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Frederic Kwesi Great Agboletey

Tallstigen 10, 1 tr.

186 70 Brottby

Sweden.

Specie Progressional Reversal

Part 1

What is it about man that makes it so difficult for him to share with others what others
have enabled him?

In a world that has gone beyond the point of isolated ignorance, many remain
isolated and ignored. In an era of impossible breakthroughs many are broken through
by deprivations. In a time when the sense of humanity as a specie delicately
balanced in the awesome vastness of space, -a universe without ends, with planetary
worlds of vast proportions, and in nearest awareness, all an empty vastness of
seemingly solid deserts, - is ever more apparent, mankind has continued to hold over
the collective intellect the ancient hood of ignorance. Ignorance that has claimed
immense lives – live that is so precious and so rare -, soaked this grieving earth with
the blood of the innocent, engendered cruelty of some overwhelming proportions that
the only way to acknowledge it is to pretend it never occurred.

Why has a specie that has transcended the boundaries of its home planet, one that
by climbing so high in the application of its intellect appreciated its common earthly
heritage, remained so close-minded when it comes to the greater emotionally laden
issue of reaching out to assist its specie elements in distress?

There is a need to engage social discontinuance from existing patterns of social


organisation, resource distribution and inter-human groupings dependency
relationship within the emphasised awareness that human beings have gained
sufficient knowledge to conclude that humanity is a specie in diverse expression, and
begin to build a new world order from that departure point.
While humanity as a species even at its highest socially evolved level is far from
perfect, over the millennia that large societies have become dominant features of the
earth, enough has been learned to enable massive reconfigurations of primary
fundamentals upon which humanity as society collectives interact and influence each
other as specie collectives, finding diverse specie grouping expression. Humanity
must socially upgrade, especially at the higher expressions of its leadership
manifestations to appreciate the simple fact that the human species stands to benefit
by collective collaboration at the highest level of realisation of attained states of
excellence, irrespective of the origin or specie grouping from within which the idea
emanates.

What is the barrier to effective collective resource management be it physical, value


based or intellectual that has even after it has failed to remain relevance that has
kept mankind so firmly segmented into localised groupings of collective inefficiency?

As far as it can be figured, it would seem that humans evolved as small groupings
that aggregated to form ever larger groupings and for obvious reasons of security,
both in terms of food sustenance and group protection defined territories that
eventually expanded from cave dwellings, to hamlets, to villages, to large agricultural
settlements, to towns and eventually driven by ambitious leaders encompassed large
areas that constituted kingdoms and eventually nations. Extraordinary or deviant
individuals who coerced or managed to convince like minded persons to raid other
settlements always spearheaded the expansion drive. For thousands of years the
drive for seeking the land yonder coupled with other interests evolved through time
has enabled the diverse and disparate human groupings to gain awareness of each,
to borrow what was found of interest in promoting the quality of life of one group from
other groupings. Into this broad scenarios finesse was worked and gave different
faces to what essentially remain, a drive finding similar expression all over the earth,
irrespective of the human grouping concerned.

In the course of human social evolution, for obvious reasons of a need for adaptation
from the simple and the basic to a more sophisticated provisional state to cater for
wider coverage of larger groupings under one leader, social evolution inevitably
become ever more sophisticated and complex. Where enough finesse did not exist,
either due to the circumspection of the era and the attained level of technological and
social development, wider encompassment, larger populations and complex
impositions of leadership role requirements led to in some instances to brutal
leadership forms and such brutalities were wasteful of life in its consequence. One
evolved value system invented to mediate social interaction, the monetary instrument
has through time developed laterally and in failing to evolve vertically has become
the bane of humanity in fairly significant extents, while enabling its primary function of
mediating socio-economic interaction across the specie on the whole. To find a more
adequate approach to using the monetary instrument to enable the attained levels of
development to cover the totality of the specie remains a debacle of social
organisation.

At this juncture there is the need to clarify from the word go that money per se as an
evolved social derivative to straddle the social interaction boundary is not the
problem is in order. The underlying problem to gross inadequacies in the effective
orientation of social needs and the collective resource management is more or less
traceable to leadership ineffectiveness in collaborating to maximise human potentials
at a universal conceptualised level.

The lapse in social development leading to states of under/development is due to


ineffective integration of critical knowledge resources to improve on existing states
and it is obvious from this that rather than the monetary resources and the lack
thereof being responsible for the deprivations of a section of the human specie, it
must be accepted that it is the ineffective employment of knowledge resources
applied to natural resources in any particular setting, mediated by monetary
provisions that underlie the dire nature of human deprivations in significant sectors of
the human collective.

It is the lapse in monetary instruments development to keep pace with the expanding
sophistication of humanity in ever-diverse situational expression that accounts for the
severe developmental gaps in universal specie improvement. That lapse is a lapse
not configured in terms of the utility employment of the monetary instrument but in
terms of expanding its utility value to be given wider expressive employment in
universal usage with the aim of enabling the potential improvements to the specie in
attained knowledge states to be universally expressive.

While lateral development of monetary instruments have enabled its intermediary


instrumental role to remain significant, its lack of vertical evolution has short-changed
its role over time as a means for enhancing human ends and has through its
facilitator role made it an end in human socio-economic interaction while severely
limiting in some social sectors its utility mediator role.
In limited expressions this social aspiration is of no harm since it is a motivator to
engage in those socially permissive behaviours that under normal circumstances are
socially supportive at the individual level. The problem of the human species has
come from the fact that as greater and wider encompassing value systems emerged
from knowledge cultivation and knowledge itself became a value defined form for
mental development with institutions built around it as a value system worthy of
maintaining, the emergent awareness that knowledge as a social activity form for
rewarded human preoccupation has not been effectively applied to the benefit of all
of humanity. At some earlier state of human specie social evolution the extent of
applying these knowledge was territorial bound.
With each human grouping, operating from the basis of securing its unique grouping
benefit and status in comparison to other groupings, territorial bounding of knowledge
to limited utility for group defined ends is defensible, however, when that basis has
eroded to become meaningless in the light of changed states of specie self
awareness through global interactivity the maintenance of the barriers that
undermine effective states of employment can no longer be supported.

The beginning of aggressive expansion with trade and resource acquisition as its
primary goal and empirical aspirations as secondary benefit had as its beneficial
consequence the drawing together of masses of human groupings in dispersed
global locations. To this honour, one island nation of determined sailors has brought
the world to an altogether higher level of collective intellectual development than was
and still is in many respects inconceivable in the absence of mass cultural
interaction. Cultures are unique situational responses to maintain social semblance
and hold various groupings under some form organised balance as defined by the
unique situational circumscriptions within which any human grouping finds
expression.

Culture as a form of collective acknowledgement of expressive behaviour is multi


factorial determined and it tends to be influenced with contact with outside groupings.
As to the rate of adaptation and adoption of intruding external cultural values, it
varies depending on the value any particular in-group gives to intruding external
influence; often that value worthiness is need and utility value assessed. The
diversity of superficial expression of the human specie differences, it would seem
obvious from research knowledge from the natural sciences is specie beneficial,
however no matter how appreciated, whether such differences are positively or
negatively conceived, does not take way from the essence of humanness.

Through time the social values that humans have evolved in appreciating across the
cultural barriers are not by any means, intellectually the most effective, or morally the
most noble within the conscriptions of the historical era under consideration, more
often than not these values emerge from higher authorities in leadership role
positions with the sole aim of maintaining social stability to protect their interest first
and foremost and to enable social cohesiveness from a particular perspective.
Obviously, these value impositions had had in some instances catastrophic effects
with indisputable waste of human life.

That life is common on earth and by the mechanisms the creator of life has enabled
the created, easy to procreate is a given. However standing at the primitive era of
space exploration, enabled a sight to the awesomeness of the starry heritage of
humanity, whether they employ its resources to their benefits or not is secondary,
suddenly brings home the fundamental awareness that human life with its well
structured intellectual provisions for creativity is indeed a rare specie grouping, not
finding replication randomly and expressed all over the known universe. Falling from
the stars to the darker side of earthly existence, puncturing the spiritual dimension of
non-physical existence also brings home ever stronger the awareness that human
life is not as common as the limited perception of humanity often left at the mercy of
merciless leaders would otherwise indicate. From the rough expectoration of
immature academics at the edge of structured knowledge development to the
deviancy of racist idiosyncrasies, mankind has been kept in a state of stagnation by
leadership inadequacy at the higher levels of leadership manifestation.

As to those who argue that suffering is inevitable because of some ephemeral devil, it
is to be emphasised without any afterthought that the devil was at his glory the most
beautiful of his angelic groupings, he certainly as far as the Bible is the source of
knowledge on this issues, of much higher intellect than human. to condone
unsophisticated cruelty as a means to furthering his leadership ambitions by all
intents undermine the assumption of higher intellect and guile. Logically, the
assumption would be that one in such contention would enable a state of effective
utility of his wisdom to ingratiate rather than cause spite. Again the issue is highly
debatable and the writer is too poorly educated in such areas to make meaningful
argument. However, Christ is enthroned in contraposition of higher authority to
enable humans to maintain a powerful control effect as far as spiritual dimensional
issues are concerned and since Christ Jesus espouses love for one another it evens
the score, as far as the heavenly wars are concerned. As for the wide association of
witches if ineffective social organisation, if such things exist, these are nothing more
than idle spirits taking advantage of gullible humans to earn undeserved bodies to
dwell in and cause mischief. That having been said and it need be said; the onus is
on humanity to bring to bear on its specie collective in their unique earthly heritage
the fullness of its accumulated knowledge to enable optimal utility value of the human
creative intellect.

What is of relevance is that humans are seen at the end as needing each other’s
attention, assistance and support to enable the attainment of the common aspiration;
a meaningful existence in each generation on this earth for all of the specie
constituents irrespective of physical location, positioning on the developmental scale
-which scale, if reason is to prevail, must be balanced at the higher level of
attainment for effective intellectual resource utilisation-, or ethnic origin.

Knowledge is the driving force of the present era, and it is those who apply it most
effectively who are bound to exercise the most influence in determining the course of
the human specie, hopefully in the growth interest of the human specie as a
collective in diverse expression. The era of isolated non-dependency has lost its
relevance and value in the light of the expanded knowledge base that makes it
obvious that resource distribution and human talent, capacity efficiency and the
natural inclination does not give any support to the concept of species in opposition
to their own detriment.
To conceive irrevocable differences among different expressions of the human specie
and tout it as a favoured form of social disposition because one grouping of the
specie by circumstances of situational exigencies is able to make a better hoe or
destroy its environment faster than others in a bid to give added value to human
existence lacks social intelligence on the wider social scale when all human
groupings are interacting at ever higher levels of mutual and or inevitable integration.

Instead, if anything, the knowledge state of this present era points to the fact that for
all the foibles and failings that have occasioned humanity’s developmental progress,
the specie as a whole is gradually nudging into the common collective pursuit of a
path into the intellectual era the emergence of which is barely discerned at the
existing lower intellectual collectively attained level. The previous history of the
specie indicate interaction with the group as the centre of interest, that group focused
social organisation it would seem is leading and has at all points of history of the
species been leading to integration whether to promote the interest of expansionist
inclined leaders or to increase the labour available or resources accessible to
achieve some vaguely defined end. If that has been and still is the inevitable nature
of social disposition of the specie, then it implies that the most effective form of
command leadership -where command leadership is that leader or grouping of
leaders positioned at the highest level of social organisation to make the most
profound impact on societies’ definitions of acceptable and unacceptable– will be to
facilitate forms of specie inter-grouping organisational forms that enable effective
integration at the peak, constantly of attained states of intellectual growth. The
intellect is by social definition the employment of structured thinking and the
marshalling of the output of the creative intellect to improve upon existing states.
What is considered improvement is anything no matter how widely conceptualised is
an improvement on an existing state of being. Pictured in that sense, while a lot by
comparison has been attained, it does not by any means require that much to add
essential value to sustainable quality of existence anywhere on the planet.

In the coming intellectual era, which intellectual era, is inevitable, since the emphasis
on knowledge and knowledge development in just about every human specie
grouping, and the pursuit of knowledge is certain to incrementally gain acceptance
and utility value as the sole medium within which meaning is construed that the very
essence of social organisation can and will be conceivable through the notion of
intellectualism as a means and an end and thus become the definitive description for
the coming era, just as the nuclear age, positioned humanity to become excessively
preoccupied with how a few misaligned minds have within a generation of emerging
from the second world war adopted a preference for deterrence through the foistering
of nuclear destruction rather than a total rejection of conflict and creating the social
system to complement it defined that eras main preoccupation as defined and
espoused from the command leadership positions.

Indications of the ease of the adaptive adoption of the positive elements of the
colonial influence, the emergence of the United Nations Organisations and other
International Organisations and trade bodies as well as global business
conglomerates, all of which are value defined human emergence give credence to
the notion that, what is keeping mankind from the level of engagement in
collaborative and co-operative resource management within a more all
encompassing social definitional conceptualisation and devoid of the barriers that the
existing world order imposes is more due to leadership inadequacy than any other
lapse in the collective human capacity. The point has been attained where there
seems a consensus on the part of the majority as to what constitutes a desired state
of human existence in the light of this era’s creative output. The bigger question that
remains poorly resolved is why has human society in all its various expressions, after
its creative effort evolved monetary values as a means for facilitating socio-economic
interaction, has allowed such inadequate provisional development of that social value
format to the extent that, that the monetary medium has been so poorly integrated
into effective social organisation and has become a bane to effective human
development across the specie collective. The lapse in effective integration of the
monetary medium into the planetary social collective organisational effort has meant
among other things that the total human positioning at the level where the knowledge
state attained would be operative at maximum efficiency has been seriously
undermined, knowledge and creative output has been short-changed in the imposed
delimitation their full impact in the widest possible expression would have had,
because the evolved monetary system does not complement in many instances the
social aspirations of the collective pursuit, serving instead as a barrier for social
facilitation in the most awkward and by all standards of social comprehension
unrealistic means the role of social intermediary.
would assume all of humanity should be irrespective of territorial location.

Considering that question implies a need for reconsidering the basis for national
groupings over and above the specie collective when all evidence point to the fact
that the era of nationalism has been rendered inconsequential by human progress
and that the nation state can only improve by creating expanded basis in other social
settings other than sole focus on its own group location. To wit, global interaction for
mutual benefit is not an option but a must for nations to create desired social states
for their populace and by seeking to expand upon their own benefits create
opportunities for improved states of being for other human groupings. For the main
part, that has been the goal and consequence of inter-specie grouping activities.

Western Europeans may beg to differ but while their lateral socio-economic favours
the refinement of a fortress social evolution that desires to limit the full benefit of its
developmental achievements as a group beneficial advantage which enables it,
exercising at larger societal level the same mentality that its tyrant, benign and
ambitious monarchic rulers based their social organisations upon, which social
organisation as earlier stated is first and foremost to enable the leader retain a social
position of positional advantage and then to secure that beneficial position by
providing social stability through administrative strategies that create affiliations of
dependency, that assumption has had limited value and equally limited realistic frame
for implementation. The reality has been and will for a time continue to be that the
development of knowledge and the motivation for knowledge development has
advantageously positioned the northern Atlantic grouping of nations in terms of
comparative attained development and intellectual growth capability, it would seem
from their preferential inclinations, in terms of universal, all specie constituted growth
effort to be the least likely to lead the human specie into reasserting the centrality of
human essence in the coming intellectual era, since by occupying a zone of preferred
comfort, it is most potentially capable and least motivated to cause a rapid shift in the
improvement of human states planetary wise. As to why this is so, has little more to
do with a lack of sympathy or a willing desire to see the specie collective well-
positioned to benefit from the intellectual growth effects of its knowledge other than a
complacency due to collective ignorance to appreciating the depth of integration of
the specie collective and the boost that each grouping receives from the
approximating of the edge of intellectual attainment for each era, which enabled by
collective effort to any human grouping the collective benefits from. That awareness
has been obvious and to some extent appreciated but inability to proactively engage
it as a primer for leadership decision orientation within a focused domain for wider
specie influence especially among the North Atlantic command leadership grouping
has led to that obviousness not serving as a primer of inter-specie co-operation in the
expected and desired directions, especially when ascertained from the perspective of
those in the less capable position of meeting their social aspirations.

Intellectual development that has enabled the possibilities of building ever greater
sophistication into the financial intermediary instrument of money, which will allow
monetary instruments to be more effectively utilised as controlled means of regulating
resource distribution and accelerating managed effort to bring to bear on all of
humanity without exception the attained emergence of knowledgeable pursuit, which
in effect improves the standard of life quality for the species at the individual and
collective level, as earlier opined, monetary instruments have preferentially been
developed lateral to build further complexities to minimise their full impact in the
widest possibly desired state of benefice and instead of serving as means to further
the collective human interest, it has been allowed, in its development to become a
desired intermediary resource that in its value construct is sought for as an end and
hoarded where it has the least utility, undermining in many settings and situations the
end goal of improving collectively the human state of physical existence through the
mediator role of controlling resource distribution. This is a gross misconception that
has been allowed to gain currency and become acceptable as “normal” because the
desired expressions of its reconfigurations in the light of its great social relevance
across the species have been poorly articulated.

By moving themselves into positions of isolatory preferential exercise for sole benefit
of their human grouping the developed emergent knowledge capabilities,
comparatively well developed human groupings are more or less, self-contained in
an unavoidable universal state of universal interdependency. While the rest of the
specie in need of the evolved values that these developed groupings have attained in
terms of social organisation will seek to absorb those values one way or another, it
seems most likely that the pathway into the intellectual era would be forthcoming
directly from the United States of America where if the appropriate adjustments are
made to permeate through its collective intellect of the need to begin to begin to see
the earthly heritage in terms of collective specie inheritance such intellectual era
should emerge as it very well may not come from the other half of the North Atlantic
grouping of nations.

This awareness is inevitable and has gained much currency much earlier than
politics and the mundane realities of the intelligent world would desire. In the present
era following the earlier trend of missionaries, to a limited extent ambitious business
interests where the aims was more in terms of one-sided resource acquisition with
little consideration for the people at the geographical location of those resource
acquisitions, presently volunteers, who for moral reasons, religious inclinations,
unemployment, the desire to see a life worthily lived and awakened consciousness of
a possibility for individual value utilisation among the needy, and in recent times geo-
politics of the post second world war as well as global integration of trade and
business activities. The transfer and adoption of values worthy of adaptation has led
in many ways to intellectual integration at many unexpected junctures. However, the
lack of a clear global agenda for collective specie development over and above the
management of dispersion and uncoordinated developmental efforts within
competitive orientations seem in all its effects to be a severely restricting strategy
instead of seeing development not in terms of human grouping positioning around
degrees of attained concrete structures rather than as a collaborative effort to
enhance the collective state of being of the species in the most amiable manner
possible.

As to why the positive values inherent in global intellectual development, the


improvement of the human state in all human groupings and the assumption of
territories as carved out regions for effective social organisation should jar with the
individual and specie collective desire for improved states at constantly the highest
level possible in each generation is difficult to explain other than to assume that the
existing state of geo-politics being the exercise of the expired inspiration that was
adequate for a past era and is grossly inadequate for the present needs of the
human specie.

The failure of the North Atlantic grouping of nations to capitalise on their intellectual
development to be path definers bringing the specie into unitary pursuit of mutually
complementing development with the individual human as the focus is inevitable due
to a multiplicity of factors, however, the diverse representations of human groupings
in nation group systems have had to first resolve their own internal needs, turn to
capitalise on lower states of intellectual development of other human groupings to
feed their raw material resource needs as industrialisation enabled wider productive
activities and in its wake widened the scope of intellectual and creative output that
these cultures have to offer to the rest of humankind. As to the conditions under
which such value adoptions occurred is of no relevance. Suffice it is to say that when
all of the human specie collective social evolutionary stages are reviewed, humanity
as an intellectual specie is even in recent times an altogether primitives collective,
resorting to specie self-destructive ends and glorifying such activities. In those
pockets of emergent civility, where civility is defined more in terms of a sense of
detailed appreciativeness of the delicate balance of nature in its intricate rendition,
which is living life forms at the peak of which humanity is set as a creative generator.
A conceptualisation of “being civilised” that goes beyond superficialities of material
states of creature derivatives to the higher mental awareness leading to changed
perspectives of the need to treasure and value every form of these awesome live
forms, is yet a far from common social disposition in the human specie. – Albeit
finding individual expression -.

The failure of the developed nation systems to engage in intellectual, mutually


engaged universal specie development, where all of humanity is positioned by those
who are able to constantly finding earthly existence at a level that approximates the
edge of attained knowledge development is more than anything to be blamed not on
the unwillingness of these nations to enable others to approximate their state of
development than on the leadership intellectual capability to perceive humanity as a
specie in diverse expression with a commonality that supersedes superficial
characteristics. A view from the inner state having been enabled, there certainly must
be a need for a re-orientation in the leadership social philosophy.

The fundamental social framework of leadership philosophy is more or less the


defining consideration girding the mind state that frames the thinking process of
justifiable action or course of action of leaders in higher levels of larger group
configurations such as nations. That leadership framework at its basic formative level
has remained constant around a central concept of leading in the interest of group
sustenance and has varied throughout history as to how this primary aim is attained
and how wide the group led is conceptualised to be. The evidence points more to the
aspiration that bigger is better when conceptualised from the leadership perspective
through time. In this era, regional co-operation for furthering the group interest and
stable social progress has gained currency; clearly it is a step away from the desired
state of collaborative universal agenda, which path has been blazed by the idea of
the United Nations Organisations, but has not quite been made feasible in that while
greater knowledge has increased the depth of awareness of what humans are
capable of, this awareness has not been met with the co-operative enabling of the
situational provisions to improve the human state. In the lack of effective coordination
of effort, the variations of approximations have been less than ideal in most places.
However multilateral interaction among different human groupings and different
degrees of integration are as commonplace now as they were thousands of years
back, only the scope of interaction has expanded significantly.

The question is if a particular human grouping within a carved out territory is


incapable of optimising it situational condition to enable it maximise its potential
values, who is responsible for mothering such a defined grouping, at what cost and
for what benefit?

The United Nations Organisation has and will continue to play an important role, but
that role will be enhanced by a change in the social philosophical conceptualisation,
espoused at higher leadership level and made acceptable through effective
transfusion to the level of the average individual in pursuit of a meaningful existence,
in this value defined world, the greater part of which in modern social organisation
emanates from the creative intellect of the human specie. The need to emphasised
the commonalities and the need to set in motion the structure for collaborative
command leadership for universal specie growth and development is an idea whose
time is come for a number of reasons. The paramount reason simply being that
irrespective of which corner of the planet a particular specie is located their value to
the planet and its constituents come be vastly improved by facilitating the setting
within which their energy is disengaged from the pursuit of excessively distractive
and physically over-dependency on raw energy forms towards assisted energy
utilisation that in consequence frees human capabilities that would otherwise be
required to engage in physical labour to improve upon the mind state for intellectual
cultivation as a means of engaging creative mind states for enhancing the human
state in whatsoever form.

Societies in their various manifestations have through time have the need to revise
their fundamental social orientations, humanity at this point in time, has a need, at
least, at the higher leadership manifestation levels to reorient its collective
conceptualisation of the human specie and reset their agenda as to what to do to put
the human essence at its appropriate position in the midst of the mind’s creative
derivatives enabled through time and available presently for optimum benefit. In the
era of expanded possibilities and of the trenchant need for basic human provisions
such the upgrading of communities from agro-traditional to modern communities, it is
a gross crudity that the socio-economic derivative of pieces of papers and bits of
metal and more so often now, strings of streaming numbers on computer screens
cannot be developed to enable stable social progress, with the pace varying
according to the need with an aim to proactively position all of the specie collective at
a desired level for mutual benefit. It is not to be misunderstood that the the accepted
format of value determination must be under appreciated but what needs to become
the centre of concern is whether it is not possible to redefine this social value format
to enable greater value worth to those who have been disposed by the social system
to fall outside its immediate benefits, since by being intentionally or unintentionally
configured outside its value benefit and being coerced by the situational impositions
to under-utilise their full human potentials. As to what constitutes human potential is
an issue of situational definitions, but one thing remains indisputable, everything that
adds socially accepted benefit to an individual life experience has one or the other a
benefit for the social whole. From a small front yard garden in a small settlement,
cultivated for individual pleasure yet defining the small town milieu to the systematic
provisional generation of arcane mathematical principles to secure a professorial
chair in a research setting.

As to why deliberate social disability exists as an accepted format for inter specie
interaction is more of a mystery due to ignorance than failed effort at remediation.
End of Part 1
Part 2
The idea of developed and under-developed needs to considered as nothing more
than anything but a spur for employment creation in those human groupings where
the knowledge base exits for creating desired value state in those lacking thereof.
Again, who is being addressed? Is it the grouping of industrialised nations, is it the
United Nations; the assembly of nations, is it the United States of America and why
should they be the particular human groupings that should bear the weight of
responsibility of the collective?

Other than a vainglorious attempt at one-up-man-ship in nation comparison. The


compared development of one social grouping in comparison to another should
create a possibility to be utilised for mutual benefit but often the social mind is caught
at one level of appreciation without appreciating the higher level of conceptualisation
where a particular groups developmental surge becomes a beneficial social
instrumentation for the specie collective. Operationalisation of these vague yet
obvious observations lies at the bottom of the emergence of the emergence of a new
era of specie collective growth centred around a re-appraisal of humanity as a unique
intelligent expression in diverse expression. When that appraisal gains currency then
the utilisation of knowledge output, irrespective of the territorial source for the
unhindered improvement of the planetary inheritance becomes unconditional pursuit
not defined within the lesser consideration of economic derivatives of social
organisation. The efforts leading to a level of sustained development in one setting
can be made valuable in another setting and worthy returns created around such
values if properly appreciated, mediocrity in thinking patterns detect, however, that
knowledge development has social barriers in-built for effective dispersal to the most
extensive applications possible. It is this in-built social barrier for effective utilisation
that is of reoccurring concern to most social thinkers as in the wake of it, the specie
collective in many instances are put into positions of material denial and intellectual
capacity under-utilisation that need not be so if social organisation were considered
from a truly universalistic perspective.

By any consideration, postponing the obvious in favour of denied states of below


efficient social states of existence for the sole purpose of comparative group
adulation as seems to the nature of preferred social organisation that delays obvious
developmental provisions without conditional barriers or under reviewed
circumstances the provisional implementation of strategic resource management
approaches that would have created a human state of affairs completely different
from the existing state has a dual legacy of overburdening the few developed human
grouping systems who by failing to effectively integrate their developmental
resources to build reserve social systems to bear a part of the bulk of the human
need for assistance from the whole of the specie. They developed segments of the
specie collective have in that denial or ineffective intellectual resource utilisation
disposed themselves as human groupings to be constantly positioned as emergency
providers of disaster aids. The finer characteristics of their intellectual capacities are
virtually unappreciated as the lesser intellectually developed human grouping
systems are under the circumstances incapable of disengaging through elimination
from perennial focus on primary need provision activity sets that hardly make
adequate provision for the secondary developmental pursuit of steady and long term
development of the creative intellect through structured education and mental
development activities.

Existing states of human social organisation, may have partial benefit and yield
satisfactory ends for a part of the specie but collectively such social organisations
have been undermined by less gracefully evolved values that put the diverse human
groupings in meaningless competitive opposition mediated by poorly evolved global
monetary system that undermines individual and whole grouping efforts at improving
upon their existing states.

An undeniable aspect of the human situation is the unconditionality of social


aggression as a form of intellectual immaturity, immaturity that causes the diversion
of limited resources, whether such resources are within values created by the social
mind set towards the creation and maintenance of potential specie self-destructive
means. To safeguard the attained social progress in any human grouping is a given,
to progress beyond that point to pursue a program of militarisation when a social
grouping is not threatened is inimical to the human state and collective social stability.
The two are separate states of social disposition that require different response
considerations as humanity contemplates its existing state and its future projection.

That humanity has evolved from individual and small group independence of self-
dependency of tilling the land and herding flocks to feed and support self and family,
to a state of evolved social organisation where the larger society in most places
evolve around large collectives engaged in some form organised labour the output of
which is of no direct relevance to their daily upkeep other than the mediator role of
financial returns on their labour input implies in a sense that leadership at the higher
levels must configure this factor into a revision of the actual role of employment.

The true role of employment is to give humans a means of active preoccupation with
some social returns as a secondary effect. That conceptualisation of universal adult
employment, within specific human groupings and across the specie collective has
not gained much currency because on the whole in the process of social evolution,
the development of monetary instruments as mediators of social stability has been
short changed by the less than sophisticated conceptualisation of money as an end
to all end. Of course for those who have enough of it that conceptualisation could not
be improved upon, however in the wake of the dearth of lack of development
between the attained state and the many deprived, with the consequent suffering
induced because not for lack of choice but for lack of avenues to engage in
meaningful socially approved preoccupation, many who live under the evolved social
organisation as pertains in this era have been denied of self-dependency not by will
but by the nature of the social system within which existence reality evolves. Much as
it would seem inevitable, it must not be lost on anyone that it is the way it is because
of the choices humans and more importantly, the human leadership in its various
manifestations have made and continue to sustain and defend as feasible when it is
obvious that its inadequacies outweigh its benefits as presently configured.

In the predominantly agro-traditional setting of the developing world where the


fundamental and main economic activities are tied to physical production output,
whether it be through small scale farming, traditional arts and crafts or any other form
of lower scaled activity, the emergence of industrial activity employing machinery
leading to cheaper outputs, the widening of education and the gap between the
output of the educational systems and the employment avenues available implies a
new worry for the leadership of the grouping and the specie as a whole. Adaptive
response requires a correlation of changed responses at various levels to bridge the
inner developmental schism due to external emerging forces forcing change that is
radical and fundamental in social organisation. To prevent the inevitable situation,
which even already exists of potential, half-baked intellect becoming social liabilities
who sink between the socio-economic cracks through no fault of theirs, the simple
issue of what is employment in any society needs to be reviewed. If a form of
planned occupation has no immediate monetary benefit for the society but has latent
social benefits, should the leadership invest the collective resource in this activity
generation avenue to create meaningful existence dimension for its populace?

It in this sense therefore, that there is the need to reconfigure the role of employment
provisions as a social balancing effect mediated through monetary provisions rather
than profit making as the basis for employment provision. The latter argument has
limited application since it does not cater for all the employment needs of any society,
and the former in being facilitated will not undermine social stability but in
repositioning the human worth as end, gives expression to the need for provision of
wider access to humanity on the margin of the collectively attained development,
irrespective of their physical location. Indeed the more outlying an area that is
developed the more accessible the planet becomes for those disposed by social
evolution to have a desire to traverse the planet.

Now, the question may be posed as to why and how nations and governments are
supposed to provide employment in work areas for which utility value cannot be
found?

Simply considered, it can be appreciated that value creation is a dynamic response


to exigent states, a thing does not assume a value after it has gained utility value just
as much as utility value is not guaranteed an innovative output of the creative
intellect. The two are extremities of a continuum that is constantly revised to yield
sustainable states for society. For the most part many aspects of military and civic
organisation involve providing resources that may, outside training and preparation,
never be employed for the actual purposes for which intended. In the same sense
providing employment for employment sake must be considered as a means of
giving value to the human state of earthly existence since it is an activity set that
enables in its activation a means of facilitating managed social balance both in
collective resource management and perceived human value activities.

As to what determines relevance is a parse. The relevance of any output of the


human mind can be valued in terms of its benefit to humanity and not in terms
necessarily of the returns in terms of some derived wealth generation value effect.
Inasmuch as the fact remains that under proper resource management any output
that yields perceived value beyond an individual can be made to have and yield
recurrent measurable wealth value benefice. As to the relevance of whether an
individual desires to have his creative output measured and made available in terms
of monetary value is obviously a personal choice since many humans have attained
the intellectual and moral maturity of determining value of worthiness in terms of
number of human employing that creative output.

There is the need for asking questions along the lines such as; now that humans
have evolved to the point of creating activity meaning far from the land and its basic
requirements how can humanity provide enough activity schemes to enable humans
to have a fulfilling full life (time) ?

Considering it is only the brief span of physical existence of 70+ or – which is of


relevance for each priceless life, life that this age has like the past ages allowed to be
wasted in worthless acts of leadership ineffectiveness. It would seem that in each
individual life the best that his or her generation can provide should not be curtailed
nor denied by artificial barriers to the enhancement of physical existence. That of
course would require the acceptance of the acknowledged but subdued awareness
that the artefacts of social derivatives meant to complement the aspiration to give
diverse expression to human existence must be made accessible to all of the specie,
irrespective of location and social disposition.

Education occupies the first third of life in this age, one way or the other, its
provisional needs must be mediated by money, the source of that money is an
evolved value, whether a society enables all parents some form of activity scheme as
a means of acquiring that resource for education, a fairly significant number of young
people get access to it. The other significant half it would seem must be supported to
have access to their monetary needs for them not to be denied education.

Effective nation administration is not detailed in terms of how successful


governments are in seeking to loan money to finance any nation system’s needs, it is
more in terms of how to create universal socio-economic balance such that the
mediator role of money is not usurped by destabilisation factors in the society under
consideration, this is especially of relevance in the developing world nation systems.
How this state of dynamic balancing in making adjustments at the higher level of
knowledge application to creature needs is realised is the issue of contention. As to
which direction the argument takes, the one fact that is unavoidably true is that,
humanity as a specie has been unable to effectively manage its collective resources
whether nature endowed or mind activated through creative effort, to the benefit of its
specie collective in all its earthly manifestation. Even the mind set within which the
specie perceives itself in relation to its counterparts has been and is still toned in
shades of subtle hostility. One would have thought that expanding enabling of
widening activities would be paralleled by an equal widening of specie self
conception, unfortunately that has not been the case.

Intelligent human specie that creates values to foist hatred against those within the
group and those outside any particular group constitute the world. Thus, inasmuch as
larger system violence serves no beneficial interest of promoting the specie survival,
it is often given social credence.

It may even seem surprising that religion, culture, language and any of the myriad of
social evolutions along which aggressive opposition tends to emerge and define its
social relevance are all artefacts of the creative intellect, that, I must with tongue in
check argue include as well ethnic origin. That which the intellect has enabled the
specie has been turned into a means for instigating aggression and specie self-
destruction at the larger social organisational level, even if infrequently. Given that
the option always exists for lesser destructive alternatives for resolving human
grouping differences, often revolving around issues of social consideration with a
cultural dimension, the question might very well be posed could this specie be truly
intelligent or are they still at a lower state of mind development that makes the darker
side of the collective social emotion stronger than the nobler instincts of the truly
higher mind state?

The human specie is definitely intelligent, endowed by its formative constituency of


creative adoptive response to its natural endowments to create value systems, states
and objects. This creative element of the human specie has by all indications been
incapable of responding adaptively to correlate with the rate of social development. It
has been the case that, in every era, the full capacities of the creative element of the
intellect to improve unhindered upon the collective well-being has been hampered by
social barriers that often aim to sustain decaying irrelevancy cast against the larger
needs of the specie. Thus often times it has been caught at its leadership defining
framework level of stagnating, rather than making the innovative changes that the
knowledge attained calls for. It is obvious to all great thinkers in this era as well, that
the means for the radical and massive social upgrading to enable the developing
nation systems to plug into the rest of the specie at critical junctures of collaborative
support to enable a uniform platform for collective progress is easily within the means
of existing civilisation, but because of inadequacies in leadership decision making
framework, a definite weakness in leadership philosophical orientation as regards the
specie and its social derivatives, including the material resource of monetary
provisions, the leadership mentality lags behind the aspirations of the individual
human aspirations, aspirations that are more or less defined within the constructs of
existing attained knowledge state.

