Capitalism, Religion and Social Order

       

“Modern society, which, soon after its birth, pulled Plutus by the hair of his head from the bowels of the earth, greets gold as its Holy Grail, as the glittering incarnation of the very principle of its own life“  Karl Marx, Capital, Volume I, Chapter 3 (1867)

Is it likely that today’s brand of capitalism is, in practice, a catalyst for social anarchy? Conversely, has capitalism replaced the tenets of Christianity?

The revolutionary German socialist, Karl Marx, is famously paraphrased as saying that religion is the opium of the masses. Marx equated religion to a narcotic drug which elevates an individual to a heightened state of being, temporarily relieving the brain and body from suffering. If Marx were to rise from lands yonder today, he would likely replace the word “religion” with the word “capitalism”.  Alternatively, he may simply restate what he said in the epigraph quoted above.

What, then, is capitalism that, in some quarters, is viewed as a threat to social order? In its simplest form, capitalism can be defined as an economic and social system that exists in virtually all countries of the world, this includes states formerly regarded as Communist.  Under the system, private ownership of the means of production and the making of profit is emphasized; indeed they are prized above all else. The means of producing and distributing goods, such as wealth, land, factories, technology, transport among others, are owned by a small minority of people. This minority is called the capitalist class. The engine that ensures the survival of the capitalist class is the workers, the working class.

The prime motive of the capitalist class is to make a profit. They aggressively market their ideas and products, as they do so, the working class and “others” are prompted to earnestly believe they HAVE to buy in to what is on offer. So well packaged are these ideas and products,  the yearning of the working class leads them to want to possess what is on offer at all costs.

Marx held strong views against capitalism to the extent that, he theorized a people’s revolution would occur. The revolution would occasion the masses (the working class) to rise up in revolt against the oppressive shackles of capitalism. In capitalism's place would be installed communism, where all would be shared for the common good. Well into the twenty-first century, Marx’s theory has not been proven to hold validity.

A review of an article by the scholar Vernon M. Briggs Jnr, entitled “American Style Capitalism and Income Disparity: The Challenge of Social Anarchy (Journal of Economic Issues Vol.XXXII No.2 June 1998) makes the case for an enlightening and often humorous assessment of the state of capitalism and its impact on social order. Whereas Briggs confines his deliberations to the state of capitalism in America in 1998, his analysis is applicable almost universally in the year 2015. This is especially so with regard to capitalism’s effect on social order. Contained within social order, is the role played by religion as the glue that binds society in cohesion and harmony.

Paraphrasing Briggs, it will be observed that, in its formative years, capitalism both in the West and the “Other World” (the “Other World” referring particularly to the world that was colonized) had the benefit of Christianity to mitigate the suffering of the masses of workers and others who constituted the ranks of the “have-nots”. These were those who were harshly treated.  Those who lived lives in crushing poverty.  Those who lived lives in squalor. These, then, were the ones who failed to share in the emerging material wealth of their capitalist societies. Dismal as their circumstances were, however, they could at least be comforted by their faith. For Christianity proclaimed that it was they - the disenfranchised and economically disadvantaged - who would inherit the kingdom of Heaven in the next world. Religion, in other words, served to preserve social order during the confusing transition to the new world order of capitalism that brought with it private ownership thus replacing communal possession.

Paradoxically, however, one of the most disquieting “triumphs” of capitalism in the twentieth and twenty first century has been that it has successfully replaced the teachings of Christianity with the teaching of the value of the market place.  Capitalism teaches that it is the life in the here and now where gratification is to be found. The values that are stressed are values that place emphasis on achieving material success at all costs. The symbols of success that are to be sought are symbols that demonstrate for all to see that “one has arrived”. The lessons that are taught to the young are all those that serve the interest of the “market” in the world.  In the process, the great painkiller of human suffering once offered by Christianity has been removed. The power of mitigation previously offered by religion has been reduced to almost zero in contemporary societies. Even in the developing world, where the semblance of the practice of religion is more visible than in the West, the custodians of the Christian faith live obscenely opulent lives.  Lives to which their faithful aspire.

