The Nation Awaiting Salvation 1q2h3g

THE

NATION AWAITING SALVATION

SHANTHI SUSAN MATHEW

Copyright © 2016 by Shanthi Susan Mathew. Copyright © 1997- 2016 HOLY BIBLE : Recovery Version. California: Living Stream Ministry.

ISBN: Softcover 978-1-4828-7353-5 eBook 978-1-4828-7352-8

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CONTENTS

Preface

1. Introduction

2. Macondo: The Nation That Lost its Existence

3. Macondo: The Failed Kingdom of God

4. Macondo: The Forbidden World

5. Conclusion

Bibliography

In order that what was spoken through Isaiah the prophet might be fulfilled, saying,

“Land of Zebulun and land of Naphtali, the way to the sea, beyond the Jordan,

Galilee of the Gentiles:

The people sitting in darkness have seen a great light; and to those sitting in the region and shadow of death, to them light has risen.”

Matt. 4: 14-16

PREFACE

T he book THE NATION AWAITING SALVATION deals with the topic which is inherently related with the human existence and which cannot be neglected in today’s world context- nation building. How can a nation be transformed to a heaven? Nowadays, the media coverage is focused on this grave issue of humanity- the struggles and endeavors of people in different parts of the world for a better existence- civil unrests, popular revolutions, cry for the protection of human rights and so on What are the factors that help a nation to be prosperous and progressive? What makes a nation? To understand a comparative study is made between Macondo and Kingdom of God of Bible. Macondo is the fictitious place became famous through the writings of the late Latin American author Gabriel Garcia Marquez. Through the story of Macondo, Marquez is in fact depicting the story of a nation, from its foundation to its complete destruction which happens after hundred years, after going through the ordeals of wars, diseases, calamities,… What was the curse of Macondo to be completely destroyed after hundred years of its foundation? Why Macondo cannot achieve the level of ‘heaven’ which is promised by Lord? By enquiring how Jesus’ teachings are valued in Macondo the cause of the failure of Macondo will be revealed. Such a study is done not just because the plot construction of the novel ‘One Hundred Years of Solitude’, which narrates the full history of Macondo, is structured on biblical framework or some critics refer to Macondo as New Eden or New Jerusalem that failed in its promise, but the highest status given to a nation is nothing but to refer to it as ‘a heaven’. Heaven is the place where life’s fullness is experienced. Life is protected and nourished in heaven. Why Macondo could not be a Kingdom of Heaven? Instead of protecting life why Macondo became a doomed place? The first core chapter ‘The Nation That Lost Its Existence’ as the title itself indicates is about a nation that lost its existence after a calamity. The chapter analyses the sequence of events that developed into a major catastrophe. The second core chapter ‘Macondo: The Failed Kingdom of God’ reveals that they fail to establish Kingdom of Heaven as they practice primitive laws regarding life. The doctrines of the Kingdom come directly in conflict with the primitive

life rules. The third core chapter ‘Macondo: The Forbidden World’ explains why they are not ready to come out of primitive life culture. Why they adamantly hold on to primitive life? It is the obsession with the primitive life which prohibits humanity to establish Kingdom of Heaven. When He started his ministry Jesus said, “Repent, for the kingdom of the heavens has drawn near” (Matt.4:17). By “repentance” Lord means to leave the primitive way of life because later He insists to “born anew” (John:3) to attain “new life”. This primitive life of people is condemned throughout in “Letters” as the life of “the old man” which is an obstacle for humanity to achieve grace (Eph.4:22, Rom.6:6, Col.3:9). It is instructed to put away ‘the old man’- the primitive man. But “the stubborn nature” of humanity prevents them “to repent” even at the cost of life’s suffering amidst poverty, diseases, misery, calamities,… So for the chosen ones the Promised Land still remains ‘a mirage’. If only a society sheds its primitive civilization then only they can make their society ‘a heaven’. It is in this aspect many nations fail because they prefer ‘old law’ to ‘new law’. The book also gives ideas on how can a society move ahead in space-time? How space-time is changed? The book is trying to explain the laws related with human existence and survival. Written in lucid style the book provides an easy reading that can be understood by people belonging to all sectors.

Abbreviations OHYS = One Hundred Years of Solitude LTC = Love in the Time of Cholera

INTRODUCTION

F rom time immemorial some questions worried human beings with regard to his/her existence and survival - where I belong? who will receive me? when one feels the self-esteem of being a human being? Such concerns became the basis for the formation of human communities from pre- historic times onwards. Because the sense of belonging resulting from such fellowship gives a sense of security to one’s existence. The scales that determine sense of belonging and fellowship vary according to the mindset. In the primitive era fraternity was determined more on the basis of physical or external aspects like appearance, cultural traits, customs, heritage.etc. But in the modern period the enlightenment notions which the Renaissance and Reformation movements brought to humanity such as the sense of freedom and independence, made the realization that comradeship cannot be recognized merely on the basis of ethnicity or appearance. The liberation of Creole communities from the mother country is an instance of this. Psychic aspect of humanity such as intelligence, attitude, way of thinking, opinion,.. also became factors for determining ‘brotherly feeling’ and shaped nations like US, UK, ,… The nation concept, which became so powerful in the Enlightenment era, was the result of the influence of the established and still developing act of communication at the physical and psychic aspects of humanity. In simple nation can be defined as ‘the act of communion’ on a large scale made possible by the advancement in science and technology and social movements. The telecommunication and transportation facilities helped to cover large space and unite people, so the nation can be addressed as ‘a single person’. Anderson explains in Imagined Communities that national imagining is a phenomenon of modernity, a form of experiencing which is only possible within the context of technological and scientific changes that produced modern capitalist societies. The style of imagining nation is essentially a mass mediated style, one achieved in literate societies with well-developed communication system. As it is explained in Imagined Communities, the process of uniting people by

communication started with the rise of print capitalism at the end of the 18th century. Mass communication started with print capitalism. Through print capitalism such as newspapers, journals and literature, the unified fields of exchange and communication became possible. A new apprehension of national community by the convergence of space and time became possible by juxtaposing the simultaneous occurrences of events, which are spatially spread, like an earthquake there, a strike here, national events and so on. For the first time it became possible for the people of a community to understand each other via a common print language by its capacity to co-ordinate the imagination of social time and space. Through print capitalism such as newspapers, journals and novels the abstract notion of nation is converted to concrete texts. Through this unified fields of exchange and communication, people developed community consciousness, a sense of comradeship and a sense of belonging in of relation with others across the spatial spread of a large nation state. The liberation of Creole communities from the allegiance of the mother country primarily rests on the fact that the different journals were published in the two countries. It influenced people’s sense of identification with territories as the happenings in the mother country never influenced them. For the smooth communion among people of a nation or across nations communication facilities were developed to cover the space. So the act of communion is made smooth through the most modern scientific and technological advancements. There occurred rapid developments in transportation facilities for the improvement in mobility so that better interaction among fellow beings is possible. Therefore, when the British united 622 princely provinces and named India they also established railway (transportation) and telegraph (communication) services as the foundation or as the need of a nation so that better interaction and smooth communication among people are possible. The act of communion is the basis of national integrity. The good network system – transportation facilities and technological advancements – is the sign of comradeship among people of a nation. How much people love mobility and communication ‘to reach out’ to their fellow beings? This smooth communion through scientific and technological advancements helps a nation to evolve as an organic union and not a fragmented one. It is the act of communion that makes the entity of a nation possible and this smooth communion is made possible by the modern facilities of life. From the beginning of nationalism onwards, it is not just the physical aspect of life but the psychic aspect of humanity is also subjected to transformation for better

communion among people. A kind of leveling among subjects for the smooth communion was made possible by various philosophical and social movements like Marxism, Feminism, cultural studies, individualism, humanism, civil rights movements, democratic system and so on, to regulate and re-regulate the relation between ego with ego and ego with super ego. Anderson states nation as an imagined political community. It is imagined because of even the smallest nation will never know or even hear of most of their fellow beings still in the mind of each lives the image of their communion. This communion is made possible by the extensive use of mass media, scientific and technological advancements and capitalism. As we can understand from the Imagined Communities, such a communion became necessary by the process of modernization of humanity that began by the end of medieval era. Anderson illustrates that the very possibility of imagining the nation only arose historically when, and where, three fundamental cultural conceptions, all of great antiquity, lost their axiomatic grip on men’s minds. The first of these was the idea that a particular script language offered privileged axis to truth precisely because it was an inseparable part of that truth (divine language). It was this idea that called into being the great transcontinental followings of Christendom, Islamic Ummah and the rest. The second was the belief that society was naturally organized around and under high centersmonarchs, who were persons apart from other human beings and who ruled by some form of cosmological (divine) dispensation. Human loyalties were necessarily hierarchical because the ruler, like the sacred script, was inherently believed to be superior. The third was the conception of temporality, where mythology and history were indistinguishable. The slow uneven decline of these interlinked certainties first in Western Europe, later elsewhere, under the impact of economic change, discoveries (social and scientific) and the development of increasingly rapid communications, drove a harsh wedge between cosmology and history. In this context people began to search for a new way to link fraternity, power and time meaningfully together which paved way for the origins of nations. The decaying of medieval cultural practices such as holy language, hierarchical system of society and the sense of mythology was the major reason for the promotion of communication among people of a society. Because the conditions that helped smooth communication such as use of vernacular language in all areas of life, a society of equality and progress in science and technology

became possible by the removal of these medieval cultural practices. As nation concept was emerged by the process of social modernity as by uprooting medieval cultural practices such as sacred language, hierarchical human relations and the sense of mythology, the conformity of civilization to a permanent condition is over by the absence of these axiomatic grips. Human communities enter linear time notion by accepting gradual changes at psychic and physical aspects of life which made realization of the age of time. By these gradual changes at psychic and physical conditions, there are constant changes in the living conditions of humanity, which is termed as ‘progress’. Until the end of the Medieval Ages no such changes were possible in human life because of the mythical sense which offered a state of permanency in civilization. So by the nation concept human communities can gain –infinite – power than that of a tribe, clan or province, which is provided by the free play of structure made possible by the absence of the fixities, the centers, such as feudalism, monarchy, patriarchy, or oligarchy, which are the characteristics of a Medieval community. So Anderson explains that national identity is a particular style of imagining the community made possible by and in a sense required by the process of social modernity – secular rationalism, perception of time by calendar, capitalist driven technological developments, mass literacy and mass communication, political democratization and the modern nation state. All these features combined in complex ways to promote identification with nation as the dominant form of cultural identity. Considering these factors a nation should possess, ‘the nation’ depicted by Garcia Marquez is analyzed to understand to what extent it fulfills the factors regarding a nation and why many nations or cultures fail as one can see in history or in today’s world? The hypothesis behind this work is that with primitive mentality and culture successful nation building is not possible. This was the failure happened to Macondo the imaginary world created by Marquez. Macondo becomes a symbolic name for a failed nation. Marquez depicts the full history of Macondo, from its foundation to its destruction, in the novel One Hundred Years of Solitude. Through the story of Macondo, Marquez is in fact presenting the story of a nation. But his concern for the nation is evident throughout all his works. The story of the nation is the underlying common subject of his works. So some other works of Marquez such as In Evil Hour, Chronicle of a Death Foretold and Love in the Time of Cholera are also included

in this study. Critics like McMurray, Ruben Pelayo and Steven Boldy in their study of the novel One Hundred Years of Solitude refer to Macondo as New Eden or New Jerusalem. It is not just because the plot of One Hundred Years of Solitude is structured on biblical events and actions but for the called ones the foundation of Macondo was perceived as the beginning of a new nation. So to analyse the failure of Macondo as a nation, a comparative study is done between Macondo and Kingdom of God of Bible. Because between the idyllic Eden and symbolistic New Jerusalem it is Kingdom of God preached by Jesus which more lucidly and realistically explains the idea of a nation. Further, from this comparative study the primitive traits of a society are exposed. Because the violence, closed mentality and hegemonic relationships of a primitive society are contrasted with the tenets of Kingdom of God such as equality, humaneness, fellowship,… From this comparative study, it is also understood how communication works in Macondo? as it is explained earlier, communication gives a nation its entity. What are the social conditions that help smooth communication? or what disrupts communication?, such matters are also considered.

Chapter 2 MACONDO: THE NATION THAT LOST ITS EXISTENCE

For just as the days of Noah were, so will the coming of the Son of Man be. For as they were in those days before the flood, eating and drinking, marrying and giving in marriage, until the day in which Noah entered into the ark. And they did not know that judgment was coming until the flood came and took all away….

