ENHANCING LEADERSHIP WITH INFORMATION COMMUNICATION TECHNOLOGIES (ICTs) UTILIZATION IN ORGANIZATIONS: A CASE OF KAMPALA CITY COUNCIL (KCC)

ABSTRACT
This study focuses on enhancing leadership with ICT utilization in organizations. The study was carried out in the five divisions of Kampala city council in Kampala District. The respondents chosen for the study were drawn from top-level management, middle level management and lower level management.
The study revealed that ICT enhances leadership of organizations in many ways for instance ICT enhances timely delivery of services.
The study acknowledges that ICT plays a vital role in the lives of organizations like KCC in particular and Uganda in general thus a closer attention and consideration of ICT utilization in leadership activities is very necessary. Emphasis of this will bring about better delivery of services in organizations like K.C.C.
Moreover, the study projects many challenges and obstacles in using ICT to enhance leadership of organizations and goes ahead to suggest remedies to address the same.
The study begins with the background and general introduction, which is a brief overview of enhancing leadership with ICT utilization in organizations (K.C.C).
It also presents the statement of the problem, the definition of the key terms, the scope of the study, the objectives of the study, the research questions, the justification of the study, the conceptual framework, significance of the study, problems encountered during the study and ethical considerations.
The second chapter presents the review of the related literature to this study.
Chapter three presents the methodology used in the study. This chapter also includes the study results, the study design, the research procedure, the study area, the target population, the study sample, data collection, research instruments, data processing and data analysis.
The results of the study are presented in chapter four followed by a detailed interpretation of the findings. Chapter five composes of the advantages and challenges encountered by the organizational leadership while applying or utilizing ICTs in organizational leadership activities.
Discussion of data follows in chapter six while chapter seven includes summary of the findings, conclusion and recommendations.

