HISTORY, CULTURE AND THE LIFE OF THE ACHOLI OF UGANDA

Who Are the Acholi People?

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The Acholi People Inhabit Southern Sudan and Northern Uganda. Their nationality has been fragmented by the
international border of Uganda and Sudan. In South Sudan they number about 50,000 and inhabit what is now
known as Magwe County, originally part of Torit District east bank Equatoria. The Acholi in Uganda number
about 1.6 Million and live in the northern Part of Uganda.
 Symbol

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The Elephant is the official symbol of the Acholi. It represents
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intelligence, might, power and resiliance.

The Motto of The Acholi is

“RIBBE AYE TEKO” – or Unity is Strength.

Economy and Natural Resources

The Acholi land lies on the western slopes of Imatong Mountains and Acholi hills that rim the southern borders
of South Sudan extending all the way into Uganda comprising of the districts of Gulu, Kitgum and Pader. Gulu
Town in Uganda is the largest Town in Acholi Land with a population of about 60,000. The environment has
influenced Acholi lifestyle and economy. They practice a form of mixed farming in which they keep cattle,
goats, sheep and fowls in addition to subsistence agriculture; by growing sorghum, millet, simsim, beans,
tobacco and sweet potatoes. In recent times, just before the war, commercial farming of Irish potatoes, tea and
rice had been introduced. A timber saw mill powered by a small hydro-electrical power plant was operational
until 1992 in Katire. There are potential in minerals like gold and chromite in Kit River area in southern Sudan.
And of recent commercial exploitable Oil has been found in areas of western Acholi in Amuru, Uganda. This
has caused great influx from investors and exploiters alike in attempts to buy large chunks of Acholi Land in the
Amuru area.
Mythology and History

Different accounts attest that the Acholi group was formed from different people who inhabited the area as the
result of Luo migration and therefore assert that the Acholi are a product of intermarriages between the Luo and
the Madi; being Luo in language and custom and therefore closely related in history to the Alur of West Nile,
the Jopadhola of eastern Uganda and the Joluo of Kenya, the Shilluk, Anyuak and other Luo groups in the
Sudan. Others say that in Uganda the Luo groups trace their origin to Rumbek in southern Sudan. It is believed
that the major group of the Luo moved downwards Uganda under the leadership of a chief named Olum (means
wilderness of the bushes and Grass) and settled at Pubungu near Pakwach.

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Acholi Drum
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So Legend asserts that Luo was the first man. He had no human parents. He is said to have sprung from the
ground. It was taken that his father was Jok (God) and that his mother was Earth. Legend adds that Luo's son
Jipiti, whose mother is unknown, had a daughter called Kilak. Kilak was not known to have a husband. Then
one time, she got lost in the bush from where she later emerged with a male child. It was believed the father of
this child was the devil, Lubanga. The child was named Labongo and later had a brother called Gipir. Labongo
was born with bells around his wrists and ankles and he had feathers in his hair. There were definitely magical
elements in Labongo. It is said that he was fond of dancing all the t time and as he danced the bells jingled. The
Luo or Acholi kin include the Alur of Nebbi district and Jopadhola of Tororo in Uganda and the Luo of Kenya.
Moving in small clans, the Nilotics wandered around Uganda, trying to find pastures for their cattle and goats.
Oral legend holds that a conflict arose between the leader, Gipir and his brother Labongo over a bead belonging
to the other that eaten by a child of the other. Gipir moved west. His descendants include the Alur. Labongo's
group moved east of the Nile by AD 1500. It is from this group that the present day Acholi in Uganda and
Langi emerged.
 Acholi Houses

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This is what a normal Acholi Village and Homestead looked like before the Lra and
Uganda Government wars devastated the region with almost 80% of all the villages
have huts and homes burnt down by both the Uganda government troops and the Lra
rebels. The Government troops burnt down the houses to force the Acholi people into so
called safe camps for the internally displaced while claiming that the huts and homes
housed the rebels. The rebels also burnt down homes with the same claim, or in some
cases to punish and teach lesson to anyone who dares oppose them

When Labongo grew up, he married and had a child in the normal way in spite of his peculiarities. Luo's home
is said to have been at Bukoba, near Pakwach. He possessed an axe which he is said to have driven into the
ground and out came the chiefs of many Luo groups. Labongo became the first in the line of the Rwots (chiefs)
of Payera. The same Labongo whose full title was Isingoma(' Icing ngoma' means by the toils of the hands of
my own lands) Labongo('means without' in his case it means without power as compared to his brother Gipir)
Rukidi, is also remembered as being first in the line of the Babiito kings of Bunyoro-Kitara. He is said to have
been the twin brother of Kato Kimera who is remembered in some quarters as the first in the line of the kings of
Buganda. The first Namuyongo of north Bugerere is also said to have been a son of Labongo.

Whether true or false, this legend brings forward the complicated interrelationship between the various peoples
of Uganda. It is quite interesting that the Banyoro and the Acholi, different as they seem, could claim common
origin. Some groups in Acholi such as the Pajule trace their origin directly to the Bagungu of Bunyoro. It is said
that after settling in Pawir, while some Luo (Biito) moved southwards, others also moved northwards and
settled in Pajule.

He had no human parents. He is said to have sprung from the ground. It is taken that his father was Jok (God)
and that his mother was Earth. The legend adds that Luo's son Jipiti, whose mother is unknown, had a daughter
called Kilak. Kilak is believed to have conceived a son, Lubongo, whose father was said to be the devil,
Lubanga. Lubongo was the first in the line of Rwot – the chiefs of Payera, the dominant Acholi clan.

The Language

The Acholi speak leb Acholi [literally Acholi tongue] which is close to Alur, Anyuak especially in syntax and
structure. Like other Nilotic languages, the Acholi count only up to five which correspond to the five fingers of
the hand. They then add one to five [abic] until ten [apar] literally meaning have become equal.

Society: Social Events, Attitudes, Customs and Traditions

The Acholi society is a sedentary, agrarian community organized in chiefdoms, which vary greatly in size but
consist of a cluster of villages including the surrounding territory used for agriculture and hunting over which
the Rwot exercise his authority.

This territory comprises of the aristocrats who are the agnatic kins of the Rwot commoners who are not related

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to the Rwot. The villages formed a protected ring around the royal village ‘gang kal'.

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The structural configuration of the Acholi into aristocrats and commoners definitely is as a result of the unequal
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distribution of wealth and the social relations in the Acholi society.

The members of the royal lineage kaka pa Rwot are known as the ‘people of the court' or ‘jokal' (sing) lokal or
jobito (sing) Lobito or the ‘people of power'- joker, while the commoners' lineage is called lwak meaning bulk
or mass. An ordinary person is known as dano.
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The Acholi observe an elaborate system of social norms, customs and traditions:

Marriage

Among the Acholi, marriage is a lengthy process. It begins by courting until the young man wins the girl's
consent. He goes to her father and pays a small installment of dowry [otongo keny] after which the pair is
considered betrothed.

This may last for a long time depending on the final completion of dowry payment after which the bride's status
changes from girl [nyako] and becomes a house wife [dako ot]. Acholi dowry is traditionally settled in cows,
sheep, goats, spears, hoes. In recent times, money is now accepted.

Birth

A curious custom attends to the birth of a child. For three days after the birth of a girl (four in the case of a boy)
the mother has to abstain from certain acts, varying from village to village, including eating certain foods and
the baby is not allowed out of the house.

At the end of this period the mother calls her women friends together for meat and formally commits the
previously forbidden act. The baby has various charms hung around the neck for protection against diseases and
‘evil eyes'.
Naming

The Acholi can take as many as five names. The first one ‘nying kwan' the name taken from some event at his
birth e.g. Ulum -born in the grass; Okec - born at a time of famine.

