Award winning writer, and researcher, Teedzani Thapelo*, takes a provocatively disturbing look at BDP solutions for underinvestment in the national economy, and argues, by inviting Arab petro-dollar princes, Indian nabobs, and dodgy Lebanese gangsters, to fill this void, BDP is making a terrible mistake. Are we prepared for the politic-cultural ramifications of this madness? Would it not be better to court the devils we already know well, our former colonial rulers? All over the world, Thapelo argues, countries are debating these issues, the choices that should be made about their modern world, the civilizations they should embrace, the limits to tolerance in public life, the type of politics they should cultivate, the way nationhood should be crafted, and protected, and the cultural values that should prevail in society. These debates are taking place in countries that are older, richer, bigger, more developed, more sophisticated, more educated, more resourced, and more secure than Botswana. Why should we act differently? Let’s talk about these things in our own ways. Let’s hear what the people think, what they feel. BDP, alone, should not dictate what road we should take into the future.
Poverty is a terrible thing. Yes, Batswana, as a nation we are still poor, in many ways still as backward an economy as backwardness can ever be. Forget fancy expressions like Lower Middle Income Country, rapid high rates of growth, high per capita income, and enduring macrostability that BDP spews out incessantly on radio and BTV. These have their uses, in some esoteric offices elsewhere. Ugly facts on the ground, in the real world, daily contradict these fancy figures. Let us be real. In the general order of things we are just a small country, a poor nation. In fact, to much of the world, we are regarded as nothing more than just an obscure geographical expression. Botswana? What is that? A wild animal? A bird? Country? Where? Really? You mean a real country like ours? How amazing? I didn’t know, pass the salt.
This is what Batswana who travel the world often have to deal with; trying hard to convince the strangers they meet out there that they come from a country called Botswana. I would not be surprised if of the almost eight billion that live in this wretched planet only 0.01 per cent of people know us. There are just about 200 hundred countries in the world and can you believe that there are still countries where not one person knows us, where the word Botswana has never been mentioned on television, perhaps never been taught to kids in school? But that is a fact. Hard to believe isn’t it? Like most people throughout the world, and throughout history, we take too many things for granted, and that is a dangerous thing, something we should all guard against but there is one thing that will always work against even our best natural instincts; ignorance, sweet, innocent ignorance.
Ignorance has killed many people in human history. It has killed many nations. The most shocking thing about human nature is our amazing penchant for fooling ourselves, our partiality to self-delusion, our mistaken believe that we know everything, and that we can deal with anything, that we are men, and women, of the world, and nothing can defeat us. It is only when things start going wrong, when things start horribly going wrong, that we start wringing our hands in confusion, crying, and praying to dead gods, regretting our arrogant self-possession. Sad thing is, by the time we start vociferously remonstrating against ourselves, great damage has already been done; in most cases, irreparable damage. It really is not surprising that almost all human beings live with guilt; a thing that biblical scholars understood well, and made a central part of creation genre in the bible, and the foundation of Christian salvation philosophy.
Still we refuse to learn. Habit is always; we should start by doing wrong, and then live with a guilty conscience all our lives. This happened with our historical ancestors who in many ways allowed white rule in Africa, and then spent generations, and centuries, fighting against it. Had everyone one of them killed, on the spot, the first pale person they saw entering their villages there probably would never have been colonial rule. Of course, this is a counterfactual fallacy. We will never really know what would have happened anyway. My point is that we never learn, and if we do, we learn things badly. More than two billion people profess to be Christians but I’d bet my last coin if the real devil materialized out of nowhere and started loudly arguing we should allow him to speak, hear him out, give him a fair hearing, and all that nonsense, most of us would, driven by that greed for knowledge; curiosity, give way.
Let us hear the devil out, folks. After all he is already here. Yes, we are a democratic and civilised people. Let him speak. We are used to human speech. There can be no harm in just listening to him, and asking a few questions. The UN would convene, and a resolution would be taken to admit him; to give him a hearing, a fair hearing…and yet our entire Christian civilization rests on the premise that it is this fellow who stands between us, and salvation, the fellow who stole our immortality, the greatest rebel against God, the Antichrist Absolute. Still, we would, I am sure, throw caution to the wind, and sit down to converse with the devil; to hear his side of the story, forgetting that by betraying God, we destroy Heaven, our only place of eternal life after death; the Last Home. That is human nature for you. We are our own greatest enemies. We always find ways of bringing misfortune, unhappiness, and suffering into our lives, and if no excuse presents itself, we invent it.
If we fail to invent good ways of destroying ourselves then we go a mile further, we start doing what other people are doing…just to hurt themselves. They are doing the same thing in America, why can’t we do it here? We are never happy doing things the right way; no, it’s boring. We must always suffer for our mistakes. We must die in style. Man, man, man. This is how we always behave. This is how we have always behaved in history.
