Disagreement and Spiritual Invocation
Interpreters engage with “Let Me Plod with a Stick Close to Kibuuka” through the themes of disagreement and spiritual invocation, shaping the song’s meanings into insights on trade, politics, and other subjects. Harriet Kisuule draws connections between the ex-husband in the song and two modern Ugandan politicians, Bobi Wine and Colonel Dr. Kiiza Besigye, who have been attempting to win an uphill effort against the recurring incumbent president, Yoweri Kaguta Museveni. Kisuule underscores the husband’s persistence in getting his son back, presenting the song as a model for how one might respond to any obstacles that lie in the path of realizing one’s ambitions. She then connects this point to how national political leaders, like President Museveni, present as formidable incumbents to opposing leaders, who must remain steadfast if they want to win:
Plodding or pressing on with a stick demonstrates the determination to hold fast to something. The singer presents the idea that holding fast to what one values is the way to achieve success and victory. This determination is the same force that has driven Besigye, one of the political opponents of President Museveni. The police have sprayed him with tear gas and attacked him, but he has still continued. He has been persistent even though he has not become president. He has recognized that he may never come to power, but he has said that his main agenda is to get Museveni out of office. He is willing to fight for what he desires. The same is true of Bobi Wine. During the times that the police surrounded his house to prevent him from leaving it to campaign, sometimes he was already in the city center, campaigning regardless. He demonstrated his determination to fight for his cause. The Baganda people should try to emulate such determination, to listen and persist on the issues that are important to them. The more vocal they are, the easier it will be for their leaders to determine what they should focus and act on.
1Kisuule interview, December 21, 2019.Kisuule suggests that the primary goal of President Museveni’s opponents is to dissolve the relationship that he has allegedly locked his people into and to form a new one. His opponents, by attempting to push him out of power and thus allowing the possibilities for a new leader to emerge, display an unrelenting drive to overcome obstacles and form new connections whenever necessary. Such a willingness to establish fresh relations allows nations and people to succeed.
Continuing with the idea of struggle and failure, Edward Ssebunnya Kironde addresses the frequent failures of contemporary politics in his interpretation, recognizing that failure is a crucial aspect of life. Kironde explains that no matter how hard one works, failure can always happen. Drawing from the husband’s call to Kibuuka, he explains that in times of failure, some may turn to spiritual forces in a final attempt to achieve what they desire:
People try to seek out those they believe can help them, but the current system turns them down, sometimes making it clear that there are no other avenues to pursue. They often believe they have done their best, but they still receive no good news from their efforts. They might even drop to their knees to pray to God, having given up completely. In their desperation, they put their fate in His hands, hoping for some divine intervention. To some, it may appear that the only thing that could change their fortune is a miracle. This is the case in contemporary Uganda, where people are unsure whether leadership will change hands soon. The situation is tense, and many believe that only God can save the people. There is bitterness on both sides, the government and the opposition, and nobody has any idea how to fix the problems at hand.
Before President Museveni first came to power, no one could have predicted that he would have been able to oust the Obote regime. But he succeeded in using bush warfare tactics to depose Obote from power, thus surprising many. Similarly, today no one has any idea who will oust Museveni from the presidency. To many, even a prominent opposition figure like Bobi Wine is unlikely to stand a chance because when the elections come, Museveni is sure to use the army to intimidate voters at the polls. He is clearly of the mindset that he came to power by the gun and therefore cannot leave it by the ballot. Democracy in Uganda suffers because of this. However, someday Museveni will leave office.
Although it seems that the current political state will not end anytime soon, there is hope among opposition leaders. Thus, Bobi Wine has composed and performed songs such as “It’s the Right Amount of Sugar” (“Kassukaali Ke Ko”) and “We Shall Wear a Crown” (“Tuliyambala Engule”). Yet, it seems like the only crown the Baganda might be wearing by the end of the upcoming January (2021) elections is the same one that has been in place for the past several decades. The state of things is escalating, and many hope that it does not reach the extent reached in Libya. Gaddafi’s dictatorial regime killed those who preached against him and his ideologies, and the people of Libya never realized that his plan was to be a lifetime president until it was too late. It took “a Kibuuka” to uproot him. With the way things are going in Uganda, they too may need a figure like Kibuuka to perform a miracle.
