Dead horses and urban chaos: what Kampala’s failures tell us about Uganda

 

By Sebaggala Richard

 

Recently, I’ve been following the discourse surrounding the sacking of top KCCA officials. While the discussions have been robust, a common theme emerged: most commentators, regardless of political affiliation, view KCCA’s issues as isolated urban problems, detached from the broader state of governance in Uganda. This perspective is both misleading and dangerous.  While KCCA certainly faces unique challenges as an urban authority, its failures are not isolated incidents. They reflect systemic issues deeply rooted in Uganda's governance landscape. With the exception of Hon. Semujju Nganda, who has gone to great lengths to link Kampala’s governance problems to central government failures, the majority of commentators focus on KCCA’s internal problems, overlooking the bigger picture. This limited view is both misleading and dangerous, as KCCA's failures are not isolated urban problems, but rather reflect the broader governance challenges facing the nation.

Kampala is not just any city but the beating heart of Uganda’s economy, administration, and culture. The capital reflects the state of the nation. When its leadership is dysfunctional, its infrastructure crumbling and its services inefficient, it is not only the people of Kampala who suffer. Every Ugandan feels the effects, whether directly or indirectly. We all benefit from a well-functioning capital city, and if we want to improve conditions in Kampala, we must first recognize that the city's problems are symptomatic of broader issues of national governance.

 

The challenges faced by KCCA are a direct reflection of how the central government operates. A government that struggles with corruption, political infighting, and poor resource management cannot be expected to produce a well-managed and efficient city. When governance at the national level is compromised, the city administration inevitably follows suit. This is evident in KCCA’s recurring problems in budget allocation, project management, and service delivery. These are not just local problems but are linked to mismanagement at the national level, political interference, and the general inefficiency of government institutions.

 

If we look more closely, we see the same pattern playing out in many other areas beyond city government. Whether in education, healthcare, or public infrastructure, the effects of poor governance at the central level spill over to the local level, leading to inefficiency, underperformance, and frustration. KCCA’s struggles cannot therefore be viewed in isolation; they are symptomatic of a governance crisis that pervades the entire country. To achieve meaningful improvements in Kampala, and by extension other urban areas in Uganda, we must first address the failures at the national level.

 

This brings us to an important lesson from the "dead horse theory"," which humorously criticizes the tendency of organizations — and in this case governments — to persist with ineffective strategies rather than admit failure and change course. It serves as a cautionary tale of the futility of persisting with ineffective strategies or projects, similar to the adage of "beating a dead horse". For years, the KCCA has been hampered by outdated city government approaches, political interference, and poor resource allocation, all of which are a reflection of the overall failures of the national administration. The “dead horse theory" states that when an approach no longer works, we must have the courage to pivot, admit failure, and look for new strategies instead of continuing to invest in it. Unfortunately, both KCCA and the national government have shown a reluctance to do this.

Instead of addressing the core problems within KCCA, the response to inefficiency and corruption often consists of superficial changes— - such as firing officials or reorganizing departments — without tackling the root causes. This is not only a problem of leadership at the city level but also reflects the approach of central government, where changes are often cosmetic rather than substantive. Effective governance requires recognizing when strategies are failing and being brave enough to make significant changes, even if this is politically uncomfortable.

 

From an economic perspective, the importance of well-governed capitals cannot be overstated. Economists have long pointed out that capital cities play a unique role in driving national economic growth. They tend to be hubs for trade, investment, innovation and culture. A well-functioning capital city can enhance the country’s international reputation, attract foreign investment and promote economic development. Conversely, a poorly managed capital city becomes a stumbling block to national growth. Poor infrastructure, inefficient public services and political instability in Kampala not only affect the city’s inhabitants, but also hinder Uganda’s economic potential as a whole.

 

Furthermore, capital cities are often the center of government institutions and public administration. When these institutions function poorly, it affects the entire country. In the case of Kampala, the inefficiency and dysfunction of the KCCA is not only an inconvenience to the city's inhabitants but reflects deeper structural problems that affect the entire national administrative framework. Therefore, improving the administration of the KCCA cannot be done in isolation, but requires a national-level reform that begins with addressing the problems that have long plagued the central government.

 

When thinking about what needs to change, we must not make the mistake of focusing only on the symptoms and ignoring the root causes. The "dead horse theory" teaches us that clinging to failed strategies — whether in city government or national government — only leads to wasted resources and frustration. Instead, we need to have the courage to recognise when something is not working and chart a new course. In his 2020 study, Parry builds on the well-known metaphor of the dead horse. He argues that the smartest thing to do when you are on a dead horse is to dismount. Recognising the futility of a situation and redirecting efforts in more productive ways is crucial to progress. Parry emphasizes that it is crucial to act decisively and dismount when you recognize the signs of a dead horse. In Kampala’s case, this means going beyond superficial fixes and addressing the deeper problems of political interference, corruption, and fiscal mismanagement that have long dogged both the KCCA and the national government.

 

In conclusion, if we are to achieve meaningful improvements in the governance of KCCA and other urban areas in Uganda, we must first address the systemic problems within our national government. The problems facing KCCA are not just local administrative problems; they are symptoms of a much larger governance crisis that affects every part of the country. By addressing the flaws at the national level, we can set the stage for a better-managed and more efficient capital city — one that serves not only the people of Kampala but all Ugandans.