As the individual seeks to achieve their individual aspiration within a social


framework, that in many instances shapes those aspirations, it is often the case that
the social system fails significantly to support the individual effort. Since the individual
has little by way of capacity to define the social system to meet their goal pursuits,
the gap between the individual drive and the social provisions in place to complement
by conditional existence of a preferred medium for social goal attainment is indicative
of the degree leadership resource management effectiveness in any social system.
The gap is what a collaborative universal specie engagement would remedy.

There is an inevitable element of a self-defined sense of group pride and


commendable sense of superiority implied and invoked with the notion of developed
nation system, modernity and technological progress that is not reflective of
intellectual maturity and seriously undermining of the desired collaboration that need
and provisional system states in effective coordination would enable with mutual
benefits. This assumption, for so long as it is accepted as a worthy social norm or
imbued element of fore-runner human groupings of technological development is
inimical to specie universal development in a serious and sustained manner, causing,
as it were, a dispersion of intellectual focus to support the system values that cause
the social barriers that separate various expressions of the human species to remain
in place and be seen, exercised and promoted as acceptable, whereas, not spurring
collaboration at the depth and pace that will marginalise material poverty as desired
by those most disposed to be materially in need in the wake of the intellectual
development attained in the human specie.

There is not much by way of individual alternative choice, since the social system
determines the possibilities that can be employed in meeting goals define within a
social configuration. On the whole the average person can tolerate and does tolerate
the leadership inadequacies that lead to a mismatch between the individual
aspiration and the facilitated social medium within which the aspirations are sought to
be met, by seeking for alternatives within or without that social system, through any
of a variety of means. Clearly, this adaptive nature of the individual drive overrides
any cultural infusion that hinders through restrictions of choices to exercise in
meeting this aspiration of the individual and the impositions of external barriers that
have their emergence in external social systems. The ultimate drive that enables
adaptive response is more or less the need to survive in the social arrangement
within which the individual finds situational expression. However, there is a limit to the
available responses that persons can conjure in response to social system
inadequacy, which means are often evoked and attempts made to find ever more
difficult adaptive responses before it becomes obvious that all attempts to find self
preserving responses are beyond the individual effort and require a social response
defined from a leadership perspective to enable the individual needs and the social
medium within which they are realised to be congruent. This is the basis for social
organisation, with the need definition evolving from the individual aspiration as
defined by the social system under consideration. Which social system, here mainly
the larger society, itself being under constant revision due to infusion of innovative
response sets from the social constituency. This dynamic interaction of individual and
social system, for the most part operates at optimum efficiency if and only if there is a
coordinated effort at effective resource managements to create optimum social
platforms as the basis for onward growth.

Social system states that are inadequately positioned to enable the individual to
operate from a position of heightened effectiveness are self collaborated to operate
below efficiency. The individual constituents of a social system, on the average are
tolerant of leadership inadequacies due to the complex nature of the coordination
required to attain the desired state in all human groupings. It is however an
intolerable social state when those who should be constantly revising their activity
considerations to enable the establishment of the social platform for effective
individual are by denial causing the masses to flee to settings least prepared to
tolerate them. And then both sets of leadership, that is those from the ineffective
socially coordinated systems and the unwelcoming settings to which the desperate
flee in an attempt to improve on their existence state turn around to frustrate every
effort at lower levels of development to improve upon both the individual need and
the social systems in need of realignment in the light of emergent possibilities.
Consequently the condemnation of the individual and the human groupings in need
of intellectual reconfiguration is dual and encirclingly gripping with little leeway for
alternatives other than those proffered. The desperate are left to cling to existence as
bio-physical and social entities in states of denuded existence when the means exist
from a specie perspective to give added value that enriches the life experience
overall.

Modernity as conceived from the perspective of the developing human groupings, is


more meaningful when interpreted in terms of non-idealistic, socio-philosophic or
politico-economic perspectives, as practical response efforts at adding quality to dire
states of earthly existence. The trend of these agro-traditional systems in transitional
developmental progression is more meaningfully considered from the position of
being radical adaptation of existing knowledge integrated to refine and redefine
existing system states and less interpretable from the situation as pertained in the
North Atlantic grouping of humans, where steady progress in broad homogenous
cultures, strongly moulded around pseudo-Christian values led to the cultivation of
philosophic stances of opposing social sub-groupings all pursuing common
aspirations from opposing perspectives. The adaptation of knowledge in the
developing nation system is by all intents a totality of non-serialised dynamic
integration of value systems blended to yield situational value and relevance and its
eventual definitive expression would be defined more in terms of the individual
idiosyncrasies of its powerful leaders than anything hitherto conceivable. It is within
that perspective that it becomes obvious that, the pace of knowledge development,
the diminishing influence of socio-politico-economic ideological grouping differences,
imply cogently, that these emergent human groupings are less bonded to social
affiliation identificational requirements as a condition for developmental need
assistance, it also implies that the social barriers that delay assistance are easier
overcome when re-framed as a need for the specie collective to improve upon its
collective resource potential, the most important of which is its intellectual creative
capacity.

While the fact remains that in a world, where the intellectually attained growth is at
such low levels that it clouds the obvious fact that humanity as a collective share a
common fate and that the earlier they appreciate that fact and engage in
collaborative social management at the larger universal level the quicker the lesser
problems of earthly existence will fade into the background for the more important
intellectual pursuit of mind cultivation at the highest possible level in each era, among
all human groupings as a means of preparing the specie for the intellectual era and
its focus on the outward development of the creative intellect. It would seem that
having gained a toehold onto a brighter possibility, mankind is not only overwhelmed
but by refusing to set itself free of archaic social organisational models has by
preference allowed its collective inheritance to stagnate in primitive states of
existence, while contending itself with relishing the obnoxious notion of comparative
group positioning, while significant elements of the specie live desperate lives from
the denial of the provision of primary needs, within ease of implementation at the
existing attained level of knowledge development.

The amount of actual assistance required to level the developmental gap is not
defined in terms pieces of papers but in the human will at the higher leadership
manifestations to once and for all put in place in all human groupings irrespective of
location, cultural identity, religious affiliations or for that matter culinary habits, the
needed physical provisions to position all humanity to be poised for the intellectual
era. The cost of delay in effective global implementation of the collective intellect in
improving the human state in its planetary territory is the lives that are wasted in the
deserts of South U.S.A, the Mediterranean, the faceless innocents who are the
victims of social failure, and these are the faces which together with the innocent
victims of the economic wars represent the intelligence of this era.

Material poverty is a derivative of the void of incomplete social rendition of what is


conceivably attainable. Other than being a social liability for the individuals or the
human groupings deemed materially poor for lack of the social system needs for
attaining social balance, material poverty is indicative of social failure, just as the
social designations that lead to the non-availability of the social provisions needed
and necessarily defined by the era’s social organisation nature as being ´required to
define meaningful existence leads to social despair among segments of the human
populace.

The value system that governs resource distribution and its management is a
derivative of the mind state, it is not tied to any physical limitations but the ability of
the mind to creatively expand its boundaries of visualising reality. That reality for all
humans is constricted to their years of physical existence, and it is within those years
of earthly existence that the day’s leaders have to show their true intellectual
capabilities as they set into motion the great organisational capabilities that great
leadership position requires to create a universal human state that glorifies the
human intellect in a grand universal rendition of the creative mind in the earthly
paradise. Like it or not, the earth is a sheet given to mankind, whose mind is the tools
of creation to draft (the failings of the past) and perfect in the human sense an artistic
rendition of the full capabilities of that creative intellect. It is a notion that all leaders
irrespective of their allotted portion in this grand earthly inheritance must
acknowledge as the true purpose of their leadership responsibilities and thus they
must draw ranks to see how they as the conductors of the human orchestra with its
diverse instrumentation can put it all together to create a chorus of glorious
acclamations of acceptance of the true essence of humanity which is to put all its
resources to the interest of the specie and in the process imitate the Master Architect
as they bring into being in a limited sense of human capabilities the things that were
not, all with the end of making the human intellect at service to the specie. If all of
humanity has only one creative intellect, then, that is all that is needed to bring
succour to them as they mature and evolve to take their true positions in their diverse
and colourful expression as masters of their collective heritage. Yet blessed as
humans are, the available creative minds are multiple upon multiples, to be able to
effectively harness all that potential creative intellect and provide the social medium
within which that intellect can yield optimum social benefit has remained the testing
ground of truly great leadership.

The awareness of what leadership needs to do in the light of existing deprivations in


this age when so much is possible is widespread but the ability to bring the radical
changes that will open a world of greater possibilities lies with those that fate or
circumstances have put into the position of orchestrating the chorus of life in this age.
The more power and influence a leadership position has the greater responsibility
that individual has and the more the intellectual scope of visualisation required to
enable a comprehension of the task responsibilities of their call of duty. Until the
world has in critical leadership role positions, leaders with the clarity of insight to
appreciate this game of human activity that has been labelled economics and put it
into its proper perspective as nothing more than a social activity format, best
characterised as a game to engage the human mind and strength in some form of
occupational activity, and to appreciate in that sense that poverty and material
deprivations are not by any means inevitable but are prevalent because leaders are
not up to their task then this earthly paradise will continue to be a treasure
unappreciated.

Expanding existing activity spheres of viable economic activity with total human
sustainability implies with little reservation the expansion of the boundaries of
material wealth creation, when taken from the perspective of those enraptured at this
lower state of understanding the value of earthly existence. In which sense it is of
immediate value to engage all efforts at spreading the foundations needed for
supporting the expansion of the consumer economics and material wealth
generation.
In being (the earthly heritage) unappreciated in its grand glorious diverse expression
of life form and potentials, the human specie has by all indications in its grasp
possibilities for improving the collective state but has not attained the sophistication
of intellectual analysis to fully employ the full potential of its intellectual and
knowledge derivatives as the mind expands progressively through time. It would
seem that a long process of intellectual maturation is yet to be embarked upon before
the true value of each and every life form on this rare planetary inheritance among
the millions in visible sight gains common, collective acknowledgement. To pretend
otherwise is postponing the obvious that it cannot by any means be seen as effective
resource management at the larger social systemic level when the outputs of
knowledge are deliberately bounded from saturation implementation effectiveness by
the social

Many of the days leaders are it would seem locked in a mind frame that is structured
to be more effective under the lower states of social evolution when knights rode and
kings sought to protect their piece of the earth that they had little understanding off.
Now that the understanding has been enabled, it seems inconceivable that the
leadership mentality sees in humans’ irreconcilable differences and seems to pursue
a path of emphasising those differences rather than collaborating to even the
superficialities that hold flesh ever further from flesh.

For the average human the necessities for a fulfilling life on earth are simple and
within present human capacities easily made available on a global scale with rewards
to both the providers and the receivers, while still allowing small minded men
continue to load themselves with tons of pieces of papers and lead. It is important for
the awareness to begin to seep through the human consciousness that what
humanity needs is the utilisation of its creative capacity to create states of social
balance where the creative capacity is enabled optimum utility value in its time of
occurrence. The whole notion that world leaders sit down to trifle over social values
of little consequence when lives are being wasted in these times is not immoral but
beyond that it is a sad indication, that where it matters most humanity has still not
attained that level of depth of sophistication to conceptualise the universal social
organisation at a level that by enabling a wider and more encompassing scope of
meaningful existence, the opportunities enabled for higher employment of the mind
state in widening the scope of creature To wit, the need for widespread provision of
self-contained modern communities as practical solution to material deprivation and
human despair in those locations on the common earthly heritage where the need is
most pressing have taken a back seat to petty irrelevancies of resource availability.

Humanity has attained a level of monetary resource management where its value
depends more in terms of how its utility value is integrated into the universal systemic
whole than its appending to some material derivative of its earlier states of complex
social organisation. That social organisation has evolved from a simple and less
complicated batter system where the individual capability for self-sufficiency was
determined by nature and the strength of that individual. As societies became larger
and more distant from the land, intermediary activities were created and intermediary
mediators of the batter exchange evolved. The point has been attained in human
social evolution where the existing social framework for interpreting reality must be
reconsidered, since at its fundamental conceptualisation it is inimical to the total
interest of humanity as intelligent species seeking to provide the best physical
medium within which life in its physical expression can be nourished at its highest
possible level in each generation. The existing socio-economic framework within
which world leaders at their higher levels of manifestation define reality lags behind
the full attainments of enabled knowledge, which by all indications point to the fact
that while leadership philosophy of resource management and resource distribution
from a global framework takes its departure point from the lateral social
developments of nation grouping era mentality, the reality of the knowledge enabled
social developmental state of humanity as a whole has made a shift upwards, where
the human specie has begun, just begun to ascertain reality of effective social
organisation from a level that seeks for efficiency rather than meaningless group
polarities which when maintained portend a physical existence of misery and want in
a world system where want is not inevitable.

Leaders must begin to frame their fundamental conceptions around the simple need
of how to maximise existing attained states irrespective of source to the best interest
of the human collective. It is not so much the case that those who live in well
designed communities with adequate provisions hate the rest of humanity as to
desire that they will prefer the rest of the flock to live in sheds and be objects of
abuse. Rather it is very much the case that leaders at the higher levels of leadership
expression are thinking within the box of normal approaches, when the opportunities
of developed knowledge requires a radical re-orientation as to how to approximate
the heights of intellectual possibilities in each generation for all of humanity. In a
world where so much remains to be done it inconceivable that many are
unemployed. In a nation grouping where the impossible is made possible it seems
inconceivable that many are unable to be fitted into contained communities where life
has greater viability. In this age, sadistic logics has brokered resource management
and undermined the true worth of the human intellect, while aggrandising aggression
and extolling specie self-destruction as desired end in resolving differences that
whether petty or significant could be resolved differently. That different approach can
only be considered as the only alternative when the true quality of life, and more
importantly human life is acknowledged in its totality.’

Nature seeks states of balance and tends to attain perfection in rendition when
equilibrium is approximated. In humanities’ social evolution, the assumptions of
states of privileged isolationism by some specie groupings can only be beneficial
when these groupings exist outside the global stream of universal inter-dependency.
Thus the more all human groupings aggregate around higher states of mutually
desired ends of improved and meaningful physical existence the lesser the forces
that force rude awakening are likely to jolt the social consciousness awake. To those
on whom great power resides greater responsibility rests as the degree of specie
interconnection increases in multifaceted manifestations, even where differences
exist they seem to attract cross grouping interest. If individual humans were to share
their leaders less than ideal social philosophic framework, there would hardly be that
many American visitors to Cuba and that many Cubans seeking meaningful socio-
economic existence in the United States of America. Often the individual minds seem
far in advance of the leadership mentality. If cosmetic social change were what the
world expects it would have left volunteerism to national governments to organise.
Volunteerism is a response of perceptive thinkers in response to leadership failures
at the higher levels of nation, regional and international levels of mutual collaboration
to satisfy the needs of humanity. There seems to be a fixation on material glory of
antiquated national pride, where policy-making bodies in the developed world system
seem to take a sick pride (so it would seem and it probably is true if the intellectual
consciousness of specie self-awareness is still constricted for the most part at the
group level instead of perceiving the world as a common heritage) in maintaining a
questionable “developed status of material construct” over those less favoured by the
time. However the issues at stake, as far as the leadership decision making
philosophic framework is concerned and the fate of humanity in their unique
planetary inheritance is concerned, makes these attitudes vestigial hangovers of the
processes that have led to the present era of universal specie awareness and that in
their not being discarded act as barriers that minimise optimum utility value of the
emergent knowledge developments as the specie tend to evolve ever greater value
from its intellectual capacities.

End of Part 2

Part 3

There is a pressing need for the world to set clear targets to eliminate those socio-
economic problems such as infrastructure provisions in well-planned communities in
the developing nations, define with assistance a standard of housing quality in the
agricultural settlements of the developing nations, provisions of linked educational
systems under the appropriate environmental conditions, opening opportunities for
business owners to operate wherever large enough human groupings exist in the
world to play their money games and yield the expected social benefits through the
restructuring of the international financial, trade and economic system in such a way
that money serves its true purpose of mediating social balance rather than being
mismanaged through inappropriate leadership conceptualisation to remain a barrier
to effective human resource, resource that includes outputs of the creative intellect,
utilisation. It is a disturbing trend that leaders who have been elected to represent
their specie grouping interest seem to be in opposition to the natural trend of the
intellect and the pattern of emerging universal social disposition. It is more disturbing
than leaders cannot adopt simple response approaches in dealing with
uncomplicated human needs. People who are in need of material assistance, and
infrastructure development needs and the provision of employment means in the
developing worlds, are in a better time in human history than at any other point in the
course of human development to have their needs met. If the developed world
system need world designed communities to be constructed to meet their housing
need provisions, it would seem running against the norm of reason that world leaders
would do anything but create employment in their own human grouping by putting
constructing teams on ground and establishing project management as the expected
response instead of administering pieces of papers that are sent back to their
“developed world banking systems” by corrupt administrators who are utilising loop
holes created in the universal social framework of moral aptitude by higher positioned
leadership idealisation inadequacies.

The world must see it self in a renewed sense, all the past social evolvements are
inadequate to provide the answers to the pressing needs of the pre-intellectual era.
The activities of organised social existence as developed laterally from the past are
no longer the best framework within which to find the answers to the emerging social
questions of this era. The primary needs of all humans are simple the meeting of he
mundane needs of self-sustenance in healthy environments where human existence
is given dignified expression. It is not the migration to the North Atlantic territories,
that is seen as fulfilling, economic migration is exactly what it implies, the attempt to
find sustenance in another territory other than where one is born because the
homeland is incapable of meeting its socio-economic obligations to its populace. The
Creator must certainly look down with shame and think knowledge and intellectual
resources are wasted on these eras leadership when they seat in idleness with
awesome mental resources at their disposition to etch their era’s achievements of a
grand universe entering a new era of specie social evolvement.

For the most part many human groupings are caught in the tail end of irrelevant
conflicts that have no meaning to their desire to live meaningful lives in the industrial
age. The masters in charge of the industrial world economies for all their knowledge
are incapable of sharing the enthusiasm for life by the common man and are busy
devising restraint mechanisms, be they physical fences or colour barriers, or
immigration restraints, they are adequate at making all but the simple judgemental
calls of creating value close to the vast empty economic and industrial territories
crying for infrastructure development in the developing world. The world it would
seem for all practical purposes stops at the doors of the favoured nation grouping
when the reality points to species interaction across groupings to be increasing.
However for the suffering masses that have no choice but to find better economic
sustenance where the situation favours them, the world is there playing ground.
There is emerging a strange scenario where leaders no longer lead but are
constantly backtracking to find out why there favoured policies are so unpopular.
Maybe it’s just that their youth, their labourers and their immigrant citizenry perceive
a reality that the locked in non-sustaining social philosophic frameworks are finding
difficult to comprehend. The truly great leaders of the emerging common world are
yet to emerge on the socio-politico-economic scene to court the intellect freely
available at its disposable to enable its true worth to the collective human welfare.

Controlling the borders of expressed specie groupings, to enable effective social


balance through controlled resource management has its merits and is to be
expected of the intelligent human, but to set in place preventive measures that
disrupt the normal flow of aspiration approximation of other human groupings and to
develop a system of preferred attained growth while denying its benefits as seems to
be the orientation of the North Atlantic grouping of the human species lacks moral
justification given that for the masses what matters and truly in every sense of the
word what matters is each life being a worth experience at the heights of the outputs
of the collective human mind. This is not the time for recriminations and laying blame,
this is the time to take stock and declare a point of departure. In an age when man
has been enabled to have a sight of his paradisiacal earthly heritage from outside the
fence, where the sight of the earth in all its unique disposition in the vastness of
space, the seeming rarity of life in all that awesome vastness and the process of
progress that has brought humanity, no matter the circumstances, ever closer
together, one would think that it is about time for humanity as a specie to reconsider
the fundamental framework within which universal social organisation is
conceptualised and exercised. These are considerations for the nation grouping
leaders since for the common man that awareness has long been taken for granted.

If the “developed world” social system wants to keep the world from knocking at their
doors and soiling their whitened front porches they must give to the suffering masses
what they aspire to achieve in these unwelcoming grounds in their own originating
territories. Though it would seem difficult to understand how intelligent beings who
are at the fore of knowledge development having been given a chance to carve out
the juiciest portions of the common earthly heritage with 77% of its populace can still
feel so insecure as to prefer isolatory development rather than being path definers of
the intellectual era, is in away difficult to appreciate in the context of borrowed
knowledge. Refusing to plug-in the rest of the world who have been graceful enough
to let the past rest and seek to find peace in the present with its ever-expanding
scope of possibilities. In one instance one would thinking that this social game of
specie rivalry has gotten out of hand to become a menace that threatens the specie
as a collective in diverse expression.

On the other hand one could easily say that for the most part aliens have taken over
the earth to use it to further their interest and give little consideration to the indigenes.
The alien mentality is opposed to furthering the collective well-being and it cannot be
identified with individual but social systems that are incongruent with the aspirations
of the masses. The truth is that mankind is alien to its true worth and its capabilities
and thus at the levels where it matters most the mind capacity has not matured
enough to create the supporting system where in its collective diverse expression the
primary need provisions would have been facilitated to enable the world and its
collective leaders focus on greater pursuits of complementing nature in their unique
earthly home. No matter how far the developments in engineering and the sciences,
the inability of leadership intellectual capacity to see the true worth of the earth and
its constituent in the light where it would be treasured in its wholesomeness as a
heritage worthy of complementing with the utmost beauty in its totality, both at the
individual level and larger social grouping level.

It could be the case that the human specie is at a very low level of intellectual
evolution, where it is for the most exercising brute physical emotion, consumed by
avaricious greed and held in place from full development by its natural inhibitions
despite openings punctured through the dismal primitive era by flashes of intellectual
brilliance. If that were not the case it remains difficult to understand why the best
architects in the world have-not long planned the best lay out for the favelas of Brazil
and the best steel workers have not been guaranteed life term employment, because
their mills are making steel for the world, not only a corner or a field of the world. Now
the industrial sector and indeed all economic oriented activities, by their very
definition are construed within the framework evolved by the adopted or
progressively perfected social organisation of imperfection is organised to define
effectiveness in terms of monetary earnings. This is only partially relevant for only a
part of the specie, for the other part where this evolved system is inadequate, a
different set of operational procedures for social organisation is required. Much as
that need has been made obvious by the physical disposition of significant portions of
the specie, acknowledged as valid, evaluated to be viable as the basis for global
social system structural adjustment, the leaders in position to articulate the need for
change for reasons difficult to discern are tied down to pursue the known ways for all
its ineffectiveness in meeting the needs of the materially deprived. I

Instead, the capacities have been severely constrained by what is wrongly assumed
to be modern economics and progressive international financial system that
continues to adulate in the unbalancing nature of the evolving system that puts the
human interest secondary to the money game. In its effects, these espousals of
knowledge were designed for an era, which has ceased to be of relevance to the
issues that the integrated specie needs of this era bring to the fore. In one sense
while the large business organisations have gained a deeper awareness and at their
level of operation would only be hampered by the profit viability of their global
activities, the definers of the social and economic frameworks within which society
operates are still beleaguered by historical deadweight’s and primitive socio-political
considerations of one up-man-ship where the emphasis on developed as compared
is overemphasised in reference to the actual task consideration of bridging the
developmental gap to position the world in a state of effective equilibrium, where
balance state should enable utmost utilisation of its collective resource, whatever the
era will define as primary resource, and resource utilisation to engage the specie
collective. Inevitably the world would be knot tighter at levels that transcend the
manipulative capabilities of vision less leaders and those farsighted who take the cue
to make intellectual investment and develop infrastructure may very well be those
best positioned to exercise greater influence than any previous cross cultural contact
of material plunder have enabled any other human grouping.

To these observations exception would have to be made for the United States of
America, despite all its failings, to take advantage of its advantageous disposition as
a universal definer of nations social values, its indications of a ‘hands on approach’
give much reason for hope as compared to the other world economies equally
disposed to create transferred socio-economic values of mutual specie benefit in a
world in need. The other half of the North Atlantic human groupings have no
obligations to the rest of the world’s human groupings, inasmuch as their rapacious
intrusions into the rest of the world created despair and then hope of a better world
system, to this hope they quietly and quickly took a hose of icy water and dosed even
before the flames of souls lighted could catch fire. So, now the rest of the world is
straggling repeating petty irrelevancies that must be negotiated before the specie
collective can be positioned to for the total emergence of a new era.

It is said by those in the known that there is an order in creation and a well laid out
inevitability, maybe there is. What is certain is that mankind has a free will and how it
chooses to exercise that freewill affects its collective outcome state. If money and the
financial instruments that mediate the socio-economic social interaction were
conceived as a medium for meeting human ends in the true sense of the word, and
not left to define itself as an end, then the human ends will become the core focus of
societies as they seek to create social stability by evolving ever sophisticated means
of enabling equanimity through individual aspiration and capability enabling
measures, where the individual has ample opportunities to maximise potential,
interest and aspiration, while the less talented have the enabled means for
meaningful existence. As organised nation systems have created social systems that
are based on seeking work in the formal sector of the national economies. With less
of the populace depending on direct harvesting of nature it is without second
considerations the failure of such system states if they cannot provide enough activity
mediums to occupy the human groupings under their responsibility.

Large human collectives in practice are complex conglomerations of differing


interests but the fundamental areas within which all human societies can be
structured for social balance with adjustments induced to respond to changing states
are obviously cut and dry. These revolve around time-tested principles of provisions
that are without any reservation within the means of existing attained knowledge
state to provide specie wide. Fine tuning those provisions to create diversity through
application of the creative intellect is the departure point which will mark the goats
from the sheep, none of course being any better human than the other.

How much more suffering can the world and its leaders bear before their
consciousness are awakened to the simple truth that it is merely folly to reinvent the
wheel, not only in engineering but also in social organisation. Let humanity cut the
through the stupidity, irrelevancy and inadequacy of limited inputs, limited by social
impositions, rather than natural limitation of resources needed and let those who are
best positioned go forth on a mission of self-redemption to serve and save the rest of
the suffering masses from themselves, and this time in a meaningful, less patronising
and goal oriented manner with end states that worth fully complement the giver and
the receiver, especially where it concerns the materially deprived of the world. There
is little point in the continuation of the folly of self-deception whereupon the
developed sincerely believe that their material and attained knowledge makes them
better humans than the rest of the specie. In the same sense it would be plain idiocy
if the deprived see the better positioned as natural enemies who cannot be trusted,
Of course they cannot be trusted because they have yet to awaken to the full and
true essence of the call of being positioned as leaders, and since it is the leaders
who define the framework from which action is defined,, the critical role of the leader
role can hardly be underplayed. Since the failure of the world is more or less due to
those who by choice or situational disposition been positioned to be in leadership role
position, unless they are nudged to awaken to their greater role responsibility beyond
the petty contrivances of inter human grouping comparison instead of thinking
wholesomely for the whole the subjugated subjects, whether by choice or situational
emergence will continue to endure under the poor leadership order in this era. Both
the led and the leaders need to reconsider their choices of action course.

Developing World

On the other hand, the developing nations can pull together their resources and
create a new world order, which will seek to borrow from existing attained knowledge
state and define their own rendition of ideal social stability, but to do that they will
have to begin by creating a new social philosophical framework for defining
meaningful social organisation. The most fundamental state of change will have to
begin with the leadership concept in the management of the nation grouping and
conceiving the possible value of evolved values in terms of wider encompassment to
embrace the human collective. Other than underscoring hackneyed, outworn phrases
of honesty, this would call for a new mind state, where social relevance of leadership
choice of action has considerations and consequences that extends beyond the
territorial boundaries of these new nations. These human groupings would have to
accept the essence of human worth as a basis for social reconstruction where
resource management and resource distribution creates opportunities without
creating deprivation, where the resource distribution balances the need and desires
without loop siding the social system. They would have to pull their disparate and
poorly developed resources to create a centre of strength to enhance their social
aspirations, as nation groupings constituted of humans with a common desire,
aspiration and by default destiny. Not former French, Dutch, Portuguese or English
colonies peopled by Ashanti’s Ndebeles, Bushmen (sic), Ewes or any other
secondary identity label. They would have to accept that no matter how much they
pander to what they misconstrue as masters, or how low they kowtow, their actions
determine their outcomes and others are far too preoccupied with safeguarding their
endowments to be bothered about their trivialities.

No matter how one views the world, in its present state it is in many ways a sad
reflection of the brighter side of its knowledgeable achievements. So dire is the
circumscription of the application of knowledge to enabling social stability that in its
crude lateral development, monetary resources have become the central
preoccupation of a desperate mankind, whom in its positional usurpation of proper
role it has held in bounds of entangled meaningless existence. The crude emergence
of the higher refined knowledge of intellectual era human specie at its point of
departure is a proclamation of the depths of depravity that knowledge misapplied or
inappropriately conjectured can taint even the most beautiful outputs of the creative
intellect an open sore of bleeding excretions. This is the era where after 600 hundred
years of African slavery the times have changed to white female slavery on a grand
scale; sex slavery in the front yard of “civilisation”. Unemployment is a touted
necessity in the welfare state of a Nordic country for the budget to attain balance.
What sort of intelligence derives value by negative projection on the attained
development?

When the secret of the energy source of the sun is revealed unto men, they create
projectiles that boast of eliminating a third of mankind, Armageddon before it’s
scheduled time. This is the era, where desperate men trek the desert, swim the
treacherous currents of the Mediterranean and are tossed into cells for seeking to
improve their life. Across the Atlantic, the deserts of another land of seeming hope
sucks the life of the desert trekkers, crossing the barriers of human inadequacy in
search of hope and meaningful existence. These are the images of the civilised
humanity kept in chains by spirits so old and so cruel they have lost dimensional
identity projected far and near. How much more innocent blood, how much images of
desperation, how loud should the silent screams of the specie locked in its
inadequacy be for the specie to rethink the fundamental paradigms of its social
organisation?

War is a game in which collateral damage is a catch phrase. Across the waters in the
light of the agricultural revolution in its matured stage of stability, men are overweight
and women have to take two seats on public transport; half a days flight away others
live like there never was a book written. Men take pride in the worsening conditions
of the depravities and deprivations of others; “they are civilised, the under-developed
are uncivilised”. There is not enough plastic to go round, or is there? I guess there is
not enough sand to make glass for the world’s un-housed masses. The world has far
too much to do for its masses to remain unemployed. Yet far too many are
unemployed not by choice but by the sustained pursuit of non-sustainable economic
systems. To be black is to be on the edge of the civility that lacks meaningful
relevance to those who are most in need of the output of the knowledge. Even fallen
angels will wring their hands at this abuse of the intellect. How can the world justify
its folly? The value artefacts that humanity evoked out of its creative intellect has
become living forces, fuming with arrogance, pieces of papers and bits of metal, they
are the masters of this world turned on its side.

The world needs to be saved from itself, it needs that one singular great man or
woman who will set all things into their proper perspective, setting lose the fullness of
the mind’s capacities in sculpting in these blue planet a world that would honour the
fullness of its capabilities. Letting lose from the south of the Atlantic to the sea of
Timor a revival and a rebirth of a belief in the human essence, the essence that
humanity is here to create beauty in this awesome earthly inheritance. If the complex
rules fail let mankind go for the simple things, the simplest could very well be the
basis for social co-existence, the very foundation of all religions and all laws, LOVE
YOUR NEIGHBOUR AS YOURSELF, AND LOVE THE LORD YOUR GOD WITH ALL
YOUR HEART. Anyone who loves God cannot fail to appreciate the height of his
creative intellect the human in its entire complex simplicity, the sanctity of life cannot
be appreciated if partial specie enlightenment foments the extremes of deprivations
in the wake of its action patterns.

The problem is not that politicians are deliberately seeking to perpetuate universal
suffering; it is just that they don’t know what to do, in attempting to simplify they have
become confabulated by the mass swarming of unceasing needs. The role of
leadership is not negotiable; it is a social necessity for effective social organisation.
The ruled must change the game plan, those who desire too live in modern
communities with full employment as a necessary condition for maintaining a
particular elected in office must judge the effectiveness of leaders in just those terms,
if an elected person does not deliver on his promise, then another person must be
set in place, it is totally irrelevant to the man who has but 70 years to be kept waiting
for meaningful existence with no hope in sight when possibility of realisation is within
reach? When those who hold the responsibility of administering the commonwealth,
make a promise that they will do these and that, voters must ask how and when and
then judge by the way they vote for them the next time around. That is the simplest
way to get rid of those who dishonour the position of leadership.

Again, it must be pointed out that the task facing economists and all other social
scientists, which would put their science at the same level of social relevance as the
physical sciences driving the technological front of human endeavour must be
conceived in terms of how to turn humanity round from contained self-incapacitation
in the light of the immensity of the task of improving the state of the specie yet
untackled. The tools of social science analysis and creativity must be employed to
determine how resource distribution through monetary intermediation can be
facilitated to approximate perfect states of social equilibrium where no individual is
left outside the loop of collective resource distribution and facilitated provision of the
common needs for social stability in each human grouping. This is not about social
welfare but it is about how to create enough absorption points within any community
to eliminate completely human labour redundancy and the larger the number of those
who interrupt work to gain further knowledge in a particular a human grouping system
as a means of facilitating buffer zones in stabilising a social system the better of the
human specie is overall. To do this the role of money must necessarily be re-
conceptualised to assume its proper philosophic positioning in the decision making
framework, which is to say it is a value system whose provision is controlled to
maintain a stability in the economic system and it is not by any means limited, its
limitation being a leadership decision effect to maintain economic stability. It would
also require the acceptance that social stability is enhanced by leaving large
numbers of eager humanity from receiving their due of the commonwealth of the
human specie. On the contrary the higher the number of people that are configured
to receive their share of the collective wealth through their socio-economic
participation the wider the business cycle, the more the profit levels, the greater the
diversity of products manufacturers are encouraged to put into market since the
consumers are ever greater with higher purchasing power. In this sense it would be
to the interest of those who are bound to the smaller mind issues of pilling up money
to strongly advocate for the universal application of the needed system
readjustments to enable specie physical and social system improvements combined
with the employment creation means which would open in the real sense of the word,
the worlds markets for manufacturers and producers. This is where far sighted
leaders in economically string nation groupings need to cease the opportunity to
widen their scope of investment activities to begin to see in the under-developed
nations opportunities for long term investment in the establishment and management
of contained communities, in that way the world’s infrastructure industry receives
boost for a generation while the creative intellect is activated in those human
groupings to bring to apply in meeting the primary needs of the needy, while at the
same time creating relevance for themselves in a way that hitherto has been
unappreciated. The possibilities for trying new and cutting edge housing
developments as communities are developed to bridge the primary infrastructure gap
among those rendered poor by the existing social arrangements, the job openings
created as large estates need to be managed and maintained are inconceivable
under the present leadership regimes. By wiping out poverty, desperation from lack of
meaningful engagement in social contributory effort, by rebuilding the rural and
ramshackle towns ripped apart by civil wars, by giving the suffering masses
something worth holding on to, these great and visionary leaders would have nudged
humanity to a higher level of social evolution, herein is where leaders inscribe their
achievements in granite for eternity.

To think of the creative spurt that education will receive when the Internet interlinks
the world’s classrooms where children from four continents receive information from
the same knowledge source at the same time. To think of the teenage and youth
angst that will be eliminated as the youth perceive the world as their home and trek to
the farthest corners of the world to experience the diversity of their planetary heritage
without fear or bother as the infrastructure and housing needs have upgraded to a
universal standard, to think of the young girls who are no longer abused for the sake
of pieces of papers that the specie intellect has final properly integrated into the
socio-economic system, to think of the universal armies that will control the rebellious
and social nuisances without moral regret. To think of the human specie at its
intellectual edge in resource management, and to think that in perfect execution, the
singular joy of being a human on earth in this era. All these and more are within the
possibilities of easy implementation, but what choice do the leaders make?

