By Zulumathabo Zulu © 2015

Enter Dimakatso Discourse. The Linguistics Engineer Nteterwane of Tosamasiu and the Connectomics Engineer Madiepetsane of Tosa are having an important conversation on board the sacred starship Sekepafaufau. The gods of the cosmos are concerned about the urgent need for the indigenous peoples of the land at Lefatshe to regain their inalienable right as masters of their own destiny. To own, design and direct their own destiny necessitates unencumbered access to the land of the ancestors wherein their burial grounds lie. The indigenous peoples find themselves in this dire situation of landlessness as a result of foreign occupation that came about through Euro-Christian colonization, enslavement and the brutal barrel of the gun by the unmelanated invaders of the North. In the first segment of the timeline, the gods of the cosmos Nteterwane and Madiepetsane are deliberating on this great question with respect to restoring the lost destiny of the people of Dimakatso of the Manthatisi Military Academy at Lefatshe.

This question of the natives of the land with respect to architecting their own destiny is critical to the gods of the cosmos because it would satisfy a very important precondition with respect to transitioning from the terrestrial to the cosmic. The humans are expected to have lived as unrestrained architects of their own destiny before gaining entry through the gates of the heavens. They must fulfil the LER (lived experience requirement) of having owned, designed and directed their own economic destiny unencumbered by nothing else before them. Thus far, the natives of the land have failed dismally at this critical requirement of LER hence the gods of the cosmos are having a summit to consider the alternative ways of empowering the sons and daughters of the beautiful soil in solving this intractable puzzle.

 In this Dimakatso Discourse, the participants include Nteterwane, Madiepetsane and the great creator Tlhatlhamacholo.

 The conversation is already in progress as Nteterwane discusses the latest concept of Lawfare as a new tool that allows the establishment to throw its weight around and impede the ability of the natives of the land to regain their the lost destiny.

Nteterwane (speaking with fervour about treaty arrangements that preserve the status quo of colonization, enslavement and foreign occupation) – Thokoza Makhosi! We are concerned about the precarious position of Dimakatso and her people. Thokoza Makhosi!

Madiepetsane – Thokoza Makhosi! We echo that great concern. Thokoza Makhosi!

Nteterwane – Thokoza Makhosi! How can treaty arrangements, which are supposed to engender the spirit of reconciliation, be allowed to disenfranchise and brutalise our people in this fashion? The people are denied access to the land of their ancestors. This denial is enshrined in the legal frameworks and the Moloko (clannish) spirit of our people is broken as a result. Thokoza Makhosi!

Madiepetsane – Thokoza Makhosi! What do you mean when you say the legal frameworks deny access to the land of the ancestors? To say the economic brutalisation of our people is enshrined in the legal frameworks documents of the land is a forceful statement to make! How can this be? Was this agreed to as part of the treaty arrangements? Thokoza Makhosi!

Nteterwane – Thokoza Makhosi! In order to avoid a war that was already whipping the strong winds of bloodletting, it was agreed to by the native liberators together with the colonial descendants to draft a series of treaty arrangements to facilitate a non-violent exit from bloodletting in order to embrace a peaceful transition and coexistence. The concept itself was revolutionary in that the loss of life would be avoided as a result of these treaty arrangements. Now that you are raising the economic injustice of these treaty arrangements, we can visualize the fury of retribution rising like unstoppable vortex to destroy like the fiery Kganare (unstoppable conflagration). Kganare is destructive because Yena is unstoppable. There is no fire extinguishing engine that can defeat the flames of Kganare when Yena begins to obliterate. Thokoza Makhosi!

Madiepetsane – Thokoza Makhosi!

The fury of Kganare is unstoppable. Does the leadership understand the implications of Kganare once Yena rises? Any prohibition for the indigenous peoples of the Motherland to regain access to the sacrosanct land of their ancestors which we gave to them in trust is a gross miscarriage of justice and this cannot go unpunished. This unfair situation of economics cannot go unnoticed. We cannot allow this unjust situation to remain uncorrected. I can foresee the fury of retribution rising with vengeance in response to the symbolic institutions of injustice. Thokoza Makhosi!