 The Numbers Don't Lie, But They Can Mislead: Uganda's Economic Reality

 By Richard Sebaggala

  

Recently, I read an article by Chief Business Correspondent Ian Verrender, which criticized the Reserve Bank of Australia (RBA) for relying on outdated economic theories about inflation and employment. Verrender highlighted how economic thoughts, such as the Phillips Curve, are often used by governments and policymakers to justify controversial decisions. For example, he noted that many economists believe that to control inflation, 5% of the workforce must be unemployed, thus normalizing unemployment without considering its devastating effects on individuals and their families.

The argument resonated with me, as I reflected on how Ugandan policymakers and economists often employ familiar economic theories and statistics to justify fiscal and monetary decisions that have perpetuated poverty. In Uganda, the misuse of economic statistics has become a powerful tool for justifying government inefficiencies. Borrowing a famous phrase, “Statistics are like mini skirts: they reveal just enough to keep you interested, but what they hide is far more important.” This sentiment aptly captures how numbers are often manipulated to paint a rosy picture while obscuring deeper systemic failures. Below are key statistics and economic theories that require scrutiny in the Ugandan context.

1. Debt-to-GDP Ratio: A False Sense of Security

The debt-to-GDP ratio has become a prominent metric utilized by government officials to rationalize the escalating levels of national debt. According to a report published by the International Monetary Fund (IMF) in February 2024, Uganda's public debt has surged to unprecedented heights, amounting to 96.1 trillion Ugandan shillings (approximately $25.3 billion or 52 percent of GDP) as of June 2023, as detailed in a recent Auditor General's report. This total comprises 44.6 trillion shillings in domestic debt and 52.8 trillion shillings sourced from international creditors. Notably, this figure does not account for an additional 7 trillion shillings in loans currently awaiting parliamentary approval. Consequently, each of Uganda's 45 million citizens bears a debt burden of approximately 2.5 million shillings.

Emerging evidence indicates that Uganda may be at risk of entering a "public debt safety trap," wherein a seemingly favorable debt position—predicated on conventional debt sustainability metrics—misleadingly suggests that the country possesses greater fiscal capacity for borrowing, particularly when the current debt levels remain beneath established national or international thresholds. By juxtaposing Uganda's debt with its overall economic output, officials contend that borrowing remains within manageable limits. However, this interpretation overlooks essential factors, including the productivity of the borrowed funds, the escalating burden of debt servicing, and the long-term viability of such borrowing practices.

The debt-to-GDP ratio fails to accurately reflect the economic realities faced by the nation, where borrowed capital is frequently allocated to unproductive initiatives, white elephant projects, or is lost to corruption. Instead of critically assessing the efficiency of public expenditure, policymakers often rely on this statistic as a justification for imprudent borrowing practices that ultimately encumber future generations.

2. GDP Growth: The Mirage of Economic Success

The Ugandan government frequently employs impressive GDP growth figures and sectoral successes to construct a narrative of a thriving economy. While these statistics may suggest the country is on the right track, deeper issues such as poverty, inequality, and the need for inclusive growth remain inadequately addressed.  In the 2023 State of the Nation Address, the President highlighted Uganda's economic expansion from $1.5 billion in 1986 to approximately $49.4 billion, projecting continued growth of 6.5-7.0% annually driven by increased manufacturing and regional trade. However, these narratives often obscure the unequal distribution of this growth. Similarly, growth projections and claims of reaching middle-income status are used to paint a rosy economic picture, ignoring the reality that many Ugandans remain in poverty.

The government's focus on infrastructure investments, such as roads and industrial parks, often highlights the visible progress of large-scale projects while sidelining discussions on their actual impact on job creation and poverty reduction. This strategic presentation of economic statistics diverts attention from the critical need for inclusive and equitable economic policies, allowing inefficiencies and inequalities to persist unchallenged.

 

3. Inflation Targeting: Stability at the Cost of Growth

Research indicates that while inflation targeting aims to stabilize prices, it often comes with significant drawbacks, particularly in developing economies. The framework prioritizes low inflation, frequently achieved through high interest rates, which can suppress investment, restrict credit availability, and hinder economic recovery (Atesoglu & Smithin, 2006; Ndikumana, 2016). In Uganda, the Bank of Uganda’s inflation targeting policy exemplifies this trade-off, as the focus on maintaining low inflation leads to elevated interest rates that disproportionately affect the economy’s most vital sectors. High borrowing costs stifle the growth of small and medium-sized enterprises, which are crucial to Uganda’s economic landscape, limiting their capacity to expand, invest, and create jobs. This approach, often justified under the banner of economic stability, overlooks the broader impact on growth and employment, painting a misleading picture of economic health. While the central bank’s policy is lauded for keeping inflation in check, it simultaneously constrains the very drivers of economic development, underscoring the disconnect between inflation targeting and the inclusive growth that Uganda desperately needs.