It will be noted, that while Briggs contends that the outward manifestations of the American variant of capitalism in 1998 seemed healthy and vibrant, this is not essentially the case presently. It is questionable whether manifest indicators such as a healthy economy, low inflation, low levels of unemployment and stock market averages standing at record levels, among others, are all evident today. There have been, since 1998, both in the United States and elsewhere, economic crashes whose root cause can be traced to greed. There has been and continues to be, a desire among the capitalist class to want to increase profits, to be richer. On the other hand, on the part of the working class there is the aspiration to be part of the capitalist class. These desires have led to manipulation of economies and markets.

In tandem with these sometimes dismal economic indicators of the success or otherwise of capitalism, the social indicators that describe the quality of contemporary life are almost universally morbid or depressing. Divorce rates are staggering. The choice of single parenthood is the norm. The use of illicit drugs including second generation alcohol is widespread.  Corruption is endemic socially and morally. Teenage pregnancies and youth delinquencies clock in at alarming levels universally. The number of persons reported to have sexually transmitted diseases, including HIV-AIDS, is high both in the married and young people’s category. The incidence of lifestyle diseases associated with the desire to be “with it” is on the increase. The populations of jails and prisons are overflowing.  Violent crime, particularly, the prevalence of violent gangs and armed militia in both rural and urban areas are common place as evidenced on evening news reports and print media.

What could be the contributors to the above indicators? It is evident that capitalism is consumer driven. Consumption is the fire that fuels economies. For this reason, capitalism has deep and fundamental support - both economically and ideologically – from the capitalist class and workers alike. Producers, therefore, produce what the consumer thinks they (the consumer) want. Today, sprawling shopping malls are to be found in virtually every country of the world. A visit to many of these malls bears witness to consumer demand. They teem with shoppers. Droves upon droves of humanity converge upon them looking for best bargains.

Television advertising is broadcast directly into living rooms and bedrooms of numerous households.  Advertising is the response of producers to the realization that they cannot sit back and be content to let the foibles of consumers determine their fate and profits. Producers therefore seek, through advertising, to influence consumers about what they want. Advertising is designed to urge and convince people to buy on impulse. To satisfy immediate wants. To seek instant gratification.  To stay young. To accept no limits on fun and freedom. Producers know intuitively that consumption is imperative to economies. The lifestyles of the rich and famous are on daily display for all to see and covet. The livestyles of politicians, religious leaders, movies stars, socialites, football players. The cars they drive. Their privately owned air planes and yachts. The palatial homes. The holidays they treat themselves and friends to. The fairy tale romances. The schools their children are educated at.  The clothes and jewelry they wear.  The list is endless.

Capitalism seeks to make the citizenry want what it has to offer; material well-being. Technology is capable of continually increasing productivity if the consumer demand is forthcoming. Producers who produce what consumers want have the possibility to reap huge profits. Thus, through massive and pervasive advertising, the system creates wants and anxieties that can only be satisfied by more and more goods.  It offers the lure of material satisfaction in one’s lifetime. No longer does one have to wait for the afterlife to enjoy the good things. If one has the income, one can consume and enjoy in the “here and now.”  Today, capitalism and societal permissiveness go hand-in-hand.

So successful has capitalism become that it has, as Briggs says, offered the prospect that it can and has defied the Marxism time bomb that competitive capitalism would breed class divisions and class hatreds between the “haves” and the “have nots”. This is true even in countries that were the first Communist states of the world - Russia and China. Humanism or the collective value of all human beings, has failed to generate much support for people to consider themselves as being “brothers” and “sisters”. Life is increasingly based on the gospel of achieving material well-being in this world. It does not create a need for any rewards in the afterlife. Therefore, having denounced the need for religious faith, “the market” is now totally on its own to justify its existence. The market subsequently creates widening income disparities in societies. Walking hand in hand with income disparity, are the various induced states of anxiety of unfulfilled consumer's wants by a growing portion of the populace. This disparity however, does not set the stage for Marx’s Revolution. The concept of revolutions of the down trodden and the utopian promises of such social movements are pre-industrial concepts. Means of surveillance and the methods of suppression used by the governments of states today are far too great to offer any prospect of success for such endeavours. Instead, when push comes to shove, as evidenced in the world today, capitalism is most likely to yield to social anarchy rather than revolution.

It seems apt to conclude by asking, as Briggs did in his aforementioned article, given the inequality created by the capitalist class, for how long can social order be maintained “when an increasing number of persons are left out of the banquet while a few are allowed to gorge?”