Matt. 24:37-39

M arquez’s One Hundred Years of Solitude is the story of the mythical place Macondo. The novel chronicles hundred years history of Macondo from its foundation to its complete destruction, going through the ordeals of civil wars, calamities and diseases. The novel also depicts the story of Buendia family, whose are the founders of Macondo, and its six generations. The events of the Buendia family stand as the symbolic representation of the incidents happening in Macondo. So both stories progress alike. In the end Macondo is completely erased from the surface of the earth. Marquez creates the mythical Macondo to narrate the story of a nation from its foundation to its devastating end. The plot of the novel delineates the story of a community who lives or condemned to live in a mythical condition, thus inviting its own destruction. Macondo is a community of people with primitive mentality, which is destined to live in a mythical condition. A mythical community is identified by their strict adherence to external habits like culture, custom that is reflected in their lifestyle such as dress code, food culture, rituals, rites, code of conduct, decorum and so on. All those things which are observed as tradition. For the reverence for these external habits there is a crucial reason. These cultural practices are inseparably

linked to the individual’s sense of security and sense of belonging. In a primitive age these written rules helped to bring civilization. These are given a divine manifestation for the strict observances of these and naturally these will be related with individual’s self and ego. Another important factor is that these external habits helped to bring uniformity among people. The cultural traits helped to identify who are within and who is “an outsider”, to distinguish the community from other people – “nations” forming. Ethnically homogenous people of a common descend and ancestry. Mythical communities strictly follow their rituals and customs like festivals and other cultural practices and in this way they maintain their fellowship with their dispersed fellow believers in whichever part of the world they are or whatever style of living they have adapted now for the sake of existence and living. Mythical communities stubbornly stick on to the dogmas formed at the foundation of their civilization which occurred in the history of their community centuries before. They are reluctant to change these dogmas at any condition as these are given the interpretation of a divine manifestation. These permanent adherences to such rules constantly remind them of their past, origin and tradition. The people of Macondo also follow this mythical mentality about life. It is evident from the confession of a character of the novel. Ursula observes it, That time is moving in a wheel, as a cycle where everything is repeating, giving no scope for any change. “Thus as the aging Ursula observes generation after generation of her descendants, she is moved to exclaim on various occasions that time is not ing but turning in a circle” (McMurray 1335). As they constantly rely on rules formed at the foundation of civilization – in the history of the community – to control and regulate resources of life they always come back to the same spot. Therefore, the movement of time will be like as a circle not linear. “Thus, a prehistoric society is characterized by circular time, in which everything is repeated and events are shrouded in myth reenacted periodically through ritual” (McMurray 1336). As it is pointed out in the Introduction nations do mark their origin when human communities confirm to the linear, scientific time notion, apart from mythical, cyclical time notion. The difference in both time concepts will be as it is figured out following,

In a civilization where time is in linear progression life is conditioned to constant changes, both at psychic and physical aspects. But in a mythical community, everything is repeating, from the beginning of civilization till now, even after centuries. As Anderson points out where history and mythology is indistinguishable from each other – no sense of history – as everything is repeating, from beginning onwards till now. So the circle is not growing, but constantly remain the same whereas time and space in linear progression covers that much area for infinitely as it is moving forward. For mythical people the understanding of time and space always remain the same. For such a community along with closed or static space-time understanding all concepts and factors that define human life – intelligence, human relations, attitude, perception, memory, wishes, responsibilities – are also limited within a small circle or become like a small circle which the Macondo people are suffering grievously. Their static space-time concept is further underlined by their certain psychological conditions like the incest mentality, excessive nostalgic reverence to their primitive past and excessive egocentric attitude. How these cultural traits reflect the civilization and cause permanency of space-time in Macondo is to be analyzed. Children born from incest relations or near relations are vulnerable to biological deformities. In a primitive community this concern takes a mythical format – children born with pig’s tail – the fear that keeps away them from incest relations. Incest prohibition is the basis of human society. It is possible by exchange of females with alien classes. Development for a society is possible by incest prohibition. If a human society is closed and is satisfied within itself, it will not be capable of progress. This is implemented by incest taboo. Even then in many civilizations incest practice existed or still exists primarily for two reasons – to prevent the flow of material wealth to outside which gave a security to the existence of the family or community, or to preserve the purity of race. So this inward – turning incestuous desire results in a cocooned life of individuals and communities, psychologically and physically compartmentalizing people. Incest is the biological reflection of a peculiar mentality of people towards life. Fundamentally, it is the reluctance to accept the goodness from outside because

of the lack of broad mindedness and humility, as it was with Buendia family. Such communities turn out to be static against dynamic, stubborn against receptive and closed against open, as these are the characteristics of Maconda. This shrinking eventually leads to the destruction of the system. In contrast with the incest attitude towards life, social changes like integration and assimilation, helping forward movement in space-time, encourage human communities to be more vibrant and progressive in civilization. With their extended space-time provision such human communities have more chances for the existence than the closed communities. History proves that it is culturally, racially, ethnically blended human communities that survive or emerge as the best. Such mixing helps to elicit the best from the amalgamation putting aside the negative elements. So individuals get a better existence. Though it is pointed out that hybridization creates a ‘threshold’ or ‘in-between’ feeling as ‘the self’ does not confirm with either side, this rootless condition of life gives a sense of freedom which is necessary to lead a creative life. Integration and assimilation also help smooth commingling of people that is very essential for the progress and harmonious coexistence of people of a society. Communication and openness means expansion, widening, enlarging whereas incest means limited, confined, isolated, shrinking, and eventually leading to the vanishing of community from the surface of the earth. By the usage of the term ‘incest’ Marquez in fact means the failure in communication among and within communities. Incest results from the absence of communication or the practice of incest prohibits communication. In One Hundred Years of Solitude the characters Aureliano Babilonia and Rebecca symbolically represent the horror of isolation which comes as a result of incest practice. In the initial stage of life the matriarch Fernanda suppresses Aureliano. Later Aureliano chooses isolation by his own will. This solitary confinement becomes an impediment to be inspired by a bigger world. The fleeing of his friends from the crumbling Macondo, does not inspire him instead he chooses to be there to be with Amaranta Ursula. As Wilson Rockey rightly points out if Aureliano Babilonia had given a chance to mingle with other girls or if he was told that Amaranta was his aunt the incest would not have happened (153). The story of Aureliano shows the agony of younger generation who are misguided and misinformed by the older one. Aureliano Babilonia symbolically represent the communities which are destined to carry the burden of past. The elders who persecuted Jesus said : “we found this man perverting our

nation”(Luke : 23:2). Here is the finest example of incest mentality in conflict with the nation concept. The elders accused Jesus of “polluting” their culture in the name of Kingdom of God. They wanted to preserve “the purity” of their tribe against the ‘brotherly love’ taught by Jesus. The human communities which practise incest are geographically confined because of the permanency of life conditions and also by its stubborn adherence to unchanging space-time concept. Even if, some are given a chance for scattering across the globe, because of social and political reasons, they maintain the mental confinement in the name of culture, heritage, tradition, roots and so on. The reluctance to mingle with the mainstream society may cause troubles after some time. Another characteristic of Macondo people causing the static condition in spacetime is the excessive nostalgic reverence to their ancient civilization. As it is mentioned earlier a mythical community confirm to dogmas formed at the foundation of their civilization. One such psychological approach takes the form of excessive nostalgic reverence to specific places, things and customs which were the centre of culture at the particular period during the evolvement of civilization. Human beings’ nostalgic affection to places and things has got valid reasons. As these are the milestones during the journey of human life from its primitive animalistic condition to today’s super human image. Many get later a mythical halo – holy places, customs, culture, tradition and so on. But the blind iration and servile adherence towards these cause to slip the matter for what these are in fact formed. That these were formed to give to life in its forward journey. Humanity should not establish the means to perfection as an end within itself as it hinders life’s nourishment and enrichment. Because “sabath is made for man not man for sabath”. Marquez very beautifully delineates this psychological trauma of the individual struggling to get out of the illusion of nostalgia through Dr.Juvenal Urbino in Love in the Time of Cholera. Dr.Urbino who is very rational in his attitude towards life because of his exposure to First World is well aware of the truth. He finds himself caught in this enigma – the person torn between nostalgia and reality. While he was living in Paris as a medical student, Juvenal Urbino considered ‘a single moment’ in his native place as more beautiful than the exuberant life in the city of love and light. He comes back to his homeland with great enthusiasm

and expectation. But the backward condition of his country saddens him. Only then he understands he has been “an easy victim to the charitable deceptions of nostalgia”. Instead of charming settings, what welcome him are the dirty, congested and dilapidated living habitats. A society lingering in the past by not accepting any timely changes and still functioning on the remains and establishments of colonial era. As the narrator makes it clear, “On the long trip from the port to his house, located in the heart of the District of the Viceroys, he found nothing that seemed worthy of his nostalgia.” (LTC107). The realization that he has to live among people interested in a sluggish life, not concerned of improving the quality of existence, and having no sense of cleanliness and aesthetic awareness appalls him. Life becomes a suffocation for him in his “rubble – strewn homeland”. But he becomes used to it as he begins to enjoy the affections and privileges given to him for being a man, for being in a noble family,etc. which a person like him can enjoy in a third world culture. “An easy justification”, for his surrender is the acceptance that “this is his world”. He is adjusted to the sedentary lifestyle of his fellow beings, their attitude to accept fate simply as it is and their mentality of considering life as a mere ing of years – “the spell of habit” as it is interpreted. At the same time he does not want to be ensnared by the illusion of nostalgia. He understands nostalgia as “an artifice to endure the burden of past”. It is clear by presenting the contrasting views of his peers who have an egoistic opinion of everything related with them- their noble status, culture, past, the historical importance of their native place – and they spend their lifetime boasting about these. They live in an illusionary world created by them, not being aware of the decay brought by the age of years. Contrary to the views of other young people of his country who are mentally not confirming with the present age, Dr.Urbino sees the real condition of his country with ‘the eyes of truth’ which inspires him to give his share in the renovation and health service of the society (111) The novel One Hundred Years of Solitude, suggests that individuals should overcome the seductive power of nostalgia. It is through the character sabio catalan the bookseller, Marquez makes the statement clear.

After many years in Macondo he returns to the Mediterranean village of his birth “defeated by the nostalgia for a tenacious spring.” Once there he feels the same nostalgia for Macondo and is caught between two facing mirrors. This leads him to urge them to leave Macondo and declare that the past is a mirage, that the springs of one’s youth are irrecuperable. With this he leads them out of captivity in the spell of Macondo, with the exception of course of Aureliano Babilonia (Boldy 263).

Many of the Buendia family are given a chance to flee the decaying Macondo but excessive nostalgia draws them back. To a certain extent, nostalgic feeling is good as it helps to know one’s past and thus to have a sense of history and to use its similitude and dissimilitude in the present condition. But excessive nostalgia chains humanity, not allowing to go forward. This pulls back human beings from progression and prohibits to grab the blessings that time has reserved for humanity. The permanency in space and time hinders the forward movement; “New Heaven and New Earth” is impossible but always remain in the old heaven. It is the condition of a society where progress has come to a halt at some point of civilization. A human community which is reluctant to come out of its past and live the present life by the vigour acquired by the past glory and achievements of their community. The complacency and euphoria resulting from this create a state of inertia. A society should be dynamic in its civilization and should not be dead or motionless. Bible says to forget the past and press towards the future. Loath’s wife became a pillar of salt for grieving over what was left behind. And those who found satisfaction in imperfections couldn’t enter the Promised Land. Macondo has been founded by those 21 predecessors who set out to build a New Eden, from the various parts of the world (OHYS64). But this achievement- the foundation of Macondo - should not have seen as an end within itself but rather as a stepping stone. It was the excessive nostalgic iration to Macondo that drove highly potential youngsters like Aureliano Babilonia or Amaranta Ursula to wind up their life there itself. The novel One Hundred Years of Solitude also shows other traits of Buendia family which make clear that they are totally unconcerned of the future – such as egocentric mentality and rash actions committed by the characters

which bring doom to their fate. Closed space-time mentality creates the mental condition of ‘a state of complacency’ from which arises egoist attitude, which prevents to accept necessary changes to cause further improvement in the present condition. This state of mind is symbolically presented through the women of Buendia family who are excessively egoistic persons and this mentality prompts them to sever relationship with the outside world. As a result they lead a solitary life. Alienation and solitude in fact emerge from the egoist mentality. It is from this basic feeling incest and nostalgia emerges. Further egoism prevents ‘confession’ to expose the drawbacks of the existing establishments. ‘Confession’ or humility is necessary to improve the quality of present living conditions by accepting necessary changes (Matt.5:3). But their closed mentality prevents this. Their total unconcern or ignorance about future often become the reason for their many rash actions. Even from the beginning onwards the Buendia family are caught with the fear of the birth of a child with pig’s tail. Still they cannot suppress the incest feeling, as it is evident from the insistence of Aureliano Jose to Amaranta (OHYS153). Their impulse for immediate and temporary pleasures shows their unconcern about future. They do not bother how the present action will reflect in the future. By the cultural traits such as incest mentality, excessive nostalgic reverence to the primitive past and egoist mentality they cannot develop space-time condition or awareness. The spatial and time understanding decisively influences a community’s mode of thinking, attitude, life culture, human relationships and so on. The limited or static space-time awareness adversely affects the psychic and physical aspects of life. To protect the permanency of space-time such a community rejects changes to the present condition. It is the awareness that space-time is changing or is to be changed that inspires to accept changes. To protect the state of permanency they reject modernization and communication - the conditions that change spacetime. This greatly affects the progress of the society. As a result of the closed space-time condition Macondo remains a closed society. So they are not interested in developing communication, hence sever relationship with the outside world. To arrest the space-time they also reject modernization. This is evident from their contemptuous approach towards modernity. They see science and technology as alien to their culture and find very difficult to cope with it. So they lag behind in progress. Not interested in enlightenment practices like education and knowledge instead prefer irrational practices like superstitions and mysticism. Because of the peculiar mindset they cannot change the living

conditions so the primordial conditions of life are still kept. In the novel One Hundred Years of Solitude there is a conflict between people adapted to the different space-time understanding. The gringos come there to confront Macondo people. Here is a friction between people living in cyclical time and linear time, leading to the submission of former one to the latter. The gringos are those who even control nature with super human powers. As Ruben Pelayo says they ‘play gods’- they divert the direction of mighty rivers by building dams, they make artificial rain and make creation from the soil at their own will, not waiting for the mercy of nature. But the Macando people live completely at the mercy of nature, where even a slight change in nature can affect their existence. Marquez delineates the features of Macondo as a mythical community. Macondo possesses the traits of a mythical mentality at its extreme level. As a mythical society the most important peculiarity of Macondo is that their perception of life and vision of the world is too narrow. Their attitude and vision of life cannot be broad because of the dogmas they practise. Not interested to mingle or communicate with the outside world and to know what is happening in the outside world. Eventually it becomes a closed society. Culturally it becomes a society promoting incest, endogamy, ghettos and clusters. Politically this pushes to separatism, regionalism and communalism among people of a nation. It is not just about the outside world but ignorant of one’s own society. There is a lack of proper communication among them which leads to solitude and isolation. As mind is fixed to certain unchangeable rules, they are reluctant to adapt new things and to reform life according to the age of time. They fear and keep away from the outsider and hence limited human relations. Perception is very much limited lacking temporal and spatial sense or always confirming to same space-time. They are concerned of matters only up to then. No historical sense not concerned of the future, or do not have any great visions of life, and not interested in the happenings of outside world. They like to confine their mobility and interaction within a limited space. For a human community just to exist like this there is a crucial reason because they are living in a time where everything is repeating. Today is the repetition of yesterday and today is repeated tomorrow. There is neither a change nor redemption from it. Naturally, there is nothing to be worried or concerned of. They are fully satisfied in life with the fundamental needs – just food and sex.