2Kironde interview, December 19, 2019.To Kironde, “Let Me Plod with a Stick Close to Kibuuka” acknowledges life’s unpredictability. Without recognizing this, one could easily fall back into the static idealism that is so prevalent today. One who cannot cope with the unexpected and will only view the world through a calculated and orderly framework that does not account for human irregularity. Unpredictability can have both negative and positive impacts, so it might be helpful to see all the ways it might manifest. In “Let Me Plod with a Stick Close to Kibuuka,” the ex-husband bases his actions on his acceptance of life’s unknowns. His call to Kibuuka is not a direct summons to a deity but a plea to the unknown that hopes for a phenomenal shift. In this way, the ex-husband is casting himself on fate, calling on the Kibuuka spirit fully aware that the spirit might not respond.
Transitioning from national politics, Steven Mukasa Kabugo points out that “Let Me Plod with a Stick Close to Kibuuka” focuses on a different kind of power dynamic. The ex-wife stalwartly refuses to return home, which leaves her ex-husband speechless: “Let me leave, I shall be back, my mother-in-law” (line 4); “You will return my child in the future” (line 5); “For generations and days, I lack strength to speak” (line 6). Focusing on mediation, Kabugo speaks to how investing too heavily in self-interest can muddle a relationship. As a result, one must not only subscribe to mutuality but tactically engage in it, as relations can often deteriorate into disregard and loathing if mismanaged. In this sense, “Let Me Plod with a Stick Close to Kibuuka” suggests that the ex-husband was not prepared to respond to conflict because he had forgotten to stay connected to his ex-wife’s interests. Shocked when his fantasy of perfection failed, he was unable to think of what to do and resorted to calling on Kibuuka:
The man is unable to properly express his emotions or come up with a convincing argument to win back his ex-wife. This challenge is a reminder that words and rhetoric have significance for contemporary Uganda, say when it comes to lending money. Transparency is the best practice when people are interacting with those from whom they have borrowed or to whom they have lent money. Lenders must be clear and firm. If a lender is trying to collect a loan of five million Ugandan shillings from a borrower, for instance, that borrower might pay the lender an installment of two million. After that, he might get cold feet and start lying about the repayment of the balance. If the lender is not careful, the borrower could even accuse the lender of extortion or another crime to get the person imprisoned. In other words, the borrower may plot against the lender, trying to dupe him out of his money. For this reason, the lender needs to approach the issue with great tact.
There are several proverbs that address the game of cat and mouse between debtor and lender mentioned earlier. They include Ensigalira; ebanjibwa mugezi (The outstanding balance of a debt is collected by a shrewd person); Ekiyita waggulu, otegera wansi; empungu terya bire (Whatever flies in the sky, you trap it on the ground; the eagle does not eat, live in, the clouds); and Ky’owola otudde; okibanja oyimiridde (Whatever you lend out while seated, you demand it while you are standing).
The first proverb reminds us that finances and agreements often test people who believe that they are clever, and that one should demand repayment wisely to avoid the borrower’s taking advantage of one.
The second proverb specifically advises people to act calmly in the face of obstinance when seeking redress for their payment. The person they loaned to may be shouting to the skies, vowing not to repay their money. But if they are clever, they will quietly seek the redress of the law and serve a subpoena against the offending party. They would approach at ground level to address the one who was swelling in the sky and, in doing so, reduce their pride and lofty airs.
The third proverb expresses the outcome of what happens when frustrations arise from not receiving payment, particularly when parties made the initial loan agreement informally. One may lend someone a sum of money, expecting it back within a certain time, and trust the borrower’s word that she will repay it. However, the time for repayment might come and pass, causing the lender to remind the borrower of the agreement. Then, because of the absence of a written record of the transaction, the borrower may try to claim that it never happened or that the amount she owes is less than what the lender is demanding. The frustration of this predicament might cause the lender to lose his temper, and as a result he might demand harshly what he once gave away calmly.
