J.B Uhuru protesting power outrage in Gulu Town. Photo Credit(Mike Ojok)
Two weeks ago, GULUspeaks launched an online campaign asking Gulu town residents to Speak Up.
GULUspeaks is a movement inspired by an investigative story Haunted by the Past produced by Benson Ongom of Next Broadcasting Services( NBS).
In the documentary, NBS uncovered child prostitution at Buganda Pub in Gulu.
The vision bearers of GULUspeaks were concerned by the silence of Gulu residents and mandated office bearers on the state of child prostitution and demanded that Gulu residents and their leadership must break their silence on child prostitution normalized by their silence.
During GULUspeaks social media campaign, a number of critics argued against social media as a means to bring social change.
In this article, I will illustrate how social media activism has created social change and why it is on the increase in Gulu.
Social media activism is defined in this article as the action of using social media platforms(Facebook,Twitter,WhatsApp) as a tool for online campaigns and mobilization to bring about social and political change in society.
Many social movements have increasingly seen social media as a means to collaboratively crowdsource different stakeholders(Lovejoy & Saxton, 2012)
Tamtam Finn argues that a good activist should be able to inspire other people, should believe in every word he says and should really love what he is doing. In this case he’ll be very loyal to the idea.
Historically, most activism has focused on creating substantive changes in the policy or practice of a government or industry.
Some activists try to persuade people to change their behavior directly rather than to persuade governments to change laws.
In November, 2018 residents of Gulu mobilized through an online campaign a protest against Umeme on the near absence of grid power in Gulu.
Residents argued, it was affecting their businesses and livelihood in town.
Umeme, the electricity distribution company reached out to residents and improved on power supply in Gulu. Umeme leaders in Kampala traveled to Gulu after residents organized a peaceful demonstration to their Gulu offices.
In January 2019, Gulu residents were mobilized under the leadership of social media activists Uhuru John Bosco, Chowoo Willy and Okano Emma among others to protest the mistreatment of people of Apaa, in Amuru.
The ownership of land in Apaa is being contested between Amuru district and Adjumani district local governments.
Uhuru and others were joined by local parliamentarians Hon. Odonga Otto(Aruu County) and Hon. Gilbert Olanya(Kilak South). Their presence and arrest and detention of activist Uhuru highlighted the gross human rights violation of the people of Apaa to national platforms.
Today, government has agreed to a committee chaired by the Deputy Speaker of Parliament Hon. Jacob Oulanyah to investigate events in Apaa and find a lasting solution to the problem.
In April 2019, residents of Bardege Division in Gulu were mobilized online and protested the poor condition of roads.
The Mayor responded and the roads were graded and more access roads were opened in the division.
In May 2019, Gulu residents led by music artists Bosmic Otim and others mobilized people using social media and protested a decomposing body from Amuru district that was dumped in-front of Gulu hospital mortuary.
They took pictures and shared online and it went viral. Police and Gulu referral hospital management were forced to bury the decomposing body.
This year February 2020, Gulu residents lead by an online critic Omiyo Samuel and others organized an online protest against Capital Fm’s selection of only two music artists against seven from Kampala and not playing music of it’s local artists based in Gulu.
Capital Fm was forced to increase the number of Gulu based artists in their national tour show in Gulu and started playing music of local artists based in Gulu.
Therefore, to what extent is“pressure from below” a requisite for meaningful socio-political change and organizational reform conducive for social change?
As evidenced above, pressure from below through activism is currently a trending and reliable means of addressing communal social change.
While social media activism looks cowardly and weak and lacks in-depth, it has successfully inspired community dialogue that has more often resulted to social reforms.
Most social media activism has led to short term goals and successes in Gulu. The rise of GULUspeaks as a movement signifies that Gulu will experience more long lasting campaigns as the community loses confidence in it’s leadership to offer representative leadership to their social concerns.
This will be supported by majorly the youthful unemployed residents of Gulu whose expectations of Gulu as a city is high and with a lot of zeal and time to get involved in online campaigns and join social movements to express their frustrations.
This implies more local government leaders are going to be held publicly accountable for their decisions and actions while in office.
As, the election period takes off, it is expected that more activists will rise up to the occasion. Residents of Gulu will participate more in the governance of their social affairs since local campaigns will keep them more aware and confident to face off with state actors.
Conclusively, activism is a vehicle for change and social media is a reliable means to advance this change. As more online campaigns unfold, there is a possibility of more high handed approach by state actors who are being held accountable and this may translate from social initiatives to political initiatives.
The author is a Blogger and member of GULUspeaks Movement based in Gulu.
Today, Sunday 8th March 2020 is International Women’s day. International Women’s Day is a global day to celebrate the social, economic, cultural and political achievements of women.
In Uganda the theme is, “I am Generation Equity: Realizing Women’s Rights.”
In Gulu, this celebration will be in the backdrop of a recent investigative story on child prostitution by Next Broadcasting Service (NBS) titled, “Haunted by the Past.”
How does this generation of the girl child realize equity in an increasingly high sexual violence environment?
When guns fell silent in post conflict Gulu (Northern Uganda), another form of physical violence came in place namely; child sexual violence.
Ending all forms of violence, abuse and exploitation against children is now a global priority in the new Sustainable Development Goals.
In 2017, Gulu district local government, Non-Governmental Organization (NGOs) and Civil society organizations made an equivocal declaration to renew the fight against gender based violence (GBV).
The declaration was made during a district engagement meeting on 16 days of activism against GBV at the District Health Officer’s (DHO) boardroom.
The partners committed themselves to, among other things, conduct awareness in villages, schools and in public gatherings, provide psychosocial support and build reporting pathways to GBV.
In the same year, statistics from the probation and welfare department of the district indicated that in the last one year, 1, 240 cases of child abuse were recorded, forced marriages (939), rape (93) and sexual assault (1,089).
Similarly in 2019, The Chief Magistrate Court in Gulu district dismissed a defilement case against a district leader after prosecution failed to present substantial witnesses to place the accused at the scene of crime after the teenager alleged to have been defiled never appeared in court to testify against him.
In May, 2019 another case of aggravated defilement of a 14 year old was reported against another district official at Gulu Central Police station under CRB 762/2019 confirming that the minor was two months pregnant.
In the previous year, while Aswa River Region recorded 896 cases of defilement according to police crime and traffic reports; a case of a high profile elderly businessman on aggravated defilement was granted unconditional release after he had over spent his mandatory time in police custody as it investigated the case.
This was after his nude pictures with a minor leaked to social media; however investigations failed to identify the location of the victim.
While these files are attracting dust at Police and at the Resident State Attorney’s offices, Gulu leaders in public offices, civil society and business community continue observe conspicuous silence even when these young girls have been confirmed as defiled.
