Creative Commons License Public Domain Science Fiction Writer

Wai Z contents


“Our world never had a genuine democracy as does Mubanrao. Historically we had always been dominated by the powerful. To begin with they were the tribal chiefs, then it changed to landowners, and finally it was the businesses. In fact the term “democracy” was used by business as an excuse to fight their “wars for profit” and to delude the people into believing they had a choice. Give the leaders some power and they can always be bought off, and when the people think they are their leaders they are controlled.” Annals of Samsarapho. Politics p56.

Somehow Mubanrao had become divided, and Ariando did not know why. Maybe Mubans were getting lazy, maybe they would find it easier for someone else to do their thinking. And where had this Mansat come from? Was he even Muban? What was he after? Ariando had no answers to these questions, and living in the Dom he was never going to find them. For him it was the one downside to being in line, one day, for Abbothood. But maybe when it was his time the Abbotry would mean nothing, if Mubanrao followed Mansat. In fact the more he thought about it this Mansat was the division. He had seen him when Mansat visited the Abbot. He was a powerful man, charisma, but for Ariando he had that oily feel. Looking he did not see a genuine man. That was enough for Ariando, but why didn’t others see this? It seemed so obvious, most of the monks felt the same way. But they couldn’t say because Mansat was challenging the power of the Abbotry in a subtle way. His lies began like this. Abbots are great people but they do not understand daily life. We go to the Abbots for advice but that advice is advice that comes from inside the Doms, do they know outside? Why don’t we have a dual system in which we seek spiritual advice from the Abbots and we have elected officials who we know and trust to give us advice about non-spiritual matters.

Inside Ariando cringed. This was so plausible but it has so much wrong with it, it made him so angry. Mubanrao had always been so united, it was their strength. People lived their lives outside the Doms, they took control of their lives, and if they had problems they spoke to the Abbotry. The Abbotry listened, spoke to them, but it was always said to make your own decision. The people accepted this, went away, made their decisions and life rolled on in a pleasant way. Muban history. Then Mansat.

All matters are spiritual, to create a division of spiritual and non-spiritual was a fundamental flaw and potentially very dangerous; this perhaps grated in him the most. When you speak about sexual desire and freeing yourself from that desire this is not just for monks. In daily life men, particularly, are controlled by this desire. It gives men, power, strength, leadership, vitality but it also makes them completely vulnerable. The women of Mubanrao knew this, and helped their men because the men knew the importance of Muban homes and the bringing-up of children. The children were the priority but Mubans knew of desire, knew of and discussed their sexual lives, and helped each other. Their men helped the women, their women helped the men. Mubans argued because they weren’t perfect but in the long term desire was never something that divided the people. A monk did not have to be sexually active to understand this lust – one desire, he just had to listen and guide – something they had always done. And Mansat says monks cannot know about sex unless they are practising. Desire is desire. Ariando knew Mansat, he knew his ego, he knew his desire; it was out of character for Mubanrao. Where had he come from?

But as with all such there was an element of truth in what Mansat said, monks and Abbots can be out of touch. After all they did not have to work for their food and shelter, and this made a significant difference in mentality. But wasn’t that obvious? Neither monks nor lay needed to hide from that because it was so obvious. It was necessary for monks to compensate, to deliver advice within a valid framework with provisos, and for lay people to understand this and always make the decisions as it is their lives – their responsibility. There was no problem with this balance, it just needed correct mindsets on the part of both. So Mansat’s scythe had some truth to it, but it was only the truth of someone who was trying to divide and exploit, not the truth of someone who was working with the monks and lay people to understand – not someone listening and seeking harmony. Whenever this Mansat spoke he tried to score points and create division – he was competing. There was no discussion with him because he was not searching for truth in discussion, he was only seeking ways of discrediting the monkhood to his benefit. There was only one way to handle someone like that, not discuss with him. What is the point? Perhaps some game can be played where one of those discussing can “enjoy” a pointless argument but if both don’t agree these are the rules then it is quite nasty to play that game.

Ariando had always enjoyed discussions, he had found it a way of learning the truth – of clarifying positions. He would get heated but that was frustration or on occasions it would be a heat that arose near a point of understanding. When people invest their souls in a discussion it is important to respect that, and this is why there had been so many good discussions in the monkhood. But Mansat was equally nasty in this, to exploit the openness of monks for his own benefit – his benefit in the elections. What was he searching for in elections?

