Wealth, Death, Beautiful and Ugly Cemetery – Education, Skills, Qualifications, Degrees and Certifications

While on my routine cemetery visits earlier on today, to commune with a long dead friend now a permanent resident at a cemetery for spiritual, mind and soul nourishment, my long dead friend, started off our chillingly silent conversation with a flurry of questions that seemed rather obvious however turned out to be unexpectedly challenging.

How is your education? Do you have any skills? What are your skills? My long dead friend’s voice sounded, rather calmly.

My education? Which education? I calmly asked back in amazement.

Education, the socialisation process through which society subjects its individual members for the purpose of creating a collective, preferably, similar although not identical social mind. My long dead friend’s crisp voice clarified.

How can I possibly know and/or be able to tell the level of my education? I asked, even more amazed and confused. I would suppose, based on that definition of education, that only society, collectively, can judge its members’ education levels but not easy for an individual. I further proffered.

Yes, you’re right. Society does judge the education levels of its members, individually and collectively but, each individual member of society can tell their level of education by their place in society. My long dead friend’s voice asserted.

Human society is stratified in various ways and categorically places its members in various groups, according to many criteria but education takes priority. Where you stand in society, i.e, in relation to your immediate social cohorts, is a good measure of your social education. My long dead friend’s voice bellowed, jolting my now clearly disconcerted mind into an “Ah” moment!

So, are you saying our social education will and does determine our places in society? I, childishly, asked.

Yes, precisely! I mean and am saying, quite emphatically, that. My long dead friend’s voice emphasised.

How do I get and increase my social education? I asked, curiously.

Develop a strong, deep passion to understand society. Study society and the complex dynamics of social interaction. Study and understand human interaction, human relationships, how people in society relate with and speak to each other. While you do, take great caution, be prepared for and expect the unexpected. There are innumerable hazards along this study and educational path. For instance, don’t, as a matter of guiding principle in your study of society and on your journey to acquire social education, ever talk about truth. It’s an almost insurmountable obstacle in such pursuit. Keep your truth passion to yourself; if you can, it is highly advisable to completely kill truth – the idea of truth, and more so, telling truth. It’s a dangerous thing, because truth – whatever that means, is the greatest enemy to society.

Always remember, although society talks so passionately about truth, publicly praises those who tell truth, it secretly resents truth and people who tell truth. Remember too, truth is analogous to the blind and an elephant, each of us in society have our own perspective of [to] truth.

Equally important, remember too, despite our social education that seeks to create a collective, similar social mind, we are still different from each other. As such, don’t ever treat and speak to people the same. Know who you are speaking to, adjust to their level.

My long dead friend’s voice, finally settled into a pause of silence after delivering that critical call of social awareness. We both settled into a recess of deep reflective silence that seemed to have gone on for eternity before my long dead friend’s voice broke the silence.

Once you understand that – my long dead friend’s voice, after breaking our deep reflective silence, went on – continue your studies of society and adjust accordingly, ensuring you don’t raise suspicion by being and/or acting conspicuously different from the rest around you, then you have a social education, essential in society.

That’s your education! But do you have any skills? What are your skills?

Oh! Skills? My skills? What do you mean, skills? I asked, with a sense of resignation because, at this point, I no longer trusted my own little knowledge of things [KoT].

What can you do, on your own? What are your abilities? My long dead friend’s voice, repeated, audibly exasperated by my rather ignorant questions and a clear lack of self-knowledge.

I paused, tried to think and reflect on my skills but I struggled. Feeling rather embarrassed by my inability to not only articulate my skills but also to distinguish between my social education and skills, I flatly but with a deep inner feeling of shame, responded, none. I have no skills.

No. That’s not true. My long dead friend’s voice, audibly softer and with concerned kindness, interjected. You certainly do have skills, immense skills. You’re simply ignorant of what skills you have. It’s obvious you underestimate yourself, your abilities and sell yourself too short because you have no clear perception of your skill sets.

