Botswana novelist, poet, historian, researcher, biographer, writer of short stories, travelogue and human rights campaigner, Teedzani Thapelo*, advances the critical argument that Vision 2016 failed principally because we failed right from the beginning of this political project to diagnose the nature and severity of our national crisis and then compounded the situation by tailoring it to subverted, blighted and meaningless public policies. To give Vision 2030 a better chance of success we should this time around try to do things the proper way. More important we should make sure political vision does not morph into a baiting gimmick for political catastrophe; blighting the fortunes and future of our children.
First things first, political vision is by tradition an intellectual inquiry into the problem of social order. It is rightly regarded as Plato’s greatest political programme, perhaps his greatest contribution to political art. Scholars are agreed about its centrality to political philosophy as we understand it today. I should, however, confess I’m rather surprised Botswana has become so much besotted with this thing.
First it was Vision 2016: Towards Prosperity for All, and we all know what happened to that little pet project. Now it’s Vision 2036: Beyond Tomorrow, Beyond the Stars. What next? Well, I suppose we should try to do something about the sociological landscape of our nation. Why not? We are a member of the global village. We have got neither our own philosophical tradition nor do we have philosophers to chart our way into the future; a future I should sadly admit, that looks rather bleak and perilous. It’s also interesting to find one’s country so suddenly head-over-heels in love with something so purely intellectual. Oh, yes, Botswana is charmed by Plato, it’s a first rate love affair!
But do we know what we are doing? No, Batswana, these vision things do not come from Government Enclave; ga se mananeo a goromente. The visions come from some obscure offices and corridors in the UN, very far away. We only talk about them here because we belong to that beastly old creature, and our political education cannot, of course, be anything but western. So let’s fall in love with this thing from the canon of Western political philosophy as we please, but I do think we should try at least to be certain we really do know what it is we are doing.
Utopian ideas can be dangerous in politics. We all know about the sparkling fire of communist rhetoric and what came of it. Look at Russia. Look at Zimbabwe. Remember what happened to Muamur Gadaffi and his little Green Book, and Mao Zedung and his little Red Book. Words that look too beautiful and too promising in politics generally lead to dangerous disasters.
Let’s hope these fantastic little visions that Government Enclave is embracing with so much romantic enthusiasm don’t take us the same road. 2036 is not very far. From Rwanda I understand Paul Kigame will still be in power. Mugabe is threatening to rule on earth and right on to heaven, if he does get past Saint Paul at the Golden Gate, and so he probably will still be around.
My eldest son who just started working in Canada will be a family man and the two little ones, Davis and Rabasi, will still be in school if they are foolish enough to spend twenty-one uninterrupted years collecting useless certificates from universities all over the world like their father did. Why, one might ask, am I saying these things? It’s because politics is a deeply personal thing. Many people don’t realize this, but there can never be thriving human life and happiness where there’s no politics.
This is why I am asking: do we know what we are planting in our political system and tradition by adding these little poetic visions into it? Are Batswana ready to contend with the Platonic vision? Are our institutions and belief systems ready for it? Do we have the resources, ingenuity and moral fortitude to see these visions through? Aren’t we baiting political catastrophe?
I am told Ian Khama sent out an eminently distinguished team of professors to teach Batswana about these things, hear their views and write up our next political vision. I can only hope these professors too knew what they were doing. Did Batswana know they were talking to Plato, the greatest philosopher known to mankind? Did they know this thing is not a joke? I can hear an impressed Motswana at Sekondomboro village lamenting, like Faust, “sweet analytics, thou hast ravished me.” Good work. Remember Faust wanted all the things that Botswana wants: prosperity, power, peace, immortality. We all know what happened to him.
Let’s hope the same thing does not happen to us. Let’s also hope our distinguished professors taught Batswana well. There must be a reason why Batswana accept these things. Much of Africa does not care about these visions. We have better things to do than excite the passions and interests of already highly restive populations is what one writer friend of mine said to me. Too cynical? I don’t know. What am I saying here? Let me explain.
A political vision is by definition not an easy thing. But we don’t have to resurrect Plato to understand what it is all about. The vision documents that have become the fundamental sub-texts of our political strategy, survival and destiny in the last twenty years, including the now discredited Vision 2016 Document, are products of a political imagination going back at least 2000 years. The original purpose of political vision as a project of political philosophy was aimed at addressing a set of perennial issues afflicting ancient civilizations.
I want to focus on only a few most pertinent ones; moral corruption and degeneration in civilization, and political decay and collapse of civilizations. Political vision sought to speak literally to these menacing concerns at certain levels; beginning, degeneration, end, and revival, as well as discernable moments of truth that could be recovered, and provide the necessary means for political redemption. In short political vision is born of political crisis.
This must sound familiar to any Motswana who has been watching BTV the last couple of weeks. Vision 2016 calls for a moral, compassionate, educated and informed, innovative and productive, safe and secure, democratic and accountable, and tolerant and united nation. The issue of pride is nothing but political jingoism and for the most part sentimental foolishness. The operative concepts for our purposes here are moral, educated, innovative and productive, and safe and secure. As for democracy and national unity these I critiqued in a recent widely published article concerning a public lecture by former president Ketumile Masire (Ref. 16-22 July, Weekend Post/15 July, 2016, Botswana Guardian).
