Has the Anglican Church, at least within my Nakabugu village neighbourhood, succumbed to usurpers seizing control of its authority, particularly during funeral ceremonies? Is it time to re-engineer the order, customs and protocols at funeral ceremonies?
After the December 2024 festivities, I returned to work on the 2nd of January 2025. Early in the morning, I learnt of my maternal cousin’s death. I had no choice but to request leave from my employer to enable me to attend the funeral ceremony for Emmanuel Kasulubedhe today, 3rd January 2025.
The sombre atmosphere at Emmanuel’s very simple home was palpable. The air was thick with grief and memories of my cousin, who had touched the lives of many. However, what struck me most during this gathering was not just the sorrow of loss but the unexpected shift in focus towards politics and personal interests, which overshadowed the essence of family time and prayer.
Even allowing for the fact that Emmanuel was a civil servant with a deep and open political affiliation, I was surprised that a ceremony meant to support the family at a challenging moment, with the church traditionally the foremost source of solace the family needed, instead turned into a political and mercantilist event devoid of awareness that the bereaved needed prayer and comfort.
The service began traditionally with heartfelt tributes and shared memories. Yet, as the eulogies unfolded, it became clear that the conversation had taken a turn. Rather than solely honouring my cousin’s life and legacy, many speakers seized the opportunity to express their political views and personal agendas. It felt like the funeral had transformed into a platform for debates rather than a time for reflection and remembrance. From about noon, when I realised something wasn’t right, there were non-stop speeches praising Emmanuel’s stellar service, as the case should be, but at the same time heavily tinged by politics, of disdain between aspiring and incumbent MPs, speeches by political heavyweights past and present, accompanied fundraising, including by the Church.
It was as if the essence of a funeral, a sacred time for mourning and reflection, had been lost in a sea of opinions and rhetoric. And all the above, with the church leadership politely watching on the sidelines. It was just before 17:00 that the church was ‘allowed’ to start the spiritual part of the event. A number of those still present were tired, not listening to speeches and some signing out. What would you do if you had other things planned for the latter part of the day or had to drive back to Kampala? What type of leader or public figure speaks knowing most people before they, have lost or are on the last mile of attention – tired – and worried about long journeys home?
On a personal level, I made some sacrifices: I sacrificed the day out of my leave bank and spent funds to fuel my vehicle to Bulopa in Kamuli district – and in doing so, I consider it social-rent to create space to be with and support my kin. I wished I was given space and the proper cerebral challenge to find my inner spiritual sweet spot, to condole and feel closer and supportive of my aunt, my late mother’s young sister. Instead, I had to listen to six hours of primarily political and money-hunting talk. Yes, there was reasonable and sensible talk, even amongst the politicians, but also quite some gibberish I didn’t want on the day; it made me feel cheated out of my social-rent.
What has happened to the church of old? Where do our church ministers command respect in society, if not in these spaces? I grew up believing these individuals (sadly mostly men still) had a direct line to God! They oozed moral authority. Why have church leaders succumbed to a subservient role? When and how did this community/social coup happen? How can they fail to speak against such and restore order? Acknowledgement: I know and worry that what I think is order, may be fantasising on my part. I do! Oh, Uganda, May God Uphold thee.
The clue!
Did I not understand the cause and sustenance of this community disorder? I think, I did.
The church was finally granted its opportunity at about 16:50, but even the church maintained the mercantilist narrative. The man of God, at least the one I heard, spoke to the need for the faithful to fuel the priest’s official car (as he didn’t trade in charcoal) and buy another vehicle for a recently appointed archdeacon. Could the earlier speakers been asked to carry this fundraising message in their speeches? Could it be politic if the priests avoided asking directly and instead used others for them?
Don’t get me wrong – even the church in Nakabugu, where I was born, was built by my father and mother. We still give, from the little we have, to the church and are diligent about it. We are a Christian bunch at home. But should you be burdened by long speeches and direct asks and the ensuing embarrassment when you fail to honour asks by the men of God at funerals?
Could it be that the faithful aren’t going to church anymore, and funerals are the most significant attention-catchment for the men of God and others? That starved for money, the men of God have to seize the opportunity when they have the numbers at funerals to fundraise and fund the church’s business. If the latter were true, could they be more innovative at doing this? Current execution is certainly not proper and may instead estrange even those who want and know that the church must be given to sustain itself.
Is it too late to restore order?
Not at all. And if we all now accept that the funeral ceremony becomes the messaging vehicle to the people, faithful or not, then let’s create some order around this. And let me hope the traditional church as I know it is not on its death knell. Acceptance of the latter may be part of the re-order process.
The key tenets of organising society encompass various principles and frameworks that guide community structure, functioning, and cohesion. The church leadership can consider if they deem it fit, to reflect carefully and, hopefully shape change around the key elements: social structure – establishing a framework that defines roles, relationships, and hierarchies within the community at such key social/spiritual events; governance and leadership – the church and bereaved families should implement systems of governance that provide leadership, decision-making, and the enforcement of customs; this shall ensure the needs of the primary benefactors of such ceremonies are addressed as well as accountability for those that fail such a system; economic systems – for the church, establishing economic frameworks that facilitate production and livelihoods for clergy and their dependants is a matter that needs policy debate within the church. We at the Effectiveness Lab opine that these tenets can aid the sustenance of a cohesive, equitable, and functioning society.
In the end, we can learn from this experience. Let’s strive to create spaces where we can honour our loved ones without letting personal interests overshadow the memories we hold dear. As we continue to navigate the complexities of life, may we always remember the importance of family, connection, and the moments that truly matter.
Rest in peace, dear Emmanuel. Your spirit will live on in our hearts, and I hope we can carry forward the values you cherished despite our differences.
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