Alarmed and defeated by the conspicuous exceedingly loud silence and inaction of clear structural injustice from state offices obligated and mandated to protect the girl child; the local community is rising up to speak up for the girl child.
GULUspeaks is a local community initiative inspired by Plan Uganda’s Community based child protection approach to confront a sexual crisis in Gulu.
They are urging every community member to join a grassroots movement of volunteers foot soldiers for a free and safe child friendly environment who are committed to Speaking Up whenever they know and acknowledge that a girl child’s sexual rights has been violated from where you are located.
GULUspeaks is also urging the Gulu leadership to launch a public investigation by Gulu eminent persons on the status of child sexual violence for the public to speak up and derive solutions to address this vice.
It’s time for Gulu leaders in public offices and civil society to own up to their commitment to conduct awareness in villages, schools and in public gatherings, provide psychosocial support and build safe reporting pathways to GBV by Speaking Up.
Conclusively, will Gulu celebrate the achievements of their silent women in the face of mass sexual violence of their daughters? The realization of gender equity remains a dream less worth celebrating unless we care about the indignity of our marginalized daughters whose only economic offer in the market is their body as we spectate.
The author is an Opinion Leader based in Gulu. Email: mdaliker@gmail.com
On
Saturday, Radio Mega 102.1 FM in their program Te-Yat invited me and a few media practioners for a talk show to
discuss a report on Gulu male sex workers that is trending on Ugandan social
media.
August
20th 2019, The Weekly Observer in their edition had this screaming headline:
Gulu alarmed by
rising number of male sex workers.
Their reporting was informed by a news
report from Uganda Radio Network (URN), an independent newsagency that supplies news articles and programs to over 40 radio stations and
other media platforms in Uganda.
During the
discussion, it was observed that while there is a possibility that this vice
exists; the reporting was so poor and had glaring editorial gaps.
For instance, the
journalist’s audio recording only interviewed a suspected pimp and not a male
sex worker as recommended by the local council leader, who fortunately was on
the radio program.
The pimp was also
not open about their office location which he confirms exists; and the
interview with the pimp suspiciously sounded stage managed observed a radio
caller.
However, what is in
contention is; “Are there male sex workers in Gulu? What does it mean to be a
male sex worker?
An elder who never
had a chance to call in, reached out to me after the radio program and asked,
“Why was K-Road named K-Road?”
While I have used
this word numerous times, I have never bothered to find out why that place in
Pece Vanguard which is now along Cemetery road was named K-Road.
The elder argued
that K-Road is an acronym for Kuma-Road. Kuma in Acholi means my body but in Kiswahili means
a woman’s private parts(The V) which
also happens to be her body, was nicknamed K-Road because the Acholi sense of
decency not to keep mentioning the “V” word in ordinary every day interaction.
He further shared
that in the past, that area was a busy hub for female prostitutes (Malaya) who
preyed on male soldiers and police officers who during the insurgencies of the
70s and 80s were the only ones with money to invest in prostitution.
During “hostile
business days” when there was less business; a number of this female sex
workers preyed on young students who would go on a drinking spree at this hub.
These unscrupulous
women with a strong urge for sex would invest in these young boys like preparing
delicacies to trap young students. He emphasized that any meal with the
ingredients of eggs was on top on its priority menu.
In some situations, these
women even paid fees for these students especially the ones who were regulars.
In other instances, they were motivated with pocket money or sugar for tea in
school which was difficult to find.
These were certainly
Sugar Mummies.
If this case study
is anything to go by, then male sex workers are not a new phenomenon. What is
different is how it’s being practiced today.
Now this raises the
question, were these students male sex workers since they benefited from this
exercise?
If yes, would you
call a lady who is offered transport to go back home after a merry moment a sex
worker? Would you classify any economic beneficiary of preferential treatment
(gifts) from the opposite sex prior to or in the after math of a sexual
encounter sex worker?
What then is the
definition of sex workers? According to a World Bank report (2002) on, analysis
of HIV prevention programming to prevent HIV transmission during commercial sex
in developing countries defined
sex workers as:
Women,
men and transgendered people who receive money or goods in exchange for sexual
services, and who consciously define those activities as income generating even
if they do not consider sex work as their occupation.
According
to this definition, receiving transport money or gifts from a grateful and
impressed sexual partner after intercourse or before means you are a sex worker.
Merriam
Webster Dictionary defines Sex Worker as: a person whose work involves sexually explicit behavior. It does not
dwell much on the commercial purpose of the act like the definition by World
Bank.
This implies if you are involved in any sexual explicit behavior whether
for commercial gain or not makes you a sex worker.
Your desire alone for sex whether for commercial purpose or not makes
you a sex worker yet we all don’t undertake work for commercial purpose. For instance
Charity work for the good of others is not commercial in nature.
Work by its nature is an activity involving mental or physical effort
done in order to achieve a purpose equally includes sex.
Now, if the definition of sex workers seem to vary according to how one
understands it; are there enrolled sex workers who do not know what they are
doing is sex work? How then can Gulu leadership deal with a perennial vice that
has existed time immemorial?
During the show, there were arguments that this kind of reporting will
blur the good image of the new Gulu City to its previous negative narrative.
Now, on this Blog (http://www.Lagulu.org) my
focus is changing the negative narratives of Gulu and that was partly my
argument.
However, in hindsight if we ask the question; is it time to openly talk
about sex against our original cultural norms? Is it time to call K-Road by its
name and not acronyms? As argued by one of the panelist, if we had denied the
presence of Ebola disease, we would not have succeeded to end its spread.
Likewise, it is time to openly discuss this new vices resulting from changing
internal migrations patterns, urbanization and old vices in Gulu that culture
forbade us from discussing. It’s time to openly talk about sex education to our
children since the cosmopolitan nature of this new city cannot make us rely on
the cultural roles of aunties and uncles to educate our children. If we don’t,
then their peers will.
If our local leaders begin talking openly about trending vices, then
institutions mandated on morality like Churches, Ker Kwaro Acholi and the
Community Development Officers can begin to prioritize it in their programs.
It’s imperative to note that openly talking about this vices will
require facts, information and wisdom if it is to be productive.
The author is a Blogger based in Gulu and can be reached on: mdaliker@gmail.com
March 15th, 2019 as part of the 20 years in service anniversary celebrations, MTN held a special luncheon for its most loyal pioneer customers who have kept with it for 20 years at Boma Hotel-Gulu
MTN Uganda is all set to start a six-month-long celebration to mark 20 years of operations in Uganda. In 1998, MTN Uganda started operations, entering the Uganda market with an initial license of 20 years. MTN has since successfully applied and has been granted a 10-year extension to its license
The campaign will happen under the theme “Celebrating the past, inspiring the future”
In an exclusive classy and extravagant party in Gulu, to give back to its customers for their loyalty and love, MTN gave out gifts, recognized the contribution of many and accounted for what 20 years means to them.