“When you have an electoral democracy you leave yourself open to many weaknesses. It allows the electorate to abdicate responsibility for their actions. It allows the elected to misuse their position for their own benefit, and it also allows them to be bought off. If the elected officials are not the ultimate power as was the case on our world, it allows the powers-that-be, in our case the big companies, to manipulate the elected officials and then blame them for the consequences. Why would anyone be such a fall guy? Because their ego wanted wealth status and power.” The Annals Politics p58.

If elections came in as Mansat wanted Ariando saw a slippery slope, saw a breakdown between the monks and the people, and therefore a loss of spiritual direction in the life of Mubanrao. And what would that spiritual direction be replaced with? The ego of people like Mansat, much as Samsarapho had described.

There was no choice left open to him, he had to leave the protection of the monkhood. He did not want to be treated as a monk so he had to disrobe – the robe would prevent his learning. He had to learn why people were listening to Mansat, whether they were truly being split from the monkhood.

What was he looking for? He had no idea really. This Mansat was subtle, he was using Muban spirituality against the Mubans. How was he to recognise the impact of this subtlety? The workplace is significant, he thought. This is where people produce, and where the produce is traded. It had always been the practice of the Doms to recommend sustainable production and trading. In Muban society people respected balance, the balance between needs and the environment. Life was precious but Mubans killed their cheewits for food when necessary. When was it necessary? When it was, a simple answer that there was no need to question for the simple reason that greed was not part of Muban life.

Yet it was part of Mansat’s life, it seemed to Ariando that ego and greed went together seeming to be the purpose of Mansat’s electioneering. So he would check the workplace for imbalance, for a lack of sustainability.

“On Accumulation:-

"Money was significant in speeding up the downfall of our so-called civilisation. Like the trading practises in Mubanrao, earliest records of our society showed trading within the market and barter. But then it was changed in our society. It seemed only common-sense that it would be easier if there was some standard in which money could facilitate that barter. And for many years it did. But then bankers came along and hoarded the money preventing free circulation of that money. People had got used to trading with money, and once that circulation had been inhibited their lifestyle became affected. Bankers then loaned their money, so to maintain their lifestyle they had to pay bankers money – euphemistically interest. Bankers then discovered that they could lend more than they had because they were getting money back through loan repayments. This was the beginning of the social problems caused by bankers’ accumulation, to live the way they were used to people had to pay extra to bankers. Whilst not significant this was a factor that indicated social breakdown and a potential source. Because it was not significant the government did not try to restrict these practises, in most cases there was revolving door between the bankers and government.

“This is where greed stepped in. Recognising that they could make more money they increased the number of loans, at this point a problem had started. In terms of sufficiency what was being offered for these loans? Homes, farming stock – peoples’ livelihood. The banks had no need for these, it was accumulation of wealth for profit they wanted; this accumulation was not sustainable.

“But the problem was disguised because the loans made people appear richer. There appeared to be more money in circulation, and this massaged the accumulation by the banks. But of course in our world such accumulation would not be considered a crime, either by law or against society, because our world had developed from feudalism where people were not considered equal so some were expected to have more problems than others. Feudalism meant land accumulation – often by war and conquest, accumulation by bankers was a less violent option – at least it appeared so initially.

“As the loans increased there became a physical need for more money; this again was not controlled sustainably. To begin with the amount of money printed was based on a gold standard, notionally that you could print as much money as you had gold. This benefitted one of our countries who had historically hoarded all the gold so they became the world bankers. Other countries recognised the increasing importance of the banking systems, and they also saw how gold deposits had been accumulated. They threatened war, and the gold was redistributed but during this process the amount of money being printed had increased as had the bankers’ profits. At this stage the system was way beyond sustainable and many predicted social breakdown.

“But when that breakdown was to occur could never be accurately predicted so these truth-speakers were labelled as doom-mongers and ignored. With this further compromise the banks continued to take advantage. They were printing money to lend based on how much gold but what if they lent more they could get more profit. The potential profit was endless but what was not was how much money could be printed – because it was based on gold deposits. People had become dependent on loans. Businesses did not want to pay proper wages. They made an agreement with the banks so that the banks would lend money provided people were in work. This meant that workers borrowed money increasing the profits of the bankers whilst at the same time they became tied to their work. Bankers lent money to the businesses who were cooperating. Those in charge of the businesses began to accumulate money siphoned out from their businesses in salaries and perks, and any shortfalls were met by further loans from the banks. It was called sound business but in reality it kept all the workforce as slaves, middle management earned more money so had some of the trappings of wealth but that was based on loans as well.