More problematical, research shows that totalitarian regimes tend to deal with national crisis better than democratic ones; and that they often thrive and endure longer in moments of historical stress than democratic ones do under the same circumstances, sad but true enough. The issue is, however, still open to debate. Even Plato did address this issue in his famous political dialogues. To sum up, political vision always speaks to contemporary political crisis and the possibilities of political redemption. And here lies the greatest problem.
When Botswana authored this vision twenty years ago what political crisis did it seek to address? Was there any historical stress in the republic? If political crisis did exist, what political redemption has been accomplished? I’ve already said the vision programme came from the UN; never mind what Madomkrag say. Our business was only to domesticate and own it. But did we do this thing well? I don’t think so. When this global discourse was first mooted I was a graduate student in the economics department at SOAS. I knew right away it would create policy problems for African countries and said so at our weekly student’s seminar.
To my surprise everybody present disagreed with me, arguing it was a great opportunity for Africans to rethink their politics and policy instruments. I was staggered. So far as I understood the debate what was at stake was the possible ruin of two phenomena: western civilization and the capitalist international economy. Africa’s existential problem at the time was located elsewhere: structural adjustment programmes and the debt trap. Our problem was one of underdevelopment and perennial political crisis; and that of the West, corpulent affluence run amuck, and institutional complacence.
We were failing to adjust to postcolonial modernity and trauma; and Europe struggling to adjust to globalization and the triumph of capitalism. How could we lump the two development trajectories together? I was furious, so implacably furious my thesis advisor, the distinguished Marxist-Leninist scholar and philosopher, Ben Fine, decided I should write a development theory paper on the subject for the next seminar. I can’t say I entirely convinced my classmates about the merits of my argument. But that was to be expected. I was the only African student in that seminar. But my supervisor was delighted when two years later my thesis examiner, an oxford economics professor, brought up the question on the day I was defending my PhD and intellectual integrity, and I calmly stood up and gave the don that document word for word; from nothing short of an astonished memory and anguished temper. One hour later I was awarded my doctorate and only a week later I arrived home a free man.
To my surprise I found Batswana here agog about the same vision thing. I did try to make a contribution but my proposition seems not to have sat well with better minds at Government Enclave so I let the thing run. No one can deny today the whole thing is a scandalous failure. Just look at the crisis in education, and productivity, and the problem of political intolerance. Consider the continuing radical income inequalities, and the political anxiety gripping the entire country. Are we really as safe and secure as we think? Are we compassionate? Are we truly educated? Are we prosperous? Are we democratic and accountable? Are we a moral and united nation? Did we properly diagnose the real problems facing this country twenty years ago?
Why were we so shy to talk about HIV/AIDS at the time and its possible spill-over consequences in the areas of human capital, market integration and growth? Why didn’t we worry about its decimation of the finest educated and trained professional elites this country ever possessed; the very people whose mass deaths and anguished existence was soon to orphan and traumatize an entire generation of our national youth? Why were we so coy to concede our own environmental weaknesses? Why didn’t we talk about our ruinous maladjustment to diamond liquidity capital? Why didn’t we talk about the cancer of corruption in public life? Why didn’t we worry about donor fatigue and departure?
Why did we not talk about the yawning cultural vacuum that was already threatening to eat out our national soul and vitality at the time? And the question of national unity: why didn’t we realistically talk about the things that held us together and go out of our way to cement and solidify them while doing away with those that continue to divide us, eating at the heart of our national consciousness? Why didn’t we talk about these things? Why did we settle for empty borrowed words that were mostly irrelevant to our situation? Why did we borrow other people’s problems instead of acknowledging our own and trying to do something urgently about them? Look again at Vision 2016.
Even today we could give that blasted thing to Burundians, or the South Sudanese. They need it. We don’t; or at least we didn’t need it twenty years ago. We failed, dismally, to author our own destiny as a nation and a people in 1997, to seek political redemption to the crisis facing us at the time, and what a missed opportunity. We have got fewer resources today, fewer friends in the international community who really count for something, and we have got far less energy and fire in us. It’s terrible the way things are going on in this country.
But maybe we still have a chance. I see now Ian Khama has just received the Vision 2030 Document. Once again its origin is the UN, and Western philosophical disquisition. I said it was compiled by Botswana’s finest intellectuals. Well, I won’t step on their decorated feet this time. I do see, however, the UN has this time diagnosed our national crisis fairly well; social and human development, sustainable growth, and environmental protection. Yes, governance, peace and security as well. This is all proper. International relations have changed profoundly in the last twenty years. The mandate of political philosophy is now somewhat different; thanks to the third wave of globalization, the forth industrial revolution in the West, the crisis of capitalism and the 2008 world recession, climate change and crazy imans in the Middle East. In general, right now we are not a safe world. Botswana must share these extraordinary and extreme concerns and these things must be reflected in our political agenda and calendar.