But, unfortunately, you aren’t alone. There are many people who have no idea about what their skills and/or abilities are simply because they confuse their social education with [for] skills. My long dead friend’s voice, sounding rather re-assuring, asserted, while I listened with a sense of helplessness and disappointment at myself.

You mean there’s a difference between our social education or what we call education and skills? I asked. Yes! there’s, although the general tendency is to ignorantly confuse qualifications, degrees, certifications, for education and skills. Contrary to general perception and assumption, not all educated people have skills, although they may have immense knowledge and/or information about many things.

Not all people with degrees and/or certifications have skills, corresponding with their degrees and/or certifications. There’s evidently a gap between degrees, certifications and real skills, in some if not many cases although the degrees and certifications are supposed to indicate, to prove one has a certain level of skills.

In the same vein, not all presumably uneducated people lack skills. Many do have a lot of skills, acquired skills from what they do in society, primarily, for a living or survival. My long dead friend’s voice continued.

Their skills may not be or match what society obsessed with qualifications, degrees and certifications wants or requires but that does not mean they have no skills. This is the tragedy in society. But the good news is that, it provides opportunity to blend education with skills.

Now, the task for you, my long dead friend’s voice raised for my attention, went on, is to figure out, through a personal skills assessment, what your overall skills, core skills are, in relation to your social education and the needs of your society

Importantly, stop underestimating and selling yourself short. Make yourself [into] a valuable product. Put, not an inflated but reasonably high value on yourself based on your demonstrable skills, social or otherwise, and demand the right price. Do not accept anything below. Do not under-price or overprice yourself.

I was standing still throughout and during that enlightening hour or so, long moment. I left overwhelmed with feelings of emptiness, of not knowing who I am, what I am capable of, what my skills are or whether, indeed, I have any skills. I cursed but was thankful for the moment.



South Sudan and Violence

Violence is the business model in South Sudan” George Clooney and John Prendergast.


Sadly, this is not only in South Sudan, home to a place of my ancestral origin. Violence is undeniably big buck business all over the world.

But violence is perpetrated in different forms – raw, primitive and advanced forms of violence. Power, often with the help of established coordinated structures, gives options and the ability to be violent without necessarily the application of force.

Whereas it’s true that force is a tool of violence; violence doesn’t always necessarily require the use and application of force. It’s possible to be violent without the use and application of force and with far more devastating effects than the use and application of force can cause. Violence by other means but force!

However, what is happening in South Sudan, as unfortunate as it is – what is largely behind the brutal, physical violence in South Sudan, is a combination of people with power – people with competing power interests but with a complete absence of established structures to give options other than and beyond the use and application of brute force.

Those currently in power in South Sudan have brute force as the only option of violence to exercise and apply in their competing power interests. I’ve heard people, on various occasions, moot what is to me, an extremely interesting but quite naive idea of “accountable” power.

Similarly, I’ve heard people, preposterously going so far as to suggest that those in power in South Sudan should be accountable. To which, I painstakingly ask: accountable to who? A question that often draws and leads to a protracted debate.

But what I find particularly and strikingly naive is the idea [suggestion] of “accountable” power, more so, that people actually, rather gullibly, believe in such thing especially its possible application in perpetually conflict prone zones – South Sudan currently being one such zones.

Let me be upfront, the idea of “accountable” power is, frankly, an oxymoron and it is an insult to the intelligence of many who are victims of power. But this an idea that’s, by and large, entertained and promoted by perpetual optimists of power, who also equally entertain the idea, deep down their optimistic souls, that power has a conscience!

The reality of the matter, however, is that power, by its very nature, is unaccountable and seeks to be as unaccountable as possible, or as minimally accountable as possible. In fact, that, arguably, of course, might explain why people seek power.

Why people who seek power are willing to do all kinds of things, go to great lengths to see to it that they get power, which gives them the ability to be unaccountable about many things.

But more importantly, power gives the option and ability to be violent without using and applying force.