So far I can follow the line of reasoning and the revolutionary logic of peaceful existence that avoids a loss of life. The great creator Tlhatlhamacholo is receptive, encouraging and supportive with respect to the strategies that avoid a loss of life. I can see the moral necessity of that approach. At least so far, the sanctity of life is preserved in accordance with the cosmic resonance. Thokoza Makhosi!

Nteterwane – Thokoza Makhosi! Absolutely, the sanctity of life is preserved by the goodwill spirit in the drafting of the treaty arrangements. This is a good start towards an ideal society whereby the members can settle their differences without recourse to violent confrontation. However, this is as good as it gets. Hereafter, this apparent good story begins to tear apart on the seams of the patchwork as it loses its moral compass and the plot along the way. It consequently falls apart as it fails to conjugate in accordance with the syntactic requirements of congruence. Thokoza Makhosi!

Madiepetsane – (the connectomics engineer prefacing her remarks with an unexpected chuckle) Thokoza Makhosi! He! he! he! he! he! The failure to conjugate in accordance with the syntactic rules. I can see the linguistics engineering expertise asserting itself. Thokoza Makhosi!

Now on a serious note, the colonial descendants are not negotiating in good faith as confirmed by their unmodified desire to entrench their economic position without sensitive regard for the economic interests of the natives of the land. The main motivation of the colonial descendants is to preserve their status quo and they achieve that through these treaty arrangements but at the cost of the future. Yes, the good story begins to fall apart because it cannot produce a conjugated form that adheres to the rules of syntactic congruence. Hereby, referring to the syntactic congruence of Ubuntu (the philosophical principle of human coexistence) that subscribes to cosmic resonance. Any good treaty arrangement must resonate with the gods of the cosmos. This particular one is failing dismally in that regard. I can see how the good story is fast losing the plot. It first loses the moral compass when it seeks to frustrate, through the machinery of treaty arrangements and deceptive language, the inalienable right of access to the land of the ancestors.

They [unmelanated invaders of the North] build the dragon firewall around themselves to prevent access to the land of the ancestors. Anyone who questions the logic of this form of economic injustice or attempts to break the firewall will have the dragon breath harsh fire upon them. This is good enough to muzzle dissent but not for too long because the patience of the people is not endless. In this way, the foreign invaders use the treaty arrangements to embed their immoral position. This method of preserving and justifying ill-gotten gain is not sustainable.

In some strange ways, history has a way of repeating itself. The very problem the treaties were designed to avoid, they are creating and recreating. The road to hell is paved with good intentions. You have answered my questions. After losing the moral compass, then the good story loses the plot that is so necessary in order to remain a good story. As a result of losing the plot then it also loses its status as a good story. Now there is no good story to tell. What a tragic unravelling of the story in the beautiful land of the ancestors?

What then happens to the memory of the great legends like Ngonyama of the sacred spirit of the ore? How will his memory along with his celestial Mbonambi people be immortalized in the absence of access to the land of the ancestors? Thokoza Makhosi!

Nteterwane (the linguistics engineer unpacking the details) – Thokoza Makhosi! This now brings us to the gory details of the broken story. Thokoza Makhosi! Currently, the land of the ancestors is occupied by the colonial descendants who are protected by the legal frameworks that subject the natives of the land to the cruel blows of gross injustice. These legal frameworks were negotiated and agreed to with the help of the political leaders on behalf of the natives of the land. These leaders meant well and with good intentions and were acting in the interests of the indigenous peoples. But as we shall later see, good intentions are not enough to regain the lost destiny. Thokoza Makhosi!

Madiepetsane – Thokoza Makhosi! The boulevard to demise is paved with excellent intentions. Thokoza Makhosi!

Nteterwane – Thokoza Makhosi! The “demise” outcome of these treaty arrangements is the dearth of economic justice whereby the colonial descendants tighten and intensify their killer claws like vicious vultures upon the land that is not theirs while the rightful owners of the land and the sacred burial grounds of their ancestors are desecrated. This is a sacrilege of the highest order! The existing legal frameworks do not protect the natives of the land. Instead, these legal frameworks subject the natives to the extreme forms of deprivation. Thokoza Makhosi!

Madiepetsane – Thokoza Makhosi! This is a painful state of affairs to say the least. Thokoza Makhosi!

Nteterwane – Thokoza Makhosi! These treaty arrangements have become a form of lawfare against the people of the land. Thokoza Makhosi!