Even if any slight change is made it will be just for the smooth attainment of these fundamental needs. Even after six generations Buendia family and Macondo stands there from where they began. For a human community just to exist like this, this mentality does not create much problem. But this attitude becomes problematical when they are not well equipped to confront and overcome a disastrous change which they were not expecting till then whether it may be super natural calamities or any kind of foreign invasion. Then they can just stand stunned totally helplessly before reality. So Marquez very deftly portrays how a human community constantly living in mythical stage is destroying the existence and progress of a nation (Luke : 21:34). We cannot label a mythical society as perfect within itself also. When individuals within the system challenges the existing social structures and demands changes to have more perfection in the existence, the society is disturbed so much. Jose Arcadio Buendia’s crave for scientific knowledge is reformed as madness in Macondo. Colonel Aureliano Buendia’s series of revolutions for change becomes null and void among utter most selfish and lazy people. The repentance of colonel Aureliano Buendia that he should have married at right time and led a family life instead of having any relation with war in fact is the lamentation of all patriots who sacrificed their lives in service of nation finding no result (OHYS179-180). Melquiadez tells us that all that is left of Aureliano Buendia’s illustrious life is a street that bears his name. Macondo people would like to define the gypsies’ scientific tools and seventeen Aureliano’s summons for progress as mere magic and illusions. The community crucifies individuals who demand a change. In many occasions a mythical community makes its existence smooth by suppressing its own people. (Luke: 13:34-35). The “nation” who kills the prophets and stones those who are sent to her. Thus the novel portrays the actions and mentality of the people of a mythical community at the individual level and how it is reflected at socio-political realms and ultimately, how it affects the existence of a nation.

Chapter 3 MACONDO: THE FAILED KINGDOM OF GOD

A Comparative Study of Macondo with Kingdom of God

Everyone therefore who hears these words of Mine and does them shall be likened to a prudent man who built his house upon the rock. And the rain descended, and the rivers came, and the winds blew, and they beat against that house; and did not fall, for it was founded on the rock. And everyone who hears these words of Mine and does not do them shall be likened to a foolish man who built his house upon the sand. And the rain descended, and the rivers came, and the winds blew, and they dashed against that house; and it fell, and its fall was great.

Matt: 7:24-27

I n this chapter it is studied how Macondo people fail as the Kingdom people. As Kingdom people Macondo primarily fail in their lack of brotherly love. This is mostly resulted by their primitive cultural consciousness. Primitive cultural rules regarding life make sectarian divisions among people and segregate them on the basis of history, race, ethnicity, creed, gender,… So they cannot practise precepts such as ‘love thy friend’, ‘love thy neighbor’ as human relationships and affairs are strictly compartmentalized. Smooth ‘brotherly love’ is not possible when divisions among humanity exist. Because of their adherence to primitive way of life primitive cultural consciousness is still very influential on them and it acts as the parallel power structure along with the visible istrative form of a nation. For instance, in Chronicle of a Death Foretold it is shown that there is a

mayor and other legal institutions for name but honour killing happens in daylight with the permission of society. Vicario brothers who commit the heinous crime of honour killing are not bothered whether they will be imprisoned or hanged by law what they are afraid of is the excommunication by the society. Macondo people see law and other legal institutions that bind a large nation together as alien to their culture as they still regulate life according to primitive rules regarding life. The primitive cultural consciousness that segregate people weakens the visible istrative system that unifies them as a nation and crumbles down nation concept. The novel Love in the Time of Cholera shows even in a democratic system social mobility is not possible for individuals and social order remains rigid. In such strictly hierarchical societies privileges and good life are limited to the elite section only as confirming to the feudalistic cultures. So as they are not fully liberated from the primitive way of life, primitive cultural consciousness is still very influential on them and primitive laws regarding life defeat doctrines of Kingdom of God. In the age Matt: 20:25-28 Jesus instructs that those should become leaders who want to serve the nation. But in Macondo the attitude of those in power towards the society is not that of ministering but a feeling of authority. There is an urge to act like the faithful and prudent steward but there is the abuse of power by all means (Matt: 24:45-51). Democracy functions as another version of feudalism in Macondo. So Macondo people are not willing to abide “the constitution” or the central doctrines of the Kingdom of God such as the brotherly love and equality. They even deny the most important privilege which this “constitution” provides for its subjects- freedom, which is Jesus’ most important gift to humanity - freedom from inhibitions, freedom from fear (John:8:36). Free will of individuals is the characteristic feature of Kingdom of God. Ironically, the characters in Marquez’ works or the inhabitants of Macondo are mostly afraid of this condition – Freedom. They want to be suppressed by all means. They need dictators to rule over them. They want to be vigilant and observers of each other. They want to be regulated in day-to-day affairs by the church. It is the patriarchs (power heads in a patriarchal or conservative society) who primarily deny freedom to the individuals – the patriarchs of religion, the patriarchs of family and the patriarchs of politics. These patriarchs act like the centres which give meaning, regulation and order to the systems – such as family, politics, religion and society. The existence of the system depends upon

the centre. Absence of centre leads to the destruction of system either by inside chaotic situation which comes as the lack of monitoring by the centre or by outside attack as the system is vulnerable and defenseless by the absence of the centre. The centre with its unlimited power limits the play of the structure- the denial of freedom. Concentration of power at the centre happens because the periphery is considered to be irrational and irresponsible. So it is to be tamed and regulated by the centre. It is this taming and regulation which in fact give way to or evidently appears as suppression, hegemony and inequality in relations – such as feudalism, patriarchy, monarchy or oligarchy – man/woman, high/low, mighty/weak, centre/periphery etc. So for the power to be decentralized, the responsibility of the centre should be equally shared by periphery. So to diminish the power concentration at the centre, periphery has to be confident, courageous, responsible, self-reliant, and trustworthy in its function, movements, activities and engagements. If the periphery is responsible and confident, the existence of the system is possible even when power and freedom are distributed on periphery. Here the functioning of the system is not fully dependent on centre. So the existence of the system is possible even at the absence of the centre or at the lack of intervention by the centre. So we cannot apply the surface level – the freedom of responsible civilians to those who are irresponsible. If so, it will lead to a chaotic situation eventually leading to the destruction of the system. Therefore, individuals are denied freedom for the smooth functioning and existence of system and so the centre dictates the lives of individuals and also the degree of freedom allowed to them. What may be, the real matter is to make the existence possible - with freedom or without freedom. But here arises the problematic situation for a Christian way of living which urges the followers to face life with sincerity, truth and genuineness (John:4:24). So freedom and mobility are needed to elicit these qualities from the individuals. So that one chooses moral values not by external pressure or by helplessness but by personal choice (Ps.51:6). Further, if existence is by non freedom it will end up as mere existence which is antithetical to a creative Christian life. So we have to understand how the periphery is working – society, individuals – so as to cause the concentration of power at the centre. As it is explained in the previous chapter Macondo people’s space-time concept remains permanent. When space-time becomes static the attitude towards life becomes mere existence. Because closed space-time is a hindrance to accept changes. Thus the mentality becomes ‘let the present condition be’ and do not make any difference in it. So life turns out to be mere existence for the protection of ‘state of permanency’. Being a primitive community the attitude of

Macondo people towards life is mere existence and they are not concerned of progress or quality of life. For Macondo people existence is the basic matter and they regulate all their human resources, such as the moral system, personal and social relationships, religion, other social institutions,etc. according to the convenience of this ‘system of thought’. They give a mythical form to all such human resources so the rules regulating human resources become unchangeable. Mythical stage conditions human resources for the sake of mere existence. Hence the state of permanency is protected. Because of the attitude of mere existence they do not or cannot develop human resources. A community which regulates human resources according to the convenience of existence shapes moral values also from this point of view. Values are necessary for the existence of a society as they function as the foundation of a society. Without values life is impossible. Because immoral activities will make life difficult. It will create anarchy in society. So they practise values which are necessary for existence. More than moral values it is a system of codes established by a primitive- mythical- society for the sake of existence. Society makes its existence possible by imposing these system of codes upon individuals. It is a system of codes because society is not sincerely bothered of values, as many inhuman and uncivil customs are ed by society such as the incest practice, the social evil in Chronicle of a Death Foretold and One Hundred Years of Solitude, the honour killing in Chronicle of a Death Foretold and so on. Even though there is no sincerity for values, a community has to keep the most fundamental moral value that makes the existence of the society possible- the confirmation of paternity – the origin of life. If society is constituted by families, father is the centre that gives protection to family. So a primitive patriarchal community takes very rigid measures to be confirmed of paternity – the caged life of women, the surveillance of the society on women’s mobility, the blood stained nuptial bed, and so on, so that women should not cheat in matter of productivity. “The action of In Evil Hour itself is set in motion when Ceasar Montero, a member of the local oligarchy, is disturbed on finding a lampoon on his door accusing his wife of having an affair with a young clarinet player, Pastor

“(McMurray 1333). Shortly after, he murders the pastor. In another reputed home Roberto Asis is worried over the fact whether Rebeca Isabel is his child? Or had his wife cheated him? Under such an oppressive atmosphere of political turmoil as it is pictured in the novel where they live such a tensed life, they are just left with a little time which is to be consumed over worrying about the chastity of their women- the most fundamental moral principle or moral value needed for a society to sustain. Just being confirmed of the moral value which makes the existence of the society possible they are not further interested in morality. There are different moral codes for women and men. In One Hundred Years of Solitude and in Chronicle of the Death Foretold men visit brothels as their second home whereas a life of confinement is imposed upon women. In Buendia family women lead a caged life, but the men of the family can have a licentious life and create illegitimate children throughout the nation. Ursula the matriarch of the Buendia family has no hesitation to accept the children who are born out of wedlock of Jose Arcadio or Colonel Aureliano Buendia as it can be accepted under society’s glorification of the sexual virility of men. But Memi’s child is denied even the right to know of his ‘origin’ which eventually leads to the destruction of the family as Aureliano Babilonia the child denied of his true identity falls in love with his aunt unaware of the fact that he is related with her. Chronicle of the Death Foretold makes clear the primitive honour code prevalent in the community.

Males in this community can express their sexuality in any way they want because theirs is a patriarchal society (ruled by men according to men’s needs). It may seem contradictory for the reader to realize that Bayardo San Roman returns his wife because she is not a virgin when the same society glorifies men go after women only to take away their virginity. The female characters succumb to this patriarchal society where women are educated to be stoic wives, ive beings capable of giving and expected to ask for nothing in return. (Pelayo 125)

In Love in the Time of Cholera, Dr.Urbino makes it clear to his wife Fermina. “We men are the miserable slaves of prejudice”, he had once said to her. “But

when a woman decides to sleep with a man there is no wall she will not scale, no fortress she will not destroy, no moral consideration she will not ignore at its very root: there is no God worth worrying about” (LTC329). The statement makes clear the restrictions women have to undergo for the sake of the existence of the system. Even in the attitude towards women there is a double standard. Society becomes rigid on the character of women who are to nurture the next lineage- the dames who have the responsibility of family life. Other women can become like Pilar Ternera or Maria Alejandria Cervantes and should live in the margins. Society becomes even more “broded” if the virginity of the girl is stolen by men of noble families. In Chronicle of a Death Foretold, Santiago Nasar is named by Angela Vicario as the person who stole her virginity, as she thought her family will not harm him as he belongs to upper class. “The narrative voice, however, suggests that Angela Vicario was probably protecting someone she really loved and picked Santiago’s name because she thought that her brothers would never dare to kill such an important man as Santiago” (Pelayo 119). The hypocrisy and double standard in moral values make it clear that it is for the sake of existence society keeps values and not because of any moral conscience. So society that is liberal in its attitude towards the sexuality of men takes rigid measures for women. Because it is upon the character of women rely the “safety” of families and hence of society. It is for the same reason the Vicario brothers who spend their night at the brothel set out to murder, the next morning, the person who stole their sister’s virginity- chastity of women- it is the question of existence. In this way, Marquez unfolds the pre-modern social life and mentality which is not capable of guarding a nation. To simply put, a nation or any other form of community can be defined as a big family. But Macondo people lack the love, concern, care, co-operation or faithfulness that of a family should have. On the other hand there is an atmosphere of mutual fear, suspicion and distrust. This attitude becomes evident when womenfolk are denied social freedom. This approach not only exposes the male chauvinistic mentality that women are not trustworthy but also that the subjects are devoid of mutual respect and faithfulness. The absence of mutual respect is the major reason for the violence existing in personal and social relationships. Being a primitive community Macondo people live as ‘a herd mentality’ consisting of individuals lacking

rational thinking. They keep personal and social relationships for the sake of existence and hence relationships lack love and sincerity. This is evident from their attitude to each other. For a primitive society any disastrous incident will be a matter of gossip for a few days. After that they like to forget it very easily. They are not concerned of the sufferings happened to their fellow beings. This is the major reason why many human or national tragedies constantly repeat. They do not like to learn lessons from history. So history is repeating with its follies. But this forgetfulness is not seen in matters of forgiving. Even after years they stubbornly stick to their egoism and arrogance and wait for chances to revenge. From the time onwards Jose Arcadio Beundia and Ursula Iguruan got married Buendia family was fraught with the fear of begetting a child with pig’s tail because of the incest relation. Even this fear could not stop the marriage of Rebecca with her brother. But Amaranta can never forgive Pietro Crespi as he once rejected her for Rebecca. For them existence is the basic matter. They distort religion, values and human relations according to this convenience. Each one is caught within the shell created by them and also in the isolation and loneliness resulting from this. The novel explains that the hardness in this primitive mentality is gradually diluted when gringo culture influences them. Though the Macondo people keeps away from the outsiders there is a change in the life culture of Macondo by the influence of the gringos as the primitive society gradually adapts the traits of modern life, all those which are essentially related with the building up of the nation, such as individual’s commitment to family by the practice of monogamy and parental responsibility, social freedom allowed to women and the desire for knowledge – thus the people of Macondo gradually breaks the shells of selfishness and loneliness. The change is evident from the fifth generation of Buendia family onwards. Though Aureliano Segundo has a mistress confirming with the freedom that a primitive society allows for men, there is an end for the licentious sexual life like that of his ancestors Jose Arcadio and Colonel Aureliano Buendia had. Extramarital relations cannot be justified but Aureliano Segundo finds the excuse that he keeps his relation with Petra Cotes to compensate the lack of warmth and love in his marital relation. Further Aureliano Segundo and Petra Cotes is the only couple in One Hundred Years of Solitude whose relation is based on genuine love. They both influence each other and participate in day-to-

