Symbols in Political Communication

Impact of Symbols in Political and Social Movement
Mobilization
A case Study of Uganda
Submitted By Machrine Birungi

machrine@gmail.com
European University Center for Peace Studies

Schlaining – Austria
Supervisor: Johansen Jorgen

Table of Contents
Acronyms and Abbreviations
Chapter 1
Introduction
Chapter 2: Political Movements in Uganda

2.1 Background to Political Movements in Uganda
2.2 Major Political Parties in Uganda
2.3 Registration Process of Political Parties
2:4 Impotance of Political Parties
Chapter 3: The Power of Symbols in Political Mobilization

3.1 Definition of symbols
3.2 The Culture of Symbols in Uganda
3.3 List of Political Party Symbols in Uganda
3.4 Features of Symbols
3.5 Role of Symbols in Political and Social Mobilization
3.6 List of Symbols used by Political Parties in Uganda
Chapter 4: Symbols and Mobilization

4.1 Critical Analysis of Symbols as Tools for Mobilization
4.3 Conclusions
Chapter 5
Way Forward
MB EPU- Austria 2009 2

Acronyms & Abbreviations
AP Action Party
BP Brigade Party
COSEVO Congress Service Volunteers Organization
CP Conservative Party
DP Democratic Party
FPU Farmers’ Party of Uganda
FDC Forum for Democratic Change
FIL Forum for Integrity in Leadership
JEEMA Justice Forum
KY Kabaka Yeka
LDT Liberal Democratic Transparency
MDC Movement for Democratic Change
NRM National Resistance Movement
NPP National Peasants Party
NAPO National People's Organization
NRP National Redemption Party
NURP National Unity and Reconciliation Party
NYRO National Youth Revolutionary Organization
NOD National Order Democracy
PAP Progressive Alliance Party
PDP People's Development Party
PIP People's Independent Party
PUM People's United Movement
PPD Popular People's Democracy
UEP Uganda Economic Party
UMP Uganda Mandate Party
UNLA Uganda National Liberation Army
UNLF Uganda National Liberation Front
UPM Uganda Patriotic Party
UPC Uganda People's Congress
UPP Uganda People's Party

Chapter 1
Introduction
Political support is not seen in words but the number of people that rally support
for a particular candidate. Recent politics in Uganda dictate that politicians seek
support through active mobilization. Mobilization takes the form of applying any
means possible to get the support of the people. Many times Mobilization
strategies have put to the fore the importance and significance of political
communication tools like images, signs, Gestures and symbols.
In a country where the literacy rates stand at ….and where the majority of voters
are semi-literates, the politicians have a big task to communicate to their
electorates in a simple and easily comprehensible language. The use of symbols
comes in as a big tool for political and social communication.
Sydney Arrow in his book "Social Movement, collective action and politics"
says "the catholic symbols that surrounded the polish workers movement when it
burst out on the Baltic coast in 1980 shows that symbolism must be culturally
resonant to fire the people's minds"1.
During a political rally in 2001, presidential aspirant Kiiza Besigye flashed a

hammer in his hand and a nail in another signaling to his supporters that he had
come to pull out the nail from the regime. He however lost the election but came
back to contest in 2006 under the Forum for democratic change with a Key as his
symbol. The key symbolized assured entry to the state house.
In Nambole stadium, the ruling National movement party (NRM) convened a

party delegates conference where all the party supporters wore yellow t-shirts
with the Bus symbol showing that the ruling party was still strong and on the
move, and not even a hammer would pull it out of its way.
Earlier in 1996, the NRM party president Yoweri Kaguta Museveni used a
grinding stone popularly known as "Olubengo" to show that he had a big task
ahead of him and was ready to take it on. The grinding stone in many cultures is
a heavy stone found in many rural homes used to grind cereals.
All the above scenarios portray the use of symbols to attract support and
mobilize the masses into action. This paper will seek to analyze the Nature and
influence of the symbol as tools for communication and mobilization in Uganda.
The paper will also look at some abstract and rather controversial symbols that
have worked negatively as tools of mass mobilization.
Sydney Tarrow: Power in movement 1

Anthony Smith describes symbols as "part of a “quartet” of “myths, memories,
values, and symbols” that is crucial to the survival of such identities across
time".2
While John Gillis asserts that if identity and memory go hand in hand, then
symbols are the medium to evoke the shared understandings of such group
memories.3
Symbols are important as tools of communication and mass mobilization partly

because they provide a shared podium for communication, elicit strong emotions
and also provide easy means of branding a political or social movement.
Symbols have also been found effective tools for evoking emotions and Nostalgia
which often times works on the minds of the people to make their political
decisions.
Symbols have been actively invoked by politicians from various points of views
ranging from student riots, violent protests, and war.
But as Alexander Motyl, “Inventing Invention: The Limits of National Identity

Formation,” elites cannot simply invent any symbols that they wish and have
them accepted by the population; instead, elites are tightly constrained by the life
world and experiences of the masses. For example, decades of government
efforts to force the resonance of socialist symbols in Romania and other
countries were not enough — the acceptance of symbols cannot simply be
imposed from above, but requires a complex process of grassroots interactions
over time".4
With close to 30 political parties in Uganda the quest for support becomes more
competitive and pushes politicians into a strong urge to mobilize the support of
the masses with as much ease as possible.
The electoral commission –EC Act stipulates that every political party should
submit a symbol to the EC which must not be identical to the already existing
symbols.
The paper therefore seeks to find out the Nature and Choice of symbols used by
the different political parties, and their influence on public discourse and debate
and the overall mobilization efforts.
2
Anthony Smith, The Ethnic Origins of Nations (Cambridge: Blackwell, 1986, 1994), pp. 15-16
3
John R. Gillis, Commemorations: The Politics of National Identity (Princeton: Princeton
University Press, 1994), introduction.
4
Alexander Motyl, “Inventing Invention: The Limits of National Identity Formation,” in Ronald
Grigor Suny and Michael Kennedy, eds., Intellectuals and the Articulation of the Nation (Ann
Arbor: University of Michigan Press, 1999), pp. 57-75.

