The faith question and transformation dilemma in Uganda and Africa
“My argument, simply put, is that wherever there is an inefficiency or void created by corruption and incompetence, the Lord thrives. Wherever systems are volatile and unpredictable, and survival is uncertain, belief in the supernatural thrives,” writes Ssemambo Rashid
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OPINION
By Ssemambo Rashid
One of the most enduring questions facing any society is how to improve the lives of its people. The answer begins with understanding not only the problem itself, but also the environment in which that problem exists. Policies that ignore context often fail, even when they are technically sound and well-intentioned.
For decades, African leaders have identified poverty, disease and ignorance as the continent's greatest challenges. Governments across the region have invested heavily in programmes designed to address these obstacles. In Uganda, initiatives such as Emyooga, the Parish Development Model (PDM) and youth livelihood programmes seek to expand access to capital, create jobs and improve household incomes.
Yet despite these efforts, socioeconomic transformation has often fallen short of expectations. The challenge is not necessarily the absence of government interventions. Rather, it is whether those interventions adequately account for the social realities that influence how citizens think, behave and make economic decisions.
One reality that is frequently overlooked is the powerful influence of belief systems. Across Uganda and much of Africa, belief in the supernatural remains deeply embedded in daily life. Whether expressed through organised religion, traditional beliefs or cultural practices, many people interpret success, failure, illness, prosperity and misfortune through a spiritual framework.
From an understanding of Uganda (Africa) therefore, it would be rather profound to imagine that technically sound economic models per se would lead to its socioeconomic transformation. There must be an interplay of various interventions rooted in the psychological make up of Africans if indeed a productive metamorphosis is to be achieved.
There must be positive social transformation.
In my humble view, to understand Africa, therefore, is to understand the role of superstition in whatever form and how it influences the day to day lives of Africans (Ugandans). True evolution and transformation starts from within (conviction) and not merely by cosmetic action.
For emphasis, to expect clean clothes to take away the stench off an unclean person is ludicrous at best. Likewise, to undertake skin-deep economic solutions alone to the problems of Africa in the hope of achieving socioeconomic transformation, without addressing society’s genetic may not yield the intended results.
To the African family, politician, entrepreneur, peasant etc., there always has been and shall continue to exist an external locus of control. The belief that some supernatural being or power is responsible for our problems, the solutions thereto and that only that power can control our destiny.
It should be understood that most Africans cannot even dare question their belief in the unseen, as to do so is perceived as blasphemous and sacrilegious. How then do you expect them to embrace government initiatives like receiving and utilising emyooga money without first “consulting” their deities or praying for their projects and making offerings from these funds allocated to them.
Most Political leaders believe that they were able to succeed in elections and be voted into office because of offering sacrifices, prayer and fasting or even casting a spell upon their opponents and the Electoral monitoring officials. Not many of them attribute election victories to doing what they promised to do for the electorate. This is secondary to them.
Many officers and men in uniform believe that prayer, talismans, charms and praise of a supernatural being protect them on battlefields every day, but not military strategy. It did not start nor stop with the Maji Maji Rebellion in German East Africa nor the Naked Base Commandos of Liberia.
Citizens believe that maternal and infant mortality is divine, and it has very little or nothing to do with the quality of the healthcare system etc.
Wealthy politicians who survive life threatening ailments return to our villages from expensive treatments in Europe, only to build mosques and churches to thank the Lord for their lives instead of building hospitals to support their communities. (In any case, the Europeans hadn’t prayed for them to heal but rather offered quality medical healthcare)!
From the foregoing illustrations therefore, you cannot expect an intended beneficiary of a government scheme (Emyooga, PDM, YLI etc) whose application has “suddenly” been accepted after years of painful waiting, to utilize the monies for the intended purpose without first giving thanks and praise to the supernatural that enabled them to maneuver past the spirits of poverty that had been cast upon them by people of bad faith!