Those in power and, note[1], with power, (I make this distinction deliberately) with the help of established power structures, can engage in and use other forms of violence against competing interests and achieve their objectives.

Note[1]: I used “those in power and with power“, on purpose because I believe, based on numerous observational studies, there are those in power, especially positional power, which on the outset looks powerful but without real and effective power.

These are simply power conveyors and cannot do anything or act on their own volition. They often have to seek [for] permission to do things and their main role is more to execute commands than make decisions on what commands to give and subsequently execute.

These are often characteristically ostentatious in their outward efforts to display and demonstrate their “power” – how powerful they are, usually borne out of their inner feelings of powerlessness despite their positions.

The more they feel the need and want to demonstrate their power, how powerful they are, the more their actions and underlying intentions demonstrate, expose and hence validate their lack of power, for a truly powerful person will, in most cases, feel no need to demonstrate it and hence prove their power. It’s naturally evident.

Power is conspicuous by its very nature, in its intents and purposes. It has its own inimitable ways to show. It’s felt without muttering a word. Power is felt even in both complete silence and utter deafening noise.

But too often, these types in power without real and effective power are the most characteristically dangerous in a sense that, often in their pursuit to execute commands, from those with real power, and to impress them so to maintain their positions, they will do anything, ethical or not. Without regard to clear and/or underlying due process!

They will, without a thought or care, do and undertake the most grotesquely inhumane things simply and primarily because, their own survival depends on their own ability to execute commands well beyond and exceed expectations.

Theirs is simply a battle of do or else. And the “else” is often unimaginably, extremely and life threateningly punitive, and therefore, rightly so, one that must be avoided at all costs. It’s a battle of competing to impress those who give commands.

But this kind of power arrangement is only possible in non-conflict zones, places where there’s no raging wars going on, where there’s no complete breakdown of social order and social structures, like it’s currently the case in South Sudan.

In conflict tone places such as the South Sudan, power is primarily derived from secondary weapons such as guns. Therefore, whoever has a gun in their possession, has power to the extent that they can use the gun to force and have their will prevail on [over] those without the same weapons or more and perhaps superior.

So, more power is in numbers of weapons, who has the most and more powerful, possibly advanced, stock of weapons in their possession. And equally, who has and controls the most numbers of those who carry and use the weapons, conventionally known as “soldiers“.

Soldiers“, those hapless human beings who will open fire at anything or anyone at the point of a commanding finger or indeed, voice and a mean, disapproving and condemning look, often from someone in a position of a “superior“, the most dangerous but incredibly stupid designation insofar as hierarchical structures are concerned.

Because it denotes [a superiority of] primacy, hence why those under such stupidity hardly question it and explains why fairly good and well meaning people end up doing things they would otherwise, under different circumstances possibly never do, without such hierarchical structure.

In conclusion, the basic reason why, apparently, “Violence is the business model in South Sudan” is primarily because there are many people the South Sudan in possession of weapons and there are many competing political power interests who see their salvation, their survival and hope of achieving whatever their objectives are, in the wanton use of weapons in their possession.


Rwanda Day 2019, Bonn, Germany



Rwanda Day, is essentially a social [mass] mobilisation event geared towards Rwandans living outside Rwanda, thus referred to as The Rwandan Community Abroad (RCA).

Prior to Rwanda Day, there was Rwanda Diaspora Convention, therefore, it’s fair to surmise that Rwanda Day naturally developed out of Rwanda Diaspora Convention.

The first Rwanda Day was inaugurated in December 2010 in Brussels, Belgium.

It was followed by Rwanda Day, Paris, France, in September the following year, 2011.

Un grand rencontre
President Paul Kagame with the then French President Nicolas Sarkozy. Rwanda Day, Paris, France, 11 September 2011

There has since been a series of Rwanda Day events held across North America and Europe.

Social Imperative.