Once the assumption is accepted that the specie is a commonality in diverse


expression, then society can and will progress to define how to enable each
individual need through collaborative, committed social contribution effort.

Considering that the world’s problems conceived from the individual perspective are
simple and require straightforward solution. Which is to say, one is birthed, gets into
structured educational system with adequate complementing infrastructure, and
educational material provisions to supplement the teacher’s mental efforts, one gets
into a suitable employment and one retires and eventually one dies. Arguing from
such simple conceptualisations as to how attain social balance, societies must define
meaning within self-contained systems which are plugged into external systems for
diversity creation, which is to say that, if mankind requires a form of employment to
realise a meaningful existence it becomes the responsibility of the society and the
species collective working to define the sustainable framework within which this is
realised, to put the mediator before the end is like putting the cart before the horse
and flogging the horse to push the cart. Why simple problems have grown to become
social accretions can best be explained by alluding to the well articulated “chaos
theory” which in seeking to define the meaningless in predictable manner is itself an
exercise in intellectual chaos simply put it says -

“In any complex interacting system with many parts, each of which affects the others,
tiny fluctuations can grow in huge but unpredictable ways. This is referred to as non-
linear phenomena; Phenomena, in which seemingly negligible changes in one
variable can have disproportionately great consequences for the whole event under
consideration. Non-linear properties have been discovered in the mathematical
equations that describe weather, chemical reactions, and populations of biological
organisms. Some combinations of variables for these equations give rise to sudden
"phase shifts," in which the solution to the equation jumps abruptly from one value to
another; others set off truly chaotic situations in which for a time the solution to the
equation fluctuates wildly and without any seeming pattern, and then suddenly calms
down.” (Quote Atlantic Monthly article).

If this theory counts for anything in the social domain, then it is about time that
greater responsibility to intervene in the interest of humanity rather than to wait out
the inadequacy of individual leadership foibles becomes a moral call of higher
positioned leadership who acknowledge as responsibility of their leadership call to
govern in the interest of humanity

The pattern it would seem, have been set and significant proportions of humanity
have benefited, the sphere of influence and the depth of sophistication in resource
distribution must be expanded to remove material deprivations as basis for social
instability across the human specie. This is the true task for social thinkers and
intellectually inclined leaders. For these leaders it would not suffice to continue
governing within the same philosophical framework of inadequacy when the
possibilities exist to create new states of greater relevance by inducing innovative
conceptualisation of the human essence and its value artefacts. This does not call for
wealth redistribution or the minimisation of the greed quota at the individual human
level or large corporate activities but it certainly calls for creating wider encompassing
enabling through assisted or planned social engagement in meaningful existence for
those humans who are not configured into the inadequate social organisation of this
age. It would not necessarily require innovation other than the expansion of existing
activity frames to encompass all of the human species, at levels of sustained
containment, which will not be starved of innovative dynamic influence by being cut
from the mainstream world of intellectual engagement and knowledge application to
human social enhancement.
End of Part 3

Part 4

A New World Order?

The world as it exists does not need a new world order, what it needs is to get its act
together and set its priorities right. The priorities of the world’s leaders are to
collaborate to promote the best interest of the specie using all the means available at
the existing knowledge attained level to constantly adapt to yield the best states for
human existence. It implies that where excellence has been attained it must not be
limited from its full implementation across the human specie, in its universal impact, if
6 billion people need that particular output then it should be not be limited to 500
million because of the social artefact of money. How to make available for the
common need without unbalancing the socio-economic system designed to ensure
social stability thus becomes the principal consideration of the government
machinery. As to how the monetary economy can configure equitable resource
distribution through that value medium is what the economists must resolve. And not
assume that individuals disposed to be unable to have access to the social domains
through meaningful existence can be earned are left to define a state of meaningful
existence outside that defining social system. Left unresolved, resource distribution
inequity is a potential social disruption tragedy of minor or large scale waiting to
happen as individuals either force the social system to give what they desire and are
denied or attempt to subvert the social system that perpetuates ineffective resource
distribution.

Can a society evolve equitable collective resource distribution outside the monetary
system? Maybe, however, the essentials that humans require for meaningful
existence can be enabled through a denominated card system regulated at source
through electronic monitoring and exchange value facilitated at levels of financial
exchange above daily consumption expedited through credit card systems as a
means of regulated assisted facilitation for those individuals who find themselves
outside the existing economic arrangement. Inappropriately conceived and executed,
such non-monetisation is akin to communism, effectively integrated into a viable,
individual initiative supporting socio-economic system, it is the cutting edge of the
capitalist monetary system.

What this means of course is that the actual usage of money will became a
denominated card mechanism that does not require daily and individual accessibility
to physical cash but by a well ordered system arrangement, value is loaded at source
and points deducted at point of purchase and sellers reimbursed at banking sources
by the national, regional, or community resource management group. Of course
purchases that have been classified into necessities are accessible through the card
irrespective of the individual’s socio-economic standing. The assumption that society
has a responsibility for its human grouping constituents become an individual related
responsibility if society bears the responsibility for effective human resource
management, where every idle person is a failure of the system whole, where
unemployment is non-existence because matured citizens-engaged-preoccupation is
a social provision to occupy the human constituency as a social activity set, with
utility value related to the needs of the society concerned. Private entrepreneurs are
encouraged to absorb existing labour but the onus lies on the national or community
leadership’s to creatively create adult pre-occupation avenues. For the most part the
individual interest and natural disposition would sort out a third of humanity into
socially beneficial forms of activity schemes, education and research will occupy a
significant proportion, some would have to be encouraged to fit into some niche of
activity framework that suits their natural disposition and the socially aberrant would
have to be assisted in special locations to rediscover their talents or acquire the
appropriate social semblance of. Since the mediating socio-economic value system
of financial instruments would have been relegated to their appropriate intermediating
role rather than improperly configured ends that detract from the actual purpose of
knowledge as the means of improving the human state in its planetary inheritance, it
no longer limits the full unleashing of the creative mind in service to humanity,
unhindered and fully enabled. If what the existing world needs is to broaden by
sharpening the attained heights of applied knowledge to embrace all of humanity,
then the only revolutionary change that human specie leadership needs is for the
leadership to enhance their creative thinking capacity or open the doors to the
creative chambers of social organisation, which is the same as asking repeatedly the
question how can humanity acting as a specie in diverse expression bring to bear on
its totality the excellencies of its collective creative intellect.

In which case, it may not require a hundred aluminium factories for all of the earth’s
people to drink coca-cola from the can; truth is many given the chance will still make
a choice reflecting their unique situational settings. If it requires one factory, then its
location should be strategic and productivity efficiency determined, whether it be in
terms of existing trained labour, base, location in proximity to raw material source or
centrality terms of location to targeted consumers. So should it be with all other
productive activities, in a world designed to operate around its optimum knowledge
based productivity efficiency. These ideas are not in the extremes unusual or
innovative, fairly significant portions are already the basis upon which the specie
operates its socio-economic activities. What remains is the adjustment of the socio-
philosophic framework within which humanity perceives itself and upon which
command leadership frames its policy agenda to enable a more effective resource
management to create existence relevance commensurate with the provisional
attainments of the era to its universal expression. The dynamic nature of adaptive
integration by itself, implies that innovative changes are inevitable as resources and
creative derivatives are widely distributed from the originating source.

Command leadership is not related to any individual leader per se, it is a leadership
role position concept, which refers to either the unitary or the collective of leaders
defining the fundamental framework within which the human specie finds activity
expression. One of the core elements which must change in the course of time is the
reconfiguration of the idea of money and its location in the socio-economic
configuration, it is a social concept which in its existing format is inadequately
developed to enable the full utilisation capacity of all of the talents and emergent
capabilities of the specie in this era of attained knowledge. The effective utilisation of
most social artefacts is to ensure the widest area of consumer or use coverage
possible. What the unsophisticated, lateral development of the monetary instrument
has done in the last hundred years has been the ineffective employment of latent
capacities among the specie collective, the ineffective integration of improved
production mediums and the worsening of the human state in the light of
unimaginable existing possibilities for restructuring natural states to benefit human
sustenance.

For the majority of the specie who due to the non-availability of money are made to
suffer extremities of deprivation and want, the problem is not per se money, but the
inappropriate configuration of money to match the progress in other social
categories. Postponed implementation of the inevitable is not by any means the signs
of civilised culture but the miscomprehension of the immense capabilities that
command leadership possesses to effect in the interest of humanity as a specie
collective. A change in socio-philosophic framework of command leadership decision
making will not by any means undermine the existing, defined basis for wealth
creation, it will, properly implemented enable greater wealth creation potential ´within
existing system configurations. The first “1” before all the nulls of the monetary
system is all that mankind needs, to print tons of papers that are locked in the vaults
of any entity be it man or his creation is the idolatry of vain stupidity, a form of gross
acclamation against the essence of human life and its worthiness and to continue this
form of social idolatry even when awareness dawns like a new day is a profanity on
such grand scales that poverty of the material denial kind is like the rot of intellect
cast upon the dunghills of stupidity.

Pieces of papers and bits of metals are meant to serve a purpose and at the present
level of attained social evolution that purpose is served much better by plastic cards,
which enable those who need and allows those who must accumulate to be
gracefully accommodated within a higher expression of resource management
process at the higher accumulative human grouping level, without denying detracting
from the ultimate task of true human leadership to employ all its resources for the
promotion of the specie collective at the highest possible level of universal
expression. Everyone who has access to the material value of system enabled
purchasing power is more or less benefiting from enabled social provisions, given
that among those who lack by social denial, ineffective distribution, or any other
social organisation defect can be found many equally capable for the most part under
appropriate conditions of performing similar tasks as those who have paid
employment, it can be concluded that unemployment is due to ineffective social
organisation. In an effectively organised social system, everyone would have to be
configured into some form of recognised activity pattern, irrespective of place of
performance. The more flexible the evolved nature of social organisation the more
likely would the system response to adapt to changing states, instead of holding with
fierce loyalty to a form of social organisation that is at disparity with the emergent
states of situational demands. If the financial and monetary reward and
compensation system hinders the full and most effective utilisation of the willingness
of the human intent to work in service for humanity, then the only course is to find
more effective ways of rewarding creative input without hindering the full realisation
of implementation objectives. In a sense that may not be difficult to fathom the only
reason the existing states of dysfunctional universal social organisation retains a
determinant role over the affairs of men is that, it is skewed to maintain those
strategically positioned to make the necessary re-orientations to make possible a
more effective coverage of the derivatives of the creative human intellect through the
ages. However as the span of intellectual conception of human life gains a depth of
philosophical appreciation and material acquisitiveness gains a degree of stability
and availability of assured security such that only eccentrics would be driven to horde
rather than make functional use of it, just as for the most part the output of
knowledge is of little value unless a large mass or desirably the whole of the specie
appreciates it, so would the need to confront the functional issue of “how can the self-
emergent abuse of the specie as intelligent determinants of their own outcomes
states be eliminated?” When that issue and question becomes the framework around
which social values and leadership policy making takes its departure point, then, the
beginning of the intellectual era would have begun.

The change in social specie self-appreciation would not necessarily be accompanied


by such overtly drastic changes in socio-political espousal as to make this
transcendental upward shift in social evolution a watershed in social history, it would
as earlier expressed, be more an increment in social organisational efficiency arising
from a certain awareness of not only defects in existing states but more importantly
of benefits, sublime and significant in adopting a new and comparatively radical
orientation in response to trenchant social problems that deface the achievement of
the human intellect. At some point in time when the sublime insecurity that drives the
selfishness, the greed, the focus on the self, has become subsumed by greater
attained states of fundamental existence attention will turn towards using all the
under-utilised capacities locked up by leadership incapacitation than the human will
to elevate the specie collective even at this state of evolved social awareness. If
there is one thing that has not betrayed the human specie, it is the resilient of the
specie to re-orient to recover from adversity. The present era has brought with it great
achievements but in its wake has been a depressing shadow of human suffering,
deliberately and manipulated specie destruction that in the light of the possibilities
that the specie possess to reconstruct reality is unparalleled.

For orientation towards a new socio-philosophic mental framework there is the need
to disabuse the collective social mind of deep-seated beliefs as to the inevitability of
the existing dismal state for a fairly significant number of the specie. From the
perspective of the forerunners in the industrialisation process, there is enough
evidence to suggest that the basic material constructs of universal improved quality
of life are for the most part, and in the sense of the needs of the specie virtually
inexhaustible. To continue to retain the barriers that undermine the easy facilitation of
the provisions of these needs in the interest of promoting specie non-sustaining
economic format is repudiation in the long and short run of effective leadership role
position effectiveness. Since all the benefits that the forerunner position would have
enabled them through unhindered assistance with long vested interest has been
virtually unutilised, while the belief is fostered of the seeming deliberateness of the
developed world system to undermine the efforts of the developing world
categorisation. From the perspective of the developing world more effective
leadership must seek to improve on the drive for collaborative system enhancement
effort at a regional level, while by presenting a more serious and role position
responsible leadership argue for improved assistance from developed world system
with a view to co-operating in the course of collective human interest.

It does not need an extraordinary leadership mentality to acknowledge that the basic
underlying reason that powers and drives acts of extreme social turbulence, acts that
overtly are nothing short of social despair, is the seeming irrevocable entrenchment
of an existence interpreted to be futile and meaningless, in the light of undeniable
awareness that a particular system arrangement cannot provide adequate support to
the individual the individual aspiration for meaningful life at a desired quality level.
The act of social despair as a response to prolonged states of individual frustration to
find a way for a semblance of meaningful existence finds expression in a variety of
ways, it could be a goal oriented but desperate attempt to break through the imposed
barriers that clamp whole societies in states of extreme deprivations by making wild
migrations against the odds to a different location where the odds favour making life
a worthwhile experience. It could be that in the absence of a way out the anger
raging within seeks to find retribution against those who wrongly or rightly are seen to
be in some way connected to the fostering of deprivations. It could be subsumed
under some form of higher mind level metamorphosis of guarded defence
mechanism that seeks to define meaningful existence in meaningless states of social
reality. Whatever the nature of expression of social despair, the long and the short of
it, is to give hope through proactive leadership intervention and redefine the physical
setting and social environs in a way such that changes are effected in such a way
that, that society supports the individual drive for meaningful existence in a more
complementarily and supporting manner. Those who lack what they desire to live
meaningful lives cannot come by it through any form of natural and automatic
process, since such needs are configured within social medium which manipulates
the natural state to define social reality step-wise removed from nature, unless their
efforts to gain access to the means that lead to the expected mediums through which
effort is rewarded are socially enabled, one way or the other, they will continue to
waste at their existent states of deprivation.

Deprivation, because they find themselves in a social setting that has removed the
individual ability to interact directly with nature’s provisions to sustain the self, at the
same time they are not allowed whether by default or by mere chance from gaining
access to those social machinations by which they can put to use their human energy
to derive meaningful existence, they are victims of society, which has evolved to
define meaningful existence within certain socially designed formal medium, which
while partially enabling improved states of existence for a part of the specie, at the
same time denies fairly significant elements of its constituency from accessing those
created social mediums within which reality is redefined far removed from nature’s
uncensored provisions.

This era of mass communication and unitary information cellar through the internet
and its cafes even in the most off the beaten path locations is a pointer to the fact
that the degree of awareness of the obvious collaboration needed to improve upon
the collective planetary heritage yet for selfish interest or more appropriately, for lack
of the appropriate knowledge , has not been evoked to promote specie collective
interest, is probably not lost on the suffering masses. At a point in time the failures of
the present command leadership will be paid for by the innocents who have benefited
from the lopsided economic order of this era. Or in the ever widening scope of the
reach of wealth and social relevance, the imbalance will be equated through all-
encompassing socio-economic regimes as the social attainments in one segment of
the specie transcends to other segments. Possible, but unlikely, unless some radical
revisions are made to the socio-philosophical underpinnings of the collective
resource management mentality of the leadership framework occurs.

All the rage of the world’s poor is nothing other than potentially useful energy that has
not been managed to yield specie end benefits and in being allowed to run to waste
together with the human element in its full complex expression becomes a social
liability of potentially the most devastating kind.

The needy are very conscious of their needs but leaders in command position must
anticipate, as part of their role position responsibility, humanities social needs and
make adequate provisions to put in place at the universal level, the structures that
higher intellect detects are adequate to meet the needs of the specie collective.

For the most part, failure to proactively disengage from zones of comfortability to
expand the spheres of activity to encompass wider human needs in more dispersed
locations than closer to home, more than any single factor accounts for the existing
state of dismal human states, when nation groupings at the top of the human social
evolution, fail to take advantage of their positional influence, to create excellence in a
wider domain than their human grouping’s territorial influence.

Extolling the virtues of a failing social organisation while blind siding its overt
disadvantages is nothing other than pilling the rubbish under the social carpet,
sooner or later the universal social system will trip over its preference for the easy
way out of its social dilemma. When the world invests in itself with the human interest
before the profit interest, there is no significant basis for the prosperous to fear from
the “have-nots” nor vice versa, because the idea of need will be obviated when social
balance is created around meeting the normal human needs as an end mediated by
the economic process. Those who need more than the average material provisions
will probably have more use for it. The average man will be assured of a decent
dwelling in well planned communities working reasonable hours paid enough
mediatory monetary instrumentation to purchase through value laden cards all that
he/she and his brood of humans need. What are functional needs are readily
available and value is enabled in a quality of existent that for but the criminally insane
removes the need to adopt desperate measures to appeal for recourse for change.

Any failure on the part of the individual in this era is a failure on the part of society;
any failure on the part of society is due to leadership inadequacy in defining
adequate frameworks for effective resource application to solving basic needs. The
individuals who constitute societies, have always been ready to employ their strength
to add value to their earthly existence, it is often he leadership who have found cause
to misuse these readied willingness to pursue specie self-destructive activities,
whether unavoidably or as a betrayal of their leadership role responsibility. A
consistent expression of mutual collaboration as a pursued form of social
engagement for the specie collective will, without doubt, eliminate many of the petty
wars of social intolerance, since the basis, upon which such wars are made
acceptable would have been completely eliminated. The failure of leadership is the
prolongation of human misery even when solutions are easily available to be applied
through collective input, whether locally, regionally or internationally.

The specie finds a convenient breakdown into territorial and socio-cultural groupings
for effective social organisation, this convenient grouping effect should not be
misconstrued to unreasonable degrees of separation and irrevocable differences,
least so, from those who are mind cultivated enough to appreciate the superficiality of
the depth of differences separating the specie. The planetary inheritance must be
seen in its totality as a unique biosphere to be developed at the higher ends of
aesthetic development and the facilitation of the socio-economic inducements that
eliminate in totality the tendency towards primitive rage, while opening the refined
aspect of intellectually defined appreciation of the earth in all its awesome splendour.
It is not the case that humans are willingly self-destructive, rather it is the case that
those to whom the honoured position of being path-definers are given are fumbling in
the throes of intellectual incapacitation and lack of leadership will and the simple guts
to rule the world to overall benefit of the specie. The normal human seeks a simple
straightforward life of living on paradise on earth and is willing to exert the mental and
physic exertion to bring this into being. All that the leaders need to do is to make the
appropriate system changes that focus humans in their collective bid to have
meaningful existence, irrespective of their location or human grouping of origin. The
financial resource management must be tamed and made responsive to specie
developmental goal attainment effort. By seeking to entrench differences among
various specie groupings as irreconcilable, far too many resources are wasted
protecting and defending negative value consequences. The world would be so much
better for it if all humans live at peace with freedom to move between locations at will.

“The Soviet Union collapsed, according to this view, because it was unable to feed or
free its people at a time when prosperity and liberty had become normal for most of
the rest of the developed world. Kremlin leaders found themselves in a classic Catch-
22: their country could save itself only by ceasing to be what it was. “*

The existing system of universal social organisation has failed to provide universal
stability and its evolved advantages that has failed to find universal application
despite their potential value benefits to those outside the originating source of these
knowledge must be identified and applied on a wider and lager scale, while social
values that undermine the collective whole must likewise be discarded without much
ceremony and better social organisational principles instituted. Patronisation and
meaningless evocation of cultural heritage to institutionalise poverty and
underdevelopment besmirch the true value of the collective intellect. The world wants
in its individual’s expression to share the uniqueness of highest achievements of the
collective creative intellect inspired to heighten the human essence, which essence is
nothing more than a God given quality of achieving heights of creativity in any
individual endeavour to promote the overall well-being of all humans. The wider the
sphere of influence the more value that individual creative effort has. The individuals
of the human specie are now seeking for those truly discerning great leaders who
can remove the social barriers of immaturity and insecurity that has carved up the
world into zones of comfort and discomfort and bring all together in a celebration of
life in a unique planetary setting. For the majority, even for the perceptive leader,
national configurations are just areas carved for governing convenience, they were
not meant to become a basis for fostering hatred among the human specie, with one
subversiveness group defining an identity arising through time, cultivated from a
leadership philosophic perspective to assume some divine originating source of
unique superiority. When reality is superimposed over idealistic musings of
technological enabled comparative superiority, little consideration is given the basis
upon which the social basis for superior-inferior differences are based by the larger
forces of nature. These minor lessons of nature’s indifference to the specie derived
wisdom, are often overlooked, but implied therein is the constant emphasis of a need
for fundamental re-orientation in the basic socio-philosophic consideration within
which meaning is defined. No single human with a meaningfully sustaining
employment has gone round waging war on other humans, if they do then; it is a
state of abnormality.

Intelligence among other things require, effective utilisation of the mind’s resources in
attaining worthwhile ends, that implies at the universal specie level that attainments
among a particular human grouping should be considered under those contexts as
beneficial resources to promote the interest of those who have not been able to
create those social artefacts on their own.

“STATES as we know them date back only about five centuries. Other ways of
organizing human affairs existed prior to that time: monarchies, principalities, cities,
clans, and tribes. None, however, possessed the modern state's defining attribute,
which is its claim -- not always achieved -- to monopolize the means of violence.
Accomplishing that may not sound like progress, but consider the alternative: a world
with the instruments of coercion shared among predatory warlords, roving
mercenaries, invading hordes, urban gangs, bandits, and pirates. That is what the
pre-state era often was like, and it was to provide some semblance of security from
the prevailing disorder that states originated.” *

The specie has been undergoing social evolution, which continues to this era and will
continue to define what world the specie by collective choice at the higher leadership
level of command leadership level chooses. The choice that would yield optimum
benefit would be to cut through the social irrelevances of promoting failing states
because the alternate seems to undermine the existing states of preferred one-up-
man-ship and make a choice towards elimination by provision and creating a basis
for upward social growth and specie development at the higher mental states. Given
that people act only when they expect some benefits accruing to the self from those
actions it can be concluded leaders must be able to define a value for the benefit of
those who go out to build the world. The tendency to equate degree of human
civilisation with extent of social sophistication defined in material acquisition lacks
intellectual integrity and is socially acceptable because it satisfies parochial interest
with overall detrimental end effect on the specie collective. In any case, society as it
exists presently indicates gross ignorance and weakness in social preferences at the
higher levels of larger human groupings basis for socio-economic interaction. In
holding to a pattern of socio-economic organisation that extols unbalanced
development, favouring one segment of the collective without adequate input made
to provide for the other half of humans in need, the social preference has values that
are never quite effectively evolved and in being of partially benefit to those who form
social opinion, has a latent subversive element that can and occasionally in isolated
settings lead to chaos and social outbursts of coordinated destruction.

The trend has not been in making consistent efforts in correcting this anomaly but in
projecting it as inevitable, within the framework of the economic system of capitalism,
however the very assumption of capitalism suggests that the more people enabled to
become economically viable and capable of purchasing the more sustainable the
capitalist economic model is. As to why there is a discerned lack of consistent and
goal oriented effort to enable the basis upon which this form of social organisation
can thrive is not being pursued across the specie collective, given its evident
motivation to the individual and organised creative drive remains a mystery of the
era. Beyond a mystery it is a clear failure of leadership on unitary and collective
basis.

The economic system is an artefact of the human creative intellect and is not a
naturally evolving social effect, it lacks effectiveness as it exists, since it is not by any
means an altogether effective approach to common specie resource management,
creating as it were pockets of satisfaction in opposition to significant groupings of
dissatisfaction, with its prime movers enraptured in a limitedly defined world of self-
adulation and even before it has attained its peak, disintegrating at critical nexuses.
Hopefully, in being improved through adjustments made to improve its fundamental
basis upon which relevance is derived, it will offer more in terms of increments in
value created. The belief must suffuse the collective intellect that improvements in
the quality of life in outer lying human groupings would not by any means take away
from the “developed” -other than a puncturing of a hole in their social vanity- but in
return a major factor than keeps the collective intellect in a poor state of universal
development will be removed, freeing the specie collective mind to become engaged
in operating at a more a creative level than locked at lower levels of functional utility,
seeking to find daily sustenance through crude, labour intensive and by default
wasteful use of human resources activity sets.

Were it to be the fact that alternative means of engagement did not exist, then
existing states are acceptable, but in the light of alternatives, that should yield
improved quality to existing states, employing non-efficient mechanisms is failure on
a global proportions. While outer lying human groupings strive to improve upon the
quality of their physical existence, the advantage of being path definers of the
“developed world specie groupings” are barely employed in increasing the utility
value of intellectual capacity on a global basis. These exemptions of implementation
potentials undermine the collective effort through the intrusive, defining effects of the
existing economic system exercised in regulating the inter specie trade and resource
exchange practices. Mutual value can only be derived by exercising human grouping
resources at the highest levels of employed efficiency when considered from within
this intrusive economic framework of the all-encompassing nature of the capitalist
economic regime.

What the developments of the last hundred years have indicated decisively is
obviously that, what matters in each individual life time of earthly existence, during
which time the individual defines existence reality from the unique physical setting
within which he or she finds herself, is what that social system enables or the
individual is capable of deriving from the existing social arrangements. In that
lifetime, offered the opportunity, each person will seek to define life quality at the
highest standard possible, where life standard is equilibrated in terms of the extent to
which the enabled quality of life is as refined in terms of facilitated ease of supportive
mechanisms to supplement natural states of nature and nature’s provisions with an
intent to add value to life from a conspicuously basic level of direct interaction of
dependency upon nature.

The dominant world economic system forces otherwise creative minds to be tied to
manual activities just to find sustainable existence while the world losses the possible
breakthroughs that their cultivated minds would have enabled mankind. Here again
the collective intellect is questioned as how it sets its priorities.
Given that there would not be a lack of labour to continue to do societies’ lesser
appealing tasks, given the natural interest of engagement by humans irrespective,
there is a gapping lack of social effectiveness in significant portions of the world in
intellectual resource development. Simply put, for significant portions of the human
specie, the idea of civilisation in an era where part of the specie collective take pride
in their ability to mismanage collective resources to maintain their stations of favour
without any proactive attempt at rendering even the basic community development
needs to those most in need. Much as it is accepted that due to the complex nature
of social interrelations the natural balance around which social equilibrium
aggregates needs degrees of varied states to enable stability around core activities
at the various levels social accumulation of definitive states it does not, however from
any angle warrant the deliberate institutionalisation of human desperation through
material instigated poverty as an approved means of preferred human grouping
distinctiveness. Such deliberate manipulation of institutionalised poverty as presently
exists is contrary to the assumptions on which progressive development is based and
by its foisted deliberateness undermines the assumption that development is
progressively all encompassing, given that its main tenets is directed at keeping at
bay efforts of universal specie scaling of the ladder of employed intellectual growth
through physical enhancement of natural states for specie self-sustenance. At the
higher expressions of civilisation, when the intellect is fully employed in defining the
social realms within which daily existence occurs, the incapable in any domain will be
enabled through social system enabled supportive provisional mechanisms such that
their disability will not become social liability. This primary assumption to effective
social ly supportive organisation have been around as social formative basis for as
long humans have lived as groups, yet its full nature has not been effectively evolved
to create expanded basis for social system stability, aimed at creating sustained
value around palpable joints of weaknesses in the social systems of various
groupings. The notion that humanity cannot be equal is perfectly right, the idea that
all cannot live at a level of defined acceptability is an indication of intellectual
immaturity, since the incapability to acknowledge this need at a universal level more
or less indicates that humanity is as a whole intellectually immature.

If only the world would reorient to perceive all the events that have culminated
leading to the existing state of affairs as a necessary learning period and make
adaptive response by seeing itself from a standing position outside of its collective
ignorance, looking at itself as it were from the vacuum of space, and in a renewed
sense begin to appreciate its common heritage and think in terms of a specie in
diverse expression seeking about common ends of dignified existence in its earthly
heritage and collaborate to realise these common ends, then paradise would have
begun to take shape, from a human perspective, that is. Why should there be slums
and people lacking access to education and work, when just about every reasonable
human being knows that in the finality of death and in the relative insignificance of
material social derivatives of social organisation in comparison to the replaceable
nature of human and indeed all live forms, the defining characteristic of the extolled
socio-economic organisation practiced undermines this veritable conception of life.

Even if the existing state of dominant economic system evolved from practical
response to exigent human needs, in its present state it has become a poorly
coordinated board game of financial packets around which the essential value of
maintaining the dignity of the last human life pales considerably and is considered
only as an afterthought, when the greater issues of financial returns have been
resolved. Signs indeed of great intelligence!
The derivative artefacts of the existing social organisation, lacking a critical
dimension of emergency has become nothing short of a game around which
meaningful existence is woven. The lax enabled as stability has been attained around
fundamental need provisions has not been fully utilised to enable wider provision in
further removed social systems who have yet to attain stability around fundamental
need provisions and begin engagement of the higher intellect developmental
activities, which will enable whole scale society uplifting to redefine sustenance at a
higher level of definition. The result is stagnation at lower levels of efficiency when
the possibility exists for more effective employment of the collective resource. The
human situation has evolved in this sense to be like this because, in the enacting of
the economic game for enabling social stability, total immersion at the short-end of
reality has led to total lose of sight of the greater reality. Mankind is lost in self-
obliviousness to its folly in disregarding the sanctity of life and in vain glorious idiocy
transferring value to its material derivatives, even when these derivatives of its
creative intellect are in abundant availability. One wonders when in the aftermath of
greater intellectual awareness how the future will judge the present? And to think that
this era considers itself civilised!

End of Part 4

Part 5

Criticism for criticism sake is of no use to the human cause, to raise basic questions
as to why the assumed state cannot be re-modified is the way forward, especially
given that there are inherent advantages in the existing attained states, which when
applied specie wide will lead to an altogether highly enhanced state for the specie
collective.

Great leadership is not one that panders to petty irrelevancies of national self-
determinacy, more so when lives are being wasted for want of petty remedies that
humanity has the means of enabling. Rather it is that leadership that brings
awareness of how to rally the diversely expressed specie capability to realise and
establish sustained states of human excellence by disregarding petty irrelevancies
and focusing the specie to effectively maximise its intellect to improve upon its
physical existence on this planetary heritage, irrespective of individual capability. That
is the leadership that take its departure point from barely appreciated intellectual
capacity for total reform to full employment of the creative resource to universal
specie enhancement. For the most part some unconscious efforts have been made in
these directions, but in the lack of conscious determinism it has fallen short of full
effectiveness, causing the specie to starve of thirst beside the mighty waters of
knowledge.

Nothing in nature or the higher realms beyond nature makes a distinction between
the human specie based on its outward appearance or its terrestrial manifestation, it
is only the immature intellect of the human specie that aggravates against itself and
thinks it is natural to hold others at bay just to palliate their darker side and its
selfishness -that is that darker side– without reason favourable to all others outside
the individual interest.
It may be an interesting aside to contemplate that, nature makes hardly any
distinction between colour, appearance, ethnicity, cultural (and tongue in cheek)
religious affiliation; a hard boiled rogue lion will without much racial distinction maul a
white hunter as a local tribesman, and I mosquito will slack its thirst irrespective of
skin colour, so long as it is skin. Even the very simple things of nature outwit the
social concept of modern man.

In earlier mention of work provision as an institutional implementation of social


balancing considered outside the profit motive, it must be added that, the government
machinery exists as a means of taking care of its human constituents, and under
those considerations, it can easily be construed that those private organisations that
would want to make profit in pursuing this endeavour can be taxed for added
resources to enable the government of any human grouping to achieve this primary
goal responsibility. Considered from this perspective, since the resource endowments
of any human grouping exists to promote the existence of that grouping, then the
proactive activity generation endeavour can in any society be hardly replaced by
recourse to private sector organisations. These private sector organisations should
under normal circumstances be supplementary providers of activity generation
around which any social grouping creates relevance and social stability.

The central, determinant role of central governing authority in defining and


constructing the social basis on which the whole society is able, even in its isolate
grouping elements to be upgraded can hardly be under-estimated. In the first place
the resources needed to bridge the need gap requires a cellar of invest-able
resources often beyond the capacities of the individuals in the need group, secondly,
those private sector investors with invest-able resources will only invest where there
are palpable immediate earnings on their invested resources, which returns cannot
be assured with social provisions investment. The progressional developmental
transcending of the developmental gap to a higher level of applied intellectual state of
existence is a committed effort with a high price that the individuals and human
groupings who have made the transition on their own are capable of appreciating in
terms of the dismal nature of existence disposition that material poverty and the
vacuum of meaningless of life quality being experienced by those on the side of un-
evolved social systems may be experiencing. However, for all their intuitive
awareness they lack the capability to effect the degree of investment and resource
commitment needed to effect the desired change to upgrade any such social system
within which some segment of the specie live their daily existence under utterly
deplorable conditions when compared against the alternatives. It is only the central
government(s) with the collective resource at its disposition and a leader to make the
needed call that is capable of effecting the desired changes.
For so long as the leadership cannot activate the strategic response required to effect
mass social change to upgrade the quality of existence commensurate with the
capabilities of the era, the individual effort is slow, tedious and uncoordinated,
ultimately leading to an uneven spattering of potential approximated in a sea of
crumbling despair. Without the adequate foundational provisional preparatory
emanating from some central governmental source exercising distributorship
mandate over the collective resources of any human grouping, the society is
rendered incapable of taking full advantage of the knowledge potentials available for
adding value to their existing attained levels of existence, leading to unutilised
creative potentials that uncultivated intellect cannot employ to the specie benefit. The
assumption often wrongly touted that the capable will emerge from the ordinary is
only partially true, since, what matters is a lifetime for the individuals at the core of
concern in each generation. Irrespective of the accumulative consequence of the
additive developments through time, for so long as that human grouping remains
identifiable with its existing form, the individual who manages only to survive when
his potential intellect properly employed would have yielded multiplicative benefits is
under-utilised as an intellectual resource for collective growth and it is at this level of
consideration, that the existing era severely under utilises it full potential for the
specie as a whole.

The level at which resource management consideration evolves around the deeper
socio-philosophical considerations of proactive social relevance creation from non-
monetary returns consideration as primary consideration for designing social balance
through effective integration of the populace into the social organisational system of a
society is not conceivable at the level of the individual or the non-central authority
source of decision making. The individual in any society is configured to receive a
pre-determined portion of the commonwealth, and the size of the slice is determined
along values of the potential capability of intellectual input that individual is capable,
which capability is determined through an educational certification process. Properly
conceived, each social enabled positioned will be occupied by those best disposed to
yield optimum value to the society under consideration and that implies that an
individual of high education cannot possible yield optimum social returns by engaging
in lower level occupational roles, where their acquired intellectual grooming cannot
be teased to yield optimum social system value just as an untutored individual cannot
possibly be expected to run a complex electricity station. However, ineffective social
systems are prone to ineffectively tap potentials for system use and or are unwilling
to invest the collective resource to groom its intellectual human potentials for effective
system employment. And the less developed a social system, the more likely these
features of ineffective resource use tends to be commonplace.