Madiepetsane – Thokoza Makhosi! What is lawfare? Thokoza Makhosi!

Nteterwane – Thokoza Makhosi! Lawfare is the use of legal frameworks and tools to criminalize, prosecute, proscribe, prohibit, dispossess, disinherit, subjugate, muzzle, banish, exile, control, rape and oppress others. It is a morally justified way of fragmenting society for purposes of benefiting only a small segment of society. Lawfare uses the legal and moral instruments to achieve the same militaristic objectives but without the use of the instruments of violence against their targets. The power of lawfare is that it is accepted by society as the moral just cause because instead of resorting to militaristic operations, it uses the laws of the establishment to achieve that. Thokoza Makhosi!

Madiepetsane – Thokoza Makhosi! What began as a good story of reconciliation turned out to be a bad story of lawfare. This is the case because along the way the good story lost the moral compass and now we see the moral decay instead. Thokoza Makhosi!

Nteterwane – Thokoza Makhosi! The treaty arrangements that ensued from these negotiations continue to disenfranchise and displace the rightful owners of the land in favour of the colonial descendants. These treaty arrangements and their associated contractual obligations are not recognized as valid by the gods of the cosmos. We reject these treaty arrangements with the contempt they deserve. Thokoza Makhosi!

In accordance with the moral code of the ancestors and as the gods of the cosmos, we do not endorse any agreement, arrangement or system that subjects the beautiful natives of the land to such a flagrant miscarriage of justice. It is our ethically high duty to safeguard and defend the interests of the beautiful creation of Tlhatlhamacholo – the great creator. Any system that falls short of economic justice is bound to fail and is deemed to be a gross miscarriage of justice and thus a lawfare. Lawfare is the use of legal tools to preserve the status quo that wages an economic warfare against the indigenous peoples of the land in order for their economic destiny to be arrested and stymied in the machinery of MSRM (master servant relationship model).

According to MSRM, the colonial descendants are the master race and the natives of the land are the servant race. As a result of MSRM, the natives of the land are not able to educate their children in line with their intellectual traditions of Mophato (indigenous pedagogical systems) but must hand over their children to be educated and brainwashed by the colonial descendants. The machinations of economic control and accreditation systems are used to arrest the development of the minds of their children so that the whole life of a child is a case of the arrested development of the mind. Such a system perpetuates the mind control of the indigenous peoples of the land. These mechanisms give the colonial descendants the tools to maintain a stranglehold on the structure of the economy while the natives are systematically banished to the inhospitable desert of economic apartheid. Through the same mechanisms of MSRM, the institutions of learning are used to promote and entrench Eurocentricity while the beautiful minds of the natives are arrested by various forms of historiographical apartheid. As a consequence, these whitewashed children reject the value systems of their ancestors but others who refuse to be subjugated by the establishment are determined to destroy any symbol of the oppression of their ancestors with the help of Kganare. Thokoza Makhosi!

Madiepetsane – (recounting and rehashing) Thokoza Makhosi! Economic apartheid! Historiographical apartheid! The master servant relationship model! The arrested development of the mind! These are powerful constructs! These are powerful tools in the hands of the modern oppressor who is backed by legal, institutional, moral, economic, academic, and religious frameworks to wage a sophisticated lawfare against the natives of the land.

Hereafter, the use of rules as encapsulated in lawfare is more effective than a direct militaristic engagement. Lawfare makes it possible for the oppressed to cooperate in Yena’s oppression whereas in the case of a militaristic operation, Yena would resist any attempts to subjugate Yena. For this reason, the colonial descendants negotiated in bad faith to begin with as confirmed by the current status quo that is perpetuated by the system of lawfare as you have eloquently presented before us. We do not see any overtures on the part of colonial descendents to correct these systemic instances of injustice and the natives of the land would be justified to destroy the systems of neo-colonization, neo-enslavement and foreign occupation. Thokoza Makhosi!

Nteterwane – Thokoza Makhosi! Well said Madiepetsane and yes we do not have specific cases whereby the colonial descendants show remorse and volunteer to correct the wrongs. Lawfare is more effective than militaristic engagement and the colonial descendants are not about to give that up. Thokoza Makhosi!

