Regret and Appreciation
The differing interpretations presented in subsequent paragraphs reexamine “I Would Have Given You a Large Haplochromis” in a new light while also evoking universal truths. In their evaluations of the song, many interpreters observe mutuality and reciprocity through the feelings of appreciation and regret. Based on these themes, they discuss the song’s connection to issues of political deterioration. Many expand its notion of reciprocity, discussing the obstacles inherent in modern leadership and social, mutual interactions. The way that the song’s lyrics switch between identities particularly highlights the two-way, exchanging nature of relationships, which interpreters in turn use as a guide for analyzing and critiquing self-centered leadership practices.
In John Magandaazi Kityo’s analysis of “I Would Have Given You a Large Haplochromis,” he asserts the importance of appreciating others in the moment for what they have done. Arguing that connections and reciprocity benefit us beyond material or symbolic gain, he explains that the singer’s sadness over his failure to reciprocate draws from a sadness at the loss of the relationship itself. Kityo then proceeds to reframe this notion through the lens of modern political governance. He explains how failed reciprocity lets down both sides of the power dynamic, as neither party receives support from the other. People start disliking and criticizing a leader, so much so that they are unlikely to support him even when he is doing good for the people:
As the opening lyric of the song suggests, those who either choose not to appreciate others or forget to do so are often regretful of it later. One must appreciate the things one receives from others or those who have done well for one. This might be why the singer asks what he shall offer his mother, who gave him security, when he sings: “What shall I do, oh what shall I offer her? I have come to know that my mother took care of me.” Appreciation is particularly meaningful because it forms a connection between two people. People are less likely to forget where they came from or who helped them get where they are today when they actively show their appreciation for what others have done to help them. However, there are also occasions where people only repay others for their good deeds with strife. Much of this arises from forgetfulness, when one does not thank those who have helped one as soon as possible, and rather puts off showing their appreciation for a later date. Eventually, those who helped that person become frustrated, and soon the acknowledgment of their help is all that they focus on. They confront the beneficiary, asking why he or she does not appreciate them for what they have done. This is the situation that Buganda seems to be facing currently and has perhaps faced for the past thirty years politically. It is important for politicians to remember their roots and those who supported them. Here, I am referring to the relationship between President Museveni and the Baganda people, who supported the guerrilla war (the Ugandan Bush War) that made him president. They based their support on the promises he made to them, including reinstating federalism, which would allow Buganda to have political independence and a more active kingship. However, Museveni never kept all his promises. Although he restored traditional political institutions, most of the political power still lies with the central government. In other words, Buganda’s kingship remains a passive one.
1Kityo interview, December 14, 2019.Kityo’s interpretation of “I Would Have Given You a Large Haplochromis” describes reciprocity in more abstract terms, shuttling between perspectives and meanings to provide a clear instance where reciprocity collapses and affects both parties negatively. As with the described relationship between President Museveni and the Baganda, any betrayal of trust results in the progressive, continual decline in the relationship’s value. If allowed to continue like this, the moment of exchange might no longer be reciprocal, but a form of negativity and selfishness, with each seeking to acquire the best deal for him- or herself, often at the expense of others. Although a relationship of some kind may remain, it might no longer be rewarding. Instead, a series of calculated and economized negotiations will define it, and both sides will come to loathe it. This is the case with the relationship in question. As Evalisto Muyinda observes, many Baganda continue to desire greater political autonomy due to the kingdom’s long history of independent rule, which we can trace back all the way to the beginnings of the fourteenth century.
