Advice and Caution
The background and central message of the “Unadvisable Kayemba” extends into further discussion among interpreters, who use the song’s themes of advice and caution to reflect on the role of leaders and the current political climate of Uganda. In his analysis of the song, Steven Mukasa Kabugo details one of the alternative versions of the death of King Kayemba, which highlights the prophetic role of singers. His version provides us a unique perspective on what might have occurred had Kayemba not listened to his musicians:
Singers take part in prophecy. A singer is a prophet, and though some of the people he warns or teaches may not take him seriously, they might later live to regret it. Singers can compose songs that illuminate the future, but because some leaders never treat singers seriously, they tend to take their warnings or predictions for granted. This was the case with Kayemba. According to one version of the story behind the song, during his reign a court official had an affair with one of his wives. Other officials who were loyal to Kayemba urged him to divorce this wife, but he ignored their advice. Consequently, the minister who had the affair plotted to assassinate the king in order to be with the woman he desired. Kayemba died because he failed to heed the advice of those closest to him, an instance that court performers communicated by singing, “Unadvisable Kayemba will row in a clay boat.”
1Kabugo interview, December 19, 2019.Although Kabugo presents a different context, we can still see how the musicians’ guidance is crucial to deciphering the often subtle or unknown events of the surrounding world. Many musicians can sense danger when it arrives, through the crackles in the air and the prickles on their backs. Whoever is so unwise as to ignore their warnings may end up caught within the very torrent of obstacles that they warn against. In this sense, Kabugo’s comment frames the narrative about the clay boat as a metaphor for the sorts of foolish mistakes a leader might make by not heeding the advice of others, especially if those others are particularly skilled at predicting the future. The clay boat is no longer a clay boat but a mirror for the hubris of leaders.
In another version of the story, which my research circles had not previously heard, John Magandaazi Kityo holds that King Kayemba created the clay boat himself:
Kayemba’s subjects referred to him as “unadvisable” because he never took counsel. This habit led to the king building his own boat out of clay. Ignoring the concerns of his fellows who sailed in wooden boats, Kayemba used his pottery skills to shape and dry a boat from clay. When he took the boat to the lake to sail, his fellows warned him once again that the boat he made would not carry him. Kayemba did not listen. As soon as he sat in the boat and rowed it into the water, the clay gave way and dissolved.
2Kityo interview, December 14, 2019.Kityo explains the story’s moral, positing that the boat was a product of the king’s own creation, resulting from his dogmatic refusal to heed the advice of his wood-using peers. As a result, as soon as he rowed into the water, the boat dissolved and sank.
The moral of this tale is that every person, no matter what position they hold in society, should listen to others’ views. This can help save individuals from making costly mistakes by providing ideas for better courses of action. “Unadvisable Kayemba” communicates or expresses the rewards for caring about the perspectives of others. Nobody follows a straight path without first listening to the advice of others. Human beings are all flawed individuals, so it is best to collaborate with others rather than making decisions alone.
3Ibid.With this, we see that arrogance is an obstacle to sound decision-making. As we have seen in the previous part, failing to extend one’s listening beyond their self-counsel will sabotage one’s reign.
