Militarisation of Civil Governance In Uganda: A Theological And Civic Critique of Army Deployment In Domestic Politics

 

 

By Emmanuel Mihiingo Kaija

 

Abstract

 

This will interrogate the creeping militarization of civil governance in Uganda through a dual lens—theological ethics and political philosophy—raising urgent questions about democratic backsliding, constitutional erosion, and ecclesial responsibility. From scriptural foundations rooted in imago Dei to civic theories of power separation (potestas vs auctoritas), the essay critiques the normalized presence of military actors in civilian roles. Is Uganda silently evolving into a res publica castrorum—a republic of barracks? What happens when the man with the gun becomes the maker of the law? This study integrates biblical theology, classical political theory, real-life Ugandan case studies, and contemporary statistics to answer one central question: Who really governs when uniforms march into parliament?

 

1. Introduction: When the Sword Meets the Scepter

 

Uganda’s political landscape is undergoing a quiet yet seismic transformation. What once passed for democratic rule now appears increasingly embroidered in camouflage green, where decisions are vetted not only in parliament but also in military barracks. The question is no longer rhetorical but dire: Is Uganda becoming a barracks republic—a polity where the military transcends its constitutional telos (τέλος), or purpose, to serve as national defender, and instead morphs into a de facto legislative, judicial, and executive authority?

 

This essay sets out not only to analyze this transition from a biblical-theological perspective, but also to unveil the disturbing fusion of auctoritas ecclesiae (church authority) with potestas militaris (military power). Scripture warns of such conflations. The prophet Isaiah decried rulers “who make unjust laws, to deprive the poor of their rights” (Isaiah 10:1–2), while Jesus Himself reminds Pilate, “You would have no power over me if it were not given to you from above” (John 19:11), separating divine sovereignty from political coercion. When uniforms take seats in parliaments and guns guard polling stations, we must ask: Quis custodiet ipsos custodes?—Who watches the watchers?

 

2. The Fall of Civilian Supremacy: From Barracks to the Ballot

 

The 1995 Constitution of Uganda, in Article 208(2), clearly states: “The Uganda Peoples’ Defence Forces shall be non-partisan, national in character, patriotic, professional, disciplined, productive and subordinate to the civilian authority.” However, this ideal remains betrayed by political practice. Today, army generals preside over ministries, occupy parliamentary seats, and manage civil crises, often bypassing elected civilian leaders. This phenomenon is not accidental but systemic, resulting in what classical Roman theorists would call res militaris praedominans—the dominance of military matters over civil governance.

 

Biblically, governance is a servant vocation (Romans 13:4), not a coercive apparatus. The early church fathers rejected empire’s militarism, calling instead for diakonia—service leadership. Uganda’s present drift violates this ethos. Notably, the UPDF (Uganda People’s Defence Forces) has been deployed in managing electoral logistics, enforcing COVID-19 lockdowns, quelling student protests, and controlling markets—functions far removed from their defense mandate. According to a 2023 Human Rights Watch report, over 44 cases of excessive military force against civilians were recorded in the context of domestic disputes. What kind of democracy militarizes fish markets and student parliaments?

 

3. Case Studies: From Uniforms in Parliament to Guns at the Polls

 

Perhaps the most vivid example of Uganda’s democratic militarization is the role of Special Forces Command (SFC) in elections. In the 2021 general elections, the deployment of elite military units to opposition strongholds—particularly in the central region—created an atmosphere of fear, suppression, and distrust. Bobi Wine, the popular opposition figure, described his arrest and the crackdown on his supporters as a “war declaration against free will.” The Uganda Human Rights Commission reported at least 54 civilian deaths during election-related protests in November 2020.