Some of these names may be split into two or three, e. g, a man named Okec may also be called Langara
(locust), because the famine at his birth was caused by locusts; flirtation name [nying mwoc] a curious name
taken from some curious event and acclaimed by others e.g. olwiyo, she whistles - a man's wife calls him to
food by whistling for him. There are war [spear] names [nying tong]. There are also drum names [nying bul]
shared by the youth among themselves.

Divorce

The Acholi women enjoy great freedom to divorce once not satisfied with their husbands but on condition that
the new husband pays the dowry that her earlier husband had paid. Fornication and adultery are punished in the
Acholi tradition. It costs 5 sheep for fornication and 15 for adultery.

Relationships

The Acholi entertain extended family [blood] relationships and this may affect distribution of wealth. However,

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the closest relations after the father and mother are his brothers by the same mother and next his maternal uncle.

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A man has to give one tusk of his first elephant to his mother's brother and one to the chief. Inheritance is
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always in the male line and runs roughly as follows: sons, brothers, half-brothers and then uncles. On a man's
death his son or failing which, his brother son takes over all his wives.

Death

On a person's death all the friends and relatives gather together f for the death dance. Sheep are killed and
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sorghum beer is brewed and the man is mourned from 2 - 5 days according to his age and importance.

He is buried by the entrance of his hut, and trees are sometimes planted on the grave and a sheep sacrificed.
Chiefs are buried in special chief's burying grounds wrapped in clothes and placed on a bed.

The grave is kept open and watched by a young man and girl until decomposition sets in when it is thought safe
to throw sand on the body and fill up the grave. The grave is then planted with trees and a fence built round it.

It is thought to be a great misfortune for a man to die a natural death and not be buried in his house. A man who
is killed in the bush during hunting or fighting, however, is thought to be lucky, even though he is not buried at
all and his body is eaten by vultures.

A special ceremony is then performed under the direction of the ajwaka to call the spirit back to the village.

Social and Political Organization, Traditional Authority, etc.

The Acholi had a centralized system of government organized in chiefdoms under a hereditary ruler known as
Rwot. Like the Räth of the Shilluk, the Acholi Rwot exercised judicial, executive and legislative powers.

He also enjoyed spiritual prowess linking the two spheres of living and the dead. He offered sacrifices to the
ancestors on behalf of his people. The Rwot's wife [dako Ker] exercised authority over the junior co-wives and
adjudicated their petty quarrels.
A chief establishes his reputation and maintains his following by the hospitality he is able to provide. He is
expected to provide for the marriage of his indigent subjects lacan by giving them a girl or cattle for bride-
wealth. This form of distribution is considered both a duty and a privilege.

The regalia [jam ker] of the chiefly power i.e. traditional right to the chieftainship consisted of a sacred drum
[bul ker], a leopard skin garment [la ker] and a sacred spear [tong ker], on which he administers oaths.

The position of the war-leader [oteka, ‘oteka lawi mony' or ‘ladit me tong'] was clearly distinct from that of the
chief or Rwot. He was appointed by or with the approval of the warriors of the chiefdom.

However, he had no authority of his own to engage in war without the approval of the Rwot or his counselors.
Spirituality, Belief and Customs

The Acholi believe in the supreme being God [Jok] to whom they build a shrine [Abila] where all sacrifices are
performed. The spirits of the departed are worshipped and offered meat, pudding, beer and simsim in order to
protect the living from diseases or to assist in successful hunting.

Culture: Arts, Music, Literature, Handicraft, and Dances

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ACHOLI DANCES

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In Acholi culture, different dances are used for different purposes. The Bwola dance is used to honor
royalty and was traditionally performed on two occasions: when a new chief was enthroned and when a
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chief died. A big drum and a small drum are used to keep beat, while the men performing beat small,
hand-held drums throughout the dance. The Dingi Dingi (pronounced dee-ng-ee) is a dance done only
by females and is meant to honor the chief. Another dance, the Otole (o-to-lay), is the warrior dance,
traditionally performed before the tribe went to war. The men dance with spears and shields,
demonstrating how to attack their opponents. My personal favorite is La Raka Raka, the courtship
dance, which is performed by the youth throughout the year at different celebrations. The boys all dance
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with toy axes, and hook their female partner to bring them closer.

Bwola dancers. Note the details of attire.

The Acholi culture is expressed in songs, music and dance. The Acholi compose tuneful songs to incidences of
interest and colorful communal dance [myel]. As a result they have evolved different instruments and artifacts
for music and dance.

The Acholi usually sing about everyday incidents but some of their songs refer to well known incidents in the
past. Songs are tuneful and dancing s communal. Solo dancing is rare. The Acholi have eight different types
namely: lalobaloba, otiti, bwola, myel awal (wilyel) apiti ladongo, myel wanga and atira. In the lalobaloba
dance, no drums are used. The people dance in a circle. The men form the outer ring. A man may move a hand
above his head. There are no special occasions for this dance. All dancers carry sticks.

In the otiti dance, all male dancers carry spears and shields. The dancers encircle drums which are usually
attached to a post m the middle of the arena. This dance involves more shouting than singing; in the end, spears
and shields are put down and the dance converted into lalobaloba.

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Above: The Otole (Warrior Dance) of the Acholi

The bwola dance is the most important. It is the chief's dance and is only performed on his orders. The men
form a large circle a of them carries a drum. The movement of the feet matches rhythmically with the beating of
drums. The girls dance separately inside the circle without beating the drums. The dance has a definite leader
and he moves by himself within the circle. He sets the time and leads the singing. He is considered important
person and traditionally he was to wear a leopard skin.

The myel awal dance was a funeral dance. The women wail around the grave while the men, armed with spears
and shields dance lalobaloba. Apiti was a dance for the girls. Men were not supposed to participate. The girls
danced in a line and sang. It was usually held in the middle of the year when the rains were good.
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The Larakaraka – Courtship dance
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Ladongo was danced following a successful hunt when the hunters were still away from their homes. In this
dance, men and women faced each other in two lines and jumped up and down clapping their hands. In the myel
wanga dance, all men sat down and played their nanga (harps) while in front of them, the women danced apiti.
This dance was usually held after marriages or at beer parties. Then there was the atira dance. It is now
completely outdated. It was held on the eve of a battle. All the dancers were armed and they went through the
motion of spear fighting and thrusting.

LIST OF ACHOLI DANCES

•
Bwola Dance
• Apiti Dance
• Otole Dance
• Dingi Dingi Dance
• Laraka Raka Dance
• Ajere Dance
• Lakubu Kubu dance
• Aguma Dance ( Adungu)
• Nanga ( Ajulina Dance) - is this really a dance?
• Aiije
• Myel jok
• Myel lyel
• Lamuya
 • Lalur Akel
• Obet
• Ajere
• Myel Lyel
• Lachukuchu
• Myel Acut
• Lamuya
• Omik/lukeme

Neighbors and Relationships

The Acholi neighbor the Madi to the west and southwest, the Lokoya and the Lotuka to the east and northeast,
the Lulubo and Bari to the north. The Acholi have cordial relationships with the Madi but not with the Lotuka
or Lokoya.

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Latest Developments

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The Acholi land in southern Sudan was affected by the first SPLA war of [1955-1972] and the Acholi Land of
northern Uganda have been affected by the [1986-Present] wars of Yoweri Museveni and Joseph Kony. Many
Acholi took refuge in Bunyoro parts like Byale, Kigumba, and Kiryandongo etc in Uganda, where they settled
among their kins. The southwards displacement during these wars was accelerated by the influx of displaced
people from Upper Nile and Bahr el Ghazal to Kitgum and Gulu in Uganda and the differential or rather
selective favorable treatment at the hands of the international humanitarian agencies. The Acholi have moved en
masse in Diaspora to the UK, Sweden, USA, Canada etc and a small Acholi Diaspora community also exists in
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parts of Congo.