Jimmy Ssenfuka Kibirige’s interpretation of “Unadvisable Kayemba” extends this discussion on communication and arrogance to contemporary politics, emphasizing the necessity of being open to advice and criticism. In particular, he speaks on the importance of leaders who, unlike Kayemba, are “advisable,” and he describes what happens when a leader fails to be advisable. Namely, he points out how leaders come to mirror tyrants as the masses breed opposition and expose their dogmatic and self-interested attitude:
Listening to and abiding by the wishes of the people one serves is a worthwhile endeavor. As a leader, one should be open to criticism. Indeed, only the unintelligent or the nefarious will claim to see no weaknesses in their leader. Those who are unadvisables (
bannantabuulirirwa) are people who are rigid and unyielding to advice. In instances where they ignore the advice of others and “sail in a clay boat,” they may not survive, prosper, or progress. Failure to progress as a leader is often to the detriment of the subjects. Because no leader is perfect, all leaders should strive to listen to the voices of others to preserve the prosperity of their people. The critical aspect of this notion is that a leader needs to listen regardless of positive or negative connotation of others’ words. Additionally, they should receive all advice in good faith. Today when subjects speak of the weaknesses of their leadership, the leaders say that it is their subjects or advisers who do not understand them. This dismissal of the masses’ opinion reflects poorly on the leadership, indeed. Because there is no perfect leader, “The Unadvisable” should not exist. This is to say that everyone should be open to advice because no one is perfect. One who chooses to be unadvisable is no better than a dictator and tends to breed opposition. Indeed, today there are many opposition groups in Uganda because leaders have denied people a meaningful audience.
4Kibirige interview, December 15, 2019.These views reframe “Unadvisable Kayemba” through the lens of twenty-first-century political conflicts. Kibirige tells us that the behavior of the arrogant king still exists today. Many leaders suffer from the same flaws that the song criticizes; it can serve as a helpful metaphor when analyzing any given political conundrum.
Echoing these sentiments, Edward Ssebunnya Kironde gives historical examples of the inherent need for counsel in effective, productive political leadership. He argues that greatness and advisability go hand in hand:
“Unadvisable Kayemba” reminds us that however great a leader might be, if he fails to embrace the advice of others, he will inevitably make a mistake. He will cause problems for his subjects if he does not respect the fact that he needs counsel. No leader can claim he does not need advice because even the greatest kings in history required counsel and had flaws. For instance, King David, whom the Holy Bible discusses and who made many mistakes, relied on his advisers. Today’s leaders should embrace the fact that they need advice and engage in dialogue with their people. The leaders should remember that the people they serve are not perfect and that leadership roles require one to be exceptional and bear the weight of the troubles their subjects may face or cause. Every time a leader does not listen to advice, he is more likely to stray from the needs of the people and become oppressive. This is counterproductive for the leadership because anytime people are oppressed, they are likely to take action against the oppressive leadership in question.
5Kironde interview, December 19, 2019.Drawing on biblical philosophy, Kironde articulates that good leadership demands collaboration more than individual proficiency. Thus, the song he analyzes becomes an argument for mutual and collective rule by presenting the king as no more than an extension of the people’s desires.
Referring to the current political landscape, Harriet Kisuule’s analysis frames “Unadvisable Kayemba” in terms of the relationship between opposing political parties and the ways criticism feeds into their capacity for improvement and self-correction. She argues that such mutuality is crucial to all leaders’ success, as demonstrating a willingness to adapt to the public’s desires will help them gain their favor. Furthermore, she reminds us that such practices will ultimately set an example for other leaders, guiding them to do the same and thus become more flexible and receptive in their own right. Kisuule even connects the story about Kayemba with the alleged struggles of President Museveni. While commenting on the importance of heeding counsel, she suggests that people should still be wary of what others offer:
Leaders need to accept correction and direction, especially if they want to overcome problems. They should avoid emulating the current leadership, which often does not accept advice. Indeed, this is part of the reason why President Museveni faces so many problems. Accepting advice is the key to achieving success, and if the president focused on communicating with the masses and listening to their needs, the people would be much less eager to offer their support to other politicians such as Bobi Wine. Additionally, by accepting corrections, Museveni would become an example to other leaders who would in turn adjust their own leadership practices. Accordingly, in order for leaders and their opposition colleagues to work with one another effectively in conjunction with their subjects, both sides should listen to each other and accept criticism where necessary. They should be transparent, truthful, exemplary, spiritual, and flexible.
