Institute of Ethics

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The Church in Africa:
(Little Sisters of St. Francis Publication., 2016) Namuli, A.; Bwangatto, A.; Kamweri, J. M. M.; Okello, L.; D’Arbela, P. G.
The authors of this book have attempted to assemble in one volume basic information about the Church in the setting of the Uganda social fabric, in many respects applicable to the African situation south of the Sahara, with some local variations. They have tracked the Church’s evolution right from mid nineteenth century when explorers and colonizers plotted their advance into the continent then referred to as the Dark Continent – for development and business. Alongside these missions for exploration and business exploitation came the missions for evangelization... The Catholic Church in Uganda thriving on the seed of the blood of the Uganda Martyrs, is well entrenched in the community. The clerical profession has been well accepted and continues to attract a good number of young people, and shows increasing growth. The Church is exerting its moral influence on national policy; it has impacted in a major way on the development of educational, health and other social services in the country. Outstandingly, the Church in Africa has started sending out missionaries to the West where often personalities there refer to the status of their countries as post-Christian. They need to be re-evangelized (By His Eminence Emmanuel Cardinal Wamala, Archbishop Emeritus of Kampala Archdiocese).
African Concept of Participation:
(Asian Trading Corporation, 2016) Mutyaba, E. M.
This chapter presents the African concept of participation as having a theological foundation. The African notion of participation is understood in terms of appurtenance to God our source and in whose fraction of vital force we participate. Man cannot give life to another if not by participating in God’s creative power through which he communicates life. This explains why the traditional Banyarwanda leave a small hole in the middle of the roof of their hats called endoleroy’Imana through which God (Imana) sees when the couple have intercourse and together with them creates a new life (baby). This common appurtenance and participation in one source makes us participate in each other’s vital force too. This explains why the life of an African is tied to his community (expressed by John Mbiti as “I am because we are, because we are therefore I am”) and it has a religious overtone, so much so that he does not distinguish between the sacred and the profane.
Stewards of the Natural Environment Resources:
(Cambridge Scholars Publishing, 2017) Kamweri, John Mary Mooka
Purpose The slogan often used to describe the scenic beauty of Uganda's natural environment is ‘Gifted by Nature.' Rightly so, Uganda is home to Lake Victoria and four other lakes, not to mention crater lakes. Of the 241,550 sq km surface area, 41,743 sq km is covered by water and swamps. Forest cover was estimated at14.95% in 2010. The country receives between 700-3,000 mm/year rainfall, and temperature of 16C-31C. To protect Uganda's environmental resources the government enacted the National Environment Act in 1995 right after the Rio de Janeiro Summit (1992). The Act provided for the formation of National Management Environment Authority (NEMA) mandated with coordinating, monitoring and supervising environment related activities. Twenty years down the road, there are fewer success stories; necessitating rethinking new strategies. Content NEMA's State of the Environment Report of the year 2010 and recent dossiers on the subject cast a worrying trend on the sustainability of the country's natural environment resources. Uganda faces severe soil erosion, decline in soil fertility, deforestation, pollution, loss of biodiversity and depletion of forest cover, fish and water resources. These environmental problems have been evidenced by the recurring Bududa landslides, the near annihilation of wetlands in Kampala Central Division and encroachment on Mabira tropical forest. New strategies for sustainability of Uganda's natural environment resources are needed. Beyond NEMA, the Association of Religious in Uganda has an obligation to engage the communities in a God-given mandate of stewardship of the natural environment resources - to protect and restore. Process Protection of the natural environment requires being good stewards of what counts as a common good. Repairing what is damaged calls for commitment to restorative justice. Outcome Nature harbors a reciprocity principle - we take good care of the natural environment resources, nature takes good care of us
Women Empowerement Through Higher Education for Social Transformation in Uganda: Which Education?
(Uganda Martyrs University Press, 2018) Kisoga, Buchana Josef; Amayo, Flavia
Ontological foundations of traditional African morality
(Paulines Africa, 2018) Mutyaba, Emmauel Musoke
The author argues that traditional African morality is founded in traditional African ontological reflection (a reflection on being) hence it has a purely rational origin. Man discovered meaning in himself from a reflection on his being in relation to other beings and on how he ought to be; marking the origin of morality.
A Study of Housing, Good Health and Well-Being in Kampala, Uganda
(Springer, 2021) Mutyaba, E. M.
This chapter presents adequate housing as a necessity for health and well-being. To the literature it adds a theoretical argument aimed at convincing African governments and peoples that adequate housing is a human right that needs to be respected in the bid to promote the health and well-being of people as demanded by the United Nations’ Sustainable Development Goal 3. It is argued that human beings do not desire adequate housing for luxury or aesthetic reasons but as a natural imperative to which governments must respond. Given that a home should be a place where people feel safe and relaxed while feeling a sense of belonging and self-esteem and acquiring moral values therein, it is also noted here that only an adequate house can constitute a home. The chapter used a case study research design and a qualitative approach. It was mainly a desk study research. Further information was collected from field research. It was concluded that type of dwelling influences one’s physical and emotional state as well as productivity. It is recommended that the right to adequate housing as not merely a dwelling place should be taken seriously for realization of SDG 3, which relates to people’s health and well-being.
African ethics as a conduit to development
(The PhilPapers Foundation, 2023) Musoke Mutyaba, Emmanuel
The objective of this work is to contribute to the existing literature, a theoretical argument that, African ethics can help in effecting a holistic development. African ethics with its emphasis on the common good and guided by the two cardinal virtues of community and fraternity, can lead to the improvement of people’s quality of life as those virtues are vital in effecting progress in meeting economic, social and environmental betterment. Such a communitarian and fraternal ethics emphasizes good character for all members thereby mal practices like: egoism, corruption, embezzlement, theft, cheating, laziness, violation of human dignity, etc. which hinder the overall wellbeing of people, are detested. Instead, good practices such as accountability/reliability, hard work for sustainability, innovativeness, charity, cooperation, responsibility for fellow human beings and nature at large, and good governance are encouraged which leads to the attainment of social progress and the achievement of a holistic well being for all. African ethic’s principle of participation where all members participate in the matters of their community which is the gist of democracy is of great help in building democratic states. As a way forward, this chapter encourages African communities to revisit African ethical values for their relevancy in the attainment of individual and social progress. The method used in writing this chapter was a desk study research method that was purely qualitative in approach.

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