ACHOLI FOODS

1. Malakwang Dish
Malakwang is a vegetable with sour leaves that is highly popular in Acholiland. Only the Acholi have
the unique way of preparing this dish. It is normally boiled in water with soda ash to deaden the sour
properties of the foliage. Tomatoes are cut into the boiling pot and allowed to blend with the soup.
Fermented skin, usually of hippopotamus with a strong smell called Del is chopped into small pieces
and boiled separately and mixed with malakwang source and given a few minutes to boil. The whole
concoction is then generously mixed with pure peanut paste to form a thick soup, salt is added to taste
and the dish is eaten with sweet potatoes. It has a powerful lactation ingredients and mothers breast
feeding are usually encouraged to eat the same for the sake of more milk to the new born babies.

2. Smoked Dry Meat (Ringo Otwo)

Traditionally, the Acholi are hunters hence, smoked game meat or domesticated animal meat like beef
and mutton often are properly boiled in salt ,water, and later added tomatoes and dry cucumber broken
into small pieces to improve the Quality of the soup. Once the cooks are satisfied that the meat is ready,
a little quantity of sim-sim paste is mixed into the soup and gently steered to get right into the grains of
 meat. This dish commonly known as Otwoya then served with Millet bread (kwon) and present a highly
nutritious and cholesterol free food.

3. Dry White Ants (Lalwinya Ngwen)

White ants are insects that are harvested seasonally at the onset of the rainy seasons. They live in ant
hills and are very much a valued dish in Acholiland.
Dry white ants are a royal dish-very important people necessarily get the opportunity to eat the dish. It is
eaten in many forms, but the most preferred form is one where the dried insects are crushed into paste
with grinding stones and then repeated ground to form an oily fine paste. This is then mixed either with
Shea butter oil or honey. It is then eaten with cold millet bread for the best effect. Only loved husbands
get to eat this special dish and it is usually served as the last caring offer of the night by a loving wife
before they both go bed. This great dish is fondly called Lalwinya Ngwen.

4. Crushed Guinea peas (Dek ngor)

The Acholi grow Guinea peas for its nutritious seeds. While it can be cooked in various forms, the most
respected form of this dish is when it is crushed on a grinding stone and carefully sorted and cleaned
then boiled in water. Soda ash is added to speed up the cooking process and improve taste. Once it is
ready, it assumes cream like thick porridge with a very fine look. It is then mixed with peanut pasted to

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improve further the thickness, taste and aroma. It is serves in dishes and a one inch layer of shea butter

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oil is added onto the dish popularly known as Dek ngor. This dish is served with sweet potatoes or millet
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bread and it is very much a favorite of the youth and hard working adults because it stays long in the
tummy.

5. Dried or Fresh Black Eye Peas Leaves (Dek Boo)-

Cooked with Otigo(Okra), or a vegetable called Otigo Lwaka, fresh tomatoes salt and kado atona
(bicarbonate) and then mixed with Peanut Butter. Some prefer to eat it without the Peanut Butter.
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6. Lapena- Boiled pigeon pea that has peanut butter and sesame butter added.

7. Rec Mutwo- Dried fish stewed or cooked with peanut butter.

8. Cassava (Gwana)- Baked or boiled cassava root and is served with stew, eaten alone or with peanut
butter.

9. Lacocoro- grinded fresh sesame seeds with the oil is squeezed from it and then cooked either with dried
meat and or vegetables.

10. Layata-Sweet Potatoes- Boiled or baked sweet potatoes. It is also known as Japanese Yams.

11. Millet (Kwon Kal)- Mingled with hot water to make kwon

12. Maize (Anyogi)- Boiled or roasted corn. Preferable eaten alone or served with tea.
LIST OF NAMES IN ACHOLI AND LUO TRIBES TRANSLATED TO ENGLISH

The Acholi Name-Giving Ceremony (Cako Nying)

After the birth of a child, the mother and the baby are confined for three days. If the baby is a boy, confinement
is 3 days and for the baby girl is 4 days. During this time both the infant and mother (min lanyodo) are cared for
with plenty of food, drinks, washed and allowed to rest. On the fourth or fifth day the mother and the baby come
out and the baby is greeted in a ceremony and given names by anybody of clan stature that is present in the
ceremony, usually an elder or even a visitor who happens to be present. In the case of twins ('rudi' the dance
aputa is performed and other ceremonies to be carried out at 'paneyone'(the maiden home of where the birth
mother was born)), while babies with six fingers or toes on one hand or foot, or those born with deformities,
were considered children of Jok. (Jok is referred to as ancestral or hereditary spirits or even demo gods) Special
rituals were performed soon after their birth to protect them and the household from circumstances. Hence the
ceremonies required that the gods/spirits (Jok) be appeased or thanked with offerings and special clan dances
and chant.

In many cases the name given to the baby by its older siblings that becomes very popular may even end up
becoming the baby’s normal name. It is very common for Acholi children to have several names. For instance
while at his paternal side his names are different from the ones used while living at his maternal side. Very
often the father’s sister ‘Paternal Aunt’ and the males by their mother’s brother (‘maternal Uncle’) names the

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females.

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Nicknames are officially accepted in Acholi culture and are given either by friends, family or even self.
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Circumstances depend on joking relationship, to tease, in mishaps during battle, hunting, playing traditional
sports etc

Names are given based on physical events to the parents at time of birth or present day event occurrence such as
season, weather, famine, drought, plenty harvest, war, peace etc. For instant if a baby is born during the rain or
rainy season, in Acholi the word for rain is 'kot'. A boy then is named 'Okot' while the girl is named 'Akot'. In
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Acholi language, nighttime is called ' dyewor', hence if a baby is born at nighttime; the boy is named 'Owor',
while the girl is named 'Awor'. The males normally have their names starting with the letter 'O' while the
females have their names starting with the letter 'A'.

A note on the Pronunciation of Acholi names

The letters’t’ and 'k' not at the beginning or end of a name are pronounced as nasal and slurred. For example the
k in Nyeko becomes 'ho' and pronounced Nyek-ho, with a soft and nasal 'h' sound. While the 't' in Obita
becomes a slurred, nasal and soft 'ra' and pronounced Obira).

'A' NAMES

Abalo (f) balo is to spoil or sin. I have spoilt or sinned

Abe (m) Named after aboce, an edible root plant(not very nice) which grows in forests and are sought after
when there is famine. The owner of the name's mother must have eaten it at one point. 'Abe' is pronounced
aabee

Aber (f) ber is good or beautiful. I am good or beautiful, given to a girl who is seen as pretty at birth

Abili (m) means have i tasted it for you?. Pronounced 'abeeely' or 'abilleee' depending on acholi region of
naming
Abitimo (f) timo is to do, bi prefix for future. I shall do it..

Abodo (f) bodo is to delay or (bodo wic wasting ones time, deceiving?)I delayed or wasted some one time

Abuja (m) from bwogo is take care of a weak a premature baby or any living thing. Took a lot of caring for him
to live. In the name the "w" is silent. Note the use of the suffix "a"

Abola (m) bolo is to throw away. Maybe the mother felt rejected by husband or his relatives. Note the use of
the suffix "a"

Abonga (m) alone, usually short for Bongomin (without a brother)

Abonyo (f) bonyo are locusts and the name is given to a child born when locusts have swarmed an area

Aboto (f) boto is to eat the relish without kwon (millet bread). A child born during famine when millet is
scarce?.