 

4. Poverty Headcount Ratios: Surface-Level Improvements

Government reports often tout reductions in poverty headcount ratios as evidence of progress. For example, statements like "Uganda has made significant progress in reducing poverty over the past decades, from 56.4 percent in 1992/93 to 19.7 percent in 2012/13 and 20.3 percent in 2019/20" have become commonplace in government policy documents. However, these statistics often fail to capture the depth and severity of poverty, oversimplifying the complex realities faced by many Ugandans.

While it may be true that many Ugandans have risen slightly above the poverty line, they remain vulnerable to economic shocks, such as rising food prices or medical emergencies, which can easily push them back into extreme poverty. The reliance on headcount ratios oversimplifies the complex realities of poverty and masks the inadequate delivery of essential services like healthcare and education. A more comprehensive approach to measuring poverty is needed to accurately assess the country's progress and identify areas where targeted interventions are required.

 

5. Exchange Rate Stability: A Double-Edged Sword

Maintaining a stable exchange rate is often portrayed as a sign of economic prudence. A case in point is the Bank of Uganda’s decision in April 2024 to raise the Central Bank Rate (CBR) to 10%, highlighting the complexities of managing exchange rate stability in a volatile economic environment. While the intention behind a higher CBR is to attract foreign investment and bolster the shilling, this approach can have unintended consequences for domestic economic competitiveness and growth. By propping up the shilling, the Bank of Uganda risks harming exporters and local producers, as Ugandan goods become less competitive on the international market. Additionally, higher interest rates increase borrowing costs and suppress investment in productive sectors, ultimately stifling economic growth and undermining the broader goals of economic stability.

6. Tax Revenue to GDP Ratio: The Overlooked Burden

Uganda's push to increase its tax-to-GDP ratio is frequently touted as a crucial step towards economic development. The Uganda Revenue Authority (URA) Commissioner General  recently highlighted the nation's growth in this ratio to 14% in the last financial year, expressing ambitions to reach 18%—a threshold commonly associated with developed economies. However, Uganda's tax-to-GDP ratio remains lower than the African average of 15.6%, and significantly below many developed nations, which the government uses to justify its push for increased tax collection.

While expanding the tax base is framed as necessary for national progress, the burden often falls disproportionately on lower-income individuals and small businesses. The aggressive tax policies target those least able to bear the costs, while larger firms and politically connected entities frequently benefit from tax exemptions and loopholes, creating a regressive system that exacerbates economic inequality. Between 2010 and 2021, Uganda's tax-to-GDP ratio increased by 3.9 percentage points, yet this growth has primarily been driven by taxing sectors that are already financially constrained rather than tapping into more equitable revenue streams.

 

The prioritization of achieving higher tax revenues often overlooks the impact on economic growth and social welfare. By pushing for higher tax collections in a manner that disproportionately affects the most vulnerable, the government risks stifling small businesses and discouraging economic activity in the informal sector, which employs a large portion of the population. This approach, while intended to bolster state revenues, can inadvertently deepen economic disparities, illustrating how the tax-to-GDP push, though well-intentioned, often masks the underlying burden it places on those least able to afford it.

Conclusion

Uganda's economic statistics and theories, often paraded as evidence of prudent management and progress, are too often used to mask deeper systemic issues. From debt levels to tax-to-GDP ratios, these figures are wielded as tools to justify government inefficiencies and deflect accountability. While Uganda’s GDP growth , borrowing to finance infrastructure projects, low inflation, headcount poverty reduction, and rising tax-to-GDP ratio are celebrated, they fail to capture the full picture of economic challenges faced by ordinary citizens and businesses alike.

 

It's time for economists and policymakers to move beyond surface-level statistics and engage in a more honest appraisal of the country's economic realities. Instead of solely relying on abstract numbers, we must ask critical questions: Are Ugandans truly benefiting from the country’s economic growth? Are families able to afford basic necessities, or are they struggling under the weight of rising living costs? Can they access quality healthcare and education, or are these essential services out of reach for the majority? Are decent, stable jobs available, or do most rely on precarious, informal work that offers little security?

 

Equally important, how are firms coping with the increasing tax burden? Can they meet their tax obligations, or are they forced to cut corners, underreport, or finance taxes through unsustainable means such as high-interest loans? How are businesses, especially small and medium-sized enterprises, surviving under the weight of high taxes, and what impact does this have on their ability to grow, create jobs, and contribute to the economy?

By shifting the focus from statistical achievements to the tangible outcomes affecting people’s lives and the realities faced by businesses, economists and policymakers can better identify and address the underlying causes of poverty, inequality, and economic stagnation. Developing targeted policies that prioritize the real-world needs of Ugandans and firms over the pursuit of impressive statistics is essential. Only then can we begin to tackle the genuine issues that lie behind the often misleading façade of economic success, creating a path toward a more inclusive and equitable economy.

 

 The economics of the fascination with witchcraft: What Samuel’s PhD defense  reveals about our society

By

Richard Sebaggala

 

In a surprising twist, the defense of Samuel's PhD thesis at Makerere University today, September 20, 2024, titled "UROYI: Contesting Witchcraft Regulation in Zimbabwe, 1890-2023"," captivated an unusually large audience. The Zoom link for its defense reached its maximum capacity of 500 participants even before the event began, leaving many others unable to attend and frustrated at having missed out. This unprecedented turnout raises interesting questions: Why did a topic on witchcraft generate more interest than typical academic defenses, including those on religious topics? What does this tell us about our society's fascination with witchcraft?

