Buganda Katikkiro Charles Peter Mayiga has sparked a fresh national debate after describing the Uganda Martyrs as “traitors” when viewed from the perspective of the Buganda Kingdom leadership of the 19th century.
Speaking in an interview with the Daily Monitor ahead of this year’s Uganda Martyrs Day commemorations, Mayiga argued that history depends largely on perspective and political context, saying the young Christian converts executed under Kabaka Mwanga II could have been regarded as disloyal to the kingdom at the time.
“From the point of view of the state then, they were traitors,” Mayiga reportedly said, explaining that the converts openly rejected certain royal instructions and increasingly aligned themselves with foreign religious influence introduced by missionaries.
The remarks have since triggered intense reactions across religious, political and social circles, with critics accusing the Katikkiro of disrespecting one of Uganda’s most sacred historical legacies, while others defended his comments as a legitimate historical interpretation.
The Uganda Martyrs — 45 young men, both Catholic and Anglican converts — were executed between 1885 and 1887 on the orders of Kabaka Mwanga II after refusing to renounce Christianity and submit to certain royal demands. Their deaths later became one of the most significant events in the history of Christianity in Africa.
Every year on June 3, millions of pilgrims gather at Namugongo Martyrs Shrine to commemorate their sacrifice, with pilgrims travelling from across Uganda, East Africa and beyond. The event has grown into both a major religious celebration and a symbol of faith, courage and resistance.
However, historians have long debated the political realities surrounding the killings.
Some scholars argue that the executions were not purely religious, but were deeply connected to growing political tensions within the Buganda Kingdom during the late 19th century. At the time, Buganda was experiencing increasing foreign influence from European missionaries, Arab traders and colonial powers, creating divisions among royal pages and chiefs who aligned themselves with different religious factions.
Mayiga’s comments appear to reflect this interpretation — that from the kingdom’s standpoint, converts who abandoned traditional loyalty structures and embraced foreign-backed religions could have been perceived as undermining the authority of the Kabaka.
Supporters of the Katikkiro say his remarks were taken out of context and merely intended to explain the historical circumstances surrounding the executions.
“He was not insulting the martyrs,” one cultural commentator wrote on social media. “He was explaining how the kingdom leadership at that time may have viewed them politically.”
But others strongly disagreed.
Several Christian faithful expressed outrage online, arguing that the Uganda Martyrs are internationally recognized for defending freedom of conscience and religious belief under extreme persecution.
Religious leaders have largely remained cautious in responding publicly, although some clerics privately described the remarks as “unfortunate” given the sensitivity surrounding Martyrs Day celebrations.
The controversy has once again highlighted the complex intersection between religion, culture and politics in Uganda’s history.
The Uganda Martyrs were canonized by Pope Paul VI in 1964, making them among the most celebrated Christian martyrs in the world. Their story continues to hold deep significance not only for Catholics and Anglicans but also for Uganda’s national identity.
As pilgrims continue streaming to Namugongo for this year’s celebrations, Mayiga’s comments have reopened long-standing historical questions: Were the martyrs purely heroes of faith, or were they also participants in a broader political struggle over power, loyalty and foreign influence in Buganda?
For many Ugandans, the answer may depend on which side of history they choose to view.