Chapter 2: Political Movement and Mobilization in Uganda
Brief Background to Political Activity
Political Map of Uganda adapted from www.mapsoftheworld.com
Definition of Political Party

A political party is a formally constituted political group, which provides a way for
citizens to organize themselves to contest elections, participates in Mass action
movements and promotion of ideologies.
The ideological vision of a party is given concrete form in its proposals for how
some of the major issues facing a country should be dealt with, such as mass
unemployment, Low health coverage, poor infrastructure and education. Parties

in Uganda have always built their power base through grassroots mobilization
and recruitment.
The strength of a political party is often seen in numbers that’s why its news for
the journalists when members defect from one party to another. "The Forum for
Democratic Change party has denied media reports that over 6000 of its
supporters in Arua district defected to the National Resistance Movement
recently during a tour by President Yoweri Museveni".5 Its also important to not
that defection of party members doesn’t necessarily show that the strength of the
party is weakening.
History of Political Parties in Uganda

A proper understanding of political parties in Uganda dates back to 1963 shortly
after Uganda gained its independence from the British colonialists in 1962. Like
any African country the politics of Uganda fall under ethno regional demarcations
which were a creation of the colonial power.
Towards the end of the 1940's people in Uganda started rebelling against the
British colonialists. They demanded for a more representative government, and
less British control resulting into the Journey towards independence.
In 1960 at the London Conference, the British colonialists unanimously agreed to

allow elections in 1961 which would ultimately pave way to Independence. The
elections in 1961 were contested by only two parties- The Uganda Peoples
Congress (UPC) and the Kabaka Yeka (KY).
Kabaka Yeka which was predominantly a party for the Baganda in the central
region of the country was the British favorite but the election results instead
showed the UPC had won the elections forcing the British to announce a new
plan for Uganda. The British colonialists then declared that Buganda would be
allowed internal autonomy if they participated in the national government as well.
A peace Pact between KY party and the UPC party were reached resulting into
the 1962 independence constitution.
The peace between these two parties led to the Independence Constitution of
1962, and a separate Ugandan government.
According to Marblestone in October 1962, the leader of the UPC, Milton Obote,
was elected prime minister of Uganda. The formal leader of Uganda was the
Kabaka (King), but Obote made great attempts to seize power. Although he
worked with the Kabaka Yekka in the beginning of his reign, in 1964 he began to
attempt to consolidate his power. There was significant tension between the
various regions in Uganda, reluctance to obey the new form of government, and
a sense of disunity within the UPC party. In 1964, members of the UPC party
blamed Obote for an ivory scandal, and attempted to overthrow him. Obote
5
http://www.ugpulse.com/articles/daily/news.asp?about=FDC

responded by suspending the Constitution, and arresting the plotters. In 1966,
the national assembly was instructed to create a new republican constitution
which would create a strong executive presidency and minimize power of other
leaders. When the Buganda legislature rejected the constitution, Obote declared
a state of emergency and ordered the army to attack Kabaka (King) Mutesa II’s
palace. In 1967, Obote introduced a new constitution which strengthened
executive powers even more, and in 1969 he created a one party state by
banning all groups opposed to the UPC.6
This could be referred to as the turning point in the History of Uganda a rather
turbulent period that instigated the formation of several political movements in
Uganda.
On January 25,1971, Iddi Amin the then army chief of staff staged a military coup
and seized power from Obote. He garnered mass support from many Ugandans
who resented Obote's short reign in power.
But Amin's reign turned out to be one of the greatest bloody reign of terror in
Uganda's History." through a series of violent actions, Amin became feared
throughout Uganda. Amin forced the Acholi and Langi divisions of the army into
barracks, and eventually killed many of them because he feared they were
conspiring against him. He also created new "security" offices within the
government, which Ugandan citizens became very fearful of".7
In 1972, Amin ordered the expulsion of about 60,000 citizens of Asian origin from
Uganda, and seized their property. Amin’s rule came to an end in 1979 when he
annexed a section of Tanzania and a force of Tanzanian, backed by various
factions of Ugandans in exile the largest of them being the Uganda National
Liberation Army (UNLA) threw him out of power.
A provisional government, the National Executive Council (NEC), was put in

place in April 1979 led by President Yusufu Lule.8 The NEC was made up of
people from the Uganda National Liberation Front (UNLF), a coalition of former
Ugandan exiles. But when prof. Yusuf Lule tried to rearrange the composition of
the NEC in June 1979, the UNLF forced him to resign instead. Instead, Godfrey
Binaisa was made President but was also overthrown by the UNLF in May 1980.
Binaisa had tried to rearrange the leadership of the UNLA and also only allow
UNLF members to run for parliamentary elections.9.
6
Clair Marblestone: The History of Uganda
http://www.history.ucsb.edu/faculty/marcuse/classes/33d/projects/genocides/uganda/UgandaHist
oryClaire.
7
ibid
8
Europa Publications Limited, 1999: 3561
9

The period following the overthrow of Idi Amin proved so tense with competitive
politics taking center stage. The Uganda National Liberation Army-UNLA a
leading contender worked harder to bring Obote who had been deposed from
Power Amin back into power. A transition period followed Binaisa's removal, and
an election was held that brought Milton Obote and the Uganda People's
Congress (UPC) back to power and Obote's second administration began (1980-
1985). 10 Obote Two regime was less popular by any means. The regime was
characterized by dissatisfaction, political persecution and instability. The
economy further declined into total shambles, but the economy was also in
shambles.
Despite the fact that the Obote two regime ushered in an era of competitive
politics, The Democratic Party accepted to work under the UPC party president
but the Uganda Patriotic Movement –UPM led by Museveni and Lule refused to
work with the UPC party and launched a Guerilla movement which wedged a
protracted warfare against the Obote regime from 1982 to 1986.
In 1985, a faction of Obote's own army seized power and ousted Obote forcing
him to flee to Zambia. Obote's regime came to an abrupt end and a Military
Council headed by General Tito Okello was set up and an attempt was made by
Tito to negotiate a peace deal with Museveni's UPM but this was also
unsuccessful after Tito died in an air crash.
Museveni's UPM took over power in what has remained known as a major
liberation struggle against repressive regimes in Uganda. UPM was then
transformed into the National Resistance Movement the political wing, and the
National Resistance Army (NRA)--the military wing. Unfortunately Lule died and
Museveni became the leader of both the NRM and the NRA.
On January 26 1986, Yoweri Museveni entered Uganda's Capital City and

dissolved Tito Okello's Military Council. The Military council was replaced by the
National Resistance Council (NRC) and Museveni was sworn in as president.
As Tordoff puts it: "A period of relative prosperity and security ensued in Uganda,
but it was a period under no-party rule11.
In 1989 the NRC was expanded from 98 appointed members to 278 elected
representatives (68 of which were still nominated by the President) through the
first national election since 1980 and became the Constituent Assembly. A new
constitution was promulgated in September 1995, and implemented one month
later. The first presidential election was held in May 1996, and the election to the
legislature took place one month later, in June 1996. Now the parliament
constituted 276 members, 214 elected and 62 nominated members.12
10
EIU, 2000: 5
11
Tordoff, 1997: 23
12