mwesigyes@yahoo.co.uk

mwesigyes@yahoo.co.uk

THE KANUNGU CULT IN WESTERN UGANDA

KANUNGU CULT

Analysis of the Movement for the Restoration of the Ten Commandments, the Ugandan cult that murdered over 1,000.
It was March 17, 2000, when Uganda became the site of the worst single incident of cult killings in world history. Over 1,000 followers of the Movement for The Restoration of the Ten Commandments were found dead. Half of them died in a church that was set on fire; the bodies of the rest were found buried in mass graves all over the country on that day.
The Movement's leaders had predicted the end of the world on December 31, 1999. "Prior to this, darkness was to cover the world for three days from December 29. Once the world came to an end, only cult members gathered at their camp would be saved," says a new report compiled by researchers from Makerere University's Department of Religious Studies, who have spent the past year studying the genesis and growth of this deadly cult. When 2000 came and none of these predictions came to pass, discontent rose among the members. Some realised they had been duped and started demanding the return of property they had surrendered to the church.
"A chaotic situation developed in the camp. The golden rule of silence was broken. All work stopped. Members became disloyal and started to mix freely with outsiders. Then the leaders told them that the Virgin Mary had reappeared to them and extended the date for the end of the world," the report reveals. As the end of the world grew increasingly elusive, members were asked to go back to their homes, and told they would be informed when to return to be taken to heaven. Later, the leaders spread the word that the Virgin Mary had extended the date by two months, to March 17, 2000.
The leaders now started selling the followers' shops, clothes and domestic animals, reportedly "for a song." The high priests also requested persistent complainants to put their grievances in writing. Those who submitted such written complaints would be called to a meeting in groups or individually. Most were never seen again; when members asked about them, they would be told that they had been transferred to the cult's other camps.
A week before the fateful day of March 17, members from the cult's other camps were brought to Kanungu and on the "doomsday," celebrations took place including a sumptuous meal- "a last supper."
March 17 began normally enough, with members trooping into the old church for morning prayers. However, they had been told that today they would be locked in and that the Virgin Mary would come personally, "clothed in flames" to take them to heaven. The pretext for locking them in was that only those inside would be delivered.
Only 17 year-old Peter Ahimbisibwe, who had left earlier to buy food, survived "Mary's flames," which engulfed the church, leaving an estimated 500 people dead. Later, more bodies were discovered underneath houses owned by the cult, garroted, mutilated and poisoned: 155 in Rugazi, Bushenyi on March 27; 153 in Rutooma, Rukungiri district, on March 25; 81 in Rushojwa, Rukungiri, on March 30 and 55 in Buziga, Kampala on April 27.
It was established that the cult's core leaders were Joseph Kibwetere, 68, Credonia Mwerinde, 48, and Fr Dominic Kataribabo, 64.
Kibwetere was regarded as the founder of the cult and was addressed as Omukuru w'entumwa (chief apostle/prophet). Born in Ruguma, in Kajara county in western Uganda, he was trained as a primary school teacher at St George's Teachers College, Ibanda. Later, he taught in various schools and was a headmaster and supervisor of Catholic schools in 1962. Later, he joined Uganda's civil service before retiring to pursue politics. He did not distinguish himself in the Democratic Party and later opted to run a bar in Kabale.
At one point, he is said to have developed a "mental problem" and claimed to have died and been resurrected. He was treated at Butabika Psychiatric Hospital.
"Joseph Kibwetere became very faithful to the Movement oath of silence.
Whenever he was consulted, he would put his response in writing or use sign language. Most local people rarely saw him," say the researchers.
Mwerinde claimed to talk directly with the Virgin Mary and was the co- ordinator of all activities at the movement's camps. The researchers found that "nothing could be done without consulting her. She in turn would claim that she had to consult with the Virgin Mary. Her word was usually final and binding." Aptly, she was popularly referred to as the 'programmer."
Born in Kanungu in 1952, her father was a retired Catholic catechist. She dropped out of primary school after her family refused to support her education. Later she moved to Kanungu trading centre, where she reportedly "got involved with men" and had four children, of whom only two are still alive. She went on to own the "Independence Bar" in Kanungu.
Fr Dominic Kataribabo was one of the "bishops" administering sacraments, teaching, leading worship and related religious functions. Born in Bushenyi, Kataribabo was educated in Katabi and Katigondo seminaries and was ordained as a Catholic priest in 1965. From 1974 to 1977, he studied history at Makerere University before proceeding to Loyola University, Mt Carmel, California, between 1985 and 1987, obtaining a master's degree in religious studies.
Before joining the cult, the "arrogant, introverted" prelate served as Rector at Katabi seminary and Diocesan Youth Chaplain in Mbarara.
While the cult traced its origins to Mwerinde and Kibwetere, its founder is probably Gauda Kamusha, who lived in Nyakishenyi, Rukungiri district. In the 1980s, she claimed that a rock formation at Nyabugoto caves had once been transformed into the Virgin Mary before her eyes, and that the vision had instructed her to preach repentance and win converts to Christianity.
It was her crusade that brought Mwerinde and Kibwetere to the camp in 1998. After visiting the caves, Kibwetere began attracting a following and developed a close relationship with Mwerinde.