 

Moreover, the military’s legislative presence is no longer symbolic but structural. Article 78(1)(c) of Uganda’s Constitution allows for military representation in Parliament, a unique arrangement globally. In 2024, Uganda had 10 serving military officers in Parliament, some of whom openly support executive overreach and dismiss multiparty dissent as “national insecurity.” These officers sit, legislate, and vote, often swaying outcomes in favor of the ruling party. The ancient Greek philosopher Aristotle cautioned against such fusion in his Politics, warning that a politeia—a balanced constitutional government—must never grant soldiers the power of civil rulers. Uganda ignores this at its peril.

 

4. Theological Perspectives: Between Caesar and the Cross

 

From a theological standpoint, the militarization of civilian governance threatens the biblical mandate of justice, equity, and stewardship. The Old Testament kings were judged not by the size of their armies but by their fidelity to justice: “Woe to him who builds his palace by unrighteousness, his upper rooms by injustice…” (Jeremiah 22:13). The New Testament is even more radical. Jesus commands Peter, “Put your sword back in its place… for all who draw the sword will die by the sword” (Matthew 26:52). This is not pacifism, but a theological boundary against coercive dominion.

 

St. Augustine in City of God (De Civitate Dei) argued that earthly kingdoms without justice are nothing more than robberies writ large (remota iustitia quid sunt regna nisi magna latrocinia). In Uganda’s case, the line between governance and occupation grows thinner with every military decree issued in the name of national stability. Ecclesiology demands that the church act as a prophetic voice, resisting the temptation to align with Caesar’s legions. As Bonhoeffer once thundered against Hitler’s militaristic rule: “The church must not simply bandage the victims under the wheel but seize the wheel itself.” The Ugandan church must now determine whether it shall be prophet or chaplain to power.

 

5. Civic Consequences: Rule by Fear, Not Law

 

When the military administers civic duties, law becomes optional and fear becomes functional. Political philosopher Hannah Arendt warned against rule by violence, asserting that power and violence are opposites—where one rules absolutely, the other cannot. The Ugandan public increasingly views state apparatus not as protectors but as potential oppressors. A 2022 Afrobarometer report found that 57% of Ugandans feared expressing political views, with over 63% believing that security agencies serve political, not national interests.

 

Moreover, militarization feeds a culture of impunity. Soldiers accused of assaulting journalists or shooting civilians are rarely prosecuted. The legal principle of civilian oversight becomes hollow when the overseers are outgunned. Latin political thought encapsulated this danger in the phrase: inter arma enim silent leges—in times of arms, the laws fall silent. Uganda risks replacing democratic deliberation with decrees from commanders and presidential directives enforced by troops.

 

6. Recommendations: Towards De-militarization of the Civic Realm

 

To halt this descent into res publica castrorum, urgent reforms are needed:

 

A)Amend Article 208 and 209 to reaffirm strict military neutrality.

 

B)Phase out army representatives from Parliament, in line with global democratic norms.

 

C)Establish civilian-led commissions to oversee military deployments and human rights abuses.

 

D)Train clergy and theological institutions to speak prophetically on state violence.

 

E)Educate the public on constitutionalism, civic rights, and the biblical foundations of servant leadership.

 

 

The church must recover its role as moral compass, refusing to baptize brute force. In a nation where the robe of justice is being traded for uniforms of coercion, the time has come for theological courage.

 

Conclusion: Render unto Caesar What Is Not Caesar’s

 

Uganda today sits on a political altar where the sacred and the militarized blend in dangerous alliance. But the gospel demands clarity: leadership is service, not suppression; justice is strength, not violence. We must reject the idol of militarized governance and rediscover the polis—the city where each person bears the image of God (imago Dei) and deserves a voice unguarded by guns.

 

To the question, Is Uganda becoming a barracks republic?—the answer lies not only in statistics or constitutions but in our courage to speak truth, echoing Paul’s cry in Acts 16:37: “They beat us publicly without a trial, even though we are Roman citizens… and now they want to get rid of us quietly? No!” Let no nation quietly slip into barracks rule. Let the Church not be silent where the Spirit speaks justice.