During the early days of Museveni's regime, political parties were allowed to
exist, but not allowed to participate actively. They were known by names but not
allowed to mobilize, hold rallies they were actually rendered docile. The 1995
constitution stipulated that any political party activity is to be held off until a
referendum would be held in 2000.
Museveni maintained that what Ugandan's needed were not active Political Party
participation but rather stability and peace.
Museveni argued that peace and stability could best be achieved by making the
NRM part of a grass roots democracy through local resistance councils-LC's that
were set up throughout the country. People were impressed by this ideology.
However, as in other parts of Africa, the 1990s brought about substantial

changes also in Uganda. President Yoweri Museveni held a strong aversion to
multi-party competition (supposedly because of the de-stabilizing effects it had
had in the past), and with him so did the 284 (mostly elected) constituent
assembly which had been established in 1994. "The Assembly had voted to
extend for five years the system of broad-based no-party government which had
been in place since 1986, under which political parties could exist but could not
campaign or hold rallies."13
Political parties were allowed to exist, but not allowed to campaign or function as
a political party. Of the prominent parties prior to the referendum were the
Ugandan People's Congress (UPC) Milton Obote's old party, the Democratic
Party (DP) headed by Sebana Kizito, and the Conservative Party (CP) which is
led by John Ken Lukyamuzi, Nkangi.
On June 29 2000, the referendum was held regarding a return to a multi-party

system or not. Support for the no-party "movement" system received an
overwhelming 90 % of the votes. However, less than 50% of the electorate
turned up to vote at all, and critics claim this is a sign of no support of the
Museveni no-party system. Instead, the referendum should be seen, especially
according to the UPC, as a rejection of the no-party system14. After the
referendum, fears were rife that with Museveni's victory would transform Uganda
into a one party state. But prior to the 2006 presidential and parliamentary
election the political space was opened and political parties allowed active
participation in the countries' political arena.
Summary of Major Political Parties in Uganda until 2004
13
Tordoff, 1997: 1516
14
Keesings, 2000: 43610

Democratic Party: the DP party was founded in 1954 and functioned as the
opposition party until late 1969, when opposition parties were banned following
an attempted assassination of President Obote. But its power was rekindled in
1996 when the then Party President Kawanga Semogerere stood as the main
contender for the presidential seat in 1996 but lost to Museveni's NRM party. The
DP Party still stands strong with more support from the central and southern
Uganda.
Uganda People's Congress: The UPC was founded in 1960 and is also a party
that was declared terminated in the 1980's but reemerged recently shortly after
the death of its party president Obote. Obote's wife Miria Kalule Obote took over
the leadership of the party and led it to the 2006 presidential elections as the only
woman contender.
The Conservative Party: was 1979, led by Jehoash Mayanja-Nkangi. It adopted

support from the Kabaka Yeka Party royalists.
The National Resistance Movement was founded in 1981 to oppose the UPC
government then in power. Its former military wing, the National Resistance Army
was led by Lieutenant General Yoweri Kaguta Museveni, and today he is the
president of the country.
Forum for Democratic Change: formed in 2004 as the biggest challenger party to
the ruling NRM party. Several more parties were formed shortly after a court
ruling on 16 November 2004 nullified Sections 18 and 19 of the Political Parties
Organizations Act. The two Sections prohibited parties from sponsoring,
providing a platform or campaigning for or against any candidate in any election.
The Political Parties Organizations Act also made it illegal for any political party
or system to exist other than the incumbent Movement system.
Following the court ruling, Existing and New parties were allowed to open party
branches throughout the country, Nominate candidates for offices and also
organize meetings and rallies.
How Political Parties Are Registered In Uganda
The registration of political parties in Uganda is regulated by the Political Parties

and Organizations Act (PPOA), as amended in 2005.
To qualify for registration as a political party in Uganda, a party is required to
apply to the Registrar General’s office. The registration application must be
signed by at least 50 registered voters in at least two-thirds of the districts in
Uganda. In addition, the party must submit to the Registrar general's office a
copy of the party constitution, a list of its officers, party program and party
symbol. After registration the party is also expected to provide an audited
financial report six months after registration.

The table below, shows a list of political Parties which had registered as of
July 2005
No Name of Political Party Date of

Registration
1 National Resistance Movement 31 /10/03
2 National Progressive Movement 07/04/04
3 Peoples Independent Party 07/04/04
4 Forum For Integrity in Leadership 13/04/04
5 Republican Women And Youth Party 20/04/04
6 National Peasants Party 20/04/04
7 Movement for Democratic Change 28/07/04
8 Action Party 15/12/04
9 Uganda Economic Party 15/12/04
10 Forum For Democratic Change 16/12/04
11 National Unity, Reconciliation and 28/12/04
Development Party
12 Liberal Democratic Transparency Party 15/02/05
13 National Peoples’ Organization 28/12/04
14 National Convention For Democracy 28/12/04
15 Farmers Party Of Uganda 28/12/04
16 Uganda Peoples Congress 22/03/05
17 Justice Forum 22/03/05
18 Movement volunteer mobilizes organization 22/03/05
19 Uganda Peoples’ Party 22/03/05
20 Uganda Mandate Party 22/03/05
21 Uganda Patriotic Party 18/04/05
22 Social Democrats of Uganda 01/04/05
23 Reform Party 22/03/05
24 Conservative party 22/03/05
25 Progressive Alliance Party 13/04/05
26 Democratic party 13/07/05
Source: office of the assistant Registrar general-Uganda
Role of Political Parties in Uganda
The presence of political parties and their importance can be looked at from two
different dimensions. Firstly, political parties are crucial in the creation of

government institutions and secondly, they provide the citizens a choice and
alternatives for representation.
In Uganda political parties have been seen to play major roles ranging from the
political to the social end economic roles.
Most importantly, political parties have played a significant role in the