In attendance other than the MTN dignitaries were Minister Henry Okello Oryem (Minster of State for Foreign Affairs and MP Chwa East), Resident District Commissioner (RDC) Maj. Santo Okot Lapolo.Celebrity Artist Jackie Chandiru, The Queen of the Nile treated her guests to a thrilling show defying odds and promised to get back to the top where she belongs in the music industry.
Today, a phone is a basic human need that even my illiterate grandmother in the village can afford to have and manage. But what did it mean to have a phone 20 years ago?
In this blog, I share with you the testimony of Retired Sergeant Jennifer Nyatoo (Private then) who was so impressed with MTN for loving them back to recognize them and offer them gifts after 20 years.
Jennifer was so thrilled when she received her call inviting her for a party at the Northern Paradise-Boma Hotel. Jennifer said, this call was as important as the call she received on her MTN phone of her promotion to Sergent.
Jennifer then decided to come along to the party with her first two phones. She says, “It was too prestigious to own a phone and as a lady in uniform she had to save her salary and sell her goat to buy her first phone at 180,000/- Uganda Shillings”
Twenty years ago, this was a lot of money as her salary was only 44,050 Uganda Shillings. Since then she has never changed her number. She remains in love with MTN and loyal to their service.
Mario Puzo, an American Author and Journalist once said, “The strength of a family, like the strength of an army, is in its loyalty to each other.” Jennifer’s greatest loyalty has been to her country and to MTN and has won her recognition and respect.
In Jennifer’s life we learn that loyal and love has its own way of rewarding us. Therefore, find something or idea to be loyal to and be patient for it to pay. This could be family and this could as well still be MTN.
Kudos MTN. Congratulations on your 20th Anniversary.
In 1996, at the climax of the Lord Resistance Army (LRA) conflict, a young ambitious lawyer who had previously been elected President of the then prestigious Makerere University Students Guild Norbert Mao competed against Former Minister Hon. Betty Bigombe.
Norbert Mao recognized
that Hon. Betty Bigombe who had the backing of the state had more resources
than him and stood a better chance to win in the MP Gulu Municipality
elections.
So he designed a strategy
coded: “Tuki Iya, Pe Ituki Wiya.” literally meaning you may play around with my
stomach but not my mind in making a decision in this election.
This were times when
electorates listened to ideas and Hon. Betty Bigombe lost the election despite
governments heavy campaign funding and involvement to influence outcomes of the
elections.
A few days ago, students
of Gulu University based in the same Gulu Municipality started their campaigns
to elect its Students Guild President.
One of its contestants launched his campaign with a porridge contest and all competitors required, was to turn up with a big bowel for porridge.
In his opinion, this is a
strategy to unite students of Gulu University and of course feed their empty
bellies.
Electorates are currently
trying to make sense of this strategy hence this blog post.This has generated a
lot of online debate on the strategic nature of his proposition.
As a student, porridge
was a preserve for the poor students or low cost colleges as others enjoyed
coffee and tea.
It was also offensive for
your mind to be referred to as full of porridge for not getting right a simple
question.
In any case, the
philosophy of porridge is that it may be cool on top but really hot inside.
Could this be the real identity of the candidate? Only time will tell.
However, if my experience
in the last unsuccessful Gulu Mayoral election is anything to go by; then this
is a potentially winning strategy.
We live in unique times
where ideas are not necessarily important to win elections but identity with
the poorest electorates.
Politically, this is a
strategy that immediately gets your message across and introduces you instantly
to the electorates.
The candidate is speaking
the language of his electorates and there is a possibility that majority of
electorates whose lives relate to the porridge philosophy will identify with
it.
This could be those from
humble backgrounds (read poor) who could be the majority poor students vote.
It’s politically correct
to identify with the poor electorates who normally determine the winners of the
election since their turn up and commitment is guaranteed.
But step back and get to
think it of it; what does this strategy say of the University as a fountain of
the intelligentsia of our community? Are ideas still important at our
University elections?
In the most likely event
that this candidate wins the election, would the public contend that our
university students voted for porridge? Is porridge (food) the only thing that
unites our University students?
This are not questions
that deserves answers but reflections. In most cities, their university is
their identity. For instance, University of Minnesota, University of Toronto, University
of Nairobi, University of Cape Town. What identity do we want?
This election is not just
about the University’s identity but also about the identity of the post war new
city-Gulu just like its name Gulu University.
In view of the fact that Hon. Norbert Mao later became a distinguished local and national leader and President of the Democratic Party (a contender of the presidency of the country); the university therefore is where our leaders are natured.
The type of local leaders we will have is exactly what we have produced while at the University.
The author is a blogger based in Gulu and can be reached on mdaliker@gmail.com
Early this week, Acholi Parliamentary Group (APG) elected Hon. Okin Polly Phillip as its new Chairman.
Hon. Okin P.P is also an elected member of parliament for Chua West County, Kitgum District.
Besides, serving as the Vice Chairperson of the Committee on Local Government Accounts, Hon. Okin will have an uphill task to restore public confidence and cohesion in the current Acholi Parliamentary Group.
Acholi Parliamentary Group was formed in 1989 to address pressing issues that affected Acholi sub-region at the height of the Lord’s Resistance Army-LRA insurgency.
The group was essential in brokering peace to return in the region and it currently seeks to lobby for development for the Acholi people.
Bickering and personal vendetta is threatening to split the Acholi Parliamentary Group into two splinter groups.
One group is led by Hon. Odonga Otto, Aruu County Member of Parliament (MP) and the mainstream is led by Hon. Ogenga Latigo, Agago North Member of Parliament (MP)
As of 2018 out of the 25 members, nine had reportedly left the group and also withdrawn their monthly 200,000 shillings contribution to the group.
Historically, distinguished Acholi leaders were recognized for the position they took while representing the interest and aspirations of their people.
Ironically, Acholi leaders today are known for their wealth accumulated while in office than causes and ideas they identify with to lead their people.
While past Acholi leaders were selfless, our current leaders are so selfish that they would ask their mothers to strip naked to defend their land but be the first to receive compensation for the same land before their mothers are even dressed.
Distinguished Acholi leaders like Arch Bishop Janani Loum were known for their honesty as a leading voice of the voiceless in criticizing the excesses of President Idi Amin’s regime as he protested against the policies of arbitrary killings and unexplained disappearances of civilians and soldiers.