In 1990, Kibwetere officially launched the Movement for the Restoration of the Ten Commandments of God. At first, the cult was headquartered at his home in Ntungamo district, with 27 followers. Later, it was moved to Kakoba, Mbarara.
Against opposition from the mainstream Catholic church, the cult moved in 1993 to Kanungu, after Kibwetere visited Mwerinde's home and liked the area. Mwerinde's ailing father, Paul Kashaku, donated 10 acres of land to the cult.
The same year, it was registered as a religious NGO and was permitted by the Uganda government to carry out its activities throughout the country.
The cult was headquartered on a hillside on which stood a modern house for the leaders and two large dormitories for males and females respectively. There were two guest houses with receptions, kitchens, stores, a primary boarding school and an unfinished shrine. A cemetery, poultry project and dairy farm with 30 Friesian cows and fields of crops completed the set-up.
The site where the group settled was locally called Katate but the cult renamed it Ishayuuriro rya Maria, meaning "where Mary comes to the rescue of the spiritually stranded." There were branches in Rutoma, Rubirizi and Rugazi, Kyaka, Kabarole and Buziga, Kampala.
Women and children formed the bulk of the members but, contrary to reports that most were illiterate peasants, teachers, carpenters, masons, businessmen, ex-soldiers and former catechists were part of its laity. They also included not only Catholics but also Protestants, Muslims and others.
Members observed a strict code of conduct that forbade private ownership of property. Converts therefore surrendered all personal clothing and even academic qualifications to the cult.
Men and women were separated, except for Kibwetere and Mwerinde. Sexual intercourse between members, including married couples, was forbidden. A rigid timetable was followed with Mondays, Wednesdays and Fridays as days of fasting, which started with prayers called "The Way of the Cross" from 3am to 5am. From 5am to 7am, members would go back to sleep. Upon waking up, they would work till 1pm. followed by another prayer session until 2pm. Free time was 3pm to 4pm and thereafter, there would more work followed by supper at 8.00 pm and night prayers at 11pm.
On non-fasting days, the schedule was basically the same, but members had to clean the compound before breakfast. They also held a short prayer, the Angelus, from 12pm to 3pm. "Lunch was usually light and could be a piece of sugarcane or a cup of porridge. Supper was better qualitatively," says the study. Members were taught that light meals were part of sacrifice. But their leaders enjoyed lavish meals, which included meat, on a regular basis.
Members lived a life of prayer and meditation. Sunday was a 'Day of the Lord' when no work or activity was permitted. During the week, however, it was "like a labour camp," the researchers say.
Ordinary dress was prohibited. Members surrendered their clothes on entering the camp and were issued with uniforms black for recruits, green for those "who had seen the commandments" and green and white for "those who were ready to die in the ark." The uniforms featured long-sleeved robes reaching the ankles. Women covered their heads with veils of matching colours. Each member wore their uniform at all times, their clothing having been sold or given away. They lived a life of "sacrifice, penance and mortification." They were discouraged from sleeping on beds or mattresses and had only the thinnest of blankets. They were not allowed to wear shoes or sandals- except, of course the leaders.
However, those who contributed more money lived in relatively better housing. The majority were poor and had to make do with mud and wattle huts.
Members observed the rule of absolute silence at all times. They communicated using signs and writing. Contact with outsiders was minimised and members were rarely allowed out of the camp. Visitors were restricted to a "visitors' zone."
In 1997, the cult started a primary school, which was officially opened by District Commissioner Kita Gawera. Later, education authorities closed it down due to poor sanitation, low academic standards and violation of children's rights. There were no health facilities at the Kanungu camp, which should have alerted the authorities to the fatalistic creed of the cult.
To join, children forked out Ush 5,000 ($2.7). For youths, it was Ush8,000 ($4.3) while adults paid Ush25,000 ($13.5). The cult also operated two shops, in Kanungu and Katojo towns.
The Movement kept aloof from the local people, few of whom joined it. However, it enjoyed good relations with local government officials. Some women members did domestic chores for the district commissioner at his house in Kanungu and members were generally law-abiding.
The cult's theology and teaching were based on messages the leaders claimed to receive on a regular basis from the Virgin Mary and Jesus. They emphasised the restoration of the Ten Commandments as God's guidelines to humanity and urged members to confess their sins in preparation for the end of the world on December 31, 1999.
The leaders wrote a sacred book -A Timely Message from Heaven, The End of the Present Times (1996), which detailed their philosophy. Members were told to read the book 20 times, after which they would receive anything they prayed for.
"During baptism, the candidate would be shaved everywhere and nails cut. Later the nails and hair would be burnt and the ashes dissolved in tea or water which the candidate would drink. Part of the ash was mixed with the anointing oils and smeared over the candidate's body, after which he or she was considered clean." Members moved around with three rosaries -two worn around the neck, one facing the front and another the back. The third was carried around in the hand. At times, a fourth would be hidden under the garments.