Abum (f) is a type of locust. (abiling is similar). A child born when there are swarms of locusts around. It is a
pleasure because roasted locust is a delicacy. It is also a scourge because locusts destroy crops

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Abunya (m).
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Abur (f) bur is hole or grave. Given to a child born after many siblings have died

Abwola (m) bwola is deceit. Maybe the mother felt cheated or deceived

Abwot (f) bwot to leave behind. Maybe the father deserted the mother either just before or soon after the birth
of the baby
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Abwoye (m) I have defeated him/her. Means one is a victor of an oppnent or enemy.

Acan (f) 'can' is poverty. The parents feel poor could be materially or relative-wise

Acana (m) masculine version of Acan

Acaye (m) cayo is to despise, masculine version of Acayo. See below

Acayo (f) indicates that the mother might have felt that she was despised, cayo means to despise

Acellam (m), acel is one and lam is insufficient. The two words used as one means only one is insufficient.
Usually if a man marries only one wife, his relatives might feel that he need s more than one wife. Polygamy
was an accepted thing. The name might also be given as an additional name if a wife has only one child

Acen (f) cen is after, later. The second twin to be born

Aceng (f) ceng is the sun, either born during the day, likely in the afternoon, or in the dry season when the sun
is very hot

Acero (m) to insist is cero. Maybe the mother insisted on something. Given because the mother is considered
stubborn, lacer lok (one who insists on something)
Acii (f) pet name given to Akello

Aciro (f) ciro is to endure. The indicates that the mother might have endured a lot of torture or mistreatment
either from the husband or his relatives

Acola (f) cola or wino is the afterbirth/placenta. If the placenta did not come out soon after delivery, then the
baby would be named either Acola(f)/Ocola(m) or Lawino(f)/Owino(m)

Acoo (f) Coo is a worm bilharzia that are prevalent in some areas of northern Uganda. One of the parents might
have been infected with it at the time of pregnancy etc

Acora (f) coro is the unexpected. The name means an unexpected child who came after a long time or when the
parents thought they could no longer have children

Aculu (f) culu is pay back something, eg aculu kwor (I repaid a debt)

Adenya (m) denyo is to open the way or path. The parents might have felt the birth of a child opened the way
for them. Shows hope and confidence. A rare name

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Adoc (f) Born with leg first or breech

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Adok (f) dok is to return. Maybe the mother had left the marriage due to some problem. Then she returned and
conceived soon afterwards
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Adong (f) dong is to remain. This is a name for a child born after Okello/Akello or the second born after a set of
twins or jok

Adonga (m)
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Aero (f) ero is to provoke. The mother/parents might have felt they provoked something or someone and the
result is not usually positive for the person who provokes

Agaku (m)

Agengo (f) gengo is to prevent. Maybe the birth of the child prevented the marriage of another wife or some act
for which the mother is blamed

Agola (f)

Agonyo (m) gonyo is to arrive and stay/settle. Maybe visitors arrived soon after the baby was born. Or the
family moved and settled somewhere else

Ajok (f) of the jok. Usually a child born with some deformity or an unusual circumstance e. g. six fingers, one
short arm or leg etc

Ajutapiny (m)

Akabu (m)

Akec (m) kec is hunger. The baby must have been born during famine
Akelo (f) kelo is to bring of follow. A child born after a twin or jok

Akena (m)kena is alone. Maybe one of the parent is an only child

Akera (m) ker is royalty. A child born of royalty or when the mother felt she had been in luck or maybe the
favourite wife in a polygamous marriage

Akidi (f) kidi is stone which stands alone. The only girl in a family of boys

Akobo (m) kobo is to transfer

Akoko (f) koko is crying or mourning. A child born after many children have died and the mother is saying she
has cried a lot

Akol (f) is this not Kolictina for Christine?

Akoma (f) kom is body

Akot (f) kot is rain. Maybe born during the rainy season?

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Akulu (f) kulu is river or water hole where domestic water is collected from. Maybe born by the river or on the
way to the river or water hole to collect water
ho
Akumu (f) dowry. A baby born soon after the dowry has been paid?

Akura (m) kuro is to wait. A child born after a long wait?

Akwe (f) kwe Akwero (f) kwero is to refuse or reject. Maybe the mother was rejected the in-laws
Ac

Alai (m)

Alal (f) lal is to disappear without a trace. A baby born a time when someone disappeared?

Alanyo (f) lanyo is to mistreat. Maybe the mother felt she had been mistreated either by the husband or the in-
laws

Alaro (f) laro is to contest for. A baby born during some contest, may be for a political post. The full name for
such a child would then be Alaroker ker being high position or post

Aliker (m) ali is problem, and ker is a high position such as chieftainship. The two words together means a
child was born when the father was holding a high position and was facing some problems.

Aling (f) ling is quiet, not talking. Usually describes either the natural character of the mother or she was forced
by circumstances to keep quiet

Alimadi (m) ali is problem and Madi is an ethnic group in northern Uganda, neighbour of the Acholi. The
family or clan might have had problems with the Madi

Alobo (f) lobo means soil or earth. A girl born after the family has buried many children or relatives. It is
statement of mourning
Alok (f) lok is talking, the opposite of ling keeping quiet. It is likely that the mother is talkative

Alon Aluku (m) luku is to follow. The mother might have run away earlier due to a quarrel or dispute with the
husband. She had to be followed and persuaded to return to her marital home

Alur (f) lur is sterility. A child born after it was thought the mother was sterile

Alwany (m)

Alyeka(f)

Amenya(f)

Amito(f) mito to want/desire. The parents must have desired to have a child

Amon(f) mon women. Maybe many girls in the family. Or mono not good enough. In which case the mother
thinks she is not good a enough for the man?

Amone(m) mone hatred, strong dislike or distrust between people. A child born when there is tension between

i
families, maybe neighbours

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Amono(f) mono not good enough. Maybe the mother feels she is treated as if she is not good enough for the
husband
ho
Amony(f) mony war. A baby girl born during a war

Amuka(m) a ferocious animal. A pet name?

Ac
Amuna(f) muno European. Like a European. The name is a shortened version of Lamuno/u

Anek(f) nek to kill. When a wife is blamed for killing the clan by having few children or not permitting her
husband to marry another wife

Anena(f) neno to see. To be seen, looked at. It means the baby is so beautiful

Aneno(f) neno to see. I have seen ( a lot of bad things) the mother might have said. the baby might have been
born after a lot of problems experienced by the mother

Ange(f) ngec knowledge. If I had known. The mother is regretting something, maybe the marriage or even the
birth of the child

Angom(f) ngom earth. A baby girl born after siblings/relative have died. It is a mourning name, saying this one
too might end in the earth (buried)

Angut(f) ngut to repent. The mother has done something wrong and has repented. The baby must have been
born after the incident

Angwec(f) ngwec to run. The mother must have run away from the marital home after she became pregnant
because of problems

Anyango(f) nyango after rise. A baby girl born soon after sunrise between 7-10 a.m
Anyeko(f) nyeko jealousy. A child born in an atmosphere of jealousy towards either parent

Anying(f) nying name. Maybe people had problems naming the child

Anywar(m) nywaro to tease, make fun of, mistreat. A name usually given to a child whose parents, feel some
one was mistreating or teasing them

Aol(f) ol tiring. I am tired. The mother might be tired of being ill treated, poverty or some other problems

Aparo(f) paro to worry. The mother or a close relative is worried about something which concerns the family

Apecu(m)

Apira(f) piro to plan to do something negative to someone. The parents would have felt that someone was
against them and was planning to do something bad to them

Apire(m) same meaning as Apira

Apiyo or Apio (f) the first born twin. A boy would be Opiyo or Opio

l i
Apoko(f) poko to divide/share. A child born when the parents felt they had shared something maybe during
famine or when things were hard. It could also be an expression of gratitude to someone who has shared
something with them
ho
Aporomon(f) two word, poro to imitate/pretend and mon women. I imitated women. The mother feels she is
not as good as other women and is just imitating them by doing something, for example, giving birth or
performing some other task
Ac
Apota (m)

Apuke Arac(f) rac ugly or bad. I am ugly. Someone must have described either parents as ugly, or bad.