day works. “The fact that Aureliano Segundo’s coupling with Petra Cotes dramatically increases the proliferation of his animals is a signal that free love can be healthy for society at large”(Gradesaver). So here are relations more on the basis of sincerity and love than just for the sake of them. Further Aureliano Segundo is not a careless parent like the early men of Buendia family. When Aureliano Jose insists to Amaranta that he does not care even if the children are born as armadillos, it is easy to guess how much they care for future generation. But Aureliano Segundo’s children are not treated like the “orphans” of Jose Arcadio and Colonel Aureliano Buendia. Aureliano Segundo is a father who is concerned of his children and works laboriously to give them proper education and a life of good standard. Another such important cultural transition is the social freedom allowed to women. Till then women had to live a life of confinement to assure the society of the purity of “breed”. But with American girls Memi can attend parties, go to theatres and mingle with all kinds of people. But this freedom is prohibited when she breaks the family convention by falling in love with a lower class man. Most importantly, there is the interest shown in gaining knowledge. This is of much importance regarding a nation. Because it is by (general) knowledge one expands mind and comes to know of life in a larger canvas. Nations themselves originated from print capitalism. Mass communication works through literacy and print capitalism. The importance given to intellectual and mental activities can influence a society at many levels. Unlike her predecessors Memi is not a girl who can be just worried about household chores and matters but she is well versed in encyclopedia. She cannot live just being concerned of the needs within the four walls. Memi is the daughter of very orthodox minded Fernanda del Carpio and member of Buendia family. But she must have got the opportunity to mingle with other children who are from various social backgrounds in her school which is a miniature of society. Her interest in music helps her to befriend with American girls. So here is comradeship more on intellectual and mental affinities than on appearance, family background, lineage and so on. So with the influence of gringo culture there is true understanding of nation even if it could not bring any drastic changes in the culture and fate of Macondo, it shows how the culture and conduct of the of a nation should be – first being broad from personal zone, then being concerned of the family and becoming curious of human life both within and outside one’s community – loneliness and isolation of individuals and communities can be ended. Here the love and concern in human bonds are more selfless: between father and child, between lovers and among the subjects (Rom.12:9). Till then human relations –

personal or social - were solely based on a purpose – for a social security, for the sake of each one’s smooth existence. By this comparison with gringo culture, it can be understood why a nation fails? Nation is a modern concept. It is the form of human community from the Enlightenment era onwards. So, when many communities which were founded at a very early age of human civilization later evolved as nations, at surface level they turned into nations but in depth they still carry the dogmas formed at the primeval era. Macondo is a community that still regulates its human resources according to the rules formed at a past age. They practice primitive rules as they are enough for existence. So they cling to primitive laws regarding life as their attitude towards life remains mere existence. These ‘old laws’ overpower ‘new law’ regarding life. The conflict between primitive mentality and nation concept is reflected primarily in three aspects of life. 1. at the level of psyche 2. in attitude towards sex or the sex laws observed 3. in personal and social relations.

The socio-political readings of Marquez’s works give the dim picture of a nation that has been devastated by corruption, exploitation, injustice, human rights violations and so on. These phenomena are on the rampant because at psychic level Macondo people breed the primitive emotions like selfishness, egoism, arrogance, greed and so on. In the primitive age or culture these self-centered emotions helped the survival of both the individual and the community. But in the modern era with the emergence and stabilization of nations where communities evolve as an organic union (1 Cor. 12:12-27) by the scientific – technological advancements and cultural and political factors, the dysfunction of a part can affect the whole system. Further, it is upon the progress and advancement of one’s society one’s existence depends. So to be upright in personal and social zone is necessary for one’s own existence as it is upon the civilized emotions like love, equality, concern, mutual respect a nation can function well and achieve progress on which depends each one’s existence.

Secondly, the reverence towards the conventional attitude about sex. For primitive societies, sex or man-woman relation is of much concern and sex life is the centre of life. They define life through sex laws. Because for survival and existence primitive societies primarily depend on sex laws, giving no importance for development of human resources. It is by this characteristic feature a primitive society is distinguished from a modern society. Primitive laws regarding sex are concerned of two matters- for procreation and to protect the existing social structure. This helped the existence of society. They continue primitive laws regarding sex as they are enough to protect the existence of clan or race. So individuals totally adhere and yield to primitive sex laws and sex life in the cultural form of marriage is thrust upon youngsters at an early stage of life to protect the existing structure of society. Society is tensed when the existing laws regarding man-woman relation are violated as it affects the existing structure of society. If social mobility and individual freedom are allowed manwoman relation (the sign structure of society) will not be as it is expected by the convention of the society. In Chronicle of a Death Foretold, Angela Vicario is beaten brutally by her mother for having sex without the ritual of marriage. In One Hundred years of Solitude, Fernanta ruins the life of her daughter like a demon for falling in love with a man of lower caste and class. In Love in the Time of Cholera, Lorenzo Daza takes every step in his life very cautiously with the sole aim of giving his daughter a proper arranged marriage. So they still continue rules regarding sex life which were formed according to the need of primitive age- for procreation and to continue the established social system – which are very irrelevant in today’s world context. Primarily because of population explosion. Secondly, primitive laws regarding sex are a hindrance for human resource development. Practice of primitive sex laws is a major reason for the explosion of population more than a society can sustain. A reader can see in the narration of Marquez the picture of very congested and suffocating crowd and the pollution, consumption of resources and deforestation following it (LTC 331). Rapid increase of population will not be a matter of concern if there is that much progressive advancement in that society, as Isaac Asimov explains in his essay The Good Earth is Dying. Because such a society can easily find alternative resources and solutions according to the need of the growing population. But here is a society of people whose endeavors are limited to keep the mere existence. When Dr.Juvenal Urbino returns homeland what he witnesses is the direct picture of the pathetic condition of a humanity who live or like to live in an animalistic condition because of the attitude of mere existence (LTC : 106-113).

“Macondo, reads the novel, was a truly happy village where no one was over thirty years of age and no one had died (10). Thirty years can be considered the perfect age because it was the age of Christ at the beginning of his ministry” (Pelayo 108). But the industrious nature which they had during the founding years of Macondo is lost after sometime. Then by this “perfect age” they are so bothered of day-to-day anxieties that they can no longer work for any greater task that can give long term benefits. Throughout their life they are bothered and engaged of matters such as, “what will eat, what will drink, what will wear?” totally devoid of any great visions about life. The serpent tempted Adam and Eve so that they should be worried of the anxieties of day–to-day life rather than being able to achieve any noble course in life. Jose Arcadio Buendia always awoke shuddered from his research and thinking by Ursula’s constant yelling for not providing the needs of day-to-day life. Jesus said to seek His kingdom and His justice first. There should be purpose in living rather than mere living which is just bothered of fundamental needs like food and habitation. When life aims at higher levels there also will be smooth availability of basic necessities. But a primitive society consumes bulk of energy and time just for the attainment of necessary needs giving no chance for other possibilities of life. It is true that now to keep the living they have to be always bothered of “what will eat, what will drink, what will wear?”, otherwise survival will be difficult. But it is also true that it is often the rash actions of the past which later forces them to prefer efforts that give immediate and temporary relief totally devoid of long term visions. “God is Spirit and those who worship Him must worship in spirit and truthfulness”. But their society lacks idealistic ideas and inspiring conditions that it is insufficient to provide them with any higher course so that they can concentrate their mind and soul on it. So they cannot divert the libidinal energy to various creative aspects of life. “… a town where no one had any interest any more in going beyond primary school” as the Catalan observes (OHYS 396). Even though some of the Buendia family Meme, Jose Arcadio and Amaranta Ursula are given the chances for intellectual explorations they are not able to achieve anything noble in their life by the given opportunity as they live in a society where scientific temper and rational attitude are seen with a cold mentality. On the other hand, they confine the urge for creativity at biological level only. The mind is always looking out for matters to satiate this urge. So it turns out to be a society where women have to curb their social freedom to the utmost level to protect their body and of men who seek out for opportunities to peep into when women bath and grab their body in a thick crowd. (as these

happens to Remedios Beauty in OHYS). The most dangerous situation will be when they handle the equipments and conditions of modern life, which magnify human potentiality, with this primitive mentality. These modern facilities are developed in some other part of the world as the reflection of the gradual civilization of psyche. But when it is combined with primitive mentality the result is disastrous. One such blessing of modern life to human life is the freedom of movement. But when this couples with the primitive mentality it ends up in the series of illegitimate sons of Colonel Aureliano Buendia. So if the need of the creative urge is not dealt with proper concern there is also the chance for an anarchical situation in society. Otherwise, the youth will burn their potentiality by indulging in (unhealthy) sexual indulgences and violence. Thus for many reasons primitive rules regarding sex prevent human resource development. Primitive sex laws curb youngsters’ intellectual thirst and potential energy. Psychic growth is not possible as the individuals have to adhere to primitive sex laws. Sex laws put limitations to spatial and temporal possibilities of individuals. As human resource development is not possible with primitive sex laws, progress of society comes to a halt. When progress of society is not possible such a condition becomes reason for a human life which is not suited for the Enlightenment era instead continue the primitive life culture. Even in today’s world, many civilizations primarily rely on the rapid growth of population as the sole means of survival. But today mere practices of primitive sex laws are not enough for the existence of a society. Thirdly, a primitive society does not encourage ‘brotherly feeling’ in relationships which becomes a reason for the disintegration of society. A primitive society regulates personal and social relations according to the convenience of the existence of the system. But a nation needs not just relationships that are determined on the convenience of existence but more on fraternal feeling. But such a humanitarian approach is not possible because of the hegemonic relations existing in a primitive society, such as man/woman, high/low, mighty/weak,… The labour division, which is peculiar to a primitive society, plays a major role in protecting the hierarchical divisions and segregation in human relations. A primitive society does not like to change or improve the labour system that segregates people. Because the labour division help to overcome the

imperfections which a primitive society is having. Divisions in labour will help individuals to perform the jobs assigned to them on the basis of man-woman, high-low, mighty-weak,.. and help the daily function of society. Such a provision is needed because of the hardness of labour which is characteristic of a primitive life. Most importantly, labour division helps the stability in relationships which is necessary for the smooth functioning and existence of the systems. Individuals will keep relationships for the sake of existence. Even if relations lack love and sincerity they have to keep relations- of marital, of family, of social- as person’s existence thrive on these. Stability in relationships is protected by labour division, which Dr. Urbino and his wife Fermina in Love in the Time of Cholera understand: In the novel Love in the Time of Cholera Fermina Daza asks her husband Dr. Juvenal Urbino to manage the domestic chores for one day which she asks as her birthday gift. This she demands to make her husband realize the toughness of works she has to do daily and to relent his intervention in her household affairs. Thinking female tasks very simple, he agreed to do it but soon understands the difficulty in it. “From the first moment he realized he did not have the slightest idea where anything was, above all in the kitchen,…..” A reputed doctor finds himself incapable of doing cooking, cleaning and house arrangement. His yielding was with the comment that, “Things did not go as badly for me as they would for you if you tried to cure the sick.”(LTC 222-223) Husband providing livelihood and woman doing the house management is the concept of a family in a patriarchal system. A home providing security and shelter for individuals cannot exist if does not come from either sides and forces the individual to be in that role. Labour also decides the status of a person.. The labour division and power hierarchy operates not just in man/woman relation but throughout all layers of society- high/low, mighty/weak, centre/periphery- for the smooth functioning and existence of ‘the large family’ such as society or nation. The imposed and pre-determined labour assignments limit and controls individual freedom, relationships and economic value of individuals. The labour categorization protected by a primitive society goes against the interest of a nation. When personal and social relationships are maintained only with the intention of survival and existence, giving no space for brotherhood or humane feelings it questions the very meaning of being a community. It exposes people’s lack of commitment with each other when at the same time they live as a community.