2Muyinda 1991, 2.Edward Ssebunnya Kironde continues Kityo’s analysis of the connection between modern politics and the issue of rewards and recompense. His interpretation provides a more detailed look at the singer’s predicament. Rather than focusing on failed reciprocity, he examines why the singer cannot reciprocate. He determines that the performer’s desire to reciprocate though unable to describes the condition of many Baganda today. According to Kironde, because of their alleged mistreatment by leaders, and the mismanagement of the country, many do not have the resources to help themselves, let alone help others:
“I Would Have Given You a Large Haplochromis” is from the perspective of someone who would like to reward those who helped him but is unable to. External factors limit that person from showing proper appreciation, but the person wishes to thank them all the same. From a political standpoint, the song paints a picture of a society of oppression, one with a large gap between the haves and the have-nots. Because of their access to better resources that their position in power affords them, some leaders seek help from overseas instead of going to their own health institutions. In contrast, many of their subjects go without any resources due to the lackluster performance of those leaders. Furthermore, many citizens have freedom of speech on paper, but their rights do not carry over to reality. The constitution is too flexible, allowing members of the current administration to simply adapt it to their own whims. Because some people feel like they barely exercise their rights, they believe the nation is no longer the Pearl of Africa as it was once called. Several citizens are proud to be Ugandan and are proud of their country, but they are displeased with the way the failures of the current leadership are holding the nation back.
3Kironde interview, December 19, 2019.Kironde distinguishes between being proud of one’s country and being upset at being neglected by the government. Here, the Baganda do not feel the same rewarding relationship that they have historically maintained with their king, and this disconnect diminishes their hopes to witness Uganda reclaim glory and prosperity.
Given this situation, many Baganda are hesitant to place their trust in governmental systems, and thus they might withdraw from engaging with those in power. Harriet Kisuule’s interpretation is empathetic to this conundrum by recognizing that while exercising such caution is valuable to any type of relationship, it must not be done so with regret but with an optimism that one can achieve a caring, reciprocal bond. She maintains that reciprocity can only occur in an atmosphere of mutual trust and care. She describes, in a similar vein to Kityo, what can happen when that relation degrades. Kisuule explains how a leader who fails to appreciate the people will receive no appreciation in return and elaborates on her stance:
It is a good thing to remain hesitant at first to give or accept things from others until they have proven themselves worthy of the occasion. The haplochromis (
enkejje) referenced in the song is valued as a particularly good type of fish. Therefore, the listener can extrapolate that if the king was truly beloved by his people, then his subjects would have offered him the haplochromis. That is partly why it is important to establish mutual respect in politics. People love a good leader, wish him well, follow his instructions, and support whatever he wants them to do. The same cannot be said for a poor leader. For example, people often listen to a king’s chief who asks them to work together with him to renovate roads, but they might not do so to a poor national government leader. Returning to President Museveni’s leadership over Uganda, it is true that he has done some good things for Ugandans. However, external factors dictate the extent of his ability to do such things. For instance, Ugandans might request the government to provide them with welfare, but it may be impossible or unsustainable due to the size of the population. Just like the performer mentioned in the song, the president may wish to make Ugandans feel appreciated but cannot. Furthermore, during some of the times when he can fulfill his commitments to bettering the nation, people do not always appreciate him. He has constructed roads and schools, but to some, these acts of goodness pale in comparison with the destruction he has done. The key, then, is to look at the whole picture and not make a judgment on him based on a single action.
4Kisuule interview, December 21, 2019.Although she diverges from the other perspectives on “I Would Have Given You a Large Haplochromis,” Kisuule affirms that a reciprocal dynamic between leader and subject depends on the extent to which they share genuine appreciation for each other’s role in their lives. When this relationship becomes tainted with animosity, apathy, or a lack of compassion for the other’s personal condition, then both sides will come to regret having trusted each other. However, to provide the flip side to this, Kisuule warns that compliments can be dangerous as they may deceptively portray appreciation:
Sometimes flattery and praise can ruin the quality of leadership. It is therefore important for leaders not to accept such praise blindly. They should think about why and how people are praising them—whether it is genuine or simply for their own benefit, appearing as a fleeting acknowledgment that they reverse quickly. Leaders must do their research, and if they find there is a particular quality that people especially like, it is wise to try and augment it. Anytime a leader has not performed well or made a mistake, he should acknowledge it, correct it, and move on. Leaders need to bolster their weaknesses as well as their strengths and look out for those whom they lead. Moreover, critical thinking and analysis are crucial. For example, if a shopkeeper notices a large influx of customers, it could simply be that the items she is selling are popular. However, she might also realize, after some careful analysis, that people go to her shop because they are getting more change at the end of the transaction than they are due. Those people might be traveling to the shopkeeper’s store knowing that they will get a better deal than at other places. That is why it is important to analyze and understand people’s motivations in doing things. These same skills are crucial in politics and leadership, where they help leaders make informed decisions. Leaders must ask themselves why people behave the way they do and consider any ulterior motives they might have. People also need to work hard on their own and not necessarily expect gifts from others. They should not be idle and sit around waiting to receive the brown envelopes of cash that President Museveni sends to his followers. They need to act themselves and listen to their leaders carefully.