“This agreed universal slavery continued for centuries, the apparent wealth of a society increased, but it was financed by credit. There were huge gaps between the wealth of the rich and poor, and these gaps widened as the decades moved on. Common sense dictated that the banks should stop lending but that meant they would lose their profits, and the wealthy whose accumulation was enhanced by the increased lending continued to benefit, a few rich living off the work of the vast majority of poor.

“Such glaring inequalities led to unrest but this was quelled by education backed up by repression. Much of the real economic exploitation occurred behind closed doors. Deals were concluded to ensure the continuity of the lending system, and if the working people began to demand political puppets were put in place. “We honestly believe your slavery is for your own good” would be a summary of their euphemisms, “You are better off here than elsewhere” encouraged them to stay in slavery, a few of them became rich as stars in music and sports – a potential way to escape slavery, and a whole pseudo-science grew up around “economics” where professors were paid to espouse economic models that supported the continued lending. And all those that benefitted said that it was too complicated for ordinary workers to understand.

“Economic crashes began to occur regularly for all kinds of spurious reasons. Banks wanted to lend money because interest payments were their profits. Home loans had been successful but the numbers of those who could repay home loans became less and less – after all most people only wanted one home. They developed a trick – repackage the home loans. Give poor people loans they couldn’t possibly repay, then take several of these loans, package them together as a Regulated Hedge Fund, and trade in this fund. When the Fund was sold the banks profited, and the Funds were written in such a way that any future trading gave the bank a percentage of the profit. This went well until too many people started to do it. Instead of there being a few bankers doing it, less established bankers started lending and creating these funds. Rather than working together the banking establishment had become split. The more established had to put a stop to it as these pipsqueaks were taking away their accumulation. So it became common knowledge that the Funds were baseless, and that the trading had no value. Once these loans were questioned, other banking practises were questioned and the less established lost their financial position. The crash left only the more established banks and the more established businessmen, between them they engineered a restructuring of the access to wealth.

“Of course many people suffered during this crash. People lost homes, suicides followed as men couldn’t look after their families, but it mattered little to the established – the superrich, somehow they saw themselves as different, as better, as superior. Their attitude left many seeing a chasm between the superrich and the rest of the world – as if they were separate peoples, and the distinction of values made some think the superrich were not even human as their value systems were so lacking in compassion – a basic human value.

“Following this clash and shedding of financial dross, the banks needed to ensure increased accumulation to the wealthy. To do this their puppet governments told the people there was not enough money so they had to work harder for less money. Meanwhile they dropped the gold standard, and the printing of money became a governmental decision – and as the governments were puppets it meant the printing of money was in the control of the superrich – without regulation - restriction. So the poor underwent austerity and the rich accumulated the new printed money.

“The invention of computers greatly enhanced the accumulation of wealth. With all accounts being stored on computers the rich did not need to have the money – the physical notes, they just needed the numbers to be recorded on computer. So the superrich agreed how this would be done, and that was the end of any new establishment in the banking system. And whilst the bankers played games with figures on computers ordinary people worked for cash which came to have less and less value.

“And with all this accumulated wealth on computer the superrich employed private armies to protect themselves as more and more people realised just how corrupt the establishment was.

“At any stage in this process if there had been appropriate will there could have been intervention. If the governments had not been puppets they could have stepped in with common-sense regulation being introduced but that could not happen. Compromise worked all the way along the line to global destruction.” The Annals Economics [pp 15-16].

Ariando remembered this section on accumulation in The Annals, maybe there were signs of accumulation that could point at Mansat. But that would be too easy, or at least if these signs did exist he would expect them to be well hidden. But what about the Abbothood? Where there was disillusion concerning the monks was likely to be Mansat’s feeding ground. And he had a good way in, he could pretend to be a monk who had defrocked, and his pretence “because he felt the Abbothood had stagnated”. In part he believed this although he was not sure why – as yet, so it would not be such a great pretence where he could be caught in a lie. He was not seeking authoritative sanction to investigate Mansat so there were no weaknesses. Leaving the Dom he sought work at a factory at the edge of Mubanrao.