Now Batswana can someone tell me what the Arab petro-dollar princes are doing here? Yes, I know you call them businessmen, billionaires, to use another facile expression; that infuriatingly alluring definition by numbers; didn’t the great writer Balzac won us behind every great wealth there is theft, and crime? Have we not learnt, as Africans, that behind every great wealth there is blood and suffering? But we are not going to accept this sad reality are we? We have a good excuse. We live in a globalized world, and everybody is welcome to do business here. We are an open economy. We need their money, and expertise. We must do all we can to attract foreign investment. There is nothing like clean money. We cannot pick and choose. We must create jobs for Batswana. We are poor…bah…bah…black sheep.
It’s a most disturbing thing; this endless need to justify bad behaviour, a terrible disease; something we really ought to talk about. But BDP is not going to allow that. No, instead they are going to do things for us…on our behalf…behind closed doors, and like good children we must all eat our peas and shut up. Oh, really? I have a story for you. This is bad business. We are getting ourselves into trouble, big trouble.
Of course, we have done business with Asians before. There are Indians in business here. We have the Chinese. No, I don’t accept we are brothers and sisters! Indians are Indians. We are Africans. Chinese are Chinese. It’s as simple as that. As for the Arabs, well, I have a lot to say about these fellows. But before we go on, I have a simple question to deal with: what are we doing inviting all these people to flood our small country and economy so fast, and in so short a period of time? Is this a problem of economic anxiety, or political necessity, on the part of BDP? Is this the right thing to do at this point in time? Are we doing business with the right people, and for the right reasons?
Both our country, and our economy, is run by BDP. The private sector is still too nascent to bleat. We must remember that inviting Indians, Chinese and Arabs to invest here means one thing and one thing only; we are committing ourselves to sharing our natural resource exploitation with them. We are giving them more than a stake in our economy, we are, in fact, giving huge parts of our country to them to use as they like, for generations to come, we are ceding to them part of our national soul, and once these people make it good here, many of them will not return to their countries. They will choose to live, and die here. They will ask for more land, more rights, and more entitlements; and they will start inviting more of their friends, and relatives to move in, and share their wealth with them.
There will be a Chinatown in every city, and gigantic mosques with glistening minarets, in every town, and village, right from Ghanzi. throughout Ngamiland, to Tswapong, Francistown, and down south to Gaborone, and all this radical transformation of society, and the physical landscape, may take as little as twenty years given the low costs of transportation and communication, and the stupendous amounts of money these foreigners have, and will happily invest here if things go their way.
No, they are not going to learn our cultures, and speak our languages. If anything our children, and their children, are going to have to learn, and speak, Mandarin, Arabic and Hindi, Tamil and God knows what else; perfect trauma. We already have that problem with whites from Europe and America, and remember there are only 2 million Batswana. The population of China alone is almost frightfully huge; billions, and India more than 1 billion. China is not just the second largest economy in the world; it has well pronounced imperial designs on Africa as a whole. Batswana we are playing with fire. Already Indian business is the backbone of many sectors of our economy; especially commerce, and manufacturing.
Already Indians have too much corrupting influence on the BDP, on Government itself, and public policy in general. Indians make decisions that directly affect our lives on a daily basis; in fact they run both the economy, and government. Up to now mining has been in the hands of white Europeans, and already we now know De Beers was closely involved in decisions that affected the lives of Batswana on a daily basis for fifty years through their secretive private dealings with characters like Louis Nchindo.
If you are a public figure, a national hero of sorts, and you depend on other people for money and the comforts of life, it is not surprising those who fund your success in life will influence your management of public affairs, in one way or the other. People go into business for money; not friendships. If you become their friend, they turn you into an instrument, a working tool, a prop for making more profits; a stooge. Never think they love you, and if suddenly something goes wrong, they will drop you like a hot potato, denounce, and humiliate you even; this was the fate of poor Nchindo. But all this is common knowledge.
What we don’t know is the damage this did to us as a nation, and a republic, and before we can reassess our relations with foreigners, we are already in bed with people from another part of the world, through the same bond of corrupting influence; the Botswana Democratic Party: Indians, Chinese, and Arabs, people whose histories, cultures, religions and languages we don’t even know. Batswana, what are we doing?
We took our chances with people we thought we knew; former colonial masters, and lost, badly, and emboldened by that humiliating adventure, we are now doing something even weirder, sleeping with strangers proper. Is this the way to run national affairs? Why are we so stupid? Would it not be better, perhaps, to stick with the villains we know? Yes, I am unapologetically Anglophile, and yes, I do believe the future of our country is with the Western world, and civilization.