GOOD GOVERNANCE

The term "governance" means different things to different people. It is useful, therefore, for the Bank to clarify, at the very outset, the sense in which it understands the word. Among the many definitions of "governance" that exist, the one that appears the most appropriate from the viewpoint of the Bank is "the manner in which power is exercised in the management of a country’s economic and social resources for development."4 On this meaning, the concept of governance is concerned directly with the management of the development process, involving both the public and the private sectors. It encompasses the functioning and capability of the public sector, as well as the rules and institutions that create the framework for the conduct of both public and private business, including accountability for economic and financial performance, and regulatory frameworks relating to companies, corporations, and partnerships.5 In broad terms, then, governance is about the institutional environment in which citizens interact among themselves and with government agencies/officials.
The capacity of this institutional environment is important for development because it helps determine the impact achieved by the economic policies adopted by the government. It has been observed that, while many governments have undertaken broadly similar reform packages, the outcomes have varied significantly across countries. There are several factors underlying these differences, but clearly one is the quality of governance in the countries concerned; in other words, the ability of governments to implement effectively the policies they have chosen. Hence, "getting policies right" may not, by itself, be sufficient for successful development, if standards of governance are poor. It is for this reason that improving governance, or sound development management, is a vital concern for all governments.
Although policy aspects are important for development, the Bank’s concept of good governance focuses essentially on the ingredients for effective management. In other words, irrespective of the precise set of economic policies that find favor with a government, good governance is required to ensure that those policies have their desired effect. In essence, it concerns norms of behavior that help ensure that governments actually deliver to their citizens what they say they will deliver.
Similarly, the experience so far, especially within the region, does not establish any direct correlation between the political environment, on the one hand, and rapid economic growth and social development, on the other. Successful development has taken place in countries with different political systems. However, the common features that stand out in respect of high-performing economies are stability in broad policy directions, flexibility in responding to market signals, and discipline in sticking with measures necessary for meeting long-term objectives despite short-term difficulties, all hallmarks of good governance.
A basic issue that arises in relation to governance is the proper role of government in economic management. The growing consensus among development specialists in this regard is that, with the limited access of governments to information, markets generally allocate resources more efficiently. In market economies, production and consumption decisions are based essentially on the price mechanism. However, even in such economies, governments are expected to perform certain key functions. These include (i) maintaining macroeconomic stability, (ii) developing infrastructure, (iii) providing public goods, (iv) preventing market failures, and (v) promoting equity.
Without macroeconomic stability, business prospects are uncertain and investment risks are high. Inflation and external imbalances do not provide a healthy environment for rational business decisions. An important dimension of macroeconomic stability is the link with equity. While the adverse effects of inflation are felt economy-wide, it is the lower-income groups that are usually the hardest hit, since they have limited scope for reducing consumption in response to price increases. Thus, macroeconomic instability militates against equity in the distribution of economic welfare, a stated objective of most governments.
By developing infrastructure, governments can create conducive conditions for private investment in commercial activities. However, given the fiscal constraints of most governments, the role of the private sector in infrastructure development is likely to increase. The challenge for governments is to devise a policy and institutional framework that allows wider participation to the private sector in infrastructure development and management, while safeguarding the public interest at the same time.
Public goods are those that are jointly demanded and whose consumption by one individual does not diminish their availability to others. Education and health care are common examples of public goods. In most countries, governments assume responsibility for the provision of public goods, with fiscal resources being channeled in a preferential manner to ensure their supply. This also contributes to improving equity in the economy (although user fees may be levied to promote cost recovery where feasible).
In a market-oriented economy, the government has the obligation to see to it that markets function efficiently and that the playing field is level for all participants. This requires mobility of factors of production, free flow of information regarding prices and technology, and competition among buyers (for outputs) and sellers (for inputs). Market regulation by the government should ensure that the operating rules do not discriminate between individual participants or interest groups. This implies wide publicity for legislation and administrative rules and their fair and transparent application.
A key responsibility of government is ensuring that the benefits of economic growth are equitably distributed across society. Taxation and expenditure measures are prominent instruments for this purpose. While taxes should not be excessive (so as not to discourage production and growth), they should be collected effectively to provide adequate revenue for essential services (and help maintain fiscal balance). The latter consideration also requires that public spending avoid excessive debt-service burdens, and subsidies for low priority activities be phased out. This underscores the close relationship between equity and macroeconomic stability.
Given the role of government as economic development manager, as outlined above, policies that best suit these responsibilities need to be followed. Once those policy choices are made, however, good governance is required to make sure that implementation is effective and consistent. As a development partner, the Bank has a clear and direct interest in the capacity of borrowing governments to fulfill their economic role by implementing the associated policies. More specifically, the success of the Bank’s project investments depends crucially on the efficacy of the institutional framework in DMCs and the consequent capability for purposive implementation.

WHAT IS GOOD GOVERNANCE?