The question can very well be posed; will not a society that seeks to, within firm
girding determine how individual aspirations find expression be strait-laced and
dictatorial in its leadership’s political orientation and abusive of the right of choice of
the individual?
Probably, it may, however in the absence of concerted effort to provide the
foundations upon which the individual constituents of any society can be
meaningfully positioned to exercise their choice of intellectual capacity utilisation, dire
poverty will remain a factum of daily life for many in the developing human groupings.
Needless to say, there are pockets of such groupings in every society, irrespective of
territorial area under consideration, it more or less the degree of preponderance
which becomes definitive of the systemic whole.

The Contained Community Development Project (CCDP)

The Contained Community Development Project (CCDP) is an innovative concept


evolved in response to the dismal gap between the housing needs in the urban slums
of the developing nation systems and the housing need delivery of their
governments, by interposing a third private sector investor in property development in
these areas on a whole community basis.

What separates the CCDP from other housing projects is that there is a need to
provide a combined residential housing, commercial property development and to
integrate planned employment creation avenues in one package of carefully planned
and considered implementation.

The urban dweller unlike the rural agricultural settlement is not dependent directly on
nature for his upkeep, he is the ultimate creator of self-sustaining values. His food
comes from outside his settlement and his ability to live depends primarily on the fact
that many people have gathered together at one place. As societies everywhere
transform from agro-traditional to industrial and post industrial era. The developed
world urban developments will have no choice but proactively engage a social jump
mechanism in community planning and project implementation. This social jump
mechanism (SJM) applied to whole community development of the contained
community development project type imply that, in an existing state of extreme
under-development, the developing world cannot make recourse to gradualism as a
proffered and preferred community development agenda. Inasmuch as in the
absence of a clear model to base community development, partial and uncoordinated
individual initiatives have driven the property development activities in these regions
of the world, that type of development in inapplicable to meeting the unique demands
of urban slum developments.

Urban slums more often than not develop on parts of the larger cities, which
consequently prove to be strategic. They are populated by persons who have
migrated people or their children, hoping to gain sustainable employment that would
enable them to move from these areas to more decent neighbourhoods. That they
have not been able may due to any number of reasons, inability to gain well paying
employment, poor education, non-availability of employment or just plain bad luck.
What this implies of course is that, the construction of residential units or commercial
property or any integrated development on the land that ‘urban slummers’ occupy
would not in any way solve the collective needs of the slum dwellers. Instead, their
land having been appropriated, and their inability to pay for the high rents of the new
properties developed on their slum land, they have no choice but to move and
colonise some other piece of land close to the city. In a way of speaking unintegrated
developments on urban slum land, does not solve the unique social needs of urban
slum dwellers. To solve their socio-economic needs at the same time as improving on
the aesthetics and physical developments of the larger towns, any community based
infrastructure development must take into consideration the provision of planned
employment and the physical structure to house them as a condition to be fulfilled if
such projects are to have long term sustenance.

A private developer who decides to invest in whole community development project


in the developing world system can and must seek for business owners in light
manufacturing, product assemblers, retailers, service providers, as well take into
consideration those inevitable employment sources that any large collection of
humans in close proximity generate as an unavoidable consequence. This
consideration, implies that from project planning through to architectural blue plans,
there is an awareness that the existing attained knowledge base of humanity takes
into consideration through conscious effort that a collective of humanity in a defined
location are to be assisted to approximate a state of modern community dwelling with
plans made to provide means of preoccupation for the community inhabitants within
the community development as much as possible.

A CCDP upgrades physical life quality and enables hitherto non-existent socio-
economic self-sustainability for the community dwellers through employment
provisions integrated into the project. Which in turn enables the long-term viability of
the CCDP and ensure that it provides long-term returns for those investing in projects
of that nature.

It is the liability of government to develop such communities that have fallen between
the developmental crack and been by-passed by the changes of time, however given
that most governments in the developing system lack the resources to facilitate these
large scale social infrastructure developments, these national governments will have
to resort to external and/or private property developers who must be enabled
unhindered access to the slums land in need of upgrading. All prior negotiations with
regards to land ownership and reimbursements for properties on the area under
consideration must be resolved by the government and the area and its human
resources given access unhindered to as the implementation phase of the project
begins. Governments will derive multiple benefits from such complex community
developments by private investors from a multiple of indirect sources and gain
political point to boot. However, since these are long term investments with no
immediate profit other than the social plus humanity as a specie earns, the investors
must not be required to make any payments other than the cost of project
implementation which they will bear or share with the government.
The collection of a large number of human beings in one location has potential value
around which the concept of CCDP is evolved. The collective knowledge of humanity
over the eons have culminated in an awareness that each grouping of humans in any
one location seeks to develop a level of self-containment in resource utilisation
through the engagement of its human resources in preoccupations with utility value
ends. Values and mechanical processes through creative engagement give mankind
the means for developing from simple cultivation of the land and the herding of stock
to the secondary and tertiary processing of raw resources to derive end products
applied to enable sustainable existence of that social grouping of humans. Under
normal circumstances each grouping of humans makes use of what its productive
efforts yield for the community and excesses are exported to other human groupings
in need of those products and yet cannot produce them on their own. Monetary
instruments and financial resources that facilitate the exchange process mediate this
whole process. The process has been erratically realised and imperfectly evolved,
but it is the basic socio-economic basis around which humans have created activity
sets to occupy them on their earth inheritance. In the course of time as communities
developed into ever-larger conglomerations of joined communities, (aided no doubt
by leadership greed and the ambition to exercise ever greater control over ever
larger groupings of humans) the balance of self-sustainability devolved into a rabid
struggle for self-sustenance independent or in bare acknowledgement of the social
collective. In the course of time the sense of social responsibility minimised
significantly, the intermediary transactional instrument became an end that in a poorly
evolved social preoccupation scheme of activity became a reward that displaced the
essence of these social activity sets, which was and still sublimely is to provide a
means of preoccupying humanity and yielding end benefits for social benefit. As
society on a larger scale failed, and leaders became confused as they lost sight of
the true goal of leadership, the seed of effective organisation transferred to smaller
human groupings with delimited activity sets, where the central activity of human
remain true to intention and fiduciary instruments remained means to the end of
effective social organisation centred around a central balancing activity; the modern
day organisation and workplace.

The CCDP brings together in each community development the accumulated lessons
of human progress in building community self-sustainability as a supplement to the
provision of infrastructure within well designed settings that gives expression to the
heights of architectural expression within delimited settings. Since such projects have
long term sustainability with value increasing with the passage of time, projects of
these nature are the ultimate in investment. Given that urban slum community
development is very well akin to the creation of community states, it gives the
opportunity for idealistic socio-economic implementations that give community
sustainability built on sound humanistic economic principles within easily managed
territorial demarcations within larger nation systems. (The possibility also remains
that they can lead to intellectual colonialism within delimited territories, where
effective community administration with numerous independent businesses could
very well create effective social organisational systems at a community level similar
to those of large business conglomerates with campus setting as in the United States
of America). The strategic locations of urban slums also imply that their commercial
concerns and activities in renewed settings will attract business from neighbouring
communities. Essentially such developments may bring a spark of renewal to cities
dead at birth and fighting to find rebirth.

While the idea of contained communities revolves around creating total value of
quality existence for a human grouping already living in a defined territorial setting, it
is not by any means an exercise in exclusivity, where the project in its dynamic social
reality includes only those who happened to be past ‘urban slummers’. Indeed the
existence of employment avenues, the existence of employment activities that cannot
be met by people found within the unique urban community and the fact that many
urban slummers have some form of employment elsewhere outside the slum whose
existence will not in anyway at all be affected the infrastructure development activities
within the defined area of the community under development, gives assurance that,
urban communities are social responsive mechanisms that create opportunities
outside their territorial demarcations, influence and are influenced by intrusive
changes – be they negative or positive- however, their internal social arrangements
can be shaped to respond according to pre-specified expectations of appropriate
management and constituent conduct. It is to be noted that infrastructure
development by property developers investing for the long term financial benefits
tinged with a sense of social consciousness and moral responsibility does not require
a need for evolving an administrating strategy nor a social philosophy framing social
interaction and social responsibility within that community, but the notion can be
exercised with good intentions. In any case such communities still find existence
within a larger nation system with its constitutional obligations for all without
exception.

No social development structured round infrastructure development and proactively


induced employment creating development can control greed, and thus assure that
all receive equal material dispensation of monetary value to maintain a meaningful
existence as defined within the context of the present eras developmental attainment
but for the CCDP community concerned, given that each person can only engage in
this much activity, project related employment creation and development can enable
a level of Individual self-sustenance, with wider coverage and measured monetary
provision that the former organised chaos of slum dwelling permitted. This is enabled
by ensuring that each person within the project area, extending to those ten years
from approximating the normal working age are configured through background
related analysis into a type of employment avenue configured to be constructed into
the CCDP community. Depending on the total number of people and the spread of
the location under consideration, such projects may be colossal or simple estate
developments with added values to enable community self-sustenance. However,
larger groupings can be sub-divided with aggregation around wider social provisions,
but meaningful social implementation broken down into smaller quarters or sectors of
the larger community. This type of social development has been commonplace in the
twentieth century and will find expanded scope of implementation as universal
command leadership engages itself in proactive resolution of human material
inadequacy in the light of expanded intellectual capacity as human society evolves at
the mind capacity level.
Urban dwellers create relevant values and create activity patterns around those
values, the more complex and wider the value creation engaged in the more the
activities generated, and the more avenues exist to employ adults in employed
preoccupation. –To whit, many things that give employment today are not per se
necessities in the absence of which provision humanity will cease to exist, but in their
creation they have widened the scope of primary existence preoccupations and given
opportunities for many who will other wise be psychologically burdened through
inactivity due to unemployment to find some form of social engagement. Within
CCDPs employment infrastructure must be based on long term value sustenance
activity schemes, given the dynamic nature of social unpredictability, invariably, some
and many community participants will soon generate other forms of commercial
engagements that may absorb redundant labour or just provide secondary
employment for those who have energy and time to spare after their normal activity
engagements. This social discontinuity however has an element of significant
uncertainty. This is the assumption, it may in its realisations differ from what anyone
projects, but the CCDP planned employment development has a degree of assured
deliverance in terms of actual employment places worked into the design face of the
this type of community development project, which needs are specifically related to
the slum populace under consideration.

The rendition of art form in architecture is a celebration of human grace, where grace
is the exultation of the intellectual creativity. CCDP in their design and implementation
must be a celebration of the life force of human aspirations in the highest state of
expression in physical form. The average needs of

In July 1992 the article cited below discussed elements of the issue under
consideration and came to the attention of the writer halfway through the proposal, it
provides an interesting point for consideration as how the general development of the
urban setting has been changing but remains constant on the clear demarcation of
private space in communal settings. If this is the trend then lessons can be
deciphered and applied for the CCDP in developing nation systems. There is a need
for striking a balance between the two extremes of villa conglomerations and the vast
city with its unrecognisable faces. CCDP is a collection of small neighbourhoods of
communal residences designed around self-sustainability and by conceptualisation
averages two worlds of preference and brings that into one well-designed and
constructed community. By its construction as completion in realisation it is open
without being too open and it is built around an existing community.

To appreciate why contained communities rather additive structural developments is


touted, one needs to refer to the development of urban settlements in this age, as
reflected in the article cited below.
As originally published in
The Atlantic Monthly
July 1992

The Suburban Century Begins

by William Schneider

THE United States is a nation of suburbs. The 1990 census makes it official. Nearly
half the country's population now lives in suburbs, up from a quarter in 1950 and a
third in 1960. This year will see the first presidential election in which a majority of the
voters will in all likelihood be suburbanites--the first election of the suburban century.
That explains the obsessive focus on the middle class in the 1992 campaign. The
middle class is who lives in the suburbs. The word that best describes the political
identity of the middle class is "taxpayers." Democrats have been talking about "the
forgotten middle class," and for good reason. For the past twenty-five years the
Democrats have forgotten the middle class. And they have paid dearly.
They can't afford to do that anymore. The third century of American history is shaping
up as the suburban century. Until 1920 most Americans lived in rural areas. By 1960
the country was a third urban, a third rural, and a third suburban. That balance didn't
last long, however. By 1990 the urban population had slipped to 31 percent and the
rural population was down to less than a quarter. We are now a suburban nation with
an urban fringe and a rural fringe.
The first century of American life was dominated by the rural myth: the sturdy and
self-reliant Jeffersonian farmer. By the end of the nineteenth century, however,
Americans were getting off the farms as fast as they could, to escape the hardship
and brutality of rural life. How could you keep them down on the farm after they'd
seen Kansas City?
Most of the twentieth century has been dominated by the urban myth: the melting
pot; New York, New York; the cities as the nation's great engines of prosperity and
culture. All the while, however, Americans have been getting out of the cities as soon
as they can afford to buy a house and a car. They want to escape the crowding and
dangers of urban life. But there is more to it than escape. As Kenneth T. Jackson
argues in Crabgrass Frontier, a history of suburbanization in the United States, the
pull factors (cheap housing and the ideal of a suburban "dream house") have been
as important as the push factors (population growth and racial prejudice).
The 1990 Census tells the story of the explosive growth of suburbs. That year
fourteen states had a majority suburban population, including six of the ten most
populous states (California, Pennsylvania, Ohio, Michigan, Florida, and New Jersey).
Five of the nation's ten fastest-growing counties were majority suburban; two others
had considerable suburban development. Three were outside Atlanta. Nineteen of
the nation's twenty-five fastest-growing "cities" were really suburbs. They included
the Los Angeles-area suburbs of Moreno Valley, Rancho Cucamonga, and Irvine; the
Phoenix suburbs of Mesa, Scottsdale, and Glendale; and the Dallas suburbs of
Arlington, Mesquite, and Plano.
Suburban growth is not likely to end anytime soon. According to the polls, 43 percent
of Boston residents, 48 percent of people who live in Los Angeles, and 60 percent of
those who live in New York City say they would leave the city if they could. When the
Gallup Poll asked Americans in 1989 what kind of place they would like to live in, only
19 percent said a city.
Is there a suburban myth? Sure there is. It has been a staple of American popular
culture since the 1950s, from television shows like The Adventures of Ozzie and
Harriet and Leave It to Beaver to movies like E.T. The suburban myth was challenged
in highbrow culture as soon as it emerged, however, in books like David Riesman's
The Lonely Crowd (which criticized suburbia's "other-directedness") and William H.
Whyte Jr.'s The Organization Man (which called it "group-mindedness"). The
debunking of the suburban myth has now reached American popular culture, where
television comedies like Roseanne and The Simpsons portray the harsh realities of
suburban life--unemployment, dysfunctional families, and, above all, stress.
Suburban stress has not produced any large-scale countermovement back to the
cities or out to the countryside, however. Instead, the larger suburbs have become
what the author Joel Garreau calls "edge cities"--places where jobs have migrated to
follow the population. These, in turn, have spawned more-distant suburbs of their
own--"exurbs." The prevailing life-style in all these places remains distinctively
suburban, meaning home-owning, homogeneous, and largely white.
The prevailing imperative of suburban life is security--both economic and physical.
When I interviewed Dan Walters, a columnist for the Sacramento Bee and one of the
keenest observers of California politics, he explained to me how the culture and life-
style of the suburbs work to undermine political consensus.
"The theory of California," Walters explained, "is, 'I bought this house. It's mine. This
is my little preserve.' The first thing the homeowner would do was put up a six-foot
fence around his entire house. Then the developers started putting in the fences
themselves.
"The next step after that was to put a fence around the entire development and put a
guard at the gate. The development became a walled community. These walled
communities created their own governmental structures. They might be private
structures, like homeowners' associations, that exercised government-like powers.
But in some cases they actually created public entities that served as private
guardians."
Walters offered the following theory: "Personal security in a time of economic and
social uncertainty is a very salable commodity. Developers are not selling security but
a sense of security." The result, in his view, was "the loss of a sense of common
purpose" in California. "We don't have a social consensus," he said, "so we cannot
achieve a political consensus. All politics does is implement the social consensus."
The Declining Urban Sector
IN the 1890s the social consensus broke down in this country when declining rural
areas rose up in rebellion against urban America. The Populists spoke for the old
rural America that was being displaced economically and culturally by immigration
and the rise of great cities. The countryside was driven to radical extremes by
economic pressure and the loss of political influence. In the election of 1896 the
Democrats fused with the Populists and nominated William Jennings Bryan, shutting
themselves out of presidential politics for most of the next thirty-six years.
The social consensus is breaking down again in the 1990s. Urban America is facing
extreme economic pressure and the loss of political influence. The cities feel
neglected, and with good reason: they are the declining sector of American life. Just
as the Populists of the 1890s exalted the rural myth, urban leaders of the 1990s are
trying to glorify the urban myth.
In 1990 the mayors of thirty-five of the nation's big cities held an "urban summit" in
New York City. They published a position paper pleading the case that their urban
agenda was, as the title suggested, "In the National Interest." "Urban centers are the
focus of national vitality in trade, manufacturing, finance, law and communications,"
the mayors insisted. "American culture is profoundly affected by the artistic and
intellectual communities that thrive in the compressed space of cities." Mayor Tom
Bradley, of Los Angeles, warned, "If we do not save our cities, we shall not save this
nation."
The mayors wanted to designate the 1990s "The Decade of the City." They called for
"a public education campaign around the theme of why cities are essential." Finally,
however, they gave in. They said "city" needs to be redefined "to include the entire
urban region as a community." If you can't beat the suburbs, join them.
Like the Populists before them, today's urban activists react with rage and frustration
to the neglect of their agenda. Jesse Jackson grumbles that the Democratic Party is
turning away from its base. Last year he complained about "an unholy alliance
between the two parties--leaving the electorate with two names but one party, one set
of assumptions, and no options."
Jackson's mission in 1984 and 1988 was to rally the declining urban sector in a
populist protest movement. But this year Jackson decided not to run--much to the
relief of Democratic strategists, who dreaded the spectacle of Jackson's again
extorting concessions from the party's nominee. They fear that Jackson is as out of
step with suburban America today as Bryan was with urban America in the 1890s.
When the U.S. Conference of Mayors met in Washington, last January, the
Democratic mayors decided not to rally around a presidential candidate. Mayor
Raymond L. Flynn, of Boston, the conference president, complained that none of the
major contenders performed strongly enough on the urban agenda. "I want a little fire
in the belly here for America's cities," Flynn told The New York Times. "There's still
this hesitancy among the candidates. . . . We want somebody who's really going to
have a feeling of commitment to problems like homelessness and AIDS."
Actually, one Democratic candidate did draw a positive response from the mayors--
Larry Agran, the former mayor of Irvine, California. Agran was regarded, of course, as
a long shot for the nomination. The mayors' conference was one of the few candidate
forums that included him. What he promised was $25 billion in direct, no-strings-
attached aid to cities, paid for by a gigantic cut in military spending. Delighted, the
mayors said he was the only candidate who understood the needs of urban America.
The mayors and other liberal activists worry that the Democrats are moving toward a
suburban agenda. They are right. The mayors know that problems like poverty,
homelessness, and AIDS can't be solved with middle-class tax cuts and entitlement
programs. Even robust economic growth doesn't do the cities much good, as the
country discovered in the 1980s. What the cities need is targeted resources. But
that's exactly what Democrats are afraid of--redistributive programs that take
resources from the suburbs to pay for the problems of the cities. That sounds like the
Great Society programs that got the Democrats in trouble with the suburban middle
class in the 1960s. But isn't it "in the national interest" to bail out the cities? The
suburbs have given their answer: walled communities. …

Suburbanization means the privatization of American life and culture. To move to the
suburbs is to express a preference for the private over the public. The architects
Andres Duany and Elizabeth Plater-Zyberk offer this disdainful characterization:
"The classic suburb is less a community than an agglomeration of houses, shops,
and offices connected to one another by cars, not by the fabric of human life. . . .The
structure of the suburb tends to confine people to their houses and cars; it
discourages strolling, walking, mingling with neighbors. The suburb is the last word in
privatization, perhaps even its lethal consummation, and it spells the end of authentic
civic life."
There is a reason why people want to be confined to their houses and their cars.
They want a secure and controlled environment. Suburban commuters show a
determined preference for private over public transportation. Automobiles may not be
efficient, but they give people a sense of security and control. With a car you can go
anywhere you want, anytime you want, in the comfort of your own private space.
Entertainment has also been privatized. Suburbanites watch cable television and rent
videos. They can watch anything they want, anytime they want, in the comfort of their
own private space. People have control over what they see--remote control. And they
don't have to put up with the insecurity and disorder of public spaces. Historically,
enjoying public spaces was one of the reasons people lived in cities.
Even public activities like shopping have been privatized. The difference between a
mall and a downtown is that a mall is a private space, a secure environment. Young
people can hang out there. Old people can "mall walk" for exercise. Those are
difficult and dangerous things to do in uncontrolled public spaces. Even the streets of
a suburb are not really public areas. Suburban houses have decks, which protrude
into private back yards. In the great American suburb there are no front porches.
Suburbanites' preference for the private applies to government as well. Suburban
voters buy "private" government--good schools and safe streets for the people who
live there. They control their local government, including taxes, spending, schools,
and police.
There are rich suburbs (Fairfax County, Virginia) and poor suburbs (Chelsea,
Massachusetts); black suburbs (Prince Georges County, Maryland) and Hispanic
suburbs (Hialeah, Florida); liberal suburbs (Marin County, California) and
conservative suburbs (Orange County, California). Can suburban voters, then, be
said to have a defining characteristic? Yes: suburban voters are predominantly
property owners. And that makes them highly tax-sensitive.
A major reason people move out to the suburbs is simply to be able to buy their own
government. These people resent it when politicians take their money and use it to
solve other people's problems, especially when they don't believe that government
can actually solve those problems. Two streams of opinion seem to be feeding the
anti-government consensus as American politics enters the suburban era. One is
resistance to taxes, which is strongest among middle-class suburban voters. The
other is cynicism about government, which is strongest among the urban poor and
the poorly educated. -

The CDDP is more an


issue of relevance to
those settings where
due to obvious lack of
infrastructure
development of any
marked kind, such whole community developments are a preferred alternative with
potential long term invested viability, where the direction of social development is
upward and outward, with increased value inevitable with the progress of time, where
such locations are far from attaining peaked social development and thus offer for
interested investors a platform for innovative development that builds upon the
existing edge of attained excellence on earth, with the future well assured in
monetary invested returns and a natural flexibility engendered on the assumption that
as large collectives of humans in need of infrastructure provisions cutting across the
span of human social needs, such communities offer the possibility of socio-
economic engineering to fit in with any other human grouping anywhere on earth, the
project developers can in that sense transfer bit of the best to any physical location
and attempt innovative social systems, all with an interest to promote the well-being
of its human constituents.

The modern community is an artistic expression of physical structure complementing


natural setting with adequate room given to enable natural and landscaped
environment to provide stress free open and treed areas within and around the
community. Abundant space must be created into the project area for natural
recreation areas that would minimise the communal characteristic of a seeming lack
of privacy without necessarily creating a sense of insecurity in unlighted public space.
Playgrounds in conspicuous settings in direct sight of the kitchen windows are
necessary. Storage rooms under the low single or two storey residential units are a
required. Residential communal washing rooms, bicycle rooms and public rooms for
meetings and parties must be provided for each residential block. Tree lined jogging,
walking and cycling paths skirting the residential areas of CCDP are a must to enable
room for psychological venting of pent up emotions through physical activity or light
exercises. The invitation of such important social providers as churches, are
desirable. Residential units must be scaled to meet the average needs of families
and single units, with some provision made for youths and student residency. The
idea is each adult must have access to a private sleeping unit, with kitchen, bathroom
and showering stall as standard provisions. Desirably, each unit must pre-equipped
with electric ovens, fridge and a 20 inch television set, with broadband internet
access ore installed. This is the average provision of housing units in Sweden, with
the exception of the television set, which may benefit the youth and student units but
family residents may not require this provision.

Leaders owe to those who have honoured them, to allow them to steer the affairs of
mankind to harness the collective strength to enable each living soul, in its
time one earth the best circumstances that each generation is capable of, at the
highest quality of rendition. That is the only way that the human intellect can honour
itself. It cannot honour itself by cleverly excusing human failure when easy solutions
are within reach. Such leadership behaviour are not only immature displays of a
seeming unappreciativeness of the human intellect to conform its earthly heritage to
support life at the highest level possible for each human live, it is above all things a
self-mockery of the sort that the specie cannot in its unappreciativeness of its
rudimentariness in the misapplication of knowledge that allows the social artefacts of
the social evolutions of the specie dominate the specie an indication of a grand stand
of stupidity that underlines the depth of collective immaturity as far as overall specie
intelligence is concerned. It cannot be far fetches that a specie that cannot
appreciate the singularly immeasurable value of its essence, the immeasurably value
of the life of each of its specie expression, a specie that is slow to integrate at the
highest level of assisted evolvement, that glorifies conflict and perpetuates
deprivation and material want as the aegis of the apogee of its civility would be so
appreciated by critical observers.

Would it be a sign of heightened achievement if a part of the human specie should


reach another intelligent specie and show itself incapable of managing its planetary
heritage given the failure of the economic arrangements that give credence to partial
and lopsided development, where one half progresses while the other half devolves
to lower states of existence? Can the favoured half by any means be better than the
other half who, their actions denigrate to ever worse states of existence?
As far as development is concerned, those at the head of the pack, which inevitably
is nothing short of the way all human groupings evolve,with some at the head of the
pack, are often excessively preoccupied with partial responsibility discharging and
excessive preoccupation with partial employment with partial capability potential in
the interest of their human grouping collective interest, once the material need pursuit
becomes a larger than life central interest, the whole of life activities revolve around
grounding existence reality in shoring this material goal attainment, consequently, it it
usual that strategic role occupants, best positioned to make significant changes
through contributory adaptive suggestibility re-adjust their responsibilities to the
systemic whole and often negligent of those caught in the after wash of the grand
pursuit of material development. Like the first wave of a huge sweeping curiosity, the
world for the most part is gripped in the newness of a monetary-materialistic surge
that has yet to abate to enable reconsideration at the finer levels of intellectual
application of knowledge to planetary enhancement at a universalistic level. It seems
that the departure from crude states of primal existence has brought in its wake an
exhilarated feeling of preferred sense of comparative superiority that is yet to wear off
to allow those caught in its throes to assist others in need of similar development
effect to improve upon the quality of their lives. Even the full advantages of being
forerunners can hardly be fully capitalised upon to yield optimum benefit both ways of
this grand social divide.

End of Part 5

Part 6

Human civilisation even at its noblest expression by all considerations is still brash,
inner focused, with an aggressive edge and a tendency to loosen into barely
contained savagery at its fraying edges. It still has a long way to evolve to enable
optimal states of intellectual engagement for collective specie benefit, nevertheless,
once awareness begins to dawn for massive restructuring at its core of social
organisation, determined effort must begin to be made to tool specie social
organisation principles at it its higher and finer expressions at all levels of its multiple
expression, by ensuring that the cruder elements of the emerging universal social
configuration are quickly refined to ensure that negations that protractedly hinder
social evolvement with the most beneficial outcome and end benefits across the
specie are not held hostage by ignorance and delayed action in the appropriate
direction due to command leadership ineffectiveness.

Leaders are the points of expression for defining new directions for the social system
and maintain social balance by coercing obedience to the accepted norms of
decency in every social grouping, great leaders are those who acknowledge major
and minor defects in the social systems in which they serve as path definers, and
seek to effect improvement by seeking advice and by following the paths less
travelled, so long as their guiding frameworks within which social pursuits find
definition add value to existing states. Weak leaders, more often than not are
aversive to changing the normal patterns, even when they yield declining returns and
pose a threat to social stability and undermine progress.

There are few great leaders in each generation and some misguided individuals have
spilled much blood in pursuit of delusions that undermine specie self-sustenance. Of
the few true great leaders, the one commonality that cuts across their individual
perception on life is their awareness of the unparalleled commonality that the human
specie in its diverse expression shares, and above all is their acceptance that life is
not to be taken for granted nor should it be wasted irrespective of its specie grouping
origin. Fewer still are the true great leaders who will create a command leadership of
universal specie collaborative development with intent to maintain each individual life
at the highest-quality-state of physical existence possible in each era. Such truly
great leaders are more often incidents of religion, where speaking and teaching at a
level of intellectual appreciation of the true sanctity of life, espouse a theme of self
and other appreciation so profound and so resonating in the clarity of its truth that
there message defies the lack of intellectual purity of the savagery of brutish specie
self adulation to remain a sustenance of an end state of intellectual growth yet
unattained. One can only conclude, without much reservation that apart from its
spirituality, the allure of the great world religions is that they are expressive of a state
of mind development that is yet to be approximated and thus serve in a sublime way
as a measure of extent of intellectual development that humanity as an intelligent
specie has attained in each era.

The attraction of religion, especially Christianity, that overrides its interpreters is the
resounding simplicity at the core of its message, which invariably proposes that
mankind can only have peace if and only if “it loves the next person as the self”. Until
such a time as the condition of inter-specie collaboration is unconditional assistance
at the highest attained level possible, even at its height, each human grouping
savours a bitter laced brew of partial joy. The concept of love has varied definitive
states of expression and appreciation, for society in general, it simply means live and
let live. Such platitudes of overly simplicity have little relevance to the millions who
daily waste away because of the ignorance of an immature social organisation that
undermines its effectiveness through resource management inadequacies, but it is
more than anything an emotional effect that can cause accretion at critical intervals of
ineffectiveness leadership decision making conceptualisation to push for an
emotional driven reconsideration for a departure from acceptable modes of
operationalisation for radical implementation at wider scopes for universal
implementation.

Indeed as any society approximates the state where the appeal of improved states
finds wider expression, beyond the fewer who have been situationally disposed to
define what that improved state is and are capable of controlling its widespread
enabling, the more stable and progressive such a society becomes as tensions
dissolve around primary need provisions and the pursuit of higher intellectual
activities and occupations defined in terms of individual interest predominate as
compared to striving to find existence support through any means. That being the
case, why is this state not constantly sought to be established as the prime activities
of those positioned to administer the management of the collective wealth?

Where the need is most pressing therein cometh the most urgent request for change
to enable survival. Specie survival is without contention the strongest drive ever, and
it can result in irrational response patterns to equally complex instigating
circumstances. To avert the adoption of extreme actions to awaken those in comfort
zones to the consequences of their inactions, which extreme actions cannot totally be
anticipated, the world must reconsider constantly why its existing norm response
patterns have failed to guarantee satisfactory response to simple social problems.

The need for the establishment of reliable state sponsored developmental framework
for effective functioning of the capitalist ideological exports to the developing world
cannot be overemphasised. The pursuit of the latter without the former has benefits
that for the most part accrue to those who are situational favoured to have
investment capital while those who have been poorly positioned by social
developmental effort become sacrificial lambs to expanding states of limited
relevance, in the midst of unexplored potentials. Potentials for physical infrastructure
development would create not only needed improvements in life quality but provide
long term employment, while social development especially in the area of expanded
high quality education is the barely developed foundation upon which future social
stability rests among the human specie classified as developing. The gap separating
the developed from the developing is indeed thin and superficial and exploiting it to
institutionalise specie differentiation at a material level of “haves and have-nots”
which consequently excuses inaction since “developing” is correlated with material
deprivation (indeed for the most of specie who find themselves in these
categorisation, everything but the will to live through each harrowing day is lacking in
one sense or the other) and consequently delaying overall social evolvement is a
nothing short of collective social immaturity.

There hardly can be found any dissension among the truly intelligent that in a world
that is integrating at multiple levels, a defect in one human grouping leading to the
spillage of priceless life among any specie grouping, irrespective of territorial
manifestation is inevitably a collective responsibility. Leadership credibility at the
lower and higher levels is determined (at the most fundamental level of evaluation,
whether, socially, emotionally or financially) in terms of the actual effects in impacted
terms on the least incapacitated lives proactively and beneficially affected by
leadership actions rather than in terms of monetary value or profit end measures
expressed in some form of social value.

The full benefits of whatever human social evolution has enabled are severely
undermined by the profound callousness of those responsible for managing the
affairs of the specie at its higher command leadership levels. Instead of being
torchbearers, these sorry lot have become misguided guides leading all of the specie
along paths of total condemnation and the most disturbing aspect of the prolonged
sallow, sorrowful drama of the social diversion from the actual expectation of
governing in the interest of collective specie protection and growth is the seriousness
with which ineffective leaders take themselves. The bright spot is that not many of the
led are amused or deceived by the incapacitation of the leadership of this era, sooner
or later a better alternative or a better representation of the discerning masses will
assume the mantle of command leadership and give true rendition of the leadership
capabilities of the human intellect.

Does the poor have to reinvent the wheel to prove they are capable of using or that
they need it?

Does one have to reinvent Christianity, defining its rules and forms of practice to
prove one’s faith?

Does one need to re-walk the extreme path of denial to accept the wisdom of the
middle way to self-sustenance?

If all these questions can be answered in negation, then, does the poor have to prove
their capability for material civility before their needs are acknowledged?
The command leadership in charge of nations and continents can choose to travail
the path well trodden but they must accept their inevitable ineffectiveness in the light
of the intellectual capacities being let waste, due to ineffective or total lack of
implementation.

The organisations that produce weapons of war can serve themselves and humanity
better by changing over to the construction industry and help rebuild the developing
nations that their arms have helped destroy and make profit that honours the
intellectual essence of being human.

Efficiency can be defined as creating the operational medium within which the
highest value can be derived from resource application and use at any point in time
and place, under the existing circumstantial conditions. It is a situational defined
social organisational construct within which an activity set is realised. At this point of
the human specie social evolution, in it’s resource usage, several indications reveal
unambiguously that the specie, for all its intellectual potential for creativity, is on the
whole collectively, and segmentally very much, overall, under-developed. Especially,
where the full application and employment in the service of humanity, its creative
output for the collective benefit is critically and analytically considered. The creative
output of the human intellect has found selective human grouping and territorial
expression, presumptuously for whole specie benefit. Once that discernment is not
commonplace and partial attainment is wrongly appreciated as dimensions of
endowed capability, if net negative consequences for the common planetary heritage,
then, certainly, only the truly close-minded will continue to sincerely believe that,
nations are natural endowments and poverty is inescapable. Both are meaningless in
the grand scale of intellectual application of the creative capacity for planetary
sustenance. Money and its poorly conceived role in the promotion of human survival
on this unique planet lies at the root of the collective inefficiency and until is properly
positioned as a socially derived medium for maintaining social stability and creating
balance around system contrived exchange activity with an implied motivational drive
to expand on creative intellectual pursuit, the greater part of the social deficiencies
will remain virtually unchanging.

Lateral development will imply that problems are transferred through levels of
inadequacy rather than removed as problem sets to be replaced by a different set of
worries.

As to why, it is acceptable that development stops within delimited, socially defined


zones, is favoured and extolled by this era of humanity, yet for all its defects and
inadequacies is still promoted as the most effective approach to efficient resource
utilisation, what this says about the human intellect is obvious enough. Deliberate
socio-economic under-development has found little by way of moral justification or
socio-economic relevance, yet it still exists as an socially acceptable medium for
universal resource management, not because the leadership deliberately desires it
but because they lack the awareness to define more effective frameworks, that would
take all the existing benefits and increase them a thousand fold, while eliminating the
negations accruing to states of ineffectiveness.