While Samuel's study dives deep into the historical and political controversies surrounding the regulation of witchcraft in Zimbabwe, the overwhelming interest in his defense sheds light on broader economic and social implications that extend far beyond academic circles.

High demand reflects unspoken interests

The first and most striking observation at this event is the extraordinary public interest in a topic that is often considered taboo or relegated to the margins of academic research. Unlike typical PhD defenses, which struggle to attract attendees outside of immediate academic circles, Samuel's defense on witchcraft was almost immediately filled to capacity. This high level of engagement demonstrates a hidden societal fascination with witchcraft and suggests that it touches on aspects of the human experience that often remain unexplored.

 

Unlike many other topics, witchcraft is not just an academic subject — it is part of the lived reality for many Africans. Despite the predominantly Christian orientation of Uganda and much of Africa, witchcraft remains an undercurrent in cultural and social practices. This phenomenon may not be openly discussed in an official setting, but its influence remains in the way people make decisions, assess risks and interpret misfortunes. The high level of participation suggests that people want to explore these hidden aspects of their culture, even if only in the safety of an academic discussion.

Witchcraft as a Cultural and Economic Phenomenon

The interest in Samuel’s defense highlights the intersection of cultural heritage and economic behavior. Witchcraft and the beliefs associated with it are more than just superstition. They play a role in the functioning of communities and influence everything from agricultural practices to business decisions. For example, fear of curses or spells can affect trade, investment, and interpersonal relationships within a community.

From an economic perspective, understanding witchcraft can provide valuable insights into why certain markets behave the way they do, particularly in the rural and informal sectors. Cultural beliefs in witchcraft often influence economic decisions, causing some people to refuse to sell land, avoid certain businesses or shun business partnerships. These actions are driven by fears and beliefs rather than purely economic considerations.

Recent research shows the complex relationship between belief in witchcraft and economic behavior across Africa. These beliefs can influence business practices, market dynamics, and social relations (Mgumia, 2020; Gershman, 2021). In Tanzania, for example, the concept of "Chuma Ulete" associates business success or failure with witchcraft and thus significantly influences entrepreneurial engagement (Mgumia, 2020). In West Africa, traditional priests also claim to manipulate financial markets through spiritual means, highlighting the perceived power of the supernatural in economic activities (Parish, 2018).

Belief in witchcraft is also associated with weak institutions, a conformist culture and in-group prejudice, which can hinder innovation and entrepreneurship (Gershman, 2022). These factors create an environment in which fear and superstition shape economic behavior more than rational economic principles.

This phenomenon is vividly illustrated in experiments where money placed next to objects related to witchcraft, such as strange charms or scarves, is often left untouched for fear of supernatural consequences. This fear of retribution is consistent with the findings of a study by Myriam Hadnes and Heiner Schumacher, which showed that traditional beliefs in Burkina Faso significantly influence economic behavior. The study found that the fear of immediate punishment for moral transgressions, which is often associated with supernatural forces, influences behavior more strongly than abstract religious principles. In contrast, money left in a Bible or other religious contexts is quickly taken, highlighting the deeply ingrained belief in the immediate and personal power of witchcraft as opposed to the more abstract consequences associated with religious teachings. This marked difference underscores how fear rooted in cultural narratives can significantly influence everyday economic activity.

Samuel’s research explores how different groups — missionaries, colonial administrators and Africans themselves— - contested the regulation of witchcraft over time. This history reflects the broader struggle between modernity and tradition that still defines much of Africa’s socio-economic landscape. For many, this defence is not just about learning history, but also understanding how the beliefs of the past shape the behaviour of the present.

Curiosity, fear or both? Exploring the human fascination with the supernatural

The sheer demand to witness Samuel's defence perhaps also reflects deeper human instincts — a mixture of curiosity, fear and the allure of the unknown. Witchcraft naturally appeals to the primal parts of human psychology: the need to explain the unexplainable, to find control in chaos and to grapple with fear of the supernatural. This could explain why topics like these tend to attract more attention than academic discussions about science, economics, or rationality.

The social narratives around witchcraft are strong. There are many stories of people avoiding theft or harm for fear of supernatural retribution, which stands in stark contrast to everyday events such as church break-ins. Rarely do we hear of break-ins into shrines or the homes of witch doctors, which makes it even clearer how strongly these fears influence behaviour. This behaviour is not just about personal morality, but is often shaped by an intuitive fear of tangible, immediate consequences, as opposed to the abstract judgement associated with religious teachings.

Economic insights from the perception of witchcraft

Samuel’s study of the post-1980 Witchcraft Suppression Act shows how governments have historically sought to regulate beliefs that they perceived as a threat to social order. In economic terms, these regulations can be seen as attempts to control behaviours that could destabilise communities. Accusations of witchcraft, for example, can lead to violence, social marginalisation or economic disruption.