So, whereas prima facie, the books reflect a disbursement of sh1,000,000/= (One million shillings) to the beneficiary, the economist doesn’t factor in the sh100,000/= (One hundred thousand) offering to the shrine, church or mosque, the sh100,000/= (One hundred thousand) to the supplier of the chicken and goats that were sacrificed for the curses to be cast out, the sh100,000/= (One hundred thousand) for the prayer warriors group who participated in the prayer and fasting, the sh100,000/= (One hundred thousand) for the head sheikh, pastor or omusawuzi etc.
All these “expenses” that are overlooked mean that by the time the beneficiary is utilising the money, it is no longer viable because they only remain with a fraction of the sum but a debt portfolio of the entire 100% received! Transformation and repayment thereby become impossible.
It should be understood that where fear grips citizens because systems don’t work or are too corrupt, slow and bureaucratic, unforeseen hemorrhaging of money and heavy reliance on the external locus of control become inevitable.
My argument, simply put, is that wherever there is an inefficiency or void created by corruption and incompetence, the Lord thrives. Wherever systems are volatile and unpredictable, and survival is uncertain, belief in the supernatural thrives.
The question that begs, therefore, is that, if all the foregoing is factually correct, how then can emyooga alone transform a society where all that is good comes from either a prayer from a Pastor Miles, Sheikh Adam, Reverend John or Jajja Musoke?
I wish to argue that belief in supernaturalism must be guided. (Our Window Guidance).
It must be understood that a politician who undertakes and fulfils their promises to the population and works hard to improve their livelihoods is doing the lord’s work.
A Judicial officer who renders judgment based on sound reason, understanding of the facts and relevant law, but not favouritism and corruption, is more endeared to their ancestors (Jajja Mukasa) than an incompetent git who was somehow appointed by stumbling upon favourable circumstances.
A District Police Commander that doesn’t hire out guns to robbers to terrorize citizens as a way to supplement his “meagre” police salary shall most definitely see the gates heaven before a fasting thief.
A medical doctor in a government hospital that doesn’t misappropriate drugs into their small pharmacy adjacent to the government hospital shall find Janatul Firdaus before a prayerful but corrupt and incompetent government official.
A teacher that spends hours on end teaching in a painful government school environment is more loved by the lord than one who steals government stationery and chalk but only to host prayer sessions in their homes at night.
The supernatural does not like ugly! It is not enough to sing and proclaim the lord hoping to see his face and glory on the day of Judgment but fail on the trust you have as a social human being upon others. Evil begets evil, even when shrouded in holy scripture and imagery.
Ugandans (Africans) are so invested in pleasing and praising the supernatural but fail to understand that they also have an obligation upon those they see with their own eyes every day. Their families, their electorate, their patients, litigants, village mates etc.
To believe and fear the unseen is an integral part of Africa but lost amongst us is that to revere the unseen is mostly exemplified by how we undertake our social, political and economic responsibility on a daily basis.
Religious and cultural leaders can play a constructive role in this effort. Their influence extends into communities that government institutions may struggle to reach. By promoting values of hard work, accountability and responsible stewardship, they can help bridge the gap between spiritual conviction and economic progress.
Uganda's future will not be built by government programmes alone. Neither will it be built by faith alone. Lasting transformation requires effective institutions, responsible leadership and citizens who are empowered to convert opportunity into prosperity.
The success of Emyooga, PDM and similar initiatives will therefore depend not only on how much money is disbursed, but also on whether society develops the attitudes, values and behaviours necessary to use those resources productively. True transformation begins when faith inspires action, when opportunity is matched by effort and when accountability accompanies empowerment.
Uganda's greatest challenge is not the absence of development programmes. It is ensuring that those programmes operate within a social environment that supports their success. For meaningful progress to occur, policymakers must address not only the economics of development but also the beliefs and behaviours that shape how people respond to it. Guided belief, alongside sound policy, may therefore be one of the missing ingredients in Uganda's journey toward genuine socioeconomic transformation.
The writer is the Managing Partner, Ssemambo and Ssemambo Advocates