If the human intellect is accepted as the specie most valuable collective resource
then, given that genius is randomly expressed, it would be assumed that those to
whom that awareness has dawned would put into place those mechanisms that
would enable full specie development by seeking all its potential expressions and
putting in place social system conditions that enable full and unhindered flowering of
all elements of this creative element for the interest of the specie. Before preference
was defined in the monetary returns accruing to such preferred activity with an
economic potential, men still did what they loved and interested them. The excuses
for allowing specie material poverty are nothing more than the shameful excuses of
world leaders who have reached the end of what their creative intellect is capable of
and are refusing to admit as such. Instead of seeking public redress, and appealing
for ideas from the masses, they seek to regress into states of stagnation, promoting
what is clearly a failing social framework, incapable of promoting and providing the
sturdier social framework that the human specie needs as it evolves socially and
intellectually.
Humanity as specie has the resources that it needs to make the changes needed to
engage in universal development, led by effective command leadership, coordinating
planetary stability in the human realms by eliminating through engagement at the
edge of intellect facilitated awareness states, need areas for progressive growth,
through unconditional facilitation. The intermediary conditions of differing
perspectives pale into irrelevance in the face of obvious need states, required as a
means for attaining stability and must not under the circumstances be courted as
conditions to mediate the immediate needs for collective stability at the higher end of
intellectual capacity.

The human specie has made in among some human groupings has made significant progress
in pushing the boundaries of ignorance but as an outsider looking at it, from a wider
perspective, so much remains for it to do to even enable collective specie progression from its
presently attained levels of the employed effort. In which sense the nirvana of intellectual
awareness remains further to strive to approximate by the leadership, since it remains for the
leaders to define the rules of the game of daily existence for the collective to live their daily
lives of daily and life time sustenance, the wider the encompassment of the specie collective
the intellectual outputs define daily meaning, the closer the nirvana of intellectual application
of the collective knowledge to promote specie sustenance is approximated. To begin with,
starting from a position of humility of accepted failure, the leadership, meaningfully, the
collective of human grouping leaders, constituting command leadership with the most
situational influential sitting in the chair of chairman of leaders, needs to begin to apply that
existing resource of the collective intellect of developed knowledge of immediate relevance to
redefine the state of physical reality of human existence to begin to ameliorate its fallen state
of leadership ineffectiveness. Maybe it is only co-incidental that the word nirvana is Sanskrit
for "to extinguish", in this case, to extinguish ignorance, hatred and consequently, earthly
suffering.

Awareness at individual level has no relevance unless it becomes a consciousness


for determining leadership action. Mass protests congeal around a certain state of
primary awareness of a better course of action, but its impact is misinterpreted
because leaders are in a collective state of spiritual and intellectual regression from
the primary truth; to love the next person as oneself.

If one were to love others as oneself; then it directly implies that one would create the
same situation where if one were to be at the lower ranks of the economic system
then one would not be denied the basic social artefacts needed to define meaningful
existence within the configurations of the era under consideration.

Now, if that which is commonsensical and all appreciable cannot be realised through
the social artefacts that humans have created to support the specie, and are
considered impractical because the creature creations by some arcane (and it then
indeed arcane) have gained dominance over the creators of knowledge then at least
the purpose of this piece is to imply that it was not for lack of awareness so much as
it is for the overabundance of unwillingness to change that humanity become a victim
of its social artefacts into stagnant pooling(s) of ignorance in the midst of unlimited
possibilities of knowledge application.

The simple path to the truth of social equilibrium has been infused into the human
mind from its formative state, it may be sheathed over by ignorance through the
ages, but every now and then awareness breaks through and the specie takes one
giant step of intellectual evolution. The end is defined from the very beginning
because it is a whirling cyclical spin spun into eternity from the very beginning, that
which begins is only comparatively eternal, what is infinite is what makes eternity
conceptualisable.

The simple path to social organisation, stripped of all its gaudy irrelevance and
pretence that takes everything pure and simple and drape it into a overlaid layers of
discombobulating ugliness is the way forward. If the people need a place to live, then
give them communities of grand beauty of functional relevance. That eliminates one
of the severest and obvious indications of human material lack. The provision of
which is a half-way solution to the problem of material poverty. The sense of
aesthetic expression is a defining element of intellectual appreciation. To replicate the
beauty of nature in social construct is to honour the master architect of creation. To
interpose the social artefact of money, as a stopgap between human needs and need
fulfilment is the lowest state of intellectual expression, contrary to the seeming
wisdom that the existing era’s leadership must want to pretend it is.

It is indeed one of the saddest indications of technological progress that what the
creative intellect of man has potentially perfected through time has by consequence
of limited application among the human specie become a mirror of comparison
around which grievous acts of planetary self-mutilation occurs. It would seem as if
the knowledge pursued has yielded benefits that in enabling relief slowly poisons the
systemic whole through inappropriate administration. This is the sad state of specie
intellect when it finds limited expression not by natural scarcity but through social
manipulation to create a state of comparative superiority.

The trick is to maintain social balance through evolved social values and not to
prevent optimum utility implementation of simple material development through
deliberate manipulation of socially evolved monetary value systems to maintain, with
a subtle, albeit foolish attempt at some financial game plan with little direct benefit to
the lives being wasted and the potential intellectual productivity being wasted. If there
is any wisdom in this evolved intellect upon which civilisation assumes its decadent
pose of unvarnished vanity, then it must begin to be appreciated that since, the socio-
economic contrivance of monetary and it’s supportive financial system have
relevance in relation to the period of physical existence of the individual human, to
create a stable form of resource distribution where its mediatory role is all
encompassing without regulating it with a intent to lopsidedly distribute as a resource
distribution effector is the means by which its specie relevance is at optimum utility
value. No matter how conceived, there can be little justification for the deliberate
refusal of collective establishment on appropriate foundations by eliminating the
primary needs that undermine social stability at the larger social system level.

That is where the masters are separated from the amateurs of universal leadership.
To lead with the mind, is much more greater than to deny those in need and excuse it
on immature financial and economic theory and conceptualisation s of common
resource distribution. Those derivatives of the creative intellect intended to promote
human specie sustenance must be designed or made to yield value to all without
exception. If efforts were constantly being made in this direction, the world would
have set in place the mechanisms of defining sustainable existence at a level
commensurate with the common aspiration, while as earlier expressed, creating a
basis for enhancing intellectual growth at all levels of activity in an altogether stable
social arrangement at a universal level.

At an earlier point in the developmental progressional path, it may have been


inconceivable to think of universal resource distribution of the collective heritage
needed to maintain planetary stability in the socio-economic medium, but upon
second thoughts one understands that the essential requirements that sustain the
specie have always found universal distribution, otherwise the specie would have
ceased to exist. The range of what qualifies as primary needs only to be widened and
the provisional facilitatory media multiplicatively enabled to create the depth and
reach of resources needed to enhance the fragile social advances in knowledge
assisted development; where knowledge is conceived in the sense of the evolved
knowledge system of the North Atlantic human groupings.

If people have something worth living for they would hardly be in hurry to destroy it all
through deliberate social disassemble. The seeming inevitability of ever increasing
inter-human grouping interactivity can be a basis for redefining the foundations of
existing social construct in the reorganisation of the social organisational framework
of collective specie leadership priorities. Once primary need provisions upon which
excessive material deprivation is conjectured have been removed from the midst of
the specie collective, concern for progress can focus at a more relevant level
commensurate with the higher employment of the collective intellect. Ignorance and
poor resource management, which includes resource development to promote specie
sustenance has been significantly reduced in more than a few settings and rendered
inconsequential once the appropriate social paradigms were instituted, and this
process must be pursued with a determined consistency across the specie with the
grand preamble that all of the mistakes of the past have led to the simple awareness
that the human specie has a collective responsibility to maintain planetary social
system stability, through collective collaborative engagement in the true sense of the
word.
Even the most ignoble of the species acknowledge that the material greed
satisfaction will be widened in scope of coverage of potential sources of reaping, if
the cultivation of the preparatory social setting is effectively planned, consummated
and maintained through good governance. Instead of the high standing on the
excuse of economic deficits of poor leadership to justify social dreariness when the
alternatives for planetary excellence is better in this era than it ever has been,
societies must simple acknowledge that the task of government defined within the
monetary system is to create values for individual sustenance in societies that derive
utmost benefit through the undeniably essence of the human being as the utmost
resource which defines the sustainability of developmental progression. In which
sense the more humans there are the more sustainable the developmental
progression, by greater enabling and not by denying ever increasing number of
people from material need provisions, social stability conceived in technological
progress is enabled a vibrancy otherwise not possible.

Without crossing the thin inter-dimensional barrier between ignorance and plain
stupidity, it can be argued tongue in cheek, that, given that extreme needs and
deprivations causes man to seek for meaning and raise the cry that arises from the
depths of the spirit to its creator, why would it be tenable that there is a force other
than the human specie and its collective intellect collated for specie social
organisation that is responsible for its physical inheritance and the modification of it
thereof to enable optimum benefit to the specie can be a notion conceivable only at
the non-physical level of existence, it is a way deeply disturbing than having been
equipped to employ the intellect to handle the difficulties of the physical, earthly
existence, the masses of the poor seek for heavenly answers to physical reality and
its emergent problems. One would assume that should the shadows seek to interfere
in the affairs of puny man, they would be much more wiser than the lower intellect of
humanity would suggest they are capable of, and as earlier indicated, that being the
case, they cannot beheld responsible for the failures of the inadequacies of
intellectual engagement in response to socio-economic problems of earthly
existence. That leaves one overall body; the leadership to be more effective in
deriving creative employment of the commonwealth for the common benefit.

All the major world religions in their ancient wisdom propose a social orientation that
supersedes the activities of existing intellectual activities of modern man and his
approach to managing its resources in the interest of the specie, which should give
modern man a pause for reconsideration as to its extolled development as intelligent
specie. Development transcends the physical and the exputuration of jumbled
knowledge of little practical relevance; a binge that discharges excesses of creative
knowledge output which has little practical relevance to the millions most in need
because the financial and economic system has been improperly configured to
enable equitable distribution of the commonwealth, and has consequently been
trailing behind the social needs of the specie, and in not being freely admitted as a
non sustainable social mechanism, freeing the collective intellect to seek to establish
more effective approaches to social balancing of that element of the social
machinery, continues to be touted as states of excellence when in reality these social
configurations are nothing short of a slow but sure asphyxiation of the human specie
due to ignorant pride.

The foregoing leads to such questions that the specie must pose to itself -

Of what relevance is medicine if it cannot be applied to assuage the needs of the


sick?
Of what effectiveness is a viable industrial organisation if its value utility is delimited
by need exhaustion in one territorial demarcation, while a larger world of need exists
on the planet?
What intellect argues that public transport needs is exhausted on the border of
European intellectual immaturity?

Not to talk about the great communities that need to be designed and build for
humanity on that ancient continental landmass of Africa, the Other America, the the
other Asia, is not to employ the collectively attained knowledge in the interest of the
specie most in need of that knowledge. It is an admission of the lack of intellectual
engagement among the educated and prepared minds of the world.

Would these people of Africa, South America, the other America, of Asia measure out
their provisions of natural heritage of sun and nature, because they happen to be
custodians of a collective heritage they cannot employ most effectively in the light of
existing possibilities?

Is the world ever going to awaken from its slumber of ignorance and collaborate to
protect and develop its unique planetary heritage, outside this poorly evolved global
economic system?

Millions perish due to action delay, action delayed for them is action denied. The only
effective way to resolve a problem is to remove the problem by a solution that
removes that problem in its entirety and totality. Halfway measures, excused on
social artefacts lead to inefficient social states and wasteful utilisation of resources as
resources are employed in shoring that which undesirable. Far too much intellectual
and creature energy is being wasted in supporting a failed state of “developing and
under-developing” social systems. The primary needs and provisions to remove this
social acerbicism of human incapacitation on the human landscape must be evoked,
implemented and the specie as a collective prepared to rise to a higher level of
intellectual engagement. The way out of this social miasma is through the most
efficiency application of applied creativity to create all specie embracing state of
universal resource management that positions the sustainable physical existence
quality of the human specie at its highest level possible as a means to maximising
the intellectual creativity of the human species as it seeks to gain understanding of its
planetary heritage and create the needed social stability for specie self-sustenance in
the present and in the long term.

Deprivation within one or several groupings of the human species causes the cycle of
universal social development to wobble and loose synergetic energy at the higher
end, causing altogether lowered states of universal output efficiency in material,
social and intellectual output. Of course, like everything else, this is the very basis of
the process that keeps nature in a state of perfect balance and must be “discovered”
by “civilised humanity”, who is out discovering everything that already was, to give
conditional relevance to its idealism of partial development. It doesn’t take much by
way of arcane computation to appreciate the simplicity of the cycle, larger consumer
base drives the existing attained development to yield ever expanded profit (which by
all considerations is a petty game, when set against the wider considerations of
greater human (did, I say spiritual evolvement; of course the spiritual and the
physical meet at some point, to keep the cycle of life in coordination, but don’t quote
me on this, seek the wisdom of the Ancient One) relevance and specie social
evolvement.

Social evolvement implies of course the progressive application of the creative


intellect in developing ever more stable states for specie self-sustenance. Instead of
with idle curiosity to see how other human groupings work it out for themselves,
world leaders at command leadership level, will step in with the most efficient solution
to pertinent problems of stabilising social systems, while predisposing those systems
to yield their most valued social resource, the creative intellects output, whether
applied to some physical state or as pure knowledge.

In proactive social configuration the leader is indispensable, the more complex a


social system becomes the greater the relevance of the leader, simply because
complexity requires highly efficient units of interrelated interdependency operating at
once in states of unitary self-sustenance through effective integration beneath and
above unit of consideration coordinated through an effective leadership machinery. In
a dynamic complex social context the only regulatory all encompassing framework
that holds the complex whole in functional wholesomeness is effective leadership
guidance, where guidance is the framework defined by the leader through
consultation with unit pointers to enable a shared mind state for relevant activity.

In complex systems, the proactive directive influence of the leadership cannot be


under estimated, simply because, in the fluidity of high states of adaptability required
at unit levels to remain integrated at optimum states of efficiency into the systemic
whole, creative response evolving from a solid social-philosophic foundation of
putting the human interest above the social artefacts evolved to promote that
fundamental interest need to be clearly identified, effectively articulated and
promoted rather than staid pursuit of formulaic procedures evolved to keep the
secondary evolvements of social stability at a previously attained level held as
demagoguery of inviolability, leading to lateral developments of mass
inconsequentiality when the time is ripe for upward revisional upgrading to enable
wider system sustenance of contained effectiveness.

The inevitable response of the frustrated masses to leadership inadequacy in


maintaining lower levels of universal system relevance in command leadership
activities has been collectively, an incapability to structure existing value systems into
an evolving, well defined framework for universal specie sustenance, causing a
whole systemic shift in certain but unpredictable outcome states. Which states may
be shifts out of states of expectation but maintenance of relevance at lower levels of
efficiency as whole system integration through self-defined relevance for unit
component viability fails through lack of points of integration facilitated through
honest collaboration (that word again!). It is within this construct that the notion of
dynamic social evolution or devolution for that matter of great consequence on the
actions of adaptive response that formulaically finds expression as responses to
emergence from within a component of the unit, the unit itself as a defined entity
finding ever greater clarity of definitiveness, the units interaction with other units, the
effects of that interaction, or non-related influences from external sources that
redefines the frame of interaction reality and determinacy, that so forcefully intrude
their influence that such influences cannot be ignored, become a basis for primary
reconsideration of assumed response states that lag the system whole.

In complex states, effective states are attained and maintained through focused
activity and engagement, total immersion allows room for task configuration within a
defined framework of expectations, measured to determine unit relevancy to the
totality. In the existing era of human social organisation, leaders define unit task
execution framework and reward goal approximation through task efficiency and
effective performance through a dynamic assessment of out put value rewarded
through monetary rewards. As human groupings’ sphere of influence expands to
encapsulate ever-wider human groupings, where influence relevance has and will
continue to be determined in terms of potential for system improvement through
adaptive adoption through interaction at some critical proffered and preferred nexus
of mutual interest, the extent of social unit constituency at the larger human grouping
level expands to encompass emergent states of expanding formative definitiveness,
often of greater unit composition variety but a unanimity of purpose aggregating at
common aspirations. In parallel, the degree of complex interaction sets assume ever
larger proportions of depth of evolved activity frame of realisation, expanse and
increments in nodal points of unit interaction, which collectively push the barriers of
intellectual driven knowledge thus derived, as unexpected contingencies arise and
are configured as a result of departure from the familiar to the unusual. However, unit
nodal point of interaction, which is the number of other units within the complex
whole, a particular unit has to directly correlate with to perform its unit defined activity
set, has a task relevancy determinacy, and efficiency is improved by adaptively
seeking for additional or replacement unit from an ever expanding set of available
units, to continue to generate value from an existing attained level. It is this more
than the monetary returns (inasmuch as the monetary returns are consequent on
engaged interaction as the mediating social artefact of the inter-grouping interactivity)
that gives impetus to lower the social barriers of inter-human grouping to the state of
non-existence, not mediated by monetary relevance but for the desire of increased
ascription of intellectual growth dynamism benefit.

Dynamic interaction of constant adjustment increases with the extent of expanse of


coverage as further located units take their point of departure from their unique
locational circumstances and the intruding influences leading to redefined platforms
within which performance takes place and assessment is made within redefined
frameworks. Sometimes, in the intensity of task realisation, which is needed to keep
the unit in synchronous interdependency of nodal interaction with integrated albeit
external units, from the position of location consideration, performance easily
outstrips the existing framework of output value assessment medium. Since each unit
in a complex social organisational system, has a variety of value assessment media,
the relative value of each is determined by the end goal of the unit activity, the extent
to which proactive effort is made to reorient, to redefine existing frameworks to
changed states of unit activity varies, with immediate changes made closer to task
goal and less attention focused on originating sources of performance as the
evaluative framework becomes task end appreciated and performance integrated,
thus the origin in being fused with the end activity assessment, becomes of less
immediate interest.

End of Part 6

Part 7

A configurational framework for social determinacy and its most sophisticated


expression is a dual instrument of creativity, liberating with coordinated positive end
benefits, which by its very definition eliminates the system defective potentialities
while enhancing the means for catalysing expansive integration of creative
expression, unhindered across ever expanding domains, which domains by
themselves are a result of the social configurational framework instituted to define
meaning and relevancy in structured dynamism of ever expanding scope without
effectively legalising disharmonies of social disruption. To date, the only large social
organisational setting of human groupings effectively manifesting this form of social
organisational frameworks, can be distinctly classified into two broad categorisations;
the nation state; of which only the United States of America feature prominently at
nation state definition qualifies for reference, while the European Union constitutes
an equivalent regional grouping. These per se in terms of integration of evolved
knowledge into aspects of social units for collective progress are only by comparison
with the collective worthy of mention, taken as a whole, the degree of effective
integration of knowledge to drive the universal growth needs is under-utilised and
where employed over dependent on monetary conditional determinacy of success. It
is not to say that where values are effectively defined and mediated by monetary
instruments, the secondary consideration of efficient resource management would by
any means be implicated in the secondary consideration of monetary provisions
when the human interest is the focus of large and significant system change and
preparatory configuration for infused vertical upgrading. Over time, when considered
in that sense, money still remains a means for the implementation of inevitable whole
system upgrading, and whether implemented gradually or on a whole scale is mere
“game plan”. The fundamental human essence remains irrevocably unchanging as
the end of pursued social engagement in collective employment of labour.

The other broad categorisation constituent is the profit oriented organisations. Of the
latter, the type of nation state social framework, has some effect on unit adaptive
response but other extra nation influences intrude to determine the nature of
response patterns evolved within the unit seeking existence and responsive to the
nation’s social organisational framework. In comparatively, inflexible, staid system
states where meaning and social stability is established around predictability and
preference for the status quo, adaptation is more geared towards unit self
sustenance rather as an end on its own. On the other hand, in larger human
groupings defined at nation level where the framework is structured around
rewarding creative output, where value is not necessarily pre-existing but evolved
together with each creative effort emerging from a unit within the grouping, creative
effort becomes a rewarding end as well as easier anticipated and activated to enable
unit viability in overall complex system maintenance. Obviously, both types of social
organisational frameworks have their relevance and overall grouping system
sustenance, but their overall contributions in system expansion varies with greater
expansion enabled where the social organisational framework, promotes the
establishment of social mechanisms such as economic infrastructure and social
development infrastructure for not only promoting creative pursuit as an end but
enabling that once value accretes around such creative effort they are absorbed and
became resource for other units other than the originating source.

Such social frameworks evolved by leadership at an essentially philosophical level of


consideration, supplemented by object related implementational activities of applied
social theoretical conceptualisations of knowledge configurations employed for
maintaining social stability and sustenance through economic policy making enhance
system sustenance when instigated as proactive adaptive response infused and
absorbed to add expanded value utility to a social system, especially where needs
have identified but have been ineffectively or for lack of capability unimplemented. To
this can be added the creative drive linked to competitive pressures, which properly
managed in the universal specie supportive framework spikes the creative drive.

For the most part the distinctive achievements, attainments and contributions of
integrated units in any social domain must find expressive recognition through a
pointer individual or any representative of the collective, it is this pointer individual
who gives an easily identifiable association to an evolved idea. For humanity, the
specie collective, the definition of a social framework, the redefinition of social
framework, the adaptive adjustment to emergent states at units level to first and
foremost sustain the units viability and to give added value to a larger encompassing
whole are activities of sub groupings given expression through the leader. The leader
may be a creative individual and thus disposed towards far reaching thinking and
idealisation or he or she may be insightful enough to make use of the abundant
advisory capacities of great thinkers in the social setting within which that leadership
finds expression. Whichever the approach, the leader must find a reasonable basis
for action commitment with a rewarding end for the unit constituents. The reward may
be through emotional involvement through the establishment of a reasonable ground
for action induction or it may simple be through the exercise of immense material
reward power through leadership’s command of group resources.

Unit constituents in profit making organisations are the first practical flexible entities
capable of varied response, which responses can directly impact the organisation in
a variety of ways. As flexible unit constituents, the human units operate within the
configurations of the organisation to derive usable and socially viable end products
for a reward that has intrinsic and extrinsic value. The larger organisation itself,
operates along complex interactions along a variety of fronts to meet simple goals,
which is to make profit out of a production or applied knowledge activity, which
activity has value to a larger external mass of the human grouping, with enough
appeal for them – the larger external interests outside the organisations direct
manipulation but tangential influence possibility– to purchase such end products. The
organisation as well the units of its human components all find existence within a
larger human grouping medium, which as referred to above as the larger human
grouping defined by territorial association or ethnic identity, over whom leadership
determined rule system apply and mould their fundamental approach to resource
employment mode. It is important to understand that for the most part the individuals
and the organisations that engage them for meeting specified ends operate within the
evolved and expressed framework defined from a point of articulation and socially
accepted source of rules and regulations. As to what and how the organisations, be
they service, production, industrial or military, will yield value to the specie collective,
must find expressive articulation within a well defined leadership viewpoint that is
constituted to add value to attained states.

The greater problem of humanity in this era, is more a problem of misplaced priorities
that causes significant segments of the social component constituents to lag at
critical nexuses causing a lose in optimum states of potential effectiveness of system
resource application. What causes the universal social component of specie social
organisation to fall out of synchrony with higher evolved states of attained knowledge
is the lack of agility in adaptive response capabilities at critical decision-making
nodes in the system collective. The issue is not so much the differences in the
superficial appearance of the species, or the territorial demarcations of human
groupings, or differences in dialects, languages, and social orientations, states of
evolved technological knowledge applications or for that matter preferred and
espoused socio-political orientations. All these differences are needed to enable the
creative aspect of the human intellect to keyed to respond to the need for change
differently, but they are rendered from optimum value attainment to serve the
collective human interest because of accretion of states of inadequacy at higher
leadership levels where accretion is due to the maintenance of decision making
frameworks that lapse behind the aspirations of knowledge enabled human needs.
For the most part the needs around which critical development evolve, the provision
of which across the span of specie universal expression are easily realised but by
their denial through ineffective value articulation owing to lapses in leadership
decision framework, more so at the higher levels of command leadership lead to
these advances in collective knowledge development to become circumscribed
benefice to total specie development and planetary stability. It is in the light of this
fundamental lapse in leadership decision framework at command leadership level
that for all its potentials, the specie is never able to attain a whole scale upward shift
in social evolved planar growth, where upward shift will enable all of the species are
positioned to promote collective planetary sustenance by exercising intellectual
capacity from a facilitated level of higher and all-encompassing stable level of
progress through elimination of basic needs and the functional utilitarian employment
as a means for collective specie sustenance rather than promote specie divisive
activity as an end rather than a process eliminated with greater awareness. To be
able to attain these possible height of self-conceptualisation requires a
developmental shift, the foundations of which have been adequately enabled through
facilitated knowledge, evolved from the origin of man to the present era, when it is
possible to appreciate the rationale of specie self- appreciation as a specie in diverse
expression. If that awareness does not gain currency and self- appreciation, then the
possible benefits of expanded activity from activity engagement on a wider scale and
its benefits in the less relevant material sense and the more significant sense of
incremental enhancement of creative knowledge evolvement through facilitation of
states of mind engagement freed from pre-occupation with basic needs, easily
provided for on a universal level under the attained states of attained knowledge.
Again, this implies the leadership acceptance at command leadership level that
creative capacity is randomly dispersed across the specie diversity and must be
cultivated to yield optimum benefit. This notion will become promotive if the human
groupings poised at the defining edge of knowledge gain the social confidence at the
group level to discard the wariness that the rest of humankind is a threat to their very
existence and identity as an identifiable grouping in a larger collective. That is only
feasible when identity congeals around social values that give less credence to the
specie diverse characteristics and create relevance around need supplementary
mutual engagement as a means of extending social activity modes through extensive
collaboration to sustain diversity as a specie self-sustenance end activity. It is to be
noted that this ideas gain relevance because prior attempts or natural evolvement of
individual interest at self-sustenance and expand the narrow boundaries of acquired
knowledge has given them credence, and at larger inter human grouping activity
endeavours, the benefits therein accruing suggest a more structured but less barrier
imposition as a booster to enable their full benefits to encompass the specie
collective. Leading to the emergence of value creation around redefined social
essentialities, that would focus attention at higher levels of intellectual engagement,
higher when compared to the lower intellectual sets that frame specie social
organisation.

The curbing of the full application of the heights of attained knowledge in relation to
any human need is not due to the unworthy concept of existing era’s unsophisticated
resource management methods. It is due to the unwillingness to expand on a
grander concept that had in its development, been of partial relevance in maintaining
human grouping stability at some point in time, carving out enough states of comfort
to lead to lateral growth development that sustains inadequacy at lower levels of
sophistication, while in its evolvements has been stymied to a state of severely
delimited relevance as the species, intellectual evolve beyond the territorial
demarcations of lower states of social development to begin to see relevance in
collective collaborative development as a means of expanding on existing states of
knowledge application and creating more sustainable socio-economic arrangements
that in consequence create through expanded scopes of activity engagement more
relevance for human existence.

The interesting observation so far, is that while all of mankind’s development as an


intelligent species has led them to this point of forging their collective resources, the
most valuable of which is the intellectual capacity, to stabilise their survival through
effective social development. It is through the effective application or misapplication
of that intellectual capacity that would enable the specie to gain on the growing pains
of a species in dynamic evolutionary growth or by misapplication to take the wrong
turning on the path of partial and eventually collective demise. No one individual, no
one human grouping, no one intellectual idealisation process, has any right to
determine what is appropriate or not, but the truth is that, the very diverse nature of
human intellectual capacities, require leaders to serve as channels for effective social
thought coagulation for social system supportive application. Thus, no matter how
noble the individual or unit in general social organisation thought projection, the non-
availability of clear thinking leadership to enable the development of the desired
effective framework for expanded creative resource employment, all those ideas will
be of little value to a specie, who by choosing incapable leaders, who give no
indication even if pretentious of thinking from a wider specie perspective, to develop
group advantages while creating wider system stability as a consequence of evolved
social organisational framework for collective specie attained knowledge
employment.

Partial development is unjustified as far as effective employment of knowledge


resources are concerned. The wider and desirably the closer the proximity to total
coverage any knowledge-attained resource is employed, the more utility value the
creative output of intelligence has. If this is accepted as a truism, then the very
heights of attained human social organisation must be re-evaluated to ensure that
resources are not denied to those specie constituents most in need of it due to
immature socio-economic machineries that are not supportive of keeping the human
specie in optimum states of overall intellectual application of its mental capacities. It
would, seem that the degree of intellectual sophistication lags the attained developed
knowledge, leading to a sustained acceptance of states of ineffectiveness in nation
states. In the course of separate human grouping development, the nations have
nudged heights of partially realised intellectual application of creative relevance but
have been hampered from wider employment not necessarily due to a willingness to
collaborate, as more than anything, due to natural barriers of attained social
conceptualisation and optimum resource management. If a social disposition of
presently the most creative and situational disposed, most advanced of human
groupings, causes them not to appreciate the benefits of universal specie
conceptualisation as a basis for their unique grouping and collective specie progress,
while at the same enabling a more supportive planetary social climate, while at the
same time, that awareness, even though it has been around for ages, causing them
to make the drastic revisions in the socio-economic artefacts that promote and give
support to partial development instead of collectively managed development
orchestrated at command leadership level, then, that fundamental lapse in social
organisation can only be excused to intellectual states of immaturity. An immaturity so
all encompassing that it must be due to natural barriers of social conceptualisation.
To be defined as a state of immaturity when by all conceptions it ought not to be
again indicates that the possibility exists for drastic upward adjustment at some level
within the complex whole, where by creation of nodal stability the systemic collective
balances to generate greater value through reduction in wasted resources in
operating at lower levels of social system organisational capacity, as a planetary
whole. The bright spot is that as more and more specie constituents begin to re-
appraise their world view and why they need to accept the existing states of
inadequacy when minor adjustment and total re-valuation of accepted norms can
create greater viability of creative diversity hitherto unemployed, the force for change
begins to gather momentum to force for change at the levels where society has
designated that system defining change takes its expressive source; which simply is
at the command leadership level. The role of the leader cannot be obviated in any
system, its direct impact may be minimised to insignificance because of replacement
role configurational provisional states, but at some level of the interacting network of
social arrangement such roles are not only unavoidable but needed.

There is one overlooked reason why the developed world must make sure that their
intellect is employed in universal specie development. It is the reason, hat there
remains a vacancy of intellectual inadequacy and low level knowledge
implementation leading to social system ineffectiveness to explore (and in some
unpleasant sense though not intended sense, exploit) for long term mutual benefit,
left unexplored, that vacancy will in the course of time be filled and though who let
the chance pass-by due to parochial conception of “developed” status, would by
consequence let pass some of the greatest opportunities that knowledge
development have enabled any human grouping to make an intellectual claim to
posterity. It is of some relevance, that the “developed” invest and use their knowledge
and pointer position to develop goodwill as an accepted form of leadership option,
since the less-developed are so considered because conceived in that social
misnomer is an assumption of progression to a state of “developed”, giving credence
to the obvious observation that there is room for whole social system improvement.
That these social groupings may be employing collective resources and the
commonwealth ineffectively is obvious enough, and that with time they may evolve
intellectually enough in knowledge management to employ fully to improve their
social stability as a human grouping is a given since the projection of the human
progress is mainly onward-forward and where relapse occurs as through war or
natural catastrophes, the effort is always to improve rather than to remain stagnant.
Whether or not meaningful assistance comes from the existing outside world (as to
why a world within worlds is tolerated is another story) or not these under-developed
systems would have to adapt through intellectual resource importation to improve
their existing states or totally implode as viable social groupings, since without any
doubt that agro-traditional format of social organisation has in most instances ceased
to be functionally viable and the intrusion of system changing knowledge can hardly
be controlled. In former times the adventurous and social supportive needs of the
early European explorers opened up the world in many ways than one, while they
were able to expand on their attained levels of commerce and create expanded
activity sets through trading with the world beyond the flat horizons of the edge of
their intellect, they also absorbed aspects of what by all comparisons were agro-
traditional societies at a rudimentary state of technological evolution and the most
basic forms of education. Where education can be considered as forms of social
transfer of socially sustaining knowledge. That knowledge for the most part reflected
the state of intellectual development in those societies. More than that it indicated the
extent to which enough social pressure existed for change from existing states
through expanded mental activities to create more effective social formats for social
system sustenance.

Change is driven more often by a pressured need for change to enable social unit
sustenance, irrespective of whether that social unit is in the industrial organisation
categorisation or more complexly, whole society categorisation. The normal process
has been for a desire for change to become manifest; which could be a desire for
more rain, more animals to hunt or better school systems (this is a third degree need
as compared to primary need for change at a basic need point). When that desire or
need is not fulfilled by wishful thinking, the social unit or individual concerned takes
proactive need fulfilment action, which is to seek what is not coming. This may imply
overcoming niche occupation latency to step into the known. Stepping across the
boundaries of one’s known reality is in this case forceful ejection from comfort zones
that in their lack of sustenance have becomes loose social sand traps slowly
suffocating the concerned party. To remain in a non-sustaining niche positioning is
an exercise of futility inevitably leading to early demise. The only cause is to flee the
niche that no longer sustains, often, that has been the exact response, small
groupings move to other areas where their desired aspirations can be met. They may
move to new hunting grounds, start farms upon more fertile lands, or migrate to
Europe or the United States of America if they are present day Africans and Asians.
This option for effecting change, has its natural conditions for success, in the move
away from known territories, the physical impositions may eliminate the old, the sickly
and the psychologically unprepared, just as the impositions of visa qualifications,
money in the bank and a necessary induction into self-image lowering of the
psychological state of perceived equality in the emigrant as a strategic response to
effect the necessary state of humility to cross the national borders can thwart the best
intent to successful migrate and integrate. To flee or move to any territory is limited of
course by the availability of places to move into. Another response consequence
upon awareness of territorial limitations is, to, at the social level, carve out as large
enough room as possible to minimize the possibility of running out of space for self-
sustenance need acquisition. This requires a degree of intellectual perception, the
ability to organise effectively enough to protect the carved out piece of territory and
the ability to create awareness among others equally desirable of same territory to
acquiesce to acknowledge right of ownership. This may in the progress of that space
acquisition drive require acknowledging the right of neighbouring territories as
belonging to others, who by pursuit of similar, same activity set conceived in the
same mental framework, are on natural courses of collusion and collusion does occur
where negotiation or aggressive tendencies potentially seem a more effective course
of pursuit. It may require an acceptable form of territory demarcation that is mutually
acknowledged, it may require a sense of responsibility to abide by the accepted
norms to minimise strife. When neighbouring territories cannot agree on the line of
demarcation, they can build a fence to emphasise their claim. Given that these
fences can be removed or the human resources wasted on building fences cannot be
spared given the engagement in the activities underlying the need for carving out
larger territories, which is the employment of the resources of those carved out
territories to sustain the social grouping under consideration, the former alternative
with its unavoidable weaknesses and advantages, is the format employed. In the
long history of human progress toward specie collective awareness more than a few
groupings feeling threatened enough of their survival or just from leadership
idiosyncrasy have felt compelled to expend brute energy in building demarcation
lines, both on the land and in the minds conception of “who we are” and “who they
are not”. In the less developed parts of the world, even in this era, physical
demarcations are more prominently employed by those who can erect barriers on the
smaller scale of individual disposition to separate the self from the social whole, than
it is in more stable systems where the degree of social evolution and accompanied
intellectual social steering is more effusive and communality is a means to meeting
social balancing needs. Once a social grouping assumes territorial expression within
delimited areas the choices available in response to collective imposition of change
at one or more levels of social organisation for grouping sustenance became more
focused on inner emerging creative exploitation of available resources for group
sustenance rather than flight, for the group has found territorial and definitive
identifiable expression and indeed, there are few places to move en mass to,-unless
of course you happen to be desperate Europeans a few hundred years back.- In any
case, at some point in time, as the specie finds global, planetary expression that form
of response becomes ineffective, inapplicable and less relevant to the need at stake.
Thus, by jumping over neighbouring territories to acquire territories, by conquering
near and far, by distributing both distant and near territories, were social grouping
response to ever increasing pressure for change to ensure social grouping
sustenance, evolved to define the world as it is presently. These activities evolved
hand in hand with the inner emergent discovery of capabilities for extending grouping
viability within limited areas, albeit these limited areas are by any means
encompassing vast land areas. Escaping the problem it would seem is the first move
response and native response, from the days of yore until now and into the future.
When escape is not an alternative, a hands on approach demands without
negotiation the scouring of the mind for a solution that nature in its benign gratitude
throws at mankind. The mind itself is an extension of the physical rawness of nature,
combined with nature’s provisions, a process of deriving ever greater utility from
nature’s provisions is what has been the definitive expression of the intellect. The
mind exists for the singular process of engaging its creative element to find a point of
departure from the obvious and the prescient to the yet inconceivable with immediate
or implied impression of giving added dimension to the experience of physical
existence.
The problem humanity faces at this stage of its social evolution, as applicants of the
intellectual aspect of its mental capacity is not so much determined by the availability
of its social artefacts, evolved from the creative effort but the effective integration of
those artefacts in meeting wider human needs and in encompassing wider human
constituents.