3Kabugo interview, December 19, 2019.The first proverb that Kabugo shares in this analysis connects the ex-husband’s story to the dynamic between lenders and borrowers. These parallels between the proverb and “Let Me Plod with a Stick Close to Kibuuka” demonstrate the importance of keeping fingers on the pulse of one’s relationships. One must be clever, thus cognizant, with one’s decisions to avoid escalating an already tenuous circumstance. To this point, the ex-husband takes time to call on Kibuuka, wishing for some indirect help to ease the tensions between him and his ex-wife. Rather than doing something rash such as calling the police or attempting to take his son back by force, the ex-husband steps back and takes the time to contemplate the events and request assistance.
The second proverb further frames “Let Me Plod with a Stick Close to Kibuuka” through a more general idea of conflict. Using images of sky and ground, man and eagle, the proverb shows us the importance of staying “grounded” to overcome precarious situations. It speaks to the importance of acting thoughtfully when faced with disagreement rather than succumbing to blustering and anger. In this sense, the ex-husband becomes the one who must begin mediating his relationship with his ex-wife. After getting no solution from his mother-in-law, he turns to Kibuuka in hopes of resolving the situation. Here, we have two ways to interpret this situation: one person could argue that the ex-husband is unprepared, as his initial course of action fails; another might argue that his appeal to Kibuuka represents some degree of mindfulness as he bides his time, allowing himself and his ex-wife some space to reflect and clarify where the points of tension lie in their disagreement.
The third proverb reimagines the meaning of “Let Me Plod with a Stick Close to Kibuuka” by showing what might happen when one fails to heed the advice of the previous two wisdoms. When the relationship between a lender and borrower (or a giver and taker) begins to break down, this may force the lender to demand his money rashly, dropping the level-headedness that he might have previously retained. In the heat of these hot emotions, one ought to work through one’s scenario more cautiously. Rather than simply trusting someone blindly, one should consider how much the borrower needs the money and how trustworthy he or she is. In “Let Me Plod with a Stick Close to Kibuuka,” the mother-in-law presents this precise dynamic. Rather than blindly agreeing with her daughter’s ex-husband and encouraging the daughter to return to him, she decides to step back and see how things play out. By encouraging her daughter’s ex-husband to take his time, she enables the actors in this distraught relationship to focus on reconnecting their commitments to each other rather than seeking retribution or forcing an outcome.
Jimmy Ssenfuka Kibirige relates the song’s portrait of a marital relationship to political relationships as well, such as those between a leader and his country. He interprets “Let Me Plod with a Stick Close to Kibuuka” by connecting the stress of the romantic relationship it conveys to the stress of political ones. His view diverges from those of other commentators in that he sees the ex-husband’s perseverance as a rigid and unyielding stance against change. Kibirige also argues that the ex-wife’s obstinance means that the ex-husband’s hapless efforts are more injurious than beneficial. Kibirige is making an argument about fluidity and flexibility:
When a relationship falls through, it is best to maintain one’s dignity and move on. If one’s wife has left one, one should let her be and go search for a new partner. But as the song shows, the ex-husband was unwilling to let his ex-wife go. He plodded with a stick so many times, making trips back and forth to his ex-wife’s childhood home to woo her back into his life. He put time and effort into a fruitless situation. We should all learn from his hardships and learn to let things go once it becomes apparent that they cannot be resolved. Current leaders should learn the same lesson. No one is permanently planted into leadership. And yet, they do everything in their power to make it so, even invoking deities to come and intervene on their behalf. Indeed, over the course of history it has become common for some leaders to keep diviners on retainer so that they can consult and harness the power of spirits. Some have consulted pastors about maintaining their positions in society. They should learn to let go when things have failed, when their time has ended, and give other people a chance to serve in their positions. They should not be like the ex-husband the song mentions, pressing on with his walking sticks or pleading for another chance. Instead, they should move on and try their hand at something else. They should use their talents to find success in the changing world. They should not remain rigid and unyielding to change, as it will only serve to hurt and fatigue them further.
4Kibirige interview, December 18, 2019.The foregoing analysis confirms that destruction and decay are a crucial part of existence and that one must accept unpleasant change when it comes. This point contrasts with the commentaries on perseverance that others have provided regarding President Museveni’s opposition. This diverging perspective gives the song greater nuance in terms of our understanding of both positions. On the one hand, this nuance allows us to recognize the importance of perseverance. On the other hand, it enables us to recognize the value of letting go and accepting our defeat when we lose a cause. The interplay of these two conflicting points gives us an opportunity to combine seemingly contradictory views into multivariable arguments.