For a nation this relationships of convenience cause troubles when the hypocrisy in relations is reflected to other extents - subjects who are totally devoid of any kind of social responsibility and social commitment. As relationships are kept more on the benefit of personal gain, people become largely indifferent to the sufferings of fellow beings. Their apathetic attitude towards the sufferings of their fellow beings is evident from their responses. In Love In The Time of Cholera the elite class who live a cocooned life unaffected by the poverty, chaos, wars, diseases and all the decaying aspects of nation is totally unconcerned of the trauma of common people, as Dr. Urbino observes it: “…they spoke about the crisis of the civil war as if it were remote and foreign...” (LTC –106). In another context, when Transito Ariza advices her son Florentino to wait until the war is over for the marriage of Fermina and Florentino. “… Since in over half a century of independent life the nation had not had single day of civil peace.”(LTC –73). Florentino’s god father simplifies the civil war as the struggle between poor people and barefoot soldiers which does not affect other sections of society. In Chronicle of a Death Foretold, it is hinted that even a murder can spark the possible chance for a riot between different races who were till then living happily together on “a mutual contract”. We despise each other but we need the protection that we get from relations. As Allok Bhalla concludes his essay on The Autumn of the Patriarch: “It may be objected that this is not a political solution, but I am convinced that in a world which is so barbaric, our affirmations of and concerns for family and tradition, friendship and community become acts of courage and are a necessary precondition for the making of a new society” (38). Individuals are to be empowered to maintain relationships which will be more on the basis of comradeship than for the sake of existence. Nation is considered to be a big family and it is individuals’ commitment to nation that becomes profitable for nation building. To a certain extent, this is possible by diminishing labour division so as to make individuals self reliant and efficient. Labour is to be simplified by modernization of society and labour division should be demolished. Further, it is efficient people who can contribute to the building up

of nation and this is possible by empowerment of individuals by labour simplification, and thus making life possible for everyone. According to Aristotle a society’s progress is the reflection of its moral values. How much sincere a society is in its consideration of morality? Life has the standard at many levels – life, abundance of life, eternal life. To enhance the quality of life a society should increase its degree of moral conscience. For the mere existence the basis of morality should be observed. Morality in the foetus condition – the confirmation of paternity – the origin of life - which the Macondo people guards with much effort and care. For a tribe or clan to exist this basis of morality is enough. But for a nation to function well this basis of morality is not enough but we should develop the circle of morality. The second stage of morality is the sincere practice of moral values other than from the utilitarian point of view. In this stage, values are observed equally without the discriminations on the basis of man or woman, high or low or mighty or weak – Puritanism, Victorian Morality. The next stage of morality is a society’s acme of greatness. That is to empower its individuals to take personal responsibility upon each one’s sexuality. When a society is relaxed from its task of surveillance and disciplining its people, it can enter the next stage – the creative responsibility. A transition from moral responsibility to creative responsibility. When the subjects of a society are totally liberated from the surveillance of the super ego – here society – and take full responsibility of each one’s sexuality, the result is unpredictable. Still responsible civilians will never misuse the freedom – to that extent – that it may cause the destruction of the system. And this should be the ultimate aim of any good civilization in rendering its service to its subjects – empower them, make them responsible and give them freedom. Primitive societies always used or still use the sexuality of individuals to control their personal life. So when it is freed from the surveillance of society which, of course, can gain only by taking personal responsibility of each one’s sexuality, individuals get a lot freedom and space to follow their ions to nourish and enhance the quality of life. In this condition, individuals can divert the libidinal energy to various creative aspects of life. Only from such a society, we can expect creative output. Only from such a society – scientists, philosophers, artists, writers can arise. Aristotle explains ideas develop by the (smooth) interaction with the given material world or environment. To get such a possibility there should be

preparation at two levels. It should be a leveled society where the raw materials for creativity -such as freedom, mobility, exposure to life and opportunities - are available without the discrimination of man or woman, high or low or mighty or weak. Then the sincere approach of its individuals towards life and values. Only if the present condition is smooth we can think of new life- in the form of creation, innovation, invention, discovery which are followed by ideas. There should be smooth interaction among people. Freedom and mobility are increased according to the innocence of mind so that smooth interaction will not cause destruction of the system (John: 1:47, Ps. 24:3-4). This innocence should not be limited to only some section of society but it should be the general temper of a society so that unlimited freedom and mobility could be allowed (Matt. 18:3, 10:16). This smooth interaction with the given material world makes people of quality. These qualified people make a nation developed or a superpower. So Aristotle is right in his observation that the progress of a society is the reflection of its moral values. It is not just people of quality even the well functioning of the system itself depends on the smooth interaction and communication among its subjects. The failure of a primitive society is that as they practice values only for the sake of existence they cannot utilize or develop the ability of individuals. Development of human resources is not possible with primitive sex laws. From practical point of view, values do give an order and regulation to the system. So this kind of approach towards moral values from utilitarian point of view resurfaces in a society as suppressed sexuality. Because Macondo people do not like to keep values. But they should keep it for the sake of existence. They keep the most fundamental principle of moral values – the conformity of fatherhood – the origin of life – which makes the existence of the system possible, with much effort and task. As the subjects lack individual stand, responsible nature, and confidence, society imposes the rule of homogenization of culture by its strict surveillance, to root them in the system of codes or code of conduct. From the fear that if a sheep goes astray the others will also follow, eventually leading to the destruction of the system they see queer incidents, weird matters, exposition and confession of non-conformist elements, the self-expression of individuals and their subjective approach to life with great fear and disgust. So the values are practiced not by the love for it but by helplessness, which is provided by the closed life and immobility of individuals which is enforced by the social norms. In appearance, interaction, mobility they live a cocooned life to avoid the sin of flesh. Communication is breaking = nation is failing. So the hypocritical approach towards sexuality is ultimately ruining a nation itself.

For sincerity, genuineness and truth there is mere hypocrisy and for a society of equality, it is a strictly hierarchical society. For these reasons, there is a use of force, immobility, sort of tension and inhibition in the human resources of such a community, as it is in the mobility and creative output of individuals, their mutual relations, interactions, dealings, transactions even in love life of couples. Human life and its resources are not becoming smooth and tension free. This eventually forces life to be a mere existence, as such a society has only scope for sustaining the present condition and continuing it. They cannot even think of change likewise progress. So as they do not or cannot practise Christian principles like equality, love, sincerity and truth they are losing the heavenly bliss – of freedom, happiness, peace of mind, progress and prosperity. In the ages Matt. 25:1-13, Matt. 22:11-14, Jesus speaks about those who were denied to participate in the Heavenly Feast. Though they accepted the invitation, they were denied of taking part in the feast. Because their attitude was not befitted for the Kingdom of Heaven as it may create fissures in the Kingdom of Heaven. So they are denied to participate in the Heavenly Feast where there is merry making. Macondo people had founded the New Jerusalem but they could not make it a Kingdom of Heaven because of their attitude towards life. Because they are not transformed Christians. They accepted Christ but they are stubborn to change their attitude. So they cannot achieve the heavenly bliss – freedom, happiness, peace of mind, progress, prosperity. Macondo is a failed Kingdom of God. They founded the “New Jerusalem” or “New Eden” but they could not turn it into a place flowing with “milk and honey” but remained a place where there is “weeping and gnashing of teeth”. Though it has been founded in the name of God – Kingdom of God – they could not turn it into a Kingdom of Heaven – it is a failed Kingdom of God. When Jesus speaks about the parables of Kingdom of Heaven he always emphasized that Kingdom of Heaven does not come as a magic. It is upon each one’s ability and creative output Kingdom of Heaven is built upon. “Nor will they say, Behold, here it is! or, There! For behold, the Kingdom of God is in the midst of you” (Luke 17:20-21). Kingdom of Heaven exists on the kind of living of its inhabitants – the life style of people, the energy propagated by them etc. Jesus was against making him a king (John 6:15), a kind of leadership role expected by the herd mentality, because he needed an individual transformation of each one that will help in the building up of “New Heaven and New Earth”this is made possible by knowing the entity of God, having the essence and nature of God, thus individually becoming creative in any of the aspect of God

and creating a “New Heaven and New Earth” by the collective contribution of humanity. Because God creates so people with divine power – God’s people – can also create (John 14:12). This is the “mark” of true Christian life. It is not mere existence that God expects from God’s people but to lead a fruitful life (John 15). Perfection of life is achieved by the creation of “New Heaven and New Earth” (Rev.22) and thus to make a dwelling place for Lord ‘who art in heaven’ and this is the mission given to humanity by God. It is not a mere existence like that of animals God expects from humanity. According to Aristotle the greatness of a society is to be judged by its creative dynamism. But Macondo people want a mere existence. And they bestowed all the responsibilities upon a single person to make him ‘a solitude in power’, leading to the creation of the despot. So his subjects will be compliant with him even if he is a demoniac one.“He also furnishes paternal and political guidance without which his subjects find themselves, at least momentarily, incapable of coping with their sudden loss” (McMurray 1339). The Patriarch is there to compensate their weakness and if he does not rise up to their expectations they will pull him down. Macondo people cannot live a life befitted to Kingdom people because of their attitude towards life. Their attitude towards life remains mere existence. They reject Christian principles or humanistic principles for the sake of mere existence. They cling on to primitive laws or old laws regarding life rejecting the ‘new law’. Because primitive laws protect existence but they are not worthy of life. It is the concern for life that prompts to accept changes. This attitudinal difference made drastic changes in the history of human civilization. Life prompts to accept changes to enhance the quality of life whereas existence is concerned of existing structure. Jesus’ promise is eternal life. Eternal life is infinity of space-time but existence makes space-time closed or static, for the state of permanency. When space-time is infinite, there are more chances for survival and existence than mythicized space-time. This became the cause of tragedy for Macondo, the nation that has been destroyed after hundred years of its foundation.

Chapter 4 MACONDO: THE FORBIDDEN WORLD

And one called to the other, saying: Holy, holy, holy, Lord of hosts; The whole earth is filled with His glory.

(Isa.6:3)

J esus’ promise is eternal life. But Macondo lost its existence. Why Macondo cannot exist forever? How they failed in achieving the grace of Lord? Eternal life is accessibility to infinity of space-time. ‘My presence on space’ is existence, my presence even if space changes or in all spaces, and time extended is increased life span. Combined these spatial and time condition is eternal life. As it is explained in the second chapter space-time accessibility increases by communication. Failure in communication, which Marquez himself refers to as ‘the solitude of Macondo’, in fact caused its destruction. Communication fails both within Macondo and Macondo’s relation with the outside world. Smooth communication is not possible for Macondo people because of the divisions which they keep. The hierarchical and sectarian divisions among them are a hindrance to practice smooth communication. Such a social situation happens because of their submission to ancient life culture. In spite of being of a new nation they still keep primitive life culture as a parallel life which exercises a strong influence upon them. They cannot completely come out of primitive culture and still lingers to it. Primitive life rules segregates people on the basis of history, tradition, culture, ethnicity, gender, class etc. that causes disintegration in the modern nation.

They cannot completely leave behind primitive culture because of their closed space-time awareness. As closed space-time condition does not allow any changes, it establishes the living condition as mere existence – let the present condition be – do not change the existing structure of society by further changes. For mere existence of life primitive laws are enough. This is the reason why they still practice primitive life rules. If their space-time awareness was open they could accept changes to disrupt ‘the state of permanency’. Primitive societies arrange human resources according to the convenience of mere existence. They do not develop human resources beyond that. They keep human relationships that help to sustain their existence more than that they are not interested in developing relationships. So, definitely, communication cutting across sectarian and hierarchical divisions will not happen. As relationships are for the convenience of existence the sectarian and hierarchical divisions will exist at personal and social levels of life. There is no scope for communication at the condition of life as mere existence. They are just interested in relationships confined within a limited circle – on the assumption of ‘those who benefit my existence’ – beyond that there is no feeling of humanness or comradeship. Such a mentality foils the stability of nation which is based on large space-time possibility because limited space-time awareness gives consideration neither for fellowship nor for future generation. Their attitude does not arise to the level so as to consider the nation as a big family. As it is explained in the previous chapter there comes a change in the primitive culture when the gringo culture exerts influence on them (42-44). Gringo culture shows that a culture of humanism can establish smooth communication among people across their cultural and economic differences. The spatial mobility, social interaction, fellowship and communication made possible by the culture of humanism help to establish relationships among people of diverse backgrounds. The humanitarian culture gives the awareness of the responsibility of a human being to another human being – the demeanor of ‘the good Samaritan’. Humanism brings changes to the static condition of a primitive society. It is the absence of humanism that roots Macondo in primitive civilization. But this culture of humanism is not possible in a primitive society because of the rigid primitive rules especially the moral system, labour division and sex laws practiced in a primitive society. As these systems – moral system, labour

division and sex laws – are arranged according to the convenience of mere existence the hierarchical and sectarian divisions in relationships such as parent/child, man/woman, high/low, mighty/weak, centre/periphery, society/individual cannot be abolished. These hard rules do not allow any changes in human life. These practices retain primitive culture in a society. As it is explained in the previous chapter the moral system of a primitive society is very patriarchal biased which prohibits spatial mobility and social interactions for women (36-40). The different levels of moral conscience is the origin of all kinds of discriminations and exploitation existing in a society as it legitimizes the feudalistic mentality to exploit the fellow being for one’s own convenience or pleasure. The same value consciousness brings the feeling of equalness and respect for each other. It also gives awareness of self responsibility for the stability of society. For this social reformations are to be happened. Another factor that powerfully influences human life is the labour division existing in a primitive society. A primitive society lacks facilities and practices to generate individual’s sincere approach to life and labour division largely contributes to such a situation. Labour division is kept to ease the hardship of labour which is characteristic of a primitive society and also to help the stability of personal and social relationships (52-54). The labour division on the basis of man/woman, high/low and mighty/weak becomes an impediment to empower individuals. Further, relationships cannot be determined on the basis of sincerity as relations are seen as convenient means to fulfill the needs of life. The mere attitude simply to the life time is generated by the difficulty in life caused by labour hardship. Labour is to be simplified by modernization of it and labour division is to be diminished to smoothen life. Abolishing labour division helps to have an understanding of the lives of the fellow beings and also to establish fraternity by the removal of labour hierarchy. The very powerful sex laws prevalent in a primitive society also forbids individual freedom (46-51). No one is allowed to break the existing sex laws. The sex laws framed according to the needs of primitive life hinders the development of individual potentiality so that it is convenient to control individual lives according to the social custom. Individuals will not rebel against the existing system. Further, society does not approve man-woman relation breaking caste – class – tribe distinctions. To protect the status quo of society spatial mobility and communication are denied for individuals. In fact, the sex laws practiced in a society reveals the brotherly feeling of people of that society.