6Kisuule interview, December 21, 2019.Rather than evoking the initially amicable relation of a king and his musicians, Kisuule highlights how even antagonistic or competing relations, such as those between current politicians, might become mutually beneficial if involved parties learn how to maneuver them gracefully. As such, Kisuule reimagines “Unadvisable Kayemba” in a way that allows it to reflect a new commentary on political behaviors in the modern era and points to a new possibility for interactions among all politicians.
Another lesson that one can glean from “Unadvisable Kayemba,” according to Kisuule, focuses less on adaptability and receptiveness and more on the specific circumstances of modern-day politicians. She argues that people should avoid being too eager to make the former opposition leader, Bobi Wine, president. Although he is a promising leader, they must keep in mind the repercussions of such an event and consider the possibility of backlash if Museveni loses. This advice speaks to the potential of violence against opposing politicians and highlights how a misstep could be risky for figures like Bobi Wine:
People are too quick to accept things they believe are good for them without fully considering the ramifications of the decision. Take the example of the politician Robert Kyagulanyi Ssentamu (Bobi Wine), who is popular with the people. If Bobi Wine wins the upcoming 2021 presidential election, the incumbent President Museveni may try to use the army to keep him from taking office. The people’s support may not be enough to protect Bobi Wine, and in that manner the people might be rushing ahead with their decision without thinking of what the consequences may be. Bobi Wine is an inspiring and a promising candidate, but people need to take things one step at a time. Furthermore, even though on the surface Bobi Wine appears good, as Museveni did as a young leader, the masses cannot predict what type of leader he will become. A man might admire a woman and wish to marry her because of her beauty, but what lies inside her heart might be ugly and cruel in contrast. Rushing into a scenario, whether in marriage or politics, carries large risks.
7Ibid.Like the musicians discussed earlier, Kisuule is reading “Unadvisable Kayemba” as a cautionary tale reminding the people that despite the optimism felt at Bobi Wine’s rise, they should not be so impulsive as to overthrow the existing order. This reminder reshapes the song’s more explicit message to fit a new context entirely. Rather than focusing on its abstract themes, Kisuule repurposes the song’s original lesson as a warning to the public who, due to their role in determining leadership, could forget to listen, much like Kayemba did.
Elaborating on the need for caution when accepting things from others, Peter Kinene’s uses “Unadvisable Kayemba” to discuss betrayal and how enemies often come disguised as friends. In this light, he borrows the story of the death of King Sir Edward Muteesa II (r. 1939–1969) while he was abroad, arguing that existential threats and danger can come from anyone, including those whom one trusts. Accordingly, Kinene explains, one must remain vigilant in every interaction and avoid trusting blindly:
People should remain cautious because not everything gifted from others is good and can be dangerous or deadly. For that reason, it is beneficial to retain some element of suspicion when accepting things from others. Even someone you consider family may be plotting your downfall. You may be working hard to support that person while he or she is digging your grave. Recently, there has been staged accidents and plane crashes where the cause of death is not from any collision, but the victims’ blind trust in those around them. Such instances evoke the proverb,
Abataka nkwenge; gw’olya naye y’akutta (Landowners are like parakeets; the one with whom you eat kills you). Sometimes, the person you may think of as your closest friend may be the one jealous of what you have, secretly competing against you or wishing you ill. The death of King Sir Edward Muteesa II illustrates the closeness of one’s enemies. The king died from poisoning during his exile in the United Kingdom, and the person who betrayed him was allegedly a fellow Muganda, a young maid who worked for him. The king’s enemies manipulated her into putting poison in his beer. On November 19, 1969, the king’s birthday, he asked the maid to bring him his usual nightcap following his celebration and enjoyment of the company of his friends. After enjoying his drink, he went to sleep. The next day by about five o’clock news had spread that the king was dead. The betrayal was rooted in the king’s own people. So the enemy works through one’s allies.