Thokoza Makhosi! Moreover, the brutality of Euro-Christian colonization, enslavement and foreign occupation is encoded in the status quo but as the gods of the cosmos we vehemently reject any system, process or procedure that injects an instance of gross miscarriage of justice. The canonical baseline, in accordance with the gods of the cosmos and the great creator Tlhatlhamacholo, is for the humans along with other organisms to be designed as architects of their own destiny and this sacrosanct destiny cannot be determined by others on behalf of others but must be determined by the humans themselves. Anyone or any system that makes it impossible for humans to architect their own destiny is in violation of this sacrosanct rule and the canonical baseline with respect to the cosmos. As the gods of the cosmos, we are prepared to unleash the red dust of the parched ground upon those who violate the laws of the cosmos. Thokoza Makhosi!

Madiepetsane – Thokoza Makhosi! We echo those strong sentiments. However, we must still be cognizant of the fact that we cannot interfere in the affairs of the organism. The organism must find its inventive ways out of this state of MSRM. The organism is partially guilty because it agreed to a treaty arrangement that did not empower it and its descendants to architect its own destiny.

The organism must be consequenced for that as well. If the organism does not suffer and learn from the harsh consequences of its actions then and  it will continue to give us a mediocre performance. We are not well disposed towards the organism that renders a mediocre performance. Survival is a serious business and we expect the organism to demonstrate a conviction in these matters. We want to see robust engagement on the part of the organism and sometimes exercising its aggression and veto powers to defend and advance its economic destiny. If the organism gives us that robust performance then we shall be justified to unleash our fury upon the oppressors of the organism. Thokoza Makhosi!

Nteterwane – Thokoza Makhosi! The great protector Madiepetsane what could we have done without you? Your line of reasoning is refreshing! In the process of correcting the problem we can easily create another one without intending to do so. Even the great creator Tlhatlhamacholo was beginning to wander if we were losing the plot. Thokoza Makhosi! Definitely, the organism must give us an original performance characterised by robust engagement with the oppressor. The organism has not given us that and that simply overrules our ability to intervene. The organism must demonstrate the militant struggle and be convicted about the great struggle for freedom and advancement and then we can come in to buttress the position of the organism. Until then, we can only watch and wait while the state of affairs painfully degrades in front of us. Thokoza Makhosi!

Madiepetsane – Thokoza Makhosi! We are glad that the sentiment is mutual with respect to what it is expected of the organism. We need to hold the organism to account in accordance with the highest standards of the cosmos. We respect you greatly the ancestral companion Nteterwane. Without you, we would not be here. There are lots of interesting things happening at Tosa but being here with you at Tosamasiu is refreshing. We don’t regret even one moment of it. Thokoza Makhosi!

Nteterwane – Thokoza Makhosi! The great protector Madiepetsane you are very special. We are particularly pleased with your selfless commitment to assist us to solve the puzzle of the Lefatshe planet. Thokoza Makhosi!

Madiepetsane – Thokoza Makhosi! You are the master of the selfless and we emulate your model behaviour. Thokoza Makhosi!

Nteterwane – Thokoza Makhosi! Let’s return to our previous and main discussion with respect to the concept of lawfare. This kind of legal framework that robs the rightful owners of the land of their birthright to the land constitutes a state of war through legal instruments that oppress, persecute and prosecute certain members of society while absolving others.

The gods of the cosmos regard it as a prime directive that the land of the ancestors is restored to her rightful owners in order for the natives to regain control over their economic destiny and move on with the theatre of life. The gods expect the natives of the land to do whatever it takes to restore the land even if it means a forceful return to the land of the ancestors in direct defiance of the unjust laws of the establishment. The gods of the cosmos say nothing can and should stand in the way of economic justice. In this case, we also regard delay as a denial of justice because justice delayed is justice denied.