The Prophet: Man of God

"Vengeance is Mine, and retribution, In due time their foot will slip; For the day of their calamity is near, And the impending things are hastening upon them"  Deuteronomy 32:35 New American Standard Bible

In the conference room of a plush downtown hotel are gathered one hundred or so human souls. Men, women and a smattering of children. They sing, clap and dance in discordant harmony.  The discordance notwithstanding, all the adults share a common hunger.  A hunger for the Holy Word. The Word that will sate each unique need. Be it a financial breakthrough. Acquisition of a spouse. Gainful employment. A child or two. Divine intervention in the hearts of officials in foreign embassies in the city, tasked with the duty of issuing visas to their countries. The restoration of broken relationships. The return of the straying marital partner to the matrimonial fold. The list of needs is endless. One and all gathered here are members of The Life is Eternal Ministry or, as the flock fondly call it, LIE.

Towards the front of the conference room is a raised platform. It is decorated in splendorous opulence. A mix of red and gold colours. Two substantially sized floral arrangements of yellow lilies and red roses are placed to the left and right of the stage.   To the centre of the platform stands a glass lectern. Behind the lectern and facing the audience, are, six brown leather armchairs. Each armchair is occupied by either a man or woman of the cloth. They rightly wear pious looks. Positioned between the third and fourth leather chairs, is an even bigger arm chair that rises above the rest. It has a high back rest. Both the back rest and sitting area are covered in a velvet golden fabric. The frame of the chair is made of smooth black mahogany wood. The chair is majestic. As majestic as a throne. Its occupant is a man in his mid-thirties.

Directed by a member of the Ministry's worship team, the congregation's singing is brought to a close. Deacon Melchizedek rises from one of the leather armchairs and approaches the lectern. He shares greetings with the gathered flock. He then leads them in prayer. The next item on the programme for the service, is the announcement of assorted notices pertaining to the work and events happening within LIE. Deacon Melchizedek lists them one after the other. On getting to the last item of the notices, he looks at the gathering with righteous indignation. He reveals that the flock are being tardy in their offerings and tithes to the Ministry. He berates them for being negligent in giving sufficiently for the growth of the Lord's ministry. He wonders how they expect to be blessed when they refuse to give. Did not Luke, Jesus own disciple, say "give and it shall be given unto you; good measure, pressed down, and shaken together, and running over..."?. On that slightly angry note, Deacon Melchizedek expresses his pleasure and honour to  invite the occupant of the Chair to address God's people.

A palpable silence descends among the flock.  The notch of expectancy rises several decibels. Even babies stop chattering, fussing and crying.  As one body, they fix their gaze on the man standing before them behind the lectern on the platform. He is a striking figure. He stands at a height of roughly five feet nine inches with an assured confidence. His jerry curled hair is pitch black, shiny and immaculately slicked to the back of his head. Dressed in a sharp tan coloured three piece suit. A crisp white shirt. Red tie and matching red pocket kerchief. There is no mistaking his expensive shoes for anything but leather.  He stands before them and intently surveys his audience. His gaze is neither friendly nor hostile, rather it is meditative. He is the reason everyone is gathered here today. He is the Prophet.  Prophet Ananias.

In a soothing deep baritone voice, the Prophet immediately delves in to the sermon for that Sunday. It is based on a passage from the book of Proverbs. The interpretation of the passage dwells on the various ways in which a woman is expected to give pleasure to her husband and, or, partner. Considerable time and energy is expended on this matter. The more the Prophet expounds on it, the more feverish the tempo of the sermon becomes. His voice gets shriller. He is in a frenzied state. He prances around the stage from one point to another. He jumps here and there. In tandem with his sermon, the spirit contained within the message finds feverish response in and from the congregation. Such is the fervour of the message, a spirit  or spirits descend upon the flock. Women are thrown to the ground where they writher. Grown men wail like little children. If this were not a holy sanctuary, the scene could be described as mayhem. Amidst the attack of the spirit on the flock, Prophet Ananias descends from the platform to walk among his people. Immediately upon dismounting from the platform, he is surrounded by three beefy bodyguards.  He needs protection from the spirits of evil that are tormenting his flock. The guarded Prophet moves among the congregation. He touches a person here. Another there. At other times he literally walks on the bodies of the writhing forms. Demons are cast out. Presently, Prophet Ananias returns to the platform.