Aringo(f) ringo to run. The mother might have run away while pregnant because of some problems in the
marital home, or run from some danger

Aromo(f) romo to meet accidentally and pass by someone or something. Either parent might have met or
passed by someone or something good or bad

Aron(m)

Arweny(m) rwenyo to lose. I am lost. Either of the parents might have go lost while the baby was being
expected

Aryemo(f) ryemo is to chase or send away. The mother must have been chased from the marital home during
her pregnancy with the baby

Ataro(f) taro open, facing upwards. A baby born face up as opposed to Auma, face down

Atayi(f)
Atek(f) tek is strong, or mean, not willing to be sent on errands. Maybe the parents felt they had been strong
and overcame a problem. The birth of the child must have coincided with the problem. Not a common name
because the Acholi generally do not name them children with names that indicate success. It is considered a bad
omen to boast at the birth of a child

Atenyo(f) tenyo to leave, abandon. The mother might have left her husband or other children at the marital
home because of problems

Atibo(f) tibo shadow

Atiki Atiko(m) tiko beads or follow something single mindedly

Atim(f) tim bush. A child born in the bush or foreign land or just away from home

Ato(f) to death. A child born after many deaths in the family

Atoro(m) toro to compact or compress, especially the floor of a new house, or the soil on a grave

Atuk(f)

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Auma(f) uma facing downward. A baby born face down

Awany(m)
ho
Aweko(f) weko to leave or abandon. Similar to tenyo and the circumstance of the birth are also similar to that
of Atenyo

Awic (rwot, Payira) (m) wic head

Ac

Awili(m)

Awiny(m) winyo to hear or listen

Awoko(f)

Awor(f) wor night. A baby born at night Aya(f) A girl born after many boys. Similar to

Akidi

Ayako(f)

Ayat(f) yat medicine or tree. A child conceived/ born with the help of medicines or under a tree.

Ayela(m)

Ayo(f) yo road. A baby born by the roadside

Ayot(f) yot light, simple

Ayugi(f) yugi rubbish

Aywak(f)

Aywello(f)

'B' NAMES

Banya(m) banya debt. A child born outside marriage

Bitek(m) tek strong. A nickname? Bodo(m)

Bongomin(m) bongo without, omin brother. The father is bemoaning his having no brother

Bongonyige(m) bongo without, nyinge name. Maybe there was controversy regarding the naming of the baby.
So the compromise was "without a name"

Bongowat(m) bongo without, wat relative. The father feels he has no relative to support him

Bwami(m)bwami rough, opposite of mwol gentle nickname? Bwoc(m)

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Bwomono(m)

'C' NAMES

l
ho
Cakamoi (m) praise name Camo (Rwot Payira)(m)

Can(m) can is poverty Canlit(m)can is poverty, lit is painful

Cong(m) cong knee Cota(m)

Ac
'D' NAMES
Dwonga(m)
Dolo(m)

'G' NAMES
Gimoro(m)
Ginyakol(m)
Gitim(f/m)
Gwara(m)

'J' NAMES
Jako(m)
Jero(m) prison. Maybe the child was born when the father/mother was in prison Julu(m)
Jwee(m)

'K' NAMES
Kal(m) royalty

Karama(m) celebration. A child born on Christmas day or at a time when there was some celebration

Kibwota (m) bwoto to desert or leave. The father must have deserted the mother while she was pregnant or
soon after the birth of the child. There also rare instances when mothers abandon their babies soon after giving
birth
Kidega(m)dego to dislike. Usually the mother feels she is dislike by her in-laws

Kiden(f) den debt.A child born out of wedlock?

Kila(f) kilo is to remove the hard cover of the sugar cane, fruit, usually using the bare teeth. Nick name?

Kilak(m) Lakony(m) Lapura(f)

Lakor(m) Laruni(f)
Kilama(m) Lakot(f) Laryang(F)
Kilara(m) Lakoti(f) Latigi(f)
Kilat(m) Lakulega Lakwac(f) Latigo(m)
Kinyera(m) Latim(m)
Kipwola/Gipwola(f) Lakwena(f) means a messenger. Latogo(m)
Kitara(m) In later times it is associtated or Latuk(f)
Koko(m) means rebels. Associated with Lawil(f)
Kolo(m) acholi woman rebel leader 'alice Lawino(f)
Komakech(m) lakwena' Lakwo(m) means a Lawoko(m)
Kony(m) lifist. A party fellow who enjoys Lawol(m)

i
Koyo(m) life Lawula(m)

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Kucel(m) Layado(f)
Kweya(m) Lakwonyero(m) means a lifeist Layet(f)
Kwira(m)
ho who has the last laugh Layoo(m)
'L' NAMES Lodi(m)
Lalam(f) Lomoro/Lumoro(m)
Labalpiny(m) Lalango(f) Lubangakene(m)
Labanya(m) Lubwa(m)
Labeja(m) Lalero Lalobo(m) directly Lujwero(m)
Ac
Laboi(f) Means of the clay or the ground Lukeca(m)
Labol(f) but translates to mean a wordly Lukoya/Lokoya(m)
Labongo (rwot Atyak)(m) person. of the world so to to Lukwayi (m)
Labwon(m) speak Lukwiya(m)
Labwor (rwot Ogaba Labwor of Lurum(m)
Pajule)(m) Laloyo(f) means a winner Lutada(m)
Lacaa(f) Lam(m) Lutara(m)
Lacara(m) Lutwa(m)
Lacen(m) Lamaci(f) Luwoto(m)
Ladai(f) Lamony(m) Luwum(m)
Laduma(m) Lamot(m) Luywemoi(m)
Ladur(f) Lamunu(f) 'M' NAMES
Ladwar(m) Lamwaka(f)
Ladwong(f) Lanek(m) Menya(m)
Lagara(m) Lanyang(m) Mone(m)
Lagony(m) Lanyero (f) Moro(m)
Lagoro(m) Lanyomi(f) Muto(m)
Lajul(m) Lanywar(m) Mwaka(m)
Lajur(m) Lapat(m) Mwoch(m)
Lakang(f) Lapit(m) 'N' NAMES
Lakareber(f) Lapobo(f)
Laker(f) Lapok(m) Ngomokwee (m)
Lakoc(m) Lapoti(m) Nokrach (m)
Nono (m) Odur (m) Okwe (m)
Nyaga (f) Odwar (m) Okweny (m)
Nyeko (m) jealousy Nyero (m) Odwe (m) Okwera (m)
'O' NAMES Odwong (m) Okwong (m)
Odyek (m) Okwonga (m)
Obalim (m) Olaa (m)
Obina (m) Odyomo (tranlated R S Anywar Olak(m)
Obita (m) Acoli ki ker Megi for History Olal (m)
Oboi (m) Dept. Makerere) (m) Olam (m)
Obol (m) Olango (m)
Obong (m) Ogaba (m) Olanya (m)
Obonyo (m) Ogaka (m) Olara (m)
Obot (m) Ogal (m) Olek (m)
Obote (m) Ogenga (m) Olenge (m)
Obur (m) Ogol ( rwot Pabor) (m) Oling (m)
Obura (m) Ogony (m) Olobo (m)
Obwolo (m) Oguja Ogwang (m) Olok (m)
Obwona (m) Ogwok (m) Oloya (m)
Ocaka (m) Ojan (m) Olum (m)
Ocan (m) Ojara (m) Olwa (rwot Koc) (m)