Mobilise Rwandans living [abroad] outside Rwanda (The Rwanda Community Abroad). The event brings together many Rwandans living outside Rwanda [The Rwandan Community Abroad].

Rwanda Day offers a tremendous opportunity to meet and interact with various Rwandan government officials as well as people from the Rwandan business sector (community).

It is also a great opportunity to build and strengthen alliances, social bonds and partnerships among community members from different and various countries and regions.

Such a large single gathering of the Rwandan Community Abroad does more to help build as well as strengthen community and social cohesion within different communities interspersed in different parts, regions and countries.

Such community and social cohesion is vital in the process of preservation and integration of the Rwandan cultural and traditional value-systems.

This integration of the Rwandan cultural and traditional value systems is vital among, mainly the young generation, most of whom were either born and have spent a significant part of their lives outside Rwanda, possibly have not been to Rwanda yet, or who left Rwanda very young, have been back only a few times, possibly never been back, and those who do not have the privilege of travelling to Rwanda frequently for various reasons.

So, among other important things, Rwanda Day serves to preserve cultural and traditional memory.

As such, Rwanda Day, among other things, serves as a great opportunity to bring the experience of home – Rwanda – close to them, within their own communities without the burden of, say, high costs of travelling to Rwanda.

Put otherwise, Rwanda Day, brings home – Rwanda – to them, the young generation of Global Rwandans as well as the entire Rwandan Community Abroad.

The experience creates such strong positive community and social impact, raising more awareness about Rwanda and consequently creating a close bond within the Rwandan Community Abroad and as well as a close connection between the Rwandan Community Abroad and Rwanda.

It is undeniable that previous Rwanda Day events and experiences, over the course of nearly a decade, have resulted in tremendous awareness about Rwanda within, have seen increased interest and participation by, the Rwandan Community Abroad in the socioeconomic transformation that has occurred in Rwanda by leaps and bounds, in the same course of time.

Kigali Convention Centre.jpg
Kigali Convention Centre

Kigali Convention Centre


Kigali Convention Centre Aerial View

Rwanda Day has served as an effective social mobilisation strategy and thus, community and social engagement and cohesion have not only significantly improved but equally increased. There’s more positive awareness among the Rwandan Community Abroad and this is, in largely part and massive credit to the Government of Rwanda for taking interest in its community living outside the Rwandan borders and henceforth taking strategic decisions and adopting policies geared towards engaging this equally vital community of the extended Rwandan society.

The upcoming Rwanda Day, scheduled on the 5th October 2019, will be held in the city of Bonn, Germany.

It will bring together throngs of Rwandans living, mainly in Europe, and a sizeable contingent from Rwanda composed, mainly, of Rwandan government officials, heads of parastatals, Rwandan businesses and various members of the Rwandan business community from the private sector and other various members of Rwandan society who are interested in forming social alliances, bonds and partnerships with their communities living in Europe, thus, referred to as “The Rwandan Community in Europe”.

Economic Imperative.

Part of the strategic plan by the Government of Rwanda has been to call upon the Rwandan Community Abroad to be part of the ongoing great socioeconomic transformation of Rwanda and contribute to national development.

The opportunity to be positively and proactively part of the national reconstruction process rather than stand on the sidelines and wish for magic to happen.

Rwanda Day, therefore, offers not only the occasion to socialise and have great fun but great opportunities to discuss various economic opportunities and possibilities that the Rwandan Community Abroad can, either individually or through cooperatives and other forms of pooled investment initiatives, take advantage of and engage in, creating socioeconomic value as well as contributing to enterprise and socioeconomic development.

This is made possible by the presence of major and mid to lower level Rwandan businesses, both from the public and private sectors, all armed with business and investment information on areas of business and investment opportunities.

Sectors with potential business and investment opportunities include but not limited to, broadly speaking, the financial services sector, the ICT sector, the real estate development and management sector,  the construction sector, agri-business, the mining sector and a host of other vitally important economic sectors with immense, almost undiscovered and/or untapped potential, as is almost always the case with any/every emerging markets.