But what really is our current national crisis? How should we seek to explain our contemporary politics? And what are the possibilities of political redemption going into the future; to 2030? These are issues that require serious research and rigorous analysis. I see the professors tasked to prepare this document had clear terms of reference; to mobilise Batswana to define their national dream and aspirations, to review background materials on the subject, to produce a document built from national consultation and consensus. I am sure the experts did this competently.
What baffles me, though, are the questions put to Batswana. The kind of country they want to see built by 2030? The kind of person a Motswana should look like in terms of social standing in 1930? The first question is open to too much irrelevant waffling. The second, well, one would have to look for something between Darwin’s evolution of species theory and Dickens’s Great Expectations. It’s a most singular question to put to any person; and ridiculous questions always get ridiculous answers. This is the major problem with Batswana. We never take ourselves seriously.
I remember the questions for Vision 2016. They were just as bad. I don’t even care if these questions-God forbid!-come from the UN as well. They are bad research questions. Then; what should be done to accomplish this dream? A good political question, but the who part is suspect. Why not how, given our poor work ethic, diminishing resources, education crisis, the malice of nature on the land, possibilities for political caprice, etc.? That way you enter the province of political philosophy where the political vision project originates.
Political vision presupposes ideological purpose. It is a symbolic character of human activity. It speaks to the philosopher’s city that is at work. It presupposes rule by those who profess to know the ground of justice. It implies the end of tension between truth and politics. It is rooted in the dilemmas and social tensions of society and the disillusioning experiences of a known and lived world (Ref. my article The Trouble with Botswana: a poet speaks, in 15 July, 2016 vol. 33, No. 106, Mmegi and subsequent publication). In some cases it originates from the failure of political experience. It is a therapeutic vehicle for the possible failures of nationhood and human civilization.
It seeks answers to the problems of human order and historical existence. It is key to the fundamental understanding, not only of human beings, but of the world as well. Its greatest concern is the problem of social order and man’s relation to his natural resource base; the environment. It seeks and desires to create a cultural world that conditions historical existence. For man it seeks perfect orientation and intellectual disposition, and politics, the authority to order society. Its creative transformation draws power and strength from agreed upon political symbols. It is, in the poetic language of Heidegger, the house of Being; a beautiful thing. But like all things beautiful it is not immortal. It can be destroyed with deliberate vehemence which, sadly, I believe, is what happened to Vision 2016.
What is required for a political vision to succeed? I refuse to answer this question. It would be the height of arrogance to try to tutor the best and brightest at Government Enclave, and a possible invitation of unnecessary personal harm and humiliation. But I do think Batswana know exactly what it is they ought to do.
First, identify the national crisis to be addressed, and then go all way out to seek political redress. Word of advice, take heed of the wise words of that great poet, the author of Paradise Lost, John Milton; “there is no art that has been more cankered in her principles, more soiled, and slobbered with aphorizing pedantry than the art of policy,” and all will proceed well, bearing in mind, of course, all the time, that politics imply a certain idea of man, and not always a good idea.
A case can be made, General Atiku, that history’s most infamous Roman is Pontius Pilate. It was Pilate who condemned Jesus, the “Son of God”, to the most cruel, most barbaric, and most excruciating of deaths – crucifixion – and cowardly at that as the gospels attest for us.
Yet the exact circumstances under which the crucifixion took place and what followed thereafter far from jells with what is familiarly known. The fact of the matter was that there was a lot of political wheeling and dealing and boldfaced corruption on the part both of the Jewish authorities and the Roman establishment in the person of Pontius Pilate. In this piece, we attempt, General, to present a fuller photo of Pilate as the centre of the whole machination.
Pilate’s historicity, General, is not in doubt. In 1961, an Italian archeologist unearthed a limestone block at Caesarea Maritima on the Mediterranean coast of Israel, which as of 6 AD was the Roman seat of government as well as the military headquarters. The block bore the inscription, “Pontius Pilate, the Prefect of Judea, has dedicated this Temple to the divine Augusti” (that is, then Roman Emperor Tiberius Caesar and his wife Livia).
Pilate also gets varying degrees of mention in the works of Roman senator and historian Cornelius Tacitus (56-117 AD); the Hellenistic Jewish philosopher and chronicler Philo of Alexandria (25 BC to 50 AD); and the legendary Jewish historian Flavius Josephus (37-100 AD).
Although his year of death (37 AD) is documented, his year of birth is a matter of conjecture, General. He came from the Pontii tribe (hence the name Pontius), a tough, warlike people. The Pontii tribe was of the equestrian class, the second-tier in the Roman caste system. Originally, the equestrians were those Romans with ample pocket power to bribe their way to knightly ranks in the Roman army. Pilate was born to Marcus Pontius, who had distinguished himself as a general in Rome’s military campaigns.
Following one of his particularly sterling military exploits, Marcus was awarded with the Pilum (javelin), a Roman decoration of honour for heroic military service. To commemorate this medal of valour, the family took the name Pilati, rendered Pilate in English and Pilatus in Latin.