“On BigFood:-

“The Food industry and the medical establishment had become deeply entwined. This marriage of death began to be established in what was termed “The Industrial Revolution” – the first of the the building of factories. The wealthy liked factories because they could claim that as they built the factories they deserved the profits – despite the fact that the workers did all the work; and if the workers wanted a bank loan to build a factory they were of course denied – no experience. But many people were employed in factories and the government told them (the superrich told the governments to tell them) that without the superrich and the factories they would starve. They would never starve if they had access to land but the landowners were the superrich so the people had no choice – slaves, they were given a choice of which job they did and somehow this lacked the impact that they were actual slaves – “A person who is owned by someone”. In fact the approach of wage-slavery worked better for the superrich because the element of choice that was offered - which career (slavery) do you want? – gave the appearance of free will, and it is much cheaper to control those who choose to be slaves – the wage-slaves. There are costs to ownership of people when their spirits are broken.

“So the “wage-slaves” chose to be in the factories and were “grateful” for their jobs. The owners knew that healthy food could never be profitable. Health is eating food that is grown locally as Nature intended. Factory profits were made from mass production, and the last thing mass production needed was a “local” mentality. When people complained that the food was not healthy, the workers defending their jobs would quickly put them down – often violently.

“Meanwhile the health of these workers had deteriorated because of the factory conditions and the unhealthy food. The healing industry became involved. These workers were needed in the factories so drugs were developed to keep up production, but these drugs were designed to deal with the symptoms and not the causes – so the workers could return to work. Of course the doctors who prescribed them were experts because they had been trained. And where were they trained? At universities funded by the bankers who also loaned the owners the money to build the factories – and who refused to lend to the workers.

“A significant part of this training was the public face. You could not train these doctors in the truth, and then tell them they must lie to the people when they were treating them. So those who qualified as doctors were the students who subscribed to the chemical approach to knocking the symptoms on the head. In this way BigFood and BigPharma created a wage-slave population who regularly turned up to work and whose health managed to last the time they were in the factories and not much longer.

“Quite often such workers paid into insurance and pension plans, thus giving the owners more money to invest. When they retired their health was almost used up, and they would then spend the insurance and pension money on even more drugs to last them until their death beds – that were also in the remit of the medical establishment.

“Of course the cures were well known. Healthy food, stress-free lifestyle, no factory foods and working in factories, none of which gave the owners and bankers profits so such approaches were ridiculed. In the time that followed industrialisation various lifestyle diseases developed, that is apart from the diseases specific to the factory. There were cures for cancer, some healthy and truthful, others trying to cash in, some false flag cures put out by BigFood. All were slammed, and because few had the internal strength to understand just how corrupt their governments were, how corrupt their society was, to what extent these owners and bankers would go to for their profits such cures were all dismissed as hoaxes. For cancer huge amounts of money were paid for drugs and radiation that gave the owners profits, if you catch it early enough became the slogan so people were slashed and burned so early, their immune systems shot, requiring more slashing and burning until they died. And the establishment patted themselves on the back and said we had extended their lives – increased the amount of time these workers could spend in treatment.

“Sounds horrific, doesn’t it? The superrich blindly seeking profit at all human costs. Healers duped into making people ill, teachers duped into educating for wage-slavery and illness, factories producing processed foods that created illness so that the superrich gained more money in their hospitals.

““Follow the money” was a slogan used by television police to catch the criminals. In society “follow the money” belied all the public lies spouted by the puppet politicians because there was no democratic distribution of wealth but money accumulated in the hands of the superrich. With the police following the money led to the capture of the criminal, but it could also be used to detect crime. If money had accumulated to an excess, then the accumulator was a criminal. The question is not whether a crime has been committed, but what crime had been committed. It is natural for wealth and resources to be distributed equitably across the globe. If there has been an alteration in that balance, crime has been committed. It might not be a crime against law because the superrich controlled the legislators but it would be a crime against humanity; recognising that the crime exists is important giving it a label is not. “Follow the money” showed that the health business was criminal as the money working people earned went back into the health system giving the owners profits. Follow the money."

The Annals Economic Applications BigFood Big Pharma pp 21-23.

When Ariando began working with food he remembered Sarpo’s description and began to check whether Muban production was still local rather than mass. He didn’t expect to find anything, you have to be pretty perverted to use preservatives and additives in peoples’ food just to make a profit; he could not believe any Muban would do this.