Madiepetsane – Thokoza Makhosi! As the gods of the cosmos, we invoke the fighting spirit of the great legends like General Mbilini and many others like him who fought brilliantly and valiantly in defence of the land of the ancestors. The legendary Mbilini also taught others how to fight. Tlhatlhamacholo is pleased with the robust performances of the great Mbilini who glorified the gods of the sun. The endless list of the great legends includes others like Shaka ka Senzangakhona; Moshoeshoe wa Monaheng; Sekhukhune wa Sekwati wa Thaba ya Seolo (of the fortified fortress of the mountain of Seolo); Makhanda ka Nxele; Dalindyebo; Mtirara; Francois Makandal (of the Haitian Revolution); Jean Jacques Desalines (of the Haitian Revolution); Francois Capois (of the Haitian Revolution); Manthatisi wa Mothaba; Mnyamane ka Buthelezi; Ndlela ka Sompisi; Mavumengwane ka Ndlela; Nzinga ka Mbande of the Ndongo and Matamba Kingdoms of the Mbundu of Angola; Candace Amanirena of Nubia; The Maroons of the Caribbean; Makeda of Ethiopia; Queen Ati of Puntoland of Somalia; Queen Yaa Asentewaa of Ghana; Modjadji wa Balubedu; Haile Selassie of Ethiopia; Soshangani of the Kingdom of Gaza; Lobengula of Mzilikazi ka Mashobane; Langalibalele ka Mtimkhulu; the great Yoruba of Nigeria; the great Igbo of Nigeria; the great Woolof of Senegal; the great Bamoun of Cameroon; the great Banyankore of Uganda; the Herero of Namibia; the Masarwa of Kgalagadi; the great Baganda of Uganda; the Maumau of Kenya; the Chimurenga of Zimbabwe; the great Moors and Berber of the North; the Ethiopian Malik Ambar of India; the great legends of Congo and numerous other fearless anti-establishment fighters on the African continent and the Diaspora.

These legends are venerated by the ancestors as the gods of the cosmos. The gods of the cosmos expect the new generation to emulate the unfaltering spirit of these warriors who have gone before them. There is no shortage in terms of inspiring the sons and daughters of the sacred soil to revolt against their oppressors because they have nothing to lose but their chains. They must shake off and shed these chains. Thokoza Makhosi!

Nteterwane – Thokoza Makhosi! That is a powerful list you have just outlined before us. Thokoza Makhosi! The spirit of those legends is alive and the sons and daughters of the sacred soil must be inspired by them. Thokoza Makhosi!

The gods of the cosmos feel the urgent need to facilitate and expedite the emancipation of the people of the Lefatshe Planetary System so that they can retake their sacred position as masters of their own destiny. Both Nteterwane and Madiepetsane realize the formidable task before them and hence decided on a private meeting as the gods of the cosmos to consider the way forward.

 From a connectomics engineering vantage point, Madiepetsane proposes the rewiring of the brain because she feels that a paradigm shifting move away from the inward looking approach in favour of a more outward looking approach would help to break the mould of a self-preserving behaviour which is currently the default modus operandi of the organism in a threatening situation. The natives of the land need to transcend the default mode of self-preservation. They need to tackle the problem of the land fearlessly but within the parameters of survival maximization. This would also correct the tragic case whereby the organism either self-destructs or unleashes its aggression upon other members of the clan when the aggression should be directed at those who perpetrate criminal aggression against others.

 As a result of Madiepetsane’s view that the brain needs to be rewired in order to think correctly about the problem at hand, the gods of the cosmos then decided on a consultative meeting with the great creator Tlhatlhamacholo to discuss the need for design improvements on the brain morphology so that the natives can be syntactically free to tackle the intractable question of the destiny in novel ways. In addition to the above, the gods of the cosmos also felt it necessary to look at the design improvements in order to enhance a more flexible mindset which they consider to be critical in the great struggle for the advancement and emancipation of the natives of the land. The following is a conversation among Tlhatlhamacholo, Madiepetsane and Nteterwane.

Madiepetsane – Thokoza Makhosi! The great creator Tlhatlhamacholo. The supreme creator who knows all the design details of existence. The one who can wipe away the winter tears. The one who can sharpen the beak of the bird of the sky and restore its broken wings. Tlhatlhamacholo, the one who has the design powers to strengthen the faltering wings of the majestic Letlaka (bird of prey). May the endless glory be accorded to you. May your name be upheld at all times. We have assembled here to consider very important design questions of the brain of the oppressed organism. We know the brain has been designed correctly and does perform in accordance with the design objectives of Tlhatlhamacholo. Thokoza Makhosi!

