EMPAAKO: BUNYORO-KITARA'S UNIQUE IDENTITY

By Isaac Kalembe Akiiki

Introdution

*Empaako* is a praise name or name of respect commonly used among the Banyoro, Batooro, Batagwenda, Batuku and Banyabindi of Western Uganda. 

Every Munyoro, Mutooro, Mutagwenda, Mutuku and Muyabindi has an empaako. 

It’s perhaps what makes the aforementioned people unique. It’s a pride of these societies. 

*Meaning and origin*

Empaako is a borrowed word from the Luo word *‘pako’*, which means to 'praise', “to give honorary titles to cattle”. 

However, the Luo words corresponding to the Empaako below have nothing to do with praise names. 

Therefore, much an attempt has been made to give the meanings of root Luo words, it’s the usage meaning that should be accept as correct.

The fact that Empaako have Luo roots points to the Luo influence on Bunyoro-Kitara, following their migration into the region in the 14th Century or thereabouts. 

However, the empaako culture appears to predate the Luo migration into the region, for they were already in use during the Bacwezi dynasty, whom the Babiito-Luo succeeded as rulers of Bunyoro-Kitara. 

For example, Araali was the empaako of Kagoro, a Mucwezi associated with lightning; Kyomya Ruganda was called Amooti, Kaikara (a prominent Cwezi lady, was Adyeri), while Wamara – the last Mucwezi king - was called Abbooki. 

It should be noted that the Luo people use *pak* (praise names), which are shortened forms of their surnames/family names e.g. Awaco for Awacorach.

*Usage*

Firstly, Empaako are used in greeting, expressing general appreciation or endearment, drawing a person’s particular attention or seeking reconciliation. 

Whatever the circumstances or time of day, empaako is a must-use. *“Oraire ota”* (Good morning), *“Osibiire ota”* (Good afternoon) or *“Oiriirwe ota”*(Good evening), is always followed by the empaako of whoever is being greeted. 

Similarly, the respondent, echoes the other person’s praise name e.g. *“Ndaire kurungi, Atwoki”* (It’s a good morning, Atwoki), *“Nsiibire kurungi, Abwoli”* (My afternoon is fine, Abwoli), *Nyiririirwe kurungi, Acaali* (It’s a good evening, Acaali), etc.  

It is important to note that in spoken Runyoro, the phrases *“Oraire ota”*, *“Osibiire ota”* or *“Oiriirwe ota”* are often shortened to *‘Ta’* in the interest of time. 

This is similar to the use of a phrase such as ‘I don’t’ (in spoken speech) instead of ‘I do not’ in English language (in written speech).

Secondly, Empaako are used when addressing or referring to someone e.g. *“Amooti, leka nkuyambeho”* (Let me assist you, Amooti); *“Abwoli, ohikize nkaha omulimo?”* (How far with the task, Abwoli), etc. 

Although praise names are usually affixed to one’s name, they are similar to such English titles as ‘Sir’, “Madam’, ‘Esquire’, ‘Honourable’, etc.

Thirdly, empaako are used as an address (as part of one’s name); it usually comes after a person’s full name (for identity purposes) e.g. Isaac Kalembe Akiiki. 

Some people hyphenate it with their surname e.g. Anatole Byaruhanga-Akiiki. 

In the above mentioned societies, one’s name is regarded incomplete without a praise name.

Fourthly, in situations of personal conflict, empaako are used to restore order and harmony e.g. *“Abbooki, nganyira! ”* (Pardon me, Abbooki). *“Webaale muno, Adyeri!”* (Adyeri, I’m very grateful), etc.

They are a great asset in social and friendly interactions. 

When people are quarrelling and or insulting each other, they never use empaako.

Therefore, the empaako practice has a direct link with contemporary development issues of peace-building and conflict resolution, environmental sustainability, domestic production and food security – just to mention a few. 

*Types of empaako*

There are 13 known Empaako. Of these, 12 start with the letter A and only one starts with the letter O. 

Twelve of them are believed to have Luo origins while only one claims to be indigenous in Bunyoro. 

Here below are the Empaakos listed in alphabetical order, together with their perceived meanings showing the expected characteristics of the holders of each Empaako:

*Abbala:* Abalo is akin to the Luo word ‘Abalo’, meaning ‘I have spoilt it’. 

However, in Bunyoro-Kitara, it denoted someone who loves other people unconditionally and conscientiously. 

This praise name was formerly reserved for those close to the king – perhaps the reason why, even now, it’s a rare one;

*Abbooki:* Abbooki is derived from the Luo word ‘Aboko’, meaning ‘I have narrated to you’. 

In our society, however, a holder of this praise name is meant to be someone who cherishes the roles of parents, teachers, elders, mentors, counsellors and leaders;

*Abwoli:* Abwoli comes from the Luo word ‘Abwolo’, meaning ‘I deceive you’. 

In our culture, however, the praise name has to do with diplomatic relationships. 

The theory behind this is that “Not all truth needs to be told always, because it might cause unnecessary and often avoidable hurt and pain”;

*Acaali:* Acaali is derived from the Luo word ‘Acalo’, meaning ‘I resemble you’. 

In Bunyoro it refers to someone who resembles another in nature and character and who easily relates to other people;

*Acaanga:* Acanga is an uncommon praise name. 

Not much is known about its Luo root and meaning. 

Preliminary research indicates that Acanga is similar to the Acoli word Acango, which means, “I healed”.

*Adyeri:* Adyeri is related to the Luo word ‘Adyero’ – meaning: ‘I have sacrificed you’. 

In our culture, however, Adyeeri is someone who is friendly, affectionate with a larger-than-life heart;

*Akiiki:* Akiiki refers to someone who upholds national, community and family interests with great love, care, kindness, responsibility, humility, honesty, etc. 

