo slaves, territories, peaceful neighbors and foreigners always felt at ease and safe within the society leading to numerous tribes being assimilated into Luo. From the beginning the Luo learned that their numbers were very important for survival. The "newly acquired" were drafted into fighting forces especially during the migration, and even later on. Capital punishments (deaths) were rare except only in very egregious or extreme cases. In a death case, council of elders would try it and pass judgment: If the victim were a male, the culprit or his family or clan would forfeit a boy (sometimes plus a girl, cows, goats or whatever other things) as fines; if the victim were a female, the fine would be a girl plus cows, goats etc (there were some variations of the code "ongon"). The offending party/parties losing a member (or members) of their family/clan plus whatever other things as fines were quite a punishment/determent. After the restitution, the process of "mato oput" was carried out between the parties and the matter was then considered completely resolved. The previous and this paragraph has been mainly to explain how the Luo were able to assimilate or absorb many other ethnic groups and very much expand. Most importantly, to highlight some of the reasons why in many of these kingdoms, the people adored their leaders because of the inherited Luo characteristics to treating subjects well. Acholi/Luo openness to foreigners amidst them continued up to recently, some aspect of it even up to now – I suppose. For example, information obtained showed that President Kagame's father and Kagame himself lived in Acholi for many years in the 60s and/or 70s.

Kirunda might be very surprise to know that Italian Catholic Priests long ago revealed that the fame of Luo aristocracy and rule had spread from Bunyoro as far south as the Zambezi area or current Mozambique. That some Luo princes from Bunyoro were taken there and through the Portuguese, a few ended up in Europe. Those Italian Priests were in position to had known from their home and researches. Another thing is that traditions of some of the Jii Tribal Groups in Bhar-el-Ghazel long ago stated that their ancestors came from Misiri (Egypt). From time immemorial Dinka, Shilluk and Nuer territories have bordered or are close to the Nuba Mountains and could have been touched by the Egyptian Civilizations. In fact, even some Luo chiefdoms long ago mentioned connection to Misiri (Egypt) but were doubted. This may explain how some of those traditions could have filtered through with the Luo and got embedded into the stories as seen in part of Kirunda's article. Incidentally, Italian Catholic Priests immersed themselves with African peoples in all areas of their missions and learnt languages, customs that enabled them to extract in-depth information & traditions otherwise very difficult. That contrasted with the British or other Europeans researchers who never bothered to learn languages etc: They just came to get general ethnic histories, cultures, traditions for the purposes of writing books or PhD Thesis -- some referred to Africans as savages.

Kirunda's story that the name Chwezi came from a German word Schwartz meaning, "black" was utter fabrication. The word Bachwezi came from the Luo name "Pachwa/Pacwa/Pachua being converted into Bantu languages as Bachwa then to Bachwezi. Also the notion that Luijjingo went west to become the ancestor of Igbo tribe of Nigeria falls in the same category. Reports from the Igbo People said that they were aborigines of the same area who did not migrate from anywhere. Just by looking at the prohibitive Ituri Tropical Rain Forest and hostile environment makes Kirunda's idea laughable. History of Luo Migration from Bhar-el-Ghazel in the 14th or 15th Centaury showed that some went westwards, others eastwards into Ethiopia and the bulk came south. It would seem safer to suggest that some Luo entered Igbo or surrounding areas. Considering the geographical locations, their names and cultures compared to the Luo or the Jii Tribal Groups, relationships could be suggested without fear. Their names such as Oyo, Oto, Okoyo, Okoja, Acebe, Ojuku (Ojuk), Chima (Lochima), Kauma/Keuma (Auma), Anena (Anene) etc reveal very clear similarities to the Luo or Jii Group. One would intimate that elements of Luo or other Jii Group (Dinka, Nuer, Shilluk & Anywah) likely joined the Igbo People rather than Mr. Kirunda's view on the subject. And his reference to Karamojong & Iteso as being "fathered" by Lujjingo, is another "wild goose" chase. Those tribes are sometimes referred to as Lango or Ateker, which also originated from Sudan: They are related to groups like Lutuho, parts of Bari, Kakoa (in Sudan), Jie, original Kumam (In Uganda), Pokot, Turukana, Nandi/Kelejin, Masai, Kipsigi (in Kenya). In fact, the Joluo of Kenya still refers to Teso, Nandi/Kelenjin, Masai, and Kipsigi generally as Lango up to now. Note that the present day Lango only immigrated to their current place much later after the Luo (around 1800) and they are not the same as the then original Lango Race.

Mr. Kirunda also talked of "Luchwezi Language" as being old & still learnable. We know that languages, even English, evolved and old versions are differences for todays. That may explain why one might mistake the old Lunyoro (or other assimilated tribal language) to be the alleged "old Luchwezi".

As we have seen, Luo History, the Chwezi Theory & small parts of Kirunda's article coincided with and supports Luo aristocracy, timeline, activities etc thus confirming what many analysts believed long ago that those two phenomenons were actually one and the same. Thus, what Kirunda wrote in his article has some facts, which unknowingly to him, backs up the Lou Connections: Granted that some of the Luo clans, words & names have gone through "Bantuanization". And the Bantus' reference to Chwezi was actually Luo Invasion as detailed and demonstrated above. Therefore, Luo ascension to rule in southern kingdoms (including Buganda) was NOT just a theory but also a FACT. There is nothing wrong with the Monarchs originating from the Luo. After all, most of then have generally been very good to their people and the Kingdoms.

(Information/materials based on published books, researches and reports: more information left out)