That point has been bypassed to begin contemplating the idea of making less more
in monetary value by effective management of this social regulatory instrument on a
universal basis more effectively than presently. Freeing the creative capacity
burdened with keeping the half of the species under-developed while fattening the
greed of the other half is nothing short of gross planetary inefficiency in collective
resource use. The one half needs to be saved from inevitable starvation and social
devolution and the other half from perishing by their greed through small mindedness
over consumption and overly excessive pondering upon monetary acquisition (and
the truth is the majority never have enough, which by itself speaks volumes of how
much intellectual development remains for adequacy of social system sustenance as
presently remains on a universal scale) and materialism as an end to human
existence. The “developed and under-developed” both by aggregating at a middle
path of all round supportive developmental framework serve the species better in
effective resource identity, development, distribution and use than when organised as
varying states of differing human groupings in opposition, undermining the collective
capacity through sustained operational maintenance at lower states of employed
efficiency. The use of less than desired is as indicative of lack of organisational
inefficiency as the use of more than necessary to attain a desired output expectancy,
since implied in both instances is resource combination at lesser than optimum states
for optimal outcome states.

In terms of allowing natural outcome states that will push interaction to occur at a
level mutually beneficial, that is not likely, since the possibility of the over population
of one continental landmass to the extent where mass movement will cause
knowledge transfer with population mass transfer or any other wild notion for that
matter is an idle notion, the groupings have found stability within evolved-group
identity on large landmasses, as the situation would have it it has clear physiological
and superficial differential expression to boot. However, separate human groupings
may be led by visionary leaders with the clarity of intellectual insight enabled through
attained knowledge of human progress, through time, to become more efficient at
harnessing and employing, the mental faculties of the species at a more integrated
level of universal specie organisation. Leading under the circumstances to improved
resource efficiency utility in universal social organisation.

Under the appropriate leadership influence within universally significant human


groupings as presently conceived, which are not by any means that many (the Group
of seven plus one!), the species can still define any framework for co-operate at
higher levels of integration than presently practiced as a means to open the collective
inheritance for mutual appreciation both near and far. Here again, it is interesting that
the practical process of meeting prescient needs has defined a future desired by all
but difficult for higher leadership to envision and make palpably possible.

By and far what this era of the human specie needs to position itself for onward
collective developmental progress from a higher state of collectively designed state
of structured existence configured within the attained heights of existing
developmental state, meaningfully described as modern (modern by itself is a non-
static descriptive anomaly that describes a pointing progression evolvement and can
indicatively be confirmed at a level of coagulation that dissolves to find expression
further down the social progression scale of knowledge based development) to
enable effective projection into the future.

The leadership in the context of its responsibilities should under normal


circumstances be the most visionary in a world poised for change at a pace faster
than at any point in its collective history. In this era, where there seems to be a mass
awakening to possibilities of human attainment not possible in any other era of
specie development, the impositions of weak minded leaders or leaders incapable of
system re-orientation at the global level, or the seeming impossibility of disengaging
from the failing course of lateral economic developed theoretical conceptions of
resource usage, have led to failure to capitalise on this drive for improved states as a
basis for universal social organisational system reconfiguration. A reconfiguration of
existing universal system as presently conceived will not result in any marked
negative changes in the stable social systems and will lead to remarkably improved
states in less stable systems. What it requires to be considered as the singular
individual in the leadership role position, in the social grouping with the capacity to
make the most significant change in social conceptualisation of resource
employment. At this point in human evolution, it is only the United States of America
that can give expression to such a mind set, which when effectively employed can
revolutionise the developmental progression of the specie collective. To date, there
efforts as a human grouping continues to be worthy of commendation, all the same.

In one sense, one that need not be evoked more than necessary, it has borne on its
national conscience the debt of 600 years of mass suffering and sustained psychic
overload of shared anguish to Africa (which incidentally happens to be the continental
landmass most in need of collaborative assistance to attain a platform of social
balance to yield incremental value to the specie collective) in a sustained drive
through time to establish meaningful existence around predictable ends, a drive that
has been individually pursued, group facilitated and specie defined. At this point of
time, while it is morally self-becalming to blame universal society’s failure on its
leaders, the fact does not by any means escape even the most deluded that the
leadership is an expression of the collective mentality. The individual leader’s
personal failures are irrelevant to the truth of his being the public image of the private
aspirations of the individual desire of what is deemed appropriate in each human
grouping, as the situation defines appropriateness according to its conditional
manifestations. The one who sits in the chair of leadership owes his place to the
collective social acceptance, when that acceptance is totally withdrawn, even his next
breath is not secured, since by dint of his positional location in the definition of that
social grouping , not only does the future outcome of that society his responsibility to
definitively express and organise to realise, but in a dire often obviated undertone his
existence becomes society’s responsibility to determine. The depth of duty denial that
leader must fall into to become a social liability is indeed very low and borders on the
extremities of social responsibility. Albeit many a worthy leader have lost their
position and more to others who by some sense of heightened self-estimation deem
themselves more capable of the task at hand. As to what the task at hand is, is more
often than not obvious to the average man trudging through the tedium of daily labour
existence. To those who sit in honoured position of resource dispensation, value
creation, management positions and the grand humility of being pointer individuals,
the stakes are higher and all together different from the average man. To these highly
placed individuals, there comes but very rarely, a gifted person who with a clarity
enabled by great humility has the depth of mental clarity to awaken to the profundity
of the responsibility of determining the outcome of millions of specie constituents in a
human grouping in a universe where not only intelligent life but life even in its most
basic representation is so rare, so rare indeed that in the neighbouring planets not a
speck is evident. Such leaders, with that depth of profound awareness are rare rather
than common. What is common are the short sighted visionaries whose vision hardly
extends beyond the maintenance of system balance evolved around pieces of paper
and tapered bits of metal. While there importance cannot be underestimated, the call
of human leadership it would seem has often stopped at create balance around this
value system instead of expanding constantly the levels attained at any point in time
in any society. The insight to appreciate the basic truism that it is the degree to which
this coloured material derivatives are employed in establishing the specie rather than
their manipulated limitations exercised as a means of undermining the needed
intellectual viability of the species that matters.

God has given mankind a mind to exercise to magnify the very essence of creation,
the most important of which’s resource is balanced never to be in short supply, and
yet man is double blinded not integrate this knowledge as a conscious basis for
specie social evolutionary drive. Were such ignorance to be the case it is a high price
the cost in terms of wasted lives which is inexcusable.

To recognise the obvious is often the gift of the person condemned to be unable to
anything about it; the normal, average and eager for change man and woman. To be
unable to appreciate the obvious is the blessing of the other common social
intelligence, the normal leadership role occupant. Together these two social
constituents are locked in a “social tango” not lacking in the passionate embrace of
that Argentinean dance. It is this social imbroglio, which for all its pain spice the
grand dance macabre that human existence is. It is ridiculous to deny the emotional
padding that the humour of humanity in decadence is still enabled. Nothing captures
that drama than this at one moment superficial and at the same time deeply laden
report from that worthy journal capturing the very vivacity of life through time, the
National Geographic. Now if you happen to be reading this portion in Dili, East Timor,
then make mainland Italy, Indonesia. If you are in Corsica (difficult to understand their
social whining), living in the outskirts of immigrant communities in Paris, or for that
matter in Algeria, then mainland Italy is obviously France (now the French have a lot
of pluses, mind you), if you happen to be an African reader, then make mainland Italy
the European Union, if you happen to be a member of the European Union, probably
living in Sweden filled with a heaving sense of national pride, then make mainland
Italy, Brussels. If you happen to be Eurocentric of course you can always kick the
Americans for all the world’s problem in your emotionally dense moments, when
someone has to take the blame for the developed world’s problems, mostly centred
around floating figures on ticker tapes, I mean computer screens. I guess the
Pakistani’s blame the Indians, the Indian’s blame the Pakistanis and the European
Union and everyone else blames their national governments. After you have
recovered from this fine point of intellectual indulgence, don’t forget to remember that
the South Sudanese would blame the North Sudanese, and while the whole world
thought it was a joke, 800,000 Tutsi in a far away place with little meaning beyond
gory images of dried skulls in a mud church died because of impassive command
leadership response. Not to mention the few Africans who would perish in the cold
waters off the shore of Morocco, this month, next month, the month after that and the
years stretching ahead, as hope gives way to uselessness and uselessness to
desperation and desperation to a fight for self deliverance from gripping poverty and
material instigated poverty, setting the flight for survival drive in motion. Pushing
young men on a journey by foot through the Sahara into the oceans of humanities
self-denial of its intellectual capacity to change the world for the better for the
species. More than a couple will be unceremoniously thrown into Immigrant jail at
Zurich airport or kept for months under thinly veiled psychological imprisonment in
the no man’s land at Frankfurt’s civilised airport just because they dare to give life
wider dimension for meaningful existence. Meanwhile some smart aleck of a
professor or media commentator will with little consideration comment on the
attraction of Western Europe for an uncivilised lot (marauding hordes coming to spoil
the dinner of civilisation, eeck!) who see its allure through their television screens. It’s
a wonder of human social dynamism that the under-developed even have television,
not to talk about electricity. The Albanians who will this night be riding the Adriatic into
mainland Italy will probably have a different take on the whole picture and give an
unexpected angle to the Mainland image. Just see the world in this short article.
Sicilian town of Corleone, opened his front door. The severed head of a calf gazed up from the
doorstep. Corleone has always had a powerful Mafia presence, and the 32-year-old Cipriani,
having been elected months earlier on a strong anti-Mafia platform, knew that he was
supposed to be afraid. But he wasn’t afraid. He was angry.

“I told myself, ‘I refuse to be intimidated by these people who are trying to terrorize us. I’ll
show them this system no longer works,’” he recalled. “We are not so impressed by their
antics. We have more important things to do.”

There has always been important work to be done in Sicily, but for most of history everyone
but the Sicilians themselves were in control. Large, fertile, and at the center of the
Mediterranean, Sicily has invariably been somebody else’s prize or, as one man put it to me,
“the cradle of invasion.” About the size of Vermont, it was first overrun by the Sicels (an
ancient people who left many stone tombs and the root of the island’s name) and the Sicans.
The Greeks arrived in the eighth century B.C., establishing important colonies whose ruined
temples and theaters remain some of the island’s great tourist attractions. The Romans made it
the first province of their empire-Arabs left a flourishing legacy of crops: oranges, lemons,
melons, pistachios, and a new breed of wheat. The Normans contributed castles, cathedrals,
and blue-eye genes. Centuries of Spanish and Austrian nobles exploited the island from their
palaces in Palermo-the lack of a national government left a void of power that was easy for
local strongmen, mafiosi, to fill. They were just the last in the long line of conquerors when
they took over the island in this century. “And then,” one woman told me, “we were colonized
by corruption.”

Cultivating the rugged terrain, isolated by mountains, at the mercy of earthquakes and
volcanic eruptions, Sicilians have long been masters of apathy, fatalism, and distrust. Sicily
became part of Italy in 1861 but remained poor and isolated. The combination of exploitation
and neglect created a chronic poverty and conservatism that virtually defined the term
Sicilian. But now anew emotion has arisen, and Sicilians are redefining themselves. “Anger,”
said one man bluntly, “is what made people change.” Anger at the oppressive hand of the
world’s most famous crime organization. Anger at corrupt politicians who, as the saying goes
here, have “eaten all the money.” And more anger at revelations of the links between the
Mafia and politicians throughout Italy, which contributed to the election last year of a new
national government. “It’s not that we hadn’t suspected it,” said one Sicilian of the scandal.
“But even we were shocked at the extent of it.”

Anti-Mafia feeling began to build in the early 1980s, and modest demonstrations across the
island were followed by something new: trials and convictions of Mafia members. When two
Palermo judges were assassinated in 1992, Sicilians reacted in spontaneous revulsion. In the
glare of the publicity, outsiders were astonished to see that Sicily, far from having remained
superstitious and backward, had been undergoing great social and economic change. The
transformation is the result of rising national prosperity in the 1970s and ‘80s, better
education—especially for women—and the effect of television and the spread of popular
culture. Discos are common in most towns, and the fashions are indistinguishable from those
worn in Milan and Rome. An entrepreneurial spirit is replacing the old habit of taking one job
and keeping it for life. And the equally old habit of accepting massive national subsidies for
endless failed public projects is under fire from Sicilians who are beginning to demand
accountability from their politicians.

The contrasts are still new enough to fascinate Sicilians. “I taught in the United States between
1982 and 1984,” said a professor from the University of Palermo. “When I came back, I saw
for the first time women riding the bus, alone, at night.”

And it took me forever to find a widow in a black dress, once the hallmark of the strict
obligations that bound women to church and family. I eventually met one running the family
produce stall in Randazzo, a small town on the slope of Mount Etna, at 10,902 feet (3323
meters) Europe’s highest active volcano. Her 23-year-old daughter was wearing tight jeans and
a fashionable wraparound sweater.

I asked the daughter her name. “Irene Ferralore,” she answered. Her mother gasped: “You told
her your last name?”

“Mama, come on,” Irene said. “Things are changing.”

I asked Salvatore Butera, director of economic studies at the Bank of Sicily in Palermo, about
these changes. “The Sicilian society has undergone deep modernization, and Sicily is
basically homogeneous with the rest of Italy now,” he told me. “But all this prosperity is not
the fruit of a well-developed economy; it is the fruit of private consumption through a
thousand forms of compensation: pensions, more, or less deserved, and various programs to
aid people. So we have an apparent prosperity—trips, clothes, cars—that isn’t balanced by
productivity. The economy is very dependent on outside help.”

I asked him why the world had been so surprised that changes were occurring. “Some people
have assumed that Sicily is completely still, is not capable of progress. This idea first came
from The Leopard, the historical novel set in Sicily by Giuseppe Tomasi di Lampedusa.”

Di Lampedusa wrote, for example, “Sicilians never want to improve for the simple reason that
they think themselves perfect; their vanity is stronger than their misery....”

“People made a bible of that book,” Butera continued. “It is a great literary work, and in a
certain sense it also says the truth. But in reality it is not all true.”

As I traveled through Sicily in the spring, I was often confused. (“We are very good at
creating confusion,” one man cheerfully agreed.) Life was so serious, yet life was so joyful. I
had thought people would avoid talking about the Mafia; they brought it up before I did.
Along with frustration I found hope; there was abundance, yet there was still intense poverty. I
saw the creamy almond blossoms finally fall, and the grapevines just begin to glow with
green. I also escaped an attack on my car by a gang riding Vespas in a poor neighborhood of
Catania, who shattered the passenger window.

Yet as I reflected on all the changes in Sicily, it seemed that they were really just the
accumulation of changes in individual Sicilians—small personal revolutions over the past
generation in which a person chose to depart from the well-worn path of habit.

In Catania, Tino Sciuto’s father was just such a minor rebel. “My father had to address his
father as vossia, meaning, roughly, your majesty,” Tino, 31, told me. “And he could kiss him
only on the hand. But my father wanted me to call him dad and to kiss him on the cheek—he
tried to be a friend.”

Said a small-town doctor in her late 40s, “My mother wasn’t allowed to study when she was a
girl.” Yet that mother had taken courage in hand to help her daughter enter medical school.
“She told me that even if she had had 50 daughters, she would have sent them all to
university.”

This woman was the only Sicilian I met who did not want to be named in an article that dealt
with the Mafia, though she has not been directly involved in any anti-Mafia protest. Her
emphatic “no” was a reminder of how deep fear of the Mafia runs.

TWO MONTHS after he received the calf’s head, Mayor Cipriani was speaking out again, this
time in the town square. In Corleone you can see almost everything of the old and the new
Sicily: the small rituals that continually retie the knots of community—ice cream and flirting
and gathering in the square as evening draws on—while at the same time the bracing new
resistance to the Mafia casts a new light on the old, familiar landscape. On this Sunday
evening in April, Cipriani and other speakers were addressing a rally, urging the people to sign
a petition that, it turns out, eventually saved the town’s hospital. To lose the hospital would
have meant a two-hour drive to Palermo, the capital, first on rural roads shared by sheep and
goats, then on secondary roads that might be broader and smoother if the money allocated for
that purpose had somehow found its way to the right hands.

Golden light bathed the square even as green-black clouds menaced the horizon. Sunday
afternoon had passed in Corleone in the usual way, which meant that everyone was already in
the square. The coffee bars and ice cream parlors reopened after the one to four siesta - a
multi-course family lunch followed by a nap. Almost everyone had taken to the street. Young
adults and teenagers made their Passeggiata, strolling down the main road talking and joking,
then turning like a school of fish and strolling back. Men in their 60s and older sat in groups
around the square, dapperly dressed in crisply ironed shirts) sweater vests tailored jackets, and
wool caps. (Their wives were probably at home, where they still prefer to socialize, meeting to
play cards or sew.)

“Corleone can now be proud of what it is,” Cipriani shouted into the microphone. “Corleone
has shown that it is different from what the rest of Italy thought it was.”

The idea of change, especially in Corleone, almost inevitably focuses on the Mafia. It is
impossible to speak of anything in Sicily without eventually speaking of this organization. Its
5,000 or so local members have touched, to one degree or another, every aspect of Sicilian
life, scooping money from the flow of public funds, controlling politicians and judges,
intimidating, extorting, and killing.

The contrast between attitudes in Corleone is particularly powerful. It is the hometown of the
Riina family; Salvatore “Totò” Riina was until recently the most powerful and ruthless Mafia
boss. Yet it is also the home of Dino Paternostro, editor of a defiantly anti-Mafia monthly
newspaper called Città Nuove—New Cities. In his line of work you might think he would
cultivate a certain nondescript air. The day I met him he was wearing a peach-colored shirt, a
blue-checked jacket, and an extremely floral tie. His eyeglass frames were red.

“There used to be a popular way of thinking that the best way to fight the Mafia is to pretend
it doesn’t exist,” he told me in his low, intense voice. “We started the paper six years ago to
fight this concept.”

The Mafia’s control over economic development has been total. Paternostro told me that the
lavish government subsidies keep finding their way into businesses with Mafia connections or
“fatten the pockets of the politicians.” If by some miracle projects are eventually built, they
usually are seriously flawed. He described two unfinished dams and a never opened dairy. “If
Corleone today had the dairy, the two dams irrigating fields so agriculture could improve, if it
had a better road network—as was financed, but never realized—our economy would be much
better off. There’s no accounting for the millions of dollars that the government has invested
here.

“We must be against the Mafia not only for moral reasons,” Paternostro said, his voice rising
urgently, “but also because the Mafia has obstructed our development.”

The origin of the word “mafia” is uncertain, but it was used in the Sicilian dialect to mean
beautiful, proud, something worthy of respect. Under the feudal land system, strongmen who
collected rents for landowners and helped settle disputes in the absence of local government or
courts came to be called mafiosi.

Mafiosi themselves became landowners after the unification of Italy in 1861 brought land
reform. By 1875 the strongest political power on the island was the hierarchy of bosses and
underlings that eventually was known as the Mafia. To their previous work they added
delivering votes and protection services against bandits, and ultimately against themselves.
When they moved from the countryside into the burgeoning cities, infiltrating industries and
bureaucracies, they became the de facto power of the entire island.

Events leading to what has been called the Palermo Spring of 1992 began, in part, in Corleone
in the early 1980s, when Totò Riina launched and won a brutal war to become Sicily’s capo
dei capi—boss of bosses. But he broke time-honored rules by also killing family members of
his rivals. In revenge the losers broke the code of silence and began to talk to authorities. With
the testimonies of these “penitents,” a pool of prosecutors led by Giovanni Falcone, a Palermo
judge, won convictions of nearly 400 mafiosi.

Then, on May 23, 1992, Falcone was returning to Palermo from Rome on what was supposed
to have been a secret trip. He was driving toward the city with his wife and several bodyguards
when someone watching from the coastal hills used a remote device to set off powerful
explosives along the highway, blowing up Falcone’s car. Others who had fought the Mafia—
judges, businessmen, journalists, priests—had been assassinated, but Falcone’s death
galvanized Sicily. Thousands marched in Palermo shouting “Basta! Enough!” One woman
recalled, “It was as if a light had been switched on in a dark room.”

Two months later a bomb killed Falcone’s judicial colleague, Paolo Borsellino, as he arrived
at his mother’s Palermo apartment for Sunday lunch. This was “basta” for Tommaso Buscetta,
a mafioso who had provided information to both judges, whom he came to admire. Now he
told his greatest secrets: how the Mafia was being protected by many of Italy’s politicians.
These revelations, and others, ultimately brought down the national government. Riina’s driver
then gave information finally leading to the arrest and imprisonment of the boss of bosses, a
man even his own followers had called the “Beast.”

No one expects the Mafia to vanish soon. (The series of retaliatory killings recently claimed a
12th relative of Tommaso Buscetta.) It controls a multibillion-dollar empire in drugs, weapons
traffic, and money laundering. And it still extorts protection money from thousands of small
businesses.

But something fundamental has shifted in the social acceptance of its existence, especially
with the piercing of the famous shield of omertà (“I didn’t see anything, and if I was there, I
was sleeping”). In 1990 business owners in the small beach resort of Capo d’Orlando on the
northeast coast refused demands for money from a regional Mafia family looking to expand its
territory. A group of 31 formed an association to work with authorities to fight extortion.

“Now there are more than 20 such groups in Sicily,” said Tano Grasso, one of the founders,
since elected to the national parliament. “In Palermo almost all businesses pay extortion. If
only one person spoke out, he could be killed. That’s why it’s important that we stand
together, not alone, not afraid. They can’t kill all of us.”

I ASKED VIRTUALY everyone I met whether they considered themselves Italians first, or
Sicilians. The answer overwhelmingly “Italian,” followed immediately by, “of course I feel
deeply Sicilian too.” In attempting to discover what it means to be Sicilian, I had to look
beyond some persistent stereotypes.
Northern Italy, for one thing, tends to look at southern Italy as a scruffy boot bottom, and at
Sicily as an object appropriately poised to be kicked. “Stupid, lazy, thieves; that’s how I’ve
heard them described,” said a friend of mine. “During the 1990 World Cup soccer tournament
there was a sign in the Rome stadium about the Italian team’s leading scorer: “’Great Play,
Too Bad He’s Sicilian.’”

Scorned by northerners as terroni, or people of the earth, Sicilians retaliate by calling


northerners polentoni, after polenta, a northern cornmeal mush-“Meaning,” explained a young
woman, “they have no flavor.”

She had just received her degree in languages and literature from the University of Catania.
“Actually, I don’t mind being called terrona,” she said. “I think it means I’m closer to my
roots.”

Sicilian roots are firmly embedded in their extraordinary countryside, which they love with a
passion: its moody mountains looming out of the wintry thunderclouds, the sweep of
blossoming lemon and orange groves, the dusting of tiny wildflowers that can seem like snow
in the shadows of dawn. They have also kept their religious traditions, which have altered yet
remained strong over the centuries.

But the core of everything Sicilian remains the family. Nobody even imagines that this could
ever change.

“A Sicilian’s first fortress is the home,” Lucia Pappalardo told me as we stood on the terrace
of her house overlooking the Ionian Sea near Catania. The spring breeze blew from the cobalt
water, and the tropical trees gave the house a sense of seclusion. Her three grown daughters,
like most Sicilian children, were still living at home; the Pappalardos were building a small
house nearby on their property for the one who was about to be married.

Even when young people move away, they don’t really leave their families behind. Salvatore
Giuliana, 27, moved to Milan to work in advertising, but after seven years he hasn’t given in to
the lure of the big city. He still misses his hometown of Enna—the food, his friends, his
family—and comes back six or seven times a year. His mother and father call their only child
every morning from Sicily to wake him up at seven o’clock.

“But,” his mother told me, “I know he rolls over and keeps sleeping, so I call him again at
7:30.”

Families, as Sicilians see it, are supposed to be close. Even if they don’t live together, most of
them eat together—several nights a week, if not every night. The notion of doing something
by yourself strikes Sicilians as odd, even inexplicable.

When Salvatore suggested that I have coffee with him and his fiancée, Elena di Natale, I had
been in Sicily long enough not to be surprised that we were also joined by his mother and
father and her mother and sister. Soon some aunts, uncles, and cousins dropped by. It hadn’t
occurred to anyone that such a conversation might be private. I ended up learning as much
about Salvatore from his family as I did from him, which is exactly the way Sicilians think it
ought to be.
To be Sicilian is, in a sense, to consider it part of life’s purpose to avoid, subvert, or ignore the
rules — any rules. “It’s not that we want to break the law, ” one young man explained. “It’s
just that there are too many of them.”

The way they drive is a good illustration of the result: anarchy, something between an art form
and a blood sport. It was clearly best to have my interpreter, Mirella Giuffrida, at the wheel.
When she seemed dismayed by the Milan license plate on my rental car, I asked if it would be
a problem. “Oh no,” she said. “They will know I’m Sicilian by the way I drive.”

She lived up to her promise, escaping congestion by deftly creating a third lane where my
limited vision saw only two. “Eat or be eaten,” Mirella explained as we took to the road with a
blasting of horns and a bellowing of insults, all of which she taught me on the first day, so I
could be part of the process. And on open stretches of divided highway she inevitably drove
down the center of the road. “Why not,” she shrugged. “There’s no one in front or behind me.”

Even Sicilians willing to risk bouts of optimism in today’s atmosphere of change still won’t let
their feet stray too far onto the sunny side of the street. They worry, they complain. “We think
it’s so funny that Americans respond to ‘How are you?’ with a big smile and say, ‘Fine,
wonderful, thank you,’” one woman told me. “In Sicily the answer is usually ‘Cosi cosi—So-
so,’ or ‘I’ve seen better times.’ As a matter of fact,” she said, “it’s bad luck to say ‘good luck.’”

And there are traditions enacted through elaborate rituals that even the most modern Sicilians
have no desire to abandon.

Enna is an ancient citadel city of 29,000 built on the summit of a 3,200-foot (975 meters)
mountain in the center of the island. The modern highway joining the two main cities of
Catania and Palermo runs past just below, and from either direction Enna rises on the horizon
like a mythical kingdom—“Our happy highland,” the Ennese call it. No delinquency, no
slums, no-Mafia? “Well, much less than in other places,” one man allowed.

Here, as in many towns throughout Sicily, the Holy Week ceremonies preceding Easter are
rich and complex. The rituals are religious, certainly, but they seem to have almost equal
importance as a community tradition. In Enna, everyone joins in the array of processions and
dramas that commemorate the death and resurrection of Christ.

On Good Friday, Luigi Barbarino, 38, closes his café-bar to shoulder the Urn of the Dead
Christ. As a member of the confraternity of San Salvatore, he is one of 60 men who carry this
glass coffin holding a wooden statue of the crucified Jesus.

Luigi was a boy when he joined his father’s confraternity in 1966; three years ago he was
elected a bearer. This is a great honor, as it is for the 80 men of another confraternity who
carry the six-foot (183 centimeters)-tall statue of the Madonna of Sorrows. Joining the
procession are 15 other confraternities, with nearly 3,000 men and boys. “We are very
attached to our traditions,” Luigi said.

Enna’s ritual, a legacy of 17th-century Spanish rule, begins at 5 p.m. The air is cool and the
shadows are lengthening. The opulent Urn of Christ, to my Protestant American eyes, looks a
bit gaudy. But as the men muscle the coffin into a narrow stone street and a funeral dirge
swells from an accompanying brass band, I find myself unexpectedly blinking back tears.
Luigi and his fellow bearers are not ashamed of theirs. “Christ’s death for us is a very
important moment,” he tells me later. “Carrying his coffin, we express our pain.”

All of Enna lines the route or hangs from balconies as the confraternities in a rainbow of
capes and white hoods begin the five-hour march through town to the cemetery, then back to
the 14th-century cathedral. With them walk young girls dressed as nuns or angels, giving
thanks to Mary for a blessing or praying for one.

As darkness falls, the temperature drops also, into the 40s (4-10° C). The hooded men light
their torches — battery-powered colored lanterns these days instead of flames. (On the windy
plateau their sleeves too often caught fire.) When the procession climbs the hill back to town,
it is to the sound of the beat from a lone snare drum. “All we can hear are whispers and the
sound of marching feet,” says Luigi. I can hear people making plans for dinner, the stray car
alarm blaring, and pocket cellular phones ringing. I’m waiting for them in a street I hoped
would be full of mysterious medieval gloom, but it is bright with the glare from spotlights
jury-rigged onto balconies. “But it’s nice that they do that,” a bystander comments. “People
can get better shots with their video cameras.”

SICILIANS ADAPT to these dislocations between old and new with panache. There are new
contrasts too in the world of economics, as Sicily struggles with recession, subsidy cutbacks,
and unemployment that has reached 22 percent (it is 11 percent elsewhere in Italy). The idea
of changing jobs scarcely exists, mainly because they are so few and so precious. If a Sicilian
does change jobs, people assume he was fired or that his boss needed to give the job to a
relative. Now, despite the economic problems, Sicilians are discovering ambition.

“There is a new class of people—a small group—who are a force for economic renewal on the
island,” said Rossano Zappalà, director of a cheese factory on the slopes of Mount Etna.
“Sicilians now realize that they have to take the future in their hands and not expect anyone
else to do it for them.”

Elegant and blond, Giovanna Tam started Boomerang, an advertising agency in Catania, 13
years ago. “Some people describe Sicilians as mollusks: They attach someplace and want to
live and die there. And of course some people are like that,” she said as we sipped espresso
and she smoked yet another slim brown cigarillo. “The true force behind our economy is small
companies like mine, with people who can decide to work 24 hours a day if they want to
improve their situation. This is the part of the economy that takes work seriously.”

Daniele Tudisco decided to quit his position as head of the western Sicily division of a
national investment firm (“I didn’t sleep for a week before I did it”). He wanted to set up his
own business in tourism development. Not to add another new hotel to the concrete veil falling
across the island’s superb coast; not to run another bus tour of Greek ruins. Daniele dreamed
of developing what he felt would be a “real Sicilian product.”

So he went to the tiny western village of Tonnara di Bonagia, on the wild shores of Trapani
Province. Here he and three partners are creating a small resort from an abandoned 15th-
century tonnara, a compound of houses built around a courtyard where tuna fishermen once
lived and processed their catch. The men still go out each May and June to catch them, using a
method called the mattanza introduced by the Arabs in the ninth century.

“We have saved a piece of Sicilian architecture,” Daniele said as he showed me the
renovations under way at the tonnara. Nearby, the fishermen were assembling the nets, ropes,
and anchors that they would soon set offshore in a labyrinth to guide the tuna into a “chamber
of death,” where men in boats spear them and pull them aboard.

“I kiss your hand,” Daniele respectfully greeted 72-year-old Salvatore Solina, the chief of the
fishermen. “He’s the one who decides when it’s time to take the tuna,” Daniele explained.
“After Jesus Christ,” Salvatore corrected him.

Because the 66 units will be offered on a time-share basis, the visitors will stay long enough
not only to see the mattanza but also to enjoy the rocky beauty of the untouched coast and the
tranquillity of the village. Although the villagers may not be overtly enthusiastic at the
prospect (they are Sicilian, after all; something will probably go wrong), they are cautiously
positive at the idea of finding some new ways to support themselves.

“We won’t see immediate results; we need time,” Daniele continued. “We’ll know in two
months if we are pioneers or idiots. But I’m doing this because I love Sicilian traditions.”

Daniele is only one of several entrepreneurs I met who wants to show their love for their
island and to dedicate themselves to its future. That love and dedication are nowhere more
clear than at an estate called Regaleali, where Count Lucio Tasca d’Almerita is making
Sicilian wine to confound all previous notions of Sicilian wine.

THE ROAD TO REGALEALI winds upland an hour south of Palermo to nearly 2,000 feet
above sea level. And the city the scenery rapidly reverts to countryside, olive groves
punctuated by small villages. The paler green of vineyards beginning to leaf stretched up the
hillsides, with splashes of red poppies and towering stalks of wild fennel topped with
starbursts of yellow flowers. As we reached the Tasca d’Almerita estate, I felt that we were
reaching back to the heart of Sicily, into a life that was abundant, close to the land; a tiny
universe composed of family, sustained by simple but marvelous food, organized according to
the dictates of nature and suffused with its fragrance.

Tall, lean, and handsome at 55, Lucio Tasca looks the part of a count. But “I never use that
title,” he said with a wave of his hand. “I’m just Lucio Tasca. Of course, it means a lot to my
father, and my son seems to like using it, and it does look good on a wine label.”

In Sicily vineyards rise almost everywhere (grapes trail only citrus in agricultural production).
But most wines have not been, to put it kindly, notable. In the late 1960s, Lucio’s father, Count
Giuseppe Tasca, set out to improve the estate’s grapes and fermentation process—to make
“good wine.” Now, under the direction of Lucio and his 31-year-old son, Giuseppe, the estate
produces 2.4 million bottles of ten different wines yearly, exporting a third of it. In 1991 his
Chardonnay was judged by one critic “the best white wine made in Italy.”

As usual lunch with the Tascas was a family gathering, and as usual it was wonderful.
“Nothing formal,” Lucio said, as eight of us gathered around a small table in the family dining
room. Beyond the open door the courtyard was scattered with his grandchildren’s toys and
scented by climbing roses.

Pasta was first, fettuccine in tomato sauce, and Lucio poured a crisp white table wine made
from, among others, a grape called Tasca because it was first found growing on their property.
“No one knows what it is,” he said. “Well, I think I do now, but I don’t want to say.”

Then came a salad of celery, onions, parsley, anchovies, oregano, and the estate’s own green
olives and olive oil; also a wheel of pecorino cheese made from the estate sheep’s milk.
“Sicilian flavors,” sighed Lucio as a platter of lamb and potatoes roasted with rosemary
arrived and he opened a bottle of the best Regaleali claret. Then coffee appeared, with a cake
of sweetened ricotta and a blackberry tart. “Really, it’s all too much,” someone said. “Yes,”
agreed Lucio. “But what would you leave out?”

