african scholastics journal

 

 

 

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