Kibirige also claims that leaders are too unyielding to change. The point he raises further expands on previous views about letting go, stressing that doing so may benefit said politicians:
When they lose elections, they demand a recount or waste taxpayer money to organize other elections, only to lose again. Some feel they have gone through too much to lead for only a three-year term, so they might take bribes to stay in their positions. They have not learned to let go and are totally unwilling to allow new blood into the system despite the societal transformations that have taken place. When President Museveni recently released the list of new cabinet ministers, the first thing people noticed was the lack of change. A post went viral on WhatsApp comparing the list to that of Finland. The Finnish prime minister was thirty-three years old at the time and was the oldest in the cabinet. The finance minister was only thirty years old. The comparison to the cabinet of Uganda was quite stark. The Ugandan prime minister was seventy-six years old, forty-three years older than his Finnish counterpart. According to a saying, a new broom sweeps clean, but an old broom knows the corners. Uganda has reached the point where all its leaders are old brooms. They only sweep the corners. However, the masses want to see clean ground. They want new brooms to come in.
So leaders should not be rigid about change. When granted authority, upcoming leaders should not become overzealous or have large expectations as current leaders do. Some abuse their authority by manipulating others to do their dirty work. They sweet-talk and use others, elevating their status before ripping the ladder out from underneath them and leaving them hanging in midair. All the sycophants who serve them eventually lose direction and fall, having dug their own graves. An applicable saying is, “One who cares less reaps misery.” Most current leaders do not care for their people, and so in the end they are buried with their own misery. They deserve to leave the world and let the current generation prepare for future leadership and generations.
5Ibid.Kibirige argues that letting go requires us to facilitate and embrace change. In this way, the ex-husband in “Let Me Plod with a Stick Close to Kibuuka” represents both sides of this spectrum, facilitating change even as he sticks to the old. On the one hand, he calls on Kibuuka to assist him, putting his faith into the hands of a powerful deity and thus releasing his own desperate grasp on the situation. On the other hand, he is still asking for Kibuuka’s aid so that he might preserve his relationship with his ex-wife, refusing to accept the end. This idea speaks to the contradictions that exist within every person, the alternative pursuits that converge over even the smallest actions. It also speaks to how opposition leaders differ from government leaders. Although both are tightly grasping their positions, the former pursue major change, grasping for a new world, even at the expense of their own lives. The administration is, on the other hand, haplessly grasping for the old, holding on to a position that cannot last forever.
Peter Kinene’s interpretation comments on struggle and the spiritual notion that everything occurs exactly when it needs to. These sentiments assure those endeavoring for change in Uganda that they will eventually achieve their goal. More specifically, Kinene suggests that he trusts in fate, which serves to bolster the points that other interpreters have made:
People earn good things after a persistent struggle. The song’s refrain of “plod with a stick” is indicative of a persistent trek, a long-lasting struggle to attain that which one is working toward. It requires one to keep in transit day after day until one reaches success. Repetitive action brings success. It all connects back to the proverb
Atya omusana; talya bwami (One who is afraid of the scorching sun does not become a chief). Everything has its own timing. When the appropriate time comes, nothing can stand in its way. Though the ex-husband mentioned in “Let Me Plod with a Stick Close to Kibuuka” never achieved what he set out to do, the song encourages us that with time everything will pass. If it was meant to happen, it does so at the right time.
6Kinene interview, December 16, 2019.Claiming that change is an inherent quality of life, Kinene seems to argue that one must jump headfirst into the dangers and confusion that such change presents. Rather than attempting to secure and freeze life, Kinene recommends that we let chance lift us away, which will allow us to appreciate life for both its joys and sufferings. In this he paints “Let Me Plod with a Stick Close to Kibuuka” as a tragic celebration of living. The ex-husband’s desperate pleas to Kibuuka and his lament over the loss of his wife both reflect the pain and desire of daily life. His situation forces him to reckon with his pain, while he also rolls the dice to see what else Kibuuka has in store for him.