5Ibid.Here, Kisuule recognizes that compliments might be disguised ill will and that if one is not skeptical of them or aware of the broader context of the flattery, then one might realize that one who gives a compliment may be trying to extract something from others rather than enjoy in kind with them.
Steven Mukasa Kabugo maintains other interpreters’ focus on the present by providing some Kiganda proverbs that reflect both the singer’s need for advice and the situation of contemporary youth. His views shed additional light on the significance of reciprocity in guiding one toward a desired goal:
Seeking advice and assistance from others is particularly helpful, especially for the youths of today. Many strongly dislike having to seek out advice, but as Buganda’s ancestors said,
Obuteebuuza, bwe butambuza amazzi emisana n’ekiro (Failure to consult makes water flow day and night). It flows by without any knowledge of where it is or where it is going, never reaching its destination.
6Kabugo interview, December 19, 2019.Here, “failure to consult” could mean lack of advice and correction. This philosophy transforms the lyrics of “I Would Have Given You a Large Haplochromis,” which in turn demonstrates how the mother and father referenced are more than just stand-ins for people who helped the singer. Their designation as parents takes on more significance as we see that it is not just their material assistance that is important but their guidance and emotional support as well. In this way, we come to appreciate how reciprocity exists in several forms.
Delving into the aspect of “I Would Have Given You a Large Haplochromis” that represents the thoughts of an unappreciated ruler, Kironde explains how subjects might set up leaders to fail from the start due to the nature of the expectations they place on them:
The song expresses the irony that no leader can fulfill all his promises during his time in power. No ruler in history has succeeded in making good on all of his claims, and even those who are exceptionally good leaders do not fully succeed. Indeed, those who wanted to extend their influence globally and conquer much of the world, such as Napoleon and Caesar, failed. Therefore, people need to understand that all leaders fail at some point. Forces beyond anyone’s control or understanding make it impossible for a leader to be perfect and account for a wide range of people’s needs.
7Kironde interview, December 19, 2019.Kironde expands on this theme of imperfection:
Every leadership has some form of opposition, either directly or indirectly. There are always a few people who are against a leader’s ideologies, reminding us that it is impossible to be a perfect leader. However, while there are some imperfections that people can live with, there are others that they simply cannot. People generally choose leaders who promise to deliver absolute perfection. Many expect leaders to be superhuman. While this task is impossible, no one admits it as such. No one wins an election saying, “I’m a human being just like you, susceptible to mistakes.” Instead, everyone must claim that they are grandiose freedom fighters, appealing to the imagined ideal of a perfect political leader.
8Ibid.Kironde’s commentary encourages us to understand that failure is not simply a question of individuals being ineffective but that it depends on the many intersecting forces of everyday existence. This perspective offers new insights into the lyrical meaning of “I Would Have Given You a Large Haplochromis,” centering on the idea that there are no perfect systems, no “ideal” arrangements. The singer’s lament takes an additional concept, the possibility that his sorrow is not an exception but an expectation of living. The song acquires a new context, as it comes to represent a method of coping with suffering when it comes rather than avoiding it. Calling on music’s capacity to recuperate and mend mental and physical injury, the song seems to caress the singer and his listeners, comforting them in the face of failure and depression. As for the power relation, expecting perfection from others will keep people from appreciating what they already contribute to their communities.