The son, Lucius Pontius Pilate, also distinguished himself as a soldier in the German campaigns of Germanicus, a prominent general of the early Roman Empire. Thanks to his scintillating military profile coupled with strategic connections in the hierarchies of the Roman government, Pilate was able to wend his way into the heart of Claudia, the granddaughter of Caesar Augustus, the founder of the Roman Empire and ruler from 27 BC to 14 AD.
Claudia’s mother was Julia the Elder, who was also the biological mother of the apostles John and James. When Claudia was about 13 years of age, Julia sent her to Rome to be reared in the courts of Emperor Tiberius Caesar, to whom Julia was once married from 11 BC to 6 BC.
Although Tiberius was not the biological father of Claudius, General, he gladly acquiesced to being her foster father in deference to the memory of her late grandfather Caesar Augustus. Pilate arrived in Rome when Claudia was sixteen years of age. In AD 26, the two tied the knot. Needless to say, it was a marriage based not on love as such but on political opportunism.
The high-placed connection who facilitated Pontius Pilate’s smooth landing into the inner sanctums of Rome’s royalty and put him on a pedestal that saw him take pride of place in the cosmic gallery of rogues was Aelius Sejanus. Like Pilate, Sejanus came from the subordinate equestrian class, who would never be eligible for a seat in the Senate, the legislative council of ancient Rome.
Sejanus, however, had over time become Emperor Tiberius’ most trusted lieutenant and to the point where he was the de facto prime minister. He had been commander of the Praetorian Guard, the elite Special Forces unit created by Augustus Caesar as a personal security force, which developed under Sejanus’ command into the most significant presence in Rome.
In AD 26, the emperor was not even based in Rome: he had confined himself to the 10.4 km2 island of Capri, about 264 km from Rome, and left control of Rome and the government of the Roman Empire to Sejanus. It was Sejanus who recommended the appointment of Pilate as prefect, or governor/procurator of Judea. The appointment was pronounced right on the occasion of Pilate’s nuptials with Claudius.
Philo records that when the bridal party emerged from the temple where the marriage ceremony was celebrated and Pilate started to follow the bride into the imperial litter, Tiberius, who was one of the twelve witnesses required to attend the ceremony, held him back and handed him a document. It was the wedding present – the governorship of far-flung Judea – with orders to proceed at once to Caesarea Maritima to take over the office made vacant by the recall of Valerius Gratus.
Pilate was notified by Sejanus that a ship was in fact waiting upon him to transport him to Palestine right away. The only disadvantageous aspect about the assignment was that Pilate was to leave the shores of Rome alone, without the pleasure of spending a first night in the arms of his newly wedded wife: by imperial decree, the wives of governors were not allowed to accompany them in their jurisdictions. Pilate, however, was a royal by marriage and so this prohibition was waived. By special permission granted by His Imperial Majesty Tiberius Caesar, Claudia soon joined her husband in Judea. The wily Pilate had calculated well when he married into royalty.
A SADISTIC ADMINISTRATOR
The Judean perch was not prestigious though, General. The prefects of Judea were not of high social status. At least one – Felix, referenced by Luke in the Acts of the Apostles – was an ex-slave, which says a great deal on the low regard in which the province was held by Rome.
Pilate was only secondarily sent to Judea on account of having married into royalty: his posting to the volatile province stemmed, primarily, from his being of a inferior social pedigree. Be that as it may, Pilate relished the posting in that it gave him the chance to exercise power, absolute power. Absolute power corrupts absolutely and in Pilate was the archetypal example, General.
Pilate’s brief was simple: to collect taxes, maintain law and order, maintain infrastructure, and keep the population subdued. Although he was born lowly, he positively had the power of life and death over his Jewish subjects. Let us, General, listen to Josephus in his allusion to Coponius, Judea’s first Roman governor and who like Pilate was from the same subservient social class: “And now Archelaus’ part of Judea was reduced into a province and Coponius, one of the equestrian order among the Romans, was sent as procurator, having the power of life and death put into his hands by Caesar.”
Pilate, General, was callous to a point of being sadistic. He was scarcely the scrupling judge with the rare soft spot that we encounter in the gospels. Philo charges him with “corruptibility, violence, robberies, ill-treatment of the people, grievances, continuous executions without even the form of a trial, endless and intolerable cruelties”.
He further declares him to be a “savage, inflexible, and arbitrary ruler” who was of a “stubborn and harsh quality” and “could not bring himself to do anything that might cause pleasure to the Jews”. The essentially humane character of the Pilate who presided over the trial of Jesus as portrayed in the gospels may not be wholly fictitious but is highly embellished, General.
Why did Pilate have such a pathological hatred of the Jews, General? Sejanus had more to do with it than the spontaneous leanings of his own nature. According to Philo, Sejanus hated the Jews like the plague and wished “to do away with the nation” – to exterminate it. In AD 19, for instance, he forced the Jews in Rome to burn their religious vestments and expelled them from the city without much ado.