The death of political leaders like Tiberio Okeny Atwoma, signaled one of the last phases in the end of a golden era of some of the best politicians the Acholi has ever seen. He is remembered as the ‘bulldozer’ who valued human rights.
He is seen by many observers as a hardworking, transparent and honest man who stood his ground no matter the circumstances, to see that human rights are observed.
Cultural leaders like the late Rwot Justine Acana I, the Rwot Payira of Acholi (head of Acholi clan chiefs) left a legendary legacy for protecting land rights of his people at great peril but remained firm even before the adversity of the colonial powers.
So how are we going to remember Acholi leaders of today? Will we remember them for their hotels or the size of the cars they drive?
When shall we see our leaders representing us and still believe they are genuine and not just political merchants bargaining against us behind closed doors where our pedestrian eyes can’t see?
Hon. Okin PP, this is the team you lead today. It is an insurmountable task as we see today and so did the task the great Acholi leaders that I referred to faced in their time.
Hon. Okin PP your election as evidenced on social media brings us a ray of hope that the real purpose of Acholi Parliamentary Group as designed by its founders may take a new trajectory of progress towards Unity and Development.
May the wisdom and intelligence of our forefathers like Tiberio Okeny, who also represented Chua constituency in the 1994 Constituency Assembly that paved the way for the making of the 1995 Uganda Constitution,inspire you to lead Acholi Parliamentary Group to unity and progress of their people.
As you lead Acholi arm yourself with tolerance and endurance to back up the wisdom and intelligence that you have attained from the roots of our ancestry to be resilient as our torchbearer to flush the light of development and unity for Acholi to prosper.
The Acholi Agenda not designed by us but as set by the unique political circumstance we find ourselves in, is the land question in Acholi.
The fate of our land is our fate and that of our children. What you will do and how you will defend it and promote its access for use by our people to enhance development will be the hallmark of your legacy as a leader.
In your team are some great souls with clean hands and intentions, identify them; in your team are elders, tap from their wisdom; in your team are some successful political merchants, win their hearts and tap from their talents, put to good use their talents.
We hope with your leadership, Acholi will constructively engage government on land and the aspiration of the Acholi will be realized.
Every generation is remembered by the cause they choose to get involved in and how they change its trajectory by taking action.
Gulu experienced a new phenomenon in yet another movie locally made and offering a voice to its youths on their every day experience.
Nuhood Films,Fesivo Pictures and Signature Films are the brains behind this new sensational movies.
The double movie premier of Save a Mother and Shame of Puberty were a great inspiration that The President General of Uganda’s oldest Party-Democratic Party Hon. Nobert Mao described it as “one of his most unforgettable nights in 2018.”
At 6:00pm the gates were open and rivellers marched straight to a ready backdrop for a photo moment with their new celebrities.
On screen were slides showcasing the shooting of the movies and complements to local supporting organizations.
The MC of the night Lucky Da Ladies Wine was well dressed and kept rivellers wanting more of his jokes as ladies giggled the night away.
Pre-Event Entertainment
The curtain raiser was Gulu’s youngest Hip Hop sensation Young Kemboy. He did renditions of his own song with great stage movement and gestures to the amazement of guests calling himself “bad boy”
There after were guest performances from Cameroon futuring Daughy Fresh, O’Kreezy,CMB of Valley Curve Records.
The Luo Revolution Dancers brought more life to stage with exceptional dancing strokes showing exceptional skills.
Sherry Princess crowned the day with great vocals and lyrics that rivellers sung to as they entertained themselves.
The Movies
Save a Mother is a story of maternal health challenges that mothers go through during deliveries and how simple things like not having Mama Kits could cost their lives. In the movie Daphine dies because she is too poor to afford mama kits and nurses neglect her.
In the second movie, Akello’s puberty experience of menstration makes her drop out of school because they are so poor to afford Medicare and Sanitary pads.
She laters learns to makes cheap re-useable sanitary pads and resumes school and becomes an agent of change..
In both movies the theme of poverty comes out exceedingly well with the help of great actors with strong characters. This indeed is the every day story of the poor living in our communities.
The Panel Discussion.
This was the climax of the informative and entertaining event.
Guest were treated to great remarks on the film from Stephen Komakech of Irene Gleason Foundation (IGF); and reputable charity worker and Director of Christian Counseling Fellowship(CCF) Achan Alice. She reiterated the commitment of CCF on their mandate to save mothers and support girls to resume school after giving birth. Her message was “Pregnancy or no pregnancy, no girl should be denied access to education.”
In Hon. Mao’s remarks he castigated government on distributing free condoms and failing to distribute free sanitary pads. He said this is practising inequality. “If men and women are equal, why are there no lorries distributing free sanitary pads like they do for condoms” Mao remarked.
Mao also urged local government leaders to support such initiatives of young people.
The moderator of the panel discussion was Stephen Balmoi who did his job with great experience,class and professionalism asking great interview questions.
Over and above, this experience was a true testimony of the power of the film industry in advocacy and how young people can use their talent to voice out their concerns for their community as active and responsible citizens.
The Smiling Panda Bar and Restaurant remains the best venue to premier movies in northern Uganda and as an entertainment spot. Like the sub title of the movie mentioned, no voice raised is too small.
