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The majority of the Bagisu people are Christians mainly Anglican (Church of Uganda) estimated at 45.7% while a significant percentage are Roman Catholic estimated at 29.1%. Around 14% of the Bagisu people follow Islam according to the 2002 Census of Uganda and 5.3% are Pentecostal. [4]
Kadodi dance is a traditional dance performed by the Bamasaba people, also known as the Bagisu or the Gishu, who live in the eastern part of Uganda and the western part of Kenya. [1] [2] Kadodi dance is mainly associated with the Imbalu the male circumcision ceremony that marks the transition from boyhood to manhood among the Bamasaba. [3]
The Bamasaaba practice male circumcision in an elaborate ceremony every two years, in the Bumutoto cultural site, which is thought to be the place from where the Bagisu originate. The heart of a goat or a bull is sacrificed, and then the young men are circumcised with knives that are to be used only for these occasions.
The Bagisu speak Lugisu, a dialect of Lumasaba, a Bantu language. Lugisu is very similar to the Bukusu language spoken of the Bukusu people of Kenya . According to the 2002 national census, the Bugisu sub-region was home to an estimated 1 million people at that time.
A religious sect known as Dini ya Msambwa was founded by Elijah Masinde in 1948. They worship "Were," the Bukusu god of Mt. Elgon, while at the same time using portions of the Bible to teach their converts. They also practice traditional arts referred to by some as witchcraft. [14] This movement originally arose as part of an anti-colonial ...
Others argue, however, that the presence of the practice in the other Luhya tribes indicates an earlier adoption, before the Bukusu settled at Mount Elgon. In ceremonies that were spaced about two years apart, young boys of a particular age (usually about 15 years) would, on getting the go-ahead from their parents, invite relatives and friends ...
In the case of an image of a saint, the worship would not be latria but rather dulia, while the Blessed Virgin Mary receives hyperdulia. The worship of whatever type, latria, hyperdulia, or dulia, can be considered to go through the icon, image, or statue: "The honor given to an image reaches to the prototype" (St. John Damascene in Summa ³).
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