Therefore, the upcoming Rwanda Day Event, among other things, will provide a platform and space through which, mainly the Rwandan Community in Europe and European businesses with interest, will interact and engage with Rwandan businesses, from both the public and private sector, exhibiting their products but also pitching investment opportunities and making value propositions to prospective investors, business partners and customers.

Rwanda Day is a comprehensive package of both social and economic imperatives brought together in a unique and great ambience, almost always, honoured by the presence of the President of Rwanda, H.E President Paul Kagame and The First Lady of Rwanda, H.E Jeannette Kagame and many Senior Government Officials.

It’s indeed a great opportunity that comes once in a while, not one to miss!


Wealth, Death, Beautiful and Ugly Cemetery – Cemetery and Absolute Power

A long dead friend – clever, intelligent, sharp witted – once asked during a conversation about power and its dynamics, what I understood of absolute power.

Oh! come on! that’s obvious, isn’t it? I said naively!

The long dead friend, not the kind who let go easily, pressed on and challenged for my opinion, adding: prove you aren’t the fool I think you’re. Piqued, I waxed lyrical in response, regurgitating all kinds of things I was told, taught or simply read about absolute power. What all those various voices said it is and/or what they said it means and their own definitions of it.

With the benefit of hindsight, I realise I was regurgitating other people’s opinions on the subject, mistaking them, rather ignorantly, for my own opinion.

The long dead friend, listened but with an obvious look of amazement, not believing what I was saying while I went on about with all the nonsense I had absorbed from other people on the subject. Having had enough, the long dead friend cut me short, remarking: you’re really such a fool I think you are!

Surprised but certainly not insulted by that truth, I attempted to contest it by asking why?

The long dead friend, added: you aren’t creative either in your regurgitation of other people’s opinions. At least, be clever, learn to make them come across as your own opinions. Everyone does. That’s the nature of this world. When we express what we often think are our own opinions on many things, we are, albeit, unconsciously, expressing, regurgitating, recycling other people’s opinions, who also do precisely the same thing, hence why we tend to sound the same, have the same views on various issues despite our different social backgrounds.

The long dead friend, then said: absolute power is not marked by/with, and certainly does not lie in possession of all powerful weapons and armies. Absolute power is, lies and is expressed in ultimately having the final word, in having the power to make the final decision. If one has the final word, if one has the power to make and take the final decision, one has absolute power irrespective of the process before and leading up to the final word/decision.

Absolute power is the power to override all decisions, made and taken by others, with one’s own decision. Absolute power is the power to be the final arbiter of truth and falsehood. Absolute power is the power to decide what is right and what is wrong and have everyone accept that as the norm.

You can have all the powerful weapons, armies but without the ability to have the final word, make the final decision and be the arbiter of the final word and the final decision, you’re certainly powerful but without absolute power. You have limited power, limited power is borrowed power. You have, therefore, borrowed power from one with absolute power. You’re, needless to mention, beholden to the power source – one with absolute power.

Those who have the final word, who make and take the final decision, are the arbiters of truth and falsehood – they have absolute power. These are the people who define, shape and decide the narrative, who direct our communication, who decide on what is and isn’t news, what we consume as news and consequently define, shape and decide our thought process towards the world and form our worldview.

The long dead friend, concluded, there was a long moment of silence between us, of deep reflection before we both agreed it was time up, for each of us to run for our next trains back to our humble abodes. But one thing was clear, although we didn’t waste any of our time discussing it, no one of us had any power at/in anything, let alone absolute power.

We realised, there and then, that we were at the mercy of those with power and their power sources – those with absolute power.


Bastardised Kinyarwanda – Kwicyinisha and political coitus.

In contemporary bastardised Kinyarwanda, “Kwicyinisha“, is a word [expression] for “self-pleasure“, i.e, masturbation. The irony, more like, Rwandan social hypocrisy, masturbation is a taboo, but that does not mean many people do not do it.