By Aliker P’Ocitti Everybody deserves a second chance in life. By the end of 219, a prostitute resident in Gulu never had a voice. The only institution with their records were Uganda’s justice system (police,Judicature and prisons) who arrested,prosecuted and sentenced them to jail in prison. In February, 2020 NBS TV ran a documentary on child prostitution in Gulu. This inspired Guluspeaks movement to urge residents of Gulu to speak up about child prostitution. Ironically, this campaign that led to a public dialogue at Taks Center opened up the debate of these prostitutes as victims of the very society they live in besides being outlaws. In April, the Covid19 Lockdown had taken its toll on the “ladies of the night” who were out of business since government mounted a curfew that left town lifeless with inactivity by 7:00pm every evening. The prostitutes who had voluntarily registered themselves under Street Samaritans, a community based organization (CBO) requested food relief from Gulu District Local Government. Despite allegations that if they were not given food,they would release pictures of their clients which included District leaders; they were offered relief food aid by a non for profit through Gulu Covid19 Taskforce. Subsequently, Street Samaritans led by Hon. Alex Okoya LC II Labour Line parish,PACHEDO, in partnership with CARE through their program Women and Youth Resilience Project (WAYREP) identified and recruited 40 prostitutes from Bardege and Pece Division. Unfortunately, Layibi and Laroo Division are not project areas for CARE. However, since CARE also runs the same project in Arua, the prostitutes who registered in Gulu returned back home to mobilize their colleagues to benefit from the program. This implies livelihood is a major challenge inspiring this young girls attracted to the streets in the night to make ends meet. In view of the Corona Virus Pandemic, the group has been placed in 4 groups of 10 each and study on Wednesday and Fridays in two different shifts between 9:00am to 12:00 noon and the second group begins at 1:00pm to 3:00pm. It a very flexible program that allows them to excuse themselves if they had pertinent family issues to take care of at home. As a new normal, hand sanitizers are now part of the teaching aid for learners to periodically use at intervals in the day. Every learner is dressed up in a mask to control their exposure to infection. In an effort to motivate this adult learners, T-shirts, soap and sanitary pads are distributed as a motivation to keep them at the training and reduce the prospects of dropping out. Learning takes place at the safe space within the CARE office space and learners are expected to observe social distance during lessons. Information is freely shared at the safe space and remains at the safe space to introduce them to a life of integrity. In the first month, learners will be trained on guidance and counseling and psychosocial support training skills to enable them stand regular stigma and prepare their minds to identify an apprenticeship of their choice like Catering, Mechanics, Hotel Management,Hairdressing and Business Management to mention but a few. Learners are expected to open up and share their experiences as therapy to overcome their psychosocial needs and also support the healing process of other learners. Jascinta Akwero, one of the Project Administrators of Pachedo while running the program informed her guests that the project will end in 2024. She also said, “their school was the only school where enrollment is expected to go down instead of increasing.” While opening the training,Hon.Mapenduzi Martin urged them to forget their past and move on. He further said, “our future is in your hands. As Chairman, I don’t want you to hassle for life. I want you to live a life in dignity” The Chairman Hon.Mapenduzi noted that Prostitution remains illegal in Uganda and when caught in the act,one is liable to prosecution and serving a jail term in prison. He urged them to abandon the practice and learn a trade they are passionate about to enable them earn a living 8n dignity. He also thanked CARE and all the other partners who made it possible for the girls to receive these apprencisehip to transform the lives of the former prostitutes. The workshop ended and he offered the learners soap and sanitary pads to the learners for that week. As a souvenir the learners took photos with their guests. The Writer is a Gulu based Blogger. Email: mdaliker@gmail.com
My hidden scars Are stories of my rising star Lighting rays in the cloudy sky Like a rainbow
These are images of my painful past Of septic wounds that never heal And unforgettable bitter memories Of a teenage single mother
They are stories of homelessness And sleepless hungry nights Nights of guilt and shamelessness It is a story of my journey in the wilderness
My hidden scars Are untold stories of hope and healing Hopes of a rainy day And healing of my bitter past
A story of my love life Stories of my silent prayer overcoming pain A story of my faith overcoming fear And stories of second chances.
Photo Credit: Aliker
The Poet is a Gulu based Blogger and Author(Ochitti P’Igunye Kumgem) My Mayor. The political campaign story of a Poor elite and rich Illiterate. Email: mdaliker@gmail.com
Do not fear change, it is in the nature of the missionary church-Pope Francis
Recent accounts of conflict between Hon. Odonga Otto and Fr. Onen Charles of Holy Rosary Catholic Parish raises a vital question on whether the laity can speak up against their Spiritual Leaders.
How can members of the Christian laity question the actions and intentions of its spiritual leaders?
It is alleged Fr. Onen Charles unfairly criticized Hon.Odonga Otto and Hon.Olanya Gilbert of Aruu constituency and Kilak South constituency and others respectively for organizing a peaceful protest in Gulu instead of their own constituencies.
The protest was over the high number of Covid19 patients admitted to Gulu Regional Referral Hospital yet it lacks the required facilities.
It’s alleged he criticized the Members of Parliament for pocketing 20 million shillings that was part of the 304billion supplementary budget to combat the pandemic and their poor command of English likening them to graduates of a third world Keyo Senior Secondary School.
In response, Hon. Odonga Otto like a seasoned politician with a mastery of malice and sabotage responded in bare knuckles accusing Fr. Onen for going against his vows of celibacy and using the pulpit to nurture political interest.
Pope Francis will be remembered as a reformist for abolishing the pontification ‘secrecy’ rule on child sexual abuse in the Catholic Church that previously covered Church Leaders and opened up the church to discussions on historical sexual violations by Senior Episcopal members of the clergy in the Catholic Church.
Previously, speaking up was against the rule of pontification ‘secrecy’ rule while addressing structural sexual injustices in the church.
Silencing the voiceless through the dogma of diplomatic catholic culture has been the modus operandi of how the Catholic Church has addressed its injustices against its christians.
In Gulu Archdiocese for instance, what is this leadership proud of in its traditional schools that used to be centers of Christian Education Excellence until diocesan priests introduced poor performance as a new normal?
Why is it impossible to openly speak up about Patronage,Nepotism, Corruption and failed Leadership in the school system of Gulu Archdiocese, even when it’s clear our church leaders take vows to live in poverty but prosper in the world of plenty? Ask yourself, why do other priests live in luxury like celebrities while others live in abject poverty?
How different are these vows to live in poverty different from that of Nuns (Sisters) and Brothers of the Catholic faith? Where then do we get the guts to speak against the prosperity gospel in other churches today?
Since the Comboni Missionaries handed over the leadership of schools to its diocesan counterparts, it has had a steady progress to its ‘purgatory.’
Gulu Archdiocese and its leadership can not feign ignorance of the reality in its denominational schools that educated them and their families.
Despite efforts by Alumni Associations, Parents and concerns by Teachers, the Archdiocese has acted with impunity and negligence never known in its history to ignore and suppress voices of reason by hiding behind the dogma of diplomacy in the church while addressing conflict. Surely, this diplomacy is pure recklessness and negligence of duty.
Where should children of todays’s laity go to receive a comprehensive catholic orientation to their identity as Catholics that makes them speak up today and stand for the Catholic Church with conviction indebted to what it has made them to be, when their denominational schools are a shadow of itself?
Why is there no shame to write recommendation letters for children of the fortunate who can afford progressive and performing Catholic Schools in Kampala yet historically we performed better than them or our performances were all of excellence?
Why has the Archdiocese ignored pleas of the poor Christians who still believe in the system, attend Church every day, make offerings to church and keep their children in traditional schools; hoping that one day it will wake up and face them to offer quality rural education like the missionaries deed in the past with a foundation in the Christian faith for the life of their children?
While Gulu Archdiocese and its leadership is to be commended for its great contribution to bringing peace in northern Uganda; it will also leave a legacy of failed schools and institutions of excellence handed over to them by their predecessors-Missionaries.
History will remind the Christians how the Archdiocese bargained for peace for illiterates, hoping that ignorance will make them better and loyal christians.