The terms "governance" and "good governance" are being increasingly used in development literature. Bad governance is being increasingly regarded as one of the root causes of all evil within our societies. Major donors and international financial institutions are increasingly basing their aid and loans on the condition that reforms that ensure "good governance" are undertaken.
This article tries to explain, as simply as possible, what "governance" and "good governance" means.
GOVERNANCE

The concept of "governance" is not new. It is as old as human civilization. Simply put "governance" means: the process of decision-making and the process by which decisions are implemented (or not implemented). Governance can be used in several contexts such as corporate governance, international governance, national governance and local governance.
Since governance is the process of decision-making and the process by which decisions are implemented, an analysis of governance focuses on the formal and informal actors involved in decision-making and implementing the decisions made and the formal and informal structures that have been set in place to arrive at and implement the decision.
Government is one of the actors in governance. Other actors involved in governance vary depending on the level of government that is under discussion. In rural areas, for example, other actors may include influential land lords, associations of peasant farmers, cooperatives, NGOs, research institutes, religious leaders, finance institutions political parties, the military etc. The situation in urban areas is much more complex. Figure 1 provides the interconnections between actors involved in urban governance. At the national level, in addition to the above actors, media, lobbyists, international donors, multi-national corporations, etc. may play a role in decision-making or in influencing the decision-making process.
All actors other than government and the military are grouped together as part of the "civil society." In some countries in addition to the civil society, organized crime syndicates also influence decision-making, particularly in urban areas and at the national level.
Similarly formal government structures are one means by which decisions are arrived at and implemented. At the national level, informal decision-making structures, such as "kitchen cabinets" or informal advisors may exist. In urban areas, organized crime syndicates such as the "land Mafia" may influence decision-making. In some rural areas locally powerful families may make or influence decision-making. Such, informal decision-making is often the result of corrupt practices or leads to corrupt practices.
Figure 1: Urban actors
GOOD GOVERNANCE
Good governance has Eight (8) major characteristics. It is participatory, consensus oriented, accountable, transparent, responsive, effective and efficient, equitable and inclusive and follows the rule of law. It assures that corruption is minimized, the views of minorities are taken into account and that the voices of the most vulnerable in society are heard in decision-making. It is also responsive to the present and future needs of society.
Figure 2: Characteristics of good governance
Participation
Participation by both men and women is a key cornerstone of good governance. Participation could be either direct or through legitimate intermediate institutions or representatives. It is important to point out that representative democracy does not necessarily mean that the concerns of the most vulnerable in society would be taken into consideration in decision-making. Participation needs to be informed and organized. This means freedom of association and expression on the one hand and an organized civil society on the other hand.
Rule of law
Good governance requires fair legal frameworks that are enforced impartially. It also requires full protection of human rights, particularly those of minorities. Impartial enforcement of laws requires an independent judiciary and an impartial and incorruptible police force.
Transparency
Transparency means that decisions taken and their enforcement are done in a manner that follows rules and regulations. It also means that information is freely available and directly accessible to those who will be affected by such decisions and their enforcement. It also means that enough information is provided and that it is provided in easily understandable forms and media.
Responsiveness
Good governance requires that institutions and processes try to serve all stakeholders within a reasonable timeframe.


Consensus oriented
There are several actors and as many view points in a given society. Good governance requires mediation of the different interests in society to reach a broad consensus in society on what is in the best interest of the whole community and how this can be achieved. It also requires a broad and long-term perspective on what is needed for sustainable human development and how to achieve the goals of such development. This can only result from an understanding of the historical, cultural and social contexts of a given society or community.
Equity and inclusiveness
A society’s well being depends on ensuring that all its members feel that they have a stake in it and do not feel excluded from the mainstream of society. This requires all groups, but particularly the most vulnerable, have opportunities to improve or maintain their well being.
Effectiveness and efficiency
Good governance means that processes and institutions produce results that meet the needs of society while making the best use of resources at their disposal. The concept of efficiency in the context of good governance also covers the sustainable use of natural resources and the protection of the environment.
Accountability
Accountability is a key requirement of good governance. Not only governmental institutions but also the private sector and civil society organizations must be accountable to the public and to their institutional stakeholders. Who is accountable to whom varies depending on whether decisions or actions taken are internal or external to an organization or institution. In general an organization or an institution is accountable to those who will be affected by its decisions or actions. Accountability cannot be enforced without transparency and the rule of law.

CONCLUSION
From the above discussion it should be clear that good governance is an ideal, which is difficult to achieve in its totality. Very few countries and societies have come close to achieving good governance in its totality. However, to ensure sustainable human development, actions must be taken to work towards this ideal with the aim of making it a reality.