Tlhatlhamacholo (Tlhatlhamacholo acknowledging the linguistics engineer Nteterwane along with the connectomics engineer Madiepetsane) – Thokoza Makhosi! We are listening intently to your proposition, the supreme designer and linguistics engineer Nteterwane and the connectomics engineer and the great protector Madiepetsane. It pleases Tlhatlhamacholo whenever you present in front of us because along with the ancestral companion and master linguistics engineer you understand our design purposes. You have the platform with the one who commands the great thunderbolt! Thokoza Makhosi!

Madiepetsane – Thokoza Makhosi! Your acknowledgements and validation of this platform for us to present to you is appreciated. You are the greatest one. You are highly respected and venerated by other creators. We are greatly honoured to make our humble presentation in our endeavour to seek clarification and intervention with respect to the design improvements that we think are needed with respect to the organism. Thokoza Makhosi!

Tlhatlhamacholo – Thokoza Makhosi! Before we get into the proposition for design changes, what is the main problem that necessitates those design changes? Thokoza Makhosi!

Madiepetsane – Thokoza Makhosi! The organism is designed to adapt to the novel changes in its environment. However, this adaptation is open ended. The organism relies on feedback from its environment via its afferent system as well as the output from its brain system via the efferent system to select and perfect the correct adaptive behaviour. The organism must rely on the actual feedback mechanism to guide its behavioural modification. This operational mechanism is materially linked to the gyrations of the environment. If the environment changes, the organism must produce the necessary changes in order to adjust and fit accordingly failing which the survival experience of the organism degrades.

The right tactical response from the performance inventory of the organism is the behaviour that maximizes the survival experience of the organism and recharges its survival repertoire. This kind of adaptation would buttress and sharpen the survival tools of the organism. It is for this reason that we feel the organism needs some kind of a metascientific mechanism that assists the organism to transcend the mechanistic constraints associated with the operational details of its adaptation in the face of the invasive dynamics of the environment. Thokoza Makhosi!

Tlhatlhamacholo (interjecting) – Thokoza Makhosi! For the organism to transcend the superset of the mechanistic constraints associated with existing in the environment is not possible. This is like calling for a redesign of the organism. The creator would consider giving the organism the metascientific ability to transcend a small subset of the constraints. Thokoza Makhosi!

Madiepetsane – Thokoza Makhosi! A transcendence over a subset of the constraints of the environment is extremely good for us. Thokoza Makhosi!

 Tlhatlhamacholo (acknowledging Madiepetsane) – Thokoza Makhosi! We can work around that. Thokoza Makhosi!

Nteterwane (paying deserved tribute to the great creator Tlhatlhamacholo) – Thokoza Makhosi! Tlhatlhamacholo! We shall forever pay deserved tribute to your superior creation. Thokoza Makhosi! Thank you for hearing us out on this one. To add to what the great protector has just presented before the great creator, we feel that the organism needs some kind of a higher mechanism that allows it to transcend the operational definitions of the environment and as you have kindly determined, the organism only needs to transcend a small subset of the constraints and the rest will fall into place. This is a transdisciplinary mechanism we are proposing. It shouldn’t be that the organism only relies on the operational feedback to calibrate its behaviour modification. The subset will empower the organism and we thank you kindly for that. Thokoza Makhosi!

Tlhatlhamacholo – Thokoza Makhosi! I hear what you are proposing and I am glad that you do. Can you state why this proposition is important with respect to the survival experience of the organism? Can you also provide a specific example upon which your proposition is contextualized? Thokoza Makhosi!

Madiepetsane – Thokoza Makhosi! It is hard to survive in a material environment as a result of the syntactic rules of the Lefatshe Planetary System. In order for the organism to maximize its survival experience, it must consider the structures of the environment and adjust accordingly. This requires a high degree of flexibility on the part of the organism. The organism is sensitive to the structures that it finds itself in and its behaviour is modified by those structures.

Any kind of suggestion that goes counter to those structural modifications which the organism has internalised is considered to be a threat to its survival experience even though the opposite is the case. We experienced this fact when we proposed to Dimakatso of the Manthatisi Military Academy a paradigm shifting way of looking at the same problem situation. She was traumatized by our proposition because we had pushed her too far beyond her design purpose. This is the reason why our proposition for a design improvement is important for us. Thokoza Makhosi!