nominations of candidates for political office in relation to the needs of the
particular group of people. In 2005, the Forum for Democratic change Nominated
Kiiza Besigye as its torch bearer in the 2006 presidential elections. The
nomination of the candidates is usually based on how strong the candidate is to
articulate the aspirations of his supporters. The FDC was able to provide
practical support to these candidates at election time by helping to mobilize
voters. The party leaders traversed far and wide soliciting for votes
Political parties in Uganda have also been important as tools for policy options
for the citizenry. In a country where the ruling National Movement Party had
dominated the political game field in the one party rule, the opening up of the
political space to allow more political parties and their ideologies has provided a
platform for more varied views and opinions. During elections the citizens of
Uganda are usually able to make their choices based on what each of the
political parties has to offer.
In addition, political parties have been seen as a strong tool for holding the ruling
party accountable for its activities. With more than 200 members of parliament
from the ruling NRM party, the opposition parties in parliament have been able to
keep track on the progress of policies suggested and challenging what they think
are not worthy policies for the people they represent.
Through party slogans, symbols and other insignia the political parties are seen
as important tools for shaping the citizens identity. For many people, their choice
of political party is one of the clearest ways of defining their identity. Some
choose to become active members of a party and thus experience a strong
sense of belonging. Others simply vote for a party, but its overall philosophies
help to determine how they see themselves and the society around them. By
paying attention to the views of different parties, citizens are called to look
beyond themselves and to participate in public life.15
But above the presence of political parties provide a platform for nation building.
In Uganda the extra 25 political parties with their broad defined programs have
attracted the attention of some citizens who use such issues to put pressure on
the ruling parties. For example the nepotism and corruption have been the harp
15
Tordoff, William 1997. Government and Politics in Africa (Bloomington, Indiana:
Indiana University Press).

songs of most political party leaders and this has forced the ruling National
Resistance Movement party to devise programs intended to fight corruption. In
addition political parties in Uganda have gone into coalitions intended to focus
their energies on ways to create a better society.
Chapter 3: Symbols as Tools of Communication in Politics
Definition of Symbols

The Webster dictionary defines a symbol as “something that stands for or
suggests something else by reason of relationship, association, convention, or
accidental resemblance; a visible sign of something invisible (the lion is a symbol
of courage).”16
Symbols usually adopted by the Cultural, religious, social and political groups
usually manifest themselves as actions, sounds, or objects which are not
important in themselves, but which direct attention to something that is
considered important by the group.
Many cultural, Religious, and political groups in Uganda as elsewhere in the

world use symbols to show belonging and membership. Each group therefore
adopts symbols that depict the concepts and perceptions within the groups. Such
symbols often stem from reactions to certain situations.
The situations range from rejection by the powers that be to discrimination and
dejection. For example in 1999 retired col. Kiiza Besigye formerly a personal
Doctor and friend to president Museveni decided enough was enough and
started echoing his political decent against the NRM party through the media. He
actually fell out with the government he served as an army officer and
professional doctor wrote an article that almost got him court marshaled and at
that point he decided to retire and sought to stand against President Museveni.
During the 2001 elections Kiiza Besigye emerged as the major contender against
President Museveni's candidacy. Besigye came with the Hammer as his support
rallying symbol. The hammer was adopted shortly after the people of Rakai in
South Western Uganda named him "Senyondo" meaning the Chief Hammer.
president Museveni had earlier declared himself the cotter pin, that cant be
removed from Power, Besigye with a new name assured his supporters that
there was no way a chief hammer could fail to remove the cotter pin from its
political comfort zone.
For Besigye and supporters of the Reform

Agenda, the Hammer was a strong symbol for
strength and Vigor. It was also seen as a tool
for solidarity, mobilization of groups of people
that were tired of the regime and wanted a
change. It was a symbol of Identity for the
group rallying support behind Besigye.
I do agree entirely with Another Masonic writer, Carl Claudy, who mentions that
there are secrets inside secrets in symbolism. He "cut through the outer she;;
16
Websters Dictionary

and find a meaning; cut through that meaning and find another; under it if you dig
deep enough you may find a third, a fourth - who shall say how many teachings?"
This is again particularly of the hammer symbol used by the reform agenda.
While for the leader was a chief hammer, this symbol drew pessimism among
pedal cyclists where the bicycle is the only means of transport. The hammer in
this community is used to remove the piece of metal that holds the pedals
together. Though semi-literate, some could be heard arguing that the piece that
holds the pedals together is difficult to dislodge using a hammer and in this sense
it would be difficult for the chief Hammer (Besigye) to dislodge the cotter pin
(Museveni) from the seat. And when Besigye failed to win the election, this
symbolic interpretation by the pedal cyclists made sense.
Another occult book writes: "A symbol is a figure of something intellectual, moral
or spiritual, a visible object, REPRESENTING to the mind the semblance of
SOMETHING WHICH IS NOT SHOWN but realized by association with it."
Culture of Symbols in Uganda
Several tribes and cultures in Uganda have a system of symbols which are used
for identity and communication purposes.
The symbols are more distinct in the cultural Kingdoms of Buganda, Bunyoro,
Busoga and Tooro kingdoms. The symbols also appear in the more than 50 tribes
found in Uganda. Each tribe has a particular set of symbols that provide
qualitative messages and Identity, Knowledge, Values and feelings. For example
one of the most distinct symbols across many Ugandan Tribes and cultures is the
Drum.
The drum is both a symbol of power and identity and also an important tool of
communication. When the head of a family dies, a ceremony is held to get an
heir and the new heir is handed down a spear and a drum.
Because of the confusion that arises when the sound of the drum is made, many
cultures in Uganda have adopted different drumming styles that communicate
different messages. For example in many communities in Uganda, there is a
drumming style that is used to call people for community work like cleaning the
spring water wells, and the small village roads.
There is also a drumming style that alerts the community of danger like invasion
by an enemy, thieves or robbers. Likewise there is also a distinct drumming style
that alerts the people that it's Sunday and time for a church service and the
"Kaddoodi" drums which sound a circumcision ceremony in a village. In all this
the symbol is a drum which turns out to be an important tool of communication.
Below are some examples of symbols common in many Ugandan Cultures

Spear: Symbol of Power and strength used mainly by people in power and
authority. When the head of family, ceremonies are usually held to get an heir
and the heir is always given a spear as one of the symbols of power and
authority over the family.
Lion: Symbol of Loyalty, danger. In fact the lion is the official emblem of uganda's
official kingdoms.
Sheep: the sheep is the symbol of Humility, while the ram is a symbol of power
and strength used in conciliatory disposition. But in some cultures the sheep is a
symbol of stupidity. Impotent men are usually said to have been "knocked" by a
sheep.
Snake: symbol of evil
Rat: a rat symbolizes bad luck. When a rat crosses a pathway, many people in
Uganda believe its foretelling bad luck.
Owl: symbolizes a bad omen or foretells something bad that is bound to happen
in the near future
Woman: in many cultures the woman is a symbol of life, productivity, peace of

growth.
Another distinct system of symbols is found in the nomenclature. Several tribes

give names to symbolize the season, regime, month or moment when the baby
was born. Below are some of the few distinct nomenclature symbols
Mutegyeki: symbolizes a person who has the qualities of leadership. Such a