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Ocaya (m) Ojera (m) Olweny (m)

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Ocen, (m)rut ma laco ma okati Ojok (m) Olwoc (m)
me aryo inge Apiyo nyo Opiyo Ojul (m) Olworo (m)
( a male twin who comes
ho
Ojwang (m) Olyec (m)
second after Opiyo(m) Ojwiya (m) Olyel (m)
Okang (m) Omac ( rwot Bolo) (m)
Oceng (m) Okec (m) Omal (m)
Ocero (m) Okee (m) Omara (m)
Ocii (m) Okema (m) Omaya (m)
Ac
Ocira (m) Okene (m) Omit (m)
Omoo (m)
Ociri (head Pagaya lineage and Okeng (translated Pelegrini Omona (m)
regent, Koro Chiefdom) (m) Lok pa Acoli Macon for History Omony (m)
Dept Makerere) (m) Omonya (m)
Ociti (m) Omoro (m)
Ocola (m) Okeny (m) Omoya (m)
Ocora (m) Oker (f) Onek (m)
Ocure (m) Oketa (m) Oneka (m)
Ocwo (m) Oketayot Okidi (m) Onekalit (m)
Odai (m) Okio (rwot Patongo) (m) Onen (m)
Odiya (m) Okiya (m) Onge (m)
Odoc (m) Okok (m) Ongaya (m)Ongia Otorongom
Odok (m) Okoo (m) (rwot Patongo) (m)
Odoki (m) Okor (rwot Pukor) (m) Ongom (m)
Odokonyero (m) Okot (m) Ongoo (m)
Odong (m) Okoya (m) Onguka (rwot Payira) (m)
Odonga (m) Okoyo (m) Onguti (m)
Odongkara (m) Okulu (m) Onono (m)
Odongpiny (m) Okumu (m) Onyac (m)
Odora (m) Okutu (m) Onyai (f)
Odung (m) Okuu (m) Onyamere (rwot Atyak) (m)
Oduny (m) Okuya (m) Onying (m)
Onyut (m) Oton (f) 'T' NAMES
Onyuta (m) Otongo (rwot Patongo) (m)
Onweng Oola (m) Otori (m) Tebere (m)
Openy (m) Otuc (m) Tokwiny(m)
Opidi (m) Otunnu (m) Toolit (m)
Opige (m) Otwal (rwot Padibe) (m) Topaco (f)
Opii (m) Ouma (m) 'U' NAMES
Opika (m) Oweka (m)
Opiko (rwot Paloga) (m) Owiny (m) Uma (m)
Opira (m) Owiny (m) Ucama (m)
Opiru (m) Owit (m) Uooch (m)
Opiyo (m) Owol, also Owolo (rwot 'W' NAMES
Opobo Opok (rwot Pabo) (m) Paloga) ( m)
Opoka (m) Owona (m) Watmon (m)
Opono Opwaa Opwonya (m) Owor (m) Wilobo (m)
Orac (m) Owot (m) Woko (m)
Oraca (m) Oyamo (m)
Oringu (m) Oyaro Oyat (m) Notes on Acholi names
Oroma (f) Oyela (f)
Oruni (m) Oyet (m) Prefix + verb (Aryemo, Oweka)

i
Oryang (m) Oyil (m)

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Oryem (m) Oyo (m) Pefix + noun (Atim, Lakony)
Oryema (m) Oyot (m)
Otema (m)
ho Oyugi (m) Prefix + adjective (Arac,
Otii (m) Oywelo (m) Odwong)
Otika (m) 'P' NAMES Pacoto (m)
Otim (m) Nouns only (eg Can, Kony,
Otin (m) Pagak (m) Nyero, Nyeko )
Oto (m) Penmogi (m)
Ac
Otol (m) Pido (m) Noun + adjective (Komakec)

Ngati mo keken twero cako nying latin. Nying ma omoko doko nying latin. Welo ma ongole, ma latin pud
kinywalo anywala twero bene mino nying.

Kayo - dayo aye cako nyinge?

Nying kicako nining? Nying Acholi weng tyen lokke tye.

Nying coo ki nying mon papat. Pol nying coo cake ki O, ka pol nying mon cake ki A

1. Educative or reminder (Mugo tito lok): Komakec, Kidega, Aporomon , Aliker

2. The place where they were born. (Nying mugo nyuto kama ki nywalo iiye latin): Otim, Oyoo, Okulu.

3. How the baby was born (Mugo nyuto kit ma kinywalo kwede latin): Odoc, Auma

4. Condition or time of birth (Ikare mukene nying nyuto kit kare ma kinywalo kwede latin): Okech, Lakot,
Awor, Lamwaka
5. Lutino mukene kiminigi nying ludito, dayo nyo kwaro, onyo dano ma nying gi oywek.

Olanya Wiyabara (my head is aching), was given the name because he often complained of a headache.

Ojok Munno, named thus because he liked to behave like a European.

7. Nying mwoc - mwoc individual then me kaka eg Mogi (pak)siad about the individual by

him/herself. Moi (mwoc) after a big feat like killing a ferocious animal or a man (not a woman).

Kwer malubo nyodo ki cako nying

1. Rudi myel, laputa. In the case of twins(rudi), breach, with six fingers or toes on one hand or foot, or those
born with deformities, were considered children of Jok. Special rituals were performed soon after their birth to
protect them and the household from , appease, thank Jok (?)

2. Jok,

i
3. Cako nying, kwer me nino adek pi awobi ki angwen pi anyaka.

l
ho
ACHOLI PROVERBS

The proverbs are first quoted in Acholi, then directly translated in English, thereafter the meaning of the direct
translation is explained in English.
Ac
A
Adong medo i kom can - A slap adds to the poverty or misery. A poor or miserable person is already suffering
and there need NO more pain and suffering to them to be caused by you. Similar to add insult to injury.

Agoro pe camo kato kulu - A type of white ant, which comes out only at night, does not eat beyond a river.
Even if you are strong you should only operate within you territory. That is to say: one must know one's limits.

Agulu odiyo otac - The pot is putting direct pressure on the grass stand. Pressure can make one to do something
against his/her will.

Agwata matek mac aye buko - A hard calabash is only frightened (opened) by fire. A stubborn person is only
managed by something scary. In other word it is a deterrent punishment which corrects.

Akuri ma welo came neno wang ceng - A visiting dove eats and checks the sun. When one is far from home
one should always be time conscious, to give allowance for time to reach home.

Akurri ma welo maro moko ikom kwaka - A visiting dove gets easily trapped. A stranger in new
surroundings is usually in danger of being trapped or tricked.

Aling aling ma ki celo wanga ki cogo? - Should I keep quiet when someone has hit my eye with a bone? (If it
presses you, speak out)
Alunya loyo lakwong - The follower is more severe than the first. The initial problem is usually not as bad as
the second after not fixing the first one.

Aming aming ongolo nge gweno - A type of white ant appears after the chickens have turned in to bed. The
ants are normally not eaten by man. Something even if useless may turn good after those who could benefit
from it have just gone.

Ange tyene lit/ koko ange - Regret has a painful leg that is why it arrives late. "Had I known" comes after a
disappointment.

Arwot ki oda - I am a chief in my own house. No matter how poor one is, he is a chief/boss in his own house or
territory.