Slowly a calm returns to the flock. The Prophet announces it is time for members to voluntarily come forward. Come forward to the lectern to offer testimonials of the great work the Lord has performed in their lives.  A lady comes forward. She testifies that she had been barren but thanks to the Prophet's spiritual intervention she is now expecting a child. A man shares the good news that he is no longer a pick pocket and indeed has recently secured more gainful employment.  A young lady confesses to having had intimate relations with a witch doctor in the hope of securing a husband. It did not work for her until the Prophet singled her out during service one day and told her to put a halt to the practice. She did. In the same year, she became a bashful bride.

Prophet Ananias' Ministry runs three services every Sunday. The first, between 8:00 a.m. and 12:00 p.m. The second, from 1:00 p.m.to 5:00 p.m. The third and final one between 6:00 p.m. and 9:00 p,m. At the end of every service, the flock retire energised. Filled with optimism for the week ahead. This particular Sunday was no different from any other Sunday.  Calmed were the souls that departed from the sanctuary within the hotel.

As for the Prophet, he has to go through the motions for thirteen hours out of the twenty four that the Lord gives in a day. The Lord's work is not an easy calling.  It is not for the fainthearted. Understandably, Prophet Ananias tires. He is, after all, a mere mortal. Jesus, the Son of God, is recorded as having suffered from fatigue severally.  At the end of such a grueling day, Ananias is dog tired. He needs to seek rest. His bodyguards once again spring into action to protect him from the forces of evil that prowl this earth. The three beefies swiftly usher him out of the conference room, past the hotel lobby to the entrance of the establishment. In perfect synchrony, the quartet get to the entrance of the hotel at the exact moment that the Prophet's chauffeur driven Porsche Cayenne pulls up.

The Prophet's Cayenne is a metallic silver Cayenne S. Its interior is a mix of leather and aluminium finishes. It is propelled by a 3.6 liter V6 engine. The machine possesses an eight speed automatic transmission which sends power to all four wheels. The Prophet's carriage can reach 100 kilometres from a stop position in 5.2 seconds, This is the beast that ferries the Prophet away to a well deserved rest. It is his entitlement.

As the years roll by, the Prophet and his inner circle continue to prosper spiritually and materially. Some argue they live a life of opulence. Overindulgence even.  Others, however, particularly the ever increasing members of the flock, do not begrudge them.  They fervently believe that these are people performing the Lord's work. To be fair, some members of the congregation prospered too.  Others did not fare too well. That is the nature of life. There was, however, the consolation that it is not on earth that riches are to be found but rather the riches await true believers in heaven. In the meantime, the flock continually and loyally give to the LIE Ministry. They give the requisite 10% tithe. They give for the planned purchase of a piece of land on which a sanctuary they can call their own will be built. They give for the Prophet to make a down payment on a residential property for himself. They give to send their Prophet on overseas trips. They give for a myriad of reasons.

They gave and worshiped until the day there emerged news that shook Prophet Ananias' Ministry to the core. Prophet Ananias was arrested, arraigned, charged and convicted by a court of law. He was convicted on multiple offences. Principal among them were those for fraudulent activities, extortion and running an escort service through which narcotics were channeled. His defence team in their submissions, pleaded for leniency for their client, citing among other mitigating factors, the work of the evil one that manifests itself in various forms.

The scandal rocked the Prophets followers. They were lost. Abandoned, Orphaned even. It was as if they were passengers in a ship without a captain, They were adrift.

This status did not last for long however.  For, from among Ananias' inner circle, emerged a new leader. There was someone new to lead them to the Promised Land. Prophetess Delilah.  She responded to a special calling. There was a change of guard. Prophetess Delilah rallied the flock together. She changed the name of the ministry from the Life is Eternal Ministry to Followers Aligned for the Kingdom of Evangelicals (later to be referred to by the acronym FAKE). She continues to lease the conference room from the same hotel. She gives hope. More importantly, the people believe.

George Orwell got it when he said..................

"Political language is designed to make lies sound truthful and murder respectable and to give an appearance of solidarity to pure wind" Politics and the English Language , George Orwell (1946)

Beginning in the 20th Century, Colonialists, specifically European powers, set up shop in territories later dubbed the Third World.  These countries were in Africa. They were in Central and South America together with their West Indian neighbours.  Countries in the Levant.  Countries in the Indian subcontinent and countries lying in between.

