Most often people have thought of survival as only sustainable when one has money. Yet history tells us that money is man’s invention as a medium of exchange for goods and services. In olden days people never used any money as we know it today. In fact in some regions of the world, those ‘unreached’ areas where people still live natural lives, money is never known, it is never used in their daily lives for survival. They depend on nature to provide food in abundance as fruits and vegetables, with occasional eating of animals.
Recognising that we do not only need money for survival is a key to living life to its fullness. Money is a great concept we have to agree, but it is not the end in itself. It is not the key for survival. In a world that is full of wicked people, money has been used by some to oppressing others. The atrocities that have been perpetuated by money have not been on a personal level only, nations have oppressed other nations using money, continents have committed the most unimaginable cruelty against other continents using money.
Nothing wrong in pursuing money for survival, only if you need to understand its significance and use. For money in wrong hands becomes a weapon of mass destruction. Others may say how does money become a destructive tool? We don’t need to go far, take domestic life for example, there are some ‘noble’ working class people that wait for their pay day to use the money earned not on any productivity or survival of their family but to buy a second (time duration) of joy. Buying joy could be through excessive abuse of alcohol, gambling and such other vices that give temporary happiness. Amazingly such people still survive miraculously even after blowing off all their hard earned money, to wait for the next pay day. We do not need money to survive you may now agree.
The quotes this week, we finalise extracting from the history book that was looked at last week. As has repeatedly been said, a people without their roots, is a people standing on a makeshift platform that can crumble at anytime. You need to understand and study your roots to draw more strength, to stand tall knowing which roots are holding you upright. I am sure that the few selected quotations below from this book will re-emphasise the point been made here, read and enjoy:
BLANTYRE MISSION AND THE MAKING OF MODERN MALAWI by Andrew C. Ross
“The first question was the crux of the matter. It was a very difficult question to ‘answer. It is now generally recognised that chiefs and headmen did not have the right to sell land, and at the time most of them thought that they were selling the use of land, in other words giving a kind of lease. Europeans did not understand this because of both cultural and linguistic barriers. The problem of whether the chief had the right of sale or not was not discussed by Johnston, who assumed they had the right and that they had sold and not leased the land. At that point in time another thorny problem was, which chief had this right?”
“In the realm of the possible integration of African ways into the life of the new church, so that it might begin to be African in the way Scott wished, he and his deacons took several small but very important steps. These steps were made in the realm of dancing, drumming and African music, that very realm which African writers of 1950s and 1960s have emphasized as being of such great significance to African culture. ———- Drumming and dancing were commonly banned by the protestant missions of the latter part of the 19th century in Africa, not only for Christians, but for all who were in any way associated with the mission. From the beginning Scott took a different attitude, one confirmed by his deacons. He held that drumming was not sinful, neither was dancing, though it was decided that certain dances should not be performed by Christians or adherents of the mission. The forbidden dances were those with strong sexual associations, especially the ‘unyago’ dances, the dances of Yao female initiation. The attitude in Blantyre was not simply one of tolerance towards selected dances, but went further. It was an attitude of encouragement of this form of African self-expression.”
“John Chilembwe organised what was in fact a very small scale attack on the European rulers of Malawi. It began on January 23, 1915 and ended on February 4, when the body of a rebel was identified as John Chilembwe. Short though it was, the affair caused a severe panic in the European community, all of whom in the Southern Province were ordered into lagers at the various Bomas. Afterwards, all who could be traced as having any connection with the rebels were sought out and punished. Many were hanged and many others lashed and condemned to various terms of imprisonment. —— The enthusiasm among Europeans for the punishment of the offenders was intense……..”
“What must e noted now is the decline from the original concept to the actual achievement. D.C. Scott started with the view that the one African portion of the Church Catholic was the goal of their activities; a Church free in the very widest sense from bondage to the West. The imposition of the administrative structure of the Mission Council and the insistence of detailed control from Edinburgh cut this dream down in scope. However, in 1904 Hetherwick was still calling for a local Church, free from the home Church, which would have ecclesiastical authority over the missionaries. The 1914 document is the union of an African Presbyterian Church, in which the missionaries play a leading role but which has no authority whatsoever over theses missionaries.”