Atura lipip calo ngok gwok – Suddenly like a dog's vomit. Something happened without a warning. So always
be on the look out.
Ayom mudong cen nyero yib lawote - The monkey in the last of the line laughs at the length of tail of the
monkey in front. Someone criticizes another person's looks/errors without first looking at their own which
might be similar.

i
Aweno pe kilaro ki rwod tol - Do not compete for a guinea fowl that has been caught in someone else's net,

l
because it belongs to the owner of the net. Do not vie for something which is not rightfully yours.
ho
B

Bedo inget bye oweko kom pura kwar – Staying near the anthill made the antelope brown.

Ber ber pa leteme/lalaa- As beautiful like lateme, a wild fruitless banana. So nice to look at but useless.
Ac

Bolo opuk i pii- throwing the tortoise into water ( in order to kill it). Sending someone to a place a kind of
punishment, not knowing that the person feels very comfortable there. Tortoises love water. In other words
miscalculating and as a result carrying out the opposite.

Can pa min Agudi (kimwono te aduku ka kidok ka twomo ki pii) -The poverty of Agudi' mother (she seals
the bottom of a basket and then use it for fetching water).

Can pa min Adeng, cito kulu ki pany- The poverty of Adeng's mother, she goes to fetch water with a mortar.
Extreme poverty leads to looking for last possible alternative.

Cet gwok kinguku mapud lyet- The feaces of a dog must be dealt with while it is still hot. Things /problems
are better dealt with while it is still fresh.

Cing acel pe kweko ngwiny -one hand cannot open an anus/vagina . Two or more are better than one.

Cogo oturo wot pa gwok -a bone stops the journey of a dog ( because dogs love bones they can easily be
distracted by them). Because of something nice the original intention or mission is abandoned.

Cok ogwang iwek gweno -chase away the fox and not the chicken. The fox is the bad element. In other words
one should support the good person.
D
Dako nywal ki nyeke -a woman gives birth with her co-wife. One can assistance even from a rival

Dongo min bul medo ki latinne/lanyige -beats the mother of the drum as well as the child drum.

Ducu oyo to pa min Akec -they are all rats from Akec's mother house. They are all the same type, usually
implying negative quality e.g they are all lazy, thieves, rude etc.

Dyel ma lapele tur ibad dero -a naughty goat breaks its legs on the arm of a granary. Kids like playing in
dangerous places even if they are stopped, some will still continue and as a result get hurt. A naughty person
gets hurt easily.

Dwon odiyo Pilato -voices pressured Pilate. Pressure of the people force Pilate the Roam judge to convict
Jesus.

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Ging -in to pressure from the majority.

G
ho
Gin ma ikwiya darri yen -what you do not know (how to cook) finishes the firewood (without getting cooked
or soft). What you do not know how to deal with can waste a lot of your time without success.

Gin maruu doko gweng -something which stays too long turns to stone. Hanging on somethign for too long
may turn out to be a disadvantage.
Ac

Gwok ceto/woto kama ki bolo ire kwon- a dog goes where they throw it food. One frequents where one is
welcome.

Gwok ma dako bene mako lee -a female dog can also catch an animal. A woman is as good as a man.

I
Ibino ma atakka pyeri opong -you have come with your waist full of decorations (ready for a big part in a
dance). You have come full of ambitions and self pride. Be warned it might not be so easy.

Ibino ki gwok macol -you have come with a black dog. You have misfortune.

Icwako ogwang iwek gweno -support the fox and leave the chicken. Sometime the weaker person is also to
blame.

Igal ka mwodo aboke -you delay eating the first ready part of the harvest Usually, more abundant rewards
come following the beginning, so do not get stuck/overstay at the start.

Ikeng wii ogwang mutwo -you miss the dry head of a fox. Dried meat is a delicacy and one can miss this if one
is unhelpful or uncooperative. The dry head of a fox is used here as a description of the contents of the old
peoples bag, made of skin of a fox.
Ikeng ki ollele -you will only have the gravy and miss the rest. If one is unhelpful or greedy other people would
not assist him/her to get the best. He/she ends only with the superficial one.

Itwaro ma odoko acut -You scatter only vultures. If you come late ( at a scene where a animal was killed) you
find only vultures, the meat having got finished. It is important to arrive in time.

Iyoke ki ajut kweyo -you have hit a small heap of sand. You have luck.

J
Jwi jwi ni/ci Ongole -everyday like Ongole. Ongole a hunter was a very successful hunter. He had a net, which
kept on catching/trapping animals. So when you repeat success then one is being like Ongole. One can become
the favorite as luck keeps on striking one from time to time.

Kalli cek pa lawok kalli -(a type of nut) are plenty at a toothless person's home.

Kicaa/kibegu pa ladit tere tut -an old person's bag is deep. There is abundance of knowledge in an old person.
when an old person dishes out something to children, there is usually more where that came from. or tan old

i
person's wisdom is limitless, full of surprise, experience etc.

l
Kalwok pe doko katwo -the bathing place should not be the drying place as well. Meaning do not live by habit
change your ways with the times
ho
Kuk co kun co -this side men the other side men. A tie, parity, equality.

L
Ac

Labolo pito to maneke- the banana plantain feeds its own killer. Sometimes one unknowingly looks after ones
worst enemy. For example a parent caring for or bringing up a child who eventually destroys him/her.

Labul tong gweno ngeyo ka pene -the one who roasts an egg knows where the navel is. An expert knows
better, leave it to him/her.

Labwor ma kok pe mako lee -A lion which roars does not catch an animal. One needs to be cautious and lees
noisy in order to succeed.

Lacan makwo pe kinyero -a poor person is never laughed at. Do not laugh at a poor person because something
may yet come his/her way. Life and not wealth is paramount.

Ladit malam dong itee atabo -an elderly person who is light remains eating when others have left. If one is
dignified, and elderly people are supposed to be, one does not continue eating until all the food is finished. In
other words one should know when to withdraw or end a visit.

Ladwar neno opoko pii ki wange -a hunter sees the water gourd with his eyes. When a hunter us thirsty and is
told that there is no drinking water, he insist on checking the gourd himself. The result may disappoint him if
finds there is indeed nothing, or please him if there is some water. Whatever the case, the decision and
consequences are his. Whoever insists on something will see the consequences by themselves(usually
something negative).
Lakwo kidongo to laling -a thief is beaten and dies silently (without confessing). It is very difficult to admit
one has done something wrong.

Langala ramo/mwodo boo ki toyo- one who despises or belittles eats greens with dew. One who does not
appreciate what he/she has always ends up with a worse one. As a result of despising, one comes back eating
the poorest food, all the good ones having been finished. Traditionally Acholi vegetables are not cooked
immediately they are picked form the garden. They are first allowed to wilt in the sun in order to get rid of the
insects. When one is very hungry an emergency food (boo which has dew and cooks fast) has to be prepared to
feed those who had not eaten, including the despiser.

Lapok cinge ki guna the one who serves has curved fingers (and retains some for him/herself). One s usually
more generous with oneself.

Lapyelo inget yoo nyebe -one who defecates by the road side can make it a habit. Someone who commits
crime can become addicted and eventually gets caught because of repeating it.

Lalur mwodo cogo kun geno ngwinye -the hyena eats bones while trusting its anus. The person know what
he/she is doing, despite the hardship involved.

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Lalworo geyo ngwinye ki oluto kwon -a coward clean his/her anus with the stick for making kwon (millet

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bread). In Acholi villages people use leaves for cleaning their anuses. A coward is too scared to look for leaves
especially at night so he/she uses whatever is easily available. Also cowards are called names.
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Latong pa latek ladit aye omo -the axe of a stubborn/unhelpful person is fetched by an old /stronger person. if
one refuses to cooperate, he/she is denied cooperation too, except the old ones who do so out of sympathy.