Later, as we walked along a dirt road near the stone farmhouse, I learned about some things
Lucio Tasca would like to see changed. For instance, the crushing taxes that hinder prosperity
at every step. Half of Tasca’s earnings go to pay taxes. “That’s what the Italian government
does to our economy,” he said.

“Then there are the irritations of government-regulated freight costs. I went to Varese, north
of Milan, to order the metal caps we need to cover the necks of the wine bottles,” he told me.
“I asked the man to pay for shipping, and he said he couldn’t. It costs him less to send these
caps to California than to Sicily.”

There are also the economic strictures of the European Union. EU grants helped the Tascas
build a modern winery. Now it would pay them to take out part of their cultivation. Lucio has
declined. “I’ve worked too hard.”

A breeze swayed the branches of eucalyptus trees lining the road. “When I was a child,” Lucio
said, laughing, “I thought the wind came because the trees were moving.” Like the changes in
Sicily, I thought; it wasn’t always clear which was cause and which was effect.

RETURNING TO PALERMO I clung to the memory of Regaleali; it was the pastoral side of
Sicilian life, nurtured and protected despite the struggle with taxes, politics, the pressure of
deciding what to keep and what to change. Palermo is a picture of what can happen to a place
without any protecting hand, at the mercy of those who take and give nothing back. When this
century opened, Palermo was one of the most beautiful cities in the Mediterranean; now it’s
ugly and barely functioning, ruined by Mafia corruption. Its slums are among the worst in
Europe. But through it all, the Sicilian essence abounds.

The city is full of markets brimming with the island’s bounty-glistening fish, glorious fruits
and vegetables. Energy and flashing wit were on display with everything else when I walked
through the market one morning, the men throwing good-natured insults at one another with a
skill born of long practice. The favorite slur is cornuto, meaning “horned,” or “cuckolded.”

“You are cornuto!” one shouts —“and bald, so we can see your horns better!”

“Your fish are expensive!”


“Your horns are expensive!”

Palermo is a wonderful city for walking, despite the crushing congestion and chaos. During
one traffic jam, a woman sat in her car honking her horn. “Why are you honking?” a man
yelled from another car. “I love the music,” she replied, continuing to honk. “I’m going to
break your husband’s horns,” the man shouted. She retorted, “I can put them back on.”

The city is set on a harbor of the sapphire Tyrrhenian Sea, against a backdrop of low, ragged
hills. Some buildings still show touches of the Arab culture; the Spanish laid grand boulevards
over the tangle of old alleyways and built baroque palaces. Bourbon aristocrats built elegant
villas. Now all are swallowed up in the urban sprawl. When I asked one man to give me an
example of the collusion between the government and the Mafia, he said, “Look at the new
buildings of Palermo.”

A building boom that began in the fifties funneled vast amounts of government money to the
city to restore the historic center; by the time it found its way through Mafia hands, the
resulting concrete horror surrounding the city was called “the sack of Palermo.” Yet if you
need a movie set for 1943, Palermo has neighborhoods to oblige. More than a few of the
buildings bombed by the Allied forces in World War II are still half standing, with people
living in them.

Baroness Renata Pucci Zanca is a driving member of a small group called “To Save Palermo,”
as well as a descendant of the once important aristocratic class that into this century made
Palermo a great center of European culture. The degradation of the city enrages her. For
example, the Teatro Massimo used to be one of the most magnificent theaters in Europe. It has
been closed for restoration for 19 years. “Now they’re restoring the restoration,” she said
acidly. The trouble started when a water pipe broke. “All they had to do was call a plumber.
Instead, they destroyed the theater looking for other broken pipes.”

I awoke every day in Palermo to the sound of police sirens: The judges were going to work,
with their bodyguards and police escorts. The Mafia trials continue. Young soldiers stand
guard on the streets with automatic weapons. (If you see a soldier standing guard before an
apartment building, you can bet that a judge lives there.) The first fires of anti-Mafia outrage
have cooled since the Palermo Spring, but dogged prosecution has piled success on success.

THE CHURCH HAS BEGUN TO PLAY an important part in the struggle. John Paul II has
been speaking out against the Mafia since his first visit a decade ago. “In the present historic
moment there is no time for cowardice or inertia,” he told a crowd of thousands at Catania’s
cathedral last year.

Beyond pronouncements, I discovered the church hard at work in a poor Palermo


neighborhood called Albergheria. At San Francesco Saverio, the Reverend Cosimo Scordato
in 1986 established a social center to try to help the neighborhood help itself. “Not to expect
bread from the sky,” as he put it to me. And in the process, to pull the neighborhood from the
grip of the Mafia. In 1993 another anti-Mafia priest, Father Giuseppe Puglisi, was murdered
in Palermo. A sign commemorating his death hangs by the entrance to the church.
“When I spoke out against the Mafia 20 years ago, my mother said I shouldn’t-that I should
have nothing to do with them,” Father Scordato told me. “The true fight against the Mafia is
to give people confidence in legal institutions. To have confidence to go to the mayor and the
city council.”

This fight, more internal, lacks the drama of street demonstrations, yet it is just as important.
One Palermo woman, Alessandra Nicolicchia, described the traditional way of getting things
done: “The answer is, ‘Do you have a friend?’” she told me. “It’s like this because we think of
the state as the enemy. So the problem is not only the corrupt politicians. We ask a friend,
could you do me a favor? That’s our mentality. If you think you won’t pass your university
exam, you might ask your father to talk to your professor. We call this the ‘white Mafia,’ the
Mafia you have inside you. So we should change too.”

When Father Scordato and several other priests moved to Albergheria, they knew they had to
offer real alternatives. One group has been formed to run a small magazine; another gives
tours of the neighborhood. And at the Trattoria al Vicolo, business is booming. Father
Scordato helped seven young men form a cooperative to start the restaurant, and now
professors from the nearby University of Palermo walk through this still somewhat unsavory
neighborhood to eat lunch.

Francesco La Barbera is president of the Trattoria’s cooperative. “We believed in Father


Scordato,” he said. “To live in Albergheria isn’t easy. That doesn’t mean I don’t love it, but
there’s no work here, no culture. I’m lucky that my father worked; he kept a bar and made us
go to school. I try to set a good example for young people.”

I swirled spaghetti drenched with cuttlefish ink as he periodically came out of the kitchen to
talk. In the airy, whitewashed room there was a thoroughly professional bustle.

“Here, near the church, Father Scordato has made it a community,” Francesco told me. “When
we said we wanted to move to a newer area, he got angry. He said we should restore a house
and stay here.”

Father Scordato knows that saving the neighborhood will be a long-term project, but he has
patience. “We have all come to understand that the Mafia is catastrophic for Sicily,” he
explained. “But we aren’t so much confronting the Mafia directly. We just want to take the
land away from under their feet.” And so he continues, measuring this process in steady
inches. “Our work here is God’s work,” he said simply. “We are the ants of history. Day by
day, a little at a time.”

For Sicilians — accustomed to the dramatic gesture, the sudden exploit, and then returning to
the old passivity — this new outlook may turn out to be the biggest change of all, day by day,
a little at a time.
Life is resilient and it is this resilience that makes hope meaningful in the direst of
circumstances. Sadly humanity can employ his intellectual capacity in the worst
possible imaginable act (read acts) of wanton despoliation by overt or covert specie
directed destruction that undermines the very notion of intelligence as a worthy trait
of human nature. It is easy for the mind to lose direction and assume a sense of
incomparable superiority through the facilitated medium of its creative essence, to
lose itself in the temporal and lose insight of the ephemeral eternity of life’s true
essence. What matters in every individual life is the short seventy plus years, and
many are denied even these short span in a cosmic haven where meaning can be
defined meaningfully only in eternity and times unending.

What is man, who is here today and tomorrow, is gone? What is this puny intellect
that fails to honour the grandeur of the fragility of human life? That fails to appreciate
the butterfly of the beauty of human diversity? Yet, the sins of the fathers haunt the
children even unto eternity now that the medium of recording the deeds of human
excesses cannot easily be lost in the sandstorms of time, thanks again to the
liberating creative mind of human intellect. And the universe laughs at the heights of
human civilisation.
You discovered something beautiful
At least you thought you did, then
You canned it into a casement of cement
And ladled it up with laconic joy
You brushed it white and set it
Into a firmament of four corners
Plastered it you did too
Then you lacerated it with big class shields
To keep the world
Out-

You selected your friends from the familiar


And refused the world entry into your gaudy
Mystery of modernity
You refused to look through those big glass windows
Refusing to see the joy passing by-
You shut out yourself
And the outside refused to look in
You became a mould of decadence
Until some loving soul
Seeing your pain and the arrogance
That was suffocating you in your “creation”
Set you free from your misery
So you could come out and breathe again-

To take in that which is free and come alive


Out of your casement of glass cage
Plaster and all-

End of Part 7

Part 8
In the muddled madness of this disquieting miasma of humanity in despair, seeking
escape from itself with nowhere to go, wild theories arise to explain the way things
are. The way things are, is a poetic rendition of dishevelled intellect seeking for a
gentle mind of visionary leadership that acknowledges the obvious that all humans
desire just about the same things, the things that are beautiful, the things that lift the
soul and create perfect peace complementing nature, irrespective of their positioning
on the ladders of social ignorance that humanity’s value system have created. The
specie constituents care little about arcane financial systems or muddled economic
theories that underlie the under-development of the third world by the first world.
What they seek, which leaders must find the means to provide are beautiful homes in
well-planned communities, a meaningful employment activity, a place for absorbing
the energy of restless youth and create a ventilation for cultivating structured minds
for creativity nourishing the communal good benefit. The specie constituents don’t
care so much where good things come from, whether it comes from green, blue or
brown coloured humans. All humans appreciate and reward value that gives
redemptive value to life. The masses don’t want to be burdened by spirit or humans,
they desire to live their short lifetimes in peace and seek for the great minds devoid
of the pettiness small minds administering limited states of petty relevance. Pieces of
papers and minted coins of metals are irrelevant to the incomparable value of life.
They must be repositioned as being of mediating value to the end of each individual
specie sustenance in each one’s brief travail through this earth. In some past or
earlier less evolved state it may not have been a conceivable notion, but now that
notion is more feasible and more urgent than ever.

The species need to redefine reality and move forward, for far too long mankind has
been gripped in the shock of the past and its cruelty. Even when the past has failed to
be of use a road map, mankind clings to it with faithfulness that would bring
appreciative acknowledgement from a dedicated Jesuit. The past is replete with
mistakes that mankind can with reflective awareness seek to avoid, the ghost of the
history of human despoliation is a reminder of what can be avoided. Knowledge
exists as a consequence of thorough deliberation and analytical assessment of the
obvious, creativity is being to tie insightful analysis as a basis for redefining reality
from renewed perspectives. The species collective is tied to sophisticated
inadequacies sustained by run of the mill within the box social conceptualisation that
seems incapable of taking all the knowledge of the past ad present to expand the
horizons of existing states. It will take the desperate determination of a Columbian
social thinker to break the mould of the cultivated ignorance that is causing such
massive delays in basic progress beyond the collective acceptance of the obvious
ignorant state of collective resource management.

The old school with its existence founded upon the very acceptance of decayed
-relevance knowledge systems that is only partially social system sustainable, recruit
young souls who they lock down into the same belief system and nurture through
guile and deceit to value the old polished boardroom table to the potential dangers of
cutting lose from the known ways. Certainly, the other half of youth were liberated by
MTV long ago to come loose, but they can hardly be counted on to make change in a
system that they accept as normal, so then, what next? Aggression will push for
change when reason is denied its true value.

What seems to irritate the other side of the human equation is the license that
knowledge at this most fundamental conception has granted the forerunners of
intellectual development in this era to adopt laconic attitude of uninvolved and
unengaged observers and recorders of the excesses of wastage of human live, when
easy solutions exist within reach. Now, there has been effort at instigating help by
good minded individual effort and reluctantly governments, and for good reason
these efforts have only been partially beneficial in total problem resolution. It is this
impartiality and excessive articulation of specie difference that is the issue of partial
concern to this essay.

A few have wondered if aliens do pass this side of infinity, well if they do, they may,
just as many do, this side of the grand intergalactic highway wonder why this
seemingly intelligent specie is still caught in the throes of the irrelevance that
deprives. For that, more or less is the centrality of the consequences of the
leadership failure in effective resource management. There are worthy ideas and
there are willing hands, but the directive influence is sorely lacking and the specie
collective is paying the price for the inability of the singularly intelligent leader to
direct the affair of the specie, sadly, it is the way it is. Why is the way it is? Is a
question only a part of humanity often asks itself, those who are best suited to
answer that question are hardly disposed to feel the urgency and the frustration that
impels the flight from self among the deprived. They are deprived because the
society has taken virtually total control of the collective resource and makes a poor
work of equitable distribution of those resources. However, that point of view must
not be pushed too far, what is the case is limited engagement, when the intellectual
capacity exists for well-meaning command leaders to improve social provisions to a
level that eliminates the incessant repeat of the obvious.

The notion of cultural differences has been over driven to over exaggerated extents
to become a block of nonnegotiable barrier between the needy and the capable,
when in actual fact most humans just want a chance to live a meaningful lifetime and
die in peace, irrespective of who is the current hero of the people. At a point in time,
the inactivity of the developed world may cause their children to bow their heads in
shame when they begin to understand the depth of the consequence of the inactivity
of their forebears when they could have done more to advance the collective state of
humanity. As to the underdeveloped and their collective imposition of woes upon the
specie, clearly, they are incapable of dealing conclusively with their social
organisations deficits on their own and cannot be allowed to hold the specie in a
stagnant position of collective intellectual immaturity. That having been said, inability
to deal with a problem does not by any means make them less of humans than any
of the specie collective, and by default, nothing in the desired directions will be
achieved by group domination organisational antics, since, the evidence indicates
clearly that it is a pursuit in the wrong direction.

The depth of self-denial that makes soldiers stand by in idleness and withdraw when
it was within their power to stop that which the second world war taught should not
happen again. The pursuit of meaningless pieces of papers, stones and pieces of
minted iron when lives are being wasted can hardly bespeak a civilisation worthy of
retention or admiration. There is little for the developed world to be proud of when the
excellence of its intellectual drive is powered by militaristic agenda of maintaining
superiority, overemphasis of pursuing failed options when visible alternatives exist
and more so, when the rest of the species having been holding the wilted clovers of
love and collective growth for so long, holding out to a non-appreciative hero. That
the allure of the grand social hero is as jaded as the wilted flowers of hope held in the
hands of corpses.

How many more innocent children starving to death and photographed by non-
participant observers are needed to satisfy the blood lust of the developed world’s
leaders for reconsideration of ineffective options?
Developing contained communities in the needy regions of the world would bring
peace that would expand existing conceptualisation of wealth even as it open doors
for higher and expanded activities across all social systems. More encompassing
intellectual development implies obviously more expanded activity in mental and
intellectual driven activities. There is just so much work to be done in positioning this
common planetary heritage to yield optimum benefit in each era, that the
mismanagement and misrule that causes unemployment to be socially tolerable
lacks meaningful explanation. It hardly requires the mind set of a nuclear equivalent
of a social thinker to recognise that far too much social infrastructure development
remains to be done for steel mills to be shutting down in the Pittsburgh, or for the
French city train system to stop expanding its metro provisions beyond the borders of
Europe. Any smart thinking business entity would have long began contemplating
how to create value around the one thing that truly matters, a large collection of
potential consumers and push their leaders towards the provisions of an effective
economic network that turns potential human population to economical resource for
production sustenance through expanded engagement in the monetary game of
cyclical value creation.

It started from nothing to emerge as values created around mutually desired ends
and is maintained as a self-contained game with evolving value around monetary
mediated ends and when the cycle is breached it ends as nothing. The relevance of
the economy is contained in the contained medium of the social organisational
system within which it was conceived and laterally evolved. It can be upgraded to
create relevance much greater than presently conceived and implemented.
Contemplating how to expand social need provisions into the regions most in need of
such provisions when they are least capable of making those provisions is more of
strategic interest rather than the presently exercised misconceived idea of aid, which
in the limited benefits of its provisions is an teasing irritation undermining the
intellectual capacity of the human mind. An intellectual capacity that can only be
engaged when specie self-perception has evolved to the point where the social
barriers of nationhood and ethnic identity has dissolved into the greater awareness of
specie consciousness. In a way awareness may come through a slow progression of
social evolution, the path of which has been and may very well continued to be paved
with the painful memories of immature and the at times undeniable measures that
exact a heavy toll in human misery and memories beleaguered with the failure of the
leaders and the assumed helpers. International aid is akin to pouring water into the
desert, when considered in retrospection of its possibilities and its achievements. The
notion of aid gives unnecessary and morally undesirable perception of managing
over the affairs of the species with a stick and carrot mentality, forcing the weak to
bend to the will of the powerful, when often that will is inimical to human dignity and
the glorification of God. So what must mankind do, ignore the needy? No, not at all,
water poured long enough in the desert may not create a pool, but its indentation in
the soil remains that “Annie was here”. The fault is in the conception of social
engagement to promote specie self-sustenance, it is at a very low level of
conceptualisation and those who need to know are very much aware. Immediate
changes may or may not come, but what needs to be done is obvious enough.
If the scale of social balance and stability would not be proactively manipulated
through effective interference, in the light of the poorly instituted resource
management activities in the lesser developed regions of the world, those who have
the opportunity would continue to exploit those social systems to create long term
supportive sustenance by resource misuse and social system undermining activities.
To think that these societies (the agro-traditional societies) have lived in fairly stable
social arrangements until this era gives pause for serious reconsideration as to
whether it is in anyone’s interest to continue to promote racial separation and
economic under-development as a bargaining chip (as to what is being bargained,
lives that are wasting or land that needs humans to develop it, is hard to say) and
whether such under hand performance to seemingly perpetuate poverty, global
poverty, with a distinct advantaged in the sea of intellectual poverty, would serve any
grouping interest remains difficult to decipher.

Long enough period of under-development has passed to make it worthwhile to the


North Atlantic Alliance who should be breaking away from the sins of their forebears
to begin to claim value points in these under-developed human social groupings.
Even if it thus perpetuate degrees of development and stratified social groupings as
manifest features of human intellectual development in these era, it would on its
proactive engagement from a grander perspective of less grand human
circumstances undermine everything that makes humanity an intelligent, creative
specie. At the individual and corporate level, these ideas are commonly appreciated
logical considerations, but leadership continues to fail the collective intellect as the
underlings of the maintainers of the status quo consider the sustenance of
materialistic idealism as more relevant than specie self sustenance from a
universalistic conceptualisation.

The ineffective understanding of the cultural interface of specie grouping interaction


and the rapacious advantage yielded to the North Atlantic human groupings
civilisation at this point of skewed specie social evolution has certain potentials that
have barely been employed at their peaks of optimal efficiencies both ways. In a
sense the loss of what is deemed irrelevant by the weaker element of the cultural
interface interaction may very well be conditioned by a misconception of assumed
worth superimposed, improperly upon the visual depictions of structural development
that characteristics growth. Misconstruing the cultural interface of the “developed”
social groupings interaction with agro-traditional societies has more than anything
caused certain avuncular attitudes of excessive patronisation and overemphasises of
the thin veneer of cultivated intellect to undermine the benefit that would have
accrued through mutual engagement at specie conceptualised collaboration where
the gap of knowledge need is abridged through adaptive refinement rather than from
the parochial lenses of social system based cultural identity of extolled comparative
superiority.

From a history of exploitation of other social groupings, the Europeans have failed to
capitalise on defining with a humane face the first mover advantage as path definers
and leaders at the entry point to the intellectual era, with the depth of conscious
honesty and commitment that their unique positioning in the affairs of men would
otherwise have demanded. (Now, it must be accepted inarguably that significant
beneficial change emanated from the European originating Christian Church in terms
of education and bilateral governmental assistance even after in the post-colonial era
has made a world of difference to the specie collective. The argument being pursued
here must not be belittled to refocus on minor issues. The main theme being harped
on is that, there is a higher, more effective engagement of attained knowledge
through intellectual comprehension of the essence of humanity as a rarity in the
known universe, which awareness should cause a re-conceptualisation of what the
human specie is and how it perceives, and in attaining that understanding begin a
more effective employment of its collective resources for upgrading and re-
establishing the specie collective on a higher platform for social organisational
continuance in conceived social evolution. This awareness eliminates the relevance
of one human groupings advantageous relevance and enables in that sense, the
developmental vacuum in one grouping as an employment medium for capable
minds to engage their creativity.)

The progression to the intellectual era is inevitable even if it takes a long time in
arriving, since, not only is it that much depends on the effective articulation of
creative intellect, but the very basis of specie development beyond the non-literate
agro-tradiional social organisation demands the expressive articulation of clearly
specified, transferable knowledge and the natural orientation towards education and
mind development is accepted by all social grouping bar none as the only means of
maintaining socio-economic-environmental balance and group sustenance. In which
sense, the progressive directional development towards the intellectual age with all
its emergent benefits is inevitable. Sadly, to observe, many more lives will be
unnecessarily wasted as the North Atlantic Alliance of Developed Nation Groupings
fail to capitalise on their leadership role responsibility as they have failed to over the
past 600 plus years, choosing to retain colloquial idiosyncratic separatism even when
the world offers itself to them. For the most their leadership capability lags their
technological creativity and inventiveness and it is a lapse that may certainly be
regretted since in the lack of such leadership, they have not been able to and may
not be able to firmly establish the goodwill of collaborative assistance that a
universalistic specie developmental agenda would have benefited from.

If the pieces of paper on which existing era’s social stability rides on is of true value
to those who give out loans to the less developed parts of the planet, one begins to
wonder why, short of some questionable motives which is difficult to express, why are
efforts not made to safeguard the tons of papers that are loaned out to these regions
to ensure that they are employed as desired? Indeed it is a bit unclear as to why
these resources are not employed in direct project implementations instead of being
put into the hands of ineffective national governments. A nation that is seriously
facing up to its responsibilities of safeguarding its future social stability, without any
reservations would not only welcome the construction of schools but the interaction
between school children of the world. On the other hand, a band of bandits in
leadership position would raise issues of national integrity, self-capability, self-
worthiness to lay hands on the monetary resources for onward transition to the Swiss
Bank accounts (I wonder how the Swiss feel, when their banking system is
associated with all social dispositions unsavoury?) Of what relevance are these
arguments, when these leadership grouping are not creative enough to put pieces of
stones together to create objects of architectural beauty to be put to functional utility
application for sustenance and then turn round to put forward empty loaded
arguments, which most surprisingly, expected to be intelligent leaders from the
developed nation systems give credence to by paying heed to.

Of what effective value are cultural values to the starving children, the homeless, the
economically displaced, the intellectual potential being laid waste with each human
life wasted? It is a question of appreciation of human life from renewed perspectives,
renewed simply because, the world for the most part is caught in the vise of past
values whose true relevance have paled significantly against the true values
emerging from the vibrancy of the changing perceptions of a new world disturbingly
improperly forced to balance itself on an old value system that may have supported a
world system that no longer has emerging system sustenance, much as in it may be
partially relevant to the universal whole.

One wonders whether the stronger all-expressive expression of a need for global re-
orientation is an indication of a beginning of a system shift towards expanded
conceptualisation of the human reality, which stripped of all its complexities is merely
to live each lifetime with a sense of a life lived with dignity. How that transfers to
practical reality is left for the age to define. That definition is more or less adequately
given expression by the choice that humans make in terms of preferences for life
quality.

The British have left a commendable mark of what great leadership is capable of, as
to whether they could have done more or less if they had had more time in being
colonialist rather than equal partners in a commonwealth of English speaking nations
is a moot question. However, what is obvious is and has been excused given that the
internationalisation of English and the multi directional cultural adaptation their daring
adventurous endeavour to support their overburdened island kingdom, is that
colonialism was an inadvertent consequence of system self supportive adventure by
early English sailors. The leadership through this period allowed the creative diversity
of group leaders to conform confounding reality of expanding boundaries of a
universe that was comprehended as an expanding diversity accreting around a
diverse diversity of values under constant revision in the face of ever changing reality.
It is this diver and adaptive response of guile rather than brute strength that enabled
the “discovered” world to appreciate the finer aspects of this intruding influence. This
adaptive dynamic adjustment needs to be employed in this era of attained social
evolution, where the need to integrate knowledge as the fundamental basis for social
reconfiguration, in the absence of which, the future has dire consequences for the
specie collective.
On the other hand, reflective consideration of colonial interaction, which was in a
sense a peaking of millennia of human trading beyond the tribal territory. The history
of it gives clear indication, that it was a responsive action of intelligent leadership,
pouncing upon emerging opportunities to extend trading influence more than any pre-
ordained ordination that made their influence as effective as it turned out to be
(however, there is no need to inadvertently assume that life is a happenstance of
chance, the Bible does indicate otherwise, though it gives sufficient lee-way to the
human choice to make any end to be theoretically discussible). On the other hand, as
to how such a small group of determined men could with such definitiveness change
the world and for all their mistakes be without doubt the great advancers of
civilisation and modernity as a social concept, leaves that amount of doubt as to how
it all just happened, but happened it did and the world needs a more refined
continuation of such, without it’s excesses of brutality and thinly veiled patronisation,
something which the colonies despised and then without blinking adopted once the
men in white coats packed bag.

The existing world leaders have functioned at the best as leaders of separated
groupings of humans, the leader, who will blaze the trail into the intellectual age,
must be greater than the petty contrivances that put the nation above the species,
seeing through the irrelevance of specie differences and have a clear perspective as
to how to forge social relevance at a universalistic specie perspective without
threatening attained stability while employing its strengths by expanded activity sets
to gain universal support for a form of social organisation that makes collaboration as
desired end. Of such a great thinker, only prayers can birth, since the world is
splintered on such pettiness that is so riveting that it would take more than a Gandhi
to rouse the social collective from the pettiness of the social tax, which in this era is
the Damocles of the monetary economy and its supportive framework which has
become such great social liability that even in the most developed nation systems,
the notion of developing relevance around social needs rather than “profit ends
tabulated in pieces of papers and bits of metal” is considered an absurdity.

These are the reasons why poverty exists not because humanity lacks the means
and the intellectual capacity to think through the pertinent and persistence socio-
economic problems and to make the necessary adjustments to create sustainable
social systems around existing value systems but because the mind capacity has
been enamoured around the low level attained evolution of the monetary economic
system as presently organised and because at its zones of effectiveness it provides
enough support system to minimise the drive for improvement at the leadership level,
the whole universal social organisation, is kept in lopsided whorls. The problem it
must be reiterated again is not the monetary system which has enough flexibility to
adaptively respond to enable expanded human engagement around specie self-
sustaining activity on a universalistic level. The problem is rather the absence of the
leadership will to exercise leadership options that favour investment in social
prospects that have secondary financial returns, with primary benefits to improving
the state of quality of the human existence. Such an orientation of social dispensation
of the collective resource is easily attainable but it requires a mind capacity that has
effectively through understanding the state of what human existence needs to be
rather than what it has wrongly evolved to be, enables the intellectual constitution of
leadership priorities at the command leadership level to define a goal evolved around
the whole of the specie collective rather a segment of it. The natural progression of
aspired desired pursuit in socio-economic engagement have by far defined the
direction, by in the absence of a a supportive framework, the natural pursuits as
pursued under the unsupportive evolved socio-economic philosophy of the era is
likely to crumple when least expected because of some poorly conceived notion that
is contrary to the collective interest but seemingly in the short term promoting one
human grouping. It is this more than any reason that gives credence to the notion
espoused here that command leadership should emphasise in words, deeds and
action framework formulations the need for self perception as a commonality in
diverse expression with a commonly aspired socio-economic aspiration. That this is
obvious does not by any means mean it is a pro-rata acknowledged, condoned and
consistently promoted as the basis for universal leadership aspiration. As to whether
it would make a difference given that where evolved development creates room for
additional import for human resources the gates of the nation systems are opened
and supervised to enable the maintenance of grouping system balance, is a worthy
question. The answer simply is that, the inability to reconceive the social reality is to
condemn the millions who are unable to take advantage of existing attained states.
More so since the capacity for extending this knowledge base already exists, it must
be employed for a cause that supersedes the present era’s definition of relevance
states. The nation state and the individual human who is here but for a short time and
is gone is a partial, albeit central consideration, at stake is the present and the future
of the planetary heritage. It is a means to push the barriers of attained intellectual
evolution and integrate the knowledge base at a wider dimension of knowledge
implementation.

The universal leadership grouping leading the way into the intellectual age, must
have the emotional sensitivity that supersedes the momentary to see the plight of the
suffering masses as an indication of the intellectual immaturity of the human specie,
to enable the redefinition of the future in the present. Such persons need to arouse
the capable hands and minds of indolent humanity to raise the collective need as a
collective responsibility. Again, no matter how good the intentions are from the side of
weakness, it requires that such a leader must emerge from the most strategically
influential human grouping on earth, which of course means the United States of
America and to some extent the North Atlantic Grouping. There a few reasons why
the emergence of such a leader in that human grouping is a possibility; the most
significant is the pragmatic orientation of the government machinery in the United
States of America. That pragmatism that has enabled a strong semi-continental
nation can be turned outward to promote action orientations that reconceive the
world without barriers as its ground for facilitating human stability around primary
need provisions and a social medium for promoting socio-economic progress by
preparing the social medium within which such is attainable.

The most significant reason why it would take a change in geo-politics thematic focus
for such a leader to emerge is that the United States of America, is fairly comfortable
whether with its attained state of direction of evolvement and whether or not it
decides to expand the scope of the attained knowledge base to improve the human
state on a global scale is a non-issue. Moreover, given there are enough blank minds
who have barrels of argument why the poor in their midst should continue to suffer
while they pose and prance as leaders, it may very well decide that “stuff the human
race, long live the U.S.A”. It is after all the melting pot of the world so if the world
ceases to exist, there exists adequate gene pool to recreate the unlucky majority
given that no rogue meteorite takes out another chunk of the North American
landmass.

In a more serious sense it is not that the U.S.A. has a magic wand that it will weave
to wish away the world’s problem, rather it is the case that it is technologically and
intellectually more capable of providing the social and economic support mechanisms
that can project developing human groupings to attain a social jump as they shift
from mainly agro-traditional towards some semblance from industrial, post-industrial
and modern community based nation systems, where relevance and economic
sustenance is integrated into community units. America as a social system with
elements worthy of adoption is a collective response to the non-sustainability of the
matured “civilisation” from the Europe of fore which had become a high culture
centred on the nourishment of the decadent with little relevance for the displaced
masses. (No disrespect to Europe, facts are…facts, even when not supported by
statistics!). The irony is that the excessive desperation of the denied in most of the
poorly developed parts of the world was the spirit that energised the U.S.A. to
become the torch of hope in the futility of European’s stagnant, strait-ironed
inflexibility in modern times. Though this is more of a historical bookmark and of
limited relevance and hardly under the present day’s reality any indication of a
change in the status quo, it may be evoked as an indication that the human will can
reshape the wild vistas of humanity in disparity. In any case sight should not be lost
of the fact that the notion of America is not by any means a natural emergence, it is a
value created around certain ideas, which were oriented towards a part of the
collective and has gradually grown to encompass the wider collective, even at this
crude state of the specie social progression that is possible of being attained in
universal social organisation, in the progression towards the ideal human setting.

Of course, wishful thinking has its values, in that it gives a slot of hope in a universe
of despair, however, the tenacity of the human spirit not to carve in to the
encroaching darkness need not be underestimated, and given that it requires one
singularly outstanding leadership mind, the day may yet not be far off.

The world needs the U.S.A. than the U.S.A. needs the world, thus there must not be
overemphasis on American hegemony, the world needs a benign and intelligent
U.S.A. hegemony to give it cause to sacrifice in the interest of the specie, and it
would seem that it has become crystal clear that benign leadership to re-configure
the global socio-economic domain is not going be done through any third world
dominated body. Harsh as it may read, the world, especially the needy section must
court the favour of promoting expanded employment of the resources of the U.S.A.,
especially its technological prowess, to encompass a wider coverage than it does
presently.

The U.S.A. has single-handedly resurrected the German post war economy, assisted
the post world war II British government, re-established and infused intellectual
based technological boost to Japan, Korea, Taiwan and will be ready to assist the yet
relatively untouched regions of the world, if they put their house in order and “ask
nicely” for developmental assistance. It may not be the ideal superpower but the
world has yet to see a better one, one that is more open to adapt and change,
responding quickly to insistent demand for change, as yet. Its comparatively agility to
expand to assume new perspective has set it into the paeans of true greatness. It is
the only nation that recognises its social disabilities and takes effective action to re-
orient, even if it refuses to apologise for its wrongs.

Expansion of socio-economic provisions, community development around meaningful


socio-economic sustenance around new values of employment as a social need
provision for the adult citizenry, just as education is a necessary occupational activity
with vested interest for children and the youth, are needed to break the chain of
social inadequacy so overwhelming from the individual perspective and socially
debilitating from the wider society provisional viewpoint, remains unrivalled as
significant social concerns for all social system leaders. In most places efforts have
been made in some limited form for resolving this problem, and the more the goal of
adequate socio-economic integration increases, irrespective of geographical location,
social stability and economic development increases markedly. However, perfect
coverage in a sustained dynamic adaptive cycle of integrated improvements at the
heights of attained knowledge is needed to keep the species as a collective in a state
of preferred positioning to maximise their creative mentality to improve upon their
existing states in every human grouping. While creative ingenuity may rest with a
select few, if the consumptive base does not attain a critical level in any human
grouping, the idea of profit may very well be discarded in commercial pursuits,
among other nobler reasons, this can be evoked as to why one single human life
need not be wasted.

Those who see themselves as brighter than the humdrum majority and yet are blind
enough to under-appreciate the common bond between the specie diverse grouping
are worse than those who out of pure ignorance think that any social misbehaviour
can be excused on some misguided conception of superficial, religious, tribal, ethnic
or racial basis. As for the ‘religious warriors’ of this era, they must definitely be living
in a different social and mental realm, where misinterpretation of the love and
emphasis on love and peace that is the underlying basis on which the great religious
masters philosophised, have led them in directions in opposition to the truth they
defend with faulty fealty. Obviously great religious thought is far too refined for the
brutality within which social thought takes its departure in this era and the ages
preceding this era. In a way this makes sense, since these great thoughts of social
consideration are relevant in this era as when they emerged because for the main
part their aspiration of social equilibrium are from being attained or approximated.
However, it is enough to say that the “god’s” can fight their own fight, as for the
fleshly man; it must seek relevance within delimited states of mind-enabled
possibilities.

So then, What?

“Whitman, a free spirit whose writing enthusiastically celebrated the spirit of


individualism and democracy, was essentially an "optimist," Calder wrote, with "an
intense and abiding faith in the triumph of right and justice." He was a poet with
"absolute confidence that the men and women of 'these States,' and of all the world,
would finally solve the problem of the unification of all races and peoples."” Erin
Rogers on American Poet Whitman in The Atlantic Monthly.