Note: Kinyarwanda is Rwanda’s national Language and Rwanda is one of only a few – possibly three – african countries with a single language. Other african countries have multitudes of languages.

Rwandan society is generally and culturally a highly sexualised society, i.e, people are highly sexual. Sexual speak and jokes are a common place. But it is also a highly sexually active society, in fact, it is more a cultural practice. Rwandans love sex, they love to fuck, fuck!

Put it this way, give Rwandans sex and food, they will move a mountain to make space for more sex. However, what is more fascinating and hypocritical, is how [many] Rwandans are quick to blame people for their honesty about and around the subject of sex, particularly if it is brought in public.

It is, apparently, by cultural norms, supposed to be a private affair, and as long as it is kept private – out of the public view – by all means, indulge yourself to kingdom come. Fuck until you drop or break each other’s backs. You can also help yourself, i.e, masturbate.

Speaking of masturbation, i.e, “Kwicyinisha” (Kinyarwanda patois) being a social taboo – something so unacceptably abominable in public – yet, ironically, the same society that treats “sexual” masturbation as a social taboo, fetishes, glamorises and indeed, practises what is and can be best described as “political Coitus”. 

By “political Coitus”, the term means, the habit and tendency of/by the political class engaging in sexual relationships and using sexual favours to maintain or move ahead in their political positions and thus benefit from the attendant privileges. Or engaging in sexual relationships and using sexual favours to get into politics, mainly government, or gain political favours.

There’s nothing worse in our [Rwandan] society than “political Coitus”, by politicians – the high up exalted they are, each one of them is, the more sexually indulgent they are, to keep and maintain their political positions and attendant privileges. It is an open, public secret. It is a “political Coitus” cartel.

They love to fuck themselves, those “excellencies” and “honourables” to keep and maintain their political positions and privileges. They cannot deny that, if anyone does, they should leave office immediately for lying. They really love it, it’s human nature.

Rwandan society, like other societies, is partly a masturbation society, i.e, a society that engages in self-pleasure – “Kwicyinisha“- but Rwandan politicians take the prize for “political Coitus”.

Contrary to social stigma, self-pleasure, i.e, masturbation, is a sign of sexual freedom. Sexual freedom is a sign of a free mind, a liberated mind. A society of people with liberated minds, is a free society. A masturbation society is a free society.

The part of the Rwandan society, that happily and proudly engages in self-pleasure, i.e, masturbation, is sexually liberated and free.

Wealth, Death, Beautiful and Ugly Cemetery – Evil paved with good intentions

The road to hell…” we are told, or rather reminded cautiously but emphatically – sometimes with a wagging finger – “is paved with good intentions

But what’s hell? What’s good? And from whose perspective?

We are also often told about or we hear stories and are constantly reminded of evil. But rarely are we told or shown what or who is evil or indeed, what is evil?

What constitutes evil? And from whose perspective?

But, like sheep or the “sheeple” we’re, we bleat “hell, evil” and “good”

The conversation at the cemetery pulled the wool off my eyes! I looked around, my heart warmed at the sight of glittering facade, but as I scratched the shiny, glitzy surface, my heart throbbed with pain, overwhelmed with helplessness, I finally resigned to taking refuge in hope.

Son, what’s evil? The voice, audibly of an elderly sage, now permanent resident at this particular cemetery, asked, sending back and forth but comforting echos in my certainly stunned mind. I thought and processed the question. Evil? I asked. I don’t know. I replied.

Don’t be naive, son! You must know what evil is, if you don’t, then you don’t know what “good” is and you should never use or apply both words to speak [talk] about anything or anyone. Alright, son! The same wise voice, said or rather, cautioned. But I don’t know, I insisted.

What is evil? I asked. Ah! Son, I can tell you what evil is because I’ve lived it, through it, experienced it and transitioned out of it to my current sweet eternal residence. I am free from evil but everyday, I see how it plays out on you and everybody.

But what is evil? I insisted.

