This paper argues the effectiveness of a strategy by President Museveni's campaign for reelection to conduct a series of government re-burials of or commemorative ceremonies for great men with West Nilotic origin who had been murdered by then-President Idi Amin. The attempt is to describe the attitude of the Western Nilotic peoples in Uganda towards a series of events, and to confirm how individuals with voting rights are inseparably connected to the identity and sentiments of their ethnic group. The re-burials clearly show that modern presidential elections in Uganda have an emotional aspect as well as a civic one. The series of events, and the strategic effectiveness displayed, force us to rethink the universality of the idea of the concept of "citizenship." That concept—as with all concepts of Western origin believed to be universal—has been interpreted and appropriated reasonably within an autochthonous cosmogony, and might be seen to be interwoven with autochthonous concepts in Africa and other areas after being imported from the West.

Because of the series of events, the people of Western Nilotic origin, or at least those who can assert to have some connection, supported President Museveni as he honored the great dead men of their ethnicity. This time, the reburial was an epoch-making strategy to address the issue, and even successfully managed to integrate people based on their ethnicity, even though the late Oboth-Ofumbi was not especially beloved by all his neighbors. Another issue was the role of religious and spiritual dimensions in peopleʼs voting behavior. The government's honoring of the dead positively affected people in neighboring communities. It can be said that the dead thus demonstrated agency to the living, having intervened in the actions of the living. In a sense, they—ontologically, the dead—shared a social space with the living in terms of personhood, which, for people of Western Nilotic origin, inevitably includes those who have already died. A consideration of the state of the dead can thus greatly influence their voting behavior.

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1. In this article, the writer first examines the discussions on the matter of the law concerning divorce presented by both the Church of England and the Roman Catholic Chunrch in the Royal Commission (Morton Commission) in 1952, and then shows why they opposed adding the hopeless breakdown of marriage as a judicial ground for divorce. The writer approaches the subject from the viewpoint of the sociology of law. This work is a primary step to the investigation into the process of the formation of the Divorce Reform Act 1969.
2. At that time, both Churches were mostly concerned with how the increasing divorce rate could be reduced. They, therefore, asserted: “Whether explicitly on Christian ground or simply on grounds of national well-being, the [legal] principle [on marriage] should be to adhere as far as possible to Christian standard”.
3. In the memorandum submitted to the Commission, the Church of England, in opposing the addition of the hopeless breakdown of marriage as a judicial ground for divorce, proclaimed as follows: “The purpose of the law must be to encourage the true principle of life-long marriage and to inculcate it into the mind of citizen”. And the law can discharge that function efficiently as long as the “doctrine of matrimonial offence” is maintained. From this point of view, they opposed adopting the “doctrine of breakdown of marriage”. They were afraid that the adoption of this doctrine would suggest that marriage was not a life-long union. In short they were afraid that this doctrine would deprive law of “moral incentive”.
4. The witness of the Roman Catholic Church, on the other hand, agreed with the suggestion, made by a Commissioner, that the breakdown of marriage should be the only judicial ground for divorce. This was not because they understood that the reform based on the suggestion was the judicial acceptance of the social reality of marriage breakdown, but because the reform, by reducing the judicial ground for divorce, would make a divorce less frequent. The Roman Catholic Church was convinced that people would be able to overcome their matrimonial difficulties if divorce were made very difficult to obtain.
5. The writer concludes that both Churches almost overlooked that a stringent law which was too oblivious of human experience was broken anomalies and concessions, flouted by widespread by defeat and deceit, and then failed to help morality and promote stability of the institution of marriage and family.

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