Peter Kinene and Kironde use “I Would Have Given You a Large Haplochromis” to expound on poverty. Following Kisuule’s analysis, they provide additional thoughts on the singer’s conundrum, describing how, for instance, poverty causes emotional distress and isolation due to the feelings of failure and incompetence that accompany it. In doing so they depict poverty as more than a form of material and existential deprivation. They suggest that the impoverished are deprived of necessities and are thus unable to partake in the rejuvenating, joyful mutuality that is so crucial to life. Kironde comments:
The lyric “You see, they persecute me, a pauper, ask them what they want from me, peace breeds laziness” (line 10) echoes the struggles that leaders face. However, in truth, leaders also play a role in bringing about this deterioration. Leadership and structural systems tend to stagnate and decay during periods of peace, because there is no stressor to make sure that they are working properly. So even though the country is currently in a state of peace, various members of society are suffering financially. Due to inflation, one US dollar is equivalent to about 3,600 Ugandan shillings. Dreaming of being a millionaire in shillings would not make sense. It simply does not make sense.
9Kironde interview, December 19, 2019.In the same vein, and recalling John Lonsdale’s observation that naturally, poverty engenders no sense of love or loyalty for one’s government,
10Lonsdale 1992, 449. Kinene adds,
Poverty is an element that can cause people to feel isolated or restricted. It wears down individuals’ self-esteem, making them feel perpetually worthless. They want to show their appreciation to those who have helped them but do not have a means to do so. They are stuck in a constant cycle of thoughts, focusing on how the system has not given them the same things that it has given others.
11Kinene interview, December 16, 2019.Kinene and Kironde both highlight the singer’s conundrum as a unique challenge he must overcome, a constant stressor that he must always mediate as long as he is alive. As we see in the lyrics, the singer’s lament is not due to a circumstantial failure on his part. Instead, it is an ever-present question, applied to his mother and his father and anyone else he might encounter throughout his life. However, even as the interpreters reimagine the song to represent the challenges of poverty, it also represents the efforts to overcome it. As evident in the singer’s words, there remains a determination to overcome and fulfill his responsibilities. The singer, unable to provide a haplochromis, must search for alternate passages to reciprocate help. Rather than give up, he simply adjusts his aim.
Jimmy Ssenfuka Kibirige demonstrates how “I Would Have Given You a Large Haplochromis” addresses the conundrum of leaders who are not properly rewarded for their service, explaining the impossibility of satisfactorily returning the value of service. On the other hand, Kibirige also shows how such excellence in leadership is itself inherently unlikely, as it is nearly impossible to find the right person to protect and uplift a collection of good-intentioned people. He describes this delicate balance:
“I Would Have Given You a Large Haplochromis” expresses the sentiment that there is no perfect candidate, no perfect heir to take on a country filled with people of goodwill. The singer might be afraid that though the nation and society seem to be good, there is no one worthy to properly protect it. Furthermore, there is no reward good enough to properly thank those who have done exceptional service. Additionally, those who find and appoint people of substance often do not receive recognition either. In the end, however, when a leader comes to power, the initial promises they made, which helped them get elected, quickly become obsolete. The fiery statements that excited voters into believing they were electing people willing to enact real change are quickly snuffed out to reveal that they were simply political trivialities with no substance behind them. When leaders get to power, they quickly forget their promises to serve the people uprightly.
12Kibirige interview, December 15, 2019.Further articulating the dynamic between leaders and citizens, Kibirige adds,
Leaders should give thanks to the people who bring them into power. It is the will of the people that brings them from grass to grace; when they first come to power, they are nobodies. And yet, as soon as they reach grace, they forget where they came from. The people who raised the leaders up are then bitter that they have not remembered them. Consequently, there is a great deal of strife and disillusionment regarding the relationship between the people and their leaders. Another component that contributes to this strife is the fact that because the leaders recognize they have a limited time in power they spend that time amassing wealth for themselves, instead of serving the people. The discontent that this leadership style fosters in turn becomes a factor that fuels crime, corruption, and wrongdoings, which the leadership can then use as an attempt to justify its behavior.