The immense attraction to those countries was, of course, their vast untapped natural resources. A limitless and uninformed cheap labour force.  Friendly tropical climates. The diversity of breathtaking landscapes.

The Imperialists doggedly and systematically inculcated in their subjects the doctrine of their (the subjects) inferiority. They stated and displayed their own superiority as a matter of fact. Superiority, primarily, in relation to skin colour, physical attributes and culture. It was here, that the justification for the lies and murders, first revealed its deceptive face.

Then, a wind of change against the inequity of Colonialism blew across Third World continents. The wind was fanned largely, by the aftermath of the Second World War, by the Americans and by the Soviets (each,admittedly, for different reasons). The gust of that wind precipitated a shift in direction of political policy. The Colonialist spoke of "bettering" their subject. "Empowering" their subject.  This was to be achieved through offers of coveted educational scholarships, exchange programmes and work opportunities in the "home" countries. The mirage of solidarity aligned itself with the wind.

The "home" countries were light years ahead of the Third World; politically and economically. Socio-culturally too, others have argued  They were, therefore, better organised, economic havens, beacons to the fulfillment of the perfect life. There was, then, a reversal in the desire to want to possess for themselves.  Just as the Colonialist had found the colonies attractive,so too, did their subjects discover wonders to behold in the home countries (the climates notwithstanding). The pull, fascination and attraction has not ceased.

Today, those countries that remain in the Third World, continue to play catch up with developed democracies and economies. In the meantime, their citizens are consistently drawn to the shores and borders of their former Masters. They come in droves, be it legitimately or otherwise. In turn, this has created "The Immigrant Crisis" "The Migrant Crisis" "The Refugee Crisis".

Political language has gone full circle and now bites where it hurts. Ouch!

V.S. Naipaul's Rules for Aspiring Writers

1. Do not write long sentences. A sentence should not have more than 10 or 12 words.

2. Each sentence should make a clear statement. It should add to the statement that went before. A good paragraph is a series of clear, linked statements.

3. Do not use big words. If your computer tells you that your average word is more than five letters long,there is something wrong.  The use of small words compels you to think about what you are writing.  Even difficult ideas can be broken down into small words.

4. Never use words whose meaning you are not sure of.  If you break this rule you should look for other work.

5. The beginner should avoid using adjectives, except those of colour,size and number. Use as few adverbs as possible.

6.  Avoid the abstract. Always go for the concrete.

7.  Every day, for six months at least, practise writing in this way. Small words; short, clear, concrete sentences. It may be awkward but it's training you in the use of language.  It may even be getting rid of the bad language habits you picked up at the university. You may go beyond the rules after you have thoroughly understood and mastered them.

The Traveller

  

The scene is familiar at the International Airport. A Traveller. A man. An exaggerated gait. It almost appears as if there are springs in his sparkly brown ankle boots that propel him as he moves along. The sleeves to the coat of his brown three piece suit are a tad longer than the length of his arms. A Giorgio Armani label is prominently displayed on the cuff of his cost. The cream coloured cowboy hat perched on his head, adds to his cocky mien.

In one hand, he holds his passport positioned at an angle that ensures all and sundry take note of the much coveted United States of America visa stamped on one of its pages. On the other hand, peeping from under his counterfeit Giorgio Armani coat, is an unusually large gold wrist watch.

His proud relatives gather around him. They congregate in various states of anxiety, envy and of proud adoration. The Traveller, however, barely acknowledges that he is aware of their presence. He can scarcely open his mouth to respond to last minute well wishes and pleas imploring him to return home after his sojourn "them-sides". He maintains a distant gaze. His mind is on more important matters. Matters that he will tackle in the First World. Matters that simple minds cannot comprehend.

Check-in and immigration routines proceed without a hitch. He boards the metallic bird that will ferry him across the seas.

Finally, he arrives in the "Promised Land". The land of "Plenty". The land where dreams are realised. Dreams both economic and social. He follows the crowd to the Immigration Counter.