Understanding these dynamics can provide valuable insights to policy makers. If the belief in witchcraft significantly influences a community's behaviour, any regulatory or development measures must take these cultural factors into account. Ignoring them could lead to misguided policies or unintended consequences that perpetuate fear and mistrust.

Religious societies and the taboo of witchcraft

It is particularly striking that such a topic is of great interest in societies that are predominantly Christian. This indicates a cognitive dissonance in which the public rejection of witchcraft coexists with private curiosity or belief. Even though religious teachings denounce witchcraft, it remains woven into the social fabric, especially in  areas and contexts where traditional practices still prevail.

For many, participating in this defence could be a way of reconciling these conflicting beliefs or gaining a deeper understanding of how traditional practices have been regulated, challenged, and adapted over time. It turns out that beneath the surface of religious affiliation lies a complex web of cultural beliefs that continue to influence daily life.

Conclusion: A reflection on cultural beliefs and economic behaviour

The overwhelming interest in Samuel’s PhD defence on the regulation of witchcraft is not just a fascination with the supernatural, but reflects a deeper societal dynamic. It speaks to our enduring curiosity about the unknown, our struggle to reconcile tradition and modernity, and the continuing influence of cultural beliefs on economic behaviour.

For Ugandans and Africans, Samuel’s work serves as a reminder that the past is never truly left behind. Even in a predominantly Christian society, cultural and spiritual beliefs continue to shape attitudes and behaviour. The unprecedented interest in his defence underlines the importance of these beliefs, even within Christian communities.

As Christians, we must respond with understanding, compassion and truth. Rather than seeing this interest as a threat, we can see it as an opportunity to engage in a meaningful way. By communicating a message of hope that transcends fear and superstition, we can lead people to the light of the gospel and the freedom that comes from faith in Christ.

 Why men are absent from the church: A deeper reflection

By

 Sebaggala Richard

The gender imbalance in churches, where women consistently outnumber men, is a significant and long-standing issue with many implications. Following my last article on the absence of men in the church, I received feedback asking me to explore the deeper reasons for this phenomenon. Many pointed out that the problem is not limited to the church. Men are also conspicuously absent from community meetings and  projects and even funerals, while they are visibly present in areas such as sports, professional networks and groups such as Rotary clubs. These observations raise critical questions: Why are men withdrawing from traditional communal and spiritual spaces? And what strategies can be used to bring them back?

This article explores the three main issues that commentators believe are critical in explaining the absence of men in the church: sex ratio imbalance, rationality vs. irrationality, and church doctrines. While these three factors provide valuable insights, it is also important to examine other possible reasons for male disengagement.

1. Sex Ratio Imbalance in society: Beyond the numbers

Globally, women tend to be slightly more represented than men due to differences in life expectancy and demographic factors. This imbalance is even more pronounced in Uganda, where women make up more than half of the population. However, these figures alone do not fully explain the significant gender gap in religious participation.  According to Christian (2012), the human sex ratio varies greatly between regions due to higher male neonatal mortality and the biological frailty of male infants, which results in a lower survival rate compared to female infants.

In societies where women are more involved in caring responsibilities such as childbirth and nursing, they often develop a stronger affinity for community activities, including involvement in the church. Functionalist views assume that societal norms reinforce these roles by viewing participation in religious events as an extension of traditional female duties. This cultural focus on the caring role may make church attendance feel more natural for women than for men, who may not see these spaces as fulfilling roles that match their experiences and societal expectations of masculinity.

Men also face pressures to conform to ideals of independence, confidence and control, which may conflict with the communal aspects of religious engagement. Research by Levitt (2003) suggests that church activities, such as Sunday groups, often reflect interests more associated with women, such as caring for children and participating in groups, which can alienate boys and men from a young age.

2. Rationality vs. irrationality: challenging stereotypes

The stereotype that men are more rational and therefore less receptive to religious teachings than women cannot be clearly proven empirically. Studies by Iannaccone et al. (1998) and Stark et al. (1996) suggest that the differences in religiosity are not due to rationality or emotional receptivity, but rather to socialisation and cultural narratives.

Men are often socialised to value independence and scepticism towards institutions, including religious institutions, which is consistent with perceptions of masculinity as self-sufficient and less inclined to be guided by religious authorities. Conversely, religious traditions often emphasise roles for women that involve caring and community building, making church environments feel more welcoming to women. However, this dynamic is not universal. In some branches of Judaism and Islam, men are more religiously active (Sullins, 2006), highlighting the variability between different cultural contexts.

3. Men are perceived as sinners: The influence of church teachings

Another factor is the association of men with sinfulness, particularly in relation to behaviours such as aggression or sexual misconduct. Churches that often emphasise sins traditionally associated with men can create an environment in which men feel judged or unwelcome. This perception is exacerbated when religious teachings do not resonate with men’s experiences or address their specific issues.

Broader context and additional insights

While these factors provide valuable insights, it is important to consider other causes of men's absence from the church, including the church's message, cultural expectations, societal changes and personal identity. Although Christianity has traditionally been male-centred, it has historically attracted women and marginalised groups. The Christian message of hope and liberation often resonates with people facing oppression. This may explain why women, who often experience other forms of social oppression, find these messages particularly relevant (Walter, 1990; Robert, 2006).