For as long as Sejanus was in power, General, Pilate could do pretty much as he pleased. He didn’t have to worry about compromising reportage reaching the emperor as everything went through the implacably anti-Jewish Sejanus. Sejanus was unrivalled in power: golden statues of the general were being put up in Rome, the Senate had voted his birthday a public holiday, public prayers were offered on behalf of Tiberius and Sejanus, and in AD 31 Sejanus was named as Consul jointly with Tiberius.
The Judea posting also gave Pilate a golden opportunity to make money – lots of it. The governors of the Roman provinces were invariably rapacious, greedy, and incompetent: this we learn not only from Jewish historians of the day but from contemporary Roman writers as well such as Tacitus and Juvenal.
As long as the money skimmed from the provinces was not overly excessive, governors were allowed a free hand. It is said of Emperor Tiberius that, “Once he ordered a governor to reverse a steep rise in taxes saying, ‘I want my sheep shorn, not skinned’!” For those governors, such as Pilate, who had support from the very acmes of Roman power, General, they were practically a law unto themselves.
PILATE’S WINGS ARE CLIPPED
Pontius Pilate, General, was untrained in political office. Furthermore, he was a sycophant to the core who was prepared to go to any length in a bid to curry favour with and prove his loyalty to the powers that be in Rome. Both these attributes gave rise to a series of blunders that brought him the intense hatred of the Jews.
The first abomination he committed in the eyes of the Jews, General, was to set up a temple dedicated to Emperor Tiberius, which he called the Tiberieum, making him the only known Roman official to have built a temple to a living emperor. True, Roman emperors were worshipped, but Tiberius was the one exception. According to the Roman scholar and historian Suetonius, Tiberius did not allow the consecration of temples to himself. Pilate’s act therefore, General, was an overkill: it was not appreciated at all.
Throughout his tenure, General, Pilate had a series of run-ins with the Jews, some of which entailed a lot of bloodshed and one of which sparked an insurrection that paved the way to Calvary. Then it all began to unravel, General. On October 18 AD 31, his patron Sejanus was summoned to the office of Emperor Tiberius and an angry denunciation was read out to him. It is not clear, General, what caused Sejanus’ fall from the emperor’s good graces but circumstantial evidence points to the perceived threat to the emperor’s power.
As the ancient historian Cassius Dio puts it, “Sejanus was so great a person by reason both of his excessive haughtiness and of his vast power that to put it briefly, he himself seemed to be the emperor and Tiberius a kind of island potentate, inasmuch as the latter spent his time on the island of Capri.” Sejanus, hitherto the most powerful man in Rome, General, was thrown into a dungeon.
That same evening, he was summarily condemned to death, extracted from his cell, hung, and had his body given over to a crowd that tore it to pieces in a frenzy of manic excitement. His three children were all executed over the following months and his wife, Tiberius’ own daughter, committed suicide. The people further celebrated his downfall by pulling his statues over. Meanwhile, General, Tiberius began pursuing all those who could have been involved in the “plots” of Sejanus.
In Judea, Pilate, a Sejanus appointee, must have been badly shaken, General. Were his friends and family under suspicion? Would he be purged like others? Imperial attitudes to the Jewish race seemed to have changed now with the riddance of Sejanus. Tiberius made sure this was the case by appointing a new governor for Syria (who went by the title Legate and to whom Pilate was obligated to report).
The governor, Lucius Pomponius Flaccus, arrived in Rome in AD 32. Philo records that Tiberius now “charged his procurators in every place to which they were appointed to speak comfortably to the members of our nation in the different cities, assuring them that the penal measures did not extend to all but only to the guilty who were few, and to disturb none of the established customs but even to regard them as a trust committed to their care, the people as naturally peaceable and the institution as an influence promoting orderly conduct.”
So Pilate, General, had lost his supporters at the top, his new boss was on his doorstep, and there had been a change of policy regarding the very people he was in charge of. Surely, he would have to watch his step. The fact of the matter, however, General, was that he hardly did so. In November 32 AD, for instance, he provoked a mini-uprising by the Zealots led by Judas Iscariot, Theudas Barabbas, and Simon Zelotes. It was this revolt, General, that culminated in those three “crosses” of Calvary that are indelibly etched on the mind of every Christian.
Until as recently as the 1980s a career often meant a job for life within a single company or organisation. Phrases such as ‘climbing the corporate ladder’, ‘the glass ceiling’, ‘wage slave’ & ‘the rat race’ were thrown about, the analogies making clear that a career path was a toxic mix of a war of attrition, indentured drudgery and a Sisyphean treadmill.
In all cases you fought, grafted or plodded on till you reached retirement age, at which point you could expect a small leaving party, the promise of a pension and, oddly, a gift of either a clock or watch. The irony of being rewarded with a timepiece on the very day you could expect to no longer be a workday prisoner was apparently lost on management – the hands of time were destined to follow you to the grave!
Retirement was the goal at the end of the long, corporate journey, time on your hands – verifiable by your gifted time keeping device – to spend time working in the garden, playing with the grandchildren, enjoying a holiday or two and generally killing time till time killed you.
