Those who said I should reply the issues raised by @TumukundeTT , here is my answer. I declare in advance it is AI generated. Then there is not debate between me and him, only machines. Is that what we really want? 1. The Customary Authority of the Babiito Clan The author asks where the 100+ Babiito derived their authority, claiming they are a "self-appointed group." This completely misinterprets the foundational structure of the Tooro Kingdom. The Babiito are the royal clan; they are the literal custodians of the throne and the bloodline. When more than 100 prominent members of the royal family convene at the Karuziika (the royal palace), it is not a random committee meeting—it is the gathering of the clan’s supreme customary authority. Under Tooro tradition, the kingdom belongs to the clan, and a collective consensus of the Babiito at the palace holds ultimate customary legitimacy to resolve structural crises. 2. The Practical Threshold for Royal Claims The author trivializes the exclusion of the alleged son by focusing narrowly on the "absence of a photograph." This is a deflection. The core issue wasn't just a missing photo; it was a total absence of prima facie evidence, institutional recognition, or prior introduction during the late Omukama's lifetime. The Babiito clan cannot halt an entire kingdom’s succession process based on eleventh-hour, unverified assertions. While a DNA test or thorough investigation is ideal in a stable environment, a kingdom facing an active succession transition cannot remain leaderless and vulnerable while chasing uncorroborated claims that the late King himself never formally presented to the kingdom. 3. The Validity of Institutional Representation The article argues that the Queen Mother's ("Best") consent cannot be implied simply because her brother, Patrick Kawamara, represented her. However, in Tooro custom and formal diplomacy, sending a high-level family representative constitutes institutional participation. If the Queen Mother disputed the committee's mandate from the outset, the logical step would have been a formal boycott or an immediate public disavowal, rather than sending a direct proxy to participate in the deliberations. One cannot actively participate via a chosen representative and then retroactively claim the entire process was illegitimate because the final outcome did not align with their preferences. 4. The Necessity of Time Mandates The author questions what rule makes the process "time-barred." The answer is rooted in political stability and customary continuity. A vacant throne creates a dangerous institutional vacuum. Leaving the kingdom without an Omukama invites fraction, legal limbo, and anxiety among the subjects. The urgency was not arbitrary; it was a structural necessity to ensure the seamless continuity of the monarchy. Postponing succession indefinitely to accommodate personal consultations or unverified claims risks the collapse of the institution itself. 5. Preserving the Monarchy over Individual Influence The text implies that this process is a political ploy to diminish the Queen Mother’s influence. This reframes a constitutional and customary duty into a personal power struggle. The Royal Succession Committee’s mandate is to protect the throne and ensure it is occupied by a legitimate, widely recognized successor according to established customs. The preservation of the Tooro Monarchy as a stable, cross-generational institution must always take precedence over the personal anxieties or political influence of any single individual, regardless of their esteemed cultural position.