However, this does not mean that men are free from oppression or do not seek hope and liberation. It may be that many men do not recognise their need for such messages or do not perceive the offerings of Christianity as relevant to their lives. While men equally need hope and connection, they may not feel that the church's message speaks directly to their experiences. Furthermore, the public profile of the church, which is often dominated by verbal and contemplative practises, may not appeal to men who prefer action and tangible results.

Inclusive messages

To address this issue, churches can take a more inclusive approach that focuses on themes of grace, redemption and personal growth, rather than emphasising gendered moral failings. Expanding the narrative to include broader human experiences can help men feel included in the religious community. Pastor Bugeme Wilson’s approach to inclusive messaging fits well with the idea of broadening church narratives to be more inclusive. By welcoming secular members of the community, including celebrities and people who are often seen as "sinners"," he demonstrates his commitment to grace, redemption and personal growth — core themes that resonate across traditional religious boundaries.

This approach shifts the focus from condemnation and marginalisation to acceptance and support, creating a space where people from different backgrounds can find appreciation and belonging. It mirrors the concept of inclusive messaging by broadening the appeal of the church and showing that its message is relevant to all, not just those who fit into traditional moulds of piety. This can help men who may feel judged or disconnected from the teachings of the church to see themselves as part of the community and become more involved.

Socialisation, temporal attachment and identity

From an early age, boys and girls are socialised differently, which affects their engagement in church activities. Boys are often encouraged to be independent and assertive, while girls are pushed into a caring role that coincides with church participation. This early socialisation can lay the foundation for a lifetime of religious commitment or non-commitment.

Men, especially those who are in the workforce, often have time constraints or work schedules that conflict with worship times. Offering flexible worship options or men's groups that meet outside of traditional times could help reduce barriers to participation.

Successful church outreach to men often involves addressing issues relevant to modern masculinity, such as leadership, purpose and service to the community. Giving men the opportunity to take a visible, active role, such as through service projects or leadership positions, can counteract feelings of alienation and foster a sense of belonging.

Practical steps to involve men in the church and community

To counteract gender imbalance and create a more inclusive environment, church leaders and community organisers can consider these strategies:

Emphasise purpose, challenge and action: men are often driven by a sense of purpose and a desire to make a tangible difference. Churches can offer mission trips, community service projects or practical tasks that require action and problem-solving. Church involvement as a mission with clear goals can fulfill men’s desire for challenge and achievement.

Create male-friendly spaces and roles: Develop groups or ministries that focus on activities that appeal to men, such as sports leagues, hiking, or technical workshops. Offering leadership roles that match men’s skills and interests can also create a sense of ownership. In many churches, for example, there is a high participation of boys and men in tasks such as playing instruments during the service. This emphasizes the importance of creating spaces that utilize and extend these existing interests.

Encourage brotherhood and authentic connections: Building a sense of camaraderie is critical. Men’s groups, small teams or community events that foster authentic connections can create a comfortable entry point for men.  Activities such as men’s breakfasts, retreats or sports nights can help build these connections.

Customise worship and teaching methods: Incorporate more interactive elements into worship, such as visual aids, discussions and hands-on demonstrations. Focusing on teachings that emphasise practical application and relevance to the real world can make the church's messages more engaging.

Rethink the church environment: Review the physical and operational environment of the church to make it more inclusive. Simplifying worship materials, introducing modern technology and designing spaces that feel welcoming to men can help reduce barriers to participation.

Utilise men’s interests and skills: Incorporate activities that align with men’s hobbies and skills, such as sports, car maintenance or tech initiatives. By connecting church activities with men’s existing interests, you can create more opportunities for engagement.

Promote events that correspond to male interests: Organise events such as sports broadcasts, barbecues or outdoor adventures that correspond to the usual male interests. These events can serve as an introduction to the church community for men without putting them under pressure.

Conclusion

The gender imbalance in church and community participation is a complex issue rooted in societal norms, cultural expectations and individual perceptions. By understanding these factors and implementing targeted strategies, churches and congregations can create a more inclusive environment where men feel welcome, valued and encouraged to participate. With targeted efforts and a commitment to inclusivity, faith communities can work towards a balanced future that fully includes both men and women.

 Where are the men? The gender imbalance in the churches and its wider consequences

By

Richard Sebaggala

A lively discussion was sparked at my old church when my friend and passionate leader, Henry Kigula, posted a photo from a recent service. To everyone's amusement (and perhaps concern), it looked like an all-female event, with the women far outnumbering the men in the pews. Henry's observation is not an isolated incident in our church, but a snapshot of a wider, ongoing trend. Across the world, women consistently outnumber men in churches,  transforming many congregations into what some jokingly call "women's services"

This striking gender imbalance goes beyond mere numbers — it reflects a deeper social and cultural dynamic that shapes our faith communities. From the earliest days of religious gatherings to modern times, the presence of more women than men has been a constant. Scholars suggest that this imbalance has its roots in traditional gender roles, where women, often seen as caregivers and nurturers, are drawn to the communal and spiritual aspects of church life. Men, on the other hand, may be socialised towards individualism and self-reliance, making them less likely to attend church regularly.