"NEXT!" the immigration official hollers. He moves forward. She hollers again "IS THIS YOUR FIRST VISIT TO THE UNITED STATES OF AMERICA?", "WHAT WAS YOUR ORIGINAL PORT OF DEPARTURE?" "WHAT IS THE PURPOSE OF YOUR  VISIT TO AMERICA TODAY"?  "HOW LONG DO YOU PLAN ON BEING IN THE UNITED STATES OF AMERICA?". The questions are ejected in rapid and apparent aggressive succession. The Traveller cannot make out a single word she utters. He keeps smiling sheepishly. He mutters the word "Sorry?" "Sorry?" "Sorry?" over and over.  The more he says the word, the more exasperated the official gets. He decides it's probably safer to respond with the word "yes" to everything. The lady rolls her eyes in despair. She looks across at a colleague who looks on with seeming disgust. The Traveller feels deeply humiliated. His mortification is felt by those in the queue behind him.  Many of whom had travelled with him across the seas.

After much toing and froing, The Traveller is granted entry to Paradise.  His dream has been attained. He has arrived.

Fast forward five years.

Arrival back at the port of departure. The International Airport from whence he departed. The same party of relatives, albeit slightly battered by the passage of time, has gathered to receive their husband and son. He has done them proud,The Traveller has. He has returned to the motherland. He is not one of those who go never to return.

After much craning of their necks in the direction of the arrival gate, their hero emerges. This time round, he is donned in a brown leather jacket, basketball t-shirt, black jeans that hang on his body just low enough for everyone to appreciate he now wears brown and red boxer shorts. The new look is crowned with sunglasses (never mind it's ten o'clock in the night and there are no long summer days in the motherland). Finally, are a fake Nike cap and sneakers. His emergence elicits spontaneous ululations, cheer and dance from the welcoming party.  There is a rush to embrace him. To converse with him. He looks slightly bemused. A bit embarrassed even. He asks his brother who stands close "war them folk saying meh? I gonna forget all ma African speak meh. Darn it meh. This ain't good".

Is the above narrative humorous or is it troubling? ? Who is The Traveller? Is someone at fault for feeding him a false version of what it means to be a "civilised, modern,with it man"? Does he have a poor perception of self, of identity? Does the blame lie in the "proud" legacy of colonialism? Or maybe it's the effect of globalisation alias neo-colonialism? Has there been a creation of a loathing for self that runs so deep, that The Traveller is forced to make a spectacle of himself? Pray, tell me, where does the fault lie?

The Scab

Two peas in a pod we were.  Sunny days, rainy days and the magic of germination guaranteed our growth and boy, did we blossom.  In our shared pod we laughed together, fought together,cried together.

Cheer leaders to one another we were; harshest critics one of the other too. Our delicate outer shells didn't crumble under that crushing criticism rather; it served to chisel out our rough edges.

The two peas became as flawless as diamonds.  Not once did we give a thought to the predetermined hand Fate would deal us.

And so, on the day Lady Fate did pay us a visit, you turned to me and said "you know, I really don't want to share this pod with you anymore".  Those words struck me like a thunderbolt. The pain seared through my soul. The shock staggered me. I felt myself free fall ever so slowly into a deep dark abyss. I spiralled into loss, darkness, empty space.

The sages are, however, right indeed.  The cycle of life continues.  The gears to the motion of life have to be engaged.  Seconds turn into minutes, minutes to hours, hours to days, days to weeks, weeks to months, months to years.  The roller coaster of life moves fast.  Too fast.

One day, though, the roller coaster stops for regular maintenance.  A lone moment.  A moment away from the hustle and bustle.  A moment to nurture the soul.  A moment to reflect. A calming moment.  The mind flitters here and there.  It notes a challenge here; an achievement there.  A pat on the back is in order for overall triumph.

THEN BHAM! Without notice, the leisurely tour of my mind stumbles on a scab. Hard, crusty and rough. I pull it away.  Lo and behold what lies below? The wound, raw and fresh,not yet healed. Life moves on.

The Muser Arises

Aristotle, wise man that he was, granted me the room to express myself not just from the intellect but from the heart too. My musings in that fine Aristotelian tradition, will appeal to the emotions. My musings will strive to satisfy psychological needs.

I am commissioned with poetic licence - I can deviate syntactically. I can deviate grammatically. I can embellish. I can hyperbole.  All this in the pursuit of creative, passionate and pleasurable writing.

Happy reading.