With a clear vote of no confidence in Diocesan priests, the laity can not sit back and look on like they still had missionaries in charge; since it is a local problem, it needs a local approach and solution.
The laity must speak up against patronage,nepotism,divisionism, corruption and other structural injustices in the church instead of waiting until a surgery may not help heal their hailing schools. As they always say, a stitch in time saves nine.
For as long as the laity offers donations and offertory to the church leadership, they must stand up to be counted to hold Spiritual Leaders accountable for their actions and intent like any other public place around the world. To whom much is given, much will be required (Luke 12:48)
By taking the three vows of chastity, obedience to hierarchy and celibacy (depending on affiliation) they entered a pact or agreement with Christians that they will indefinitely be their Spiritual Leaders and Christians will bow before them and repent their sins to them and look to them for spiritual guidance to bless their marriages with children whose education they care less about.
It is clear, consensus is building in this ‘world of new normals’ for former students of these denominational schools to rise up and peacefully protest the Negligence, Nepotism, Corruption, Patronage and Poor Leadership that is failing its former schools by walking to Gulu Archdiocese Offices to demand answers to why their traditional schools are failing.
Thou Shalt Not Steal is the 7th commandment. If the same Spiritual Leaders baptized and gave the sacrament of confirmation and asked christians to abide by the commandments; then there must be a commission of inquiry on the wealth of some priests and Spiritual Leaders especially those who head departments of the church beginning with schools. If need be, this must include those who have left us hoping to be with the Lord.
Since the Archdiocese has been at the front seeking truth in the aftermath of conflicts and the roles of different stakeholders in the Lord’s Resistance Army Conflict (LRA) and government of Uganda conflict, it must walk the talk and seek the truth from within before they offer it to others. Do to others whatever you would like them to do to you. This is the essence of all that is taught in the law and the prophets (Mathew 7:12)
How else do Christians explain the excellence of private schools started by the same Spiritual Leaders and fail to ask why traditional schools are failing?
How do Christians fail to question why schools started by independent entrepreneurial christians with the same Spiritual Leaders as its Board of Directors (BOD) are excelling and their traditional denominational schools are failing even with the same entrepreneurial Christians as Directors to this denomination schools?
The silence of the Spiritual Leaders is not only betrayal but makes them accomplices; and convicts them in as much as the same way the corrupt Church Leaders in charge of schools are convicted in their conscience. Whether you are prosecuted or not(we Catholics don’t prosecute our own) but history has its way to prosecute as one faces God’s wrath in purgatory. Who knew statues of Edward Colston, would be brought down for his roles in slave trade in this century after the death of grandchildren to the slaves.
The obvious reaction to those who speak up and question the actions of the church is to be accused of fighting the church.
The demand that as Catholics we have a culture not in tandem with transparency by addressing conflicts behind curtains(Katoli ki mung) and while the pulpit becomes platforms to intimidate reformist with selective reading of scriptures to implore extremists christians against the liberals will certainly come to pass.
In the Bible, John 8:31-32 speaks to the truth setting us free. It may have a much longer journey but it’s destiny is certain like the dawn that follows every nighttime .
Times have changed, there is no culture that is static neither can you lead today and not be questioned for your actions especially when the blind can see and the deaf hear that the system is failing its Christians.
Children of todays’s Christian parents will not benefit from the institutions they have all worked hard to build because when Christians committed to their Spiritual Leaders as their infinite church leaders; their actions were out of faith, however they did not commit that they will not speak up unless they want to contribute to failing their own children and the institution that Christians are responsible for upholding.
The church has been a role model in condemning the same vices in government.It should not only be heard but be seen to walk the talk. It is now time for the Archdiocese to account to its laity on what they pride themselves about in the traditional schools.
Speaking up to save the church is a Christian calling just like the Apostles who faced condemnation. Mathew 12:37 continues to inspire us that,”For by their words thou shall be justified, and by thy words thou shall be condemned. The Christians speaking up today are inspired by the hopes that their words shall justify their actions nor condemn them in to silence. Speaking up is not in any way an action against the institution for which Christians owe their good values and traits that they have today and the values that makes Christians value truth. A good Christian who upholds the truth and cherishes the ideals of the church has only been a good student of the teachings of the church you preach in daily.
This article is dedicated to Sr. VERONICA Londonio of the Comboni Missionaries who clocked the magical age of 94 yrs this month and taught Negri Primary Alumni to remain truthful and inspired them to speak up and write from their hearts; whose efforts today lie in ruin-a ghost of itself.
While she takes rest from service of others at the Comboni Home of the elderly, her pupils commit never to relent until her prayers are heard,promises made while she handed over Negri Schools are kept and her lifetime efforts are respected. She remains in our prayers-Amen
The writer is a Gulu(Uganda) based Blogger and Alumni and perennial student leader of Bishop Angelo Negri Schools(Primary and College).