The smooth choice allowed in man-woman relation, that a person has full freedom to choose a life partner without the obstacles laid down by physical conditions. Such a practice reflects the attitude existing in a society – not reluctant to accept ‘a different fellow being’ to one’s personal zone – the total freedom allowed to choose the life partner. This proves the true brotherly feeling existing in that society in their attitude towards each other. Otherwise it means though living as a community, of course, a distance is kept in mind. There is no redemption from primitive life culture as human resources are arranged according to the convenience of mere existence. The hierarchical and sectarian divisions in relations such as parent/child, man/woman, high/low, mighty/weak, center/periphery, society/individual etc. are protected by primitive life rules. Human loyalties are defined by certain prejudicial and preconceived notions for the sake of existence and not from a humanitarian perspective. Thus by the absence of humanism at the psychic level of a society the primitive life is protected. Primitive mentality becomes evident at physical level of life also. Material aspect of life is decisive in giving time consciousness. By rejecting modernization physical level can be maintained in the past age. The inability to cope with changing systems, reluctance to leave behind time old ways of life, the absence of reformative changes, the makeshift arrangements of life, etc. all these lead to poor living condition of people. They hang on to a particular system as far as it can provide means of subsistence. They are just interested in arranging facilities that make possible existence, more than that they are not interested to improve the quality of life. This results in the fragile and dilapidated infrastructure ing life. The desire for ‘the state of permanency’ emerging from the attitude of mere existence is the reason for it. For ‘state of permanency’ existing structure should be protected and for this changes are rejected. Modernization brings means of livelihood and this helps existence of people. So modernization is accepted with the intention of making possible the existence. The attitude of mere existence prompts the indiscreet use of modernization for finding ways of livelihood. If it is used in a large scale it leads to the exploitation and consumption of resources, and the imbalance in the habitat. Thus primitive culture is protected by the absence of humanism at psychic level and lack of modernization at physical level, made possible by the mere existence of life.

The state of mere existence is so powerful in their life and culture that their law of life is mere existence. The attitude of mere existence arises from the excessive indulgence in pleasures like food and sex. Because mere existence is enough to enjoy these pleasures. These pleasures have the power to limit the scope of human life to mere existence. This is the reason why marriage ceremonies become an indispensable and the only important event in the lives of ‘nonenlightened’ or conservative people or people with pre-modern mentality or why sex laws are so powerful in a primitive society. Because marriage ceremonies are the perfect platform through which such societies convey their definition of life – just food and sex. It is the pathetic stage of a society having a complacent attitude towards life with these pleasures, that Jesus refers to in the age, “eating and drinking, marrying and giving in marriage,” (Matt.24:38). It is also interesting to note that it was a marriage occasion which Jesus took as the beginning of his signs, by turning water to vine, because reformation should start from there itself. Jesus did forty days of fasting before starting his ministry to proclaim, “Man does not live by bread alone, but…. “(Matt.4:4). It is true that these needs are necessary for survival and existence (Matt.15:32) (Mark:5:43) (John:21:12) but seeing these as the ends of life gives a perverted attitude towards life. It should be examined how human beings’ obsession with these needs or pleasures shapes the civilization? The excessive indulgence of human beings in needs and pleasures like food and sex shapes the attitude as pleasure seeking mentality. A pleasure centered culture is when a society is collectively obsessed in these biological needs and desires as the only pleasures and engagements in human life. It tends to forget the value of being a human. For them sex and food are the only possibilities in life. This is ‘The Fall’ of humanity. Pleasure becoming the centre of life. Pleasure centered life resulted in ‘the loss of Eden’ because pleasure culture sustains ‘culture of violence’ and ‘play of death’, two reasons why life suffers. Because as civilization they chose pleasure centered life and not the responsibility of developing resources and protecting life. Resources and materials present in the space provide energy that is needed to sustain life. Without energy life will not exist. In pleasure centered culture resources cannot be developed. Resources remain static and thus limited. Static resources are the main reason for many kinds of violence existing in human life. The culture of violence becomes the major reason for the loosening of social fabric. The fear and tension among people arising from the thought which is ed in their collective subconscious that ‘resources are being

consumed over’, prompts to see the fellow being as a rival to one’s existence and will treat the existence of the fellow being with enmity and animosity. ‘Your existence is a threat to my existence’. This feeling causes the loss of humanely feeling and fellowship. Naturally, a primitive society justifies different kinds of violence perpetrated by people, even if to destroy others, as an attempt to secure one’s own existence. The contemptuous attitude towards the fellow being will be evident in their dealings with each other, as the lack of mutual respect and consideration. All the acts that defile a human being are for the possession of these existing limited resources. In the endeavor to possess and grab the limited resources, people will exercise primitive emotions like selfishness, jealousy, treachery, deceit, wickedness, exploitation, etc. that they believe by these they will have ownership of the existing resources. The life in a primitive society is characterized by all these factors. Such a condition is evolved from the widely prevalent misconception that resources cannot be developed. So individuals are prompted to have the limited resources in possession to secure their existence. Thus limited resources create a lot tension and friction in individual life and relationships. Resources are to be developed to alleviate the tension existing in personal and social relations. The understanding that the possibility of life is infinite instead of limitations gives confidence and humility to humanity and the awareness is to be created that resources can be developed. The second mode of violence because of static resources is from the hierarchical relations existing in a primitive society such as parent/child, man/woman, high/low, mighty/weak, centre/periphery, etc. (Matt.23:8-12). Society becomes biased towards those who possess and manage the existing resources and allow them to occupy higher strata in relationships. The feeling of authority will justify violence exerted on the subjugated or subordinate person. It is the feeling of equalness that helps to erase the violence existing in relationships. Creative resources help to foster the feeling of equalness towards the fellow being. Static resources are the core reason for the sectarian divisions existing among humanity. People decide borders so that others should not tres on their property – so many seen and unseen walls and fences to separate them. New resources are to be developed to end the dispute and conflict within and among communities. The societies which develop resources become more liberal in their stand of humanity, by including others also and becoming multicultural societies (Ps.133:1). And at the same time, the dearth of resources in proportion

to the population will cause hardship and deprivation in life and will emerge as tension existing among personal and social relations. Space and resources can be developed. So modern societies make their possibilities of survival and existence by scientific and technological advancements but primitive societies make their survival possible by plundering other societies’ resources. They will use violent or non violent tactics to plunder others’ resources. Another affliction caused in life because of static resources is ‘the play of death’. ‘Play of death’ avoids the catastrophic condition of the immediate consumption of the existing resources, because play of death balances between the available resources and pleasure practice. Play of death means death in many faces. The many faces of death such as diseases, calamities, short life span, infant mortality, starvation, malnutrition, deformities, very low quality of life, etc. The presence of these will be in human life in proportion to the pleasure practice of society. Play of death is to compensate for the pleasure practice of society. Not the fullness of life or abundance of life but deformed life. In the absence of enough resources creation suffers by affliction, pain, agony, torture, hardship etc. The right to live is lost because of the scarcity of resources. If it is dearth of resources which is the reason for death, to postpone death or to avoid death, resources are to be developed. Resources are to be developed for eternal life and to include more lives. Resources are needed to give dignity and value to life. Because of ‘play of death’ and ‘culture of violence’ life is suffering – ‘Loss of Eden’. The term ‘New Jerusalem’ indicates that space is to be always developed or created to include more lives and it should not remain permanent or static. New Jerusalem is the place that protects life. The responsible caring of life is possible by developing resources. But the pleasure attitude of humanity gives no concern for this responsibility. By abandoning the responsibility to take care of life they chose the pleasure culture as civilization, causing the suffering of life. Pleasure seeking mentality takes the irresponsible stand that by primitive culture life process can be sustained – that is by means of ‘the culture of violence’ and the ‘play of death’. To get rid of this stubborn mentality humanity should go through civilization process. Then only humanity will be conscious of developing resources to protect life. Those who can develop resources take a humanitarian approach towards life and those who cannot will exercise primitive mentality as the law of existence. So they cling on to ‘the old law’ rejecting ‘the new law’. Violence protected by pleasure culture torments life in so many ways. Violence

is to exploit others for self pleasure and self comfort. The range of violence may vary like domination, torture, slavery, rape, murder, etc. The core reason for most of the human rights violations is the violence perpetrated by the pleasure seeking mentality of people. Excessive indulgence in pleasure results in the lack of endurance, tolerance, patience, etc. With pleasure culture human rights will not be protected or approved in a society. Pleasure culture justifies the violence perpetrated to fellow beings. The violence prevalent in society because of pleasure culture causes the loss of innocence in human life. To seek the opportunities for pleasure and to utilize others for this purpose caused the separation in relationships breaking the communication – between human being and environment and individual and individual. The loss of fellowship is the sign of Fall as it indicates the absence of innocence in culture. The insecurity existing in the society can be avoided by the change in pleasure culture. The pleasure culture and the anarchy followed by it can be ended by the change in the sexual practice. It is not just because lust is a biggest source of pleasure but tresing human body for pleasure is blasphemy also (John:2:19) (1Cor.3:16). Sexual pleasure is the origin of a person’s thirst for pleasure. Pleasure culture in a society is sustained by sexual pleasure. Changes in civilization are possible only by change in sexual attitude. Sexual culture determines the civilization of a society. Licentious sexual practice – like rape, seduction or adultery – will lead to the destruction of society. There should be laws to regulate the sex life of people. Sex laws function this role. Sex laws make sure that the vicious nature of people because of pleasure attitude should not cause destruction of system. Sex laws make possible existence (Gal.3:19,23). Sex laws provide maximum enjoyment of pleasure by providing security to the existence. So many civilizations prefer to function on sex laws. To move forward from this stage reformation is necessary (Luke:19:5) (John:8:11) (Matt.5:27-28). In transformed stage the priority given to pleasure is replaced by life and humane values. From this evolved the modern concept regarding manwoman relation that sex is sin if it is not generated from love. It cannot be merely taken as a biological need provided and regulated by social custom. Lust should be given way for love. In such a life culture ‘confirmation of paternity’ is safe even if individuals are allowed smooth spatial mobility and interaction. To replace the wicked nature because of the pleasure seeking mentality with innocence (John:1:17) (Eph.4:22) (Col.3:9), to be honest in the dealings with the fellow beings other than to exploit them for self pleasure and to consider fellow beings as individuals and not as pleasure objects, a culture of humanism is

needed. Here the pleasure seeking mentality is curbed by the psychic transformation of individuals. When the primitive sexual attitude is changed the most revolutionary change came in view of human body. Till then physical frame was considered as an instrument for pleasure. But the revelation that body is the temple of soul (1Cor.6:19) overtook this primitive notion to give it a dignified position and came the realization that there is nothing to be afraid or ashamed of it. When humanity’s primitive sexual attitude is changed the social changes followed allowed freedom and communication for people. Fellowship that was broken because of primitive sex practice is restored. There came a lot changes in the living conditions of people by the change in the sex culture. Restrictions and limitations of life are removed. These limitations and restrictions were to discipline humanity as a precaution that the evil nature because of pleasure attitude should not harm life. There became no relevance for such deprivations by the change in the primitive sex practice. One change is the removal of living conditions that consumed time-energy of individuals. The day to day life of the primitive man was such that it consumed time-energy of people that the primitive man became lifeless by the hardship of life. Such a hardship at physical level is the reflection of primitive man’s hardness of heart. The hardship of life caused that no energy is left behind at the end of each day to do further sin. Privileges in life are obtained if there is assurance that time-energy saved will be used creatively and not for violence. In the Puritanical Age when women were relieved from much of the house hold chores by the readymade breads available in markets and also the availability of candles, they utilized the rest of the time in creative engagements like reading. The condition of saving time-energy happened in human life with the refinement of sexual attitude happened throughout the ages and paved the way for ‘the machine age’. The hardship in life is removed by several labour saving devices. So if the primitive man exhausted at the end of each day, modern human being’s life style is defined by such as ‘instant’, ‘smart’, ‘fast’. Sin versus speed. When the hardness of heart is gone the physical living conditions also transformed accordingly. This gives dignity to human life. The hierarchy because of labour division is removed, helping to restore fellowship. The next change attained in life is the facilities for space-time coverage – such as in travel and communication - for ‘reaching out’. In primitive life the distance in space-time is kept to protect life. Such a precaution was on the concern that primitive man’s violence should not cover space-time to harm life or the fellow

beings. Individuals’ disinterest in communication also was a reason for spacetime distance. Communication means not away in space-time in relationships. For its provisions and equipments there should be interest in communication. But the primitive man was not ready to establish relationships beyond ‘the selfish circles’ which helped his/her existence. Secondly, because of the violence prevalent in society, which is sustained by primitive sex practice, people preferred a cocooned life as a means of protection. Primitive sex culture prohibited smooth spatial exploration for people. This created difficulty for individuals to enhance the quality of life. In societies the sects who are denied smooth spatial exploration and mobility on the basis of gender-class-caste bias lag behind in creative exploits. The conditions which are needed to develop resources – observation, information, opportunities – are available by space-time availability. The Romantic poet Wordsworth could walk lonely through woods and write meditations on nature which was/is impossible for a woman to do. To develop resources space-time accessibility should be provided to individuals. Denying communication with space-time or the environment means denying the awareness of reality. A modern society empowers its subjects with equipments for space-time coverage – such as technology and automobiles. This helped to empower individuals and to develop resources that help to enhance the quality of existence. Accessibility to resources is possible by communication- given by science and technology. Covering space-time means to overcome helplessness and limitations. This helps the survival and existence of humanity and gives super human status. Space-time accessibility means ‘my range’ which is to be responsibly dispensed. The language of space-time should be always communication, not violence – holy communion, not gun violence. Further space-time coverage assists solidarity and encounter of people for the unity of nation – to be ‘One’ (John: 17:21). Smooth communication facilities provide decentralization of progress and power that also helps the existence of nation. When primitive sex culture is civilized another change brought to society is the possibility for innovative enterprises. Creativity needs great energy and time. For this energy and time is to be invested. Primitive sex practice causes wasting away of human energy. It is primitive sex culture that destroys or releases energy without being converted into another potential form. Further, the violence and hardship existing in life and society because of primitive sex culture cause exploitation of human race. When both these adverse situations are removed, individuals’ energy and time can be tapped or gathered for creative enterprises. It is moral consciousness that helps here. The pleasure in ‘to be engaged in something’ other than the sexual practice will be transformed as creative results