Thokoza Makhosi! Moreover, the mood of the organism is governed by brain chemistry. The organism relies on serotonin to regulate and stabilize its mood. The organism also relies on the GABA (gamma-aminobutyric acid) system to ensure mood and behavioural stabilization. In the event of a stressful experience or some threatening stimulus such as the sudden appearance of a predator, colonizer, slave master or some agent of foreign occupation then the brain chemistry changes and gets dominated by defensive hormones like cortisol. We know that cortisol is an extremely destructive hormone in that it suppresses the immune system of the organism and also blocks the molecular action of the serotonin system thus degrading the survival experience of the organism. The serotonin system is not active when defensive hormones and neurotransmitters are circulating through the body. If the defensive hormones persist, then the organism becomes defensive which is not the right state for a flexible mindset which the organism needs in order to be transcendental and inventive in dealing with the environment.

This also engenders a morphological fixation so that the brain of the organism finds it normal to be fixed or inflexible as a result of adverse experiences. We are here to ask the great creator to give us ways of enhancing the brain of the organism so that it can somewhat gain a routine transcendence above the operational demands of a changing situation. Thokoza Makhosi!

Nteterwane – Thokoza Makhosi! Moreover, the indefatigable Dimakatso is a case in point. We discussed with her some ideas that we felt would enhance the way in which her people deal with their oppressors on the ground at Lefatshe Planetary System. When we suggested that her people are responsible for the loss of the land of the ancestors she was shocked and traumatized by that. Knowing the adverse effect of trauma on the brain morphology, we were deeply touched by this. We felt it was a design constraint that caused her to react this way. Thokoza Makhosi!

Madiepetsane – Thokoza Makhosi! In addition to what the ancestral companion Nteterwane has put forward, there is one specific situation that requires the change we are proposing. In a conflict situation, as was the case with respect to colonization, enslavement, foreign occupation or apartheid, the organism is forced to express itself in a way that brings about stringent consequences like execution, imprisonment, banishment, exile or harsh punishment. In this case, the organism is not able to advance its people without bringing upon itself the reprisal of the establishment. By making this design improvement, the organism can advance its people without paying a high price in terms of reducing or terminating its survival experience. The organism will create a peaceful platform that advances its peoples without incurring reprisal. Thokoza Makhosi!

Tlhatlhamacholo – Thokoza Makhosi! It is part of the design that when an organism is linked to a particular environment, the encoded environmental experience remains immutable. This is due to the fact that the environment is able to change the sequencing of the chromosomes as a result of the encoding of the survival experience of the organism. Thus, the morphological change with respect to a particular experience shouldn’t change very easily. Part of the reason, is to ensure the fidelity of the experience with respect to the memories of the organism with respect to how the organism experienced the environment. Experience is an extremely important record of the environment. Experience does not lie. It tells the truth of how the environment was experienced. We don’t want to lose this.

Imagine the organism encounters a predator in a particular corner of the jungle and then later forgets the details of that experience or becomes cavalier about that experience. This would diminish the survival experience of the organism. We want the organism to be correctly informed about its environment and also to be able to reference stable memories about the environment. However, the downside of this is that it also reduces the mental flexibility in terms of looking at the same environment in a radically different way. This constraint is necessary for the survival experience of the organism. In this case of the indefatigable Dimakatso, her mindset was not able to adjust to the new configuration of the situation as presented by you. Her reaction was correct as per the design of her brain system.

You are proposing a design change in this regard. I hereby, hear your concern. However, I need to remind you of our commitment to the rules of the cosmos. Those rules require that the gods of the cosmos do not interfere in the affairs of the organism. Part of the reason for that is that we are in the cosmic universe and the organism is in the terrestrial universe. The materialist laws of the terrestrial must be respected at all times otherwise our interference will contaminate the physical world of the organism. We are however allowed to enhance the survival experience of the organism if the design context of the organism is preserved with respect to its design goals. This means any kind of design change must not change the design goal of the organism as that will constitute interference in the survival experience of the organism. Thus we can only make design changes that enhance the ability of the organism to direct its destiny.