Son, evil is not a single thing out there, that I can point to and advise you to be careful of/about. Evil is an aggregate of small thoughts, intentions and actions, sometimes with the advantage of time, that culminate into destruction – physical, emotional or mental destruction.

But why do we say evil or that person is evil? I asked. You say evil because; (a) perhaps you’ve come face to face with and experienced the aggregate that constitutes evil; (b) you’re repeating what you’ve been told and/or taught – socially – about evil.

You say a person is evil because they exhibit or demonstrate traits of your preconceived concept of evil, perhaps based on experience or again, what you’ve been told/taught about evil and what it is. Or because the person is engaged in what is perceived as evil.

But I don’t understand what you mean. I declared.

That’s precisely why evil lives on, that’s what allows evil to thrive. Ignorance of what evil is, or what constitutes evil. The wise voice roared! It’s the same ignorance that paves evil with good intentions.

Paving evil with good intentions? How? I wondered and asked.

Ah! This is complicated but think and look at it this way; we begin off – the majority of us – anything, everything with trying to get something for ourselves, to make ourselves and those around us better.

The intention is good but when it comes to the execution or actioning of intentions it will, more often than not, mean or involve, stepping on other people’s or a few people’s toes or breaking promises or bones, here and there. The more we do it, the more it builds up, the pattern forms.

It’s that pattern that aggregates into evil. Remember, evil is an aggregate of small thoughts, intentions and actions. There are people whose job and preoccupation is to think these small thoughts, intentions and how to action them under certain excuses. The wise voice reminded. But they are largely ignorant of the aggregate outcome of their preoccupation. Few are fully aware of the outcome and intentionally work to bring about such outcome. This is why evil is, for the most part, a matter of perception and perspective.

But what’s hell? What’s good? And from whose perspective? I asked.

Hell is evil. Good is ignorance of what is being labelled good. It’s also ignorance of the alternative

No one has a monopoly of perspective because perspective is a manifestation of perception. Perception is unique. The wise voice, remarked, rather emphatically.

I looked at my 75 year old automatic watch, I realised time was up, the cemetery session was over, the conversation stopped. I walked away but with a challenged mind!

Wealth, Death, Beautiful and Ugly Cemetery – The Davos of the cemetery class.

While on my routine cemetery visits, I visited one beautiful, “elite” looking and expensive cemetery with expensive, designer gravestones. It was, without a doubt, outstandingly unique, breathtakingly beautiful.

It looked wealthy, it smelled money. The atmosphere was uniquely serene, far more serene and with an inescapable feeling of being given a generous open invitation to a gathering of an elite club of the world’s powerful and wealthy – Davos in a cemetery, to share on the largesse.

This was indeed, the Davos of the cemetery class, it was the closest I came to the Davos experience, to the world’s powerful and wealthy.

But that visual comparison with Davos and the feeling it gave me, quickly degenerated into anguish as I thought about the kind and calibre of people who congregate at their annual jamboree in Davos. The destruction, the suffering the Davos class inflicts on the world.

I started thinking deep with intense anguish, wondering and asking myself how much destruction those who occupied this beautiful, elite, expensive looking cemetery – its current residents – in their pursuit of power and wealthy, caused in the world before their transition here.

I wondered whether this cemetery’s residents, who lie and live in it in calm – I like to assume, forever- came to it with beautiful hearts, beautiful minds, clean conscience as beautiful and clean as the expensive gravestones look.

Or whether, indeed, the expensive gravestones are a consolation to their souls, to calm them and an indication of their cruelty in the world before their transition to the cemetery, while they were still powerful and wealthy and playing all dirty games and tricks the powerful and wealthy often play to acquire, keep & maintain power and wealth.

I learned a lesson, that the powerful and wealthy, with their cruelty in pursuit of power and wealth, live in fear of death, so they seek to compensate for their cruelty, to console themselves with wishes of beautiful and expensive gravestones, to mask their cruelty while still alive.