“History shows us that it is not one action that brings about decline and destruction but effectively a continuous “timeline” of actions – a continuity in which a collection of actions work together to destroy, each action tolerable, no heinous acts in themselves, but gradually gestalting their way to destruction. The solution is a hard one, all people must learn not to compromise for bad reasons. Compromise to help each other but do not compromise for wealth or power. Compromise at all levels is the way businesses controlled and then destroyed.” The Annals. Introduction p5.

When he began work he thought there was nothing there, nothing wrong. In his plan of discovery he had ignored one glaring change, he was entering the world of work, and was not in the world of the Doms. Although disrobing he had not disrobed, he had not left the Doms by choice but by what he thought was necessity. And he didn’t like it. It was not that he was working all day because he always worked in the Doms, it was that he was working to produce. Whilst he knew Mubanrao needed such work, needed the produced goods, it was not the same – there was some kind of joy in the Doms although it could be tedious. There seemed no joy here in the workplace. And he put that down to his change.

But that lack of joy was significant, it was not the history of Muban workplaces he soon began to learn. There was none of the practices that the Annals had spoken of, it was local food, the preparation, the speed of distribution, it was ethical. But the joy was not there. In the Doms the monks had to work otherwise the Doms would not be clean, the monks could not eat. Where anyone lives work is needed – in the home wherever. But when Mubans worked in their home he just assumed there was the same joy, why wouldn’t there be? Finding a place to stay near the factory he pulled his weight but he did end up tired, working most of the day then having chores at home; that seemed too long. Had it always been that way? How could there be joy with such tiredness? Was it just him? Had he been in a life of privilege in the Dom? The questions he was asking he could not answer he had no benchmark – he had always been a monk. Was this the instability? He couldn’t see that historically. The balance between Doms and people had been harmonious, it had to have been – there could not have been the peace for so long. This tiredness had to be new. And if the people were working harder than the monks and were feeling tired, this could be a source of resentment.

The balance of work had to have shifted, this must be the answer; somehow there was an increase in work. How was he to know this? He had never worked. He needed to step back and try to see the place of the factory in society’s chain, was distribution the issue? He asked for a transfer and of course was given one. Again he found the same problem, he was too tired. And he came home and was still required to work. This wasn’t the balance, he had sufficient trust in nature to know that this amount of work cannot be the requirement. He had found what he was looking for. If the people were this tired than it is not surprising that Mansat could turn them against the Doms.

But of course it wasn’t the answer, it was only the question – where had the balance of work gone?

He immediately thought of the accumulation that had been described in The Annals, this would explain the lack of balance. But there were no ready signs of accumulation, he remembered the descriptions of palatial dwellings, places that required more staff than people who lived there. The very thought of it made Ariando squirm, his own balance unhinging at the greed and exploitation. But there had to be something.

Planning, and he knew he had it. The problem was in the planning, and why did he know? Because Mansat was in planning. There had to be planning for larger communities, nothing wrong with having planning but with such a glaring imbalance the planning had to be going wrong. He had to get near Mansat and the planners, and he found a barrier – a barrier that need not have existed. This was a sign. He asked to transfer and he found it difficult. It could never be no outright, that was not the Muban way. But there were obstacles, questions were asked. Could he do this, that? Did he have experience? Again these questions did not seem too unreasonable but there was something wrong. It was as if the planners thought they were different from “ordinary Mubans”, and that smacked of ego. When he met this barrier and heard all these questions, Ariando knew he had found the glitch – the source of imbalance. It was subtle, planning did need a different skill set, but the questioning - it felt wrong.

What were the requirements for this planning became his question, and he discovered that they had a planning school so he enrolled. Again at first sight there seemed nothing wrong at the school, it did seem reasonable to have training to be a planner. But then gradually it fit together. This planning school was seen as better than other trade schools – other gilds and crafts – by those in the school. There was a kind of elitism, if we plan what to do with these people, how this gild fits with this craft, we had to be better. The teachers never said this, but they never squashed it either – and it happened too often. Jibes, quips, pet names for the different trades, names that were subtly derogative. He watched this elitism, these signs of ego, and whilst he was happy to have found the source, he was not happy that there was such a source in Mubanrao.