By Aliker P’Ocitti Radio Rupiny in it’s news coverage at 3:00pm today announced that a group of private school teachers have petitioned the district under #Feedtheteacherscampaign to provide them relief food since they are not receiving salaries due to the pandemic Covid19 Lockdown in the country. Ministry of Education and Sports directed all private education institutions to duly pay their staff despite the Lockdown. “Teachers and other workers in some educational institutions have reportedly gone two months without receiving their due salaries while several institutions have resorted to paying them lesser percentages with others completely suspended” reports the Ministry. School proprietors’ and administrators’ said they had no money to facilitate payrolls due to the impact of the coronavirus (COVID-19) lockdown. They explained that students who were their sole source of revenue went back home before clearing their outstanding balances. If it’s true that teachers have not received payments in two months, how are they feeding their children? Speaking to Feed The Teachers Campaign leaders, the challenge of mobilizing female teachers to speak up on their needs is a challenge because, “their husbands do not want them to speak to the media.” Why are men against women who speak up even when he is unable to provide and he has failed to feed his family? Is it a case of shame or unique vulnerability in the public eye? Acholi have a saying,Lawic weko icamo awola. During the early days Acholi lived in the Internally Displaced Camps (IDP),men shied away from registering for relief food aid yet they were the first in the line when Non Governmental Organizations (NGOs) brought relief food to the camps. Like the Acholi proverb, pride may not only make you take poison but will make you sleep on an empty stomach. If female teachers don’t have a voice in their homes, how do they produce empowered female students with a voice? We live in a society where a voiceless woman is man’s most preferred wife material. In marriage the Bible refers to “two become one.” Imagine you are married to a “Yes” woman. Every suggestion you make,her automatic answer will be “Yes.” This implies you are not in a marriage business partnership but a sole marriage business. You are basically alone. Your investment capital is less than for a partnership since your presumed shared investment worth are for two entities. In actual sense, you are the only share holder in this business yet in your mind, you believe you are two principles. This makes the man a loser faced with eminent failure in marriage business. Every human being comes into marriage with some self worth. Even a woman’s labour alone is added value to a marriage investment. More often than not, men come into this partnership with less shares but with an imagined sense of more self worth than a woman. To opin this article, the blogger spoke to some teachers about their dilemma. The shocking revelation is that some teachers have resorted to deporting their wives to their parents with their children to wither the lockdown hoping to resume their marriage after the Lockdown. Acholi women should learn to speak up without anyone’s permission because it’s their inalienable right or else disrespectful men will continue to deport them back to their families and they will remain voiceless. The Writer is a Gulu(Uganda) based Blogger. Email: mdaliker@gmail.com
By Aliker P’Ocitti I speak for their voices to be heard Because, only speaking heals the soul If I don’t speak, who will That is why I speak
I speak for their freedom A caged bird is never free to fly To fly from fear or fly for food A caged bird, will always seek to fly That is why I speak
I speak for their inalienable rights Rights of a domesticated guinea fowl is like any other bird That has wings to fly in the sky Because, it is a bird That is why I speak
I speak for their humanity Like a lawyer, I speak for the lawless Because laws make our in-laws, outlaws And inmates by law That is why I speak
I speak to shine lights of wisdom In the darkness of their world From the indignity of our words To inspire love in our world of wild words That is why I speak
The Poet is a Gulu(Ugandan) based Blogger and Author(Ochitti P’Igunye Kumgem) My Mayor. The Political Campaign Story of a Poor Elite and Rich Illiterate
By Aliker P’Ocitti Music is language is a common phrase among music artists and lovers.But what about language as music? If you are an aspiring songwriter, reading poetry can help you a great deal. From sounds to rhythms to cadences, there are countless intersections between poetry and lyric writing. Currently, I am transcribing more than 20 local music videos of Lakubukubu music genre commonly found in northern Uganda for a research purpose. What is most outstanding is that the biggest difference between the leading artists and upcoming artists is how consciously or unconsciously, their lyrics is an outstanding work of great poetry. Traditional music among the Acholi in northern Uganda is powered by a high sense of rhythms and rhymes. In the classical music tradition, using language as music(poetry) is referred to as an art song. A poem set to music in the German language is called Lied, or in the French language, as Melodie. In 2016, Bob Dylan was awarded the Nobel Prize in Literature “for having created new poetic expressions within the great American song tradition.” The Rose, Vol. 2 is a 2005 posthumous album of Tupac Shakur’s poetry. This album features recordings of Tupac’s poetry in musical form, by other well-known artists such as Ludacris and Bone Thugs n Harmony. Tupac’s poems are quoted, sung or simply used as inspiration for each track on this album. This is the second Tupac album containing poetry that has been released; the first, The Rose that Grew from Concrete, contains Tupac’s poems being read and sung by other musical performers. March 30,2020 I wrote and posted on social media a poem titled, Nameless is My Name about a young girl believed to be a prostitute who was found dead in her hotel room but no one knew her name.
This poem generated good traffic and interest on my blog. Gulu’s leading female rap star MC Ivy was greatly inspired by this poem and asked for permission to adopt it into music. I surely was honored. As a writing artist, you never know how your works will be received and whether it will even inspire any one. Don’t forget prostitution is a sensitive issue that not so many would love to publicly discuss or associate with; especially if you are going to advocate for the rights of the prostitutes. MC Ivy is a rapper, songwriter and performing artist since 2013, MC Ivy has been actively participating on the rap scene in Gulu doing recordings and numerous performances. She was a part of the 2016 edition of the Hip Hop Boot Camp in Fort Portal which featured rappers like Mcee O Kreezy, Shirley May, Crazie Wispa among others. MC Ivy is known for her masterpiece songs like Africa Lobo Na, Acknowledge the spits, Truer Words among others. Currently she is rapping under one of the best Hip Hop label group in Northern Uganda called Souls Of Africa with rappers like Judas Rapknowledge and Bleck Mc. In her lyrics which of course had to change in someways to fit her rap song she envisions child prostitutes as victims of the cold.
In the chorus of the song, she perfectly infuses voices of young children like Mase’s song I know I can to calling out to end child prostitution which perfectly connects with the theme of her song. In her first verse, she laments a child prostitutes livelihood challenge as she wanders in the streets of G Town(Gulu Town) unaware of the dangers she places herself in; only to be found dead in a hotel room and no one knows her name. In her second verse, she laments the circumstance that forces children to get into prostitution and challenges the same law that incriminates them to protect them from Karaoke and ensure that parents own up to their responsibilities. Hip hop music, also called rap music has always been a voice for the African Americans calling for Equality in America. It is also a genre of popular music developed in the United States by inner-city African Americans and Latino Americans in the Bronx borough of New York City in the 1970s. It consists of a stylized rhythmic music that commonly accompanies rapping, a rhythmic and rhyming speech that is chanted.It developed as part of hip hop culture, a subculture defined by four key stylistic elements: MCing/rapping, DJing/scratching with turntables, break dancing, and graffiti writing. In the campaign to end Child Prostitution, MC Ivy pioneers a new chapter by introducing Hip hop to give child prostitutes a voice and Hip hop as a tool to end the vice of child prostitution. The campaign gives her music a new sense of purpose and identity and most especially invites young girls to join the campaign to end child prostitution in Gulu.
The Writer is a Poet and Gulu based Blogger. Email: mdaliker@gmail.com
By Aliker P’Ocitti Music is language is a common phrase among music artists and lovers.But what about language as music? If you are an aspiring songwriter, reading poetry can help you a great deal. From sounds to rhythms to cadences, there are countless intersections between poetry and lyric writing. Currently, I am transcribing more than 20 local music videos of Lakubukubu music genre commonly found in northern Uganda for a research purpose. What is most outstanding is that the biggest difference between the leading artists and upcoming artists is how consciously or unconsciously, their lyrics is an outstanding work of great poetry. Traditional music among the Acholi in northern Uganda is powered by a high sense of rhythms and rhymes. In the classical music tradition, using language as music(poetry) is referred to as an art song. A poem set to music in the German language is called Lied, or in the French language, as Melodie. In 2016, Bob Dylan was awarded the Nobel Prize in Literature “for having created new poetic expressions within the great American song tradition.” The Rose, Vol. 2 is a 2005 posthumous album of Tupac Shakur’s poetry. This album features recordings of Tupac’s poetry in musical form, by other well-known artists such as Ludacris and Bone Thugs n Harmony. Tupac’s poems are quoted, sung or simply used as inspiration for each track on this album. This is the second Tupac album containing poetry that has been released; the first, The Rose that Grew from Concrete, contains Tupac’s poems being read and sung by other musical performers. March 30,2020 I wrote and posted on social media a poem titled, Nameless is My Name about a young girl believed to be a prostitute who was found dead in her hotel room but no one knew her name.