The destiny of the organism is sacrosanct and must be upheld at all times. Any design change that enhances this ability is upheld by the gods of the cosmos which is why you are here in front of me as the selfless gods of the cosmos who trace their genesis to the sacred star systems of Tosamasiu and Tosa. Thokoza Makhosi! This is like preaching to the converted here because you all know the rules of the cosmos. Nonetheless, it is prudent to rehash these rules so that we are on the same wavelength with respect to the design purpose of the organism. The celebrated Basotho use the axiom of Lekgutla (iteration) to underscore the importance of keeping the knowledge alive. Thokoza Makhosi!

Madiepetsane – Thokoza Makhosi! We are on the same wavelength on this matter. We are cognizant of the overarching design purpose of the organism. We have rigorously considered our proposition in that context and have no intent of breaching those sacred rules of the cosmos or blurring the line between the cosmic and the terrestrial. Our proposition obviates any kind of encroachment into the buffer zone between the cosmic and the terrestrial. Thus, our proposition for design improvements is a buffered design change. We shall never present an unbuffered design change to the great creator. Thokoza Makhosi!

The organism is designed to permanently encode for a particular experience with respect to the environment in the context of its survival experience and it’s critical that these kinds of memories are read-only so that they are not modifiable. The organism must only access these memories by reference only. This feature must be preserved. What we propose is to add a new feature that allows the organism to form a new memory about the same experience so that this kind of change is not linked to the survival mechanisms associated with previous memories. This means that the organism can form a new memory that allows for a paradigm shift without breaking the integrity and functionality of the old memories that are linked to the same situation or experience. Thokoza Makhosi!

Tlhatlhamacholo – Thokoza Makhosi! You must also remember that as the gods of the cosmos you rely on a cosmic prism to examine and analyze reality whereas those of the terrestrial use a terrestrial prism that allows them to examine reality differently. Your suggestion must flex between the two prisms. Having said that, your proposition of adding a new layer of functionality without destabilizing the old memories of the organism is a good one. Thokoza Makhosi!

Nteterwane – Thokoza Makhosi! We are glad that a design change that preserves old memories of the organism is congruent with the creator. Thokoza Makhosi! With respect to the prism, we are fully cognizant of the two differing prisms as you previously mentioned that this is like preaching to the converted. Thokoza Makhosi! What we are proposing is that when the organism is challenged to reconsider the status quo, it must not be prevented by a behavioural constraint. The GABA system is there to enforce necessary constraints in the interest of the survival preservation of the organism.

We want to expand the lateral space of the organism so that it explores the boundaries of its space without fear. It must develop and build a new strategic knowledge about the situation without breaking the old memories. Obviously, if the organism overreaches itself in the process of exploring a novel situation then the GABA system will kick in to preserve its survival integrity. To ensure this integrity, we propose that the new change incorporates RAM (regression analysis mechanism) so that any kind of design change does not break the existing mechanism. The morphological change as a result of the new experience must not alter the entire brain morphology. This change must be localized with respect to the new situation. We are proposing the LMC (local morphology change) and not a GMC (global morphology change).

The organism is threatened if the new idea changes the whole brain morphology and hence the LMC will enhance the survival experience of the organism by allowing for mental flexibility. Thokoza Makhosi!

Tlhatlhamacholo – Thokoza Makhosi! The gods of the cosmos. Your foresight and transdisciplinary knowledge are the greatest gifts in the cosmos. Thokoza Makhosi! The RAM you are proposing with respect to LMC is a critical mechanism to ensure the integrity of the organism and enhance its survival experience. Through the RAM, you are saying that whenever an organism experiences or undergoes a paradigm shift, it will also ensure that the change does not break the existing survival mechanisms. No functionality must break down as a result of the new paradigm change. This is a powerful proposition you are putting forward and I am glad that you have applied your rigorous mind and due diligence in this case. Thokoza Makhosi!

I am in agreement with the great gods of the cosmos on this one. Hereafter, the organism shall be equipped with LMC (local morphological change) with RAM (regression analysis mechanism) so that any change is localized and does not break a pre-existing functionality. This LMC will have the effect of reducing the defensive reaction of the organism with respect to the new ideas from the gods of the cosmos. Thokoza Makhosi!

After consulting with Tlhatlhamacholo and having their request satisfied, Nteterwane and Madiepetsane returned to their cosmic ship Sekepafaufau. They returned to Tosamasiu where preparations are to be made before the next meeting with the indefatigable Dimakatso of Lefatshe.