Uganda’s next cabinet should include key religious leaders for moral direction

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OPINION

By Immam Shaffi Kagiiko

As electoral sentiments threaten the national fabric, voices of reason and reconciliation are needed at the highest table of governance. Religious leaders have played transformative roles in peacebuilding and governance globally, often serving as trusted mediators, advocates for justice and bridges between communities and state institutions. Their integration into formal structures has enhanced the legitimacy, inclusivity and sustainability of peace efforts.

The ongoing election campaigns have done more than just promote candidates; they have unearthed a dangerous undercurrent of religious, tribal and ethnic sentiments across the nation. From the hills of Ankole to the kingdom of Buganda and the communities of West Nile, the politics of division are being weaponised, reviving past wrangles and creating a tinderbox of potential conflict.

Coupled with the well-documented and unprecedented socioeconomic imbalances and the scourge of corruption, this divisive rhetoric breeds hate speech and threatens to push the nation towards unimaginable extremes.

In this moment of national urgency, we must consider a bold proposal for conflict resolution and reconciliation: the formal inclusion of respected religious leaders from major denominations in the next Cabinet of the Republic of Uganda.

Religious conflicts in pre-colonial Uganda, especially the late 1880s "Batikoti" wars in Buganda, were rooted in political struggles among Protestant, Catholic, and Muslim converts vying for influence over the Kabaka and his court.

These rivalries, intensified by foreign interests and internal factions, led to entrenched sectarian divisions that the British later formalised through religiously aligned chieftainships. Today, these historical identities continue to shape Ugandan politics, often exploited by elites to build patronage networks and sow division, thereby weakening national unity and hindering the development of an inclusive civic identity centred on collective well-being.

The Inter-Religious Council of Uganda (IRCU) exists as a unifying national faith-based body to promote peace and dialogue, yet a constitutional amendment is necessary to formally include major religious leaders (Muslim, Catholic, Anglican) in the Cabinet, thereby institutionalising their moral authority to foster lasting stability, justice and constitutional order.

To give this initiative lasting stability and shield it from the changing tides of political expediency, we must look beyond a mere statutory cabinet statement.

We therefore call for a historic constitutional amendment, a profound national undertaking that would permanently enshrine the inclusion of representatives from these major religious denominations within the executive branch. Such an amendment would elevate this role from a temporary political appointment to a foundational pillar of our governance, sending an unequivocal message that the moral and reconciliatory voice of faith is not an optional accessory but a permanent, indispensable component in the architecture of a peaceful, just and unified Uganda for generations to come.

The centrality of these major religious denominations within Uganda's social fabric, a legacy of their deep historical roots, provides a powerful platform to quell and demystify intolerance, as their unified pulpits can consistently preach a national ethic of peace and mutual respect, transforming a past source of division into a present instrument of reconciliation.

By leveraging their immense moral authority and grassroots networks, religious leaders can proactively neutralize hate speech and tribal prejudices by reframing national identity around shared spiritual values of love for one's neighbor and the inherent dignity of every person, thus systematically dismantling the "us versus them" narratives that fuel conflict and weaving a new social fabric built on the common ground of faith itself.

This is not a call for a theocracy, but a pragmatic strategy to inject moral authority and grassroots trust into the heart of our governance. Here are reasons why this move is critical for Uganda’s future:

• To restore public trust: Trust in government is at a historic low, eroded by corruption. Religious leaders remain among the most trusted figures. Their presence in the cabinet would be a powerful signal that the government is serious about regaining the people's confidence.
• To heal divisive narratives: The campaign trail is rife with hate speech that exploits religious and tribal identities. Having these leaders inside the state house allows them to directly counter these narratives with a unified message of national unity and respect.
• To serve as national mediators: As said, our history is scarred by past conflicts. Religious leaders possess the inherent skills to mediate these "past wrangles and squabbles," facilitating dialogue between conflicting groups and regions before disputes escalate into violence.
• To provide an early warning system: With their deep roots in every village and parish, religious leaders are often the first to sense rising tensions. Their formal role would create a direct channel to alert the government to emerging conflicts, allowing for preventative action and guaranteeing local security.
• To champion anti-corruption from within: Corruption is not just a crime; it is a moral failure. A religious leader in the cabinet could lead a national ethics campaign, championing transparency and holding the government accountable from within its own structures.
• To give voice to the marginalised: The poor and marginalised bear the brunt of corruption and social strife. Religious leaders are often their most powerful advocates. A seat at the cabinet table ensures their plight is not forgotten in national policy-making.
• To forge a shared national identity: Beyond our tribal and ethnic loyalties, we are all Ugandans. Religious leaders can help articulate and foster this shared identity, building a cohesive nation that transcends the divisions being highlighted in the current campaigns.
• To uphold sanctuaries of peace: In times of conflict, places of worship have historically served as sanctuaries. Formalizing this role ensures the state supports these havens of peace and protection for those targeted by political violence.
• To improve service delivery: When public funds are stolen, hospitals and schools suffer most. Religious groups have vast experience running these services. Their oversight could ensure that government resources actually reach the people and improve lives.
• To secure long-term social cohesion: The work of reconciliation is generational. Religious leaders, who shape culture and values, are essential for the long-term project of rebuilding our social fabric and fostering a culture of lawfulness, mutual respect, truth and reconciliation.

Classical examples of formal inclusion of religious leaders into national peace processes where they have worked successfully are various: 

• South African Truth and Reconciliation Commission (TRC), where Archbishop Desmond Tutu chaired the TRC, blending Christian ethics with restorative justice. His leadership helped frame reconciliation as both a moral and civic imperative.
• Liberian Interfaith Mediation Committee, Muslim and Christian leaders were instrumental in brokering ceasefires during the civil war. Their moral authority and neutrality enabled access to warring factions.
• Nigeria – Interfaith dialogue platforms in Kaduna, led by Imam Muhammad Ashafa and Pastor James Wuye, have resolved local conflicts and built trust between Christian and Muslim communities. Their work is internationally recognised as a model for faith-based reconciliation.
• Sri Lanka – Buddhist and Hindu clergy in post-war healing, where Religious leaders facilitated community healing and trauma recovery after decades of ethnic conflict. They helped reintegrate former combatants and promote interethnic dialogue.
• Indonesia – Ulema Council and religious affairs ministry, where Muslim scholars (ulema) advise on policy, education and social cohesion. Their integration into governance ensures religious sensitivity in national programs.
• In Jordan, the Royal Aal al-Bayt Institute for Islamic Thought works closely with the monarchy and government to promote moderate Islam and counter extremism. Religious leaders contribute to national education and legal reforms.
• In terms of global advocacy and multilateral engagement, the Kofi Annan Faith Briefings is where Religious leaders from diverse traditions convene to influence global peacebuilding agendas and SDG implementation. Their inclusion strengthens the legitimacy and local resonance of international frameworks.
• The KAICIID dialogue centre – Vienna trains religious leaders in diplomacy, conflict resolution and interreligious dialogue; supports integration of faith actors into the United Nations and regional peace platforms.

Therefore, as Uganda approaches the 2026 elections, the nation faces a critical choice between continued division and a renewed path of healing and integrity. Integrating the moral and reconciling voices of faith leaders into the highest executive structures is not a weakness, but a strategic act of wisdom and strength; essential for guiding the country toward stability, justice and unity.

However, such inclusion must be carefully managed to uphold the separation of religious and state institutions, ensure equitable representation of all faiths and non-believers and avoid theocratic tendencies. When done responsibly, it leverages the deep community trust and cultural relevance of religious leaders, fostering long-term commitment and sustainable governance.

The writer is a Lecturer and National Secretary for Grants and Social Services, Uganda Muslim Supreme Council