in various fields. All these help together to build up a good infrastructure for life to sustain – ‘a heaven’ for life to exist. Civilization turned into two directions – one to ‘grace’ or moving condition, the other to primitive law or static or stubborn condition (Gal.4:24). The diversion of cultures was such that one is life centered that chose the condition of grace, the other is pleasure centered which is based on sex laws or social laws. As it is mentioned earlier sex laws provide maximum enjoyment of sexual pleasure with the security of existence (1Cor.15:56). So pleasure centered cultures opt to function on sex laws where human life is subjected to sex laws, and these sex laws are to be protected to protect the existing pleasure culture. Sex laws are protected by the condition of ‘the state of permanency’. ‘The state of permanency’ s ‘the ongoing practice’ and the state of permanency is protected by avoiding changes to the present condition. Changes disrupt the present practice of society. To avoid changes, the conditions that bring changes are also avoided. Thus there becomes no relevance for humanism, modernization and communication in a primitive society. Because these function as channels of changes. In the absence of humanism, modernization and communication, the space-time condition of a primitive society becomes limited. Because these open space-time and bring changes. So, as a society avoid these three conditions for the sake of the state of permanency or pleasure practice, space-time accessibility also becomes impossible. The resources that are needed for the existence of a society are available by the increase in space-time possibility. As space-time accessibility does not develop, the existence of a society also becomes at stake. Creativity gives infinite scope of space-time. But creativity is possible only in humanitarian societies. Because creation is the result of the quest of the self or expression of personality, and humanism makes possible this. Humanism is not possible in primitive societies. Because in man-woman relation, humanism gives priority for emotions and feelings than or along with pleasure. This ‘revelation’ is in fact a hindrance for the undisturbed pleasure practice of a primitive society. So for the sake of pleasure practice, a primitive society conveniently avoids humanism and place sex laws instead of it. Those who replace humanism with sex laws are those who worship sex in their life. They replaced ‘law of life’ with ‘law of sex’. The role done by sex laws is that they force to give away individual body for the existing pleasure practice of the society. Further in the absence of humanism it is convenient to treat the individuals as ‘pleasure objects’. This also helps pleasure practice. Humanism sympathizes with the individual whereas sex laws oppress the individual. So, as a primitive society gives priority for pleasure

practice there is no possibility for creativity in such societies. There is no acceptance for the creator (Mark:15:13) and the creation in the state of permanency. Over population beyond the available resources in a society is a sign for man-woman relation based on pleasure. It is to protect pleasure practice primitive societies reject modernization. Because modernization affects pleasure practice. Modernization or change is in fact postponement of the pleasure. That is evident from the progress of civilization – from the incest taboo to freedom of sex. Incest taboo implemented postponement of the immediate availability of sex and freedom of sex means freedom from sex laws or freedom from sexual life which is proclaimed in culture either by being single or by high marital age, the less importance given to sexual life. Modernization destroys the existing pleasure culture of society.

incest taboo

monogamy

freedom of sex

sexless reproduction

So modernization is avoided to protect the present pleasure practice. There are many levels for this kind of rejection of modernization – how much modernization can be itted in life. Modernization can be completely prevented by retaining primitive life. Fundamentalism helps to protect the primitive stage of life. Fundamentalism means be in the fundamental stage of civilization where there are only practices of food and sex. This helps pleasure practice. Progress is to go forward from this stage. The inability to divert the attention from pleasure practice is reflected as the lack of progress at physical level of life. If fundamentalism helps complete rejection of modernization in some civilizations mythical culture helps to check modernization or to accept modernization only to some extent. The ancient perception of life generated by mythical culture is an obstacle for the smooth acceptance of modernity. Mythical communities revere and establish ancient life and culture in rituals and rites and worship ancient constructions thus lessening or making impossible changes in the physical and psychic aspects of life. The permanent structures or images give no awareness of or checks the age time. The inclination towards pleasure is also expressed as the belief in superstitious and mystical customs popular in a community as these hinders modernization of life. Pleasure practice is the reason for the origin and popularity of irrational and mystical customs, the beliefs and stories that arouse awe and fear in the collective consciousness of people of a society. They prefer ‘a system of thought’ that promotes certain “indoor activities” by discouraging spatial exploration, spatial mobility and rational thinking. Aversion towards modernization also arises from the concern that enlightenment thinking should not affect their pleasure culture as it will refine the rudeness of primitive sex practice. Fanatics – who preserve unrestrained sexual desire - opposing girls’ education to protect the child marriage is an instance of this. They make sure that pleasure practice should not be distracted by the conditions of modernity. Changes are possible only if there is change in sexual attitude. A primitive society also prevents modernization by the protection of time consuming day-to-day life routine and activities. The reluctance to leave behind the time consuming traditional life culture is to protect ‘the state of permanency’ of life. Time consuming day-to-day life style, as they engage the whole day time, gives no spaces for changes to the present living condition. Because primitive societies just need activities or engagements to the day time. Next a primitive society avoids the conditions for communication for the

convenience of pleasure practice. Communication opens the door to the infinite space-time. The lapse in communication makes differences of ages between societies. But a primitive society avoids communication as communication opens new horizons of humanism and modernization that directly affect the manwoman relation or the pleasure practice of society. Communication is avoided to protect ‘the state of permanency’ so that changes brought by humanism and modernization should not happen in their societies. The societies which are devoid of communication with the outside world remain closed and isolated. Incest is accepted as a cultural norm in such societies. The practice of incest means smooth availability of pleasure. There is no difficulty in obtaining it. Thus the absence of communication helps pleasure practice. Many communities sever communication to be away in space-time from the mainstream world so that events happening in the mainstream society should not disturb their state of permanency – the ongoing practice. Even if many societies are not apparently closed to the outside world, by their peculiar mythical culture they block communication or try to be distinguished with the rest of the world. The distinct culture of many societies is a hindrance to practise smooth communication with the outside world. And for the outside world it becomes difficult to mingle and communicate with them. Mythical practices such as rituals, rites, festivals, customs, culture, structures etc. by which they protect their racial individuality or tribal identity, are based on the local life, such as the flora and fauna, history, survival story, legends etc. of the specific geographic place. So mythical practices create a geographical awareness in the collective consciousness of people of a society. Thus mythical practices limit the spatial understanding of people and checks fellowship and interaction with people of other parts of world. Even in a multicultural society where culture is a melting pot on the supposition of the assimilation of humanity, mythical practices help to be away from the self of mainstream life. Mythical people by their peculiar lifestyle and appearance indirectly proclaim – ‘my community is different’ or ‘I belong to a different community’ – and live as parallel human communities where they live, not fully integrating with mainstream society. Such mental detachment from the mainstream society also helps to block changes to their present state of affairs and to their personal zone. Mythical culture is a hindrance for smooth communication as it differentiates and compartmentalizes people. Any human practices that forbid to be confirmed with ‘Universal brotherhood’ are mythical practices. It is to protect ‘the state of permanency’ that helps pleasure practice a society avoids communication. Because communication brings humanism and modernization that affect or influence pleasure practice or man-woman relation. When communication is rejected space-time accessibility also becomes

impossible. Communication connects spaces and it is the changes or resources brought to one space from another space that make the time difference. Communication expands space-time and when communication is shunned spacetime is also denied. A primitive society because of their sexual culture avoids the conditions that change space-time. Creativity, modernization and communication these develop space-time condition. But the changes brought by them affect pleasure practice. Primitive societies prefer limited space-time for the sake of pleasure practice. With limited space-time, creative resources are not possible. Material resources or creative resources such as space and other life ing resources can be developed or created by science and technology. For this at first space-time awareness is to be developed. Material resources sustain life and to develop material resources we need spiritual resources – humanities. Because spiritual resources civilize sex culture of humanity that helps to avoid the liking for ‘the state of permanency’ and helps to accept changes at psychic and physical levels of life, to move ahead in spacetime. Material resources are attainable when space-time awareness is increased. Spiritualism precedes or should precede materialism. Materialism is, in fact, to reach the place where the Soul is. As Aristotle rightly puts it, creation brings us close to the Ideal One. Thus the new resources available by developing space-time awareness will help the existence of a society in many ways: 1. Space-time development provides accessibility to resources. So the dearth of resources within a specific space-time can overcome. 2. Spiritual energy being the foundation, modern societies can head towards more feasible and clean energy resources whereas primitive societies have to rely on nonrenewable energy resources that will be consumed within a limited period of time. 3. The reliance on creative resources helps a society to overcome the changes coming to the space-time such as calamities or displacements. Contrary to the static resources which are lost when such changes occur to the specific spacetime which holds them, creative resources transcending space-time make possible survival even if space-time changes. Creative resources help to “

over” the calamity coming to a particular space-time.

The understanding that space-time is open helps a society to accept changes that make possible creative resources which helps the survival and existence. Spiritualism makes possible this. Because Spirit is not limited by space-time (John:4:24). When space-time awareness is open they can accept the changes brought by humanism, modernization and communication by which creative resources are possible. But primitive societies prefer closed or static space-time for the sake of pleasure practice. Static space-time means primitive life. The only pleasure in primitive life or static space-time is sexual pleasure. Life conditions are protected as rough and dry not to lose priority of sexual pleasure – “simple life”. So they cannot accept humanism, modernization and communication to their present living conditions. So for the sake of pleasure practice primitive societies limit the scope of space-time. Freedom of sex gives infinity of spacetime. Freedom of sex means freedom from sex laws that control life. Freedom of sex can be allowed only in societies which are not pleasure centered. But when pleasure becomes the center of life ‘law of sex’ controls life, to regulate the sex life of people.(Because sex laws provide maximum enjoyment of pleasure with the security of existence.) Sex laws or social laws limit the possibilities of life (Gal.5:1). How much humanity is freed from the influence of pleasure that much the society can move ahead in space-time. Pleasure practice arrests or limits spacetime. The space-time position of a society is determined by the sexual practice of that society. Humanity entered into historic era – the lineal progress – by incest taboo. Historic awareness became possible by the feeling that time is ing. Incest practice gave a cyclical notion of time. In today’s world, patriarchal societies which are more masculine in day-to-day activities (to protect the hierarchy in man/woman relation that help pleasure pracice ) lag behind in progress from that of modern mechanized societies which keep man-woman equalness. By going back in the space-time the influence of sexual pleasure becomes more powerful on human psyche. People prefer rural and rustic places which are devoid of communication and modernization for their romantic sex life, with no or less conditions to deviate the attention of mind. The desire to get back the sexual pleasure for some time which is sidelined because of the hectic life schedule of modern life is expressed by human mind as nostalgia for the past and primitive life. So when the attention focuses on the sexual pleasure, mind

searches for less advanced places. By going forward in space-time the influence of pleasure on life becomes less. The societies who want to protect their pleasure culture would like to stay back in space-time, by the reverence towards ‘old things’, and by oppressing the ‘young’, ‘new’, ‘future’, ‘change’, ‘modern’, etc. They want to be prisoners of past. The backward position in space-time is reflected as the backwardness in living standards. It is by closing space-time they protect pleasure practice. They are not interested in the life outside that life condition or that specific space-time. They do not want to be related with the happenings beyond that closed space-time. Tribal cultures express such closed mentality. Because those which open space-time – humanism, modernization, communication – affect pleasure practice. If only sexual attitude is changed then only changes are possible. They establish the life condition of that specific space-time as permanent, as the mythical culture. They are not ready to accept further changes in life. A state of permanency at psychic and physical levels of life is established by mythicizing that space-time. But for the sake of existence many mythical communities other than tribal cultures are ready to accept changes of reality at psychic and physical levels of life. But the desire for the state of permanency is still expressed through their ‘mythical worship’ – that they desire the life of the long past age. In the modern age when space-time is infinite, mythical culture puts spatial and temporal limitation in human psyche. By the protection of “diversity” of cultures they keep their distinct mythical culture. The interest to keep diverse cultures and values is out of closed space-time mentality – to compartmentalize people in certain boxes. The practice which gives them space-time awareness is not ‘Universal brotherhood’ but mythical practices which keep space-time limitation. By “diversity” they segregate and separate ‘other’ human beings from their self or essence on the scale of language, culture, ethnicity, race, etc. to keep the distance. Thus they protect limited space-time by separating people by the cultural diversity. When pleasure becomes the centre of life ‘state of permanency’ becomes the life condition. In state of permanency priority comes for pleasure practice. The pleasure practice of that society is protected by mythical practice from the concern that the changes of ing time should not affect their self. Mythical practices express their desire for the state of permanency. The desire for the state of permanency critically influences humanity’s life

condition. By the state of permanency dilapidation and decayedness can be seen in most parts of society. The backward condition of life happens because of the absence of creativity and changes in various fields. When a society’s culture is pleasure there will be dearth or absence of creative resources. By the condition of state of permanency, creative resources are not possible. The means of life of a particular space-time will not be successful or effective always. They are being permanently established by the attitude of mere existence of life. With human endeavors lacking perfection, a good infrastructure cannot be built. If the culture of a society is centered around pleasure and not on human values new ways of life will end merely as temporary solutions and comforts. Because pleasure culture cause consumption and wasting away of existing resources. In a pleasure centered culture people are interested in finding various ways of pleasure and the insecurity prevailing in society because of this forbids spatial mobility and social interactions for people. People heavily rely on the practices of sex, drugs or alcohol for the illusions of space-time as an escape from the boredom of state of permanency. By the excessive indulgence in pleasure a nation will get not resourceful people who can contribute creatively in various fields of life for the progress of nation but people leading a sedated kind of life. ive and inactive people will not be beneficial for the success of a nation. A nation is successful on the foundation and availability of creative resources. Nation will be failed in the absence of creative resources. Creative resources are not possible in a pleasure centered culture and also happen the consumption of existing resources. The absence of creative resources or new resources will adversely affect the existence of a primitive society in many ways. The limited resources provided by the limited space-time will be consumed over. As alternative resources are not possible by static space-time, the existence of the society will be at stake. Displacements followed by calamities may lose accessibility to the existing resources leading to the crisis of society. Another is the culture provided by limited resources. The living standard, protection of human rights and character formation of people of a society are all based on the availability of resources in that society. As mythical primitive communities, because of their excessive indulgence in pleasure, cannot develop resources, they become so obsessive of the existing resources they possess now. Naturally, sectarian and hierarchical divisions will evolve among them for not to share the resources with others (Luke: 6:30). Humanity creates so many seen and unseen fences and walls to obstruct others intrusion into their property. Another factor is the culture of violence on the basis of the limited resources. Violence