This, perhaps this explains why this is a very popular Empaako among parents. 

Akiiki has no Luo root; it’s the only praise name whose root is in Bunyoro-Kitara;

*Amooti:* Amooti comes from the Luo word ‘Amoto’, meaning ‘I greet you’. 

In Bunyoro-Kitara, however, Amooti refers to someone who genuinely respects other people, thinking and speaking well of them;

*Apuuli:* One who has powers, abilities, skills to attract other people, exhibiting qualities often observed and admired among small children;

*Araali:* Araali means one who saves other people and who is perceived to have the power of thunder giving the expression *“Araali, Nkuba”*;  

*Ateenyi:* Ateenyi is derived from the Luo word ‘Atenyo’, meaning ‘I have left it’. 

In our culture, Ateenyi is someone who loves and understands a wrong-doer without condoning wrong-doing;

*Atwoki:* Atwoki is someone who embraces or punishes - as the case may be - other people either physically or spiritually;

*Okaali:* Okaali comes from the Luo word ‘Okalo’ – meaning: ‘S/he has jumped over you’. 

In Bunyoro-Kitara, however, it implies someone with the highest responsibility as a leader in the Kingdom that is Rukirabasaija Agutamba Omukama. 

It is used for Omukama only and even then by men only when greeting him.

*Important to note:* Like Akiiki, Apuuli, Araali and Atwoki seem to have no definite Luo roots. 

Noteworthy, too, there is no empaako exclusively reserved for women, while four – Araali, Apuuli, Acaali and Bbala - are exclusively for men. 

The rest are unisex, save for Okaali, which is only for kings. 

Whether this is gender discrimination is open to debate. 

Some, like Amooti and Adyeri, are used for twins but it’s not uncommon for non-twins to use them. 

Empako for twins may, however, vary in Tooro and Bunyoro.

It also would be interesting to know what praise name a female monarch would have. 

The nearest such monarchs we have are *Nkwanzi Masamba ga Winyi* (the 13th Mubiito monarch of Bunyoro-Kitara) and *Queen Koogere* of Busongora region of Mt Rwenzori area. 

Anyone who remembers their praise names?

On the other hand, praise name, are given secondary meanings, which are used in a light-hearted way e.g. *Abwoli kajango* (Abwoli is a cat); *Akiiki kakikura mahanga* (Akiiki the liberator); *Atwoki kijoka kya Muzizi* (Atwoki, the legendary snake of River Muzizi), etc. 

Whatever the origin of such jokes, or whether they are universally accepted, is another matter! 

*Challenging empaako*

There are at least four (4) often misspelled empaako: *Abbooki*, *Abwoli*, *Adyeri* and *Atwoki*. Many people tend to write/spell them wrongly. 

*Threats to the Empaako culture*

Despite its being an important cultural heritage pillar, sadly, the empaako culture faces formidable challenges in today’s world, especially the dot.com era. 

Modernisation, urbanisation and educational institutions, especially boarding schools, have done much damage to the use of empaako. 

Not only are they seen as retrogressive, but also time wasting. It’s trendy to greet someone as: “Hi?” rather than indulging in the *“Empaako yaawe?”* business! 

Secondly, some people, especially the youth, are ashamed of being identified with their societies or ethnic groups (nations, in the case of Bunyoro-Kitara). 

This is common in cosmopolitan areas, where people, even neighbours or workmates, rarely use their mother languages. 

Some would even prefer using Western names only e.g. John Smith, Diana Washington, etc.

That aside, religious fundamentalist regard empaako as satanic and immoral. “Born again” Christians, for example, reject the use of empaako because these praise names are/were associated to deities and demi-gods such as the Bacwezi. 

Yet, there are many such Christians, who adopt English names of similar origins e.g. Diana (an English goddess) and Apolo (a European god)!

Others say praise names are part and parcel of bedroom language – between intimate couples. 

To them the use of praise names is obscene. Yet, they are tacit on the use of such apparently sexually-exllicit English words as "honey", "sweetheart", and "darling"!

Whether these accusations hold a grain of truth or not, whether the rejection of empaako is out of ignorance or as a result of cultural invasion, is a matter for debate. 

Truth be told, these misconceptions should be dismissed with contempt.

Encouragingly, the United Nations Education, Scientific and Cultural Organisation (UNESCO) recently took a firm step to protect Empaako from imminent cultural erosion. 

In its April 2014 declaration, UNESCO declared empaako as one of the most endangered cultural elements and, accordingly, registered it on its “List of Intangible Cultural Heritage in Need of Urgent Safeguarding.” 

This list helps state parties to mobilise international cooperation and assistance to ensure the transmission of this heritage with the participation of the concerned communities.

Known as the "intellectual" agency of the United Nations, UNESCO was founded in 1945 in order to respond to the firm belief of nations, forged by two world wars in less than a generation, which political and economic agreements are not enough to build a lasting peace. 

UNESCO exists to bring to life the power of intelligence to innovate, expand their horizons and sustain the hope of a new humanism. 

The empaako becomes the second Ugandan element – following the endangered *Bigwara* (a gourd trumpet music and dance from Busoga) – to enjoy international heritage protection.

*Conclusion*

Empaako are part and parcel of our culture. As Banyoro, Batooro, Batagwenda, Batuku and Banyabindi, we are proud of this unique aspect of our way of life, and we are keen to promote their use. 

Kudos to UNESCO! Let’s uphold our unique culture

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(*This article, which was written by Isaac Kalembe, a Munyoro from Hoima, whose praise name is Akiiki, a few years ago, was reviewed on May 4, 2025*)