This poem generated good traffic and interest on my blog. Gulu’s leading female rap star MC Ivy was greatly inspired by this poem and asked for permission to adopt it into music. I surely was honored. As a writing artist, you never know how your works will be received and whether it will even inspire any one. Don’t forget prostitution is a sensitive issue that not so many would love to publicly discuss or associate with; especially if you are going to advocate for the rights of the prostitutes. MC Ivy is a rapper, songwriter and performing artist since 2013, MC Ivy has been actively participating on the rap scene in Gulu doing recordings and numerous performances. She was a part of the 2016 edition of the Hip Hop Boot Camp in Fort Portal which featured rappers like Mcee O Kreezy, Shirley May, Crazie Wispa among others. MC Ivy is known for her masterpiece songs like Africa Lobo Na, Acknowledge the spits, Truer Words among others. Currently she is rapping under one of the best Hip Hop label group in Northern Uganda called Souls Of Africa with rappers like Judas Rapknowledge and Bleck Mc. In her lyrics which of course had to change in someways to fit her rap song she envisions child prostitutes as victims of the cold. In the chorus of the song, she perfectly infuses voices of young children like Mase’s song I know I can to calling out to end child prostitution which perfectly connects with the theme of her song. In her first verse, she laments a child prostitutes livelihood challenge as she wanders in the streets of G Town(Gulu Town) unaware of the dangers she places herself in; only to be found dead in a hotel room and no one knows her name. In her second verse, she laments the circumstance that forces children to get into prostitution and challenges the same law that incriminates them to protect them from Karaoke and ensure that parents own up to their responsibilities. Hip hop music, also called rap music has always been a voice for the African Americans calling for Equality in America. It is also a genre of popular music developed in the United States by inner-city African Americans and Latino Americans in the Bronx borough of New York City in the 1970s. It consists of a stylized rhythmic music that commonly accompanies rapping, a rhythmic and rhyming speech that is chanted.It developed as part of hip hop culture, a subculture defined by four key stylistic elements: MCing/rapping, DJing/scratching with turntables, break dancing, and graffiti writing. In the campaign to end Child Prostitution, MC Ivy pioneers a new chapter by introducing Hip hop to give child prostitutes a voice and Hip hop as a tool to end the vice of child prostitution. The campaign gives her music a new sense of purpose and identity and most especially invites young girls to join the campaign to end child prostitution in Gulu.
The Writer is a Poet and Gulu based Blogger. Email: mdaliker@gmail.com
By Aliker P’Ocitti Music is language is a common phrase among music artists and lovers.But what about language as music? If you are an aspiring songwriter, reading poetry can help you a great deal. From sounds to rhythms to cadences, there are countless intersections between poetry and lyric writing. Currently, I am transcribing more than 20 local music videos of Lakubukubu music genre commonly found in northern Uganda for a research purpose. What is most outstanding is that the biggest difference between the leading artists and upcoming artists is how consciously or unconsciously, their lyrics is an outstanding work of great poetry. Traditional music among the Acholi in northern Uganda is powered by a high sense of rhythms and rhymes. In the classical music tradition, using language as music(poetry) is referred to as an art song. A poem set to music in the German language is called Lied, or in the French language, as Melodie. In 2016, Bob Dylan was awarded the Nobel Prize in Literature “for having created new poetic expressions within the great American song tradition.” The Rose, Vol. 2 is a 2005 posthumous album of Tupac Shakur’s poetry. This album features recordings of Tupac’s poetry in musical form, by other well-known artists such as Ludacris and Bone Thugs n Harmony. Tupac’s poems are quoted, sung or simply used as inspiration for each track on this album. This is the second Tupac album containing poetry that has been released; the first, The Rose that Grew from Concrete, contains Tupac’s poems being read and sung by other musical performers. March 30,2020 I wrote and posted on social media a poem titled, Nameless is My Name about a young girl believed to be a prostitute who was found dead in her hotel room but no one knew her name.
This poem generated good traffic and interest on my blog. Gulu’s leading female rap star MC Ivy was greatly inspired by this poem and asked for permission to adopt it into music. I surely was honored. As a writing artist, you never know how your works will be received and whether it will even inspire any one. Don’t forget prostitution is a sensitive issue that not so many would love to publicly discuss or associate with; especially if you are going to advocate for the rights of the prostitutes. MC Ivy is a rapper, songwriter and performing artist since 2013, MC Ivy has been actively participating on the rap scene in Gulu doing recordings and numerous performances. She was a part of the 2016 edition of the Hip Hop Boot Camp in Fort Portal which featured rappers like Mcee O Kreezy, Shirley May, Crazie Wispa among others. MC Ivy is known for her masterpiece songs like Africa Lobo Na, Acknowledge the spits, Truer Words among others. Currently she is rapping under one of the best Hip Hop label group in Northern Uganda called Souls Of Africa with rappers like Judas Rapknowledge and Bleck Mc. In her lyrics which of course had to change in someways to fit her rap song she envisions child prostitutes as victims of the cold. In the chorus of the song, she perfectly infuses voices of young children like Mase’s song I know I can to calling out to end child prostitution which perfectly connects with the theme of her song. In her first verse, she laments a child prostitutes livelihood challenge as she wanders in the streets of G Town(Gulu Town) unaware of the dangers she places herself in; only to be found dead in a hotel room and no one knows her name. In her second verse, she laments the circumstance that forces children to get into prostitution and challenges the same law that incriminates them to protect them from Karaoke and ensure that parents own up to their responsibilities. Hip hop music, also called rap music has always been a voice for the African Americans calling for Equality in America. It is also a genre of popular music developed in the United States by inner-city African Americans and Latino Americans in the Bronx borough of New York City in the 1970s. It consists of a stylized rhythmic music that commonly accompanies rapping, a rhythmic and rhyming speech that is chanted.It developed as part of hip hop culture, a subculture defined by four key stylistic elements: MCing/rapping, DJing/scratching with turntables, break dancing, and graffiti writing. In the campaign to end Child Prostitution, MC Ivy pioneers a new chapter by introducing Hip hop to give child prostitutes a voice and Hip hop as a tool to end the vice of child prostitution. The campaign gives her music a new sense of purpose and identity and most especially invites young girls to join the campaign to end child prostitution in Gulu.
The Writer is a Poet and Gulu based Blogger. Email: mdaliker@gmail.com