will be justified because of the scarcity of resources. The difficulty of providing life by limited resources will be evident in the human lives of that society. Tension will mount in such societies on the basis of the limited resources such as domestic violence, communal violence, gender discriminations, feuds, etc. Through violence they are proclaiming the ownership on the available limited resources. They fear the freedom of others as an encroachment upon their resources that help their existence. And even go to that extent to avoid someone from sharing the resources – genocide. Creative resources make possible spatial and class mobility. In the absence of creative resources people turn to sectarian and hierarchical divisions for the possession of existing resources – ‘Fellowship is lost’. If it is sexual pleasure that causes limitation of resources and the segregations and violence among people followed by it, then it is sexual pleasure that hinder ‘brotherly love’. This is an obstacle for the unity and fraternity of a nation. As mythical human communities prefer limited space-time for the sake of pleasure practice, sex laws become so powerful in their life and culture. Sex laws are suited for societies that prefer limited space-time. Because sex laws make possible transaction of existing resources without disturbing the present space-time. Resources within that specific space-time are named so that they can be managed through sex laws – such as family property, dowry, inheritance, etc. This helps not to lose resources. By implementing sex laws a society makes sure that resources should not be possessed by “outsiders” both personally and socially. This is how sex laws make possible the existence of a society or a community. Sex laws help possession of existing resources. Through the observation of tribal culture or fundamentalism or mythical culture a society is in fact protecting their sex laws. As sex laws decide transaction and possession of resources, individual life is subjected to sex laws. If individuals break sex laws they will lose accessibility to resources – like being illegitimate, cross marriages, single life, etc. Human lives without a means of subsistence are a burden for primitive society – absence of humanness. The structure of a primitive society is depended on existing resources. Losing of existing resources will make life in a primitive society difficult. The provisions to create new resources may not be available in a primitive society. In a primitive society family is the co-existence of people who have right to the property – both at personal and social levels. So violation of sex laws will cause destruction of a society that functions on existing resources. Rape is used as a weapon during wars or genocide to annihilate that society. The “fortresses” that protect a female body are sex laws. Because female body transacts the static resources by giving birth to the heir. A

society which is depended on existing resources is secured within the certain seen and unseen walls and fences – the chastity belts – that check the female body. If female body is polluted the existence of a society is also at stake. In a modern society sex laws have no relevance as resources are constantly developed by the conditions provided by industrialization, scientific and technological advancements, individual achievements, etc. A modern society empowers its individuals to develop resources that will help their survival and existence. So individuals are free from sex laws or social laws (John: 1:17) (Gal. 4:9)(Col.2:20-23). Freedom of sex in fact means that smooth class and spatial mobility should not be denied to individuals. This is necessary for the fellowship of people of a society. It is to protect a civilization which is depended on existing resources a primitive society keeps the divisions among people on the basis of culture, tradition, ethnicity, etc. If man-woman relation is free from sex laws, a society will have to produce more creative resources. For this they will have to come out of “the sedated kind” of life they are leading. They do not approve this. They do not wish anything that will decrease the degree of pleasure in their life. They will respond violently if they are being awakened from their sleepy condition. Creative resources make possible smooth spatial mobility for individuals. As resources cannot be developed people will have “to be around” the available limited resources – land property, family property, dowry, etc. This causes immobility of body and the sex life evolving from it like incest, endogamy, etc. Immobility of body is always considered as the direct result of sin (Mark:2:5). Most evidently it appears in the form of bedridden condition of life or imprisonment. Here it is because of the pleasure culture of society. No smooth floating of body by the hardness of heart. Immobility means denying accessibility to opportunities that should be used to improve the quality of life. Immobility of body is aimed at non empowerment of individuals. Denying space and spatial mobility for individuals so that it is convenient to use them as ‘pleasure objects’ and not as human beings (Ps. 32:9). It is also by spatial mobility I inform my presence on space. Presence on space is existence and absence on it is the deaden condition – immobile. Preferring death for the sake of pleasure practice.

Eternal life is accessibility to infinity of space-time. And this is given by Cross of Christ. Cross is in fact infinity of space-time. Acceptance of Cross – ‘my presence on infinity of space-time’. And to establish that Cross for salvation of humanity Jesus suffered humiliation, torture and finally bore death. Primitive society fears ‘Cross’. Because Cross is not a closed and self centered sign but an open sign, all giving and all inclusive (Luke: 23:2). Cross broke/breaks the ordinances that divide humanity (Eph.2:14-15) (Col.2:14) and established/establishes communication. Space-time on the basis of communication is Cross. Communication covers or connects space-time, for the infinity of space-time. And its perfection is achieved by resurrection. That we are not severed from relationships by the promise of resurrection (John: 20:20).

Chapter 5 CONCLUSION

M acondo is a community that has been destroyed because of living (completely) in a mythical stage. For mythical people the concept of time-space always remain the same. They always stick to a specific space-time by the strict adherence to the rules formed at the bygone era. Because of their permanency of space-time mythical communities’ existence is often at stake as they cannot confront a disastrous change brought by the linear age of time like the super natural calamities or any kind of foreign invasion like colonization or wars. In today’s world there are no human communities which are completely mythical at psychic and physical level. Such a condition was totally destroyed during the empire period, by the colonization of European empire. The only exception is the tribal people who both at psychic and physical level stick to the primordial era. As the Westerners began colonization they spread the enlightenment state of living – both the perspective and scientific and technological advancements – to the other parts of the world which in fact helped to free the other world from the mythical condition. But it was not a total liberation. Because at psychic level the mythical stage is carried. So mythic at psychic level and scientific at physical level. There comes a conflict between scientific temper and mythical temper. A wedge between psychic condition and physical condition of life happens. Physical condition is not the reflection of psyche. In the advanced Western countries physical condition is the exact (or almost) reflection of the psyche. Till the end of Medieval Ages though the human races differed in appearance the fundamental rules of civilization were the same such as patriarchy, feudalism, oligarchy and monarchy. But from the Enlightenment era onwards the western part of Europe began to change. A historic sense evolved. This historic sense is attained when social conditions (space-time) change according to the linear age of time- The Age of Chaucer, The Elizabethan Age, The Age of Puritanism, The Age of Reason, The Age of Romanticism, The Victorian Age, The Age of Modernism, The Post-War World

or Post Modernism (ages according to history of English literature). Throughout these ages the reformation of human psyche happened which was made possible by mass literacy, literary and artistic movements and social movements. There happened the gradual civilization of humanity. Many philosophical explorations revolutionized humanity such as Renaissance, Reformation, Enlightenment, Romantic Movements,… These movements redeemed human life and its institutions from its mythical condition and gave them the modern form. Humanity entered the modern era provided by the gradual changes at psychic and physical conditions. The changes at physical level is progress of humanity, with the advancement of science and technology. So the physical condition of humanity is the reflection of the gradual civilization of psyche- like humanism, individualism, Feminism, Marxism giving spaces for democracy, civil rights movements and a society free of iniquities and the latest existentialism movement which helped the empowerment of individuals. The gradual civilization of human psyche from Dark and Medieval Ages dogmas regarding life became possible by these movements. Later this part of world – Western Europe and Untied States became the power centers of world. So the civilization of this part of the world such as scientific and technological advancements and modern versions of civilization like nation concept, democracy, equality began to spread to other parts of the world. So Eastern part of the world accepted the traits of modern life with preenlightenment condition of psyche because of the lack of social reformation and movements. If in the advanced Western nations there is a confirmation between psychic and physical aspects of life in Eastern part there is a confrontation between psychic and physical conditions of living. The pre-enlightenment condition of humanity is the static condition of space-time and mere existence becomes the attitude of human society. Because when human civilization is perceived through the binary opposites such as man/woman, high/low, mighty/weak because of the social conditions like patriarchy, feudalism, monarchy there is a state of permanency in human condition – no change and existence becomes the sole aim of humanity, and rules that control human lives and resources are modified according to this concept – existence. Such as the desire for the state of permanency to protect the existing structure- existence, which hinders progress of society and the reliance more on primitive sex laws than human resource development for the sake of existence of clan or race, which keeps the divisions among humanity on the basis of caste, class, community, ethnicity, tribe and so on.

So when with the pre-enlightenment condition of psyche the physical conditions of modernity are dealt with it creates a lot tension in the nation concept. In the modern era practice of primitive sex laws caused rapid increase of population than the available resources. Democracy functions as another version of feudalism. Disrespect for women leads to abuse of them in public spaces. Overlapping of identities are followed by honour killings and communal tensions. Constant confirmation to the rules formed at primeval era for identity construction and comradeship create problems of genocide, ethnic cleansing and make a society in fragments. The fundamental reason for this crisis of society is that though in the physical aspect modernity is accepted human lives and resources are controlled by the rules which were framed at a bygone era. Rules are not changing according to the age of time. Rules are necessary to regulate human resources but it should be modified according to the age of time. Rules should be confirmed with the space-time. Rules should not be practised superstitiously. Rules become superstitious when they are not confirmed by space-time because it raises the question what is the relevance of practicing such customs? There will be a conflict between rules and space-time. Like Purdah, the dress code, of course, gave security to a woman of 13th century medieval culture but what is the relevance of it for a woman of 21st century living in an advanced modern civilization? Likewise, for an emerging civilization casteism, of course, gave an order and regulation to the system but not needed today where human transactions should be smooth, and not compartmentalized and static, for the progress of the nation or in today’s world an individual’s identity is not to be judged by the helpless condition like birth-status but by the quality contributed to the progress of humanity by the entity of the individual. The rules of the primitive age were suited then, not now. The rules observed in Macondo like feudalism, patriarchy, oligarchy were also suited for a primeval age. To see the rules that were written at or suited for a primitive age as universal and to modify and perceive life and world permanently through them is a wrong approach. It is rules that determine the course of life. To always go back to the rules formed at the primeval period and the reverence towards them prompts the movement of life to be a circle, not linear as the community has to always confirm to the same space-time. The condition of Macondo people where everything is repeating, providing no scope for change. Stubborn adherence to specific space-time is caused by the permanency in rules that regulate human affairs.

In Love in the Time of Cholera, Urbinos observes it very clearly. Dr.Juvenal Urbino humorously comments at the primitive practices which the society still keeps: “save that powder for when the liberals come,…” “We are no longer in the Middle Ages” (LTC 115). Later he reminds that, “In my opinion”, he said, “the nineteenth century is ing for everyone except us” (LTC 222). His son Dr.Urbino Daza observes it very clearly that there is a state of permanency in human life by the adherence to age-old customs and rules and so change and progress is too slow.

Before he came to the heart of his intentions, Dr.Urbino Daza made several digressions on the subject of aging. He thought that the world would make more rapid progress without the burden of old people. He said, “Humanity, like armies in the field, advances at the speed of the slowest.” He foresaw a more humanitarian and by the same token a more civilized future in which men and women would be isolated in marginal cities…. Safe from their natural disagreements with the younger generation… (LTC 312).

The usage “burden of old people” in fact stands for the primordial cultural practices and traits that hinder forward movement of humanity. The Sabio catalan in One Hundred Years of Solitude declares that past is a mirage, that the springs of one’s youth are irrecuperable, so he leads the group of friends of Aureliano Babilonia out of captivity from the spell of Macondo (Boldy 263). As Anderson point out in Imagined Communities nations originated in human history when the axiomatic grip of monarchy, sacred language and the sense of mythology was lost upon the destiny of humanity. With the absence of these fixities – centres – conformity of civilization to bygone era is over and nations do enter free play of structure provided by the gradual change and modification at psychic and physical conditions of people of the society. So progress,

evolution and change are necessary for the existence of a nation. Nation cannot work on fixities but on linear time notion provided by the gradual change of rules regulating human affairs and resources. So the forward movement of humanity becomes smooth and hence makes possible progress. Mythical stage is when human resources are controlled by unchanging cultural practices and traits. The mythical mentality is demonstrated in all human communities in the name of culture, tradition, custom, heritage which decide the dress-code, food culture, rituals, rites, habits, code of conduct and finally modifying the perception, attitude, individual identity and human relations. In such a condition it either hinders or pulls back forward movement of a society in space-time. Progress is not achieved which is expected by time. Progress means adaptation of changes according to the forward movement. Gradual changes at psychic and physical condition that favour existence and survival – the process of ‘evolution’. Mythical means permanency in rules regulating human affairs, strict adherence to rules formed at a specific space-time. If rules are not changed, change and progress is impossible. For progress both psychic and physical aspects of a society should confirm to change. Even after one hundred years Macondo and Buendia family stands there from where they began. So when such communities are not well equipped to confront a disastrous change they will be destroyed. Existences of nations are fatally threatened either by foreign invasion or by super natural calamities. The mythical condition does not empower a nation to confront and overcome these disastrous changes brought by time. Mythical human communities are subdued to those who are much advanced in space-time concept. The mythical condition of Orients led them being colonized by Europeans. But such invasion is not a thing of past it is continued up to today. Afghanistan being invaded by Soviet Union or Tibet becoming part of People’s Republic of China or The Tribal communities across the world are threatened by ‘civilization’ which is advanced in space-time. It is the mythical mentality that hinders progress of a society. A nation that fully adapts to the linear time notion can overcome any disastrous changes and lessen or completely avoid damages brought by such catastrophes. “The magnitude 7.1 quake on Friday night in New Zealand was larger than the one that killed 2,00,000 people in Haiti this year and appeared to have opened a new fault line” (The New Indian Express 7/9/10). “Despite widespread damage, none of the city’s 3,40,000 strong population died when the quake struck before dawn Saturday. Engineers praised New Zealand’s stringent building standards in the earthquake prone country for the limited damage” (The New Indian Express

6/9/10). Marquez who professes or conveys his idea of nation through the (female) characters of his novels also urges the need for the change for a better existence through Amaranta in One Hundred Years of Solitude. As Pelayo puts it Amaranta fully represents the solitude of the Buendia family (99). In her youth she rejects Pietro Crespi and later Gerineldo Marquez. Because of her stubbornness, arrogance, vanity, incest nature, ego centricity she dies “just as she came into the world. There is no “change”, “evolution”, or “progress”. The destruction is symbolized by her weaving of her own shroud.

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