13Ibid.Kibirige comments on how these obstacles converge to create a cyclic process of emotional negativity, where leaders lie to the people, and the people disregard them. In this vein, “I Would Have Given You a Large Haplochromis” can depict the failed dynamic that exists between current leaders and citizens in Uganda. Each side is partly responsible for this failure in reciprocity.
Emphasizing the points of his preceding analysis, Kibirige further stresses the relevance of the song to specific twenty-first-century political contexts. He sheds light on how the damaging actions of leaders have resulted in increased “crime, corruption, and wrongdoing,” which in turn function as a justification for leaders to amplify their own greedy, self-serving, and destructive measures:
The song’s message is pertinent because many leaders have forgotten where they came from; they have forgotten the people. Those who make it to power should at least offer their appreciation for what others did to get them there. But, again, that element is missing. Many are ungrateful for the help of others, only focusing on what they did themselves. The irony is that in many instances, some of these leaders have never been to school or made attempts to educate themselves. They are rich fools ruling over those who are much wiser than they are. Intellectuals, including musicians who came to be prophets and major figures in society, are under their control. “I Would Have Given You a Large Haplochromis” expresses these frustrations and relates to modern issues, like those expressed by the People Power political movement led by Bobi Wine.
14Ibid.Here we glimpse another complex blockage that keeps civilians from appreciating those in power. Kibirige suggests that just as the singer’s failure resulted in having no one to support him, leaders today burn their bridges with the people, and both suffer as a result. His commentary projects the meaning of “I Would Have Given You a Large Haplochromis” onto the obstacles and conflicts of the modern day. The song and the contemporary context become entwined, creating a new image entirely from the fused parts of the two.
Kibirige’s and Kabugo’s concluding analyses of “I Would Have Given You a Large Haplochromis” summarize both the reasons why leaders should try their best to support their people, as well as the barrier that personal greed poses against successful leadership. Kibirige notes:
The leaders beg for whatever they can get, thus mirroring the marauding pauper mentioned in the song. There is a need to appreciate those who do good. It is not productive to only focus on the negatives. Unfortunately, many people do this and are expectant and demanding, unappreciative of those who do not deliver what they want. The difficulty of satisfying the people means that many leaders simply give up trying to do so. They openly admit their wrongdoings and self-serving nature, noting that anyone else in their position would do the same. Therefore, there is a real need to give credit where credit is due and to not forget one’s roots. Leaders need to have zeal to protect their people and the systems in place, designed to serve future generations. It might even be worthwhile to require that outgoing leaders recommend candidates for elected positions. They need to remember that they are public figures, not comedians. To most of them, it is all a performance. They just want people to see them as saviors. By being so caught up in their own self-importance, many current leaders destroy the initiatives that could enable folks to have prosperous futures.
15Ibid.Kabugo also takes up this theme:
The opportunists are those who praise leaders and stick by their side only when they have something to give them in return. They feed them all the gossip and flattery that they want, but as soon as the leaders’ luck turns, they abandon them. They are nothing more than fair weather friends—hypocrites and opportunists.
16Kabugo interview, December 19, 2019.These comments further recast “I Would Have Given You a Large Haplochromis” by critiquing self-obsession. Kibirige and Kabugo describe how some contemporary leaders have become too obsessed with their own images, acting like comedians and actors, performers on the national political stage. Kabugo even stresses that it is not just these leaders who are culpable but also those who surround them and feed on their shallowness. Through these perspectives, Kibirige and Kabugo transform the song into a model for self-reflection. They highlight how, in comparison to some of today’s leaders, the singer is self-aware and acknowledges his failures. Although he describes pain and lament, his lament is itself the first step in becoming a better leader and a better person. Thus, the song becomes a model for self-overcoming as it describes the first, often painful step in the process of remaking oneself.