person could have been born at a time when a family was recovering from some
turmoil and the birth of the baby at the time brings stability, hence the name
Mutegyeki- he who puts to order.
Karungi: Symbolizes the Good moments or a person of good quality and good
stature.
Musinguzi: the name means winner. Therefore a person named after Musinguzi
will be looked at as a victor or winner.
Bahemuka: the name means shamed. Such a name is symbolic to the family
there is always a possibility that one of the parents or both could have done
something dubious, or some people had misgivings about the couple and the
baby is named Bahemuka.
Overall these are just a few of the numerous symbols that bind many people
across the cultures. Its however worth noting that the adaptability and suitability

of a symbol is crucial in determine whether or not it can be used as a tool of
communication or identity. For example water is a symbol of life because of its
ability to quench thirst and its numerous functions in the production process, but
Water can also be looked at as a symbol of destruction by residents of a fishing
island, many of whose relatives and children have drowned and died in the water.
List of Political Party Symbols in Uganda

Every Political party in Uganda is by the Electoral Commission act supposed to
have a symbol or an icon which sets them apart from each other. Selection of
symbols is usually based on the assumption that when a person looks at a
particular symbol, he or she instantly gets a grasp of the ideologies and goals
that a particular party stands for.
The symbols, colours used and the direction and posture of the objects usually
demonstrate what a party stands for.
According to Edelman political symbols may be defined as social constructions

(phrases, images, rules, norms) that "evoke an attitude, a set or a pattern of
events associated through time, through space, through logic or through
imagination.17
The symbol of the Action Party represents a

big star at the center surrounded by twelve
small stars.
According to the action party, the bigger star

represents bigger and brighter leadership
while the twelve stars represent the people
that are receiving the light from the big bright
star. Therefore the big bright star is a symbol
of hope for the people. The ideology of the
party is to lift people from the seemingly dark
period of poverty, unemployment, inequalities
and injustice. The shining stars are the
results of the struggle to attain a fair society.
This is the symbol of Love in the American

Sign Language. Well it could have been used
to mobilize supporters on the basis of Love.
But for the meaning could change and affect
the mobilization strategy significantly. For
example the same sign used in the Italian
culture means a curse.
Fortunately this party seeks to mobilize

support of Ugandans and not Italians.
17
Murray Edelman, constructing the political spectacle Chicago: University of Chicago Press 1988 pp 6

The symbol of the Brigade Party is the eagle
seemingly landing and holding its claws onto
a branch. In Christianity, The eagle is a
symbol of the resurrection or ascension of
Christ.
But By extension, the eagle also symbolizes

baptized Christians, who have symbolically
died and risen with Christ.
By adopting this symbol, the brigade party

comprised mainly of the youths attempted to
advance a strong ideology based on the new
beginning for Ugandans. "The eagle has
landed" the old is gone and the new has
come.
The eagle also represents freedom and indeed restoration of the basic freedoms
and rights for the people were the rallying points for the brigade party.
The Congress service volunteers Party

has a series of symbols. There is the
hand that is holding a sword emerging
from the grass, perhaps symbolizing
power of the people, by the people and
for the people. In addition there is the
sun symbol shining just at the point
where the hand straightens up. A
symbol of light and hope and off course
there are also the two pan African flags
with the red, yellow and green stripes.
1900 was the beginning of the Pan
Africa-Movement; which emphasized
the commons of all people with black skin.
The pan-Africans' ideology focuses on the political unity of Africa. The red
symbolizes the blood of black people shed through the years of slavery and their
suffering, the yellow is for the stolen gold and riches from Africa, and the green is
for the beautiful nature and the lost lands of Africa. The ideology of the Congress
service volunteer's party is best summed up by the words below the symbols-
Aluta Continua-The struggle continues.

The conservative Party symbol is of an
ordinary man dressed in a bark cloth which
is a traditional symbol of culture and
latching onto a shield.
This is all symbolic of the conservative's

ideology- the preservation of culture and
the national heritage.
The conservatives strongly support the right

to property and the Purple color symbolizes
the royal majesty, sovereignty and justice.
The party has been able to draw a minority
support from the Baganda royalists.
The Hand Held Hoe - Democratic Party Symbol
The Democratic Party originally had a fist as its symbol. The fist symbolized the
strength of the party and this strength could be manifested through its strong
political, economic and social policies.
But in 2006 the party decided to change its symbol to a hand held hoe which is
the most important tool of agriculture production for many people in Uganda. The
Hoe symbol was strategically adopted by the Democratic Party to woo votes from
the farmers and the rural folk. But the hoe in a country whose economy depends
on Agriculture, was rather shady especially in the eyes of the elites who are
currently advocating for the modernization of agriculture through mechanization.
So while it could be used to mobilize people in the country side the perception of
the hoe in the urban areas was distorted and therefore not worthy a symbol of
mass mobilization.

The symbol of the Forum for Democratic change is
a key cutting through the Map of Uganda. The Party also uses the V –sign as a
symbol of victory. The Key according to the Party President symbolized a sure
entry into state house after the 2006 presidential and parliamentary elections. It
was a beacon of hope that power would be attained through peaceful entry and
not by force. The key according to the party officials was used as a symbol for
guardianship and dominion.
The Forum for Integrity in Leadership –FIL Party

presented quite a unique symbol of the family.
The party's ideology is that integrity must begin
from the family. A good leader must not only be
a national leader but must be able to exhibit his
potential right from the family level.
Secondly this picture was symbolic of the quest

for smaller families in a country that has recently
been rocked by a sudden population explosion.
Initiatives by the family planning association of
Uganda have been underway to raise
awareness about the need to raise small and manageable families. In a way the
symbol used by the forum for integrity party was intended to reiterate the need to
control the population growth which on the contrary the incumbent president
encourages on grounds that a high population growth is good for development
Farmers Party Union Symbol

The farmers Union Party symbol is a bulls head with
rounded horns symbolizing bravery, valor and generosity. The rounded horns
symbolize the strength and fortitude. Again depending on the situation In my view
this symbol was a little complicated and therefore using it to mobilize people
would be rather a task. People are able to rally behind something they
understand, believe in and cherish as their own. The bull could work in western
Uganda with a high population of cattle keepers but the story could be a little
different in eastern or southern Uganda.
JEEMA Party Symbol
During the 2006 presidential and parliamentary

elections, JEEMA party stood for Justice, Education, Economic revitalization and
Moral integrity. According to the above sign each of the bent fingers represents a
core value that must be achieved for the people of Uganda. The fifth pointed
finger basically reflected the party's determination to attain the values they stand
for.
Symbol of the LDT Party

