Issues: Summary of the issues to be addressed
Buganda culture is a nurturing culture where gestation is a bit of a whole structure of child-bearing and care is taken to avoid negative remarks that may trigger negative conscious feed back phenomena in an expected child. This same structure is used for personality formation by Baganda assumed to bring about positive affect, good growth and development in a child (Kilbride, 1983). The structure in which a child is born is further embedded in cosmology and social norms. The social norms are in turn dependent on the sex and birth order of that child. Culture is the bed-rock on which a child goes through socialisation up to maturity and eventual death.
Buganda culture has set in place room for expecting and acknowledges female-men and male-women.
Lessons Learned: Conclusions and implications
In Buganda gender is a construction. Gendering process, based partly on biological factors and partly on arbitrary and cultural traits, relates dialectally with social, cultural, spiritual and political forces shaping Buganda’s society. Construction and negotiation of gender among Baganda is in the realm of royal authority within the palace, among traditional healers and among Baganda commoners. In later years with advent of Christianity and Islam aspects of gender construction was tailored to suit these teachings. Heterosexuality is a dominant vehicle for sexual relations. Male-dominance and man-power have remained dominant in gender relations, with female-subordinance and women-submission not so stable. Baganda females are not passive receptors of cultural dominance. Homosexuality though suppressed is acknowledged. Sex-gender in Buganda is fluid too. Visible female-men and male-women are common and are sent off or put in care of a far off relative away from ancestral homes (Tamusuza, 2009). Births are explained away cosmologically; known to be vehicles within which Buganda gods or passed ancestors commune with society. Such terms like: Kuzaala, Luzaalo, kisajja, kikazi, ekikula, abalongo, namansasaana, mpuyi bbiri, ebisiyagi, Mandwa ya Ndawula, okukwaata and okupinda are very much part of Luganda words. And in them lies explanations of why in Buganda homosexuality and Heterosexuality have lived side by side.