For some, retirement could be literally short-lived. The retirement age, and accompanying pension, was predicated on the old adage of three scores years and ten being the average life expectancy of man. As the twentieth century progressed and healthcare became more sophisticated, that former mean average was extended but that in itself then brought with it the double-edged sword of dementia. The longer people lived, the more widespread dementia became – one more life lottery which some won, some lost and doctors were seemingly unable to predict who would succumb and who would survive.
However, much research has been carried out on the causes of this crippling and cruel disease and the latest findings indicate that one of its root causes may lie in the former workplace – what your job entailed and how stimulating or otherwise it was. It transpires that having an interesting job in your forties could lessen the risk of getting dementia in old age, the mental stimulation possibly staving off the onslaught of the condition by around 18 months.
Academics examined more than 100,000 participants and tracked them for nearly two decades. They spotted a third fewer cases of dementia among people who had engaging jobs which involved demanding tasks and more control — such as government officers, directors, physicians, dentists and solicitors, compared to adults in ‘passive’ roles — such as supermarket cashiers, vehicle drivers and machine operators. And those who found their own work interesting also had lower levels of proteins in their blood that have been linked with dementia.
The study was carried out by researchers from University College London, the University of Helsinki and Johns Hopkins University studying the cognitive stimulation and dementia risk in 107,896 volunteers, who were regularly quizzed about their job. The volunteers — who had an average age of around 45 — were tracked for between 14 and 40 years. Jobs were classed as cognitively stimulating if they included demanding tasks and came with high job control. Non-stimulating ‘passive’ occupations included those with low demands and little decision-making power.
4.8 cases of dementia per 10,000 person years occurred among those with interesting careers, equating to 0.8 per cent of the group. In contrast, there were 7.3 cases per 10,000 person years among those with repetitive jobs (1.2 per cent). Among people with jobs that were in the middle of these two categories, there were 6.8 cases per 10,000 person years (1.12 per cent).
The link between how interesting a person’s work was and rates of dementia did not change for different genders or ages.Lead researcher Professor Mika Kivimaki, from UCL, said: ‘Our findings support the hypothesis that mental stimulation in adulthood may postpone the onset of dementia. The levels of dementia at age 80 seen in people who experienced high levels of mental stimulation was observed at age 78.3 in those who had experienced low mental stimulation. This suggests the average delay in disease onset is about one and half years, but there is probably considerable variation in the effect between people.’
The study, published this week in the British Medical Journal, also looked at protein levels in the blood among another group of volunteers. These proteins are thought to stop the brain forming new connections, increasing the risk of dementia. People with interesting jobs had lower levels of three proteins considered to be tell-tale signs of the condition.
Scientists said it provided ‘possible clues’ for the underlying biological mechanisms at play. The researchers noted the study was only observational, meaning it cannot establish cause and that other factors could be at play. However, they insisted it was large and well-designed, so the findings can be applied to different populations.
To me, there is a further implication in that it might be fair to expect that those in professions such as law, medicine and science might reasonably be expected to have a higher IQ than those in blue collar roles. This could indicate that mental capacity also plays a part in dementia onset but that’s a personal conclusion and not one reached by the study.
And for those stuck in dull jobs through force of circumstance, all is not lost since in today’s work culture, the stimulating side-hustle is fast becoming the norm as work becomes not just a means of financial survival but a life-enhancing opportunity , just as in the old adage of ‘Find a job you enjoy and you’ll never work another day in your life’!
Dementia is a global concern but ironically it is most often seen in wealthier countries, where people are likely to live into very old age and is the second biggest killer in the UK behind heart disease, according to the UK Office for National Statistics. So here’s a serious suggestion to save you from an early grave and loss of competencies – work hard, play hard and where possible, combine the two!
The gospels which were excluded from the official canon, the New Testament, at the Council of Nicaea are known as the Apocrypha. One of these Apocryphal works, General Atiku, is the gospel of Phillip. In this gospel, the intimate relationship between Jesus and Mary Magdalene is openly discussed thus:
“And the companion of the Saviour is Mary Magdalene. But Christ loved her more than all the disciples and used to kiss her often on the mouth. The rest of the disciples were offended by it and expressed disapproval. They said unto him, why do you love her more than all of us? The Saviour answered and said to them, why do I not love you like her? … Great is the mystery of marriage, for without it the world would never have existed. Now, the existence of the world depends on man, and the existence of man on marriage.”
It is clear from the above statement, General, that Jesus held marriage in high regard because he himself was part and parcel of it. The disciples (that is, most of them) were offended not because he and Mary were an item but because they simply did not approve of her as she was a Gentile and a commoner.
Otherwise, the kissing was not offensive at all: it was a customary expression of mutual affection between the sacred bride and groom. This we gather from the prototypically romantic Old Testament text known as The Song of Solomon, which opens with the words, “Let him kiss me with the kisses of his mouth: for thy love is better than wine.” As the Davidic groom, Jesus was therefore entitled to kiss Mary Magdalene as his bride.
