Saida Karoli Give It To Me Mp3 Download

The last time she was in Uganda, Saida Karoli was taught a lesson she will never forget. It is said she was only given Shs20,000 which was not even enough for a bus back to Tanzania.

She swore never to return to Uganda but like they say, never say never. Indeed it looks like the deal she got might have enticed her to eat her words. The musician will be the main headliner at the annual Enkuuka festival this Sunday evening in Lubiri. Among her popular songs are Mapenzi Kizunguzungu, Kitobero, Kaisiki, Nishike, Orugambo and Salome which Diamond Platnumz re-did with Rick Mavoko.

The musician has not been doing great and blames her misfortunes on unprofessional managers who used and dumped her. She said she used to get very little from album sales but Diamond gave her 25 per cent of total revenue collected from her Salome song. We hope Uganda will not be cheating the woman this time round.

"I had given up. I started waking up at 3:00 AM to pray. They were reporting that I had died. That time I was going through a lot. My husband died after he fell in a well. He was cleaning and that time I was pregnant. From there, I stopped taking alcohol. I had a good voice but I didn't see any progress in my life."

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In another famous proverb, "Mungu hakupi kilema akakosesha mwendo" (God will never give you disability and at the same time hamper your mobility), one notices a paradoxical situation, in which the invocation of God's hand in the distribution of disability is accompanied by an awareness of his willingness to enable the disabled persons to navigate their world. In a sense the immutable, if disquieting, belief that God is responsible for one's state of disability is mollified by the belief that he does not entirely leave in the lurch those to whom he subjects to disability. This proverb is often used to console people disabled or bereft of certain privileges, positions, expectations, or functions in society. It would therefore perhaps seem unfair to discount the proverb's power of consolation, the sort of consolation that millions need in our tumultuous times. However, the proverb tends to take away responsibility from individuals and society as far as causing and dealing with disability is concerned. For one, it attributes everything, fortunate or unfortunate, good or bad, pleasant or unpleasant, to God. Hence, the proverb either does not account for cases of disability that have human causes, such as deliberate grievous bodily harm and injuries from accidents caused by carefree and careless attitudes and actions, or it situates these occurrences within the matrix of the hand of God.

As we stated earlier, these observations about proverbs may be both disturbing and surprising. We have already mentioned, albeit briefly, why this modified reading of proverbs may be disturbing, how it exposes the dehumanizing and depersonalizing attributes of these proverbs. It is now time to elucidate on the surprise element. It is perhaps surprising that someone can have the temerity to unsettle and disrupt the erstwhile uncritical and unquestioning acceptance of language from the mainstream society of the able. To question a language viewed as given, as this essay attempts to do, to demonstrate how certain aspects of the language tend to belittle "a portion of the human race" (as Chinua Achebe would put it (12)), is to swim against the current. That is what may be surprising to some. What is not surprising is the ignorance of the able regarding the harm that language inflicts on people with disability. I have made my confessions about how ignorant I had been in this regard. 17dc91bb1f