Continued From Part 4
Stella and the Ugandan Vulgarians
Stella Nyanzi is not the only vulgar person out there. She is the popular one, and, yes, that is a given. I concluded, a long time ago, that Runyankole or Runyakitara is up there amongst the most vulgar ethnic languages.
Personally, I have been described or have heard other people being described as “noyiragurankaamazi” (you are as black/dark as faecal matter), and “okuzirehatioyineebiza aha miasho” (you have grown so old that you have pubic hair on your face), and “ojabirerenkaamabunu” (you are as disorganised as buttocks). Vulgarity in Uganda is as common a lingo as breathing. So much so, that I have even heard a lady salute another with a polite “nogambaki, iwemalaya” (how are you, you whore/prostitute?). Vulgarity is the language of the people, our people. We should, in the instant case, all be arrested, charged, and imprisoned for our day-to-day ways.
Vulgarity, by Ugandans, has been illustrated, on the national scale, by a one Semakula Mulumba, a rude radical who famously declined an invitation to dinner in 1948 Uganda.His rudeness has been described as “more than just adolescent immaturity”.
According to Radical Rudeness: Ugandan Social Critiques In The 1940s, Mulumba argued that “dinners and other forms of entertainments and hospitality were, Mulumba asserted, pernicious forms of corruption” and, also, that “dinners and friendly associations among missionaries and protectorate officials, and between Baganda and Britons, had allowed the British to plot among themselves, seize Ugandans’ resources, seduce Buganda’s leaders and block Ganda efforts toward individual and corporate progress.”
In 2017 Uganda, Stella Nyanzi has experienced her individual progress curtailed, for example, when she had her visa for a travel(s) abroad denied – a reason for some of her sentimental series.
An Embarrassment? Duh!
The most interesting bit about this faux pas (a socially awkward or tactless act) is two pronged.
Firstly, Stella Nyanzi, we would think, would be embarrassed by her method, which, she says, includes the reliance on her “words, tongue, fingers, voice, and body”, and/or the usage of extreme skills such as stripping for a job (in a country with already unbelievable statistics on unemployment) and projecting her deep intellectual arguments with counterarguments and projecting her insecurities through vulgarities, characterised by the hyperbolic, vulgarised usage of lewd figurative lingo. “The gang-bangers are raping you so bad with their diseased protrusions, but you wander why I hurl insults at them?, but she is not. She should not be. Vulgarity is, as noted, the language of the people.
Secondly, we would imagine that the government would be bothered by the poor portrayal of who they are and what they represent, but, apparently, they are not. To them, Stella Nyanzi must be another “rebel” and “troublemaker” (from the opening quotation) who can be dealt with, by, for example, imprisonment, in this, their attempt at maintaining their stay in power. The best they have done, is an apology from Mrs. Museveni, and, as you would expect, an incarceration.
Therein lies the beauty. How it ends, we know not, because we can’t help but wait. When we are on a connected interface like Facebook, we, who have been described as those with a lack of understanding, or those from a patriarchal society, with a rigid set of rules, are nothing but creators are watchers, or one of the two and, thus, the same.
End of Part 5 of 6