THE FIRST MARRIAGE
In September AD 30, General Atiku, Jesus and Mary Magdalene had their First Marriage ceremony. Jesus had turned 36 in that year, the appropriate marriage age for a Davidic heir, and September was the holiest month in the Jewish calendar. Having been born irregularly himself (in the wrong month of the year because of his father Joseph’s intransigence), Jesus was determined that he himself follow the law to the letter so that his child would not suffer the same indignities as he did. The First Marriage is captured in LUKE 7:35-50.
The marriage took place at the home of Simon the Pharisee. This, General, was another name for Simon Zelotes, the stepfather of Mary Magdalene. Although Mary Magdalene is not directly named, she is described as a “sinner”. This was another term for Gentiles, as in the eyes of the Jewish God, they were unregenerate and therefore hopeless sinners. Mary Magdalene, whose mother Helena-Salome was of Syrian origin (Syro-Phoenicia to be specific), was a Gentile.
On the occasion, Mary Magdalene performed three acts on Jesus as set out in LUKE 7:38. She wept; kissed his feet; and anointed him with ointment. This is what a bride was supposed to do to her groom as clearly evinced in The Song of Solomon, a series of love poems concerning a spouse and her husband the King.
Of the three rites, perhaps it is the weeping that require elucidation, General. This was at once symbolic and sentimental. The First Marriage was simply a ceremony: the moment the ceremony was over, the husband and wife separated, that is, they lived apart until the month of December, when they came together under one roof. This was in accord with Essene stipulations for dynastic marriages, that is, those of the Davidic Messiah and the priestly Messiah.
Prior to the First Marriage, the bride was known as an Almah, meaning a betrothed Virgin. After the First Marriage ceremony, the Almah was demoted to a Sister. This was because the ensuing three-month separation meant husband and wife would not indulge in sexual activity and so the wife was as good as a sister to her husband. The imagery of Sister also being a wife is seen in 1 CORINTHIANS 9:5, where the apostle Paul refers to his wife as Sister. In ACTS 23:16, Paul’s wife is again referred to as his Sister.
Now, when the Almah became a Sister, General, she was metaphorically called a Widow, because she was being separated from her newly wedded husband. As such, she was expected to symbolically weep on account of this separation. That explains why Mary Magdalene had to weep at her first wedding. It is a pity, General, that most Christians and their clergy miss the real story so wrongly indoctrinated are they.
In December AD 30, Jesus moved in with Mary Magdalene to consummate the marriage. It was hoped that Mary would fall pregnant so that in March the following year, a Second (and final) Marriage ceremony would be held. Sadly, conception did not take place. According to Essene dynastic procreational rules, the couple had to separate again. They would reunite in December AD 31 for another try at conception.
The reason they separated was because for a dynastic heir, marriage was purely for procreation and not for recreational sex. But even that year, General, Mary did not fall pregnant, necessitating another year-long separation. What that meant was that Mary would be given one more last chance – in December AD 32, by which time Jesus would have been 38. If she did not conceive this time around, the marriage would come to an end through a legal divorce and Jesus would be free to seek a new spouse.
THE FINAL MARRIAGE
In December 32, Mary Magdalene, General, finally conceived. When Jesus was crucified therefore in April 33 AD, his wife was three months pregnant. By this time, the Second Marriage ceremony, the final one, had already taken place, this being in March. The Second Marriage is cursorily related in MATTHEW 26:6-13; MARK 14:3-9; and JOHN 12:1-8.The John version reads as follows:
“Jesus, therefore, six days before the Passover, came to Bethany, where was Lazarus, who had died, whom he raised out of the dead; they made, therefore, to him a supper there, and Martha was ministering, and Lazarus was one of those reclining together (at meat) with him; Mary, therefore, having taken a pound of ointment of spikenard, of great price, anointed the feet of Jesus and did wipe with her hair his feet, and the house was filled from the fragrance of the ointment.
Therefore said one of his disciples – Judas Iscariot, of Simon, who was about to deliver him up – ‘Therefore was not this ointment sold for three hundred denaries, and given to the poor?’ and he said this, not because he was caring for the poor, but because he was a thief, and had the bag, and what things were put in he was carrying. Jesus, therefore, said, ‘Suffer her; for the day of my embalming she has kept it, for the poor you have always with yourselves, and me you have not always.’”
This story (also see JOHN 11:1-44) centres on four people primarily, General. They are Jesus; Lazarus; Mary; and Martha. “Mary” was actually Mary Magdalene. “Martha” was a titular name for her mother, Helena-Salome. In the Lazarus story, the two ladies are referred to as “sisters”. This denotes conventual sisters, like the Catholics refer to conventual nuns, and not sisters by blood. Helena-Salome actually headed a nunnery. By the same token, the reference to Lazarus as “brother” has a connotation akin to what Pentecostals refer to as “Brother in Christ”.
Thus, the story revolves around Jesus the groom; his bride Mary Magdalene; his father-in-law Simon Zelotes; and his mother-in-law Helena-Salome. This is a family affair folks, which provides strong hints as to the exact relationship between Jesus and Mary. The raising from the dead of a man called Lazarus, sadly, was not a miracle at all: it was a ceremonial restoration from excommunication back to the Essene governing council, which comprised of Jesus and his so-called 12 disciples.
