Author: Peter

If parenting has taught me anything it is never to make a rule that you cannot police. When a parent prohibits their child from taking cookies from the jar, that parent has created a lot of extra responsibility for themselves. Firstly, the parent will  have to set up surveillance on the cookie jar to see if any are taken without being offered. This will mean video cameras and reviewing the recordings, or at least a regular stock check of the cookies.
Secondly, the rule regarding cookies has now criminalised the act of cookie taking because it has been prohibited. So the law now creates criminal activity where there was none. The Americans discovered this when they enacted the Prohibition Laws of 1920 making the production and sale of alcohol illegal. Prohibition did not reduce alcoholism but served to create a dark smuggling underworld of bootleggers and gangsters which created more problems than the legislation attempted to solve.
This negative impact of legislation is the argument being put forward in debates surrounding the legalisation of marijuana. Dagga users, who include an amazing number of professionals in this city, argue that decriminalising the production, distribution and use of dagga will remove criminals from the supply chain and ensure a safer and more regulated product. An added spin off would be the release of hundreds of law enforcement officials to address more serious crimes.
They argue that having tobacco and alcohol as legitimate drugs on the open market whilst prosecuting people for using “weed” is downright hypocritical. I am sure if alcohol was invented today it would be a scheduled and controlled pharmacological product!
The question I have though is what drugs should be decriminalised? Should Tik, Crack Cocaine and Heroin be freely and legally available as they are in some progressive European countries? I am not convinced.
All this discussion about laws and the need to police them is given further focus by considering a seemingly unrelated popular topic, the reckless driving of minibus taxis on our roads. Once again the reality of having rules that are not policed is the point. The growing impunity and arrogance of our taxi operators is driven by the reality that no one will stop and penalise them for their anarchistic disregard for the road code.
Assuming all taxi drivers are licensed, it means they have successfully completed the rigorous K53 drivers examination and despite all that training, flagrantly drive the way they do. Why? Because they can.
With the shortage of national policing resources and the hiccoughing implementation of the metro police, perhaps the decriminalising of marijuana is more pressing than ever?
If our traffic police cannot bring law and order to our roads, maybe a puff on a legal joint could bring calm to stressed drivers, taxi drivers and their hollering “guardjies” alike. Even the stressed out members of the police services might enjoy a bong?
Jokes aside, something needs to be done about the lawless anarchy, chaos and carnage on our roads.

It is unfortunate that myths are no longer are understood as “true stories”, but have instead been assigned the value of fantasy and unreality. Ancient cultures told stories to explain the mystery of the world they experienced. These myths explained natural phenomena and were also practical prohibitions to protect people from harm.

For Africa’s own Khoisan peoples, the sun and the moon were gods. Faces of a supreme deity. The cycle of religious observance was, therefore, carefully adjusted according to the cycles of the moon. Seventeenth- and eighteenth-century observers in the Cape Colony noted the importance of ritual dances and prayers during the full moon each month. Khoisan legends and myths also refer to a “trickster” god, who could transform himself into animal or human forms, and who could die and be reborn many times over. The praying mantis, a predatory insect with large eyes and other features characteristic of animal predators, figures in San myths and folktales in a role similar to the clever fox in European folktales. Khoisan herdboys still use mantises to “divine” the location of lost animals, and in Afrikaans, the mantis is referred to as “the Hottentot’s god.”

Another trickster in Bantu folklore is Tokoloshe or Tikoloshe as his name appears in various forms in Sub-Saharan Africa. Originally a fertility figure (he carries his large manhood slung over his shoulder) this mischievous dwarf has been blamed for all kinds of malevolence.
He is most famous for stealing the souls of sleeping people and to this day many African people will not sleep on the floor. As further insurance they elevate their beds on bricks so that the short Tokoloshe will not see them sleeping above his eye level.

In an interesting nexus of science and mythology, this bed raising ritual coincides with the migration of people from rural huts and homesteads to cities like Johannesburg for industrial work. These newcomers encountered coal for the first time, replacing the wood as fuel for cooking and heating. No one knew at the time that coal fires can produce 20% more deadly carbon monoxide than burning wood. Carbon monoxide is heavier than oxygen and an open coal fire indoors creates a deadly layer of floor level gas that will kill anyone sleeping there. And so enters Tokoloshe, the soul stealer who superstitiously was blamed for these floor deaths. Ironically the word superstition derives from Latin which means to “stand over”, which Tokoloshe did as he stole the souls asleep on the floor.
When city dwelling traditional Africans elevated their beds however, they took themselves out of harms way by sleeping above the carbon monoxide zone on the floor. A scientific solution implemented through mythology.

Imitating the television series Mythbusters it seems that the myth of elevating one’s bed to avoid the soul reaping Tokoloshe is a true story.
The same is true for many of our religious narratives. They are absolutely true. They may just not have happened in the way we narrate them.