And he had never met these planners at the Dom other than formally, they never sought advice, the Doms were for the ordinary gilds and crafts. Soon a picture built up of a planning skill set, a planning knowledge that felt it was above the Doms – the monks were never in the world of work so could not advise the planners after all the planners advised the gilds and crafts. And then he noticed something worse, the planners were separate. When he examined the curriculum it was always the planners planning, the gilds and crafts were chess pieces that the planners moved – none-speaking, no feedback. The planners learnt at planning school, talked with other planners but never listened to the Mubans. Throughout the whole curriculum there was not one mention of feedback and discussion with Mubans. How had that happened? There was a hint. One of the older planners described when he was young, and how in his job then he spent almost half his week listening to the gilds and crafts. He was a planner, his job was to plan not listen; it was much more efficient without bothering about all the endless discussion. This “deaf” mindset had altered the curriculum at the school, and worked its way into the workforce where the planning had gradually separated itself from the Mubans – had become an elite. Ego had become institutionalised in Mubanrao and the Doms had missed it.

As a monk he felt ashamed, how could they have missed this flaring-up of ego? Throughout the Annals Samsarapho had warned of ego, why had he devoted his life as Kianpainee only for such an obvious ego to elite itself. And planners, it was an intellectual job, all monks knew the dangers of intellect, the potential lack of humility that comes with intellect. He remembered reading long ago that monks had resisted the formation of separate trade schools, and had watched them when they first arose. But there were built-in failsafes. Interaction, coming together, a curriculum of mutual respect, courses that promoted the Kajaa and avoided any form of superiority. Examining the curriculum these were all in place but when he attended such there was a disinterest. In fact when they had lessons on the Kajaa he noticed a separation with himself. They knew he had disrobed, and he had embellished a cover of disenchantment with the Abbotry but they were still suspicious of the Doms and their monks – these planners. There was suspicion and separation – ego and fear. The very crux of what Mansat espoused on his platforms - the separation of the monks in their Doms - had been created within the society of Mubanrao by the planners. This was the disharmony.

Fortunately this separation by ego, although creating an intellectual elite, had not as yet led to any form of physical accumulation, hence there were no signs of ostentation within their community. But the elections were an egoic sign, the elections were a means for the planners to attach power to their profession. Not only was their spokesperson, Mansat, a planner, there was an echelon of candidates who were planners. The monks had made a decision to step back from the elections as this was a move within Muban society. Whilst they had opposed the election process on the grounds that there was no need for elected people, Mubanrao had functioned well enough without such elections because everybody took responsibility for what happened in their own lives. They had noticed a predominance of planners and other gilds such as teachers but it was natural for such intellectuals to be seen as suitable candidates, they had the verbal attributes – the ability to discuss and explain. But the monks had missed the threat of the planners, teachers always had a compassionate spirit comparable with monks – embodied in the original Bpamaisamsao.

Now that he had become immersed in the planning environment it was all so obvious to Ariando, the elections were a natural consequence of the planning elitism. Who better to be elected than those who planned and knew Mubanrao society best, it was obvious to the planners to Mubans. Who better to manage society planners who lived and breathed society on a daily basis or monks sat in their isolated Doms passing out Kajaa pearls as if they were products Mubans could consume. Ariando saw the logic but he saw the flaw. The monks never made the decisions for Mubans, the people themselves took responsibility for their lives. Slowly these planners had separated from Mubans, Mubans had got used to doing what the planners asked, and it was no great step for them to completely abdicate responsibility in an election. Not only was this election about taking away the individual responsibility of the Mubans and accruing that responsibility to the elected representatives – more than likely planners, it was also indirectly an attack on the Kajaa. Quite simply these planners did not relate to the Kajaa, it was their intellect that organised society and not some nature they had never seen or touched.

Was he too late? It had been three years since he had left the Dom. He had not returned to his own Dom but he did visit a Dom near where he worked, and then one near the planning school. He had seen an increasing isolation of the Doms, not a significant increase but from the outside he could feel that the people were less connected to the Kajaa – after all they were tired. And he now understood the tiredness. There had been no increase in workload, there was no increase in the duties at home. It was not that the planners told Mubans they had to do more, this was not the disharmony. It was a rift in the Kajaa. Once there had been harmony throughout Mubanrao, a harmony based on complete acceptance of the Kajaa. Now there were planners, intellectuals, who were usurping the role of Kajaa. It needn’t be too late. The people and Kajaa were still inseparable. There had always been planners, it was just how much their elitism had eschewed Kajaa, and was it a cut that could be healed?

He had to return to the Doms and begin this healing of the Kajaa.