The “Lazarus” who was thus restored was actually Simon Zelotes, at the time the most “beloved” by Jesus of the entire apostolic band, who had been demoted under circumstances relating to a Zealot uprising against Pontius Pilate. More will be said on the subject at a later stage.
The anointing of Jesus by Mary with “spikenard”, General, harps back to ancient married rituals as patently demonstrated in The Song of Solomon. This was the second time Mary had anointed Jesus, first at the First Marriage in September AD 30 AD and now at the Second Marriage in March 32 AD. On both occasions, Mary anointed Jesus whilst he sat at table.
In SONG OF SOLOMON 1:12, the bride says, “While the King sitteth at his table, my spikenard sendeth forth the smell thereof”. The anointing in the gospels was therefore an allusion to the ancient rite whereby a royal bride prepared her groom’s table. Only as the wife of Jesus and as a priestess in her own right could Mary Magdalene have anointed both the feet and head of Jesus.
The anointing in effect had two purposes: first, to seal the marriage, and second, to officially announce to the Jewish nation that Jesus was the Davidic Messiah (and not his younger brother James, who had been so promoted by John the Baptist). It all harped back to the tradition in ancient Egypt and Mesopotamia, where Kings or Pharaohs were anointed for office (in their case with crocodile fat) by their half-sister brides.
The King’s bride actually kept the anointment substance for use for one more time – when the King died. You can now understand, General, why Jesus said “the day of my embalming she has kept it” in reference to his anointing by Mary Magdalene and why the first person to feature at the tomb of Jesus was none other than Mary Magdalene!
Three passages in the Lazarus story (in JOHN11: 1-44) are particularly telling. They are Verses 20, 28, and 29. They read as follows: “When Martha heard that Jesus was coming, she went out to meet him, but Mary stayed in the house … After Martha said this, she went back and called her sister Mary privately. ‘The Master is here,’ she told her, ‘and is asking for you.’ When Mary heard this, she got up and hurried out to meet him.” The reason Mary (Magdalene) first kept her place before proceeding to meet Jesus, General, is not supplied in the Johannine gospel.
However, the Apocryphal document which has come to be known as The Secret Gospel of Mark sheds more light, General. It explains that on the first occasion, Mary did come out to meet Jesus along with her mother Martha (Helena-Salome) but upon being rebuked by the disciples of Jesus, she repaired back to the house. Why was she lashed out at, General? Because according to the Essene matrimonial code, she was not permitted to come out of her own accord and greet her husband: she was to wait until he had given her express permission to emerge.
There is yet another element in the conduct of Mary Magdalene that has parallels with Solomon’s queen, General. In the back-and-forth romantic dialogue between the couple, the queen is referred to as a “Shulamite” (SONG OF SOLOMON 6:13). The Shulamites were from the Syrian border town of Solam and we have already seen that Mary’s first foster father, Syro the Jairus, was a Syrian, as was her mother Helena-Salome.
JUDAS DENOUNCES THE MARRIAGE
The marriage of Jesus to Mary Magdalene was vehemently opposed by most of his so-called disciples. The most vociferous on this position, General, was Judas Iscariot. The writer of the John gospel characterises Judas as a “thief” who used to pilfer alms money but that is a smear. The gospels were written post-eventual and therefore Judas’ name was already in ignominy.
His detractors therefore had a field day at sullying his character. Yet prior to the betrayal, Judas Iscariot, General, was one of the most respected figures among the Essene community. At the time of Jesus’ marriage, Judas was the second-highest ranking Essene after Simon Zelotes (that is the meaning of “Judas of Simon” in the passage quoted above, meaning “Judas the deputy of Simon”): Jesus was third, although politically he was the seniormost.
Judas opposed the marriage on grounds, primarily, that Mary Magdalene was not only a Gentile but a commoner. Judas had the right to pronounce on Jesus’ marriage because it was he who was in charge of the Essene’s order of Dan, to which Mary Magdalene belonged prior to her marriage to Jesus and therefore had the right whether to release her for marriage or retain her in the convent. Judas would rather the spikenard (the most expensive fragrance of the day, the reason it was only used by queens) was sold and the money generated donated to the Essene kitty (“the poor” was another name for Essenes: when Jesus in the Beatitudes said “blessed are the poor”, he was not referring to you and me: he meant the Essenes).
Sadly General, as high-standing as he was, Judas had no right of veto over the marriage of a Davidic heir: only Simon Zelotes had by virtue of his position as the Essene’s Pope. Simon Zelotes was Mary Magdalene’s step-father and there was no way he was going to stand in the way of the marriage of his own daughter. Moreover, Jesus had already begun to fancy himself as Priest-King.
As far as he was concerned therefore, he was at once the Davidic Messiah and the Priestly Messiah – the Melchizedek. Thus even if Simon Zelotes had perchance objected to the marriage, Jesus would have gone ahead with it anyway. It was Jesus’ highly unpopular appropriated role as the Melchizedek, General, that set him on the path to Calvary.