The Liberal Democratic Transparency –LDT Party
shows the map of Uganda with a Glass cutting across the map. The symbol was
effective in trying to mobilize support for the need to fight corruption, nepotism
and other injustices which the party founders believed were the major setbacks
to the country's development. But the symbol of a Glass also raises question
marks especially related to the fragility. So when the glass breaks the country is
plunged into chaos. Those are the dilemmas that could be faced by anyone using
the glass as a symbol of transparency.
MDC Party Symbol
The MDC symbol –Raising the thumb, index and Middle

fingers was initially used by the nationalist Serbs as a sign of victory representing
the Christian trinity during the Bosnian war.
In the United States, the same gesture was independently adopted by students
at Vanderbilt University and other supporters of the school's athletic teams. In
this case, the three fingers are interpreted as forming the letters "V-U".18 use of
the gesture at a time when the political space was being opened up after almost
20-years of limbo could have been seen as appropriate. But the shortfall again
raises on whether or not the people actually understand the sign and whether it
does make any sense to them.
18
www.wikipeadia.org/wiki/hand_gesture

The symbol of the New Order Democracy
– NOD part is a Rainbow set in a white background with the bottom of the
rainbow in sky blue, and the entire flag edged in sky blue. On the right hand
corner is inserted in a vertical position, the abbreviations: NOD. N is in black, O is
in yellow, and D is in red, representing the National Flag.
The Rainbow and the white flag in the background symbolize universal Peace,
while the sky blue symbolizes our universality.
The NCD party registered the dove carrying an olive branch

as its symbol. The Dove is universally accepted as a symbol of peace. In a
country that's Northern Part has experienced more than two decades of
insurgency, this symbol was appropriate in giving hope to the people who so
much need peace in their communities.
The Ruling National Movement –NRM party

chose the yellow as its symbol. The bus symbolize the country on the move and
ready to take whoever is willing to take a ride on it. The driver of the bus is the
NRM party president Yoweri Kaguta Museveni. Indeed this symbol has worked
effectively especially among the rural countryside where the means of transport
are skewed up and also among the youths who have witnessed no other regime

apart from the NRM regime in Uganda. But the bus as a symbol for collective
struggle could also be abused by the people who could take a ride on it but don’t
share the same ideologies as the driver does. So its not that everybody on the
bus actually shares the same ideology. So the numbers on the bus can be
deceptive.
This is the symbol of the Uganda People's Congress

Party. The raised palm was and remains a trademark of the UPC party one of the
oldest parties in Uganda. The raised palm signaled that everything is good and
no problem.
Overall the above are some of the major symbols used by some political parties
in Uganda. They are both a tool of political communication to the masses and
also a symbol of identity for those who share the values of the parties.

Chapter 4: Symbols as Tools of Political Mobilization
Features of Symbols
According to Kertzer in Ritual, Politics and Power there are three key features of
symbolic forms-
• The ability of a symbol to Condense a message
• The Multi-Vocallity Feature
• The Ambiguity
Symbols tend to condense information into a unified form that must not be
acceptable by everybody because there is likelihood is likely to be acceptable to
every body. For example the Flag of Uganda can be looked at as just an object of
identity to Ugandans, but the six stripes of colors black, yellow and Red are
symbolic of the African identity, the sunshine and the blood.
Another important feature of a symbol is Multi-Vocality. This refers to the ability of

the symbol to communicate different meanings to different groups of people. For
example, the symbol raised straight palm is a symbol of the Uganda people's
congress –UPC. Yet this symbol can be interpreted as a waving goodbye by
some people and also a warning of an impending slap depending on the different
world views.
Symbols are generally ambiguous because as already seen from the list of the
political party symbols above, symbols allow for multiple interpretations. For
example the Hammer used by the Reform Agenda Party was at the time seen a
symbol of power, but for a carpenter the hammer is just a simple tool that can be
used to help him clip timber together but not use it to remove a president from
power. Both individuals have a positive view about the hammer despite the fact
that there is a disagreement over the meaning.
The ambiguity character of symbols can be reflected through this article which
was published on the Uganda Radio network-URN website:
Political Symbols tricky for Lira Priest

Effective communication without political bias may be a problem since
political parties adopted hand gestures as their symbols.
A priest at St. Augustine Anglican Church in Lira on Sunday found

problems after he realized that all the common gestures he used were
attached to political parties.
Rev. Alfred Acur asked the congregation not to associate the gestures with
the political party symbols.

Rev. Acur stopped using a pointed index finger for emphasis or open palm
to wish people peace, and instead bowed, which drew laughter from the
congregation.
Independent presidential candidate, Abed Bwanika used a pointed index

finger as his symbol while an open palm is UPC party symbol.
Other symbols are a clenched fist for the DP party and a thumb up for the
NRM.19
In another incident, during a political rally in Kasambya sub-county Mubende

District, in 2006, the UPC party president Miria Obote Kalule took a swipe at the
symbols that were being used by some politicians to mobilize support.
Miria was quoted by the National New Vision Newspaper of January 21st 2006
saying " Miria took off the gloves and indiscriminately pulled a few punches at
her opponents' credentials to repair the damage and to prove she could hit as
hard as the big boys. Below are some of the quotes related to her perceptions of
the symbols used by her political opponents to rally support.
NRM party sign of the Thumb which shows support or everything is fine.
But Miria Obote said:

"What I know about the thumb is that it is used for killing fleas, bedbugs
and lice. You cannot use the thumb to reconcile with anybody you
wronged. Because it is a symbol for war, that is why the northern war has
not ended,"
Obote took another straight swipe at the V-Sign of the Forum for
Democratic Change.
19
www.ugandaradionetwork.com/public/story/.asp.id/4265 26/02/2006

The V-Symbol that took the masses by a
storm was also seen by some people as symbolic of the fangs of a snake waiting
to devour Ugandans. But for Miria Obote the V-Sign is a symbol of a pair of
scissor only good for destroying but not mending.
"That is just a makansi (a pair of scissors). A makansi can only cut, kata
kata kata, but it cannot sew back the cloth".
"
And while the Democratic Party felt strong with its closed fist, Miria felt this was
also a symbol of war and not peace.
“Some people come waving a fist at you. We are not interested in fighting
each other.”
Miria was convinced that it's only the raised and open hand of the UPC party
which is not only a wave but rather a hand that is capable of sewing and mending
a broken nation.
Factors That Determine the suitability of Symbols
From the list of symbols listed above its evident that each of the political parties
seeks to communicate a message through its symbol, signs and emblem.
Edelman in his book constructing the Political Spectacle says "the process by
which political actors define themselves and their worlds are defined by others
and attempt to get their own preferred meanings accepted as the basis for
allocation of values."20
Theorists like Charles Pierce and Kenneth Burke state that symbols are
significant elements in the meaning making process. "Individuals perceive and
understand their environment through symbols that attach meaning to
experiences".21
20
Murray Edelman, Constructing the Political Spectacle (Chicago: University of Chicago Press, 1988) p 1-
21
Kenneth Burke, The symbol as Formative in Kenneth Burke on Symbols and Society (University of
Chicago press, 1989) p 107-13