But this disparity is not just an interesting quirk, it has serious implications for the vitality and future of congregations. If this trend continues unchecked, it could impact the growth of churches, the cohesion of congregations, and even the broader dating and marriage market within faith communities. So let’s explore what we know, why it matters and what can be done to address the "men deficit' " in our churches.

The statistics speak: a global phenomenon

Research consistently shows that women outnumber men in church attendance and membership across denominations and cultures. The gender imbalance in church attendance starts early, with girls outnumbering boys in Sunday groups (Levitt, 2003). This trend continues into adulthood, with declining attendance observed in the United States, Canada and parts of Europe (Brenner, 2016). Women clearly outnumber men in American churches. On any given Sunday, women make up 61% of the congregation, compared to only 39% of men. This imbalance exists across all denominations and age groups. This trend is not limited to the Western world, but is a consistent global pattern. In some global contexts, such as African churches, the gap is even more stark — women reportedly make up as much as 85% of church members in certain communities.

In Uganda, only about 37% of men attend church weekly, a figure well below the historically high rate of 89% male church attendance in Nigeria. In Kenya, the ratio of men to women attending church is around 3 to 7 (Muli et al., 2020). These figures highlight a universal trend of underrepresentation of men in religious congregations, regardless of geography or denomination.

Why does this matter?

Implications for congregational health: The presence of enthusiastic male worshipers correlates strongly with several positive outcomes: Church growth, health, unity, increased giving, and retention of young members. Churches with a gender balance are statistically more likely to grow than those that are dominated by one gender. Conversely, a significant lack of men can often be a precursor to declining membership and vitality. Research has shown that churches with a higher proportion of male members also tend to have a higher level of giving.

Impact on social and family dynamics: Gender differences in attendance also impact the dating and marriage market within religious communities. Churches often serve as semi-closed dating pools where people seek partners who share their faith. However, with fewer men in attendance, especially of marriageable age, it can become increasingly difficult for women to find potential partners. This imbalance may have wider social implications, including affecting marriage markets within religious communities, potentially leading to delayed marriages or partnerships outside the faith (Lichter et al., 1992; McCutcheon, 1988).

Cultural and leadership implications: Despite the numerical dominance of women in church congregations, studies show that church leadership is still predominantly male. This "glass ceiling" effect persists across different denominations and cultures (Adams, 2007; Min, 2008; Yih, 2023). Women are underrepresented in leadership positions, especially in larger churches (Hoegeman, 2017). Although some progress has been made and women are more likely to be found in leadership positions in some church organisations, there is still significant gender inequality (Hoegeman, 2017). Although the gender imbalance in leadership does not appear to significantly affect church growth (Woolever et al., 2006), the discrepancy often results in a leadership structure that does not fully reflect or serve the interests of the majority of the congregation. This can increase feelings of marginalisation and discourage both genders from active participation.

What can be done?

Rethink engagement: Churches need to rethink their outreach strategies, especially when reaching out to young men. Creating spaces and programmes that appeal to men’s interests and life stages could help bridge the gap. Community service projects, sports activities and more inclusive forms of worship could appeal to a broader demographic.

Focus on families: One promising strategy is to focus on family involvement. When men are attracted to church through family-centred activities, they are more likely to attend. Jesus modelled this approach by focusing on men to transform families and communities. He showed that reaching men can lead to broader church growth.

Representation in leadership positions: Addressing the gender imbalance in leadership positions could also make a big difference. Getting more women into leadership positions could lead to greater participation from men as they may feel more included and represented in the various leadership structures.

Innovative worship and outreach: The church can benefit from innovative methods of outreach that align with today's culture. Digital platforms, casual gatherings and even outdoor services can break the mould of traditional settings and appeal to those who may feel alienated from conventional church environments.

Conclusion: Towards a balanced future

The gender imbalance in church attendance is not just a statistical anomaly, but reflects a broader societal shift. Addressing this issue requires targeted strategies to make churches more inclusive and engaging for all genders. By creating an environment where both men and women feel valued and included, churches can not only correct this imbalance, but also ensure that their congregations thrive for generations to come.

With a balanced congregation, churches can better fulfil their mission, attract families and grow stronger together. The challenge is clear, but so is the opportunity for transformative change.

 Beyond the Surface: Karamoja's Deep-Rooted Challenges Require More Than Piecemeal Solutions

The recent call during the just concluded regional parliamentary sessions in Gulu City for compulsory free boarding school policy is a laudable initiative aimed at solving some of the region’s most pressing education problems. The high dropout rates, low literacy levels and associated socio-economic difficulties are real and require urgent attention. While the intentions behind this proposal are admirable, they overlook the complexity of the problems in Karamoja. A sole focus on education cannot adequately address the deep-rooted, multi-layered problems that have hindered the region’s development for decades. What Karamoja - and Uganda - really needs is a comprehensive, cross-sectoral approach that addresses the root causes of these challenges.