8Kinene interview, December 16, 2019.In the proverb Kinene references, “landowners” refers to friends, and “kills” can mean “stab with a knife.” His perspective expands on Kisuule’s previous point by illuminating the importance of caution in interpersonal dealings. It speaks to the inconstancy of people’s loyalties and articulates the power one’s enemies can wield by accessing one’s inner circle. Although the deaths of King Kayemba and King Muteesa II have different contexts, the baseline message of the story remains true: one’s trust of others is only as strong as one’s physical and situational awarenesses.
Kinene offers another instance of treachery prevailing in describing the duplicitousness and espionage that may occur in the Ugandan political sphere. He further expands on his previous point by relating it more generally to how politicians deal with conflict. Reducing the stakes here from death to political ascendency, he shows us how an unnecessary amount of trust might lead to one’s downfall. For example, members of a political party might steal another party’s ideas and apply those proposed policies themselves. Trust might result in a greater chance of betrayal or outmaneuvering, as crucial information might become available to those looking to do one harm:
Another moral of “Unadvisable Kayemba” is to guard one’s secrets carefully, because even information shared among friends can eventually end up in the ears of enemies. This is a common phenomenon during political campaigns. The government in power takes the ideas of the opposition movement and labels them as their own. For instance, one opposition leader campaigned on the promise of abolishing graduated tax. The government, hearing the idea and not wishing for the politician to win his seat, abolished graduated tax themselves and did not give the opposition politician any credit.
9For additional information about this issue, see Mutebi 2012. To this end, it is best to keep one’s secrets close to avoid giving enemies advantageous information.
10Kinene interview, December 16, 2019.Here, Kinene links the betrayal of a life-threatening situation to betrayal encountered in political contests. Ultimately, the song he analyzes enforces the notion that life is imperfect and filled with people who might be dishonest about their intentions or desires.
To conclude his interpretation of “Unadvisable Kayemba,” Kinene delivers a point about personal diligence and the satisfaction that it brings. In the context of leadership, he believes self-accountability is important because it prevents leaders from blaming others for their own shortcomings. His commentary about self-diligence highlights the importance of personal virtue in one’s duties, suggesting that one who puts in effort and reaps rewards is more satisfied than one who gains from the efforts and exploitation of many:
In politics and leadership, we should focus on performing the part assigned to us rather than having expectations about what others can do for us. In other words, each person should do his or her duty instead of relying on other people’s efforts. Diligence is critical. In that breath, there is an ancestral proverb that says, “
Kange”
kakira “
kaffe” (“It is mine” is better than “it is ours”). The logic behind this saying is that what one can call one’s own is better than what a group can claim because the former is what one has personally earned. That is, something that is the product of one’s own sweat and effort is better than what belongs to many. The proverb advises people to work for their own personal gain instead of depending on what many own communally.
11Ibid.Kinene pivots away from the cautionary framing of “Unadvisable Kayemba” to focus on the effort that one can make to realize one’s power in each situation, as the flutist in the opening story did in order to protect the king. This process shows us how the song might relate to the behavior and dedication of individuals to achieve social goals. In this sense, hard work operates less as a demand than as a way to advise others.
Jessy Ssendawula rounds out the contemporary commentary on “Unadvisable Kayemba” by drawing back to a bird’s-eye view of the principal morals of the song. He emphasizes the importance of accountability and attention regardless of social status, relating, “The lesson of the song is that people should listen to, use, and respect the counsel of others to avoid encountering tragedy. Even when in a position of power, one should listen to the concerns of those who are of a lower position.”
12Ssendawula interview, December 28, 2019. Here, Ssendawula encourages a more egalitarian and accepting method of rule, as he argues that mutual respect transcends social status. Furthermore, he points out the importance of accountability in similar situations, arguing that regardless of the leader, his subjects must hold him or her responsible and recognize the leader for both successes and failures. This expectation expands the focus of “Unadvisable Kayemba” to the general behavior of leaders, detaching from the more specific focus on politicians. The song’s lyrics come to represent leadership at all levels, whether it be an unofficial leadership among friends or a legally sanctioned one in government.