I do agree that political actors define who they are through their symbols, but
these symbols don’t remain static actually as soon as a symbol gets out into the
public then it stands to be used, abused or misused. But its also worthy noting
that whenever the masses derive their own interpretation of the symbol, its not
always based on the values they hold and cherish but rather could be a vice they
dread and loathe.
This is true of the Hammer symbol which was adopted by the reform Agenda
prior to the 2001 Presidential elections. While the hammer was seen as a tool for
effective removal of the cotter pin from state house, people opposed to the
Reform Agenda looked at the hammer as symbol of Brutality. This was so mainly
because of the court Brokers who usually storm residences breaking down
houses and destabilizing communities. The Brokers are locally called "Banyondo"
–the men with the hammers. Therefore for people who have suffered the brutality
of the Banyondo, the hammer symbol was a constant reminder of the Banyondo
and therefore chose to de-campaign the party on these grounds.
The most important factor that determines the suitability of a symbol is meaning.
The meaning must be simple and clear and close all room for multiple meanings
and interpretations. The meaning in my view must be one that touches on the
aspirations and values of the people. For example soliciting support using a glass
of milk as a symbol in the cattle keeping areas of Uganda would be a total waste
of time. But using a glass of wine as a symbol of mobilization in the internally
displaced people's camps of Northern Uganda would be a total success.
Because the glass of milk makes no sense to the cattle keepers who have the
ability to get milk from their cows, but not for the malnourished children mothers
and children in the internally displaced people's camps.
Again Edelman puts it rightly when he says that the critical element in political
maneuver for advantage is the creation of meaning: the construction of beliefs
about events, policies, Leaders, problems and crises that rationalize or challenge
existing inequalities.22
Edelman adds that the strategic need is to immobilize opposition and mobilize
support….therefore the crucial tactic is to select a symbol that evoke meanings
and legitimize favored causes and actions and also symbols that re-assure
people and mobilize them into supporting the party's cause.
Symbols energize collective action therefore another key aspect to consider is

the simplicity and clarity of the symbol being used to mobilize people across
cultures. The symbol of the Hoe was a good for mobilizing collective action
among the rural farming populations, but was not strategically symbolic
considering that people have been waiting for more advanced means of
agriculture production.
22

The suitability of a symbol will also depend on its ability to empathize with the
people to which it is targeted. A good symbol for political communication and
mobilization must relate to the peoples ideologies and beliefs: a symbol for social
or political mobilization must be one that relates to the people's beliefs and
ideologies. For example the Democratic Party's symbol of the hoe was greatly
appreciated by the greater population of the farmers who see and appreciate the
hoe as a tool of production. Most farmers were convinced that the Democratic
Party was out to help them increase production and pull them out of poverty.
Inaugurating the DP party symbol, the DP national chairman Joseph Mukiibi was
quoted saying that:
"The founders of DP chose a hand hoe as its symbol because it was the
commonest and most important tool in the lives of Ugandans. It was the basis of
all livelihoods at that time. Despite the passage of time, the hoe is still the
primary tool of all rural people who comprise more than 90 percent of all
Ugandans. The other 10 percent depend on the food produced by peasants
using the hoe. Properly articulated this symbol can carry a very powerful political
message. Therefore DP is retaining the hand hoe as the party’s main symbol".
In addition the empathy need not only be for the potential supporters. But
empathy can also be looked from the originators point of view. Can the people
empathize with you because of your symbol?
The point am trying to draw can be reflected through the example of the grinding
stone symbol that was used by president Museveni in 1996. At least many
people in Uganda know how heavy the grinding stone is and what a task it is to
grind grains ready for meals. This perception was enough for the president to
garner support from the people who sympathized with him and felt he needed
more support to fulfill his promises for the people of Uganda.
Overall a good symbol is one that draws a sense of common purpose, attracts
solidarity and enforces sustained interactions.
Analysis of symbols as Tools of Mobilization
The fundamental concept describing the role of symbols in human culture and
society can be traced to the philosophical movement called "symbolic
interactionists, a philosophy founded by Herbert Blumer based on writings of
George Mead. The symbolic interactionists said that symbols originally framed to
describe events or reality eventually defines reality.23
This means that symbols must define the reality within the communities to which
they are going to be used. For example a symbol of a star though symbolic of
23

light and bright moments to come, is rather abstract for a rural community in
Uganda. Its kind of a fantasy for the people because no one comes into touch
with the stars. A stray night is beautiful to look at but that’s where it ends. So the
star symbol may have a rather abstract meaning to this community compared to
a symbol of a granary.
The Grannary is real because food is stored in a granary for future use in case of
famine and emergencies. The granary is an appropriate symbol because people
are able to perceive the reality of the granary much faster compared to the
symbol of the star.
Therefore The introduction of popular, recognizable symbols can be described as

the first step towards the creation of a viable social network around which
political parties can base their mobilization efforts. The power of symbol as a tool
of mobilization can be traced in the fact that symbols have the power to transmit
messages, and and understanding to a greater majority of people.
Therefore for politicians and leaders of social movements the onus upon them is
to select the symbols used from an area which is common to the frames of
reference. This is partly due to the fact that symbols by nature transmit
messages necessary for thought. Using a symbol outside the common frame
tends to render abstract meanings and understanding and therefore mobilization
would become a rather hazardous task.
Symbols have the power to convey messages to people from diverse

background.
Symbols are usually visible. This characteristic allows for easy accessibility by
the many people. But visibility alone is not enough, the symbol must also hold
meaning, relate to the values and aspirations of the people that the party may
want to woo. Therefore it is important that any symbol selected for use in
mobilization must be a stand alone and not cluttered by so many other sub-
symbols which tend to open door for multiplicity of interpretations.
Symbols have the potential to draw crowds as long as they are knit together in a
clear and understandable way. In a country like Uganda where the Literacy rates
are low the use of symbols would be a viable alternative for reaching out to the
hundreds of people especially in the rural areas who can not read and write.