A history of narrow-minded interventions and policy failures

Karamoja has long been deprived of targeted interventions in various sectors, including education. Over the years, numerous efforts have been made to enhance educational outcomes in the region, such as the introduction of school feeding programmes to boost school attendance. However, many of these initiatives have failed, mainly because they focus on individual problems and neglect the broader socio-economic context that causes these problems.

Research and media reports have repeatedly highlighted this policy failure. For example, one study found that pupil numbers in schools skyrocketed during break and lunch times as children flocked to meals. However, as soon as meal times were over, the students disappeared again. This raises critical questions about the underlying economic dynamics of the education system in Karamoja. This situation challenges the assumption that poor educational outcomes are merely a supply-side problem. Instead, it suggests that there are deeper, demand-side problems at play— - problems that cannot be solved simply by providing free meals or boarding schools.

A vivid example of this was reported in August 2022 at Lokitela Ebu Primary School, where the feeding programme to serve porridge to 300 students was overwhelmed by an influx of children from surrounding villages. At times, the number of children swelled to over 1,000, many of whom were not yet of school age and not enrolled in school. This situation clearly shows that the challenges in Karamoja go beyond access to education. They are symptomatic of wider socio-economic problems such as poverty, food insecurity and inadequate infrastructure.

The need for a holistic approach

The problems of Karamoja cannot be solved with a one-sided policy focussing only on specific education problem. Instead, a comprehensive development programme is needed that addresses the root causes of the region's underdevelopment. Such an approach should include the following:

1. Economic empowerment and livelihood diversification: For education to be truly effective, it must be part of a broader strategy that provides economic opportunities for families. Programmes that offer alternative livelihoods and training can alleviate the economic pressures that force children out of school and into traditional practises such as livestock rearing.

2. Integrated infrastructure development: Education cannot thrive in isolation. Investment in education must go hand in hand with improvements to roads, healthcare and other key infrastructure. By creating an enabling environment, these investments can facilitate access to education and make it more attractive to families.

3. Security and stability: Chronic insecurity in the region and inter-communal conflict are major impediments to progress in education. Without peace and stability, even the best education initiatives will not succeed. Efforts to promote security, community cohesion and conflict resolution must be an integral part of any education policy.

4. Cultural sensitivity and community involvement: Effective policies must be developed with an understanding of the local cultural context. Involving local leaders and communities in the design of education initiatives ensures that they are not only relevant, but also respected and supported by those they are intended to help.

5. Addressing health and nutritional needs: Even if school feeding programmes have been introduced, they must be part of a larger effort to improve overall health and nutrition in the region. A healthy child is more likely to attend school regularly and perform well.

Karamoja as a microcosm of a national crisis

Although the problems of Karamoja, such as poverty, food insecurity and limited education and health facilities, are often emphasised, they are not unique to this region. These challenges are symptomatic of a broader national crisis that pervades different parts of Uganda where similar socio-economic and educational deficits prevail. Therefore, the plight of Karamoja serves as a microcosm for a deeper examination of Uganda's development strategy and urges a national reflection on the interconnectedness of various socio-economic factors.

 

The educational outcomes in Karamoja are emblematic of a larger systemic failure in Uganda's education system. The region consistently ranks at the bottom of national assessments of educational performance, with high dropout rates, poor literacy skills and lack of access to quality educational resources. However, these challenges are mirrored in other regions of Uganda, particularly in rural and underserved areas where educational institutions struggle with inadequate funding, poor infrastructure and a lack of trained staff. The wide disparities in educational attainment across different regions of the country highlight the urgent need for a comprehensive approach that addresses the root causes of these problems rather than focussing on local solutions alone.

The current situation in Karamoja should be seen as a wake-up call for policy makers and stakeholders at all levels. It emphasises the need for a holistic, integrated approach to development that goes beyond the boundaries of traditional education reforms. The prevailing strategies often employed by government and non-governmental organisations tend to be fragmented and address the symptoms of the crisis rather than the underlying causes. Thus, initiatives aimed at improving education outcomes, such as the proposed policy for compulsory attendance at boarding schools, are laudable, fall short if they do not take into account the broader socio-economic context in which these schools operate. Factors such as poverty, gender inequality and health inequalities are closely intertwined with educational outcomes and need to be addressed in a coordinated manner.

 

While the challenges in Karamoja are often highlighted, it is important to recognise that these issues are not unique to this region. Similar problems exist in other parts of Uganda where educational outcomes are also sub-optimal. Therefore, the current situation in Karamoja should serve as a wake-up call for national reflection on Uganda's broader development strategy.

 

Uganda needs a holistic, integrated approach that aims not only to improve educational outcomes, but also to address the interlinked socio-economic challenges that undermine progress. This means going beyond isolated interventions that address the symptoms rather than the causes. A comprehensive development programme covering economic empowerment, infrastructure, security and health will form the basis for a successful education policy.

Conclusion

The proposal for a compulsory boarding school in Karamoja is a step in the right direction, but it is not nearly enough. The challenges in Karamoja are complex, deeply rooted and interlinked. Addressing them requires a comprehensive, multi-sectoral approach that goes beyond treating symptoms and tackles the underlying causes. By focusing on holistic development, Uganda can not only move Karamoja forward, but also address similar issues across the country and create a better future for all its citizens.