Matthew 21:33-46

“Listen to another parable. There was a landowner who planted a vineyard, put a fence around it, dug a wine press in it, and built a watchtower. Then he leased it to tenants and went to another country.When the harvest time had come, he sent his slaves to the tenants to collect his produce. But the tenants seized his slaves and beat one, killed another, and stoned another. Again he sent other slaves, more than the first; and they treated them in the same way. Finally he sent his son to them, saying, ‘They will respect my son.’ But when the tenants saw the son, they said to themselves, ‘This is the heir; come, let us kill him and get his inheritance.” So they seized him, threw him out of the vineyard, and killed him. Now when the owner of the vineyard comes, what will he do to those tenants?” They said to him, “He will put those wretches to a miserable death, and lease the vineyard to other tenants who will give him the produce at the harvest time.” Jesus said to them, “Have you never read in the scriptures: ‘The stone that the builders rejected has become the cornerstone; this was the Lord’s doing, and it is amazing in our eyes’? Therefore I tell you, the kingdom of God will be taken away from you and given to a people that produces the fruits of the kingdom.The one who falls on this stone will be broken to pieces; and it will crush anyone on whom it falls.” When the chief priests and the Pharisees heard his parables, they realized that he was speaking about them. They wanted to arrest him, but they feared the crowds, because they regarded him as a prophet.

It was Martin Luther King Jnr who concurred that the truth will set you free.  But he added, “…but first it will make you very angry.”
There is something in this encounter between the Chief Priests, the Pharisees and Jesus which reflects just how the truth which Jesus had proclaimed to them in the metaphor of the rebellious tenants, made them very angry.
Matthew however, throws out another important detail that hints at the cause of their anger, namely their fear.
The Priests and Pharisees want to destroy Jesus, but he has the adulation of the people who think he is a prophet.
So the Priests and Pharisees, who are threatened by Jesus, are also afraid of the crowds.  The fear is palpable, don’t you think?
I know what it is to get angry.  I can literally seethe and seize up with rage!  If I consider my anger rationally though, most times I am not angry for the reason I think.
I am enraged because a subconscious fear or insecurity is surfacing and my anger is a way to avoid dealing with my fear.
I have spent my life in South Africa, dealing with racism.  By the way, not only white people can be racist.  But having lived with racism in this milieux I recognise that the angry violence of racism is fuelled by the fear of those distinctively different from ourselves.
Witness if you will the Islamophobia sweeping the church at present and you will see what fear can do.
So let’s not deny our anger for politeness sake.  But let us be clear from whence our anger is fuelled.

Matthew 18:21-35

Then Peter came and said to him, “Lord, if another member of the church sins against me, how often should I forgive? As many as seven times?”Jesus said to him, “Not seven times, but, I tell you, seventy-seven times.“For this reason the kingdom of heaven may be compared to a king who wished to settle accounts with his slaves. When he began the reckoning, one who owed him ten thousand talents was brought to him; and, as he could not pay, his lord ordered him to be sold, together with his wife and children and all his possessions, and payment to be made. So the slave fell on his knees before him, saying, ‘Have patience with me, and I will pay you everything.’ And out of pity for him, the lord of that slave released him and forgave him the debt. But that same slave, as he went out, came upon one of his fellow slaves who owed him a hundred denarii; and seizing him by the throat, he said, ‘Pay what you owe.’ Then his fellow slave fell down and pleaded with him, ‘Have patience with me, and I will pay you.’ But he refused; then he went and threw him into prison until he would pay the debt. When his fellow slaves saw what had happened, they were greatly distressed, and they went and reported to their lord all that had taken place. Then his lord summoned him and said to him, ‘You wicked slave! I forgave you all that debt because you pleaded with me. Should you not have had mercy on your fellow slave, as I had mercy on you?’ And in anger his lord handed him over to be tortured until he would pay his entire debt. So my heavenly Father will also do to every one of you, if you do not forgive your brother or sister from your heart.”

Forgiveness is a difficult thing if it weren’t Jesus would not have said so much about it.  His whole life seemed to be a chain of forgiveness events.  If one looks at the opposition to Jesus in the gospel narratives there were ample opportunities for him to develop a victim mentality.
The oppression of his mother, the difficulty of his birth in a foreign town and as a homeless person, the genocide of his peers due to Herod’s obsession with him, the life of exile in Egypt, the obscurity of life in Nazareth, the misunderstanding of his disciples, the crowds, his home-people.  Even his own mother seems not to have understood him at times.  There were ample chances for Jesus to become an embittered victim.
Yet his life is not one of victimhood but of sacrificial victim-being.  Victim being is different from victimhood because in victim-being Jesus allowed himself to be sacrificed for the sake of those who didn’t even get him.
How did he do it?
He lived forgiveness.
Forgiveness isn’t some band-aid brush off for those who have wronged us, whilst all the while seething at the injustice, it is rather as Jesus says, a process “from the heart”
That means it is deep and transforming and if I understand the numbers of the gospel lesson correctly, it is repetitive.
Again and again we are called to do what Jesus did as he hung on the cross.  The victim of extreme injustice, he found the capacity to pray, “Father forgive them, they don’t know what they are doing”
I would like to think that he was able to forgive in that extreme moment because he has praticed at least seventy times seven times before, forgiving others.