We have made, and, we continue to make, our own contributions, to that world, and its civilization, in our own small ways. But that is not the point. What worries me most is what these Asians have done, and are continuing to do to their own people at home, what these Asians have done to Africans in East, and North Africa, what these Asians have done in history, and world politics; the things these people, including the richest, most brilliant, most educated, and most worldly among them, are capable of, what I would call the horrors of Asiatic imperial domination, from African slavery, through centuries of stoning women to death, to the rise of modern terrorism.
Are Batswana capable of living with such things? Do we want those who come after us, our own grandchildren, and great grandchildren, to live with these dangers and horrors? BDP hates debates over these things. They fly against their personal and economic agendas. They are too patriotic. But that’s their business. They have their own reasons for doing things the way they do; mostly their singular infatuation with food, and sensualist exhibitionism. We should not go their way. BDP politics, we all know, has little to nothing to do with civilization, and the rest of the world.
Their politics is not only empty but lacks any respect for political procedure. Their habit is to instrumentalize trifles. They have demonstrated they have no courage to face the future by recklessly, and irresponsibly, turning their back on the African agenda, and African solidarity, refusing point blank to help fellow Africans use purely African values to engage and redress purely African problems. This is what the Khama presidency is all about.
At home their politics stubbornly refuses to respond to voter’s concerns on a daily basis. Now strangers, to intuitive political reasoning, their failure to modernize the party have devastatingly compromised all that was constructive in the past. BDP is a historical anachronism. No sensible person should bother about the things they say. Let us only worry about what they do, and do the best we can, to minimize the damage, till a political alternative is found. Meanwhile we must engage with international issues that will no doubt define our domestic politics throughout this century. I worry about Botswana, and those Batswana who, like me, love their country; people who care deeply for the future of this country, a small beautiful country that few outsiders know about, but a country that is home to the most decent ordinary people I have ever known.
It would be sad, I think, perhaps even a sin, if those of us who have had the opportunity to travel the world, and learn things, and grasp the cruel ways of the world, could just lie down, in their homes, and enjoy great literature, from all parts of the world, letting a bunch of unprincipled, and uncaring politicians, ruin this beautiful haven, the only home we have, the only country our children, and their own descendants will ever have.
All over the world countries and nations are debating these issues, the choices that political leaders should make about their countries in the modern world, the civilizations that populations should embrace, the outside influences that people should guard against, the limits to tolerance in public life, the friendships, and types of politics, nations should cultivate, the way nationhood should be crafted, and protected, the cultural values that should prevail in society, the best ways to build, and sustain, local communities, the way public money should be spent, who can control which sectors of the economy, how and why, who can get into their countries, who can stay in their countries, and for how long; in short every country wants to articulate with global society is its own terms. These debates are taking place in countries that are older, richer, bigger, more developed, more sophisticated, more educated, more resourced, and more secure than Botswana, countries with historically enduring civilizations, cultures and religions, countries like America, Britain, France, Germany, the Netherlands, and Sweden, among many others.
Why should we act differently? Let’s talk about these things in our own ways. Let’s hear what the people think, what they feel. Let’s do things together as a nation, a people, and a republic. That’s the only reason I am writing this article, the only reason I am provoking this debate. I have no agenda against anyone. I only want what is good for Botswana, and Batswana. Oh, boy, I am beginning to sound like Trump. But what can I do? We live in a strange world. We live in a most peculiar age. This is a political dissertation, and not just some bland orthodox ideological statement. A counter argument is most welcome. I am quite sure in the great boulevards, streets, corridors of power, parliaments, and even villages of China, India, and the whole of the Arab world, people are talking about nothing else but these very same issues.
They are asking themselves how they should accommodate Africans in their cultures, and societies, what attitude, and policies, they should take against Donald Trump. Fact of the matter is that global political discourse, and culture, are changing, and established political truths, and taboos, are crumbling, giving way to different political dialogues, and narratives, in the political philosophy of modern society. People are redefining themselves, and their societies. We are all taking different paths into the world of tomorrow, and I really do think, little, and poor, as we are, we, too, have a perfect right to do the same. We have the right to force the world to accept us on our own terms.
Let us not do what the BDP is doing. As a country, and a nation, let us do things our own way. The world will respect us for that. Just because you are small, and poor, does not mean everybody can, or should, ride roughshod over you. Botswana belongs to us. As citizens let us start doing things the right way, guided by no principle than the simple fact if we don’t stand up for ourselves, who will stand up for us?
Teedzani Thapelo*, is author of the Botswana novel series Seasons of Thunder, Vol. 1(2014), Vol. 2 (2015) and Vol. 3 (2016) and forthcoming books; Battle Against the Botswana Democratic Party: the beginning of the point of departure, Politics of Unfulfilled Expectations in Botswana: a dangerous mess, Philosophy of Death and the Ruin of Selibe-Phikwe: abandonment and revolt, The Argument Against the Botswana Democratic Party: an intellectual inquiry and Khama Presidency and Vanity Fair in Parliament: an African political tragedy.
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.