Conclusions
Symbols can be effective tools of communication and mobilization if well

manipulated to fit into the people's understanding and perception of the world
views and events around them. I agree with Tarrow (Power in Movements)
arguments that cultural symbols are not automatically available as mobilizing
symbols but require concrete agents to turn them into frames of contention.24
The symbol for mobilization must be one that fans the flames of actions, for
example Tarrow again says that the catholic symbols that surrounded the polish
workers movement when it burst out on the Baltic Coast in 1980 shows that
symbolism must be customary resonant to fire people's minds.
The hammer used by the Reform Agenda in 2001 was chosen by the people and
fanned a lot of fire because it was resonant with the people's aspirations for a
new Uganda.
As in the case of the American civil rights movement, it wasn’t a symbol inherited
from the past that took the movement into the most radical phase but a new one
–the symbol of workers solidarity that emerged in the course of the struggle and
served as a strategic purpose for militants locked in combat with powerful
opponents.25
The power of the symbols lies in their magical ability to demonstrate a mood
around the social or political situation. The symbols unite people into one identity.
The media has been awash with stories about people demonstrating against the
burning and destruction of flags. When the group's symbol is insulted the whole
group is insulted like was the case in the reaction of the Danish cartoons.
The same was witnessed in one scenario in Uganda when the NRM party
decided to use the dry banana leaves –"esanja" meaning another term in power.
The campaign rallies witnessed thousands of NRM supporters adorned in dry
banana leaves. But while the dry banana leaves were being supported as
symbols for a third term, farmers in some areas felt this was a blasphemy
because their banana plants were destroyed by the banana wilt disease and
movement of dry banana leaves had been prohibited.
24
Sydney Tarrow, Power In Movements: social movements and Contentious Politics, 2nd edition :
Cambridge University Press
25
Ibid

Way Forward
From the discussion above, it is worth noting that symbols have the power to
either attract crowds to a social or political cause or repel people away. This is
particularly so in countries with low literacy rates and where the production costs
of campaign materials like posters, banners and fliers are high.
The ability of a symbol to attract or repel will also depend on the choice and
selection of the symbol for use. It is there fore to bear in mind the following
factors when choosing a symbol for use.
Research about the composition of the target community: this is crucial to

understand the people to who the proposed symbol is aimed at. This is important
in selecting the appropriate symbol for them. If the target population for
mobilization is the youths it would be an absolute blunder to use a symbol of a
smoking pipe to woo there support over a cause. But the symbol of a smoking
pipe would be appropriate for the rather an older population perhaps creating a
sense of nostalgia about the old good times. Studying the composition of the
community should also look at the education levels, the gender aspect, and
political, social and economic activities. The information gathered will be crucial
at the design phase of the symbol in defining the message of the symbol and the
target. It's also important to involve people in suggesting or even deciding on an
appropriate symbol for the cause. The collective struggle should not be limited at
seeking their support but rather in all stages.
Secondly it is also important to pre-test the symbol at the design phase. This
could be done through the media or even interviews. The purpose of the symbol
pretest is to test the perceptions and interpretation of the symbol at design stage.
This gives a clear picture on whether or not the symbol is acceptable and
appropriate. This also helps control the multiplicity of interpretations of a
particular symbol.
Choose a simple symbol which has the ability to transmit a simple but concrete
message. Unfortunately most of the symbols used by political parties seem to
create a lot of room for explanation especially when the symbol is also cluttered
by a lot more sub-symbols. The DP party symbol of the Hoe is rather simple and
straight forward compared to the COSEVO party symbol. The more concrete a
symbol is the easier it becomes to communicate to people without the need to
explain.
Visibility is also very important in deciding the choice of symbol for use in
communication and mobilization. For example the FDC party symbol of the key
which is the main symbol of the party is rather overshadowed by the map and the
hand signs making the main symbol invisible. The main symbol must be visible
enough to make them recognizable, acceptable and a fan to flame a successful
struggle.


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Impact of Symbols in Political and Social Movement

A case Study of Uganda

Submitted By Machrine Birungi

European University Center for Peace Studies

Supervisor: Johansen Jorgen

Acronyms and Abbreviations

Chapter 2: Political Movements in Uganda

Chapter 3: The Power of Symbols in Political Mobilization

Chapter 4: Symbols and Mobilization

MB EPU- Austria 2009 2

MB EPU- Austria 2009 3

During a political rally in 2001, presidential aspirant Kiiza Besigye flashed a

In Nambole stadium, the ruling National movement party (NRM) convened a

Sydney Tarrow: Power in movement 1

MB EPU- Austria 2009 4

Symbols are important as tools of communication and mass mobilization partly

But as Alexander Motyl, “Inventing Invention: The Limits of National Identity

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Brief Background to Political Activity

Political Map of Uganda adapted from www.mapsoftheworld.com

Definition of Political Party

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History of Political Parties in Uganda

In 1960 at the London Conference, the British colonialists unanimously agreed to

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A provisional government, the National Executive Council (NEC), was put in

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On January 26 1986, Yoweri Museveni entered Uganda's Capital City and

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However, as in other parts of Africa, the 1990s brought about substantial

On June 29 2000, the referendum was held regarding a return to a multi-party

Summary of Major Political Parties in Uganda until 2004

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The Conservative Party: was 1979, led by Jehoash Mayanja-Nkangi. It adopted

How Political Parties Are Registered In Uganda

The registration of political parties in Uganda is regulated by the Political Parties

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No Name of Political Party Date of

Role of Political Parties in Uganda

MB EPU- Austria 2009 12

Most importantly, political parties have played a significant role in the

MB EPU- Austria 2009 13

Chapter 3: Symbols as Tools of Communication in Politics

MB EPU- Austria 2009 14

Many cultural, Religious, and political groups in Uganda as elsewhere in the

For Besigye and supporters of the Reform

MB EPU- Austria 2009 15

Culture of Symbols in Uganda

Below are some examples of symbols common in many Ugandan Cultures

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Snake: symbol of evil

Woman: in many cultures the woman is a symbol of life, productivity, peace of

Another distinct system of symbols is found in the nomenclature. Several tribes

Mutegyeki: symbolizes a person who has the qualities of leadership. Such a

MB EPU- Austria 2009 17

List of Political Party Symbols in Uganda

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According to Edelman political symbols may be defined as social constructions

The symbol of the Action Party represents a

According to the action party, the bigger star

This is the symbol of Love in the American

Fortunately this party seeks to mobilize

MB EPU- Austria 2009 19

But By extension, the eagle also symbolizes