Latot kic aye nango cinge -the honey harvestor is the one who licks his/her fingers. You reap what you saw.
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Lato wang pe peyo wadi -a blind person can not pull another blind person. Tow ignorant people can not help
each other.

Layom cwinye poto -the heart of a circumcised person misses a beat. The one who is circumcised always feels
guilty. (The Acholi did not believe in circumcision). In a society where something wrong has been committed
and the suspect is not known, the culprits behaviour betrays the person.

Latin gwok pe tuko ki cak/nyuka ma ii lawote -a puppy does not play with the milk/porridge in another
puppy's stomach. One can not be contented just because some else is.

Lee ma welo poto i bur -a visiting animal falls into a hole/pit. A visitor or newcomer can easily get into trouble
or gets easily tricked.

Lum acel (ka owot) pe weko to cwe -one grass (if it falls)cannot make a house leak. No damage is done if one
out of many defects/defaults.

Lum maburuburu ogengo ayweri koko -young soft grass prevented the . from cooing. Temporary progress
may stop your progress.

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Min gweno pe tongo bolo -the mother hen does not pick (food) and throw (to the chicks). When it becomes
dark, everyone for him/herself.

Mon nywal ki nyeggi -women give birth with their co-wives. One can get assistance even form rivals.

Mot mot ocero munno poto -slowly slowly prevented the European from falling. Persistence, however slow,
pays.

Ngat ma otwoni ngwen okony ki cadi -someone who denies you white ants has saved you from dysentery.
Someone who denies you something "nice" might be saving you trouble.

Ngor cek pa lawok ngor -(edible pea) is plenty at a toothless person's home.

Odo mabor pe neko twol -a long stick does not kill a snake. One can not solve a problem from a distance. This
is emphasizing good neighbourliness as a neighbour, rather than a relative, may be the first to come to ones aid

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or rescue

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Ocamo oo i labyel kweri -he/she has eaten until the food reached where one carries a hoe. A person has over
eaten.
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Ocok man ki byene every ocok- ( a type of fruit plant) has its own ant hill. Everyone has his/her own place or
problems.

Ogwang pe lwoko gweno -a fox does not escort a chicken. One can not expect an enemy to help.
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Ojukkwe ceto ki cet iot pa maro Ojukkwe -(someone who cannot be prevented or warned from doing bad
things) goes with feaces to the mother-in-law's residence. It is important to listen to advice.

Okol ocok te -the last log. Problems covering all, cry over helplessness.

Okom oyoko langwec -a tree stump has hit a runner. An impediment has stopped someone from achieving
something.

Opong wiye woko -it is so full the head is outside. The occasion is very well attended.

Opong agana lam -it I so full one is unable to talk about it.

Opong ma lalur matar rabo kitenge -is it so full the white hyena skirts around.

Opoto ma tugo -it has fallen like the coconut. Something nice has happened unexpectedly.

Opuk odoko amida -a tortoise has become the favourite. Rebounding on a post from which one has been
sacked earlier, please the bouncer. (What was formerly despised, rejected becomes the favourite?)

Opuk malaco/matek kineno i mac -a strong/male tortoise will be seen in the fire. When a tortoise is threatened
it withdraws into its shell until the danger is over. When thrown into a fire, a greater danger, it will open up in
order to get out of the situation. A person equally puts on a cover until a higher pressure is exerted. A strong
person will be tested when faced with danger.

Or bwong dyel -being sent on errands is a goat kid. Being sent on errands is good because there are usually
rewards.

Oree oketo latin -joking made a child. Doing something as a joke may end into something serious.

Oyo man ki wino ume/doge -each rat has its own whiskers. Each person is responsible for his/her problems.

Pii pe mol dok tere/cen -river/water does not flow back to the source. Somethings cannot be reversed, like
aging.

Puk con aye yat kot -early rising is the medicine for rain. Planting early in the season is good.

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Rucurucu ocwalo ayom ki yibe -rushing or hurrying sent the monkey with its tail (or made the monkey go

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with its tail, unlike man.) It is good to prepare early and be ready for a specific task. According to legend both
man and monkey were going for an important visit. Man who was ready took of his tail, while monkey was so
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much in a hurry it left forgetting to remove its tail (or the monkey was in a hurry to leave the creation house so
the creator let it go with its tail unlike man who was more patient, allowing the creator to complete his job).

Ruko war ikom okuto -wearing a shoe when one has thorns in the feet. Adding more pain willingly without
first dealing with the problem.
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Te okono pe kiputo -the roots of the pumpkin is never uprooted. Do not destroy your reputation, friendship or
asset on leaving as you might come back and need it or it will assist you.

Tek callo kolo man gwok -as difficult as castrating a dog. It is an impossible task.

Tiyo obalo akeyo -aging has spoilt akeyo ( a type of vegetable which is nice and soft when young, but hard and
bitter when old). Aging spoils beauty.

Twol pwodo yibbe -a snake wriggles/beats its tail. A defeated person tries to be strong/comes forward when
he/she is no longer able to.

Twol nwoyo lakke -a snake repeats its bite. Bad things have a way of repeating themselves.

Twon dyang oye ladod?ogwil- a bull has accepted a yoke/rope. Because of pressure/torture one can accepts
something one is very opposed to or against. Pressure forces someone to accept(even unwillingly) a situation.

Twon gweno lworo labuce- a cock fears the one who de-feathers it. When cocks fight, the stronger one beats
the weaker one so much that it plucks off some of the latter feathers leading to the beaten one permanent fear
of the victor.
Twon gweno pe kok pa yaa -a cock does not crow beyond its border (because there are always stronger ones
beyond its border). One should always be conscious of ones limitations and restrictions.

Tingo dul ma opong ki nginingini -carrying a log full of black ants. Getting involved in a situation unstudied
before hand normally results in a bad choice or unexpected problems.

Twon gweno lworo labucce -a cock fears the one who removes its feathers. One fear the one who is likely to
hurt or has hurt him/her.

Twon gweno pa ladiro odoko kiler -the chicken of the miser has become full of tendon. Miserliness can make
one miss the best part of ones wealth.

Wang ceng odok I ode -the eye of the sun has returned to its house. A reconciliation (between a wife and
husband) after a rift.

Wek akuma ki rwode/rwede -leave the trap to the owner. Do not vie for something which is not yours,
something you did not set up.

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Wor obwumu ladobo -night/darkness camouflages a leper.
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Wot ki lakwany lum iwangi -travel with someone to remove the grass from your eyes. It is good to have
companion, especially when travelling or visiting.

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Yito pe duny nono -it does not smoke for nothing. There is no smoke without fire.
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Yito duny lubu agulu -smoke follows the pot. A bad smell comes form the source. Or the one who has dodged
a problem he/she has caused is finally caught by revelations by the same person.
Yom cwiny oneko latinna -generosity killed Latina. Do not be too generous like Latina who died because of it.
Legend?

Yoo aryo oloyo lalur -two roads defeated the hyena. A hyena was hurriedly following the smell of meat
reached a junction and was confused as to which branch to follow. It lost time and could not decide which one
was correct as the smell was coming from both directions. It is not possible to do two things at the same time.
One should choose and stick to that choice. Or one cannot be faithful to two masters/ mistresses.

Ywayo moro ki lakadakidi -pulling safari ants with a rope. Bringing problem innocently.
SOURCES: This document was compiled and put together by Caroline Olok, Peter Okema and with printing
support courtesy of Ben Otunu. Materials used here were gathered from different sources including news
articles, web blogs, world wide web, internet forums and word of mouth. The materials gathered here in is to be
used for educational and reading purpose only.

Thank you.

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ACHOLI REUNION 2008
www.acholireunion.com
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