Leaders are “a race” set apart from the rest of humanity; at the height of perfect
rendition in the grand social drama of defining social reality, they are appraised as the
heights of human intellect, at the points when they lose direction and became social
menaces, they are often conjectured as unearthly role occupants serving the
interests of other forces, yet, truth is, they are just human. The failures of leaders as
all know, is due to inappropriate problem appreciation and weak solution generational
capacity of leadership’s advisory bodies and the willingness of that unique individual
positioned to determine over the affairs of men, to lead in the interest of the led. A
leader may exercise the brilliancy of unparalleled intellectual creativity not
necessarily to reinvent the world but to expand the scope of implementation of the
heights of attained human excellence in an ever widening social realm of expression
and thus bring the marginally existing specie constituents into the mainstream. This
in in a way is where excellence in leadership is defined, on the other hand a leader
may follow the delusions of low keyed mental dissolution focused on narrow
intentions of materialism and destroy the potentials of social viability. Grand al
encompassing social aspirations when coupled with the narrow focus on parochial
interpretations of implementational mode can have dire consequence for any society.

The existence of watch-over, free spirited agents like the Human Watch Organisation,
the Green peace organisation, the United Nations Organisation are all
counterbalancing agencies that seek to keep the social keel captained by the leaders
of the era from booming and capsizing, tossing the innocent riders into the merciless
waters of social implosion. They also indicate most importantly, that humanity has a
responsibility for his physical state of earthly expression and the more involved and
engaged the specie as a collective become, cutting through the superficial nonsense
of partial and separated development, the better it is for the specie as a whole.
If by some default in social designation the specie accept that operating at a level
other than optimal efficiency in all social performances is acceptable, to what extent
will this ineffective employment of social and physical resources be tolerated and why
can’t the likely defects imposed upon society from this accepted default of
inadequacy be eliminated by ensuring that each performance in any socio-economic
engagement be the best that can possibly be rendered where labour, mind capacity
and resource usage are concerned?

That no-one is safe until all are safe is more than a platitude where leaders are
concerned, indeed it should be the rod of social adequacy measurement where
collective resource management is concerned. How can all the people who are
caught up in their role occupations be adequately provided for unless some
concerted effort is made in this direction at the moral philosophic framework within
which societies are governed. The whole relevance of private industrialisation is
easier considered where private industry is perceived as a means for creating social
self-sustenance among a collective of the human grouping, defined in that sense
then, whatever of the social slack in terms of social provisions to create social system
stability around employment provisions and a remuneration activity set that private
sector investors take-off the leadership’s responsibility in guaranteeing social system
stability is a little more less for the leadership to provide as a social need provision.
The remaining, those who have not been adequately catered for by the private
investor, however, remains the responsibility of the community, region or nation
encompassing the territory within which the people concerned find expression. Their
social need provision must be provided for out of the resources of the
commonwealth. How that commonwealth has been conceived and managed as
clearly indicated in this essay, has or more less been the underlying basis for the
existing woes of the specie collective.

Seen in this light it would be accepted that governments in the developing regions of
the world have much more to do in terms of state projects and state owned industries
rather than assume that private investor is the all desired end out of social
inadequacy of inefficient leadership. Private investment is a partial solution to a
problem greater than the meagre resources of private industry, itself intent on
benefiting from the preparatory groundwork of states provisions. Effective role
performance cannot by any means be replaced by globalisation as a universal
industrialisation trend, multi-national organisations are led by visionary thinkers who
think out side the box and are intent on providing and services where a mint can be
made. Inter-human-grouping-trading has been around as long as the first man rode a
donkey to sell apples at the neighbouring village fairs and markets. It has only
expanded to encapsulate wider economic regions. Which is exactly what the
visionary leaders of the coming ages should emulate. It cannot be seen as a means
for resolving the social provisional gap needs of the developing world and must not
be overly depended upon. The leaders of these nations must strive through intelligent
application of the existing knowledge base to nature’s provisions to render states of
excellency in social infrastructure to create social stability in their human grouping
system and thus positioned, plug into the global system, whether or not a
universalistic conception of species self-perception emerges or not, these form of
human grouping development (which is what is dominant in this era) is another route
to attaining the same end.

Given that the existing eras civilisation has gained so much, from the less developed
and technologically less adroit parts of the world, and in a sense it would seem that
balance has been naturally evolved around the disposition that staggered
development in terms of naturally social evolution minimised the barriers to resource
acquisition to push the boundaries of intellectual growth attainment at the larger
social level in this era, other than would have been possible if development had
progressed equally in all human groupings, it seems naive that the attempt has not
been made at coordinated development as a basis for the intellectual upgrading of
the collective specie knowledge base, which inasmuch as it may be seen to be
seemingly expanding can still benefit from vast improvements. However, that would
arouse interest if those who can do without additional knowledge are by the
knowledge they have garnered appreciate the practical and philosophical values in
pushing for meaningful development across the span of the human collective. That
state of self-appreciation is still a little bit further along the path of civilisation. Now,
there is a sad delight in seeing others of slight difference, superficially and
significantly separated from one, suffer and a morbid delight that one human
grouping is more developed than another and to build a value system intended to
maintain that developmental gap. It is a state of mental appreciation that all including
those thus encapsulated should wish passes away quicker than allow to progress.

Without doubt some of the yet unknown and otherwise unearthed potentially great
social engineers will remain undetected as architects, environmental resource
engineers, material development engineers among a vast array of emerging fields of
knowledge and as yet to be effectively defined fields of applied community
development knowledge base will only emerge as serious efforts are made to
develop modern communities with socio-economic self contained sustainability as
the world gathers it’s collective resources to upgrade living standards, in the delta of
the Ganges, the plateaus and highlands of Afghanistan, the dry plains of the
Mozambique and Angola and the millions of little havens where humanity has all but
forgotten itself.

And only a great mind can re-conceptualise the human insight into its true value.

The average man is tied to a 7 a.m. to 5 p.m. work schedule, idle idealisations are
not a part of that arrangement. There are many practical immediate benefits of a
universal specie management agenda for both the developers and the developed
being developed that require a re-orientation in human self-perception, especially at
the higher leadership level. The spirit of the era that holds the mind of man in a state
of captivity has no interest of promoting the human cause, it is therefore more than
necessary that those who have been blessed to escape its clutch fight for the very
survival of the specie, by creating the heights of intellectual attained development in
every possible human expression.

But before one begins to believe that line of belief as regards the leadership mentality
and its unique conceptualisation of the human state, one ought to forcefully be
brought to an awareness created by an interview conducted by Sage Sossel and
reported in the Atlantic Monthly, bringing home the early glimpsed notion that creation
is a cycle of predictions and whorls of attained levels, in which cycle may be
indicated processes beyond the ability of any one good intention to change its
course, irrespective of how questionable its ends are. In any case though the same
points expressed in the heights of the era’s intellectual attainment may be expressed
by the most untutored, if you change a few descriptive phrases, the fact still remains
that it is the leaders who decide which direction society should turn in attaining its
primary aspirations:-

“Federal funding for human-embryo research was outlawed in 1995, which limits the
number of researchers who can pursue therapeutic cloning. Currently, a privately-
funded company called Advanced Cell Technology (ACT) is the only group in the
country openly pursuing the research. Curious about how this company was faring,
and about the research that they do, Kyla Dunn, a science writer and former biotech
researcher, last fall began studying their work. She interviewed ACT's executives and
scientists, spent time in the laboratory observing technicians, and followed the case
of Trevor Ross, a two-year-old boy with a rare and devastating genetic disease called
X-linked adrenoleuko-dystrophy (ALD) whose parents had brought him to the
company. In "Cloning Trevor," her June cover story for The Atlantic, Dunn describes
ACT's genesis and development, and chronicles its efforts to help Trevor. Although
ACT has lofty goals and is staffed by talented scientists, Dunn suggests that it may
be too much to hope that ACT, or any private company will be able to make
significant headway in the field of therapeutic cloning: The broad consensus in the
scientific community is that therapeutic-cloning research merits significant
exploration, and that real progress is likely only with government funding and
support…. As long as a federal-funding ban remains in place, the organizations most
likely to move forward with therapeutic-cloning research will be companies like ACT
—which, despite generally noble intentions, are bedevilled by the need to raise
money, generate buzz, and please investors. ACT and the many people who hope
that they or their loved ones might one day benefit from therapeutic cloning know all
too well, however, that the question of public vs. private funds may soon become
moot. A proposal to ban cloning altogether has already been passed by the House. It
is now before the Senate, and a vote may come as early as June”. - Sage Sossel

Leaders are responsible for whole societies and their actions and action basis are
expected to conform to certain expectations. They are also men who come into
position when maturity has laid claim to the last bits of youthful idealism and all the
idealism of a specie united for the collective benefit, is revised when the reality of the
impositions of the evolved value systems in a particular society assume their proper
dimensions in the sight of that leadership responsibility. It is the case that, all the
words suggesting a basis for commonality among the human groupings are
eradicated by the time one has cleared the barriers of selection and election to gain
the honourable position of higher office. To safeguard your party and not the nation,
you have to be conservative, towing the well laid down pattern of party ideology
eschews any rash political utterances, not to think of the notion of undermining the
existing monetary stability and financial systems. Under those circumstances, to
even suggest that American steel would be used to better the quality of life of some
illiterate tribal semi-savages of the lower Niger is totally inconceivable, expressed
inadvertently, it may be ignored as a slip of consciousness, rather than entertained as
serious thought. It may be easier declaring war on a few stubborn buffoons promoting
ideas they haven’t even began to wrap their minds around than to stand on the
podium before some stern faced protectors of the iron regiment of civility to suggest
that in the short term of one electoral year, you, the one great leader, wiser than all
your predecessors, even those whose speeches and thoughts are immortalised in
marble, can change the world as we know it. Think again!

The idea of universal improvement in the quality of life and living conditions of the
human specie, will test the patience of Methuselah and good old Moses, I dare to say
would not tempt it. Yet for the suffering masses, the idea is too comforting to toss
overboard. To give it credence, it would have to be made to be profitable and inciting
to the greed factor of the grey beards in black. Now, given that the under-developed
have more to gain from a re-adjustment in fundamental social values, which can only
come about through the redefining of the philosophy within which the existing social
framework girding the decision preference of the political class find expression, they
have to sale the idea of proactive social reconstruction in the jungles and deserts as
a worthwhile engagement with profitable ends in monetary terms. Should it be that
people just get fed up with the way things are and begin to pursue regional self-
containment then the social evolution will become the equivalent of retrogression to
isolationism as a development agenda, where improvements in knowledge lead to
ever increasing isolation of the well to do from the deprived.. As one pessimistic
observer noted, if in 500 million the western shear of California impacts Alaska what
difference does it make since humans will have ceased to exist? It would seem that it
is the here and now that matters, and that being the case, the world and its intelligent
specie component; must accept that there is enough reason to appreciate the next
great hero. The one different leader who can convince the hardest heart that there is
great profit in collaborative specie development pursued as a universalistic end
pursuit not quartered in regional ascription of selectivity.

Wisdom is a gift that only God can give the chosen, intelligence is accumulated
through education. It will take the combative spirit of a person dedicated to a cause
that is inspired by a depth of awareness that transcends the pettiness of party
ideologues with grey beards, the exalted awareness enabled through wisdom of the
awesome glory of life in all its diverse expressions. Such a person has yet to come in
this era. In other eras the wisdom of such great souls have uplifted the spirits of men
and lifted higher the spirit of man higher than their needs and set them on a pedestal
above life, such a one the world must pray for. It will take humility of the soul of
greatly gifted wisdom to enable the employment of the intellectual capacity of evolved
knowledge to find its widest possible application in the midst of all the specie to give
expression to the universal needs of the specie.

Such idealism is worthy of consideration but the developed world has to begin to
seek for self-salvation as preparatory grounds for seeking effective external support.
For starters the developing world has a tendency in some quarters of believing that
the Europeans would one day have a change of heart and bring to bear on their
problems of self foisted poverty all its accumulated intellect to change the socio-
economic landscape. That simply won’t happen. According to social scientist
John J. Mearsheimer, writing in the August 1990 edition of the Atlantic reflects with
insight that

“We don't yet know the entire shape of the new Europe. But we do know some
things. We know, for example, that the new Europe will involve a return to the
multipolar distribution of power that characterized the European state system from its
founding, with the Peace of Westphalia, in 1648, until 1945. We know that this
multipolar European state system was plagued by war from first to last. We know that
from 1900 to 1945 some 50 million Europeans were killed in wars that were caused
in great part by the instability of this state system. We also know that since 1945 only
some 15,000 Europeans have been killed in wars: roughly 10,000 Hungarians and
Russians, in what we might call the Russo-Hungarian War of October and
November, 1956, and somewhere between 1,500 and 5,000 Greeks and Turks, in
the July and August, 1974, war on Cyprus.”

At a later part of the same article he raises an issue of great relevance to developing
nations such those on the African continent

“No discussion of the causes of peace in the twentieth century would be complete
without a word on nationalism. With "nationalism" as a synonym for "love of country" I
have no quarrel. But hypernationalism, the belief that other nations or nation-states
are both inferior and threatening, is perhaps the single greatest domestic threat to
peace, although it is still not a leading force in world politics. Hypernationalism arose
in the past among European states because most of them were nation-states--states
composed mainly of people from a single ethnic group--that existed in an anarchic
world, under constant threat from other states. In such a system people who love
their own nation can easily come to be contemptuous of the nationalities inhabiting
opposing states. The problem is worsened when domestic elites demonize a rival
nation to drum up support for national-security policy.
Hypernationalism finds its most fertile soil under military systems relying on mass
armies. These require sacrifices to sustain, and the state is tempted to appeal to
nationalist sentiments to mobilize its citizens to make them. The quickening of
hypernationalism is least likely when states can rely on small professional armies, or
on complex high-technology military organizations that operate without vast
manpower. For this reason, nuclear weapons work to dampen nationalism, because
they shift the basis of military power away from mass armies and toward smaller,
high-technology organizations.
Hypernationalism declined sharply in Europe after 1945, not only because of the
nuclear revolution but also because the postwar occupation forces kept it down.
Moreover, the European states, no longer providing their own security, lacked an
incentive to whip up nationalism to bolster public support for national defense. But
the decisive change came in the shift of the prime locus of European politics to the
United States and the Soviet Union--two states made up of peoples of many different
ethnic origins which had not exhibited nationalism of the virulent type found in
Europe. This welcome absence of hypernationalism has been further helped by the
greater stability of the postwar order. With less expectation of war, neither
superpower felt compelled to mobilize its citizens for war.”

There are a few cogent lessons to be picked up from this brief reflection. The one is
that the effects of Europe’s historical heritage on their risk aversive conditioning must
not be under appreciated and as Africans know all to well, war and turmoil bring to
the fore the darker elements of the human nature and its associative links, and the
full effects of those effects cannot wear out in a few hundred years.

African nations are social artefacts of the colonial experience, while they must take
their territorial allocations with appropriate gravity, they must not overdrive the
national barriers as natural separations and allow themselves to employ strategic
regional development as an end pursuit. There is a subtle potential benefit in the
continental demarcations that must be identified and employed to utmost benefit. As
created nation states they did not evolve to gain stability and as constructs of
artefacts of social derivatives and value creations they have consistently failed to live
up to any expectations no matter how lowered and no matter how much room was
made for the agro-traditional basis from which modernity was to be configured. They
could have done much better, but it all came down to two simple factors, resource
management, from the primary level of resource identification, acquisition and value
creation to resource distribution, and the second factor, of course is visionary
leaders, not limited by the short-sightedness of over-focusing on the profit motive so
much as the grander conception of social relevance in the interest of development.
Where there have been glints of possibility of such leadership orientation as in
Kwame Nkrumah’s first eight years as Black Africa’s first modern leader, the
possibilities of the transitional African have been brighter than any other continental
mass, but where there have been leadership buffoonery and long term failures, the
continents future hopes have sunk to levels of collective despair unimaginable.
Presently, the majority of the continent’s brightest hopes, its intellectual resources are
poorly harnessed for effective employment in continental development. The base of
knowledge development has been constrained by excessive reliance upon a narrow
base of knowledge conceptualisation, which eliminates by a selective process rather
than creating a basis for potential development. In just about everything the continent
has been following a trend of copying rather than strategic adaptation. The situation
has not been improved either by the adventurous lust for power by the failure of the
first round of technocrats and the rush of the boys in khaki to run rough shod in
places of altogether much fragility and delicacy both in process and execution.

The wars of serious grief and petty relevance that have been ravaging the continent
these past decades of the post are mainly wars of ignorance and the excesses of
bad leadership, but so has every war in history. The continent of Africa is socio-
economically immature, more fragile in terms of likelihood to disintegrate internally as
nation systems than lose continental identity. In which sense it is more responsive to
collaborative leadership actions that lead to integration of nation states, which
nations, as is obvious are territorial demarcations to enable organised social
grouping, (which is what the Europeans were aiming at more than anything else)
rather than natural emergent separations of time determined differences of
irreconcilability, where nations are intended to fight to maintain differences of
opinions on issues better resolved through discursive approaches. It has more to
gain by developing specialisations around favoured dispositions as a means of
efficient resource utilisation than any other continent.

The dearth of religious differences as cause for sustained inter-territorial conflict in


Africa imply among other things that social issue related conflicts can be resolved
more on the basis for collaboration rather than make room for nurtured bitterness;
which must be removed, or minimised to assume insignificance. Religious conflicts
have proven to be bitterer and more tenacious than any social cause for inter-
territorial differences and the basis for their emergence, luckily for these socially
unstable landmass are inconsequential. The wars of poverty and Socio-economic
immaturity can be solved with more creative leadership and articulation of effective
continental developmental policies established in an effective and situationally
relevant leadership selection and replacement framework.

Unlike other historically evolved continental landmasses, Africans comparatively have


a scapegoat in European adventurism as a basis for continental splinter and can in
pursuit of that argument promote continental integration as functional separation for
effective management, while discarding the existing splintered economic pursuit.
Clearly, the co-joining of economies at core critical nexuses have ensured that the
Franco-West African with a common currency have had a comparatively more stable
development, but French assimilation policies has fostered another post-colonial
pride-problem for leader’s to prefer co-joined development along language barriers.
The only option to assume would be to assimilate at boundaries of collaborated
efficiencies, where the selectively attained efficiency in each post colonial system
state are integrated at fusion zones that do not necessarily render nonviable the
nation as an identity but enable a perception of a continental whole to become
emergent and the basis for development.
To enable optimal inter-territorial collaboration will be the effective functioning of an
overlapping union, which is promoted by the sub-unions collaborative functionality as
practical states of daily realisations.

The student of International Studies, John J. Mearsheimer, notes within the context of
European geo-politics that ”states principally are concerned about their relative
power in the system--hence they look for opportunities to take advantage of one
another. If anything, they prefer to see adversaries decline, and invariably do
whatever they can to speed up the process and maximize the distance of the fall.
States, in other words, do not ask which distribution of power best facilitates stability
and then do everything possible to build or maintain such an order. Instead, each
pursues the narrower aim of maximizing its power advantage over potential
adversaries. The particular international order that results is simply a by-product of
that competition.”

If this assertion has any merit, it would then be to the emerging modern Africa to
polarise towards continental development rather than nation states or language
unions, inasmuch as allowing the effective development of sub-unions in a well
integrated system will promote the socio-economic and political umbrella union,
regulating common currency, liberal inter-nations trade and all the other myriad
activities that the continent has been trying without much success at realising as
effective compendiums to their national developmental aims and aspirations.

Since Africa as a continent is by all considerations far under-developed and for the
main part still an agro-traditional continental landmass, that for all practical intents
has no competitive opposition in global orientations the only spur to effective
continental union would be through the arousing of moral fervour and a sense of
being short-changed in respect and international trade and loan obligation terms.
Since the moral sense of injustice has a profound source of emergence it may spur a
serious consideration for effective economic integration to provide continental stability
for developmental shift. However it is to be noted in passing, that the moral
indignation for the lack of respect from the International Community of Nation States
and their persistent call for that social obligation has not by any means improved the
lot of the rappers and the slum dwellers. Respect it would seem has to be earned by
capability to discharge effectively the responsibility of one’s duty. For role model,
Africans would have to seek inspiration from the U.S.A., which is the only good
example of successful developing of a great continental landmass into the most
powerful economic system on earth and thus requires close attention from Africa
which seems to be lost in the mists of leadership lack of vision, though there seems
exceptions such as Jerry Rawlings of Ghana, Arap Moi of Kenya, the erratic but
without doubt a great leader Qhadaffi of Libya, the Senegalese leader in a quaint and
Frenchman sense, the former Ivorian leader Houphet Boigny, the without doubt moral
integrity of Nelson Mandela, easily come to mind. The singularity of Sub-Sahara’s
Africa’s first post-colonial African leader, Kwame Nkrumah, whose bold dreams and
outstanding visions were never fully realised give cause for hope of the likely
emergence of brilliant leaders in this portion of the planet . The true leadership
inspiration without the religious attribute in modern times of course would come from
the Malaysian leader Mahathir bin Muhammad, who has with foresight
recommendable, engrafted western intellectual knowledge into a traditional agro
based economy and laid the firm foundations for a modern state without waiting in a
beggarly pose for external direction. Remoulding a continent like Africa would take
time but what it needs are clear signals that it knows where it is heading and how to
get there. This, more than anything, the lack of which, is driving the exasperation of
the people, the continent’s leaders would have to clearly articulate to their people.

Initially, it seems easy to do, of course within the context of an evolving democracy, a
non-supportive economic conceptualisation borrowed in totality from Europe as to
how to manage and distribute the resources of a nation and its continental
endowments, ethnic heritage of disconcerting opinions, with the land issue in a poorly
developed agro-traditional economic system, with high levels of dependence on the
hand downs of arrogant western civilisation and disruptive Islamic influence, with
high levels of poor quality education and educational infrastructures, inadequately
developed infrastructure a lack of continental leadership philosophy, an irritating
d.i.y. approach to how a nation system must be led and to what ends it must aspire,
suddenly all these lacks and deficits add to indicate that far from being easy and
straight forward the political articulation of national and continental aspirations is far
from simple, clear-cut and can be tackled with a “can do” attitude. It is not !
End of Part 8

Part 9
Any group of humans must have definitive social philosophy which defines their
fundamental conception of their social reality, a social philosophy which details who
they are and why they are where they are in space and time and where they are
heading, how they intend to get there and how they cope and will cope with adversity
when it does arise. This is more than the inherited oral traditions, because they oral
traditions do not encapsulate the thoughts of a new continent, the constitutions have
an element of these but they lack the true spirit of the people, they were copied and
adopted and adapted from a fine mixture of all of the worlds constitution with a few
moral principles thrown in from the bible. The development plans are short-term
seven to ten year old projects most of them failed because they lacked something
which is the collective spirit of the people articulated and infused into functionally
operative tools for nation and continental development as the stakes change and a
new reality has been defined. This Africa requires a new sense of self-definition that
all the corrupt regimes and unbaked leaders could not provide the lack of which
spells the doom of this mouldy bread of a nation in the process of being baked into a
new state of being.

There was the pre-colonial era of non-literacy, then the trade with the European
sailors, then came colonialism and colonial exploitation of raw materials and the
introduction of systematic education with the British and the churches at the fore
front, then came the independence era, then the first round of the post independence
leaders with giant egos and inflated pockets of the colonial economic legacy and the
boys in khaki took their turn. Now the Africa of the emerging democracy faces a
reality that is as different from all these era as those eras were different from each
other. This era must define its social philosophy and define the infrastructure within
which constitutions will mature and social infrastructure, a socio-economic-political
social framework that is simple, straightforward, sustainable and situation defining. In
the absence of it all that is taking place is nothing more than the whims of immature
idealisation.

The Africa of this era is poised on the first steps of a new reality and the world is a
new background, different from anything before against which it must begin to
engage in some serious soul searching as to whether it wants to continue to be the
pariah of the nations and the most gifted and least knowledgeable of its full worth. To
begin with, the continent and its people must acknowledge the failures of the past
and appreciate that development often begins from a position of disadvantage.
Falling down is not the problem, staying down is where the problem actually begins.
In terms of development and self-definition as independent entities, the past 50 years
have a total flop and admitting is only normal. Knowing what total social implosion
and continental failure is a needed lesson to stabilise the collective mind now that it
has become crystal clear that the sustenance of the African has been determined to
be only on the continental landmass of Africa and it must go and acquire all that the
world can offer and come back to offer needed lessons to its heritage.

Studs Terkel the octogenarian radio broadcaster reflectively comments in a interview


“…But Einstein was the great mind of the twentieth century and the great heart of
that century. And he said, everything in the world has changed since the atom was
split except one thing: the way we think. We must think anew. And that's what Tom
Paine had in mind 210 years ago, in 1791. He wrote a piece about that very thing:
there's something new, a new society, this American society—never in the world has
there been anything like this. Not only free citizens but thinking citizens. This could
be the example for the whole world! We must think anew. We have to realize that we
are no longer isolated in the world.”

Africa must come to terms with its new reality it has come full circle from nothing to
nothing to something new. Now it must from this new world order begin to reconstruct
its reality and build the social framework of how it ca build self-sustenance to harness
its intellectual resource endowment in a radical proactive assertion of capable souls
in firm control of their destiny, even though that requires knocking persistently on the
doors of the USA for technological intellectual property, that is part of the awareness
process in reconstructing the fragments of a continental and national social
frameworks. Knowing where the hospital is as important as having a hospital. Can
the New African who has been tried and tested come out boldly and say, the new
Africa “there is nothing like it “, and mean it the way the proud Tom Paine did?
The word of the living God establishes the social framework of civil organisation and
expressed the social philosophy of the development and evolvement of the Jewish
people and all who people in God, in ten simple, straightforward and unambiguous
statements. Around these ten sentences has grown tomes of literature not to talk of
the Holy Scriptures itself. Taking a cue from this, one can safely say that what is
meant by a social philosophy for a nation and a continent is understood by just about
anyone and the earlier that understanding begins the better. Of course the pledge of
a nation has some inkling of this notion but it is not absorbed and inculcated as the
very basis upon which a society evolves and fails.

In March 1909 Quincy Ewing in an interesting debate in the Atlantic Monthly


discussed in the article The Heart of the Race Problem a perception of the whites of
the blacks in the USA. The article and history clearly showed that that perception
may not be exactly accurate of a race whose backs were broken to hold the
agricultural system of an emerging continental landmass on course. However when
one sees the despoliation of the African by some of its leaders, one often wonders
whether a few Africans may not themselves have had cause to assume that some
African leaders have given cause for this perception in a different era and place,
irrespective of what other human grouping have or have not contributed to the
existing state of the continent. "The Negroes, as a rule, are very ignorant, are very
lazy, are very brutal, are very criminal. But a little way removed from savagery, they
are incapable of adopting the white man's moral code, of assimilating the white
man's moral sentiments, of striving toward the white man's moral ideals. They are
creatures of brutal, untamed instincts, and uncontrolled feral passions, which give
frequent expression of themselves in crimes of horrible ferocity. They are, in brief, an
uncivilized, semi-savage people, living in a civilization to which they are unequal,
partaking to a limited degree of its benefits, performing in no degree its duties.
Because they are spatially in a civilization to which they are morally and intellectually
repugnant, they cannot but be as a foreign irritant to the body social. The problem is,
How shall the body social adjust itself, daily, hourly, to this irritant; how feel at ease
and safe in spite of it? How shall the white inhabitants of the land, with their centuries
of inherited superiority, conserve their civilization and carry it forward to a yet higher
plane, hampered by ten million black inhabitants of the same land, with their
centuries of inherited inferiority?"

Now, these assertions are not true but they serve an interesting purpose in the case
of considering the role of the African leadership dilemma and the prevarication over
effective continental integration for developing a solid economic infrastructure.

So much for what the race problem is not. Let me without further delay state what it
is. The foundation of it, true or false, is the white man's conviction that the Negro as a
race, and as an individual, is his inferior: not human in the sense that he is human,
not entitled to the exercise of human rights in the sense that he is entitled to the
exercise of them. The problem itself, the essence of it, the heart of it, is the white
man's determination to make good this conviction, coupled with constant anxiety lest,
by some means, he should fail to make it good. The race problem, in other words, is
not that the Negro is what he is in relation to the white man, the white man's inferior;
but this, rather: How to keep him what he is in relation to the white man; how to
prevent his ever achieving or becoming that which would justify the belief on his part,
or on the part of other people, that he and the white man stand on common human
ground….The race problem being what it is, the status of any Negro is logically the
status of every other. There are recognizable degrees of inferiority among Negroes
themselves; some are vastly superior to others. But there is only one degree of
inferiority separating the Negro from the white person, attached to all Negroes alike.
The logic of the situation requires that to be any sort of black man is to be inferior to
any sort of white man; and from this logic there is no departure in the South.

Since 1909, a lot has changed, but what has not changed has been the way the
races perceive themselves. From across all races many good hearted souls have
cried for mercy; mercy for humanity that is, for both the good and the bad are
suffering the one from being denied the unconditional enjoyment of the fruits of his
labour, the other from having no fruits to enjoy. Both have to find a common ground to
define a new sense of being human and that is to reorient to find practical way of
intellectual development applications to mutual problems. As technology expands
and as that expansion is not followed by wider encompassment of the benefits of
knowledge growth, the lack is transmitted to poison the benefits of the attained
knowledge employment to improve the quality of lives style of another.

Taking a cue from the 1909 essay, a point will have been attained where it would
have been impossible for the most biased of intellectuals not to begin questioning the
very basis of his humanity, such self-examining questions like, “even if all my biases
about the other people who are superficially different from me are true, is my denial
of the things required to improve their state of life quality justified?” Questions
certainly like “Even if it were true that I belong to a higher quality of the human specie
because I happened to be in this era, not to think of all the other fallen civilisations
preceding ours- not to forget the Islamic unquestionable denial of civilisation turnover
effect that make the desire everything modern and despise its very origin- would my
unique positioning be not of greater value if it could be used to assist the lesser
endowed?” At some point when the drudgery of being human cannot escape the
finest and whitest of civility some one in the honourable position must certainly be
tired of enforcing planetary self-decimation, when it would appear that living forms,
especially intelligent living form are not plastered without discrimination in the known
universe, whereby the latest count there are more physical objects, the majority of
which are far larger than this blue globe, than all of specie elements ever to have set
their miserable feet on this planet.

Is it not about time the world disengage itself from misguided Malthusian’s theoretical
aberration and think of how to improve the survival of the human specie. Indeed is
the specie capable of intelligent decision making given the exemptions to rational
behaviour that haunt the office of leadership in any setting, any level and any
territorial demarcation. Is the white race the curse of this era or is the black race just
so stupid that it cannot take a cue from other’s labour and add value to the collective
effort? Both of these questions will certainly raise the ire of all humans and that is
exactly what it is meant to do to make them rethink the concept of being intelligent all
through and then ask themselves what have we to be pissed of about? The issue
does not call for polished argument; all the polish of civility cannot save one single
life if it is not employed in a concerted and serious manner. The doctors of the French
body Doctors without Borders, can consent to that. So will the Human Rights Watch.
The failing governments of Africa caught in the after wash of developed world
leadership circumspection cannot consent to that. They likewise cannot altogether
stand straight faced and deny the descriptions of the black man of the turn of the
century description as recorded by that arcane observer because in the absence of
good governance and the lack of a depth of appreciation of their unique positioning in
the cosmic order. In Swedish press much is made about the disappointment of many
observers as to how quickly Africa let the hope of the new Africa collapse. The truth
again is that many other human groupings are ready to assist those who show
serious signs of preparing the ground to make good use of that help when it is
offered. The introduction of leadership responsibility through democratic
electioneering is a step in the right direction, but given that it would take many
decades for that process to become firmly established, effort will have to focus on
energising internal resource development to maximise potentials that have been
wasting and continue to be wasted, even as many lives are wasted in brutish wars of
little relevance.

When some people ask how much more blood will the hands of the Superpowers be
guilty of before they can render true justice to humanity, they often speak from the
depths of emotional turmoil. The fault is not with any race or human grouping or
governing body. (The hands of the power holders have always been mired in blood
from the East through the Middle-East to the West, as village brigands and local
tyrants expanded their sphere of influence their blood lust tended to increase in
proportion with the territorial influence, it is very different now). The fault is with
humanity itself. From those who are running from affliction to those who refuse to be
safe harbour for the hungry and desperate, they are all the cause and the solution
thereof. To think that life will be qualified in terms of material determinism does not
give value to the intelligence of the era, when the material values have been
configured so effectively into the social organisation of human groupings, that it
become an inadvertent consequence of human social interaction then can anyone
look up with pride and consider themselves civilised. Until then, all the educated
minds and the minds set in positions of decision-making must seriously begin to
redefine the purpose of intelligence. Luckily for the specie in progressing to the point
where these issues can be formulated with seriousness, the specie have not
managed to plunder the collective resources for the sake of pilling up bank notes or
any such basis for reckoning wealth. The very concept of wealth has been
misinterpreted and to parallel it leadership as a parochial imaging of that
misconception has thrived and been thriving like weeds in a fertile garden, uncared
for and poorly maintained. That garden is the earth and the caretakers are the
leaders who have been idling, while with gusto gutting those who dare to complain at
the waste of the valuable heritage they have been assigned to manage. Suddenly,
the mundane and the words of the Messiah come together, thus, it would seem that
the Scriptures have a tenacious appeal to the ages and certainly for the ages ahead
because it in simple language defines what all the complexity cannot give expression
to in what is nothing more than another whorl in the cosmic cycle. The Ten
Commandments were the social philosophic framework girding the Jewish civilisation
and the social order of the existing era’s civilisation at its most socially conscious
level of expression. Jesus Christ in saying love your brother as yourself and your wife
as your arm, by correlation defined the social philosophic framework around which
social organisational stability in any setting can be attained. Simply, put, if the one
who has attained the heights of leadership provides for those under his jurisdiction
the quality of living standards he aspires to as a human and puts into effect all the
attained knowledge of the specie to attain that individual aspiration for the collective.
That is the point from which good leadership decision-making takes its departure
from bad leadership decision-making, given that the individual in the position of
leadership has normal human dispositions and is not touched by madness (again,
who isn’t). For African leaders this is simply to seek to modernise their societies
without imbibing the negations of the trailblazers of the industrial age and the
technological age, to not “steal” the collective resource for storage in some foreign
account where it cannot be employed to create additional social values. Simply, as it
is, it is a commitment that in its lack in leaders have visited great cruelty upon those
who have enabled them the honoured position to administer over the affairs of men.

It is often forgotten that that while just about every human has an element of ability to
cause grievous offence and harm to another human, it is often the case that such
behaviour has to find the supportive social environ to gain acceptance and be
promoted. The denial of such permissible environments whether by legislation or
normative disposition of evolved culture makes such behaviours socially
unacceptable and punishable where evidenced. The situations where the decision
making body of a human grouping gives cause for the acceptance of aggression
against other humans is the lowest level of barbarity any social arrangement can sink
to.

Effective social arrangement requires effective orientation of the intellectual


resources within the area of control of any identifiable grouping to be made a
resource for the collective. That assumes that when capable energy and minds are
being wasted because of social incapacitation that social unit is not being effective.
Given that effective use requires proper maintenance and use is not necessarily
related to quantity so much as to quality of performance, not so much too frequency
as to need or utility value at each rendition or task performance, it can be assumed
that effective use will be situationally defined to yield optimum benefit at each
performance.

An interesting aspect of social organisation is the need for flexibility and correctional
capacity to be in-built even as the degree of complexity increases, it is only by this
means that the obvious that is by-passed in some earlier time can be reconsidered in
a different time setting to be employed for system enhancement. The past experience
of the African leadership drama has enabled some valuable lessons as to how not to
lead which lessons are needed and must be effectively recorded and applied in
education to ensure that effective alternatives to system failure inducing activity can
be induced. Seen in this way, all the trauma of the half-century of post colonial effort
at modernisation at the continental level can configured as important lessons to gird
the future stability of the continent.
End of Part 9

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